The Early Christian Creeds

III. THE LONGER CATECHISM OF THE ORTHODOX, CATHOLIC, EASTERN CHURCH. (part 2)

On a holy tradition, the principle of which is to be seen also in holy Scripture. For instance, when the Prophet David cries out in prayer, O Lord God of Abraham, Isaac, and of Israel our fathers, he makes mention of saints in aid of his prayer, exactly as now the Orthodox Church calls upon Christ our true God, by the prayers of his most pure Mother and all his saints. See 1 Chron. xxix. 18.

Cyril of Jerusalem, in his explanation of the divine Liturgy, says: We make mention also of those who are before departed, first, of the Patriarchs, Prophets, Apostles, and Martyrs, that by their entreaties and intercession God may receive our prayers. (Cat. Myst. v. c. 9.)

Basil the Great, in his sermon on the day of the Forty Holy Martyrs, says: Whoever is afflicted has recourse to the Forty, and whoever is joyful runs to the same; the one that he may find relief from his sorrows, the other that he may keep his happiness. Here the pious wife is to be seen praying for her children; another asks the return of her absent husband; another the restoration of health to the sick. Yes; let your petitions be with the Martyrs.

265. Is there any testimony of holy Scripture to the mediatory prayer of the saints in heaven?

The Evangelist John, in the Revelation, saw in heaven an angel, to whom was given much incense, that he should offer it, by the prayers of all saints, upon the golden altar which was before the throne; and the smoke of the incense ascended up by the prayers of the saints out of the hands of the angel before God. Rev. viii. 3, 4.

266. Is there any testimony of holy Scripture to beneficent apparitions of saints from heaven?

The Evangelist St. Matthew relates that after the death of our Lord Jesus Christ upon the cross, many bodies of the saints which slept arose, and came out of the graves, after his resurrection, and went into the holy city, and appeared unto many. Matt. xxvii. 52, 53. And since a miracle so great could not be without some adequate end, we must suppose that the saints which then arose appeared for this, that they might announce the descent of Jesus Christ into hell, and his triumphal resurrection; and so move men born in the Church of the Old Testament to pass over the more readily into that of the New, then opened.

267. What testimonies are there to confirm us in the belief that the saints, after their departure, work miracles through certain earthly means?

The second (fourth in the Greek) book of Kings testifies that by touching the bones of the Prophet Elisha a dead man was raised to life. 2 (4) Kings xiii. 21.

The Apostle Paul not only in his own immediate person wrought healings and miracles, but the same was done also in his absence by handkerchiefs and aprons taken from his body. Acts xix. 12. By this example we may understand that the saints, even after their deaths, may in like manner work beneficently through earthly means, which have received from them holy virtue.

Gregory the Divine, in his first discourse against Julian, says: Thou wast not abashed by the sacrifices offered for Christ, nor didst fear the great athletes, John, Peter, Paul, James, Stephen, Luke, Andrew, Thecla, and the rest, who before and after these suffered for the truth; who withstood both fire and sword, the torturers, and all sufferings present or threatened, as if their bodies were not their own, or they had had no bodies at all. For what? That they might not, so much as by a word, betray their religion. To whom also great honors and triumphs are with just reason awarded: by whom devils are expelled and diseases healed: who appear in visions, and prophecy: whose very bodies, though separate, when touched or reverenced, have like power with their holy souls; and drops of whose blood, those least tokens of their suffering, like power with their bodies.

John Damascene writes thus: The relics of the saints have been given us by our Lord Jesus Christ as salutary springs, from which manifold blessings flow. And as if in explanation of this, he remarks, that through the mind their bodies also were inhabited of God. (Theol. lib. iv. cap. 15, 3, 4.)

268. Why is the Church holy?

Because she is sanctified by Jesus Christ through his passion, through his doctrine, through his prayer, and through the Sacraments. Christ loved the Church, and gave himself for it; that he might sanctify it, having cleansed it with the washing of water by the Word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy, and without blemish. Eph. v. 25-27.

In his prayer to God the Father for believers, Jesus Christ said among other things: Sanctify them through thy truth: thy Word is truth. And for their sakes I sanctify myself, that they also may be sanctified in truth. John xvii.17, 19.

269. How is the Church holy, when she has in her sinners?

Men, who sin, but purify themselves by true repentance, hinder not the Church from being holy; but impenitent sinners, either by the visible act of Church authority, or by the invisible judgment of God, are cut off from the body of the Church; and so she is, in respect of these, also kept holy.

Put away from among yourselves that wicked person. 1 Cor. v. 13. Nevertheless the foundation of God standeth sure, having this seal: The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 2 Tim. ii. 19.

270. Why is the Church called Catholic, or, which is the same thing, Universal?

Because she is not limited to any place, nor time, nor people, but contains true believers of all places, times, and peoples.

The Apostle Paul says that the Word of the Gospel is in all the world; and bringeth forth fruit (Coloss. i. 5, 6), and that in the Christian Church there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free: but Christ is all, and in all. Coloss. iii. 11. They which be of faith, are blessed with faithful Abraham. Gal. iii. 9.

271. What great privilege has the Catholic Church?

She alone has the sublime promises that the gates of hell shall not prevail against her; that the Lord shall be with her even to the end of the world; that in her shall abide the glory of God in Christ Jesus throughout all generations forever; and consequently that she shall never apostatize from the faith, nor sin against the truth of the faith, or fall into error.

We undoubtingly confess, as sure truth, that the Catholic Church can not sin, nor err, nor utter falsehood in place of truth; for the Holy Ghost, ever working through his faithful ministers the fathers and doctors of the Church, preserves her from all error. (Missive of the Eastern Patriarchs on the Orthodox Faith, Art. 12.)

272. If the Catholic Church contains all true believers in the world, must we not acknowledge it to be necessary for salvation that every believer should belong to her?

Exactly so. Since Jesus Christ, in the words of St. Paul, is the Head of the Church, and he is the Saviour of the Body, it follows that, to have part in his salvation, we must necessarily be members of his body, that is, of the Catholic Church. Eph. v. 23.

The Apostle Peter writes that baptism saveth us after the figure of the ark of Noah. All who were saved from the general deluge were saved only in the ark; so all who obtain everlasting salvation obtain it only in the one Catholic Church.

273. What thoughts and remembrances should we associate with the name of the Eastern Church?

In Paradise, planted in the East, was founded the first Church of our parents in innocence; and in the East, after the fall, was laid a new foundation of the Church of the redeemed, in the promise of a Saviour. In the East, in the land of Judæa, our Lord Jesus Christ, having finished the work of our salvation, laid the foundation of his own proper Christian Church: from thence she spread herself over the whole universe; and to this day the orthodox Catholic oecumenical faith, confirmed by the seven oecumenical Councils, is preserved unchanged in its original purity in the ancient Churches of the East, and in such as agree with them, as does by God's grace the Church of Russia.

274. Why is the Church called Apostolic?

Because she has from the Apostles, without break or change, both her doctrine and the succession of the gifts of the Holy Ghost, through the laying on of consecrated, hands. In the same sense the Church is called also Orthodox, or Rightly-believing.

Ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God, and are built on the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone. Eph. ii. 19, 20.

275. What does the Creed teach us, when it calls the Church Apostolic?

It teaches us to hold fast the Apostolical doctrine and tradition, and eschew such doctrine and such teachers as are not warranted by the doctrine of the Apostles.

The Apostle Paul says: Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our epistle. 2 Thess. ii. 15. A man that is a heretic after the first and second admonition reject. Titus iii. 10. For there are many unruly, vain talkers and deceivers, especially they of the circumcision, whose mouths must be stopped; who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. Titus i. 10, 11. But if thy brother neglect to hear the Church, let him be to thee as a heathen man and a publican. Matt. xviii. 17.

276. What ecclesiastical institution is there through which the succession of the Apostolical ministry is preserved?

The ecclesiastical Hierarchy.

277. Whence originates the Hierarchy of the Orthodox Christian Church?

From Jesus Christ himself, and from the descent of the Holy Ghost on the Apostles; from which time it is continued, in unbroken succession, through the laying on of hands, in the Sacrament of Orders. And he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the Body of Christ. Eph. iv. 11, 12.

278. What hierarchical authority is there which can extend its sphere of action over the whole Catholic Church?

An oecumenical Council.

279. Under what hierarchical authority are the chief divisions of the Catholic Church?

Under the Orthodox Patriarchs and the Most Holy Synod.

280. Under what ecclesiastical authority are lesser orthodox provinces and cities?

Under Metropolitans, Archbishops, and Bishops.

281. What rank in the Hierarchy is held by the Most Holy Russian Synod?

The same rank with the Most Holy Orthodox Patriarchs. (See the Letters of the M. H. Patriarchs on the institution of the M. H. Synod.)

282. If any one desire to fulfill his duty of obedience to the Church, how may he learn what she requires of her children?

This may be learned from holy Scripture, from the canons of the holy Apostles, the holy oecumenical and provincial Councils, and the holy Fathers, and from the books of Ecclesiastical Rules and Rubrics.

On the Tenth Article.

283. Why does the Creed mention Baptism?

Because faith is sealed by Baptism, and the other Mysteries or Sacraments.

284. What is a Mystery or Sacrament?

A Mystery or Sacrament is a holy act, through which grace, or, in other words, the saving power of God, works mysteriously upon man.

285. How many are the Sacraments?

Seven: 1. Baptism; 2. Unction with Chrism; 3. Communion; 4. Penitence; 5. Orders; 6. Matrimony; 7. Unction with Oil.

286. What virtue is there in each of these Sacraments?

1. In Baptism man is mysteriously born to a spiritual life.

2. In Unction with Chrism he receives a grace of spiritual growth and strength.

3. In the Communion he is spiritually fed.

4. In Penitence he is healed of spiritual diseases, that is, of sin.

5. In Orders he receives grace spiritually to regenerate, feed, and nurture others, by doctrine and Sacraments.

6. In Matrimony he receives a grace sanctifying the married life, and the natural procreation and nurture of children.

7. In Unction with Oil he has medicine even for bodily diseases, in that he is healed of spiritual.

287. But why does not the Creed mention all these Sacraments, instead of mentioning Baptism only?

Because Baptism was the subject of a question, whether some people, as heretics, ought not to be rebaptized; and this required a decision, which so came to be put into the Creed.

On Baptism.

288. What is Baptism?

Baptism is a Sacrament, in which a man who believes, having his body thrice plunged in water in the name of God the Father, the Son, and the Holy Ghost, dies to the carnal life of sin, and is born again of the Holy Ghost to a life spiritual and holy. Except a, man be born of water and, of the Spirit, he can not enter into the kingdom of God. John iii. 5.

289. When and how began Baptism?

First, John baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. Acts xix. 4. Afterwards, Jesus Christ, by his own example, sanctified Baptism, when he received it from John. Lastly, after his resurrection, he gave the Apostles this solemn commandment: Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Matt. xxviii. 19.

290. What is most essential in the administration of Baptism?

Trine immersion in water, in the name of the Father, and of the Son, and of the Holy Ghost.

291. What is required of him that seeks to be baptized?

Repentance and faith; for which cause, also, before Baptism the? recite the Creed. Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Acts ii. 38. He that believeth and is baptized shall be saved. Mark xvi. 16.

292. But why, then, are children baptized?

For the faith of their parents and sponsors, who are also bound to teach them the faith so soon as they are of sufficient age to learn.

293. How can you show from holy Scripture that we ought to baptize infants?

In the time of the Old Testament, infants were circumcised when eight days old; but Baptism in the New Testament takes the place of circumcision; consequently infants should also be baptized.

294. Whence does it appear that Baptism takes the place of circumcision?

From the following words of the Apostle to believers: Ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in Baptism. Coloss. ii. 11, 12.

295. Why are there sponsors at Baptism?

In order that they may stand sureties before the Church for the faith of the baptized, and after Baptism may take him in charge, to confirm him in the faith. (See Dion. Areop. on the Eccl. Hier. cap. ii.)

296. Why before baptizing do we use exorcism?

To drive away the devil, who since Adam's fall has had access to men, and power over them, as his captives and slaves.

The Apostle Paul says, that all men, without grace, walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. Eph. ii. 2.

297. Wherein lies the force of exorcism?

In the name of Jesus Christ, invoked with prayer and faith. Jesus Christ gave to believers this promise: In my name shall they cast out devils. Mark xvi. 17.

298. What force has the sign of the cross used on this and other occasions?

What the name of Jesus Christ crucified is when pronounced with faith by motion of the lips, the very same is also the sign of the cross when made with faith by motion of the hand, or represented in any other way.

Cyril of Jerusalem writes: Let us not be ashamed to confess the Crucified; let us boldly make the sign of the Cross on the forehead, and on every thing; on the bread which we eat; on the cups from which we drink; let us make it at our going out, and coming in; when we lie down to sleep, and when we rise; when we journey, and when we rest: it is a great safeguard, given to the poor without price, to the weak without labor. For this is the grace of God; a token for the faithful, and a terror for evil spirits. (Cat. Lect. xiii. 36.)

299. Whence have we the use of the sign of the Cross?

From the very times of the Apostles. (See Dion. Areop. on the Eccl. Hier. cap. ii. and v.; also Tertull. de Coron. cap. iii.; de Resurr. cap. viii.)

300. What means the white garment which is put on after Baptism?

The purity of the soul, and of the Christian life.

301. Why do they hang upon the baptized a Cross?

As a visible expression and continual remembrance of Christ's command: If any man will come after me, let him deny himself, and take up his cross, and follow me. Matt. xvi. 24.

302. What means the procession of the baptized round the font with a light?

Spiritual joy, joined with spiritual illumination.

303. How is this to be understood, that in the Creed we are made to confess one Baptism?

In this sense: that Baptism can not be repeated.

304. Why can not Baptism be repeated?

Baptism is spiritual birth: a man is born but once; therefore he is also baptized but once.

305. What is to be thought of those who sin after Baptism?

That they are more guilty in their sins than the unbaptized, since they had from God special help to do well, and have thrown it away.

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. 2 Peter ii. 20.

306. But is there not any way even for such as have sinned after Baptism to obtain pardon?

There is a way, which is penitence.

On Unction with Chrism.

307. What is Unction with Chrism ?

Unction with Chrism is a Sacrament, in which the baptized believer, being anointed with holy chrism on certain parts of the body in the name of the Holy Ghost, receives the gifts of the Holy Ghost for growth and strength in spiritual life.

308. Is this Sacrament mentioned in holy Scripture?

The inward grace of this Sacrament is spoken of by the Apostle John, as follows: But ye have an unction from the Holy One, and ye know all things. And the anointing which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, abide therein. 1 John ii. 20, 27.

In like manner the Apostle Paul also says: Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. 2 Cor. i. 21, 22.

Hence are taken the words pronounced at the Unction: The seal of the gift of the Holy Ghost.

309. Is the outward form of Unction with Chrism mentioned in holy Scripture?

It may well be supposed that the words of St. John refer to a visible as well as to an inward unction; but it is more certain that the Apostles, for imparting to the baptized the gifts of the Holy Ghost, used imposition of hands. Acts viii. 14, 16. The successors of the Apostles, however, in place of this, introduced unction with chrism, drawing, it may be, their precedent from the unction used in the Old Testament. Exod. xxx. 25; 1 (3 in the Greek) Kings i. 39. (Dion. Areop. de Eccl. Hier. cap. iv.)

310. What is to be remarked of the holy Chrism?

This: that its consecration is reserved to the heads of the Hierarchy, as successors of the Apostles, who used the laying on of their own hands to communicate the gifts of the Holy Ghost.

311. What is specially signified by anointing the forehead?

The sanctification of the mind, or thoughts.

312. What by anointing the chest?

The sanctification of the heart, or desires.

313. What by anointing the eyes, ears, and lips?

The sanctification of the senses.

314. What by anointing the hands and feet?

The sanctification of the works and whole walk of the Christian.

On the Communion.

315. What is the Communion?

The Communion is a Sacrament, in which the believer, under the forms of bread and wine, partakes of the very Body and Blood of Christ, to everlasting life.

316. How was this Sacrament instituted?

Jesus Christ, immediately before his passion, consecrated it for the first time, exhibiting in it by anticipation a lively image of his sufferings for our salvation; and after having administered it to the Apostles, he gave them at the same time a commandment ever after to perpetuate this Sacrament.

317. What is to be noticed of the Sacrament of the Communion in regard to divine service in the Church?

This: that it forms the chief and most essential part of divine service.

318. What is the name of that service in which the Sacrament of the Communion is consecrated?

The Liturgy.

319. What means the word Liturgy t

Common service, but the name Liturgy is specially appropriated to that divine service in which the Sacrament of the Communion is consecrated.

320. What is to be noted of the place where the Liturgy is celebrated?

It must always be consecrated in a temple, the table in which, or at least, if there be no such table, the antimense on which the Sacrament is consecrated, must have been consecrated by a Bishop.

321. Why is the temple called a church T

Because the faithful, who compose the Church, meet in it for prayer and Sacraments.

322. Why is the table, on which the Sacrament of the Communion is consecrated, called the throne?

Because on it Jesus Christ, as King, is mystically present.

323. What general order of parts may be remarked in the Liturgy?

This: that first the elements are prepared for the Sacrament; secondly, the faithful are prepared for the Sacrament; lastly, the Sacrament itself is consecrated.

324. What is the name for that part of the Liturgy in which the elements are prepared for the Sacrament?

Proskomidè, proskomide .

325. What is the meaning of the word Proskomidè?

Offertory.

326. Why is this name given to the first part of the Liturgy?

From the custom of the primitive Christians to offer in the Church bread and wine for the celebration of the Sacrament. On the same account this bread is called prosphora, which means oblation.

327. In what consists the Offertory, as a part of the Liturgy?

In this: that with mention made of the prophecies and types, and partly also of the events themselves, relating to the birth and suffering of Jesus Christ, a portion is taken from the prosphora for use in the Sacrament, and likewise a portion of wine mixed with water is poured off into the holy chalice, while the celebrator makes commemoration of the whole Church, honors the glorified saints, prays for the living and the departed, especially for the ruling powers, and for those who, of their own faith and zeal, have brought prosphoræ, or oblations.

328. Of what kind should be the bread for the Sacrament?

Such as the name itself of bread, the holiness of the Mystery, and the example of Jesus Christ and the Apostles all require; that is, leavened, pure, wheaten bread.

329. What is signified by this, that the bread or loaf which is strictly to be used for the Communion is only one T

It signifies, as the Apostle explains, that we, being many, are one bread, and one body; for we are all partakers of that one bread. lCor.x.17.

330. Why is the bread, when prepared for the Communion, called the Lamb?

Because it is the figure of Jesus Christ suffering, as was in the Old Testament the Paschal Lamb.

331. What was the Paschal Lamb?

The lamb which the Israelites, by God's command, killed and ate in memory of their deliverance from destruction in Egypt.

332. Why is the wine for the Sacrament of the Communion mixed with water?

Because the whole of this celebration is ordered so as to figure forth the sufferings of Christ; and when he suffered there flowed from his pierced side blood and water.

333. What name has that part of the Liturgy in which the faithful are prepared for the Sacrament?

The ancients called it the Liturgy of the Catechumens; because, besides baptized communicants, the catechumens, also, who are preparing for Baptism, and the penitents, who are not admitted to communion, may be present at it.

334. With what does this part of the Liturgy begin?

With the Blessing, or glorification of the Kingdom of the Most Holy Trinity.

335. In what consists this part of the Liturgy?

In prayers, singing, and reading from the books of the Apostles, and from the Gospel.

336. "With what does it end?

With the order given to the catechumens to go out and leave the church.

337. What is the name for that part of the Liturgy in which the Sacrament itself is celebrated and consecrated?

The Liturgy of the Faithful; because the faithful only, that is, the baptized, have the right to be present at this service.

338. What is the most essential act in this part of the Liturgy?

The utterance of the words which Jesus Christ spake in instituting the Sacrament: Take, eat; this is my body. Drink ye all of it; for this is my Blood of the New Testament. Matt. xxvi. 26, 27, 28. And after this the invocation of the Holy Ghost, and the blessing the gifts, that is, the bread and wine which have been offered.

339. Why is this so essential?

Because at the moment of this act the bread and wine are changed, or transubstantiated, into the very Body of Christ, and into the very Blood of Christ.

340. How are we to understand the word transubstantiation T

In the exposition of the faith by the Eastern Patriarchs, it is said that the word transubstantiation is not to be taken to define the manner in which the bread and wine are changed into the Body and Blood of the Lord; for this none can understand but God; but only thus much is signified, that the bread truly, really, and substantially becomes the very true Body of the Lord, and the wine the very Blood of the Lord. In like manner John Damascene, treating of the Holy and Immaculate Mysteries of the Lord, writes thus: It is truly that Body, united with Godhead, which had its origin from the Holy Virgin; not as though that Body which ascended came down from heaven, but because the bread and wine themselves are changed into the Body and Blood of God. But if thou seekest after the manner how this is, let it suffice thee to be told that it is by the Holy Ghost; in like manner as, by the same Holy Ghost, the Lord formed flesh to himself, and in himself, from the Mother of God; nor know I aught more than this, that the Word of God is true, powerful, and almighty, but its manner of operation unsearchable. (J. Damasc. Theol. lib. iv. cap. 13, § 7.)

341. What is required individually of every one who desires to approach the Sacrament of the Communion?

To examine his conscience before God, and to cleanse it from sin by penitence; for doing which he has helps in fasting and prayer.

Let a man examine himself, and so let him eat of that bread, and drink of that cup; for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's Body. 1 Cor. xi. 28, 29.

342. What benefit does he receive who communicates in the Body and Blood of Christ?

He is in the closest manner united to Jesus Christ himself, and, in him, is made partaker of everlasting life.

He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him. John vi. 56. Whoso eateth my Flesh, and drinketh my Blood, hath eternal life. John vi. 54.

343. Ought we to communicate often in the holy Mysteries?

The primitive Christians communicated every Lord's Day; but now few have such purity of life as to be always prepared to approach so great a Mystery. Our Mother the Church calls on all, who would live religiously, to confess before their ghostly Father, and communicate in the Body and Blood of Christ, four times yearly, or even every month, but requires all, without exception, to receive it at the least once in the year. (See Orthod. Confess. Pt. I. Q. 90.)

344. What part can they have in the divine Liturgy who only hear it without approaching the holy Communion?

They may and should take part in the Liturgy by prayer and faith, and especially by a continual remembrance of our Lord Jesus Christ, who expressly has commanded us to do this in remembrance of him. Luke xxii. 19.

345. What should we remember at that time in the Liturgy when they make the Procession with the Gospel?

Jesus Christ appearing to preach the Gospel. So also while the Gospel is reading, we should have the same attention and reverence as if we saw and heard Jesus Christ himself.

346. What should we remember at that time in the Liturgy when they make the Procession with the gifts from the table of preparation to the altar?

Jesus Christ going to suffer voluntarily, as a victim to the slaughter, while more than twelve legions of angels were ready around to guard him as their King.

The King of kings, and Lord of lords, cometh to be slaughtered. (Hymn for the Liturgy on the Great Sabbath.)

347. What should we remember at the moment of the consecration of the Sacrament, and while the clergy are communicating within the altar?

The mystical supper of Jesus Christ himself with his Apostles; his suffering, death, and burial.

348. What is set forth after this, by the drawing back of the veil, the opening of the royal doors, and the appearance of the holy gifts?

The appearance of Jesus Christ himself after his resurrection.

349. What is figured by the last showing of the holy gifts to the people, after which they are hid from view?

The ascension of Jesus Christ into heaven.

350. Will the use of the Sacrament of the holy Communion continue ever in the true Church of Christ?

Assuredly it will ever continue, even to Christ's coming again, agreeably to the words of the Apostle Paul: For as oft as ye eat this bread, and drink this cup, ye do show forth the Lord's death till he come. 1 Cor. xi. 26.

On Penitence.

351. What is Penitence?

Penitence is a Sacrament, in which he who confesses his sins is, on the outward declaration of pardon by the priest, inwardly loosed from his sins by Jesus Christ himself.

352. What is the origin of this Sacrament?

They who came to John the Baptist, who preached the baptism of repentance for the remission of sins, confessed their sins. Mark i. 4, 5. The Apostles were promised by Jesus Christ power to forgive sins, when he said, Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven. Matt. xviii. 18. And after his resurrection he actually gave them this power, saying, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them and whosesoever sins ye retain, they are retained. John xx. 22, 23.

353. What is required of the penitent?

Contrition for his sins, with a full purpose of amendment of life, faith in Jesus Christ, and hope in his mercy.

For godly sorrow worketh repentance to salvation, not to be repented of. 2 Cor. vii. 10. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. Ezek. xxxiii. 19. To him, that is to Jesus Christ, give all the Prophets witness, that through his name whosoever believeth in him shall receive remission of sins. Acts x. 43.

354. Are there not besides certain preparations and aids to Penitence?

Such are fasting and prayer.

355. Is there not besides these a certain special mean used by holy Church for cleansing and giving peace to the conscience of the penitent?

Such a mean is the epitimia, or penance.

356. What is the epitimia?

The word means punishment. See 2 Cor. ii. 6. Under this name are prescribed to the penitent, according as may be requisite, divers particular exercises of piety, and divers abstinences or privations, serving to efface the unrighteousness of sin, and to subdue sinful habit; as, for instance, fasting beyond what is prescribed for all, or for grievous sins suspension from the holy Communion for a given time.

On Orders.

357. What are Orders t

Orders are a Sacrament, in which the Holy Ghost, by the laying on of the Bishop's hands, ordains them that be rightly chosen to minister sacraments, and to feed the flock of Christ.

Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 1 Cor. iv. 1.

Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. Acts xx. 28.

358. What is it to feed the Church?

To instruct the people in faith, piety, and good works.

359. How many necessary degrees are there of Orders?

Three: those of Bishop, Priest, and Deacon.

360. What difference is there between them?

The Deacon serves at the Sacraments; the Priest hallows Sacraments in dependence on the Bishop; the Bishop not only hallows the Sacraments himself, but has power also to impart to others, by the laying on of his hands, the gift and grace to hallow them.

Of the Episcopal power the Apostle Paul thus writes to Titus: For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city. Titus i. 5. And to Timothy: Lay hands suddenly on no man. 1 Tim. v. 22.

On Matrimony.

361. What is Matrimony?

Matrimony is a Sacrament, in which, on the free promise of the man and woman before the priest and the Church to be true to each other, their conjugal union is blessed to be an image of Christ's union with the Church, and grace is asked for them to live together in godly love and honesty, to the procreation and Christian bringing up of children.

362. Whence does it appear that Matrimony is a Sacrament?

From the following words of the Apostle Paul: A man shall leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This Sacrament is great: but I speak concerning Christ and the Church. Eph. v. 31, 32.

363. Is it the duty of all to marry?

No. Virginity is better than wedlock, if any have the gift to keep it undefiled.

Of this Jesus Christ has said expressly: All men can not receive this saying, save they to whom it is given. He that is able to receive it, let him receive it. Matt. xix. 11, 12.

And the Apostle says: I say therefore to the unmarried and widows, It is good for them if they abide even as I; but if they can not contain, let them marry. . . . He that is unmarried careth for the things that belong to the Lord, how he may please the Lord; but he that is I married careth for the things that are of the world, how he may please his wife. . . . He that giveth his virgin in marriage doeth well; but he that giveth her not in marriage doeth better. 1 Cor. vii. 8, 9, 32, 33, 38.

On Unction with Oil.

364. What is Unction with Oil? I

Unction with Oil is a Sacrament, in which, while the body is anointed with oil, God's grace is invoked on the sick, to heal him of spiritual and bodily infirmities.

365. Whence is the origin of this Sacrament?

From the Apostles, who, having received power from Jesus Christ, anointed with oil many that were sick, and healed them. Mark vi. 13.

The Apostles left this Sacrament to the priests of the Church, as is evident from the following words of the Apostle James: Is any sick among you? let him call for the elders of the Church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. James v. 14, 16.

On the Eleventh Article.

366. What is the resurrection of the dead, which, in the words of the Creed, we look for or expect?

An act of the almighty power of God, by which all bodies of dead men, being reunited to their souls, shall return to life, and shall thenceforth be spiritual and immortal.

It is sown a natural body, it is raised a spiritual body. 1 Cor. xv. 44. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Cor. xv. 53.

367. How shall the body rise again after it has rotted and perished in the ground?

Since God formed the body from the ground originally, he can equally restore it after it has perished in the ground. The Apostle Paul illustrates this by the analogy of a grain of seed, which rots in the earth, but from which there springs up afterwards a plant, or tree. That which thou sowest is not quickened except it die. 1 Cor. xv. 36.

368. Shall all, strictly speaking, rise again?

All, without exception, that have died; but they who at the time of the general resurrection shall be still alive shall have their present gross bodies changed in a moment, so as to become spiritual and immortal.

We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 1 Cor. xv. 51, 52.

369. When shall the resurrection of the dead be?

At the end of this visible world?

370. Shall the world then too come to an end?

Yes; this corruptible world shall come to an end, and shall be transformed into another, incorruptible.

Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Rom. viii. 21. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 2 Peter iii. 13.

371. How shall the world be transformed?

By fire. The heavens and the earth, which are now, by the same, that is, by God's word, are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 2 Peter iii. 7.

372. In what state are the souls of the dead till the general resurrection?

The souls of the righteous are in light and rest, with a foretaste of eternal happiness; but the souls of the wicked are in a state the reverse of this.

373. Why may we not ascribe to the souls of the righteous perfect happiness immediately after death?

Because it is ordained that the perfect retribution according to works shall be received by the perfect man after the resurrection of the body and God's last judgment.

The Apostle Paul says: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing. 2 Tim. iv. 8. And again: We must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 2 Cor. v. 10.

374. Why do we ascribe to the souls of the righteous a foretaste of bliss before the last judgment?

On the testimony of Jesus Christ himself, who says in the parable that the righteous Lazarus was immediately after death carried into Abraham's bosom. Luke xvi. 22.

375. Is this foretaste of bliss joined with a sight of Christ's own countenance?

It is so more especially with the saints, as we are given to understand by the Apostle Paul, who had a desire to depart, and to be with Christ. Phil. i. 23.

376. What is to be remarked of such souls as have departed with faith, but without having had time to bring forth fruits worthy of repentance?

This: that they may be aided towards the attainment of a blessed resurrection by prayers offered in their behalf, especially such as are offered in union with the oblation of the bloodless sacrifice of the Body and Blood of Christ, and by works of mercy done in faith for their memory.

377. On what is this doctrine grounded?

On the constant tradition of the Catholic Church; the sources of which may be seen even in the Church of the Old Testament. Judas Maccabæus offered sacrifice for his men that had fallen. 2 Macc. xii. 43. Prayer for the departed has ever formed a fixed part of the divine Liturgy, from the first Liturgy of the Apostle James. St. Cyril of Jerusalem says: Very great will be the benefit to those souls for which prayer is offered at the moment when the holy and tremendous Sacrifice is lying in view. (Lect. Myst. v. 9.)

St. Basil the Great, in his prayers for Pentecost, says that the Lord vouchsafes to receive from us propitiatory prayers and sacrifices for those that are kept in Hades, and allows us the hope of obtaining for them peace, relief, and freedom.

On the Twelfth Article.

378. What is the life of the world to come T

The life that shall be after the resurrection of the dead and the general judgment of Christ.

379. What kind of life shall this be?

For those who believe, who love God, and do what is good, it shall be so happy that we can not now even conceive such happiness. It doth not yet appear what we shall be. 1 John iii. 2. I knew a man in Christ, says the Apostle Paul, who was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter. 2 Cor. xii. 2, 4.

380. Whence shall proceed this so great happiness?

From the contemplation of God in light and glory, and from union with him. For now we see through a glass darkly, but then face to face: now I know in part, but then shall I know, even as also I am known. 1 Cor. xiii. 12.

Then shall the righteous shine forth as the sun, in the kingdom of their Father. Matt. xiii. 43. God shall be all in all. 1 Cor. xv. 28.

381. Shall the body also share in the happiness of the soul?

Yes; it too will be glorified with the light of God, as Christ's body was at his transfiguration on Mount Tabor.

It is sown in dishonor, it is raised in glory. 1 Cor. xv. 43. As we have borne the image of the earthy, that is, of Adam, we shall also bear the image of the heavenly. 1 Cor. xv. 49.

382. Will all be equally happy?

No. There will be different degrees of happiness, in proportion as every one shall have here endured the fight of faith, love, and good works. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead. 1 Cor. xv. 41, 42.

383. But what will be the lot of unbelievers and transgressors?

They will be given over to everlasting death--that is, to everlasting fire, to everlasting torment, with the devils.

Whosoever was not found written in the book of life was cast into the lake of fire. Rev. xx. 15. And, That is the second death. Rev. xx. 14. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matt. xxv. 41. And these shall go away into everlasting punishment, but the righteous into life eternal. Matt. xxv 46. It is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: where their worm dieth not, and the fire is not quenched. Mark ix. 47, 48.

384. Why will such severity be used with sinners?

Not because God willed them to perish; but they of their own will perish, because they receive not the love of the truth, that they might be saved. 2 Thess. ii. 10.

385. Of what benefit will it be to us to meditate on death, on the resurrection, on the last judgment, on everlasting happiness, and on everlasting torment?

These meditations will assist us to abstain from sin, and to wean our affections from earthly things; they will console ns for the absence or loss of worldly goods, incite us to keep our souls and bodies pure, to live to God and to eternity, and so to attain everlasting salvation. __________________________________________________________________

[312] The Greek and the German edition have the following addition: 'But those who freely accept the grace given them, who make good use of the means of grace granted unto them, and who walk in the appointed path of salvation, God has properly foreordained for salvation.' __________________________________________________________________

THE SECOND PART OF THE ORTHODOX CATECHISM.

ON HOPE.

Definition of Christian Hope, its Ground, and the Means thereto.

386. What is Christian hope?

The resting of the heart on God, with the full trust that he ever cares for our salvation, and will give us the happiness he has promised.

387. What is the ground of Christian hope?

The Lord Jesus Christ is our hope, or the ground of our hope. 1 Tim. i. 1. Hope to the end for the grace that is to be brought unto you by the revelation of Jesus Christ. 1 Peter i. 13.

388. What are the means for attaining to a saving hope?

The means to this are, first, prayer; secondly, the true doctrine of blessedness, and its practical application.

On Prayer.

389. Is there any testimony of God's Word to this, that prayer is a mean for attaining to a saving hope?

Jesus Christ himself joins the hope of receiving our desire with prayer: Whatsoever ye shall ask of the Father in my name, that will I do, that the Father may be glorified in the Son. John xiv. 13.

390. What is Prayer?

The lifting up of man's mind and heart to God, manifested by devout words.

391. What should the Christian do when he lifts up his mind and heart to God?

First, he should glorify him for his divine perfections; secondly, give thanks to him for his mercies; thirdly, ask him for what he needs. So there are three chief forms of prayer: Praise, Thanksgiving, and Petition.

392. Can a man pray without words?

He can: in mind and heart. An example of this may be seen in Moses before the passage through the Red Sea. Exod. xiv. 15.

393. Has not such prayer a name of its own?

It is called spiritual, or prayer of the heart and mind, in one word, inward prayer; while, on the other hand, prayer expressed in words, and accompanied by other marks of devotion, is called oral or outward prayer.

394. Can there be outward prayer without inward?

There can: if any man utter words of prayer without attention or earnestness.

395. Does outward prayer alone suffice to obtain grace?

So far is it from sufficing to obtain grace, that contrariwise it provokes God to anger.

God has himself declared his displeasure at such prayer: This people draweth nigh unto me with their mouth, and honoreth me with their lips, but their heart is far from me: but in vain do they worship me. Matt. xv. 8, 9.

396. Does not inward prayer alone suffice without outward?

This question is as if one should ask whether soul alone might not suffice for man without body. It is idle to ask this, seeing that God has been pleased to make man consist of soul and body; likewise idle it is to ask whether inward prayer alone may not suffice without outward. Since we have both soul and body, we ought to glorify God in our bodies, and in our souls, which are God's: this being besides natural, that out of the abundance of the heart the mouth should speak. Our Lord Jesus Christ was spiritual in the highest degree, but even he expressed his spiritual prayer both by words and by devout gestures of body, sometimes, for instance, lifting up his eyes to heaven, sometimes kneeling, or falling on his face to the ground. 1 Cor. vi. 20; Matt. xii. 34; John xvii. 1; Luke xxii. 41; Matt. xxvi. 39.

On the Lord's Prayer.

397. Is there not a prayer which may be termed the common Christian prayer, and pattern of all prayers?

Such is the Lord's Prayer.

398. What is the Lord's Prayer?

A prayer which our Lord Jesus Christ taught the Apostles, and which they delivered to all believers.

399. Repeat it.

Our father, who art in heaven?

1. Hallowed be thy Name;

2. Thy kingdom come;

3. Thy will be done, as in heaven, so in earth;

4. Give us this day our bread for subsistence;

5. And forgive us our debts, as we forgive our debtors,

6. And lead us not into temptation;

7. But deliver us from evil.

For thine is the kingdom, the power, and the glory, forever and ever. Amen. Matt. vi. 9--13.

400. In order the better to understand the Lord's Prayer, how may we divide it?

Into the invocation, seven petitions, and the doxology.

On the Invocation.

401. How dare we call God Father?

By faith in Jesus Christ, and by the grace of regeneration.

As many as received him, to them, gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John i. 12, 13.

402. Must we say Our Father even when we pray alone?

Certainly we must.

403. Why so?

Because Christian charity requires us to call upon God, and ask good things of him, for all our brethren, no less than for ourselves.

404. Why in the invocation do we say, Who art in heaven?

That, entering upon prayer, we may leave every thing earthly and corruptible, and raise our minds and hearts to what is heavenly, everlasting, and divine.

On the First Petition.

405. Is not God's name holy?

Doubtless it is holy in itself. Holy is his name. Luke i. 49.

406. How, then, can it yet be hallowed?

It may be hallowed in men; that is, his eternal holiness may be manifested in them.

407. How?

First, when we, having in our thoughts and heart the name of God, so live as his holiness requires, and thus glorify God; secondly, when others also, seeing our good lives, glorify God.

Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Matt. v. 16.

On the Second Petition.

408. What is the kingdom of God spoken of in the second petition of the Lord's Prayer?

The kingdom of grace, which, as St. Paul says, is righteousness, and peace, and joy in the Holy Ghost. Rom. xiv. 17.

409. Is not this kingdom come already?

To some it has not yet come in its full sense; while to others it has not yet come at all inasmuch as sin still reigns in their mortal bodies, that they should obey it in the lusts thereof. Rom. vi. 12.

410. How does it come?

Secretly, and inwardly. The kingdom of God cometh not with observation; for, behold, the kingdom of God is within you. Luke xvii. 20, 21.

411. May not the Christian ask for something further under the name of God's kingdom?

He may ask for the kingdom of glory--that is, for the perfect bliss of the faithful.

Having a desire to depart, and be with Christ. Phil. i. 23.

On the Third Petition.

412. What means the petition, Thy will be done?

Hereby we ask of God that all we do, and all that befalls us, may be ordered not as we will, but as pleases him.

413. Why need we ask this?

Because we often err in our wishes; but God unerringly, and incomparably more than we ourselves, wishes for us all that is good, and is ever ready to bestow it, unless he be prevented by our willfulness and obstinacy.

Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church. Eph. iii. 20, 21.

414. Why do we ask that God's will be done in earth as in heaven?

Because in heaven the holy angels and saints in bliss, all without exception, always, and in all things, do God's will.

On the Fourth Petition.

415. What is bread for subsistence? [313]

The bread which we need in order to subsist or live.

416. With what thoughts should we ask of God this bread?

Agreeably with the instruction of our Lord Jesus Christ, we should ask no more than bread for subsistence; that is, necessary food, and such clothing and shelter as is likewise necessary for life; but whatever is beyond this, and serves not so much for necessity as for gratification, we should leave to the will of God; and if it be given, return thanks to him; if it be not given, we should be content without it.

417. Why are we directed to ask for bread for subsistence only for this day ?

That we may not be too anxious about the future, but trust for that to God. Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof. Matt. vi. 34. For your heavenly Father knoweth that ye have need of all these things. Matt. vi. 32.

418. May we not ask for something farther under the name of bread for subsistence?

Since man is made of both a bodily and a spiritual substance, and the substance of the soul far excels that of the body, we may and should seek for the soul also that bread of subsistence without which the inward man must perish of hunger.

(See Cyril. Hier. Lect, Myst. iv. 15; Orthod. Confess. Pt. II. Q. 19.)

419. What is the bread of subsistence for the soul?

The Word of God, and the Body and Blood of Christ.

Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Matt. iv. 4. My flesh is meat indeed, and my blood is drink indeed. John vi. 55.

On the Fifth Petition.

420. What is meant in the Lord's Prayer by our debts?

Our sins.

421. Why are our sins called debts?

Because we, having received all from God, ought to render all back to him--that is, subject all to his will and law; which if we do not, we are left debtors to his justice.

422. But who are our debtors?

People who have not rendered us that which they owed us by the law of God; as, for instance, have not shown us love, but malice.

423. If God is just, how can we be forgiven our debts?

Through the mediation of Jesus Christ.

For there is one God, and one Mediator between God and man, the man Jesus Christ, who gave himself a ransom for all. 1 Tim. ii. 5, 6.

424. What will be the consequence, if we ask God to forgive us our sins without ourselves forgiving others?

In that case neither shall we be forgiven.

For if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive you your trespasses. Matt. vi. 14, 15.

425. Why will not God forgive us if we do not forgive others?

Because we hereby show ourselves evil, and so alienate from us God's goodness and

426. What disposition, then, must we have to use aright those words of the Lord's Prayer, As we forgive our debtors?

These words absolutely require that when we pray we should bear no malice nor hatred, but be in peace and charity with all men.

Therefore if thou bring thy gift to the altar, and, there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift. Matt. v. 23, 24.

427. But what am I to do if I can not readily find him who hath aught against me, or if he show himself unwilling to be reconciled?

In such a case it is enough to be reconciled with him in heart, before the eyes of the all-seeing God.

If it be possible, as much as lieth in you, live peaceably with all men. Rom. xii. 18.

On the Sixth Petition.

428. What is meant in the Lord's Prayer by temptation ?

Any conjuncture of circumstances in which there is imminent danger of losing the faith, or falling into great sin.

429. Whence come such temptations?

From our flesh, from the world, or other people, and from the devil.

430. What do we ask in these words of the prayer, Lead us not into temptation?

First, that God suffer us not to be led into temptation; secondly, that if it be needful for us to be tried and purified through temptation, he give us not up wholly to temptation, nor suffer us to fall.

On the Seventh Petition.

431. What do we ask in these words of the prayer, Deliver as from evil?

We ask for deliverance from all evil that can reach us in the world, which since the fall lieth in wickedness (1 John v. 19): but especially from the evil of sin, and from the evil suggestions and snares of the spirit of evil, which is the devil.

On the Doxology.

432. Why after the Lord's Prayer do we subjoin the Doxology?

First, that when we ask mercies for ourselves from our heavenly Father, we may at the same time render him that honor which is his due; secondly, that by the thought of his everlasting kingdom, power, and glory, we may be more and more established in the hope that he will give us what we ask, because this is in his power, and makes to his glory.

433. What means the word Amen T

It means verily, or so be it.

434. Why is this word added to the Doxology?

To signify that we offer the prayer in faith, and without doubting, as we are taught to do by the Apostle James. James i. 6.

On the Doctrine of Blessedness.

435. What must we join with prayer in order to be grounded in the hope of salvation and blessedness?

Our own exertions for the attainment of blessedness.

Of this point the Lord himself says: Why call ye me Lord, Lord, and do not the things which I say? Luke vi. 46. Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven. Matt. vii. 21.

436. What doctrine may we take as our guide in these exertions?

The doctrine of our Lord Jesus Christ, which is briefly set forth in his Beatitudes, or sentences on blessedness.

437. How many such sentences are there? The nine following:

1. Blessed are the poor in spirit: for theirs is the kingdom of heaven.

2. Blessed are they that mourn: for they shall be comforted.

3. Blessed are the meek: for they shall inherit the earth.

4. Blessed are they which do hunger and thirst after righteousness: for they shall be filed.

5. Blessed are the merciful: for they shall obtain mercy.

6. Blessed are the pure in heart: for they shall see God.

7. Blessed are the peacemakers: for they shall be called the children of God.

8. Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

9. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven. Matt. v. 3-12.

438. What is to be observed of all these sentences in order to their right understanding?

This: that the Lord proposed in these sentences a doctrine for the attainment of blessedness, as is expressly said in the Gospel: He opened his mouth, and taught; but, being meek and lowly of heart, he proposed his doctrine not in the form of commandment, but of blessing, to those who should of their own free will receive and fulfill it. Consequently in each sentence or Beatitude we must consider, first, the doctrine or precept; secondly, the blessing or promise of reward.

On the First Beatitude.

439. What is the Lord's first precept of blessedness?

They who would be blessed must be poor in spirit.

440. What is it to be poor in spirit?

It is to have a spiritual conviction that we have nothing of our own, nothing but what God bestows upon us, and that we can do nothing good without God's help and grace, thus counting ourselves as nothing, and in all throwing ourselves upon the mercy of God; in brief, as St. Chrysostom explains it, spiritual poverty is humility. (Hom. in Matt. xv.)

441. Can the rich, too, be poor in spirit?

Doubtless they can: if they consider that visible riches are corruptible and soon pass away, and can never compensate for the want of spiritual goods. What is a man profited, if he gain the whole world, and lose his own soul for what shall a man give in exchange for his soul? Matt. xvi. 26.

442. May not bodily poverty serve to the perfection of spiritual?

It may, if the Christian choose it voluntarily, for God's sake. Of this, Jesus Christ himself said to the rich man: If thou wilt be perfect, go, sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me. Matt. xix. 21.

443. What does our Lord promise to the poor in spirit?

The kingdom of heaven.

444. How is the kingdom of heaven theirs?

In the present life inwardly, and inchoately, [314] by faith and hope; but in the life to come perfectly, by their being made partakers of everlasting blessedness.

On the Second Beatitude.

445. What is the Lord's second precept for blessedness?

They who would be blessed must mourn.

446. What is meant in this precept by the word mourn?

Sorrow and contrition of heart, with unfeigned tears, for that we so imperfectly and unworthily serve the Lord, or even rather deserve big anger by our sins, for godly sorrow worketh repentance unto salvation not to be repented of; but the sorrow of this world worketh death. 2 Cor. vii. 10.

447. What special promise does the Lord make to mourners?

That they shall be comforted.

448. What comfort is here to be understood?

That of grace, consisting in the pardon of sin, and in peace of conscience.

449. Why is this promise added to the precept for mourning?

In order that sorrow for sin may not reach to despair.

On the Third Beatitude.

450. What is the Lord's third precept for blessedness?

They who would be blessed must be meek.

451. What is meekness?

A quiet disposition of spirit, joined with care neither to offend any man, nor be offended at any thing one's self.

452. What are the special effects of Christian meekness?

These: that we never murmur against God, nor even against men, when any thing falls out against our wishes, nor give way to anger, nor set ourselves up.

453. What is promised by the Lord to the meek?

That they shall inherit the earth.

454. How are we to understand this promise?

As regards Christ's followers generally it is a prediction which has been literally fulfilled; for the ever-meek Christians, instead of being destroyed by the fury of the heathen, have inherited the universe which the heathen formerly possessed. But the further sense of this promise, as regards Christians both generally and individually, is this, that they shall receive an inheritance, as the Psalmist says, in the land of the living; that is, where men live and never die; in other words, that they shall receive everlasting blessedness. See Psalm xxvii. 13.

On the Fourth Beatitude.

455. What is the Lord's fourth precept for blessedness?

They who would be blessed must hunger and thirst after righteousness.

456. What is meant here by the word righteousness ?

Though this word may well stand for every virtue which the Christian ought to desire even as his meat and drink, yet should we here specially understand that righteousness of which, in the book of Daniel, it is said, An everlasting righteousness shall be brought in; that is, the justification of guilty man through grace and faith in Jesus Christ. Dan. ix. 24.

The Apostle Paul speaks thus: The righteousness of God which is by faith of Jesus Christ unto all, and upon all them that believe; for there is no difference: for all have sinned, and come short of the glory of God/ being justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past. Rom. iii. 22-25.

457. Who are they that hunger and thirst after righteousness?

They who, while they love to do good, yet count not themselves righteous, nor rest on their own good works, but acknowledge themselves sinners, and guilty before God; and who, by the wish and prayer of faith, hunger and thirst after the justification of grace through Jesus Christ, as after spiritual meat and drink.

458. What does the Lord promise to them who hunger and thirst after righteousness?

That they shall be filled.

459. What is meant here by being filled?

As the filling or satisfying of the body produces, first, the cessation of the sense of hunger and thirst; secondly, the strengthening the body by food, so the filling of the soul means, first, the inward peace of the pardoned sinner; secondly, the acquisition of strength to do good, given by justifying grace. The perfect filling, however, of the soul created for the enjoyment of endless good is to follow in the life eternal, according to the words of the Psalmist: When I awake up after thy likeness, I shall be satisfied with it. Psalm xvii. 15.

On the Fifth Beatitude.

460. What is the Lord's fifth precept for blessedness?

They who would be blessed must be merciful.

461. How are we to fulfill this precept?

By works of mercy, corporal and spiritual; for, as St. Chrysostom says, the forms of mercy are manifold, and this commandment is broad. (Hom. in Matt. xv.)

462. Which are the corporal works of mercy t

1. To feed the hungry.

2. To give drink to the thirsty.

3. To clothe the naked, or such as have not necessary and decent clothing.

4. To visit them that are in prison.

5. To visit the sick, minister to them, and forward their recovery, or aid them to a Christian preparation for death.

6. To show hospitality to strangers.

7. To bury them that have died in poverty.

463. Which are the spiritual works of mercy?

1. By exhortation to convert the sinner from the error of his way. James v. 20.

2. To instruct the ignorant in truth and virtue.

3. To give our neighbor good and seasonable advice in difficulty, or in any danger of which he is unaware.

4. To pray for others to God.

5. To comfort the afflicted.

6. Not to return the evil which others may have done us.

7. To forgive injuries from our heart.

464. Is it not contrary to the precept of mercy for civil justice to punish criminals?

Not in the least; if this be done as of duty, and with a good intent, that is, in order to correct them, or to preserve the innocent from their crimes.

465. What does the Lord promise to the merciful?

That they shall obtain mercy.

466. What mercy is here to be understood?

That of being delivered from everlasting condemnation for sin at God's Judgment

On the Sixth Beatitude.

467. What is the Lord's sixth precept for blessedness?

They who would be blessed must be pure in heart.

468. Is not purity of heart the same thing as sincerity?

Sincerity which feigns not any good dispositions foreign to the heart, but shows the really good dispositions of the heart by good deeds, is only the lowest degree of purity of heart. This last a man attains by constant and strict watchfulness over himself, driving away from his heart every unlawful wish and thought, and every affection for earthly things, and ever keeping there the remembrance of God and our Lord Jesus Christ with faith and charity.

469. What does the Lord promise to the pure in heart? That they shall see God.

470. How are we to understand this promise?

The Word of God compares the heart of man to the eye, and ascribes to perfect Christians enlightened, eyes of the heart. Eph. i. 18. As the eye that is clear can see the light, so the heart that is pure can behold God. But since the sight of God's countenance is the very source of everlasting blessedness, the promise of seeing God is the promise of the highest degree of everlasting blessedness.

On the Seventh Beatitude.

471. What is the Lord's seventh precept for blessedness?

They who would be blessed must be peace-makers.

472. How are we to fulfill this commandment?

We must live friendly with all men, and give no occasion for disagreement: if any arise, we must try all possible ways to put a stop to it, even by yielding our own right, unless this be against duty, or hurtful to any other: if others are at enmity, we must do all we can to reconcile them; and if we fail, we must pray to God for their reconciliation.

473. What does the Lord promise to peace-makers?

That they shall be called the Sons of God.

474. What is signified by this promise?

The sublimity both of their office and of their reward. Since in what they do they imitate the only-begotten Son of God, who came upon earth to reconcile fallen man with God's justice, they are for this promised the gracious name of Sons of God, and without doubt a degree of blessedness answering thereto.

On the Eighth Beatitude.

475. What is the Lord's eighth precept for blessedness?

They who would be blessed must be ready to endure persecution for righteousness' sake, without betraying it.

476. What qualities are required by this precept?

Love of righteousness, constancy and firmness in virtue, fortitude and patience, when one is subjected to calamity or danger for refusing to betray truth and virtue.

477. What does the Lord promise to those who are persecuted for righteousness' sake?

The kingdom of heaven, as if in recompense for what they lose through persecution; in like manner as the same is promised to the poor in spirit, to make up for the feeling of want and privation.

On the Ninth Beatitude.

478. What is the Lord's ninth precept for blessedness?

They who would be blessed must be ready to take with joy reproach, persecution, suffering, and death itself, for the name of Christ, and for the true orthodox faith.

479. What is the name for the course required by this precept?

The course of martyrdom.

480. What does the Lord promise for this course?

A great reward in heaven; that is, a special and high degree of blessedness. __________________________________________________________________

[313] [The German edition reads: Tägliches Brot, daily bread; the Greek, ho artos ho epiousios . On the different derivations and interpretations of epiousios , see a very learned and able essay by Prof. J. B. Lightfoot, D.D., in an appendix to his work on a Fresh Revision of the English New Testament, 1872, Harper's ed. pp. 163-184.--ED.]

[314] [In an incipient degree, in germ. The Greek ed. reads, esoterikos kai prokatarktikos ; the German, innerlich und anfänglich .--Ed.] __________________________________________________________________

THE THIRD PART OF THE ORTHODOX CATECHISM.

ON LOVE. [315]

On the Union between Faith and Love.

481. What should be the effect and fruit of true faith in the Christian?

Love, and good works conformable thereto.

In Jesus Christ, says the Apostle Paul, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. Gal. v. 6.

482. Is not faith alone enough for a Christian, without love and good works ?

No; for faith without love and good works is inactive and dead, and so can not lead to eternal life.

He that loveth not his brother, abideth in death. 1 John iii. 14. What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? For as the body without the spirit is dead, so faith without works is dead also. James ii. 14, 26.

483. May not a man, on the other hand, be saved by love and good works, without faith?

It is impossible that a man who has not faith in God should really love him; besides, man, being ruined by sin, can not do really good works, unless he receive through faith in Jesus Christ spiritual strength, or grace from God.

Without faith it is impossible to please God: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. xi. 6.

For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. Gal. iii. 10. For we through the spirit wait for the hope of righteousness by faith. Gal. v. 5.

For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. Eph. ii. 8, 9.

484. What is to be thought of such love as is not accompanied by good works?

Such love is not real: for true love naturally shows itself by good works. Jesus Christ says: He that hath my commandments, and keepeth them, he it is that loveth me: if a man love me, he will keep my word. John xiv. 21, 23.

The Apostle John writes: For this is the love of God, that we keep his commandments. 1 John v. 3. Let us not love in word, neither in tongue, but in deed and in truth. 1 John iii. 18.

On the Law of God and the Commandments.

485. What means have we to know good works from bad?

The inward law of God, or the witness of our conscience, and the outward law of God, or God's commandments.

486. Does holy Scripture speak of the inward law of God?

The Apostle Paul says of the heathen: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another. Rom. ii. 15.

487. If there is in man's heart an inward law, why was the outward given?

It was given because men obeyed not the inward law, but led carnal and sinful lives, and stifled within themselves the voice of the spiritual law, so that it was necessary to put them in mind of it outwardly through the Commandments. Wherefore then serveth the law? It was added because of transgressions.. Gal. iii. 19.

488. When and how was God's outward law given to men?

When the Hebrew people, descended from Abraham, had been miraculously delivered from bondage in Egypt, on their way to the promised land, in the desert, on Mount Sinai, God manifested his presence in fire and clouds, and gave them the law, by the hand of Moses, their leader.

489. Which are the chief and general commandments of this law?

The following ten, which were written on two tables of stone:

1. I am the Lord thy God: thou shalt have none other gods beside me.

2. Thou shalt not make unto thyself any graven image, nor the likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth: thou shalt not bow down to them, nor serve them.

3. Thou shalt not take the name of the Lord thy God in vain.

4. Remember the Sabbath day, to keep it holy: six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath to the Lord thy God.

5. Honor thy father and thy mother, that it may be well with thee, and that thy days may be long upon the earth.

6. Thou shalt not kill.

7. Thou shalt not commit adultery.

8. Thou shalt not steal.

9. Thou shalt not bear false witness against thy neighbor.

10. Thou shalt not covet thy neighbor's wife, thou shalt not covet thy neighbor's house, nor his land, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any of his cattle, nor any thing that is thy neighbor's. Exod. xx. 1-17; Deut. v. 6-21.

490. You said that these Commandments were given to the people of Israel: must we, then, also walk by them?

We must: for they are in substance the same law which, in the words of St. Paul, has been written in the hearts of all men, that all should walk by it.

491. Did Jesus Christ teach men to walk by the Ten Commandments?

He bade men, if they would attain to everlasting life, to keep the Commandments and taught us to understand and fulfill them more perfectly than had been done before he came. Matt xix. 17, and v.

On the Division of the Commandments into Two Tables.

492. What means the division of the Ten Commandments into two tables?

This: that they contain two kinds of love--love to God, and love to our neighbor; and prescribe two corresponding kinds of duties.

493. Has not Jesus Christ said something of this?

When asked, Which is the great commandment in the law? he replied: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it: Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets. Matt. xxii. 36-40.

494. Are all men our neighbors?

Yes, all; because all are the creation of one God, and have come from one man: but our neighbors in faith are doubly neighbors to us, as being children of one heavenly Father by faith in Jesus Christ.

495. But why is there no commandment of love to ourselves?

Because we love ourselves naturally, and without any commandment. No man ever yet hated his own flesh, but nourisheth and cherisheth it. Eph. v. 29.

496. What relative order should there be in our love to God, our neighbor, and ourselves?

We should love ourselves not for our own, but for God's sake, and partly also for the sake of our neighbors; we should love our neighbor for the sake of God; but we should love God for himself, and above all. Love of self should be sacrificed to the love of our neighbor; but both should be sacrificed to the love of God.

Greater love hath no man than this, that a man lay down his life for his friends. John xv. 13.

He that loveth father or mother more than me, saith Jesus Christ, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. Matt. x. 37.

497. If the whole law is contained in two commandments, why are they divided into ten?

In order the more clearly to set forth our duties towards God, and towards our neighbor.

498. In which of the Ten Commandments are we taught our duties towards God?

In the first four.

499. What are these duties?

In the first commandment we are taught to know and worship the true God.

In the second, to abstain from false worship.

In the third, not to sin against God's worship even by word.

In the fourth, to keep a certain order in the time and acts of God's worship.

500. In which of the Ten Commandments are we taught our duties towards our neighbor?

In the last six.

501. What are these duties?

In the fifth commandment we are taught to love and honor those of our neighbors who are nearest to us, beginning with our parents. In the sixth, not to hurt the life of our neighbor. In the seventh, not to hurt the purity of his morals. In the eighth, not to hurt his property. In the ninth, not to hurt him by word. In the tenth, not to wish to hurt him.

502. Do not the Ten Commandments include also our duties towards ourselves?

Yes; these duties are implied in the commandments of the second table relating to our neighbors; for our duty is to love our neighbor as ourselves.

On the First Commandment.

503. What mean these words, I am the Lord thy God?

By these words God, as it were, points himself out to man, and so commands him to know the Lord his God.

504. What particular duties may we deduce from the commandment to know God?

1. We must seek to learn the knowledge of God, as being the most essential of all knowledge.

2. We must listen attentively to instructions on God and on his works in church, and to religious conversations on the same at home.

3. We must read or hear read books of instruction in the knowledge of God; and in the first place, holy Scripture; secondly, the writings of the holy Fathers.

505. What are we taught in the words, Thou shalt have none other gods but me?

We are taught to turn and cleave to the one true God, or, in other words, devoutly to worship him.

506. What duties are there which refer to the inward worship of God?

1. To believe in God.

2. To walk before God; that is, to be ever mindful of him, and in all things to walk circumspectly, because he seeth not only our actions, but even our most secret thoughts.

3. To fear God, or stand in awe of him; that is, to think the anger of our heavenly Father the greatest ill that can befall us, and therefore strive not to offend him.

4. To trust in God.

5. To love God.

6. To obey God; that is, to be ever ready to do what he commands, and not to murmur when he deals with us otherwise than we could desire.

7. To adore God, as the Supreme Being.

8. To glorify God, as being all-perfect.

9. To give thanks to God, as our Creator, Provident Sustainer, and Saviour.

10. To call upon God, as our all-good and almighty helper, in every good work which we undertake.

507. What duties are there which refer to the outward worship of God?

1. To confess God; that is, to acknowledge that he is our God, and not deny him, although for confessing him we may have to suffer, or even die.

2. To take part in the public divine service enjoined by God and appointed by the Orthodox Church.

508. In order the more exactly to understand and keep the first commandment, we must know farther what sins there may be against it.

1. Atheism; when men, whom the Psalmist justly calls fools, wishing to rid themselves of the fear of God's judgment, say in their heart, There is no God. Psalm xiv. 1.

2. Polytheism; when, instead of the one true God, men acknowledge a number of false deities.

3. Infidelity; when men, who admit the existence of God, disbelieve his providence and his revelation.

4. Heresy; when people mix with the doctrine of the faith opinions contrary to divine truth.

5. Schism; that is, willful departure from the unity of divine worship, and from the Orthodox Catholic Church of God.

6. Apostasy; when any deny the true faith from fear of man, or for worldly advantage.

7. Despair; when men give up all hope of obtaining from God grace and salvation.

8. Sorcery; when men, leaving faith in the power of God, put their trust in secret and, for the most part, evil powers of creatures, especially of evil spirits, and seek to work by their means.

9. Superstition; when men put faith in any common thing as if it had divine power, and trust in it instead of trusting in God, or fear it instead of fearing God; as, for instance, when they put faith in an old book, and think they can be saved by none other, and must not use a new one, though the new book contain the very same doctrine, and the very same form of divine service.

10. Sloth, in respect of learning religion, or in respect of prayer, and the public service of God.

11. Love of the creature more than of God.

12. Men-pleasing; when they seek to please men, so as for this to be careless of pleasing God.

13. Trusting in man; when any one trusts in his own means and strength, or in the means and strength of others, and not in the mercy and help of God,

509. Why must we think that men-pleasing and trusting in man are against the first commandment?

Because the man, whom we please, or in whom we trust, so as to forget God, is in some sort to us another god, in place of the true God.

510. How does holy Scripture speak of men-pleasing?

The Apostle Paul says: For if I yet pleased men, I should not be the servant of Christ. Gal. i. 10.

511. How does holy Scripture speak of trusting in man?

Thus saith the Lord: Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. Jer. xvii. 5.

512. In order to succeed the better in fulfilling his duties to God, how must a man act by himself?

He must deny himself.

Whosoever will come after me, says Jesus Christ, let him deny himself. Mark viii. 34.

513. What is it to deny one's self?

Basil the Great explains it thus: He denies himself who puts off the old man with his deeds, which is corrupt, according to the deceitful lusts; who renounces also all worldly affections, which can hinder his intention of godliness. Perfect self-denial consists in this, that he cease to have any affection even for life itself, and bear the judgment of death in himself, that he may not trust in himself. (Can. Long. Resp. 8.)

514. What consolation is there for him who, by denying himself, loses many natural gratifications?

The consolation of grace: a divine consolation, which even sufferings themselves can not impair.

For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 2 Cor. i. 5.

515. If the first commandment teaches us to worship religiously God alone, how does it agree with this commandment to honor angels and holy men?

To pay them due and rightful honor is altogether agreeable to this commandment; because in them we honor the grace of God, which dwells and works in them, and through them seek help from God.

On the Second Commandment.

516. What is a graven image, as spoken of in the second commandment?

The commandment itself explains that a graven image, or idol, is the likeness of some creature in heaven, or earth, or in the waters, which men bow down to and serve instead of God their Maker.

517. What is forbidden, then, by the second commandment?

We are forbidden to bow down to graven images or idols, as to supposed deities, or as to likenesses of false gods.

518. Are we not hereby forbidden to have any sacred representations whatever?

By no means. This very plainly appears from hence, that the same Moses through whom God gave the commandment against graven images, received at the same time from God an order to place in the tabernacle, or movable temple of the Israelites, sacred representations of Cherubim in gold, and to place them, too, in that inner part of the temple to which the people turned for the worship of God.

519. Why is this example worthy of remark for the Orthodox Christian Church?

Because it illustrates her use of holy icons.

520. What is an icon?

The word is Greek, and means, an image or representation. In the Orthodox Church this name designates sacred representations of our Lord Jesus Christ, God incarnate, his immaculate Mother, and his saints.

521. Is the use of holy icons agreeable to the second commandment?

It would then, and then only, be otherwise, if any one were to make gods of them; but it is not in the least contrary to this commandment to honor icons as sacred representations, and to use them for the religious remembrance of God's works and of his saints; for when thus used icons are books, written with the forms of persons and things instead of letters. (See Greg. Magn. lib. ix. Ep. 9, ad Seren. Episc.)

522. What disposition of mind should we have when we reverence the icons?

While we look on them with our eyes, we should mentally look to God and to the saints, who are represented on them.

523. What general name is there for sin against the second commandment?

Idolatry.

524. Are there not also other sins against this commandment? Besides gross idolatry there is yet another sort more subtle, to which belong--

1. Covetousness.

2. Belly-service or sensuality, gluttony, and drunkenness.

3. Pride, to which belongs likewise vanity.

525. Why is covetousness referred to idolatry?

The Apostle Paul expressly says that covetousness is idolatry (Col. iii. 5); because the covetous man serves riches rather than God.

526. If the second commandment forbid the love of gain, what contrary duties does it thereby necessarily enjoin?

Those of contentedness and liberality.

527. Why is belly-service referred to idolatry?

Because belly-servers set sensual gratification above every thing, and therefore the Apostle Paul says that their god is their belly; or, in other words, that the belly is their idol. Phil. iii. 19.

528. If the second commandment forbid belly-service, what contrary duties does it thereby enjoin?

Those of temperance and fasting.

529. Why are pride and vanity referred to idolatry?

Because the proud man values above every thing his own abilities and excellences, and so they are his idol; the vain man wishes further that others also should worship the same idol. These proud and vain dispositions were exemplified even sensibly in Nebuchadnezzar, king of Babylon, who first set up for himself a golden idol, and then ordered all to worship it. Dan. iii.

530. Is there not still another vice which is near to idolatry?

Such a vice is hypocrisy; when a man uses the outward acts of religion, as fasting, and the strict observance of ceremonies, in order to obtain respect from the people, without thinking of the inward amendment of his heart. Matt. vi. 5, 6, 7.

III. THE LONGER CATECHISM OF THE ORTHODOX, CATHOLIC, EASTERN CHURCH. (part 3)

531. If the second commandment forbid pride, vanity, and hypocrisy, what contrary duties does it thereby enjoin?

Those of humility, and doing good in secret.

On the Third Commandment.

532. When is God's name taken in vain?

It is taken or uttered in vain when it is uttered in vain and unprofitable talk, and still more so when it is uttered lyingly or irreverently.

533. What sins are forbidden by the third commandment?

1. Blasphemy, or daring words against God.

2. Murmuring, or complaining against God's providence.

3. Profaneness; when holy things are jested on, or insulted.

4. Inattention in prayer.

5. Perjury; when men affirm with an oath what is false.

6. Oath-breaking; when men keep not just and lawful oaths.

7. Breach of vows made to God.

8. Common swearing, or thoughtless oaths in common talk.

534. Are not such oaths specially forbidden in holy Scripture?

The Saviour says: I say unto you, Swear not at all, but let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. Matt. v. 34, 37.

535. Does not this go to forbid all oaths in civil matters?

The Apostle Paul says: Men swear by the greater; and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath. Heb. vi. 16, 17. Hence we must conclude, that if God himself for an immutable assurance used an oath, much more may we on grave and necessary occasions, when required by lawful authority, take an oath or vow religiously, with the firm intention of not breaking it.

On the Fourth Commandment.

536. Why is it commanded to keep the seventh, rather than any other day, holy to God?

Because God in six days made the world, and on the seventh day rested from the work of creation.

537. Is the Sabbath kept in the Christian Church?

It is not kept, strictly speaking, as a holy day; but still in memory of the creation of the world, and in continuation of its original observance, it is distinguished from the other days of the week by a relaxation of the rule for fasting.

538. How, then, does the Christian Church obey the fourth commandment?

She still to every six days keeps a seventh, only not the last of the seven days, which is the Sabbath, but the first day in every week, which is the Day of the Resurrection, or lord's Day.

539. Since when do we keep the Day of the Resurrection?

From the very time of Christ's resurrection.

540. Is there any mention in holy Scripture of keeping the day of the Resurrection?

In the book of the Acts of the Apostles it is mentioned that the disciples--that is, the Christians--came together on the first day after the Sabbath, which was the first day of the week, or Day of the Resurrection, for the breaking of bread, that is to say, for the celebration of the Sacrament of the Communion. Acts xx. 7. The Apostle and Evangelist John also in the Apocalypse mentions the Lord's Day, or the Day of the Resurrection.

541. Is there not yet something more to be understood under the name of the seventh day, or Sabbath?

As in the Church of the Old Testament the name Sabbath was understood to include divers other days appointed like the Sabbath for festivals or fasts, as the festival of the Passover, and the day of Atonement, so likewise are we now in the Christian Church bound to keep, besides the Lord's Day, certain others also, which have been appointed as festivals to the glory of God and the honor of the Blessed Virgin and other saints, or as days of fasting. (See Orthod. Confess. Pt. III. Q. 60; Pt. I. Q. 88.)

542. Which are the chief festivals?

Those appointed in memory of the chief events relating to the Incarnation of the Son of God for our salvation, and to the Manifestation of the Godhead; after these, those appointed in honor of the Most Holy Mother of God, as the instrument of the mystery of the Incarnation. Such, in the order of the events, are the following:

1. The day of the birth of the Most Holy Mother of God.

2. The day of her being brought to the Temple to be dedicated to God.

3. The day of the Annunciation; that is, when the angel announced to the Most Holy Virgin the Incarnation of the Son of God.

4. The day of the birth of Jesus Christ.

5. The day of the baptism of our Lord, and the Epiphany, or Manifestation of the Most Holy Trinity.

6. The day of our Lord's being met in the Temple by Simeon.

7. The day of our Lord's Transfiguration.

8. The day of our Lord's entry into Jerusalem.

9. Pasch, or Easter: the feast of feasts, the anticipation of the everlasting feast of everlasting blessedness.

10. The day of our Lord's Ascension into heaven.

11. The feast of Pentecost; in memory of the Descent of the Holy Ghost, and in honor of the Most Holy Trinity.

12. The day of the Elevation of the Cross of our Lord, discovered by the Empress Helena.

13. The day of the Rest [316] of the Most Holy Mother of God.

543. What is the chief fast?

The great fast; that is, Lent, or Quadragesima.

544. Why is it called Quadragesima?

Because it continues forty days, besides the week of Christ's Passion.

545. Why has it been appointed that the great fast should continue forty days?

After the example of Jesus Christ himself, who fasted forty days. Matt. iv. 2.

546. Why has it been appointed to fast on the Wednesday and the Friday?

On Wednesday, in memory of the betrayal of our Lord Jesus Christ to suffer; and on Friday, in memory of his actual suffering and death.

547. For what cause are the fasts before the Nativity, the Rest of the Blessed Virgin and the Day of the Holy Apostles?

The first two as preparatory exercises of abstinence, the better to honor the ensuing feasts of the Nativity, and of the Rest of the Mother of God; the last not only for like reason, but also in imitation of the Apostles, who fasted to prepare themselves for the work of preaching the Gospel. Acts xiii. 3.

548. How should we spend our time on Sundays, and the other greater holy days, in order to keep the fourth commandment?

First, on these days we should not labor, or do worldly and temporal business; secondly, we should keep them holy, that is, use them for holy and spiritual works, to the glory of God.

549. Why are we forbidden to work on holy days?

That we may with the less hindrance employ them in holy and godly works.

550. What particular things is it fit to do on holy days?

First, to go to church, for the public worship, and for instruction in the Word of God; secondly, when at home, to give ourselves to prayer and reading, or edifying conversation; thirdly, to dedicate to God a portion of our means, expending it on the necessities of the Church and her ministers, and in alms to the poor, to visit the sick and prisoners, and to do other works of Christian charity.

551. But should we not do such things on work-days also?

It is well, if any can; but he whom business prevents should at any rate devote holy days to such works. But as regards prayer, it is certainly our bounden duty to use it every day, morning and evening, before and after both dinner and supper, and, as far as possible, at the beginning and ending of every work.

552. What are we to think of those who on holy days allow themselves to indulge in indecent plays and shows, vulgar songs, and intemperance in meat and drink?

Such people greatly desecrate holy days For if even works innocent and useful for this present life are unfit for holy days, much more such as these, which are unprofitable, carnal, and vicious.

553. When the fourth commandment speaks of working six days, does it not thereby condemn those who do nothing?

Without doubt it condemns all who on common days do not give themselves to works befitting their calling, but spend their time in idleness and dissipation.

On the Fifth Commandment.

554. What special duties are prescribed by the fifth commandment in regard to parents, under the general phrase of honoring them?

1. To behave respectfully to them.

2. To obey them.

3. To support and comfort them in sickness and age.

4. After their death, as well as during their lives, to pray for the salvation of their souls; and faithfully to fulfill their last wills, so far as they are not contrary to law, divine or civil. See 2 Macc. xii. 43, 44; Jer. xxxv. 18, 19. (J. Damasc. Serm. de Mort.)

555. What degree of sin is there in undutifulness to parents?

In proportion as it is easy and natural to love and honor parents, to whom we owe our being, the more grievous is the sin of undutifulness towards them: for this cause in the law of Moses he that cursed father or mother was to be put to death. Exod. xxi. 17.

556. Why has this particular commandment to honor parents a promise added to it of prosperity and long life?

That men by a visible reward might be the more moved to fulfill a commandment on which the good order first of families and afterwards of all social life depends.

557. How is this promise fulfilled?

The examples of the old Patriarchs or Fathers show that God gives special force to the blessing of parents. Gen. xxvii. The blessing of the father establisheth the houses of the children. Ecclus. iii. 9. God of his wise and just providence specially protects the life and promotes the prosperity of such as honor their parents upon earth; but for the perfect reward of the perfect virtue he gives everlasting life and blessedness in the heavenly country.

558. Why in those commandments which teach love to our neighbors is mention made first of all of parents?

Because parents are naturally nearer to us than all others.

559. Are there not others also to be understood in the fifth commandment under the name of parents?

Yes; all who in different relations stand to us in the place of parents.

560. Who stand to us in the place of parents?

1. Our sovereign and our country; for an empire is a great family, in which the sovereign is father, and the subjects children of the sovereign and their country.

2. Our spiritual pastors and teachers; for they by their doctrine and by the Sacraments beget us to spiritual life, and nurture us up in it.

3. Our elders in age.

4. Our benefactors.

5. Our governors, or superiors, in different relations.

561. How does holy Scripture speak of the honor due to the sovereign?

Let every soul be subject to the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God. Rom. xiii. 1, 2.

Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. Rom. xiii. 5.

My son, fear God and the king, and oppose neither of them. Prov xxiv. 21.

Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's. Matt. xxii. 21.

Fear God; honor the king. 1 Pet. ii. 17.

562. How far should love to our sovereign and country go?

So far as to make us ready to lay down our life for them. John xv. 13.

563. How does holy Scripture speak of the duty of honoring spiritual pastors and teachers?

Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. Heb. xiii. 17.

564. Is there in holy Scripture any particular injunction to honor elders in age as parents?

The Apostle Paul writes to Timothy thus: Rebuke not an elder, but entreat him as a father; younger men as brethren; elder women as mothers. 1 Tim. v. 1,2.

Thou shalt rise up before the hoary head, and honor the face of the old man, and fear the Lord thy God. Lev. xix. 32.

565. How may we be assured that we ought to honor benefactors as parents?

By the example of Jesus Christ himself, who was subject to Joseph; although Joseph was not his father, but only his guardian. Luke ii. 51.

566. Besides these, who are our superiors, whom we must honor after parents, and like them?

They who in place of parents take care of our education, as governors in schools, and masters; they who preserve us from irregularities and disorders in society, as civil magistrates; they who protect us from wrong by the power of the law, as judges; they to whom the sovereign intrusts the guardianship and defense of the public safety against enemies, as military commanders; and, lastly, masters, so far as relates to those who serve them, or belong to them.

567. What does holy Scripture prescribe as to our duty with respect to authorities generally?

Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Rom. xiii. 7.

568. How does holy Scripture speak of the obedience due from servants and serfs to their masters?

Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service as men-pleasers, but as the servants of Christ, doing the will of God from the heart. Eph. vi. 5, 6.

Servants, be subject to your masters with all fear, not only to the good and gentle, out also to the froward. 1 Peter ii. 18.

569. If holy Scripture prescribe duties towards parents, does it not likewise prescribe duties towards children?

It does.

Fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. Eph. vi. 4.

570. How does holy Scripture speak of the duty of pastors towards their spiritual flock?

Feed the flock of God which is among you, taking the oversight thereof not by constraint, but willingly, and according to God; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock.. 1 Pet. v. 2, 3.

571. How does holy Scripture speak of the duty of them that are in authority, and of masters?

Masters, give unto your servants that which is just and equal, knowing that ye also have a Master in heaven. Coloss. iv. 1.

572. How ought we to act, if it fall out that our parents or governors require of ns any thing contrary to the faith or to the law of God?

In that case we should say to them, as the Apostles said to the rulers of the Jews: Whether it be right in the sight of God to hearken unto you more than unto God, judge ye; and we should be ready, for the sake of the faith and the law of God, to endure the consequences, whatever they may be. Acts iv. 19.

573. What is the general name for that quality or virtue which is required by the fifth commandment?

Obedience.

On the Sixth Commandment.

574. What is forbidden by the sixth commandment?

Murder; that is, taking away the life of our neighbor in any manner whatever.

575. Is it in all cases murder, and against this commandment, to kill?

No. It is not murder, nor against this commandment, when life is taken in the execution of duty; as, when a criminal is punished with death, by just judgment; nor, again, when an enemy is killed in war, in defense of our sovereign and country.

576. What is to be thought of involuntary homicide, when a man is killed accidentally and unintentionally?

The man who is guilty of involuntary homicide can not be reckoned blameless, unless he took all proper precautions against the accident; at any rate, he needs to have his conscience cleansed according to the Canons of the Church.

577. What cases must be reckoned as murder, and as breaches of this commandment?

Besides direct murder, by whatever means, the same sin may be committed in the following, and in similar cases:

1. When a judge condemns a prisoner whom he knows to be innocent.

2. When any one conceals or sets free a murderer, and so gives him opportunity for fresh crime.

3. When any one can save his neighbor from death, but does not save him; as, when a rich man suffers a poor man to die of hunger.

4. When any one by excessive burdens and cruel punishments wears out those under him, and so hastens their death.

5. When any one, through intemperance or other vices, shortens his own life.

578. What are we to think of suicide?

That it is the most criminal of all murders. For if it be contrary to nature to kill another man like unto ourselves, much more is it, contrary to nature to kill our own selves. Our life is not our own, but God's who gave it.

579. What are we to think of duels, to decide private quarrels?

Since the decision of private quarrels belongs to government, while the duelist, instead of having recourse to law, willfully determines on an act which involves manifest danger of death both to himself and his opponent, it is evident that a duel implies three dreadful crimes-- rebellion, murder, and suicide.

580. Besides murder of the body, is there not such a thing as spiritual murder?

A kind of spiritual murder is the causing of offense: when any one causes his neighbor to fall into infidelity or into sin, and so subjects his soul to spiritual death.

The Saviour says: Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Matt. xviii. 6.

581. Are there not still some more subtle forms of murder?

To this sin are more or less referable all acts and words against charity; all which unjustly affect the peace and security of our neighbor; and, lastly, all inward malice against him, even though it be not shown openly.

Whosoever hateth his brother is a murderer. 1 John iii. 15.

582. When we are forbidden to hurt the life of our neighbor, what positive duty is thereby enjoined?

That of doing all we can to secure his life and well-being.

583. What duties follow from hence?

Those of--1. Helping the poor; 2. Ministering to the sick; 3. Comforting the afflicted; 4. Alleviating the distress of the unfortunate; 5. Behaving in a gentle, affectionate, and edifying manner to all; 6. Reconciling ourselves with those that are angry; 7. Forgiving injuries, and doing good to our enemies.

On the Seventh Commandment.

584. What is forbidden by the seventh commandment? Adultery.

585. What forms of sin are forbidden under the name of adultery?

The Apostle Paul would have Christians not even to speak of such impurities. Eph. v. 3. It is only of necessity, to forewarn people against such sins, that we shall here name some of them. Such are--

1. Fornication; or irregular carnal love between unmarried persons. 2. Adultery; when married persons unlawfully give that love which they owe each other to strangers. 3. Incest; when near relations enter into a union like that of matrimony.

586. What does our Saviour teach us to think of adultery?

He has said that Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matt. v. 28.

587. What should we do in order to guard against falling into this subtle inward adultery?

We should avoid every thing that may excite impure feelings in the heart; as wanton songs and dances, lewd conversation, immodest games and jokes, immodest sights, and the reading of books which contain descriptions of impure love. We should strive, according to the Gospel, not even to look on that which may cause us to fall.

If thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should he cast into hell. Matt. v. 29.

588. Must we, then, literally pluck out the offending eye?

We must pluck it out, not with the hand, but with the will. He who has firmly resolved not even to look upon that which causes him to offend hath already plucked out the offending eye.

589. When the sin of adultery is forbidden, what contrary virtues are thereby enjoined?

Those of conjugal love and fidelity; and, for such as can receive it, perfect purity and chastity.

590. How does holy Scripture speak of the duties of man and wife?

Husbands, love your wives, even as Christ also loved the Church, and gave himself for it. Eph. v. 25. Wives, submit yourselves unto your own husbands, as unto the Lord; for the husband is the head of the wife, even as Christ is the head of the Church; and he is the Saviour of the body. Eph. v. 22, 23.

591. What motives does holy Scripture set before us to make us flee fornication and live chastely?

It bids us keep our bodies in purity, because they are the members of Christ, and temples of the Holy Ghost; while, on the other hand, he who committeth fornication sinneth against his own body; that is, corrupts it, infects it with diseases, and, further, hurts his mental faculties, such as imagination and memory. See 1 Cor. vi. 15, 18, 19.

On the Eighth Commandment.

592. What is forbidden by the eighth commandment?

To steal, or in any way appropriate to ourselves that which belongs to another.

593. What particular sins are forbidden thereby?

The chief are--

1. Robbery, or the taking of any thing that belongs to another openly, by force.

2. Theft, or taking what belongs to another privily.

3. Fraud, or appropriating to ourselves any thing that is another's by artifice; as when men pass off counterfeit money for true, or bad wares for good; or use false weights and measures, to give less than they have sold; or conceal their effects to avoid paying their debts; or do not honestly fulfill contracts, or execute wills; when they screen others guilty of dishonesty, and so defraud the injured of justice.

4. Sacrilege, or appropriating to ourselves what has been dedicated to God, or belongs to the Church.

5. Spiritual sacrilege; [317] when one sinfully gives and another fraudulently obtains any sacred office, not of desert, but for gain.

6. Bribery; when men receive a bribe from those under them in office or jurisdiction, and for gain promote the unworthy, acquit the guilty, or oppress the innocent.

7. Eating the bread of idleness; when men receive salary for duty, or pay for work, which they neglect, and so in fact steal both their pay and that profit which society, or he whom they served, should have had of their labor; in like manner when they who are able to support themselves by work, instead of so doing live upon alms.

8. Extortion; when, under the show of some right, but really against equity and humanity, men make their own advantage of the property, the labors, or even the misfortunes of others; as when creditors oppress their debtors by usury; when masters wear out their dependents by excessive imposts or tasks; when in time of famine men sell bread at an exorbitant price.

594. When these sins are forbidden, what contrary virtues are thereby enjoined?

Those of--1. Disinterestedness; 2. Good faith in performing engagements; 3. Justice; 4. Mercy to the poor.

595. Does he, then, who is not merciful to the poor sin against the eighth commandment?

Certainly he does, if he have the means of assisting them; for all that we have belongs properly to God, and our abundance is given us by his Providence for the assistance of the poor; wherefore, if we do not impart to them of our abundance, we do in fact thereby rob and defraud them of their right, and the gift of God.

596. Is there not yet a higher virtue contrary to sins against the eighth commandment?

Such a virtue is absolute poverty, or the renunciation of all property; which is proposed by the Gospel not as a duty for all, but as a counsel for them that would be perfect.

If thou wilt be perfect, go and sell that thou hast, and give to the poor; and thou shalt hare treasure in heaven. Matt. xix. 21.

On the Ninth Commandment.

597. What is forbidden by the ninth commandment?

False witness against our neighbor, and all lying.

598. What is forbidden under the words false witness?

1. False witness in a court of justice; when men bear witness, inform, or complain falsely against any one.

2. False witness out of court, when men slander any one behind his back, or blame him to his face unjustly.

599. But is it allowable to censure others when they are really to blame?

No; the Gospel does not allow us to judge even of the real vices or faults of our neighbors, unless we are called by any special office to do so, for their punishment or amendment.

Judge not, that ye be not judged. Matt. vii. 1.

600. Are not such lies allowable as involve no purpose of hurting our neighbor?

No; for they are inconsistent with love and respect for our neighbor, and unworthy of a man, much more of a Christian, who has been created for truth and love.

Wherefore putting away lying, speak every man truth with his neighbor; for we are members one of another. Eph. iv. 25.

601. If we would avoid sins against the ninth commandment, what rule must we follow?

We must bridle our tongue. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak, no guile. 1 Pet. iii. 10. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. James i. 26.

On the Tenth Commandment.

602. What is forbidden by the tenth commandment?

All wishes inconsistent with charity to our neighbor, and thoughts which are inseparable from such wishes.

603. Why are we forbidden not only evil deeds, but also evil wishes and thoughts?

First, because when the soul entertains any evil wishes or thoughts, it is already impure in God's sight, and unworthy of him; as Solomon says: The unjust thought is an abomination to the Lord. Prov. xv. 26. And therefore we must needs cleanse ourselves also from these inward impurities also, as the Apostle teaches: Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord. 2 Cor. vii. 1.

Secondly, because, to prevent sinful acts, it is necessary to crush sinful wishes and thoughts, from which, as from seeds, such actions spring; as it is said: For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. Matt. xv. 19. Every man is tempted, when he is drawn away of his own lust, and enticed. Then, when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death. James i. 14, 15.

604. When we are forbidden to desire any thing of our neighbor's, what passion is thereby

Envy.

605. What is forbidden by the words, Thou shalt not covet thy neighbor's wife?

All lustful thoughts and wishes, or inward adultery.

606. What is forbidden by the words, Thou shalt not covet thy neighbor's house, nor his land, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any of his cattle, nor any thing that is his?

All thoughts of avarice and ambition.

607. What positive duties, corresponding to these prohibitions, are prescribed by the tenth commandment?

First, to keep purity of heart; and, secondly, to be content with our lot.

608. What is indispensable for the cleansing of the heart?

The frequent and earnest invocation of the name of our Lord Jesus Christ.

__________________________________________________________________ __________________________________________________________________

[315] [Blackmore uses charity in conformity with the English Bible (1 Cor. xiii. etc.); but love is the more correct rendering of agape ( Liebe ), since it applies to God as well as man, while charity is now used in a more restricted sense.

[316] [Greek: He koimesis . German: Der Tag der Entschlafung.--Ed.]

[317] Greek: pneumatike hierosulia. German: Simonie. __________________________________________________________________

CONCLUSION.

Application of the Doctrine of Faith and Piety.

609. How must we apply the doctrine of faith and piety?

We must act according to our knowledge, and keep before our eyes the fearful judgment threatened for disobedience.

If ye know these things, happy are ye if ye do them. John xiii. 17. That servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. Luke xii. 47.

610. What must a man do when he is conscious of any sin?

Not only should he immediately repent, and firmly resolve to avoid the same sin for the future, but also strive, as far as possible, to repair the scandal or injury that he has wrought by contrary good deeds.

Thus it was that Zaccheus the Publican acted, when he said to the lord, Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing away from any one by false accusation, I restore him fourfold. Luke xix. 8.

611. What caution do we need when we seem to ourselves to have fulfilled any commandment?

We must then dispose our hearts according to the words of Jesus Christ: When ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. Luke xvii. 10. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

THE OLD CATHOLIC UNION CREEDS. __________________________________________________________________

THE OLD CATHOLIC UNION CREEDS. __________________________________________________________________

__________________________________________________________________

THE FOURTEEN THESES OF THE OLD CATHOLIC UNION CONFERENCE AT BONN. A.D. 1874

[This interesting document deserves a place at the end of this volume as the first attempt to formularize the doctrinal consensus of Old Catholics, Greeks, and Anglo-Catholics, who acknowledge, besides the Holy Scriptures, the binding and perpetual authority of the ancient Catholic tradition before the separation between the East and the West. The object of this Consensus-Formula is to prepare the way, not for an absorptive or organic union, but for a confederation or intercommunion of Churches, on the basis of union in essentials and freedom in non-essentials. It involves a protest against some of the mediæval innovations of Romanism, and is so far an approach to Protestantism; but Protestantism goes beyond the oecumenical catholicity to the inspired fountainhead of the Apostolic Church.

A conference of divines friendly to the reunion of Christendom was called by Dr. Döllinger, of Munich (in behalf of a Christian Union Committee of the Old Catholic Congress), and held in the University at Bonn, Sept. 14-16, 1874. It consisted of about forty members--namely, 1. Old Catholics: Dr. Döllinger (who presided with great ability), Bishop Reinkens, Drs. Reusch, Langen, Knoodt, Lutterbeck, Michaud, and others. 2. Orthodox Russians and Greeks: Joh. Janyschew, Rector of the Ecclesiastical Academy of St. Petersburg, Alexander Kirejew, Theodor von Sukhotin, Arsenius Tatchaloff, Professor Rhossis, of Athens. 3. English Episcopalians: Bishop Edward Harold Browne, of Winchester, Dean J. S. Howson, of Chester, Dr. Henry Parry Liddon, Canon of St. Paul's, Edward S. Talbot, Warden of Keble College, Oxford, Professor E. B. Mayor, of Cambridge, Canon Wm. Conway, of Westminster, G. E. Broade, British Chaplain at Düsseldorf, and others. 4. American (High Church) Episcopalians: Bishop John B. Kerfoot, of Pittsburg, Rev. Dr. Wm. Chauncey Langdon, of Geneva, Rev. Dr. Robert J. Nevin, Rector of the American Episcopal Church, Rome; Rev. H. F. Hartmann, Rev. Geo. F. Arnold, and Rev. E. A. Renouf. Besides, there were present as invited guests, without taking an active part in the transactions, several Lutheran and Evangelical theologians and ministers from Germany and Denmark, as Professors Lange, Krafft, Camphausen, of Bonn, Rev. Von Gerlach, of Frankfort-on-the-Main, Dr. Wolff, of Rotweil, Rev. G. Schmidt, of Schlangen, Rev. J. V. Bloch, of Copenhagen, and Rev. J. McMillan, a Congregational minister from West Burton. The proceedings were held in English and German.

The text is taken from the official Report of the Conference, edited by Prof. Dr. Reusch in the name of Dr. Döllinger. [318] The titles of the Articles we have supplied. The Theses were originally drawn up in English, and translated after the Conference by the editor, and revised and approved by Dr. Döllinger. The English text, therefore, is the authentic text.

The first and preliminary Thesis which was agreed upon, but not included in the fourteen, refers to the vexed question of the double procession of the Holy Spirit, which was the chief cause of the separation of the Greek and Latin Churches. It makes an important concession to the Greeks concerning the legal aspect of the question of the filioque, but leaves the dogmatic question to future conferences. It is as follows:

'We agree that the way in which the "Filioque" was inserted in the Nicene Creed was illegal, and that, with a view to future peace and unity, it is much to be desired that the whole Church should set itself seriously to consider whether the Creed could possibly be restored to its primitive form, without sacrifice of any true doctrine expressed in the present Western form.'

'Wir geben zu, dass die Art und Weise, in welcher das Filioque in das Nicenische Glaubensbekenntniss eingeschoben wurde, ungesetzlich war, und dass es im Interesse des Friedens und der Einigkeit sehr wünschenswerth ist, dass die ganze Kirche es ernstlich in Erwägung ziehe, ob vielleicht die ursprüngliche Form des Glaubensbekenntnisses wiederhergestellt werden könne ohne Aufopferung irgend einer wahren in der gegenwärtigen westlichen Form ausgedrückten Lehre.']

Art. I. Art. I. [The Canon and the Apocrypha.] [ Der Canon und die Apokryphen. ]

We agree that the apocryphal or deutero-canonical books of the Old Testament are not of the same canonicity as the books contained in the Hebrew Canon.

Wir stimmen überein, dass die apokryphischen oder deuterokanonischen Bücher des Alten Testaments nicht dieselbe Kanonicität haben, wie die im hebräischen Kanon enthaltenen Bücher. Art. II. Art. II. [The Original Text and Translations of the Bible.] [ Der Urtext und die Uebersetzungen der Bibel. ]

We agree that no translation of Holy Scripture can claim an authority superior to that of the original text.

Wir stimmen überein, dass keine Uebersetzung der heil. Schrift eine höhere Auctorität beanspruchen kann, als der Grundtext. Art. III. Art. III. [Use of the Bible in the Vernacular Tongues.] [ Gebrauch der Bibel in der Landessprache. ]

We agree that the reading of Holy Scripture in the vulgar tongue can not be lawfully forbidden.

Wir stimmen überein, dass das Lesen der heil. Schrift in der Volkssprache nicht auf rechtmässige Weise verboten werden kann. Art. IV. Art. IV. [Liturgy in the Vernacular Tongues.] [ Gottesdienst in der Landessprache. ]

We agree that, in general, it is more fitting, and in accordance with the spirit of the Church, that the Liturgy should be in the tongue understood by the people.

Wir stimmen überein, dass es IM ALLGEMEINEN angemessener und dem Geiste der Kirche entsprechender ist, dass die Liturgie in der von dem Volke verstandenen Sprache gebraucht werde. Art. V. Art. V. [Justification by Faith working by Love.] [ Rechtfertigung durch den in der Liebe thätigen Glauben. ]

We agree that Faith working by Love, not Faith without Love,

Wir stimmen überein, dass der durch die Liebe wirksame Glaube,

is the means and condition of man's justification before God. nicht der Glaube ohne die Liebe, das Mittel und die Bedingung der Rechtfertigung des Menschen vor Gott ist. Art. VI. Art. VI. [Salvation not by Merit.] [ Seligkeit ohne Verdienst. ]

Salvation can not be merited by 'merit of condignity,' because there is no proportion between the infinite worth of the salvation promised by God and the finite worth of man's works.

Die Seligkeit kann nicht durch sogenannte 'merita de condigno' verdient werden, weil der unendliche Werth der von Gott verheissenen Seligkeit nicht im Verhältniss steht zu dem endlichen Werthe der Werke des Mensehen. Art. VII. Art. VII. [Works of Supererogation.] [ Ueberverdienstliche Werke. ]

We agree that the doctrine of 'opera supererogationis' and of a 'thesaurus meritorum sanctorum,' i. e., that the overflowing merits of the Saints can be transferred to others, either by the rulers of the Church, or by the authors of the good works themselves, is untenable.

Wir stimmen überein, dass die Lehre von den 'opera supererogationis,' und von einem 'thesaurus meritorum sanctorum,' d. i. die Lehre, dass die überfliessenden Verdienste der Heiligen, sei es durch die kirchlichen Oberen, sei es durch die Vollbringer der guten Werke selbst, auf Andere übertragen werden können, unhaltbar ist. Art. VIII. Art. VIII. [Number of Sacraments.] [ Zahl der Sacramente. ]

1. We acknowledge that the number of sacraments was fixed at seven, first in the twelfth century, and then was received into the general teaching of the Church, not as a tradition coming down

1. Wir erkennen an, dass die Zahl der Sacramente erst im zwölften Jahrhundert auf sieben festgesetzt und dann in die allgemeine Lehre der Kirche aufgenommen wurde, und zwar nicht als eine von den

from the Apostles or from the earliest times, but as the result of theological speculation. Aposteln oder von den ältesten Zeiten kommende Tradition, sondern als das Ergebniss theologischer Speculation.

2. Catholic theologians (e. g. Bellarmin) acknowledge, and we acknowledge with them, that Baptism and the Eucharist are principalia, præcipua, eximia salutis nostræ sacramenta. '

2. Katholische Theologen, z. B. Bellarmin erkennen an und wir mit ihnen, dass die Taufe und die Eucharistie 'principalia, præcipua, eximia salutis nostræ sacramenta' sind. Art. IX. Art. IX. [Scripture and Tradition.] [ Schrift und Ueberlieferung. ]

1. The Holy Scriptures being recognized as the primary rule of Faith, we agree that the genuine tradition, i. e. the unbroken transmission--partly oral, partly in writing--of the doctrine delivered by Christ and the Apostles, is an authoritative source of teaching for all successive generations of Christians. This tradition is partly to be found in the consensus of the great ecclesiastical bodies standing in historical continuity with the primitive Church, partly to be gathered by scientific method from the written documents of all centuries.

1. Während die heilige Schrift anerkanntermassen die primäre Regel des Glaubens ist, erkennen wir an, dass die echte Tradition, d. i. die ununterbrochene, theils mündliche, theils schriftliche Ueberlieferung der von Christus und den Aposteln zuerst vorgetragenen Lehre eine autoritative (gottgewollte) Erkentnissquelle für alle auf einander folgenden Generationen von Christen ist. Diese Tradition wird theils erkannt aus dem Consensus der grossen in historischer Continuität mit der ursprünglichen Kirche stehenden Kirchenkörper, theils wird sie auf wissenschaftlichem Wege ermittelt aus den schriftlichen Denkmälern aller Jahrhunderte.

2. We acknowledge that the Church of England, and the Churches derived through her,

2. Wir erkennen an, dass die englische Kirche und die von ihr herstammenden Kirchen die

have maintained unbroken the Episcopal succession. [319] ununterbrochene bischöfliche Succession bewahrt haben. Art. X. Art. X. [The Immaculate Conception of the Virgin Mary.] [ Unbefleckte Empfängniss der Jungfrau Maria. ]

We reject the new Roman doctrine of the Immaculate Conception of the Blessed Virgin Mary, as being contrary to the tradition of the first thirteen centuries, according to which Christ alone is conceived without sin. [320]

Wir verwerfen die neue römische Lehre von der unbefleckten Empfängniss der h. Jungfrau Maria als in Widerspruch stehend mit der Tradition der ersten dreizehn Jahrhunderte, nach welcher Christus allein ohne Sünde empfangen ist. Art. XI. Art. XI. [Public and Private Confession.] [ Offentliche und Privat-Beichte. ]

We agree that the practice of confession of sins before the congregation or a Priest, together with the exercise of the power of the keys, has come down to us from the primitive Church, and that, purged from abuses and free from constraint, it should be preserved in the Church.

Wir stimmen überein, dass die Praxis des Sündenbekenntnisses vor der Gemeinde oder einem Priester, verbunden mit der Ausübung der Schlüssellgewalt, von der ursprünglichen Kirche auf uns gekommen und, gereinigt von Missbräuchen und frei von Zwang, in der Kirche beizubehalten ist. Art. XII. Art. XII. [Indulgences.] [ Ablass. ]

We agree that 'indulgences' can only refer to penalties actually imposed by the Church herself.

Wir stimmen überein, dass 'Ablässe' nur auf wirklich von der Kirche selbst aufgelegte Bussen sich beziehen können.

Art. XIII. Art. XIII. [Commemoration of the Departed.] [ Gebete für Verstorbene. ]

We acknowledge that the practice of the commemoration of the faithful departed, i. e. the calling down of a richer outpouring of Christ's grace upon them, has come down to us from the primitive Church, and is to be preserved in the Church.

Wir erkennen an, dass der Gebrauch des Gebetes für die verstorbenen Gläubigen, d. h. die Erflehung einer reicheren Ausgiessung der Gnade Christi über sie, von der ältesten Kirche auf uns gekommen und in der Kirche beizubehalten ist. Art. XIV. Art. XIV. [The Mass.] [ Die Messe. ]

1. The eucharistic celebration in the Church is not a continuous repetition or renewal of the propitiatory sacrifice offered once for ever by Christ upon the cross; but its sacrificial character consists in this, that it is the permanent memorial of it, and a representation and presentation on earth of that one oblation of Christ for the salvation of redeemed mankind, which, according to the Epistle to the Hebrews (ix. 11, 12), is continuously presented in heaven by Christ, who now appears in the presence of God for us (ix. 24).

Die eucharistische Feier in der Kirche ist nicht eine fortwährende Wiederholung oder Erneuerung des Sühnopfers, welches Christus ein für allemal am Kreuze dargebracht hat; aber ihr Opfercharakter besteht darin, dass sie das bleibende Gedächtniss desselben ist und eine auf Erden stattfindende Darstellung und Vergegenwärtigung jener Einen Darbringung Christi für das Heil der erlösten Menschheit, welche nach Hebr. ix. 11, 12 fortwährend im Himmel von Christus geleistet wird, indem er jetzt in der Gegenwart Gottes für uns erscheint (Heb. ix 24).

2. While this is the character of the Eucharist in reference to the sacrifice of Christ, it is also a sacred feast, wherein the faithful, receiving the Body and Blood of

2. Indem dies der Character der Eucharistie bezüglich des Opfers Christi ist, ist sie zugleich ein geheiligtes Opfermahl, in welchem die den Leib und das Blut des Herrn

our Lord, have communion one with another (1 Cor. x. 17). empfangenden Gläubigen Gemeinschaft mit einander haben (1 Cor. x. 17).

NOTES.

1. Dr. Döllinger proposed also the following article concerning the Invocation of Saints, but withdrew it in consequence of the opposition of the Greek and Russian members, who maintained that such invocation was a duty, on the ground of the seventh oecumenical Council:

'We acknowledge that the Invocation of Saints is not commanded as a duty necessary to salvation for every Christian.'

'Wir erkennen an, dass die Anrufung der Heiligen nicht als eine Pflicht anzusehen ist, deren Erfüllung für jeden Christen zur Seligkeit nothwendig wäre.'

2. These theses have no official authority, and express simply the private convictions of the members of the Conference; but they may be regarded as the provisional creed of the Old Catholics until acted upon by their Synod, which is the official organ.

3. Art. XIV.--Dean Howson, of Chester, at the second Bonn Conference, held a year afterwards, entered, in behalf of some evangelical Anglicans, the following protest against a possible Romanizing interpretation of this Article:

'Some members of the Church of England, who earnestly desire success to the present efforts for reunion, having been made anxious and doubtful by that part of the Article on the eucharist, provisionally adopted last year, which speaks of the encharistic celebration as a "representation and presentation on earth of the one oblation of Christ, which is continuously presented by him in heaven;" and those expressions being capable of different shades of interpretation, I beg leave respectfully to state the meanings which such persons, with myself, are disposed to attach to them. We view the eucharistic celebration as a "representation," because in it (according to 1 Cor. xi. 26) we show forth the Lord's death till he come; we speak of it as a "presentation," because those who receive, in the Holy Communion, the blessings procured by the sacrifice of Christ, do at the same time, as sinners, plead that sacrifice before God; and we conceive the sense assigned to Christ's "continuous oblation in heaven" must be limited by the revealed fact (Heb. vii. 27; ix. 12 and 25-28; x. 10 and 18) that his sacrifice for sin was made complete, once for all, before he ascended to heaven. I feel bound in conclusion to add that, on further reflection, I have less confidence than I had before as to the strict consistency of the language of this Article with the language of the English Book of Common Prayer.'

Dr. Liddon dissented from this protest, and expressed his agreement with the Article in the full sense of its language. Döllinger and the Old Catholics were silent. There is, however, no precise correspondence between the original 'representation and presentation' and the German translation, 'Darstellung und Vergegenwärtigung;' and both terms are capable of different interpretations.

[Note.--Bishop Reinkens and Bishop Herzog, consecrated by Reinkens, Sept. 18, 1876, were excommunicated by Pius IX., Dec. 6, 1876, in these words: 'By the authority of Almighty God, we excommunicate and anathematize the sacrilegious consecration of Edward Herzog and all those assisting at the sacrilegious consecration,' etc., Acta sed. sanc. IX., 595. The Jansenist Abp. of Utrecht was excommunicated by Leo XIII., Feb. 28, 1893. An Old Catholic Confession of Faith was signed, Sept., 1889, by the Abp. of Utrecht and the Bishops of Haarlem and Deventer, and by Bishops Reinkens and Herzog. For the text, see Mirbt, 488, 574.--Ed.] __________________________________________________________________

[318] Bericht über die am 14, 15, und 16 September zu Bonn gehaltenen Unions-Conferenzen, im Auftrage des Vorsitzenden Dr. Von Döllinger, herausgegeben von Dr. F. Heinrich Reusch, Prof. der Theologie. Bonn, 1874. Compare also several communications on the Conference in the Deutsche Merkur (the organ of the Old Catholics) for 1874, No. 38-40; in the Churchman of Hartford, Conn. Oct. 10, 1874; and the New York Observer, Oct. 8, 1874.

[319] This article, which refers simply to an historical question, caused some discussion. Döllinger and Reinkens recognized the validity of the Anglican succession, to the gratification of the Anglican members of the Conference; but the Greek and Russian members expressed doubts, and withheld their consent till further investigation.

[320] It is remarkable that on this article Döllinger and the Old Catholics were more decided in their opposition to the papal dogma of 1854 than Canon Liddon, of St. Paul's, who was willing to tolerate the Immaculate Conception as a 'pious opinion.' __________________________________________________________________

THE OLD CATHOLIC AGREEMENT ON THE FILIOQUE CONTROVERSY. A.D. 1875.

[At the second Döllinger Union Conference between Old Catholics, Orientals, and Anglo-Catholics, held at Bonn, Prussia, Aug. 10-16, 1875, the following agreement on the old Filioque Controversy, essentially in favor of the Greek view, was adopted, but, like the agreement of the preceding Conference, it still waits for the official sanction of the Churches therein represented. The German text is the original, and is taken from the Secretary's Bericht über die vom 10-16. Aug, 1875 zu Bonn gehaltenen Unions-Conferenzen, im Auftrage des Vorsitzenden Dr. von Döllinger herausgegeben von Dr. Fr. Heinrich Reusch, Prof. der Theologie, Bonn, 1875, pp. 80, 92, and 93. An English translation of this report by Rev. Dr. Samuel Buel, Prof. of Divinity in the Gen. Theol. Sem. of the Prot. Episcopal Church at N.Y., with a Preface by Rev. Dr. Robert J. Nevin, Rector of the American Episcopal Church in Rome, was published In New York (1876), and another translation, with an Introduction by Canon Liddon, in London (1876).]

1. Wir stimmen überein in der Annahme der ökumenischen Symbole und der Glaubensentscheidungen der alten ungetheilten Kirche.

1. We agree in accepting the oecumenical symbols and the decisions in matters of faith of the ancient undivided Church.

2. Wir stimmen überein in der Anerkennung, dass der Zusatz des Filioque zum Symbolum nicht in kirchlich rechtmässiger Weise erfolgt sei.

2. We agree in acknowledging that the addition Filioque to the symbol did not take place in an ecclesiastically regular manner.

3. Wir bekennen uns allerseits zu der Darstellung der Lehre vom heiligen Geiste, wie sie von den Vätern der ungetheilten Kirche vorgetragen wird.

3. We give our unanimous assent to the presentation of the doctrine of the Holy Spirit as taught by the fathers of the undivided Church.

4. Wir verwerfen jede Vorstellung und jede Ausdruckweise, in welcher etwa die Annahme zweier Principien oder archai oder aitia in der Dreieinigkeit enthalten wäre.

4. We reject every representation and every form of expression in which is contained the acceptance of two principles, or beginnings, or causes, in the Trinity.

[The following additional Articles are explanatory of Art. 3, and were adopted at the request of the Greek and Russian delegates:]

Wir nehmen die Lehre des heiligen Johannes von Damaskus über den heiligen Geist, wie dieselbe in nachfolgenden Paragraphen ausgedrückt ist, im Sinne der Lehre der alten ungetrennten Kirche an.

We accept the teaching of St. John of Damascus concerning the Holy Spirit, as it is expressed in the following paragraphs, in the sense of the doctrine of the ancient undivided Church.

1. Der heilige Geist geht aus aus dem Vater ( ek tou Patros ) [321] als dem Anfang ( arche ), der Ursache ( aitia ), der Quelle ( pege ) der Gottheit. [322]

1. The Holy Spirit proceeds from the Father as the beginning, the cause, the fountain of the Godhead. [323]

2. Der heilige Geist geht nicht aus aus dem Sohne ( ek tau Huiou ), weil es in der Gottheit nur Einen Anfang ( arche ), Eine Ursache ( aitia ) gibt, durch welche alles, was in der Gottheit ist, hervorgebracht wird. [324]

2. The Holy Spirit proceeds not from the Son, because in the Godhead there is only one beginning, one cause, by which all that is in the Godhead is produced. [325]

3. Der heilige Geist geht aus aus dem Vater durch den Sohn. [326]

3. The Holy Spirit proceeds from the Father through the Son. [327]

4. Der heilige Geist ist das Bild des Sohnes, des Bildes des Vaters, [328] aus dem Vater ausgehend und im Sohne ruhend als dessen ausstrahlende Kraft. [329]

4. The Holy Spirit is the image of the Son (as the Son is the image of the Father), [330] proceeding from the Father, and resting in the Son as the power shining forth from him. [331]

5. Der heilige Geist ist die persönliche Hervorbringung aus dem Vater, dem Sohne angehörig, aber nicht aus dem Sohne, weil er der Geist des Mundes der Gottheit ist, welcher das Wort ausspricht. [332]

5. The Holy Spirit is the personal production out of the Father, belonging to the Son, but not out of the Son, because he is the Spirit of the mouth of the Godhead which pronounces the Word. [333]

6. Der heilige Geist bildet die Vermittlung zwischen dem Vater und dem Sohne und ist durch den Sohn mit dem Vater verbunden. [334]

6. The Holy Spirit forms the mediation between the Father and the Son, and is, through the Son, united with the Father. [335]

NOTES.

1. The Filioque controversy, which is now a thousand years old, refers only to the metaphysical question of the eternal procession ( ekporeusis ) of the Holy Spirit (John xv. 26); the Greek Church, in the interest of the monarchia of the Father, maintains the single procession from the Father alone; the Latin Church, since Augustine, in the interest of the homoousia of the Son, the double procession from the Father and the Son. About the temporal mission ( pempsis ) of the Spirit from the Father and the Son (John xiv. 26; xv. 26; xvi. 7), and the practical question of the work of the Spirit in the regeneration and sanctification of believers, there has been no controversy between the Greek and Latin Churches. See Vol. I. p. 26.

2. John of Damascus, or Joannes Damascenus (surnamed Chrysorrhoas, gold-pouring; also called by the Arabs Mansur, i.e., lelutromenos ), born at Damascus (then under Saracen rule), monk in the convent of St. Sabas near Jerusalem, died after 754, is the last of the Greek fathers, and the greatest and most authoritative of the divines of the Oriental Church. He may be called the Thomas Aquinas of the East. Inferior in productive genius and originality to Origen, Athanasius, Gregory Nazianzen, and Gregory of Nyssa, he is more comprehensive in his range of teaching, and more uniformly orthodox in his dogmatic statements. His chief work is his 'Exposition of the Orthodox Faith' ( ekdosis akribes tes orthodoxou pisteos ), which sums up under a hundred heads the results of the theological labors of the Greek fathers and councils down to the seventh century. It was the first complete system of divinity, and by the use of Aristotelian dialectics ushered in the scholastic period. He distinguished himself also by his hymns, and by his eloquent defense of images against the iconoclasts, for which he was highly lauded by the second Council of Nicæa (787). The best edition of his works has been issued by Le Quien, Paris, 1712, two vols. folio, reproduced in Migne's Patrologia Græca, Vols. XCIV.-XCVI., Paris, 1857.

3. After reading this agreement, the aged Dr. Döllinger, who is the head of these Union conferences, added the following hopeful remarks: 'So far then are we agreed, and the theologians know that the question of the Holy Spirit is herewith properly exhausted. A dogmatic conflict concerning this question no longer exists between us. May God grant that what we have here adjusted be received by the Churches of the East in the spirit of peace and discrimination between dogma and theological opinion. What we have accomplished furnishes a new ground of hope that our efforts are blessed by God, and that we shall succeed still further; while the history of former union transactions makes the impression that God's blessing did not rest on them. I think it no presumption to believe that here we perceive the blessing of God, there the absence of his blessing ( Gottes Unsegen ). Let us remember how much deception and fraud, what a tissue of falsifications, how much ambitious violence were employed at the Councils of Lyons and Florence, how both parties were always conscious of aiming at something else than agreement in the great truths of the Christian faith. I hope we shall be able to continue these international conferences next year. What a joy, if then the Orientals bring the glad tidings--Our Bishops, Synods, and Churches have approved our agreement.'

__________________________________________________________________

[321] [Lit., goes forth out of the Father. The N. T., in John xv. 26, uses para , from; the Nicene Creed, ek , out of, which, however, is implied in the compound verb ekporeuetai .]

[322] De recta sententia , n. 1; Contra Manich. n. 4.

[323] De recta sententia , n. 1; Contra Manich. n. 4.

[324] De fide orthod. I. 8: ek tou Huiou de to Pneuma ou legomen, Pneuma de Huiou onomazomen.

[325] De fide orthod. I. 8: ek tou Huiou de to Pneuma ou legomen, Pneuma de Huiou onomazomen.

[326] De fide orthod. I. 12: to de Pneuma to hagion ekphantorike tou kruphiou tes theotetos dunamis tou Patros, ek Patros men di Huiou ekporeuomene. Ibidem: Huiou de Pneuma ouch hos ex autou, all' hos di autou ek tou Patros ekporeuomenon. C. Manich. n. 5: dia tou Logou autou ex autou to Pneuma autou ekporeuomenon. De hymno Trisag. n. 28: Pneuma to hagion ek tou Patros dia tou Huiou kai Logou prion. Hom. in Sabb. s. n. 4: tout' hemin esti to latreuomenon ... Pneuma hagion tou Theou kai Patros, hos ex autou ekporeuomenon, hoper kai tou Huiou legetai, hos di autou phaneroumenon kai te ktisei metadidomenon, all' ouk ex autou echon ten huparxin.

[327] De fide orthod. I. 12: to de Pneuma to hagion ekphantorike tou kruphiou tes theotetos dunamis tou Patros, ek Patros men di Huiou ekporeuomene. Ibidem: Huiou de Pneuma ouch hos ex autou, all' hos di autou ek tou Patros ekporeuomenon. C. Manich. n. 5: dia tou Logou autou ex autou to Pneuma autou ekporeuomenon. De hymno Trisag. n. 28: Pneuma to hagion ek tou Patros dia tou Huiou kai Logou prion. Hom. in Sabb. s. n. 4: tout' hemin esti to latreuomenon ... Pneuma hagion tou Theou kai Patros, hos ex autou ekporeuomenon, hoper kai tou Huiou legetai, hos di autou phaneroumenon kai te ktisei metadidomenon, all' ouk ex autou echon ten huparxin.

[328] De fide orthod. I. 13: eikon tou Patros ho Huios, kai tou Huiou to Pneuma.

[329] De fide orthod. I. 7: tou Patros proerchomenen kai en to Logo anapauomenen kai autou ousan ekphantiken dunamin. Ibidem, I. 12: Pater ... dia Logou proboleus ekphantorikou Pneumatos.

[330] De fide orthod. I. 13: eikon tou Patros ho Huios, kai tou Huiou to Pneuma.

[331] De fide orthod. I. 7: tou Patros proerchomenen kai en to Logo anapauomenen kai autou ousan ekphantiken dunamin. Ibidem, I. 12: Pater ... dia Logou proboleus ekphantorikou Pneumatos.

[332] De hymno Trisag. n. 28: to Pneuma enupostaton ekporeuma kai problema ek Patros men, Huiou de, kai me ex Huiou, hos Pneuma stomatos theou, Logou exangeltikon.

[333] De hymno Trisag. n. 28: to Pneuma enupostaton ekporeuma kai problema ek Patros men, Huiou de, kai me ex Huiou, hos Pneuma stomatos theou, Logou exangeltikon.

[334] De fide orthod. I. 13: meson tou agennetou kai gennetou kai di Huiou to Patri sunaptomenon.

[335] De fide orthod. I. 13: meson tou agennetou kai gennetou kai di Huiou to Patri sunaptomenon. __________________________________________________________________

APPENDIX I.

Encyclical Letter of our Most Holy Lord Leo XIII., by Divine Providence Pope, concerning the Christian Constitution of States. A.D. 1885.

[The Encyclical Letter of Pope Leo XIII., De Civitatum Constitutione Christiana, which is called from the first two words, Immortale Dei, was issued Nov. 1, 1885, during the Cultur-conflict ( Culturkampf ) in Germany, as a mild interpretation of the Syllabus of his predecessor, 1864 (pp. 213-233), which was understood to be an attack upon modern civilization and civil and religious liberty. The Encyclical is addressed "to all the Patriarchs, Primates, Archbishops, and Bishops of the Catholic World, in the grace and communion of the Apostolic See," and partakes of that infallibility which the Vatican Decree of 1870 claims for all the official or ex cathedra deliverances of the Pope on matters of faith and morals.

The Latin text of this document is taken from Acta Leonis Papæ XIII. (1879-1885), Parisiis, 1885, pp. 283-321, the translation from the "Tablet," London, Nov. 14, 1885, as revised by authority.]

Immortale Dei miserentis opus, quod est Ecclesia, quamquam per se et natura sua salutem spectat animarum adipiscendamque in cælis felicitatem, tamen in ipso etiam rerum mortalium genere tot ac tantas ultro parit utilitates, ut plures majoresve non posset, si in primis et maxime esset ad tuendam hujus vitæ, quæ in terris agitur, prosperitatem institutum.

That imperishable work of a merciful God, the Church, though she looks essentially, and from the very nature of her being, to the salvation of souls and the winning for them of happiness in heaven, nevertheless she also secures even in the mere order of perishable things advantages so many and so great that she could not do more even if she had been founded primarily and specially to secure prosperity in this life which is spent upon earth.

Revera quacumque Ecclesia vestigium posuit, continuo rerum faciem immutavit, popularesque mores sicut virtutibus antea ignotis, ita et nova urbanitate imbuit; quam quotquot accepere populi, mansuetudine, æquitate, rerum gestarum gloria excelluerunt.--

In truth wherever the Church has set her foot she has at once changed the aspect of affairs, colored the manners of the people as with new virtues so also with a refinement unknown before: and all nations who have received her have been distinguished for their

[Note.--For another translation with notes, Ryan and Millar, Church and State, pp. 1-61.--Ed.]

Sed vetus tamen illa est atque antiqua vituperatio, quod Ecclesiam aiunt esse cum rationibus reipublicæ dissidentem, nec quicquam posse ad ea vel commoda vel ornamenta conferre, quæ suo jure suaque sponte omnis bene constituta civitas appetit. Sub ipsis Eccelesiæ primordiis non dissimili opinionis iniquitate agitari christianos, et in odium invidiamque vocari solitos hac etiam de caussa accepimus, quod hostes imperii dicerentur; quo tempore malorum culpam, quibus esset perculsa respublica, vulgo libebat in Christianum conferre nomen, cum revera ultor scelerum Deus poenas a sontibus justas exigeret. Ejus atrocitas calumniæ non sine caussa ingenium armavit stilumque acuit Augustini: qui præsertim in Civitate Dei virtutem christianæ sapientiæ, qua parte necessitudinem habet cum republica, tanto in lumine collocavit, ut non tam pro christianis sui temporis dixisse caussam quam de criminibus falsis perpetuum triumphum egisse videatur. gentleness, their justice, and the glory of their deeds. But it is an old and time-worn accusation that the Church is incompatible with the welfare of the commonwealth, and incapable of contributing to those things, whether useful or ornamental, which every well constituted State rightly and naturally desires. We know that on this ground, in the very beginnings of the Church, Christians, from the same perversity of view, were persecuted and constantly held up to hatred and contempt, so that they were styled the enemies of the Empire. And at that time it was generally popular to attribute to Christianity the responsibility for the evils with which the State was stricken, when in reality God, the avenger of crimes, was requiring a just punishment from the guilty. The wickedness of this calumny, not without cause, armed the genius and sharpened the pen of Angustin, who, especially in his De Civitate Dei, set forth so clearly the efficacy of Christian wisdom and the way in which it is bound up with the well-being of States, that he seems not only to have pleaded the cause of the Christians in his own time, but to have triumphantly refuted these false charges forever.

Similium tamen querelarum

But this unhappy inclination to

atque insimulationum funesta libido non quievit, ac permultis sane placuit civilem vivendi disciplinam aliunde petere, quam ex doctrinis quas Ecclesia catholica probat. Immo postremo hoc tempore novum, ut appellant, jus, quod inquiunt esse velut quoddam adulti jam sæculi incrementum, progrediente libertate partum, valere ac dominari passim coepit.--Sed quantumvis multa multi periclitati sunt, constat, repertam nunquam esse præstantiorem constituendæ temperandæque civitatis rationem, quam quæ ab evangelica doctrina sponte efflorescit.--Maximi igitur momenti atque admodum muneri nostro apostolico consentaneum esse arbitramur, novas de re publica opiniones cum doctrina christiana conferre: quo modo erroris dubitationisque caussas ereptum iri, emergente veritate, confidimus, ita ut videre quisque facile queat summa illa præcepta vivendi quæ sequi et quibus parere debeat. charges and false accusations was not laid to rest, and many have thought well to seek a system of civil life apart from the doctrines which the Church approves. And now in these last times "The new Law," as they call it, has begun to prevail, which they describe as the outcome of a world now fully developed, and born of a growing liberty. But although many hazardous schemes have been propounded by many, it is clear that never has any better method been found for establishing and ruling the State than that which is the natural result of the teaching of the Gospel. We deem it therefore of the greatest moment, and especially suitable to our apostolic office, to compare the new opinions concerning the State with Christian doctrine, by which method we trust that, truth being thus presented, the causes of error and doubt will be removed, so that every man may easily discern those supreme commandments of conduct which he ought to follow and obey.

Non est magni negotii statuere, qualem sit speciem formamque habitura civitas, gubernante christiana philosophia rempublicam.--Insitum homini natura est, ut in civili societate vivat: is enim necessarium

It is not a very difficult matter to set forth what form and appearance the State would have if Christian philosophy governed the commonwealth. Man has a natural instinct for civil society; for since

vitæ cultum et paratum, itemque ingenii atque animi perfectionem cum in solitudine adipisci non possit, provisum divinitus est, ut ad conjunctionem congregationemque hominum nasceretur cum domesticam, tum etiam civilem, quæ suppeditare vitæ sufficientiam perfectam sola potest. Quoniam vero non potest societas ulla consistere, nisi si aliquis omnibus præsit, efficaci similique movens singulos ad commune propositum impulsione, efficitur, civili hominum communitati necessariam esse auctoritatem, qua regatur: quæ, non secus ac societas, a natura proptereaque a Deo ipso oriatur auctore. he cannot attain in solitude the necessary means of civilized life, it is a divine provision that he comes into existence adapted for taking part in that union and assembling of men, both in the Family and in the State, which alone can supply adequate facilities for the perfecting of life. But since no society can hold together unless some person is over all, impelling individuals by effectual and similar motives to pursue the common end, it results that an authority to rule is indispensable to a civilized community, which authority, no less than society itself, is based upon nature, and therefore has God himself for its author.

Ex quo illud consequitur, potestatem publicam per se ipsam non esse nisi a Deo. Solus enim Deus est verissimus maximusque rerum dominus, cui subesse et servire omnia, quæcumque, necesse est: ita ut quicumque jus imperandi habent, non id aliunde accipiant, nisi ab illo summo omnium principe Deo. Non est potestas nisi a Deo. [336] --Jus autem imperii per se non est cum ulla reipublicæ forma necessario copulatum aliam sibi vel aliam assumere recte potest, modo utilitatis bonique communis reapse efficientem. Sed in quolibet genere

And thence it follows that by its very nature there can be no public power except from God alone. For God alone is the most true and supreme Lord of the world to whom all things whatsoever must necessarily be subservient and obey, so that whoever possesses the right of governing can receive it from no other source than from that Supreme Governor of all, God. "There is no power except from God". [337] But the right of ruling is not necessarily conjoined with any special form of commonwealth, but may rightly assume this or that

reipublicæ omnino principes debent summum mundi gubernatorem Deum intueri, eumque sibimetipsis in administranda civitate tanquam exemplum legemque proponere. form, provided that it really promotes utility and the common good. But whatever be the kind of commonwealth, rulers ought to keep in view God, the Supreme Governor of the world, and to set him before themselves as an example and a law in the administration of the State.

Deus enim, sicut in rebus, quæ sunt quæque cernuntur, caussas genuit secundarias, in quibus perspici aliqua ratione posset natura actioque divina, quæque ad eum finem, quo hæc rerum spectat universitas, conducerent: ita in societate civili voluit esse principatum, quem qui gererent, in imaginem quamdam divinæ in genus humanum potestatis divinæque providentiæ referrent. Debet igitur imperium justum esse, neque herile, sed quasi paternum, quia Dei justissima in homines potestas est et cum paterna bonitate conjuncta: gerendum vero est ad utilitatem, civium, quia qui præsunt cæteris, hac una de caussa præsunt, ut civitatis utilitatem tueantur. Neque ullo pacto committendum unius ut, vel paucorum commodo serviat civilis auctoritas, cum ad commune omnium bonum constituta sit. Quod si, qui præsunt, delabantur in dominatum injustum, si importunitate superbiave peccaverint, si male populo consuluerint,

For as God, in things which are and which are seen, has produced secondary causes, whererein the Divine nature and course of action can be perceived, and which conduce to that end to which the universe is directed, so he has willed that in civil society there should be a governing power, and that they who hold it should bear a certain resemblance to the power and providence of God over the human race. The rule of the government, therefore, should be just, and not that of a master but rather that of a father, because the power of God over men is most just and allied with a father's goodness. Moreover, it is to be carried on with a view to the advantage of the citizens, because they who are over others are over them for this cause alone, that they may see to the interests of the State. And in no way is it to be allowed that the civil authority should be subservient merely to the advantage of one or of a few, since it was established for the common

sciant sibi rationem aliquando Deo esse reddendam, idque tanto severius, quanto vel sanctiore in munere versati sint, vel gradum dignitatis altiorem obtinuerint. Potentes potenter tormenta patientur. [338] good of all. But if they who are over the State should lapse into unjust rule; if they should err through arrogance or pride; if their measures should be injurious to the people, let them know that hereafter an account must be rendered to God, and that with a strictness proportioned to the sacredness of their office or the eminence of their dignity, "The mighty shall be mightily tormented." [339]

Ita sane majestatem imperii reverentia civium honesta et libens comitabitur. Etenim cum semel in animum induxerint, pellere qui imperant auctoritate a Deo data, illa quidem officia justa ac debita esse sentient, dicto audientes esse principibus, eisdemque obsequium ac fidem præstare cum quadam similitudine pietatis, quæ liberorum est erga parentes. Omnis anima potestatibus sublimioribus subdita sit. [340]

Thus truly the majesty of rule will be attended with an honorable and willing regard on the part of the citizens; for when once they are assured that they who rule are strong only with the authority given by God, they will feel that it is their just and proper duty to be obedient to their rulers, and pay to them respect and fidelity with somewhat of the same affection as that of children to their parents. "Let every soul be subject to higher powers." [341]

Spernere quippe potestatem legitimam, quavis eam in persona constiterit, non magis licet, quam divinæ voluntati resistere: cui si qui resistant, in interitum ruunt voluntarium. Qui resistit potestati Dei ordinationi resistit; qui autem resistunt, ipsi sibi damnationem acquirunt. [342] Quapropter obedientiam

For to contemn lawful authority, in whatever person it is vested, is as unlawful as it is to resist the Divine will; and whoever resists that, rushes voluntarily to his destruction. "He who resists the power, resists the ordinance of God; and they who resist purchase to themselves judgment." [343] Wherefore

abjicere, et, per vim multitudinis rem ad seditionem vocare est crimen majestatis, neque humanæ tantum, sed etiam divinæ. to cast away obedience, and by popular violence to incite to sedition, is treason, not only against man, but against God.

Hac ratione constitutam civitatem, perspicuum est, omnino debere plurimis maximisque officiis, quæ ipsam jungunt Deo, religione publica satisfacere.--Natura et ratio, quæ jubet singulos sancte religioseque Deum colere, quod in ejus potestate sumus, et quod ab eo profecti ad eumdem reverti debemus, eadem lege adstringit civilem communitatem. Homines enim communi societate conjuncti nihilo sunt minus in Dei potestate, quam singuli; neque minorem quam singuli gratiam Deo societas debet, quo auctore coaluit, cujus nutu conservatur, cujus beneficio innumerabilem bonorum, quibus affluit, copiam accepit. Quapropter sicut nemini licet sua adversus Deum officia negligere, officiumque est maximum amplecti et animo et moribus religionem, nec quam quisque maluerit, sed quam Deus jusserit, quamque certis minimeque dubitandis indiciis unam ex omnibus veram esse constiterit: eodem modo civitates non possunt, citra scelus, gerere se tanquam si Deus omnino non esset, aut curam religionis velut alienam nihilque profuturam abjicere,

It is clear that a State constituted on this basis is altogether bound to satisfy, by the public profession of religion, the very many and great duties which bring it into relation with God. Nature and reason which commands every man individually to serve God holily and religiously, because we belong to him, and coming from him must return to him, binds by the same law the civil community. For men living together in society are no less under the power of God than are individuals; and society owes as much gratitude as individuals do to God, who is its author, its preserver, and the beneficent source of the innumerable blessings which it has received. And therefore as it is not lawful for anybody to neglect his duties towards God, and as it is the first duty to embrace religion in mind and in conduct--and that not the one that each may prefer, but that which God has enjoined, which he has proved to be the only true one by certain and indubitable evidence--in the same manner States cannot, without crime, act as though God did not exist, or cast off the

aut asciscere de pluribus generibus indifferenter quod libeat: omninoque debent eum in colendo numine morem usurpare modumque, quo coli se Deus ipse demonstravit velle. care of religion as alien to them or useless, or out of several kinds of religion adopt indifferently which they please; but they are absolutely bound, in the worship of the Deity, to adopt that use and manner in which God himself has shown that he wills to be adored.

Sanctum igitur oportet apud principes esse Dei nomen, ponendumque in præcipuis illorum officiis religionem gratia complecti, benevolentia tueri, auctoritate nutuque legum tegere, nec quippiam instituere aut decernere quod sit ejus incolumitati contrarium. Id et civibus debent, quibus præsunt. Nati enim susceptique omnes homines sumus ad summum quoddam et ultimum bonorum, quo sunt omnia consilia referenda extra hanc fragilitatem brevitatemque vitæ in cælis collocatum. Quoniam autem hinc pendet hominum undique expleta ac perfecta felicitas, idcirco assequi eum, qui commemoratus est, finem tanti interest singulorum ut pluris interesse non possit. Civilem igitur societatem, communi utilitati natam, in tuenda prosperitate reipublicæ necesse est sic consulere civibus, ut obtinendo adipiscendoque summo illi atque incommutabili bono quod sponte appetunt, non modo nihil importet

Therefore among rulers the name of God must be holy, and it must be reckoned among the first of their duties to favor religion, protect it, and cover it with the authority of the laws, and not to institute or decree anything which is incompatible with its security. They owe this also to the citizens over whom they rule. For all of us men are born and brought up for a certain supreme and final good in heaven, beyond this frail and short life, and to this end every aim is to be referred. And because upon it depends the full and perfect happiness of men, therefore, to attain this end which has been mentioned, is of as much interest as is conceivable to every individual man. Civil society, therefore, which came into existence only for the common good, must, in its defence of the State's well-being, so consult the good of its citizens as not only to offer no hindrance, but to afford every possible assistance to them in the winning and gaining of that

unquam incommodi, sed omnes quascumque possit, opportunitates afferat. Quarum præcipua est, ut detur opera religioni sancte inviolateque servandæ cujus officia hominem Deo conjungunt. chief good which they naturally desire, and for which nothing can be taken in exchange. The chief assistance is, that attention should be paid to the holy and inviolate preservation of religion, by the duties of which man is united to God.

Vera autem religio quæ sit, non difficulter videt qui judicium prudens sincerumque adhibuerit: argumentis enim permultis atque illustribus, veritate nimirum vaticiniorum, prodigiorum frequentia, celerrima fidei vel per medios hostes hac maxima impedimenta propagatione, martyrum testimonio, aliisque similibus liquet, eam esse unice veram, quam Jesus Christus et instituit ipsemet et Ecclesiæ suæ tuendam propagandamque demandavit.

Now which is the true religion may be easily discovered by any one who will view the matter with a careful and unbiassed judgment; for there are proofs of great number and splendor, as, for example, the truth of prophecy, the abundance of miracles, the extremely rapid spread of the faith, even in the midst of its enemies and in spite of the greatest hindrances, the testimony of the martyrs, and the like, from which it is evident that that is the only true religion which Jesus Christ instituted himself and then intrusted to his Church to defend and to spread.

Nam unigenitus Dei filius societatem in terris constituit, quæ Ecclesia dicitur, cui excelsum divinumque munus in omnes sæculorum ætates continuandum transmisit, quod ipse a Patre acceperat. Sicut misit me Pater, et ego mitto vos. [344] Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi. [345] Igitur, sicut Jesus Christies in terras venit

For the only-begotten Son of God set up a society on earth which is called the Church, and to it he transferred that most glorious and divine office, which he had received from his Father, to be perpetuated forever. "As the Father hath sent me, even so I send you." [346] "Behold I am with you all days even to the consummation of the world." [347] Therefore as Jesus Christ

ut homines vitam habeant et abundantius habeant, [348] eodem modo Ecclesia propositum habet, tanquam finem, salutem animarum sempiternam: ob eamque rem talis est natura sua, ut porrigat sese ad totius complexum gentis humanæ, nullis nec locorum nec temporum limitibus circumscripta. Prædicate Evangelium omni creaturæ. [349] came into the world "that men might have life and have it more abundantly," [350] so also the Church has for its aim and end the eternal salvation of souls: and for this cause it is so constituted as to embrace the whole human race without any limit or circumscription either of time or place. "Preach ye the Gospel to every creature." [351]

Tam ingenti hominum multitudini Deus ipse magistratus assignavit qui cum potestate præessent: unumque omnium principem, et maximum certissimumque veritatis magistrum esse voluit, cui claves regni cælorum commisit. Tibi dabo claves regni cælorum. [352] --Pasce agnos ... pasce oves: [353] --ego rogavi pro te, ut non deficiat fides tua. [354] Hæc societas, quamvis ex hominibus constet non secus ac civilis communitas, tamen propter finem sibi constitutum, atque instrumenta quibus ad finem contendii, supernaturalis est et spiritualis; atque idcirco distinguitur ac differt a societate civili: et, quod plurimum interest, societas est genere et jure perfecta, cum adjumenta ad incolumitatem actionemque suam necessaria, voluntate beneficioque conditoris sui, omnia in se et per se ipsa possideat. Sicut

Over this immense multitude of men God himself has set rulers with power to govern them; and he has willed that one should be head of them all, and the chief and unerring teacher of truth, and to him he has given the keys of the kingdom of heaven. "To thee will I give the keys of the kingdom of heaven." [355] "Feed my lambs, feed my sheep." [356] "I have prayed for thee that thy faith may not fail." [357] This society, though it be composed of men just as civil society is, yet because of the end that it has in view, and the means by which it tends to it, it is supernatural and spiritual; and, therefore, is distinguished from civil society and differs from it; and--a fact of the highest moment--is a society perfect in its kind and in its rights, possessing in and by itself, by the will and beneficence of its founder, all the appliances

finis, quo tendit Ecclesia, longe nobilissimus est, ita ejus potestas est omnium præstantissima, neque imperio civili potest haberi inferior, aut eidem esse ullo modo obnoxia. that are necessary for its preservation and action. Just as the end at which the Church aims is by far the noblest of ends, so its power is the most exalted of all powers, and cannot be held to be either inferior to the civil power or in any way subject to it.

Revera Jesus Christus Apostolis suis libera mandata dedit in sacra, adjuncta tum ferendarum legum veri nominis facultate, tum gemina, quæ hinc consequitur, judicandi puniendique potestate: Data est mihi omnis potestas in cælo et in terra: euntes ergo docete omnes gentes ... docentes eos servare omnia quæcumque mandavi vobis. [358] Et alibi: Si non audierit eos, dic Ecclesiæ. [359] Atque iterum: In promptis habentes ulcisci omnem inobedientiam. [360] Rursus: Durius agam secundum potestatem, quam Dominus dedit mihi in ædificationem et non in destructionem. [361]

In truth Jesus Christ gave his Apostles unfettered commissions over all sacred things, with the power of establishing laws properly so-called, and the double right of judging and punishing which follows from it: "All power has been given to me in heaven and on earth; going therefore teach all nations ... teaching them to keep whatsoever I have commanded you." [362] And in another place he says: "If he will not hear, tell it to the Church;" [363] and again: "Ready to punish all disobedience;" [364] and once more: "I shall act with more severity, according to the powers which our Lord has given me unto edification and not unto destruction." [365]

Itaque dux hominibus esse ad cælestia, non civitas, sed Ecclesia debet: eidemque hoc est munus assignatum a Deo, ut de iis, quæ religionem attingunt, videat ipsa et statuat: ut doceat omnes gentes: ut christiani nominis fines, quoad potest, late proferat; brevi ut rem

So then it is not the State but the Church that ought to be men's guide to heaven; and it is to her that God has assigned the office of watching and legislating for all that concerns religion, of teaching all nations; of extending, as far as may be, the borders of Christianity;

christianam libere expediteque judicio suo administret. and, in a word, of administering its affairs without let or hindrance according to her own judgment.

Hanc vero auctoritatem in se ipsa absolutam planeque sui juris, quæ ab assentatrice principum philosophia jamdiu oppugnatur, Ecclesia sibi asserere itemque publice exercere numquam desiit, primis omnium pro ea propugnantibus Apostolis, qui cum disseminare Evangelium a principibus synagogæ prohiberentur, constanter respondebant; Obedire oportet Deo magis quam hominibus. [366] Eamdem sancti Ecclesiæ Patres rationum momentis tueri pro opportunitate studuerunt: romanique pontificis invicta animi constantia adversus oppugnatores indicare nunquam prætermiserunt.

Now this authority, which pertains absolutely to the Church herself, and is part of her manifest rights, and which has long been opposed by a philosophy subservient to princes, she has never ceased to claim for herself and to exercise publicly; the Apostles themselves being the first of all to maintain it, when, being forbidden by the leaders of the synagogue to preach the Gospel, they boldly answered, "We must obey God rather than men." [367] This same authority the holy fathers of the Church have been careful to maintain by weighty reasonings as occasions have arisen; and the Roman pontiffs have never ceased to defend it with inflexible constancy.

Quin etiam et opinione et re eamdem probârunt ipsi viri principes rerumque publicarum gubernatores, ut qui paciscendo transigendis negotiis, mittendis vicissimque accipiendis legatis, atque aliorum mutatione officiorum, agere cum Ecclesia tamquam cum suprema potestate legitima consueverunt.--Neque profecto sine singulari providentis Dei consilio

Nay, more, princes and civil governors themselves have approved it in theory and in fact; for in the making of compacts, in the transaction of business, in sending and receiving embassies, and in the interchange of other offices, it has been their custom to act with the Church as with a supreme and legitimate power. And we may be sure that it is not without the singular

factum esse censendum est, ut hæc ipsa potestas principatu civili, velut optima libertatis suæ tutela muniretur. providence of God that this power of the Church was defended by the civil power as the best defence of its own liberty.

Itaque Deus humani generis procurationem inter duas potestates partitus est; scilicet ecclesiasticam et civilem, alteram quidem divinis, alteram humanis rebus præpositam. Utraque est in suo genere maxima: habet utraque certos, quibus contineatur, terminos, eosque sua cujusque natura caussaque proxima definitos; unde aliquis velut orbis circumscribitur, in quo sua cujusque actio jure proprio versetur. Sed quia utriusque imperium est in eosdem, eum usu venire possit, ut res una atque eadem, quamquam aliter atque aliter, sed tamen eadem res ad utriusque jus judiciumque pertineat, debet providentissimus Deus, a quo sunt ambæ constituæ, utriusque itinera recto atque ordine composuisse. Quæ autem sunt, a Deo ordinatæ sunt. [368]

God, then, has divided the charge of the human race between two powers, viz., the ecclesiastical and the civil, the one being set over divine, and the other over human things. Each is supreme in its own kind: each has certain limits within which it is restricted, and those limits defined by the nature and proximate cause of each: so that there is, as we may say, a world marked off as a field for the proper action of each. But forasmuch as each has dominion over the same subjects, since it might come to pass that one and the same thing, though in different ways, still one and the same, might pertain to the right and the tribunal of both, therefore God, who foreseeth all things, and who has established both powers, must needs have arranged the course of each in right relation to one another, and in due order, "For the powers that are are ordained by God." [369]

III. THE LONGER CATECHISM OF THE ORTHODOX, CATHOLIC, EASTERN CHURCH. (part 4)

Quod ni ita esset, funestarum sæpe contentionum concertationumque caussæ nascerentur; nec raro sollicitus animi, velut in via ancipiti, hærere homo deberet, anxius

If this were not so, causes of rivalries and dangerous disputes would be constantly arising; and man would often have to stop in anxiety and doubt, like a traveller with

quid facto opus esset, contraria jubentibus binis potestatibus quarum recusare imperium, salvo officio, non potest. Atqui maxime istud repugnat de sapientia cogitare et bonitate Dei, qui vel in rebus physicis, quamquam sunt longe inferioris ordinis, tamen naturales vires caussasque invicem conciliavit moderata ratione et quodam velut concentu mirabili, ita ut nulla earum impediat cæteras, cunctæque simul illæ, quo mundus spectat, convenientur aptissimeque conspirent. two roads before him, not knowing what he ought to do, with two powers commanding contrary things, whose authority, however, he cannot refuse without neglect of duty. But it would be most repugnant so to think of the wisdom and goodness of God, who, even in physical things, though they are of a far lower order, has yet so attempered and combined together the forces and causes of nature in an orderly manner and with a sort of wonderful harmony, that none of them is a hindrance to the rest, and all of them most fitly and aptly combine for the great end of the universe.

Itaque inter utramque potestatem quædam intercedat necesse est ordinata colligatio: quæ quidem conjunctioni non immerito comparatur, per quam anima et corpus in homine copulantur. Qualis autem et quanta ea sit, aliter judicari non potest, nisi respiciendo, uti diximus, ad utriusque naturam, habendaque ratione excellentiæ et nobilitatis caussarum; cum alteri proxime maximeque propositum sit rerum mortalium curare commoda, alteri cælestia ac sempiterna bona comparare.--Quidquid igitur est in rebus humanis quoquo modo sacrum, quidquid ad salutem animorum cultumve Dei pertinet, sive tale illud sit natura

So then there must needs be a certain orderly connection between these two powers, which may not unfairly be compared to the union with which soul and body are united in man. What the nature of that union is, and what its extent, cannot otherwise be determined than, as we have said, by having regard to the nature of each power, and by taking account of the relative excellence and nobility of their ends; for one of them has for its proximate and chief aim the care of the goods of this world, the other the attainment of the goods of heaven that are eternal. Whatsoever, therefore, in human affairs is in any manner sacred; whatsoever

sua, sive rursus tale intelligatur propter caussam ad quam refertur, id est omne in potestate arbitrioque Ecclesiæ: cætera vero, quæ civile et politicum genus complectitur, rectum est civili auctoritati esse subjecta, cum Jesus Christus jusserit, quæ Cæsaris sint, reddi Cæsari, quæ Dei, Deo. [370] pertains to the salvation of souls or the worship of God, whether it be so in its own nature, or on the other hand is held to be so for the sake of the end to which it is referred, all this is in the power and subject to the free disposition of the Church; but all other things which are embraced in the civil and political order are rightly subject to the civil authority, since Jesus Christ has commanded that what is Cæsar's is to be paid to Cæsar, and what is God's to God. [371]

Incidunt autem quandoque tempora, cum alius quoque concordiæ modus ad tranquillam libertatem valet, nimirum si qui principes rerum publicarum et Pontifex Romanus de re aliqua separata in idem placitum concenserint. Quibus Ecclesia temporibus maternæ pietatis eximia documenta præbet, cum facilitatis indulgentiæque tantum adhibere soleat, quantum maxima potest.

Sometimes, however, circumstances arise when another method of concord is available for peace and liberty; we mean when princes and the Roman Pontiff come to an understanding concerning any particular matter. In such circumstances the Church gives singular proof of her maternal goodwill, and is accustomed to exhibit the highest possible degree of generosity and indulgence.

Ejusmodi est, quam summatim attigimus, civilis hominum societatis christiana temperatio, et hæc non temere neque ad libidinem ficta, sed ex maximis ducta verissimisque principiis, quæ ipsa naturali ratione confirmantur.

Such then, as we have indicated in brief, is the Christian order of civil society; no rash or merely fanciful fiction, but deduced from principles of the highest truth and moment, which are confirmed by the natural reason itself.

Talis autem conformatio reipublicæ nihil habet, quod possit aut

Now such a constitution of the State contains nothing that can be

minus videri dignum amplitudine principum, aut parum decorum: tantumque abest, ut jura majestatis imminuat, ut potius stabiliora atque augustiora faciat. Immo, si altius consideretur, habet illa conformatio perfectionem quamdam magnam, qua carent cæteri rerum publicarum modi: ex eâque fructus essent sane excellentes et varii consecuturi, si modo suum partes singulæ gradum tenerent, atque illud integre efficerent cui unaquæque præposita est, officium et munus.--Revera in ea, quam ante diximus, constitutione reipublicæ, sunt quidem divina atque humana convenienti ordine partita: incolumia civium jura, eademque divinarum, naturalium humanarumque legum patrocinio defensa: officiorum singulorum cum sapienter constituta descriptio, tum opportune sancita custodia. Singuli homines in hoc ad sempiternam illam civitatem dubio laboriosoque curriculo sibi sciunt præsto esse, quos tuto sequantur ad ingrediendum duces, ad perveniendum adjutores: pariterque intelligunt, sibi alios esse ad securitatem, ad fortunas, ad commoda cætera, quibus communis hæc vita constat, vel parienda vel conservanda datos. thought either unworthy of the majesty of princes or unbecoming; and so far is it from lessening the imperial rights that it rather adds stability and grandeur to them. For, if it be more deeply considered, such a constitution has a great perfection which all others lack, and from it various excellent fruits would accrue if each party would only keep its own place and discharge with integrity that office and work to which it was appointed. For in truth in this constitution of the State, which we have above described, divine and human affairs are properly divided; the rights of citizens are completely defended by divine, natural, and human law; and the limitations of the several offices are at once wisely laid down, and the keeping of them most opportunely secured. All men know that in their doubtful and laborious journey to the everlasting city they have at hand guides to teach them how to set forth, helpers whom they may safely follow to show them how to reach their journey's end; and at the same time they know that they have others whose business it is to take care of their security and their fortunes, to obtain for them, or to secure to them, all those other goods which are essential to the life of a community.

Societas domestica eam, quam par est, firmitudinem adipiscitur ex unius atque individui sanctitate conjugii: jura officiaque inter conjuges sapienti justitia et æquitate reguntur: debitum conservatur mulieri decus: auctoritas viri ad exemplum est auctoritatis Dei conformata: temperata patria potestas convenienter dignitati uxoris prolisque: denique liberorum tuitioni, oommodis, institutioni optime consulitur.

Domestic society obtains that firmness and solidity which it requires in the sanctity of marriage, one and indissoluble; the rights and duties of husband and wife are ordered with wise justice and equity; the due honor is secured to the woman; the authority of the man is conformed to the example of the authority of God; the authority of the father is tempered as becomes the dignity of the wife and offspring, and the best possible provision is made for the guardianship, the true good, and the education of the children.

In genere rerum politico et civili, leges spectant commune bonum, neque voluntati judicioque fallaci multitudinis, sed veritate justitiaque diriguntur: auctoritas principum sanctitudinem quamdam induit humana majorem, contineturque ne declinet a justitia, neu modum in imperando transiliat: obedientia civium habet honestatem dignitatemque comitem, quia non est hominis ad hominem servitus, sed obtemperatio voluntati Dei, regnum per homines exercentis. Quo cognito as persuaso, omnino ad justitiam, pertinere illa intelliguntur, vereri majestatem principum, subesse constanter et fideliter protestati publicæ, nihil seditiose facere,

In the domain of political and civil affairs the laws aim at the common good, and are not guided by the deceptive wishes and judgments of the multitude, but by truth and justice. The authority of the rulers puts on a certain garb of sanctity greater than what pertains to man, and it is restrained from declining from justice, and passing over just limits in the exercise of power. The obedience of citizens is accompanied by honour and dignity because it is not the servitude of men to men, but obedience to the will of God exercising his sovereignty by means of men. And this being recognized and admitted, it is understood that it is a matter of justice to respect

sanctam servare disciplinam civitatis. the majesty of rulers, to obey public authority constantly and faithfully, to do nothing seditiously, and to keep the civil order of the State intact.

Similiter ponitur in officiis caritas mutua, benignitas, liberalitas: non distrahitur in contrarias partes, pugnantibus inter se præceptis, civis idem, et Christianus: denique amplissima bona, quibus mortalem quoque hominum vitam Christiana religio sua sponte explet, communitati societatique civili omnia quæruntur: ita ut illud appareat verissime dictum: "Pendet a religione, qua Deus colitur, rei publicæ status: multaque inter hunc et illam cognatio et familiaritas intercedit." [372]

In the same way mutual charity and kindness and liberality become public duties. The man who is at once a citizen and a Christian is no longer the victim of contending parties and incompatible obligations; and, finally, those very abundant good things with which the Christian religion of its own accord fills up even the mortal life of men, are all acquired for the community and civil society, so that it appears to be said with the fullest truth: "The state of the commonwealth depends on the religion with which God is worshipped, and between the one and the other there is a close relation and connection." [373]

Eorum vim bonorun mirabiliter, uti solet, persecutus est Augustinus pluribus locis, maxime vero ubi Ecclesiam Catholicam appellat iis verbis: "Tu pueriliter pueros, fortiter juvenes, quiete senes, prout cujusque non corporis tantum, sed et animi ætas est, exerces ac doces. Tu feminas viris suis non ad explendam libidinem, sed ad propagandam prolem, et ad rei familiaris

Admirably, according to his wont, did Augustin in many places dilate on the power of those good things, but especially when he addresses the Catholic Church in these words: "Thou trainest and teachest children in childlike wise, the young with vigor, the old with gentleness, according as is not only the age of the body, but also of the mind of each. Women thou subjectest

societatem, casta et fideli obedientia subjicis. Tu viros conjugibus, non ad illudendum imbeciliorum sexum, sed sinceri amoris legibus præficis. Tu parentibus filios libera quadam servitute subjungis, parentes filiis pia dominatione præponis.... Tu cives civibus, tu gentes gentibus, et prorsus homines primorum parentum recordatione, non societate tantum, sed quadam etiam fraternitate conjungis. Doces reges prospicere populis, mones populos se subdere regibus. Quibus honor debeatur, quibus affectus, quibus reverentia, quibus timor, quibus consolatio, quibus admonitio, quibus cohortatio, quibus disciplina, quibus objurgatio, quibus supplicium, sedulo doces; ostendens quemadmodum et non omnibus omnia, et omnibus caritas, et nulli debeatur injuria." [374] to their husbands in chaste and faithful obedience, not for the satisfaction of lust, but for the propagation of offspring and the formation of the family. Thou settest husbands over their spouses, not that they may trifle with the weaker sex, but in accordance with the laws of true affection. Thou subjectest sons to their parents in a kind of free servitude, and settest parents over their sons in a benignant rule.... Thou joinest together, not merely in society, but in a kind of fraternity, citizens with citizens, peoples with peoples, and in fact the whole race of men by a remembrance of their parentage. Thou teachest kings to look for the interests of their peoples. Thou admonishest peoples to submit themselves to their kings. With all care thou teachest to whom honor is due, to whom affection, to whom reverence, to whom fear, to whom consolation, to whom admonition, to whom exhortation, to whom discipline, to whom reproach, to whom punishment, showing how all things are not due to all, yet charity is, and wrong to none." [375]

Idemque alio loco male sapientes reprehendens politicos philosophos: "Qui doctrinam Christi adversam dicunt esse reipublicæ,

And in another place, speaking in blame of certain political pseudo-philosophers, he observes: "Let those who say that the doctrine

dent exercitum talem, quales doctrina Christi esse milites jussit, dent tales provinciales, tales maritos, tales conjuges, tales parentes, tales filios, tales dominos, tales servos, tales reges, tales judices, tales denique debitorum ipsius fisci redditores et exactores, quales esse præcipit doctrina Christiana, et audeant eam dicere adversam esse reipublicæ; immo vero non dubitent eam confitere magnam, si obtemperetur, salutem esse reipublicæ." [376] of Christ is hurtful to the State produce an army of soldiers such as the doctrine of Christ has commanded them to be, such governors of provinces, such husbands, such wives, such parents, such sons, such masters, such slaves, such kings, such judges, and such payers and collectors of taxes due, as the Christian doctrine would have them. And then let them dare to say that such a state of things is hurtful to the State. Nay, they could not hesitate to confess that this doctrine, if it be obeyed, is a great safety to the State." [377]

Fuit aliquando tempus, cum evangelica philosophia gubernaret civitates: quo tempore Christianæ sapientiæ vis illa et divina virtus in leges, instituta, mores populorum, in omnes reipublicæ ordines rationesque penetraverat: cum religio per Jesum Christum instituta in eo, quo æquum erat, dignitatis gradu firmiter collocata, gratia principum legitimaque magistratuum tutela ubique floreret: cum sacerdotium atque imperium concordia et amica officiorum vicissitudo auspicato conjungeret. Eoque modo composita civitas fructus tulit omni opinione majores, quorum viget memoria et vigebit innumerabilibus rerum

There was once a time when the philosophy of the Gospel governed States; when the power and divine virtue of Christian wisdom had penetrated into the laws, institutions, and manners of peoples--indeed into all the ranks and relations of the State; when the religion instituted by Jesus Christ, firmly established in that degree of dignity which was befitting, flourished everywhere, in the favor of rulers and under the due protection of magistrates; when the priesthood and the government were happily united by concord and a friendly interchange of offices. And the State composed in that fashion produced, in the opinion of all, more excellent fruits,

gestarum consignata monumentis, quæ nulla adversariorum arte corrumpi aut obscurari possunt. the memory of which still flourishes, and will flourish, attested by innumerable monuments which can neither be destroyed nor obscured by any art of the adversary.

Quod Europa Christiana barbaras gentes edomuit, easque a ferocitate ad mansuetudinem, a superstitione ad veritatem traduxit: quod Mahumetanorum incursiones victrix propulsavit: quod civilis cultus principatum retinuit, et ad omne decus humanitatis ducem se magistramque præbere cæteris consuevit: quod germanam libertatem eamque multiplicem gratificata populis est: quod complura ad miseriarum solatium sapientissime instituit, sine controversia magnam debet gratiam religioni, quam ad tantas res suscipiendas habuit auspicem, ad perficiendas adjutricem.

If Christian Europe subdued barbarous peoples, and transferred them from a savage to a civilized state, from superstition to the truth; if she victoriously repelled the invasions of the Mohammedans; if civilization retained the chief power, and accustomed herself to afford others a leader and mistress in everything that adorns humanity; if she has granted to the peoples true and manifold liberty; if she has most wisely established many institutions for the solace of wretchedness, beyond controversy it is very greatly due to religion, under whose auspices such great undertakings were commenced, and with whose aid they were perfected?

Mansissent profecto eadem bona, si utriusque potestatis concordia mansisset: majoraque expectari jure poterant, si auctoritati, si magisterio, si consiliis Ecclesiæ majore esset cum fide perseverantiaque obtemperatum. Illud enim perpetuæ legis instar habendum est, quod Ivo Carnutensis ad Paschalem II pontificem maximum præscripsit: "Cum regnum et sacerdotium inter se conveniunt, bene

No doubt the same excellent state of things would have continued, if the agreement of the two powers had continued, and greater things might rightfully have been expected, if men had obeyed the authority, the teaching office, and the counsels of the Church with more fidelity and perseverance. For that is to be regarded as a perpetual law which Ivo of Chartres wrote to pope Paschal II.: "When kingship and

regitur mundus, floret et fructificat Ecolesia. Cum vero inter se discordant, non tantum parvæ res non crescunt, sed etiam magnæ res miserabiliter dilabuntur." [378] priesthood are agreed, the world is well ruled, the Church flourishes and bears fruit. But when they are at variance, not only do little things not grow, but even great things fall into miserable ruin and decay." [379]

Sed perniciosa illa ac deploranda rerum novarum studia, quæ sæculo ævi excitata sunt, cum primum religionem Christianam miscuissent, mox naturali quodam itinere ad philosophiam, a philosophia ad omnes civilis communitatis ordines pervenerunt. Ex hoc velut fonte repetenda illa recentiora effrenatæ libertatis capita, nimirum in maximis perturbationibus superiore sæculo excogitata in medioque proposita, perinde ac principia et fundamenta novi juris, quod et fuit antea ignotum, et a jure non solum Christiano, sed etiam naturali plus una ex parte discrepat.

But that dreadful and deplorable zeal for revolution which was aroused in the sixteenth century, after throwing the Christian religion into confusion, by a certain natural course proceeded to philosophy, and from philosophy pervaded all ranks of the community. From this spring, as it were, came those more recent propositions of unbridled liberty which were first thought out and then openly proclaimed in the terrible disturbances in the present century as the principles and foundations of the new law, which was unknown before, and is out of harmony, not only with Christian, but, in more than one respect, with natural law.

Eorum principiorum illud est maximum, omnes homines, quemadmodum genere naturaque similes intelliguntur, ita reapse esse in actione vitæ inter se pares: unumquemque ita esse sui juris, ut nullo modo sit alterius auctoritati obnoxius: cogitare de re qualibet quæ velit, agere quod lubeat, libere posse: imperandi aliis

Of those principles this is the chief: that as all men are understood to be alike in birth and nature, so they are in reality equal throughout the whole course of their lives: that each is so completely his own master as not to be subject in any way to the authority of another; that he is free to think what he likes on every subject, and to do what he

jus esse in nemine. His informata disciplinis societate, principatus non est nisi populi voluntas, qui, ut in sui ipsius unice est potestate, ita sibimetipsi solus imperat: deligit autem, quibus se committat, ita tamen ut imperii non tam jus, quam munus in eos transferat, idque suo nomine exercendum. In silentio jacet dominatio divina, non secus ad vel Deus aut nullus esset, aut humani generis societatem nihil curaret: vel homines sive singuli sive societati nihil Deo deberent, vel principatus cogitari posset ullus, cujus non in Deo ipso causa et vis et auctoritas tota resideat. pleases; and that the right of ruling over others exists in no one. In a society founded upon these principles, the ruling power is only the will of the people, which as it is under its own power alone, so it is alone its own proper sovereign, but chooses to whom it may intrust itself, only in such a way that it transfers, not so much the right, as the function of government, and that to be exercised in its name. God is passed over in silence, as if either there were no God, or as if he cared nothing for human society, or as if men, whether as individuals or in society, owed nothing to God, or as if there could be any government whose whole cause and power and authority did not reside in God himself.

Quo modo, ut perspicitur, est republica nihil aliud nisi magistra et gubernatrix sui multitudo: cumque populus omnium jurium omnisque potestatis fontem in se ipso continere dicatur, consequens erit, ut nulla ratione officii obligatam Deo se civitas putet; ut religionem publice profiteatur nullam; nec debeat ex pluribus quæ vera sola sit, quærere, nec unam quamdam cæteris anteponere, nec uni maxime favere, sed singulis generibus æquabilitatem juris tribuere ad eum finem, dum disciplina

In this way, as it is clear, a State is nothing else but a mob which is mistress and directress of itself. And since the people is said to contain in itself the fountain of all rights and all power, it will follow that the State deems itself bound by no kind of duty towards God; that no religion should be publicly professed; nor ought there to be an inquiry which of many is alone true; nor ought one to be preferred to the rest; nor ought one to be specially favored, but to each alike equal rights ought

reipublicæ ne quid ab illis detrimenti capiat. Consentaneum erit, judicio singulorum permittere omnem de religione quæstionem; licere cuique aut sequi quam ipse malit, aut omnino nullam, si nullam probet. to be assigned, provided only that the social order incurs no injury from them. It is a part of this theory that all questions concerning religion are to be referred to private judgment; that every one is allowed to follow which he prefers, or none at all, if he approves of none.

Hinc profecto illa nascuntur; exlex uniuscujusque conscientiæ judicium; liberrimæ de Deo colendo, de non colendo, sententiæ infinita tum cogitandi, tum cogitata publicandi licentia.

Hence these consequences naturally arise; the judgment of every man's conscience is above law; opinions are as free as possible concerning worshipping or not worshipping God; and there is unbounded license of thinking and publishing the results of thought.

His autem positis, quæ maxime probantur hoc tempore, fundamentis reipublicæ, facile apparet, quem in locum quamque iniquum compellatur Ecclesia. Nam ubi cum ejusmodi doctrinis actio rerum consentiat, nomini Catholico par cum societatibus ab eo alienis vel etiam inferior locus in civitate tribuitur: legum ecclesiasticarum nulla habetur ratio: Ecclesia, quæ jussu mandatoque Jesu Christi docere omnes gentes debet, publicam populi institutionem jubetur nihil attingere.

These foundations of the State being admitted, which at this time are in such general favor, it easily appears into how unfavorable a position the Church is driven. For when the conduct of affairs is in accordance with the doctrines of this kind, to the Catholic name is assigned an equal position with, or even an inferior position to, that of alien societies in the State; no regard is paid to ecclesiastical laws; and the Church, which by the command and mandate of Jesus Christ ought to teach all nations, finds itself forbidden in any way to interfere in the instruction of the people.

De ipsis rebus, quæ sunt mixti juris, per se statuunt gubernatores rei civilis arbitratu suo, in

Concerning those things which are of mixed jurisdiction, the rulers of the civil power lay down the law

eoque genere sanctissimas Ecclesiæ leges superbe contemnunt. Quare ad jurisdictionem suam trahunt matrimonia Christianorum, decernendo etiam de maritali vinculo, de unitate, de stabilitate conjugii: movent possessiones clericorum, quod res suas Ecclesiam tenere posse negant. Ad summam, sic agunt cum Ecclesia, ut societatis perfectæ genere et juribus opinione detractis, plane similem habeant cæterarum communitatum, quas respublica continet: ob eamque rem si quid illa juris, si quid possidet facultatis ad agendum legitimæ, possidere dicitur concessu beneficioque principum civitatis. at their own pleasure, and in this manner haughtily set aside the most sacred laws of the Church. Wherefore they bring under their own jurisdiction the marriages of Christians, deciding even concerning the marriage bond, concerning the unity, and the stability of marriage. They take possession of the goods of the clergy because they deny that the Church can hold property. To sum up, they so deal with the Church, that, having stripped her in their own opinion both of the nature and the rights of a perfect society, they clearly hold her to be like other associations which the State contains, and on that account, if she possesses any legitimate means of acting, she is said to possess it by the concession and gift of the rulers of the State.

Si qua vero in republica suum Ecclesia jus, ipsis civilibus legibus probantibus, teneat, publiceque inter utramque potestatem pactio aliqua facta sit, principio clamant, dissociari Ecclesiæ rationes a reipublicæ rationibus opportere; idque eo consilio, ut facere contra interpositam fidem impune liceat, omniumque rerum habere, remotis impedimentis, arbitrium.

But if in any State the Church retains her own right with the approval of the civil laws themselves, and any agreement has been publicly made between the two powers, they begin by crying out that the interests of the Church must be severed from those of the State, and they do this with the intent that it may be possible to act against their pledged faith with impunity, and have the disposal of everything without anything to stand in their way.

Id vero cum patienter ferre Ecclesia non possit, neque enim potest officia deserere sanctissima et maxima, omninoque postulet, ut obligata sibi fides integre religioseque salvatur, sæpe sacram inter ac civilem potestatem dimicationes nascuntur, quarum ille ferme est exitus, alteram, ut quæ minus est opibus humanis valida, alteri ut valiodori succumbere.

But when the Church cannot bear that patiently, nor indeed is able to desert its greatest and most sacred duties, and, above all, requires that faith be wholly and entirely observed with it, contests often arise between the sacred and the civil power, of which the result is commonly that the one which is the weaker in human resources yields to the stronger.

Ita Ecclesiam, in hoc rerum publicarum statu, qui nunc a plerisque adamatur, mos et voluntas est, aut prorsus de medio pellere, aut vinctam adstrictamque imperio tenere. Quæ publice aguntur, eo consilio magnam partem aguntur. Leges, administratio civitatum, expers religionis adolescentium institutio, spoliatio excidiumque ordinum religiosorum, eversio principatus civilis pontificum Romanorum, huc spectant omnia, incidere nervos institutorum Christianorum, Ecclesiæque Catholicæ et libertatem in angustum deducere, et jura cætera comminuere.

So it is the custom and the wish in constitutions of this kind, which are now admired by many, either to expel the Church altogether, or to keep it bound and restricted as to its rule. Public acts in a great measure are framed with this design. Laws, the administration of states, the teaching of youth unaccompanied by religion, the spoliation and destruction of religious orders, the overturning of the civil principality of the Roman pontiffs, all have regard to this end; to emasculate Christian institutes, to narrow the liberty of the Catholic Church, and to diminish her other rights.

Ejusmodi de regenda civitate sententias ipsa naturalis ratio convincit, a veritate dissidere plurimum.--Quidquid enim potestatis usquam est, a Deo tanquam maximo augustissimoque fonte proficisci, ipsa natura testatur.

Natural reason itself convinces us that such opinions about the ruling of a state are very widely removed from the truth. Nature herself bears witness that all power of whatever kind ultimately emanates from God as its greatest and most

Imperium autem populare, quod nullo ad Deum respectu, in multitudine inesse naturâ dicitur, si præclare ad suppeditandum valet blandimenta et flammas multarum cupiditatum, nulla quidem nititur ratione probabili, neque satis habere virium potest ad securitatem publicam quietamque ordinis constantiam. Revera his doctrinis res inclinavere usque eo, ut hæc a pluribus tamquam lex in civili prudentia sanciatur, seditiones posse jure conflari. Valet enim opinio, nihilo principes pluris esse, quam delectos quosdam qui voluntatem popularem exequantur: ex quo fit, quod necesse est ut omnia sint pariter cum populi arbitrio mutabilia, et timor aliquis turbarum semper impendeat. august fountain. Popular rule, however, which is said to be naturally in the multitude, without any regard to God, though it may excellently avail to supply the fire and attractiveness to many forms of covetousness, yet rests on no probable reason, nor can have sufficient strength to insure public security and the quiet permanence of order. Verily, things under the auspices of these doctrines have come to such a pass that many sanction this as a law in civil jurisprudence, that sedition may be raised lawfully. For the idea prevails that princes are really nothing but delegates to carry out the popular will; from which it follows of necessity that all things are equally liable to change at the people's will, and a certain fear of public disturbance is forever hanging over our heads.

De religione autem putare, nihil inter formas dispares et contrarias interesse, hunc plane habet exitum, nolle ullam probare judicio, nolle usu. Atqui istud ab atheismo, si nomine aliquid differt, re nihil differt. Quibus enim Deum esse persuasum est, ii, modo constare sibi, nec esse perabsurdi velint, necessario intelligunt, usitatas in cultu divino rationes, quarum tanta est differentiæ maximisque etiam de rebus

But to think with regard to religion that there is no difference between unlike and contrary forms, clearly will have this issue--an unwillingness to test any one form in theory and practice. This, if it differs from atheism in name, is in fact the same thing. Men who really believe in the existence of God, if they are to be consistent and not supremely ridiculous, will of necessity understand that different methods of divine worship involving

dissimilitudo et pugna, æque probabiles, æque bonas, æque Deo acceptas esse omnes non posse. dissimilarity and conflict, even on the most important points, cannot be all equally probable, equally good, and equally accepted by God.

Sic illa quidlibet sentiendi litterarumque formis quidlibet exprimendi facultas, omni moderatione posthabita, non quoddam est propria vi sua bonum, quo societas humana jure lætetur: sed multorum malorum fons et origo.--Libertas, ut quæ virtus est hominem perficiens, debet in eo quod verum sit, quodque bonum, versari: boni autem verique ratio mutari ad hominis arbitrium non potest, sed manet semper eadem, neque minus est quam ipsa rerum natura, incommutabilis. Si mens adsentiatur opinionibus falsis, si malum voluntas adsumat et ad id se applicet, perfectionem sui neutra consequitur, sed excidunt dignitate naturali et in corruptum ambæ delabuntur. Quæcumque sunt igitur virtuti veritatique contraria, ea in luce atque in oculis hominum ponere non est æquum; gratia tutelave legum defendere, multo minus. Sola bene acta vita via est in cælum, quo tendimus universi: ob eamque rem aberrat civitas a regula et præscriptione naturæ, si licentiam opinionum praveque factorum

And thus that faculty of thinking whatever you like and expressing whatever you like to think in writing, without any thought of moderation, is not of its own nature a good in which human society can rightly rejoice, but on the contrary a fount and origin of many ills. Liberty, as being a virtue perfecting man, must have for its sphere the good and the true; but the true and the good cannot be changed at the pleasure of man, but remains ever the same, and is not less unchangeable than nature herself. If the mind assent to false opinions, if the will choose for itself evil, and apply itself thereto, neither attains its perfection, but both fall from their natural dignity, and both lapse by degrees into corruption. Whatever things, therefore, are contrary to virtue and truth, these it is no right to place in the light before the eyes of men, far less to defend by the favor and protection of the laws. A well-spent life is the only path to that heaven wither we all direct our steps; and on this account the State departs from the law and the ruling of nature if it allows license

in tantum lascivire sinat, in impune liceat mentes a veritate, animos a virtute deducere. Ecclesiam vero, quam Deus ipse constituit ah actione vitæ excludere, a legibus, ab institutione adolescentium, a societate domestica, magnus et perniciosus est error. of opinion and of evil doing to run riot to such a degree as to lead minds astray with impunity from the truth, and hearts from the practice of virtue. But to exclude the Church which God himself has constituted from the business of life, from the laws, from the teaching of youth, from domestic society, is a great and pernicious error.

Bene morata civitas esse, sublata religione, non potest: jamque plus fortasse quam oporteret, est cognitum, qualis in se sit et quorsum pertineat, illa de vita et moribus philosophia, quam civilem nominant. Vera est magistra virtutis et morum custos Ecclesia Christi: ea est, quæ incolumia tuetur principia unde officia ducuntur, propositisque causis ad honesti vivendum efficacissimis, jubet non solum fugere prave facta, sed regere motus animi rationi contrarios etiam sine affectu.

A State cannot be well regulated when religion is taken away; and by this time more perhaps is known than need be of that philosophy of life and morals which men call civil--what its nature is, and what its results are. The Church of Christ is the true teacher of virtue and guardian of morals; it is she who keeps in safety the principles of duty, and by proposing most efficacious reasons for an honest life, bids us not only fly from wicked deeds, but rule the motions of the mind which are contrary to reason even though no act should follow.

Ecclesiam vero in suorum officiorum munere potestati civili velle esse subjectam, magna quidem injuria, magna temeritas est. Hoc facto perturbatur ordo, quia quæ naturalia sunt præponuntur iis quæ sunt supra naturam: tollitur aut certe magnopere minuitur frequentia bonorum, quibus, si nulla re impediretur, communem

To wish the Church in the discharge of her offices to be subject to the civil power is great rashness, great injustice. If this were done order would be disturbed, since things natural would thus be put before those which are above nature; a multitude of benefits, with which, if there were nothing to hinder her, the Church would enrich the life of

vitam Ecclesia compleret: prætereaque via ad inimicitias munitur et certamina, quæ, quanquam utrique reipublicæ perniciem afferant, nimis sæpe eventus demonstravit. the community, either disappears or at all events is considerably diminished, and besides, a way is opened to enmities and conflicts--and how great the evils are that they have brought on both governments (the ecclesiastical and the civil) the course of history has too frequently shown.

Hujusmodi doctrinas, quæ nec humanæ rationi probantur, et plurimum habent in civilem disciplinam momenti, Romani pontifices decessores nostri, cum probe intelligerent quid a se postularet apostolicum munus, impune abire nequaquam passi sunt. Sic Gregorius XVI per Encyclicas litteras hoc initio Mirari vos, die xv Augusti anno MDCCCXXXII, magna sententiarum gravitate ea perculit, quæ jam prædicabantur, in cultu divino nullum adhibere delectum oportere: integrum singulis esse, quod malint, de religione judicare: solam cuique suam esse conscientiam judicem: præterea edere quæ quisque senserit, itemque res moliri novas in civitate licere. De rationibus rei sacræ reique civilis distrahendis sic idem pontifex: "Neque lætiora et religioni et principatui ominari possemus ex eorum votis, qui Ecclesiam a regno separari, mutuamque imperii cum sacerdotio

Such doctrines, which are not approved by human reason, and are of the greatest gravity as regards civil discipline, the Roman pontiffs, our predecessors--well understanding what the apostolic office required of them--by no means suffered to go without condemnation. Thus Gregory XVI., by Encyclical Letter beginning Mirari vos, of August 15, 1832, inveighed with weighty words against those doctrines which were already being preached, namely, that in divine worship no preference should be made; and that it was left to individuals to judge of religion according to their personal preferences, that each man's conscience was to himself his sole sufficient guide, and that it was lawful to promulgate whatsoever each man might think, and to make a revolution in the State. Concerning the reasons for the separation of Church and State, the same pontiff speaks thus: "Nor can we hope happier results either

concordiam abrumpi discupiunt. Constat quippe pertimesci ab impudentissimæ libertatis amatoribus concordiam illam, quæ semper rei et sacræ et civili fausta, extitit et salutaris." for religion or government from the wishes of those who are eagerly desirous that the Church should be separated from the State, and the mutual good understanding of the sovereign secular power and the sacerdotal authority be broken up. It is evident that these lovers of most shameless liberty dread that concord which has always been fortunate and wholesome, both for sacred and civil interests."

Non absimili modo Pius IX., ut sese opportunitas dedit, ex opinionibus falsis, quæ maxime valere coepissent, plures notavit, easdemque postea in unum cogi jussit, ut scilicet in tanta errorum colluvione haberent Catholici homines, quod sine offensione sequerentur. [380]

To the like effect Pius IX., as opportunity offered, noted many false opinions which had begun to be of great strength, and afterwards ordered them to be collected together in order that in so great a conflux of errors Catholics might have something which they might follow without stumbling.

Ex iis autem pontificum præscriptis illa omnino intelligi necesse est, ortum publicæ potestatis a Deo ipso, non a multitudine repeti oportere: seditionum licentiam cum ratione pugnare: officia

From these decisions of the popes it is clearly to be understood that the origin of public power is to be sought from God himself and not from the multitude; that free play for sedition is repugnant to reason;

religionis nullo loco numerare, vel uno modo esse in disparibus generibus affectos, nefas esse privatis hominibus, nefas civitatibus: immoderatam sentiendi sensusque palam jactandi potestatem non esse in civium juribus neque in rebus gratia patrocinioque dignis ulla ratione ponendam.--Similiter intelligi debet, Ecclesiam societatem esse, non minus quam ipsum civitatem, genere et jure perfectam: neque debere, qui summam imperii teneant, committere ut sibi servire aut subesse Ecclesiam cogant, aut minus esse sinant ad suas res agendas liberam, aut quicquam de ceteris juribus detrahant, quæ in ipsam a Jesu Christo collata sunt. that it is a crime for private individuals and a crime for States to make no account of the duties of religion, or to treat different kinds of religion in the same way; that the uncontrolled power of thinking and publicly proclaiming one's thoughts has no place among the rights of citizens, and cannot in any way be reckoned among those things which are worthy of favor or defense. Similarly it ought to be understood that the Church is a society, no less than the State itself, perfect in kind and right, and that those who exercise sovereignty ought not to act so as to compel the Church to be their slave or subject, or suffer her to have less than liberty to transact her own affairs, or detract aught from the other rights which have been conferred upon her by Jesus Christ.

In negotiis autem mixti juris, maxime esse secundum naturam itemque secundum Dei consilia non secessionem alterius potestatis ab altera, multoque minus contentionem, sed plane concordiam, eamque cum caussis proximis cengruentem, quæ caussæ utramque societatem genuerunt.

That in matters, however, of mixed jurisdiction, it is in the highest degree in accordance with nature and also with the counsels of God--not that one power should secede from the other, still less come into conflict, but that that harmony and concord should be preserved which is most akin to the proximate cause and end of both societies.

Hæc quidem sunt, quæ de constituendis temperandisque civitatibus

These, then, are the things taught by the Catholic Church concerning

ab Ecclesia Catholica præcipiuntur.--Quibus tamen dictis decretisque si recte dijudicare velit, nulla per se reprehenditur ex variis reipublicæ formis, ut quæ nihil habent, quod doctrinæ Catholicæ repugnet, eædemque possunt, si sapienter adhibeantur et juste, in optimo statu tueri civitatem.--Immo neque illud per se reprehenditur, participem plus minus esse populum reipublicæ: quod ipsum certis in temporibus certisque legibus potest non solum ad utilitatem, sed etiam ad officium pertinere civium.--Insuper neque caussa justa nascitur, ut Ecclesiam quisquam criminetur, aut esse in lenitate facilitateque plus æquo restrictam, aut ei, quæ germana et legitima sit, libertati inimicam.--Revera si divina cultus varia genera eodem jure esse quo veram religionem, Ecclesia judicat non licere, non ideo tamen eos damnat rerum publicarum moderatores, qui magni alicujus aut adipiscendi boni, aut prohibendi caussa mali, moribus atque usu patienter ferunt, ut ea habeant singula in civitatem locum.--Atque illud quoque magnopere cavere Ecclesia solet ut ad amplexandam fidem Catholicam nemo invitus cogatur, quia quod sapienter Augustinus monet, credere the constitution and government of States. Concerning these sayings and decrees, if a man will only judge dispassionately, no form of government is, per se, condemned so long as it has nothing repugnant to Catholic doctrine, and is able, if wisely and justly administered, to preserve the State in the best condition. Nor is it, per se, to be condemned whether the people have a greater or less share in the government; for at certain times and with the guarantee of certain laws, such participation may appertain, not only to the usefulness, but even to the duty of the citizens. Moreover, there is no just cause why any one should condemn the Church as being too restricted in gentleness, or inimical to that liberty which is natural and legitimate. In truth, though the Church judges it not lawful that the various kinds of divine worship should have the same right as the true religion, still it does not therefore condemn those governors of States who, for the sake of acquiring some great good, or preventing some great ill, patiently bear with manners and customs so that each kind of religion has its place in the State. Indeed, the Church is wont diligently to take heed that no one be compelled against his will to embrace the Catholic

non potest homo nisi volens. [381] faith, for, as Augustin wisely observes, "no one can believe if he is not willing." [382]

Simili ratione nec potest Ecclesia libertatem probare eam, quæ fastidium gignat sanctissimarum Dei legum, debitamque potestati legitimæ obedientiam exuat. Est enim licentia verius, quam libertas rectissimeque ab Augustino libertas perditionis, [383] a Petro Apostolo velamen malitiæ [384] appellatur: immo, cum sit præter rationem, vera servitus est: qui, enim, facit peccatum, servus est peccati. [385] Contra illa germana est atque expetenda libertas quæ, si privatim spectetur, erroribus et cupiditatibus teterrimis dominis hominem servire non sinit: si publice, civibus sapienter præest, facultatem augendorum commodorum large ministrat: remque publicam ab alieno arbitrio defendit.--Atqui honestam hanc et homine dignam libertatem, Ecclesia probat omnium maxime, eamque ut tueretur in populis firmam atque integram eniti et contendere nunquam destitit.

For a similar reason the Church cannot approve of that liberty which generates a contempt of the most sacred laws of God and puts away the obedience due to legitimate power. For this is license rather than liberty, and is most correctly called by Augustin "the liberty of perdition;" [386] by the Apostle Peter, "a cloak for malice," [387] indeed, since it is contrary to reason, it is a true servitude, for "Whosoever committeth sin is the servant of sin." [388] On the other hand, that is the genuine and desirable liberty which, if it be considered in relation to the individual, suffers not men to be the slaves of errors and evil desires, the worst of masters; and, in relation to the State, presides wisely over the citizens, greatly facilitates the increase of public advantages, and defends the public interest from alien rule. This blameless liberty, worthy of man, the Church approves above all, and has never ceased striving and contending to keep sound and whole among the people.

Revera quæ res in civitate plurimum ad communem salutem possunt: quæ sunt contra licentiam

In very truth whatever things in the State chiefly avail for the common safety; whatever have been

principum populo male consulentium utiliter institutæ: quæ summam, rempublicam vetant in municipalem, vel domesticam rem importunius invadere: quæ valent ad decus, ad personam hominis, ad æquabilitatem juris in singulis civibus conservandam, earum rerum omnium Ecclesiam Catholicam vel inventricem, vel auspicem, vel custodem semper fuisse superiorum ætatum monumenta testantur. usefully instituted against the license of princes who have not their people's good at heart; whatever forbid the intervention of the supreme authority in municipal or domestic affairs; whatever avail to preserve the dignity of man and his personal rights, or to maintain the equality of rights in individual citizens, of all these things the monuments of former ages declare the Catholic Church to have been either the author, the promoter, or the perpetual guardian.

Sibi igitur perpetuo consentiens, si ex altera parte libertatem respuit immodicam quæ et privatis et populis in licentiam vel in servitutem cadit, ex altera volens et libens amplectitur res meliores, quas dies afferat, si vere prosperitatem contineant hujus vitæ, quæ quoddam est velut stadium ad alteram eamque perpetuo mansuram.

Ever therefore consistent with herself, if on the one hand she rejects immoderate liberty, which both in the case of individuals and peoples results in license or in servitude; on the other she willingly and with pleasure embraces those happier circumstances which the age brings if they truly contain the prosperity of this life, which is, as it were, a stage in the journey to that other which is to endure everlastingly.

Ergo quod inquiunt Ecclesiam recentiori civitatem invidere disciplinæ, et quæcumque horum temporum ingenium peperit, omnia promiscue repudiare, inanis est et jejuna calumnia. Insaniam quidem repudiat opinionum: improbat nefaria seditionum studia illumque nominatim habitum animorum,

Therefore when men say that the Church views with disfavor all modern statecraft, and repudiates without distinction all modern progress, it is an empty and contemptible calumny. She does, indeed, repudiate the madness of opinion; she reprobates the wicked plans of sedition, and especially that habit of

morum, in quo initia perspiciuntur voluntarii discessus a Deo: sed quia omne, quod verum est, a Deo proficisci necesse est, quidquid, indagando, veri attingatur, agnoscit Ecclesia velut quoddam divinæ mentis vestigium. Cumque nihil sit in rerum natura veri, quod doctrinis divinitus traditis fidem abroget, multa quæ adrogent, omnisque possit inventio veri ad Deum ipsum vel cognoscendum vel laudandum impellere, idcirco quidquid accedat ad scientiarum fines proferendos, gaudente et libente Ecclesia semper accedet: eademque studiose, ut solet, sicut alias disciplinas, ita illas etiam fovebit ac provehet, quæ positæ sunt in explicatione naturæ. Quibus in studiis, non adversatur Ecclesia si quid mens repererit novi: non repugnat quin plura quærantur ad decus commoditatemque vitæ: immo inertiæ desidiæque inimica, magnopere vult ut hominum ingenia uberes ferant exercitatione et cultura fructus: incitamenta præbet ad omne genus artium atque operam: omniaque harum rerum studia ad honestatem salutemque virtute sua dirigens impedire nititur, quominus a Deo bonisque cælestibus sua hominem intelligentia atque industria deflectat. mind in which the beginnings of a voluntary departing from God are visible; but since every true thing must necessarily proceed from God, whatever of truth is by search attained, the Church acknowledges as a certain token of the divine mind. And since there is no truth in the world which can take away belief in the doctrines divinely handed down and many things which confirm it, and since every finding of truth may impel man to the knowledge or praise of God himself, therefore whatever may happen to extend the range of knowledge, the Church will always willingly and joyfully accept; and she will, as is her wont in the case of other studies, steadily encourage and promote those also which are concerned with the investigation of nature. If the mind finds anything new in them, the Church offers no opposition; she fights, not against the search after more things for the grace and convenience of life--nay, a very foe to inertness and sloth, she earnestly wishes that the talents of men should, by being cultivated and exercised, bear still richer fruits; she offers inducements to every sort of art and craft, and directing by her own innate worth all the pursuits of these things to virtue and salvation, she strives to save man's own intelligence

Sed hæc tametsi plena rationis et consilii, nimis probantur hoc tempore, cum civitates non modo recusant sese ad Christianæ sapientiæ referre formam, sed etiam videntur quotidie longius ab ea velle discedere. and industry from turning him away from God and the good things of heaven.

But these things, although full of reasonableness and foresight, are not so well approved of in these days, when States not only refuse to defer to the laws of Christian wisdom, but seem even to wish to depart each day farther from them.

Nihilominus quia in lucem prolata veritas solet sua sponte late fluere, hominumque mentes sensim pervadere, idcirco nos conscientia maximi sanctissimique officii, hoc est apostolica, qua fungimur ad gentes universas, legatione permoti, ea quæ vera sunt, libere, ut debemus, eloquimur; non quod non perspectam habeamus rationem temporum, aut repudianda ætatis nostræ honesta atque utilia incrementa putemus, sed quod rerum publicarum tutiora ab offensionibus itinera ac firmiora fundamenta vellemus: idque incolumi populorum germana libertate; in hominibus enim mater et custos optima libertatis veritas est: Veritas liberabit vos. [389]

Nevertheless, because truth brought to light is wont of its own accord to spread widely, and by degrees to pervade the minds of men, we, therefore, moved by the consciousness of our exalted and most sacred office, that is our apostolic commission to all nations, speak the truth freely as we ought to speak: not that we have no perception of the spirit of the times, or that we think the honest and useful improvements of our age are to be repudiated, but because we would wish the highways of public affairs to be safer from attacks, and their foundations more stable, and that without detriment to the true freedom of the peoples; for amongst men the mother and best guardian of liberty is truth: "The truth shall make you free." [390]

Itaque in tam difficili rerum cursu Catholici homines, si nos, ut oportet, audierint, facile videbunt

Therefore at so critical a juncture of events, Catholic men, if, as it behooves them, they will listen to us,

quæ sua cujusque sint tam in opinionibus, quam in factis officia.--Et in opinando quidem, quæcumque pontifices Romani tradiderint vel tradituri sunt, singula necesse est et tenere judicio stabili comprehensa, et palam, quoties res postulaverit, profiteri, ac nominatim de iis, quas libertates vocant novissimo tempore quæsitas, oportet Apostolicæ Sedis stare judicio, et quod ipsa senserit, idem sentire singulos. Cavendum, ne quem fallat honesta illarum species: cogitandumque quibus ortæ initiis, et quibus passim sustententur atque alantur studiis. Satis jam est experiendo cognitum, quarum illæ rerum effectrices sint in civitate eos quippe passim genuere fructus, quorum probos viros et sapientes jure poeniteat. will easily see what are their own and each other's duties in matters of opinion as well as of action. And as regards opinion, it is necessary both to hold all things whatsoever the Roman pontiffs have delivered, or shall hereafter deliver, with firm grasp and clear apprehension, and also as often as occasion demands openly to profess the same. And, to give an instance, concerning those things which are called recently acquired liberties, it is proper to stand by the judgment of the Apostolic See, and for every one to hold what she holds. Take care lest any man be deceived by the honest outward appearance of these things; and think of the beginnings from which they are sprung; and by what desires they are sustained and fed in divers places. It is now sufficiently known by experience what they produce in the State; for in many a place they have borne fruit, over which wise and good men justly grieve.

Si talis alicubi aut reapse sit, aut fingatur cogitatione civitas quæ Christianum nomen insectetur proferre et tyrannice, cum eaque conferatur genus id reipublicæ recens, de quo loquimur, poterit hoc videri tolerabilius. Principia tamen, quibus nititur, sunt profecto ejusmodi, sicut ante diximus, ut

If there were in any place a State, either actual or hypothetical, that wantonly and tyrannically waged war upon the Christian name, and if such a modern kind of State as we are speaking of were compared with it, it is possible that this might be considered more tolerable; yet the principles

per se ipsa probari nemini debeant. upon which it rests are absolutely such that, of themselves, they ought to be approved by no men.

Potest tamen aut in privatis domesticisque rebus, aut in publicis actio versari. Privatim quidem primum officium est, præceptis evangelicis diligentissime conformare vitam et mores, nec recusare si quid Christiana virtus exigat ad patiendum tolerandumque paulo difficilius. Debent præterea singuli Ecclesiam sic diligere, ut communem matrem: ejusque et jura salva velle: conarique ut ab iis in quos quisque aliquid auctoritate potest, pari pietate colatur atque ametur.

Now the field of human conduct may lie either in private and domestic or in public affairs. In private life the first duty is to conform one's life and manners to the precepts of the Gospel, and not to refuse if Christian virtue requires of us to bear something more difficult than usual. Moreover, individuals are bound to love the Church as their common mother; to keep her laws obediently; to give her the service of due honor, and wish her rights respected, and endeavor to have her fostered and beloved with like piety by those over whom they may exercise authority.

Illud etiam publicæ salutis interest, ad rerum urbanarum administrationem conferre sapienter operam: in eaque studere maxime et efficere, ut adolescentibus ad religionem, ad probos mores informandis ea ratione, qua æquum est Christianis, publice consultum sit: quibus ex rebus magnopere pendet singularum salus civitatum.

It is also of great importance to the public welfare diligently and wisely to give attention to education and culture; to bestow careful attention upon them, and to take effectual care that public provision be made for the training of youth in religion and morality, as Christians are bound to provide; for upon these things depend very much the welfare of every State.

Item Catholicorum hominum operam ex hoc tanquam angustiore campo longius excurrere, ipsamque summam rempublicam complecti,

And further, to speak generally, it is useful and honorable for the attention of Catholic men to pass beyond this narrower field, and to embrace

generatim utile est atque honestum. Generatim eo dicimus quia hæc præcepta nostra gentes universas attingunt. Ceterim potest alicubi accidere, ut, maximis justissimisque de causis, rempublicam capessere, in muneribusque politicis versari, nequaquam expediat. Sed generatim, ut diximus, nullam velle rerum publicarum partem attingere tam esset in vitio, quam nihil ad communem utilitatem afferre studii, nihil operæ: eo vel magis quod Catholici homines ipsius, quam profitentur admonitione doctrinæ, ad rem integre et ex fide gerendam impelluntur. Contra ipsis otiosis, facile habenas accepturi suntii quorum opiniones spem salutis haud sane magnam afferant. Idque esset etiam cum pernicie conjunctum Christiani nominis: propterea quod plurimum possent qui male essent in Ecclesiam animati: minimum qui bene. every branch of public administration. Generally, we say, because these our precepts reach unto all the nations. But it may happen in some particular place, for the most urgent and just reasons, that it is by no means expedient to engage in public affairs, or to take an active part in political functions. But generally, as we have said, to wish to take no part in public affairs would be wrong in proportion as it contributed neither thought nor work to the common weal; and the more so on this account, because Catholic men are bound by the admonitions of the doctrine which they profess, to do what has to be done with integrity and with faith. If, on the contrary, they are idle, those whose opinions assuredly do not give any great hope of safety will easily get possession of the reins of government. This would be attended with danger to the Christian name, because they who are badly disposed towards the Church would become most powerful; and those least powerful who are well disposed.

Quamobrem perspicuum est, ad rempublicam adeundi causam esse justam Catholicis: non enim adeunt, neque adire debent ob eam causam, ut probent quod est hoc tempore in rerum publicarum rationibus non honestum; sed ut

Wherefore it is evident there is just cause for Catholics to undertake the conduct of public affairs; for they do not assume these responsibilities in order to approve of what is not lawful in the methods of government at this time; but in

has ipsas rationes, quoad fieri potest, in bonum publicum transferant sincerum atque verum, destinatum animo habentes, sapientiam virtutemque Catholicæ religionis, tanquam saluberrimum succum ac sanguinem, in omnes reipublicæ venas inducere. order that they may turn these very methods, as far as may be, to the unmixed and true public good, holding this purpose in their minds, to infuse into all the veins of the commonwealth the most healthy sap and blood as it were--the wisdom and virtue of the Catholic religion.

Haud aliter actum in primis Ecclesiæ ætatibus. Mores enim et studia ethnicorum quam longissime a studiis abhorrebant moribusque evangelicis: Christianos tamen cernere erat in media superstitione incorruptos semperque suî similes animose, quacumque daretur aditus, inferre sese. Fideles in exemplum principibus, obedientesque, quoad fas esset, imperio legum, fundebant mirificum splendorem sanctitatis usquequaque, prodesse studebant fratribus, vocare ceteros ad sapientiam Christi, cedere tamen loco atque emori fortiter parati, si honores, si magistratus, si imperia retinere, incolumi virtute nequivissent.

Such was the course adopted in the first ages of the Church. For the ways and aspirations of the heathen were as widely divergent as possible from the ways and aspirations of the Gospel; yet Christians were seen to be incorrupt in the midst of superstition, and always true to themselves, entering with spirit every walk in life which was open to them. Models of fidelity to their princes, obedient, where lawful, to the sovereign power, they exhibited the wonderful splendor of holiness everywhere; they sought the good of their neighbor, and to call others to the wisdom of Christ; bravely prepared to renounce public life, and even to die, if it was impossible for them to retain their offices, or magistracies, or commands with unsullied virtue.

Qua ratione celeriter instituta Christiana non modo in privatas domos, sed in castra, in curiam, in ipsam regiam invexere. "Hesterni sumus, et vestra omnia implevimus,

And thus Christian customs soon found their way, not only into private houses, but into the camp, the senate, and even the imperial palace. "We are of yesterday

urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum, forum," [391] ita ut fides Christiana, cum evangelium publice profiteri lege licuit, non in cunis vagiens, sed adulta et jam satis firma in magna civitatum parte apparuit. and we have filled all that you have, cities, great tenements, military stations, municipalities, councils, the very camps, the rank and file of the army, the officerships, the palace, the senate, the forum," [392] so that the Christian faith, as soon as it was lawful to profess the Gospel publicly, was manifest at once in a great part of the empire, no longer as a babe crying in its cradle, but grown up to robust manhood.

Jamvero his temporibus consentaneum est, hæc majorum exempla renovari.--Catholicos quidem, quotquot digni sunt eo nomine, primum omnium necesse est amantissimos Ecclesiæ filios et esse et videri velle: quæ res nequeant cum hac laude consistere, eas sine cunctatione respuere: institutis populorum, quantum honeste fieri potest, ad veritatis justitiæque patrocinium uti: elaborare, ut constitutum naturæ Deique lege modum libertas agendi ne transiliat: dare operam ut ad eam, quam diximus, Christianam similitudinem et formam omnis respublica traducatur.

Now in these times it is desirable to renew these examples of our forefathers. Catholics indeed, as many as are worthy of the name, must before all things be, and be willing to be seen to be, most loving sons of the Church; whatsoever is inconsistent with this good report, they must without hesitation reject; they must use popular institutions as far as honestly can be to the advantage of truth and justice; they must take care that liberty of action shall not transgress the bounds ordained by the law of nature and God; and so work that the whole of public life shall be transformed into what we have called a Christian image and likeness.

Harum rerum adipiscendarum ratio constitui uno certoque modo haud commode potest cum debeat singulis locis temporibusque, quæ

The means to these ends can scarcely be laid down upon one uniform plan, since they must suit places and times very different from

sunt multum inter se disparia, convenire. Nihilominus conservanda in primis est voluntatum concordia, quærendaque agendorum similitudo. Atque optime utrumque impetrabitur, si prescripta Sedis Apostolicæ legem vitæ singuli putent, atque Episcopis obtemperent, quos Spiritus Sanctus posuit regere Ecclesiam Dei. [393] each other. Nevertheless, in the first place, let concord of wills be preserved and unity of aim be maintained. And each will be best attained if all consider the admonitions of the Apostolic See a law of conduct, and obey the bishops whom "the Holy Spirit has placed to rule the Church of God." [394]

Defensio quidem Catholici nominis necessario postulat ut in profitendis doctrinis, quæ ab Ecclesia traduntur una sit omnium sententia, et summa constantia, et hac ex parte cavendum ne quis opinionibus falsis aut ullo modo conniveat, aut mollius resistat, quam veritas patiatur. De iis quæ sunt opinabilia, licebit cum moderatione studioque indagandæ veritatis disputare, procul tamen suspicionibus injuriosis, criminationibusque mutuis.--Quam ob rem ne animorum conjunctio criminandi temeritate dirimatur, sic intelligant universi: integritatem professionis Catholicæ consistere nequaquam posse cum opinionibus ad naturalismum vel rationalismum accedentibus, quarum summa est tollere funditus instituta Christiana, hominisque stabilire in societate principatum posthabito Deo.

The defence of the Catholic name, indeed, of necessity demands that in the profession of doctrines which are handed down by the Church the opinion of all shall be one, and their constancy perfect, and under this head care must be taken that no one connives in any degree at false opinions or resists with less vigor than truth requires. Concerning those things which are matters of opinion, it will be lawful to hold different views with moderation and with a desire of investigating the truth, without injurious suspicions and mutual incriminations. For which purpose, lest unity of spirit be broken by temerity of accusation, let all understand that integrity of the Catholic profession can by no means be reconciled with any opinions approaching naturalism or rationalism, whose sum total is the uprooting of Christian institutions altogether, and the establishment of the

supremacy of man upon the dethronement of God.

Pariter non licere aliam officii formam privatim sequi, aliam publice, ita scilicet ut Ecclesiæ auctoritas in vita privata observetur, in publica respuatur. Hoc enim esset honesta et turpia conjungere, hominemque secum facere digladiantem, cum contra debeat sibi semper constare, neque ulla in re ullove in genere vitæ a virtute Christiana deficere.

Likewise it is unlawful to follow one line of duty in private and another in public, so that the authority of the Church shall be observed in private, and spurned in public. For this would be to join together things honest and disgraceful, and to make a man play a game of fence with himself, when on the contrary he ought always to be consistent, and never in any the least thing or any rank of life decline from Christian virtue.

Verum si quæratur de rationibus mere politicis, de optimo genere reipublicæ, de ordinandis alia vel alia ratione civitatibus, utique de his rebus potest honesta esse dissensio. Quorum igitur cognita ceteroqui pietas est, animusque decreta Sedis Apostolicæ obedienter accipero paratus, iis vitio verti dissentaneum de rebus, quas diximus sententiam, justitia non patitur: multoque est major injuria, si in crimen violatæ suspectæve fidei Catholicæ, quod non semel factum dolemus, adducantur.

But if it be a question of principles merely political, concerning the best form of government, of civil regulations of one kind or another, concerning these things, of course, there is room for disagreement without harm. Those whose piety, therefore, is known on other accounts, and whose minds are ready to accept the decrees of the Apostolic See, justice will not allow to be reproached because they differ on these subjects; and much greater is the injury if they are charged with having violated the Catholic faith, or being of doubtful orthodoxy--a thing we have had to deplore more than once.

Omninoque istud præceptum teneant qui cogitationes suas solent mandare litteris, maximeque ephemeridum

And let all hold this precept absolutely who are wont to commit their thoughts to writing, especially

auctores. In hac quidem de rebus maximis contentione nihil est intestinis concertationibus, vel partium studiis relinquendum loci, sed conspirantibus animis studiisque id debent universi contendere, quod est commune omnium propositum, religionem remque publicam conservare. Si quid igitur dissidiorum antea fuit, oportet voluntaria quadam oblivione conterere: si quid temere, si quid injuria actum, ad quoscumque demum ea culpa pertineat, compensandum est caritate mutua, et præcipuo quodam omnium in Apostolicam Sedem obsequio redimendum. journalists and writers for the press. In this contention for the highest things no room should be left for intestine conflicts or the greed of parties, but let all, uniting together, seek the common object of all, the preservation of religion and the commonwealth. If, therefore, there have been dissensions, let them be obliterated in willing forgetfulness; if there has been anything rash, anything injurious, to whomsoever this fault belongs let reparation be made by mutual charity, and especially by obedience to the Apostolic See.

Hac via duas res præclarissimas Catholici consecuturi sunt: alteram, ut adjutores sese impertiant Ecclesiæ in conservanda propagandaque sapientia Christiana: alteram ut beneficio maximo afficiant societatem civilem, cujus malarum doctrinarum cupiditatumque caussa, magnopere periclitatur salus.

In this way Catholics will obtain two things that are most excellent: one that they will make themselves helps to the Church in preserving and propagating Christian knowledge; the other that they will benefit civil society, whose safety is gravely compromised by evil doctrines and inordinate cupidity.

Hæc quidem, Venerabiles Fratres, habuimus, quæ universis Catholici orbis gentibus traderemus de civitatum constitutione Christiana, officiisque civium singulorum.

These then, Venerable Brethren, are the teachings that we have had to transmit to all nations of the Catholic world concerning the Christian constitution of States and the duties of individual citizens.

Ceterum implorare summis precibus

But it behooves us to implore

oportet cæleste presidium, orandusque Deus, ut hæc, quæ ad ipsius gloriam communemque humani generis salutem cupimus et conamur, optatos ad exitus idem ipse perducat, cujus est illustrare hominum mentes, permovere voluntates. Divinorum autem beneficiorum auspicium, et paternæ benevolentiæ Nostræ testem vobis, Venerabiles Fratres, et clero populoque universo vestræ fidei vigilantiæque commisso apostolicam benedictionem peramanter in Domino impertimus. with most earnest prayers the protection of Heaven, and to beseech almighty God, whose alone it is to enlighten the minds of men and move their wills, himself to bring these our longing and efforts for his glory and for man's salvation to the issue that we hope for. As a pledge of the divine favors, and in witness of our paternal benevolence to you, Venerable Brethren, to the clergy, and to all the people committed to your faith and vigilance, we lovingly bestow in the Lord the apostolic benediction.

Datum Romæ apud S. Petrum die 1 novembris anno MDCCCLXXXV, pontificatus nostri anno octavo.

Given in Rome, at St. Peter's, on the first day of November, in the year of our Lord MDCCCLXXXV, of our pontificate the eight. LEO PP. XIII. LEO PP. XIII.

NOTE.

The Encyclical of 1888.

In a more recent Encyclical, "Libertas præstantissimum naturæ donum," issued June 20, 1888, Leo XIII.--one of the wisest, most moderate, and most liberal popes of modern times--reiterates the same doctrine on civil government, liberty, and the relation of Church and State, even more strongly than in the bull of 1885. He begins by praising liberty as the most excellent gift of nature, which belongs only to intellectual or rational beings, but he makes true liberty to consist in submission to the will of God, as expressed in an infallible Church with an infallible head. He severely condemns what he calls the modern liberties (1) of worship, (2) of speech and of the press, (3) of teaching, and (4) of conscience, because they tacitly assume the absence of truth as the law of our reason, and of authority as the law of our will. He first misstates the liberal theory, which he seems to know only in the form of infidel radicalism, and then denounces it.

In the same document the pope incidentally calls the separation of Church and State "a pernicious maxim." [395] And he concludes: "From what has been said, it follows that it is in no way lawful to demand to defend, or to grant, promiscuous freedom of thought, of speech, of writing, or of religion, as if they were so many rights which nature had given to man."

Cardinal Manning, in a preface to the English translation of this Encyclical, [396] fully approves of its sentiments, and predicts that "the pontificate of Leo XIII. will be known in history as the time when, upon a world torn and tossed by anti-Christian and anti-social revolutions, the abundant seeds of divine truths sown broadcast revived the conscience of Christendom." He also predicts that the two Encyclical letters of 1885 and 1888 "will be recorded as the pronouncements which have vindicated the political order of society from confusion, and the liberty of men from the license of liberalism."

But we venture to say that Pope Pius IX. (by the Syllabus of 1864) and Pope Leo XIII. (by these two Encyclicals) have seriously injured the cause of the Roman Church by placing her in open antagonism to the irresistible progress of history, which is a progress of liberty. By declaring the separation of Church and State "a pernicious maxim," Leo XIII. has unwisely as well as unjustly condemned the Constitution of the United States, which makes such separation the law of the land, not from indifference or hostility to religion, but from respect for religion, and which secures to the Roman Catholic Church a greater amount of liberty and prosperity than she enjoys in Italy or Spain or Austria or France or Mexico or Brazil. American Roman Catholics generally are well satisfied with the freedom they enjoy. The highest American dignitary of that Church, Cardinal Gibbons, of Baltimore, who attended the centennial celebration of the Constitution at Philadelphia, September, 1887, said in his letter of acceptance: "The Constitution of the United States is worthy of being written in letters of gold. It is a charter by which the liberties of sixty millions of people are secured, and by which, under Providence, the temporal happiness of countless millions yet unborn will be perpetuated."

The crowning feature of the American Constitution is contained in the First Amendment, which forbids Congress to establish any Church as a state religion, and to prohibit the free exercise of religion. This is the magna charta of religious liberty within the jurisdiction of the United States. __________________________________________________________________

[336] Rom. xiii. 3.

[337] Rom. xiii. 3.

[338] Sap. (Wisd.) vi. 7.

[339] Sap. (Wisd.) vi. 7.

[340] Rom. xiii. 1.

[341] Rom. xiii. 1.

[342] Rom. xiii. 2.

[343] Rom. xiii. 2.

[344] John xx. 21.

[345] Matt. xxviii. 20.

[346] John xx. 21.

[347] Matt. xxviii. 20.

[348] John x. 10.

[349] Mark xvi. 15.

[350] John x. 10.

[351] Mark xvi. 15.

[352] Matt. xvi. 19.

[353] John xxi. 16, 17.

[354] Luke xxii 32.

[355] Matt. xvi. 19.

[356] John xxi. 16, 17.

[357] Luke xxii 32.

[358] Matt. xxviii. 18-20.

[359] Matt. xviii. 17.

[360] 2 Cor. x. 6.

[361] 2 Cor. xiii. 10.

[362] Matt. xxviii. 18-20.

[363] Matt. xviii. 17.

[364] 2 Cor. x. 6.

[365] 2 Cor. xiii. 10.

[366] Acts v. 29.

[367] Acts v. 29.

[368] Rom. xiii. 1.

[369] Rom. xiii. 1.

[370] [Comp. Matt. xxii. 21.]

[371] [Comp. Matt. xxii. 21.]

[372] Sacr. Imp. ad Cyrillum Alexandr. et Episcopos. metrop.--Conf. Labbeum Collect. Conc., T. iii.

[373] Sacr. Imp. ad Cyrillum Alexandr. et Episcopos. metrop.--Conf. Labbeum Collect. Conc., T. iii.

[374] De Moribus Cath., cap. xxx. n. 63.

[375] De Moribus Cath., cap. xxx. n. 63.

[376] Epist. cxxxviii (al. 5) ad Marcellinum, cap. ii. n. 51.

[377] Epist. cxxxviii (al. 5) ad Marcellinum, cap. ii. n. 51.

[378] Ep. ccxxxviii.

[379] Ep. ccxxxviii.

[380] Earum nonnullas indicare sufficiat. Prop. XIX.--Ecclesia non est vera perfectaque societas plane libera, nec pollet suis propriis et constantibus juribus sibi a divino suo fundatore collatis, sed civilis potestatis est definire quæ sint Ecclesiæ jura ac limites, intra quos eadem jura exercere queat. Prop. XXXIX.--Reipublicæ status utpote omnium jurium origo et fons, jure quodam pollet nullis circumscripto limitibus. Prop. LV.--Ecclesia a statu, statusque ab Ecclesia sejungendus est. Prop. LXXIX.-- ... Falsum est, civilem cujusque cultus libertatem, itemque plenam potestatem omnibus attributam quaslibet opioniones cogitationesque palam publiceque manifestandi, conducere ad populorum mores animosque facilius corrumpendos, ac indifferentismi pestem propagandam.

[381] Tract. xxvi., in Joan. n. 2.

[382] Tract. xxvi., in Joan. n. 2.

[383] Epist. cv. ad Donatistas. cap. ii. n. 9.

[384] 1 Peter ii. 16.

[385] John viii. 34.

[386] Epist. cv. ad Donatistas. cap. ii. n. 9.

[387] 1 Peter ii. 16.

[388] John viii. 34.

[389] John viii. 32.

[390] John viii. 32.

[391] Tertull. Apol. n. 17.

[392] Tertull. Apol. n. 17.

[393] Acts xx. 28.

[394] Acts xx. 28.

[395] " Perniciosa sententia de rationibus ecclesiæ a republica disparandis. "

[396] Published in London, Burns & Oates, and in New York by the Cath. Pub. Society. The Latin text is printed in Acta Sanctæ Sedis, ed. by Pennachi and Piazzesi, vol. xx., Rom. (S. C. De Propaganda Fidei), pp. 593-613. __________________________________________________________________

APPENDIX II. __________________________________________________________________

Facsimiles of the Oldest Manuscripts of the Athanasian Creed and the Apostles' Creed.

We present here a reproduction, on a small scale, of the Athanasian Creed and the Apostles' Creed from the Utrecht Psalter, which was brought prominently to light in 1873, in connection with the Anglican controversy on the Athanasian Creed, and photographed in London, 1875. See Vol. I, p. 37, note, and Vol. II., pp. 66-71. It is the oldest copy known of these important documents. Between the two is a rude picture of the last judgment, which could not be well reproduced, and is unnecessary for our purpose.

The Athanasian Creed.

incipitfidescatho

ljcaco

Quicuquevult

unaestdivinitasae

similiteromnipotens

salvusesseanteomnia

qualisgloriacoaet

pater/omnipotensfi

opusestutteneatcatho

namaiestas;

liusomnipotensetspsscs licamfidem; qualispatertalisfilius Ettaminnontresomni quamnisiquisqueinte talisetspiritusscs; potetentessedunusomps/ graminviolatamque Jncreatuspaterincre Itadspaterdsfilius servaveritabsquedu atusfilius/increatus dsetspiritusscs/ bioinaeternumperibit etspiritusscs; Ettamennontresdii/ Fidesautemcatholica Inmensuspaterinmen sedunusestds/ haecestutunumdmin susfilius/inmensus Itadnspater/dnsfilius trinitate/ettrinita etspiritusscs; dnsetspiritusscs/ teminunitatevenere AeternusPateraeter Ettamennontresdni/ mur. nusfiliusaeternus sedunusestdns/ nequeconfundentes etspiritusscs; Quiasicutsingillatim personasnequesubstan Ettaminnontresaetni/ unamquamquepersona tiamseparantes; sedunusaeternus; dmetdnmconfiterixtia aliaestenimpersona Sicutnontresincreati naveritateconpellimur patrisaliafiliialia nectresinmensisedu Itatresdeosauttres spssci; nusincreatusetunus dominosdicerecatho sedpatrisetfilietspssci inmensus/ licareligioneprohibe mur

pateranulloestfactus/ dat, estxps; neccreatusnecgenitus estergofidesrectautcre quipassusestprosaluta filiusapatresoloest/ damusetconfiteamur/ nostradescenditadin nonfactus/neccreatus/ quiadnsnosterihsxps ferostertiadieresur sedgenitus; defilius´deethomoest; rexitamortuis; spsscsapatreetfilionon dsestexsubstantiapatris ascenditadcaelossedet factusneccreatusnecge antesaeculagenitus/ addexteramdepatris nitussedprocedens; ethomoestexsubstan omnipotentis: unusergopaternontres tiamatrisinsaeculo indeventurusiudicare patresunusfiliusnon natus; vivosetmortuos; tresfiliiunusspsscs perfectusd´sperfectusho adcuiusaduentumom nontresspssci; moexanimarationali neshominesresurgere etinhactrinitatenihil ethumanacarnesub habentcumcorporibus priusautposterius/ni sistens; suis; hilmaiusautminus; aequalispatri secun etredditurisuntdefac sedtotetrespersonaeco dumdivinitatem/ tispropriisrationem aeternaesibisunt·et minorpatresecundu etquibonaegerunt coaequales; humanitatem; ibuntinvitamaeterna itautperomniasicutia quilicetdssitethomo/ etquimalaignem supradictumestettri nonduotamensedu aeternum; nitasinunitate/etu nusestxps; haecestfidescatholica nitasintrinitateve unusautemnonconver quamnisiquisquefide nerandasit; sionedivinitatisin literfirmiterquecrede quiuultergosaluus carne/sedadsumptio deritsalvusessenonpo esse/itadetrinitate nehumanitatisindo terit; sentiat; unusomninononcon sednecessariumest fusionesubstantiae adaeternamsalute/ sedunitatepersonae; utincarnationem namsicutanimaratio quoquedninostri nalisetcarounusestho ihuxpifidelitercre moitadsethomounus

__________________________________________________________________

The Apostles' Creed.

incipitsymbolu apostolorum Credoindmpa gin?ae? passussubpon tris·omnipotentis/in patremomnipotentem tiopilatocrucifixus deventurusiudicare creatorecaelietterrae mortuusetsepultus/des vivosetmortuos; etinihmxpmfiliumeius cenditadinferna/ter credoetinspm scmscam unicumdnmnostru· tiadieresurrexitamor ecclesiamcatholicam quiconceptusestdespu tuis/ascenditadcaelum scOrum·communio sco·natusexmariavir sedetaddexteramdipa nem/remissionem

peccatorum ·carnis resurectionem vitamaeternam·amen __________________________________________________________________

APPENDIX III. __________________________________________________________________

The Bull of Boniface VIII., Unam Sanctam, Nov. 18, 1302.

[Since the proclamation of the dogma of papal infallibility, 1870, deliverances issuing from the Vatican on biblical and theological subjects have assumed an importance, not definitely assigned to them previously by the canons of the Roman Church. Boniface's bull was called forth by the appeals against the exactions of Philip IV. on French ecclesiastical property for his wars against England. In reprisal, Philip had the pope seized by French troops and imprisoned at Anagni. See Schaff: Ch. Hist., V., Part I., pp. 15-29. The bull asserts (1) the supreme authority of the pope over the whole church; (2) the supremacy of the spiritual over the temporal power; (3) obedience to the Roman pontiff as the necessary condition of salvation. The translation is based upon the Latin text of W. Römer, Die Bulle unam sanctam, Schaffhausen, 1889. See also the text in Mirbt, p. 210.]

Boniface, Bishop, Servant of the servants of God. For perpetual remembrance. Urged on by our faith, we are compelled to believe and hold that there is One Holy Catholic and Apostolic Church and we firmly believe and clearly profess that outside of her there is neither salvation nor remission of sins as the bridegroom declares in the Canticles, my dove, my undefiled is one; she is the only one of her mother, the chosen one of her that bare her. And she represents the mystical body of Christ whose head is Christ and God the head of Christ. In her there is one Lord, one faith, one baptism. For, in the time of the flood there was the single ark of Noah which prefigures the one Church, and was finished according to the measurement of one cubit and had one Noah for pilot and captain, and outside of it every living creature on the earth, as we read, was destroyed. And this Church we revere as the only one even as the Lord said to the prophet, Deliver my soul from the sword, my darling from the power of the dog. Ps. xxii, 20. He prayed for his life that is for himself, head and body. And this body, that is the Church, he called one-- unicam --on account of the one bridegroom; and the oneness of the faith, the sacraments and the love in the Church. She is that seamless shirt of the Lord which was not rent but was allotted by the casting of lots. Therefore, this one and only Church has one head and not two heads,--for had she two heads, she would be a monster--that is, Christ and Christ's vicar, Peter and Peter's successor. For the Lord said to Peter himself, Feed my sheep. 'My,' he said (using the plural) that is all, not individuals, these and those; and by this he is understood to have committed to him all the sheep--oves universas. When, therefore, either the Greeks or others say that they were not committed to the care of Peter and his successors, they must confess that they are not of Christ's sheep, even as the Lord says in John, There is one fold and one shepherd, John x, 10.

That in this Church and within her power are the two swords, we are taught in the Gospels, namely, the spiritual sword and the temporal sword. For when the Apostle said, Lo here--that is in the Church-- are two swords the Lord did not reply to the Apostles, It is too much, but It is enough. For, certainly, he who denies that the temporal sword is in Peter's power, listens badly to the Lord's words Put up thy sword into its sheath. Matthew xxvi, 52. Therefore, both are in the power of the Church, namely, the spiritual sword and the temporal sword,--the latter to be used for the Church, the former by the Church; the former by the hand of the priest, the latter by the hand of princes and kings, but at the nod and instance of the priest. The one sword must of necessity be subject to the other, and the temporal power to the spiritual power. For the Apostle said, There is no power but of God and the powers that be are ordained of God, Romans xiii, 1, but not ordained except as sword is subjected to sword and so the inferior is brought by the other to the highest end. For, according to St. Dionysius, it is a divine law that the lowest things are made by mediocre things to attain to the highest. Therefore, it is not according to the order of the universe that all things in an equal way and directly should reach their end, but the lowest through the mediocre and the lower through the higher; and, that the spiritual power excels the earthly power in dignity and worth, we will the more clearly acknowledge in the proportion that the spiritual is higher than the temporal. This we perceive quite distinctly from the donation of the tithe and the functions of benediction and sanctification, from the mode in which power itself is received and the government of things themselves. Truth being the witness, the spiritual power has the function of establishing the temporal power and sitting in judgment on it if it should prove not to be good. And to the Church, and the Church's power, Jeremiah's prophecy, i, 9, applies: See I have set thee this day over the nations and the kingdoms to pluck up and to break down, to destroy and to overthrow, to build and to plant.

III. THE LONGER CATECHISM OF THE ORTHODOX, CATHOLIC, EASTERN CHURCH. (part 5)

And, if the earthly power deviates from the right path, it is judged by the spiritual power, but if a minor spiritual power deviate from the right path, the minor is judged by the superior power, but if the supreme power [the papacy or the Church] deviate, it can be judged not by man but by God only. And so the Apostle testifies, He which is spiritual judges all things but he himself is judged of no man, I Cor., ii, 15. But this authority, although it is given to a man and exercised by a man, is not a human power, nay, much rather a divine power given by the divine lips to Peter, to Peter himself and to his successors in Christ, whom Peter confessed when the Rock was established-- petra firmata -- when the Lord said unto him, Whatsoever thou shalt bind, etc., Matt., xvi, 19.

Whoever, therefore, resists this power ordained by God, resists God's ordinance, unless perchance he imagines two principles to exist, as did Manichæus, a thing which we pronounce false and heretical because, as Moses testified, 'God created the heaven and the earth not in the beginnings, but "in the beginning".'

Further, we declare, say, define and pronounce it to be altogether necessary for salvation for every human creature that he be subject to the Roman pontiff. [397] __________________________________________________________________

[397] The Roman Catholic historian, Funk, Kirchengeschl. Abhandlungen, I. 483-89, seeks to confine the application of the last words to princes and kings. But Hergenröther-Kirsch, Hefele-Knöpfler and other R. C. historians give to them their natural meaning. The passage of Jeremiah, 'See, I have this day set thee over the nations and over the kingdoms to root out and to pull down,' etc., was used at least eight times by Gregory VII. to prove the supremacy of the spiritual over the temporal power. Clement VII. applied it to himself in writing to Henry VIII. Pius V. used it in his letter deposing Elizabeth, as did also Bellarmine and, as late as 1910, Pius X. __________________________________________________________________

APPENDIX IV. __________________________________________________________________

Leo XIII.'s Apostolicæ Curæ, on Anglican Orders, Sept. 13, 1896.

[It would seem as if the infallibility of this deliverance was not fairly open to question, as it concerns one of the sacraments of the Roman Church. Certainly papal language could scarcely be more vigorous and positive. See Leo's Works, Bruges ed., VI., 198-210; Roman ed., VI., 258-73; Mirbt, 491; Denzinger, 529; Trans. in Wynne: The Great Encyl., Letters of Leo XIII., N.Y., 1903; Answer of the Abpp. of England to the Apostol. Letter of Pope Leo XIII., London, 1877.

This papal deliverance pronounced Anglican orders invalid. Leo XIII., as the document states, appointed a commission of eight, with a cardinal at its head and including the historian Duchesne, to investigate the validity of Anglican orders. The members, so the rumor went, were, at the time of its appointment, equally divided on the question, but by study in the Vatican archives reached a unanimous decision. Leo's bull declares that Anglican ordination was 'vitiated at its origin' and 'under Edward VI. the true sacrament of orders as instituted by Christ lapsed.' This judgment, so the decision continues, had been given by Julius III. and Paul IV. in their dealings with the English Church during Mary Tudor's reign, as also later in the case of John Clement Gordon, Bishop of Galloway, who, passing over to Rome, was ordered by Clement XI., 1704, to be 'ordained to all orders from the beginning and unconditionally.' Moreover, the vitiated origin is evident from the 'animus of the Edwardean Ordinal against the Catholic Church. It is defective both in form and intention--the two equally essential to sacred orders.' The words 'Receive ye the Holy Ghost' were not followed in the Ordinal by the further words 'for the office of priest or bishop.' Additions made subsequently, 1662, were not sufficient to correct the alleged vitiated origin. Leo's sentence was announced in the following words]:

Itaque omnibus pontificum decessorum in hac ipsa causa decretis usque quaque assentientes eaque plenissime confirmantes ac veluti renovantes auctoritate nostra, motu proprio, certa scientia, pronunciamus el declaramus, ordinationes ritu anglicano actas, irritas prorsus fuisse et esse, omninoque nullas.

Strictly adhering in this matter to all the decrees of deceased pontiffs and most fully confirming them and of ourselves, as it were, reasserting them, we do of our own motion and with certain knowledge pronounce and declare ordinations performed according to the Anglican rite to have been and to be null and wholly void.

Then, after announcing the joy with which English clergymen returning to 'the bosom of the Catholic Church' would be welcomed, the pontiff further declared that his decision 'is and shall be perpetually valid and in force,' and observed 'without exception in law and otherwise.' Two months later, writing to Richard, Cardinal-archbishop of Paris, Leo repeated himself when he pronounced the decision 'permanent, authoritative and irrevocable--perpetuo firmam, ratum et irre vocabilem.' [398] __________________________________________________________________

[398] The Archbishops of Canterbury and York, Doctors Temple and Maclagan, in their reply addressed to 'the bishops of the Catholic Church' called for the documents on which the papal decision had been based, adduced the references in the Edwardean Ordinal to the sacrifice of thanksgiving and praise and the sacrifice on the cross, and laid stress on changes which the Roman rite itself had in the course of time undergone. To the humiliation of the larger part of the Protestant world, the reply, while parrying Leo's statements, laid no emphasis on the spiritual call to the ministry nor intimated the essential connection of the Anglican Church with the Reformation of the sixteenth century. Dr. C. A. Briggs, Theol. Symbol., pp. 14, 226, 234; Church Unity, p. 121, reporting an audience he had with Pius X., represented Pius as having stated that 'Leo's decision was not a doctrinal but a disciplinary decision and cannot be classed as infallible and symbolical' and that Pius assured him 'in a private interview that Leo's decision does not belong to the catalogue of infallible decisions.' Dr. Briggs went on to say that 'Pius is certainly correct.' It is possible that the American professor misunderstood the language of the pontiff or put upon it an interpretation the pontiff did not intend. He has Roman Catholic writers on Canon Law against him. Leitner, Handbuch d. kathol. Kirchenrechts, p. 127, pronounces Leo's decision final, ' eine endgültige Entscheidung. Der Grund der Ungültigkeit ist der defectus formæ et intentionis. '--'The cause of the invalidity is the defect in form and intention. It brings to a close an extensive and prolonged discussion.' So also Straub, de ecclesia, I, 325, and Eichmann, Handbuch d. kathol. Kirchenrechts, p. 295. __________________________________________________________________

APPENDIX V. __________________________________________________________________

Americanism and Modernism Condemned.

The movement in the Roman Catholic Church, known by the names 'Americanism' and 'Modernism,' received a severe blow in encyclicals issued by Leo XIII.--see Leo's Works, Bruges ed., vii, 223-33. Denzinger, 530-32,--and Pius X. An official stamp was placed by these utterances on mediæval conditions as a state to which society and the Church of these modern times should return as to a model. Freedom of scholarly investigation and expression in religious matters was greatly limited if not forbidden.

'Americanism,' advocated by Father Isaac T. Hecker of the Paulist Fathers, New York City, and brought to Leo's attention in the Italian translation of Elliott's Life of Hecker, proposed a modified accommodation of certain Roman Catholic doctrinal statements and practices to modern Germanic and Anglo-Saxon views. The movement was denounced by the pontiff in a letter addressed to Cardinal Gibbons, January 22, 1899, as a defiance of the Church and the Apostolic see, whose function, so Leo declared, it is to define infallibly truth and error. He rebuked it as presumption 'for an individual to pretend to define what truth is.' [399] Forthwith, in a public address, Abp. Ireland, who with Bishop Keane and other leading Catholics had approved the movement, withdrew his approval, declaring that when the Roman pontiff speaks all good Catholics submit. Since Leo's encyclical was issued, nothing has been heard of 'Americanism' in the United States. January 13, 1897, Leo had shown his estimate of modern biblical studies by pronouncing genuine I John v, 7, 'There are three that bear witness in heaven, the Father, the Son and the Holy Spirit,' a passage not found in the early manuscripts of the New Testament.

'Modernism,' a more liberal movement, has been advocated by scholars in Roman Catholic Europe and calls for the utilization of the results of modern biblical and historical study in a restatement of certain dogmas, such as the dates and authorship of the biblical books, the origin of the seven sacraments, the divine foundation of the Roman primacy and other non-Apostolic institutions. In three encyclicals, 1907-1910, Pius X. made a vehement protest against the movement, threatening its supporters with the severest Church penalties, and outlawing freedom of thought and biblical scholarship so far as they are in any wise opposed to traditional Church views. In 1908, he had a medal struck off representing the Roman pontiff as a sort of St. George, destroying the many-headed hydra of the new heresy.

In the first deliverance, lamentabili, July 3, 1907--called the new Syllabus--Pius in sixty-five propositions denounced the movement as 'changing Christianity into something like free Protestantism.' In pascendi gregis, September 8, 1907, he reprobated 'the Modernists for daring to follow in the footsteps of Martin Luther' and for 'setting aside supernatural revelation for subjective opinions drawn from the religious consciousness, as they call it.' In sacrorum antistitum, September 1, 1910, the pontiff stigmatized them as a most crafty set, vaferrimum hominum genus , forbade their writings being read and prescribed the oath, which follows, to be signed by all priests and Roman Catholic teachers, giving assent to Pius's two previous encyclicals and especially in so far as they concern 'what they call the history of dogma.'

The fulminations were met differently by the supporters of the movement. Minocchi in Italy, as also Houtin and Duchesne in France, modified or recalled the free statements they had made in their writings. Loisy of Paris, distinguished for his biblical and historical studies, the eminent Church historians Schnitzer and Koch in Germany, and the brilliant English Jesuit, Tyrrell, persisted and were excommunicated. By papal order a movement to erect a monument to Professor Schell of Würzburg, one of the first advocates of the new method, was stopped. The erection of the monument had already been supported with subscriptions by the Archbishop of Bamberg and the Bishop of Passau.

In full agreement with the maledictions of Leo and Pius have been the extravagant honors paid by recent pontiffs to the teachings and method of Thomas Aquinas, who died, 1274, a time when no one dreamed of biblical criticism and modern archæological discoveries. Thomas was elevated by Leo to the place of patron of Catholic schools and pronounced 'the safest guide in philosophy in the battle of faith and reason against unbelief and scepticism.' More recently Pius XI., June 29, 1923, on the 600th anniversary of Thomas's canonization, crowned him the chief teacher outside the Apostolic group.

Protestantism also came in for hard blows from Leo and Pius X. By Leo modern Protestant missions and missionaries in heathen lands were denounced. In his Borromeo encyclical of May 10, 1910, Pius repeated the old blast against 'the would-be reformers of the sixteenth century as having prepared the way for the revolutions of modern times' and characterized them as enemies of the cross-- inimici crucis Christi --who 'mind earthly things and whose god is their belly.' __________________________________________________________________

[399] One of the closing clauses of Leo's letter runs, 'The Church is one by unity of doctrine as also by unity of government and at the same time Catholic; and, because God ordained her centre and foundation to be in the Chair of St. Peter, she is legally called Roman." __________________________________________________________________

APPENDIX VI. __________________________________________________________________

Pius X.'s Oath Against Modernism--juris jurandi formula.

[The original, which occurs in Pius X.'s encyclical, sacrorum antistitum, Sept. 1, 1910, is found in Acta ap. sedis for 1910, II., 655 sqq.; Mirbt, 515-17; Denzinger, 599 sqq.; Ayrinhac, Pres. St. Patrick's Sem., Menlo Park, Cal.: General Code of the New Canon Law, N.Y., 1923, 90-95. The oath was 'explicitly' reaffirmed by the Holy Office, March 22, 1918, as obligatory for Roman Catholic priests and teachers in addition to Pius IV.'s professio catholicæ fidei--until otherwise decreed by papal authority.]

I firmly embrace and accept all and singly those articles which have been defined, set forth and declared by the Church's inerrant teaching-authority and especially those heads of doctrines which directly conflict with the errors of this age. And, 1., I confess that God, the beginning and end of all things, can with certainty be known and proved to be by the natural light of reason from those things which are made, that is by the visible works of creation, even as a cause may be certainly proved from its effects. 2. I accept and acknowledge the external arguments of revelation, that is the divine facts especially miracles and prophecy, and I also accept the most sure proofs of the divine origin of the Christian religion and hold that they are pre-eminently adapted to the intelligence of all ages and men and, in particular, of this age. 3. And with firm faith, I equally believe that the Church, the guardian and teacher of the revealed Word, was directly founded by the real and historical Christ himself, as he dwelt with us, and that she was built upon Peter, the prince of the Apostolic hierarchy and his successors forever. 4. I sincerely receive the teaching of the faith as it has been handed down to us from the Apostles and orthodox Fathers and handed down in the same sense and meaning; and furthermore, I utterly reject the heretical fiction--commentum--of the evolution of dogmas according to which they change from one meaning to another and a meaning contradictory to that meaning which the Church before had given; and equally do I condemn that entire error according to which philosophical discovery suffices, although the divine deposit was given to Christ's bride and given to be faithfully guarded by her, or according to which it [the teaching] is little by little transformed in meaning by the creations of the human consciousness and man's effort and brought to perfection in the future by an indefinite progression. 5. I most surely hold and sincerely declare that faith is not a blind realization of religion drawn out of the darkness of the subconscience, morally enlightened by the influence of the heart and the inflexions of the will, but that it is an honest assent by the intellect, given to truth accepted through hearing of the ear by the which we believe as true those things which have been revealed and confirmed by a personal God, our Creator and Lord, and on the basis of the authority of God, who in the highest sense is trustworthy.

Likewise,--and this is equally important--I submit myself reverently and with my whole mind to all the condemnations, declarations and commands contained in the encyclical pascendi and the decree lamentabili, especially in regard to that which they call the history of dogmas--historiam dogmatum. I also reprobate the error of those who assert that the faith offered by the Church may by any possibility conflict with history; and the error that it is not possible to harmonize, in the sense in which they are now understood, the Catholic dogmas with the origins of the Christian religion which are the more trustworthy.--I condemn and reject the opinions of those who say that the more learned Christians may represent at one and the same time two persons, the one a believer the other a historian, as if it were possible to hold on as an historian to things which are contradictory to the faith of the believer or lay down premises according to which it follows that dogmas are either false or dubious, just so they be not openly set aside.--Equally, do I reprobate that principle of judging the holy Scriptures and interpreting them, which, in defiance of the Church's tradition, the analogy of faith and the rules of the Apostolic see, suits itself to the comments of rationalists and, scarcely less lawlessly than rashly, accepts textual criticism as the one only and supreme rule.--Further, I reject the theory of those who hold that the teacher in the department of historic theology as well as the writer on its subjects must place opinion above the principle of the supernatural origin of Catholic tradition and the promise of divine aid in the preservation of all truth and, further, that the writings of the individual Fathers must be explained by the principles of science alone apart from any sacred authority and by the same free judgment that any profane document is studied or investigated.--Finally, I profess myself most averse to the error of the Modernists who hold that in sacred tradition there is not a divine element; or--what is far worse,--who reason in a pantheistic sense, so that nothing is left but the bare and naked historic occurrence like unto other occurrences of history which are left to men to carry on in subsequent periods by their industry, shrewdness and genius the teaching--scholam--begun by Christ and his Apostles. And I do most firmly hold to the faith of the Fathers and will continue so to do to the last breath of life, the faith concerning the unfailing charism of the truth which now inheres, has inhered and will always continue to inhere in the episcopal succession from the Apostles; that nothing is to be regarded as better or more opportune which the culture of this age or that age can suggest and that nothing is at any time to be otherwise believed or otherwise understood as the absolute and immutable truth preached from the beginning by the Apostles.

To all these things I promise to hold faithfully, sincerely, and wholly and I promise to keep them inviolably, never departing from them in teaching or by any words or writings. Thus I promise and swear, so help me God and these holy Gospels of God. __________________________________________________________________

APPENDIX VII. __________________________________________________________________

Pius XI.'s Encyclical on Church Union, Mortalium animos, Jan. 6, 1928.

[Pius XI.'s bull was intended to be the papal ultimatum on federation between the Protestant and Roman Catholic communions or their organic union. It explicitly reaffirms the distinctive dogmas which were fully developed in the Middle Ages and justified the split of Western Christendom in the sixteenth century. It repudiates the idea that there can be dealings between parts of the Christian family--so called--as between equals, insists that submission to the pope as Christ's vicar is the only method which can be tolerated by the Roman body, and demands from Protestants unconditional surrender and a confession of repentance for the so-called revolt from the 'Holy Father in Rome.' If they return, they must return as prodigal children. Such submission is the condition of being 'in the Church' and 'whosoever,' so the pronouncement runs, 'is outside the Catholic Church [meaning the R. C. Ch.] is a stranger to the hope of life and salvation.' The occasion of Pius's deliverance was the effort to bring the Church of England and the Roman Church into some accord, made in 'the conversations' held in Malines, Belgium, from 1921 to 1925 between Dr. Armitage Robinson, Bishops Frere and Gore, Dr. Kidd, and Lord Halifax, Anglicans, and Cardinal Mercier, and the invitation given to the Roman pontiff to join in the Christian conference in Lausanne, 1927. Card. Mercier died June 23, 1926. The temper of the Anglo-Catholics towards the conversations was shown by the message sent by a largely attended conference held in Albert Hall, July 13, 1923, through its chairman, the Bishop of Zanzibar, conveying 'the greetings of 16,000 Anglo-Catholics assembled in congress to the Holy Father, humbly praying that the day of peace may quickly break.' When, 1924, Cardinal Mercier in a letter to his clergy set forth the nature of the conversations, loud protests were made in England, and the Archbishop of Canterbury publicly stated, 1924, that 'the group' attending the meetings in Malines had 'no official standing. He had received the Anglican members and had proposed Drs. Gore and Kidd for the group, but had gone no further.' The conferences, he stated, were 'informal and private conversations with nothing of the nature of negotiations,' and that one of the first steps in the direction of the end proposed was to call for 'a repudiation of the Declaration against Anglican orders.' See London Times, February 7, 1924; The Conversations at Malines, 1921-25, Oxford, 1928; H. Wilson, Life of Cardinal Mercier, London, 1928, 391 pp.--Bell: Documents on Christian Unity, II., 32-64.

After referring to the extraordinary efforts being made among the nations to establish peace and fraternal relations among themselves, the document notes that 'a similar result was being aimed at by some in those matters which concern the New Law promulgated by Christ, our Lord,' large conventions being held to promote this object in which 'both infidels of every kind and true Christians--Christifideles--and even those who have fallen away from Christ or who with obstinacy deny his divine nature join in agreement.' [400] Such movements, the pontiff declared, may in no wise be approved by Catholics, based as they are on the false notion that all religions are more or less worthy. Catholics, in favoring such movements, abandon the divinely revealed religion, being easily deceived with the idea that by their actions outward good may come, inasmuch as the question concerned is unity among Christians. From this point the 'Encyclical Letter of our Most Holy Lord Pius XI. by divine Providence Pope' goes on:]

Is it not proper, so it is often repeated, yea even consonant with duty, that all who invoke Christ's name should abstain from mutual criminations and at last be joined in mutual love? Who would dare to say that he loves Christ who desires not to carry out with all his strength the wishes of him who begged his Father that his disciples might be one--John xvii, 21? And did not the same Christ will that his disciples should be stamped and distinguished from the rest by this that they love one another--'By this shall all men know that ye are my disciples, if ye have love one for another,' John xiii, 35. Indeed, they add that all Christians should be as 'one,' for if they were, they would be much more efficient in driving out the pest of irreligion which like a cancer daily creeps on and on and becomes more and more widely spread, weakening the Gospel. These things and others that class--genus--of men, who are called pan-Christians, continually and boastfully assert and these men unfortunately, far from being quite few and scattered, have grown to be veritable troops and have grouped themselves into societies widely diffused which, for the most part, are controlled by non-Catholics although among themselves they hold various opinions in the things of the faith. This movement is so actively promoted as in many places to win for itself the assent of the citizens and even to ensnare the minds of very many Catholics with the hope of bringing about such a union as might appear to be agreeable to the wish of Holy Mother Church who has nothing more fully at heart than to call back her erring sons and lead them to her bosom. However, in reality there lies hidden beneath these enticements and charms of words the gravest error, an error by which the very foundation of the Catholic faith is torn asunder.

Therefore, admonished by the obligation--conscientia--of our apostolic office, not to let the flock of the Lord be misled by pernicious fallacies, We invoke, Venerable Brethren, your zeal in guarding against this evil, for We are sure that by your writings and words the people will most easily get to know and understand those principles and considerations which we are about to lay down and from which Catholics will learn what they are to think and how to act when the question arises concerning those undertakings--inceptis--which look towards the coalescence in one body of all those who are properly called Christians.

We were created by God, the Creator of all things, in order that we might know and serve Him so that our Author has the full right to be served by us. God might have prescribed for man's government the law of nature alone which at creation He imprinted in man's soul and commanded additions to that same law by His ordinary providence, but He preferred to offer precepts for us to obey, and as time went on, that is from the beginnings of the human race to the advent and preaching of Jesus Christ, He himself taught man duties which a rational creature owes to him, the Creator,--'At sundry times and in divers manners, God, who spoke in time past unto the Fathers in the prophets, hath in these last days spoken unto us in His Son.' Heb. i, 1. >From this it follows that there can be no true religion, other than that which is founded on the revealed Word of God; which revelation, as begun at the beginning and continued under the Old Law, Christ Jesus himself under the New Law perfected. Now, if God has spoken (and it is historically certain that He has truly spoken), there is no one who does not see that it is man's duty to believe absolutely God's revelation and to obey implicitly His commands. And, that we might rightly do both, for the glory of God and our own salvation, the only begotten Son of God founded his Church on earth. Further, We believe that those who call themselves Christians can do no other than believe that a Church--the one Church--was established by Christ; but, if it is further asked what must of necessity be its nature according to the will of its Author, there all do not agree. A large number of these, for example, deny that the Church of Christ must be visible and manifest, [401] at least to such a degree that it appear as one body of the faithful, agreeing in one and the same doctrine under one teaching authority--magisterium--and government; on the contrary, they understand a visible Church as nothing else than a Federation--foedus--composed of various communities of Christians, even though they hold different doctrines, which may even be in conflict one with the other. But Christ our Lord instituted his Church as a perfect society, with external qualities and perceptible to the senses which should carry on to later time the work of saving the human race, under the leadership of one head,--Matt, xvi, 18; Luke xxii, 32; John xxi, 15-17--with the authority of teaching by word of mouth,--Matt, xvi, 15--and by the ministry of the sacraments, the fonts of heavenly grace,--John iii, 5; vi, 48-50; xx, 22. Cp. Matt, xvi, 18, etc. For which reason he asserted, by way of comparison, the similarity of the Church to a kingdom, a house, a sheepfold, and a flock--Cp. Matt, xvi, 18; John x, 16; xxi, 15-17. And the Church, after being so wonderfully instituted by its Founder and his Apostles,--who were the leaders in propagating it,--when they were being removed by death, could not be entirely extinguished and cease to be, for to it was given the commandment to lead all men without distinction of time or place to eternal salvation: Going, therefore, teach ye all nations, Matt, xxviii, 19. In the continual carrying-out of this task, will any element of strength and efficiency be wanting to the Church, when Christ himself is perpetually present with us, as he solemnly promised, Behold I am with you all days, even to the consummation of the world--Matt, xxviii, 20? It follows, then, that the Church of Christ not only exists today and has always existed, but is also exactly the same as it was in the Apostolic Age, unless we chose to say,--which God forbid,--either that Christ our Lord could not effect his purpose, or that he erred when he asserted that the gates of hell should never prevail against her. Matt, xvi, 18.

And, at this place, it seems opportune to explain and to remove that false opinion on which the whole case seems to hang and from which also that multiple action and combination--actio et conspiratio multiplex--of the non-Catholics seem to proceed which, as We have said, are designed to bring about the union of Christian churches into one society. For, it is to be noted, that the originators of this purpose--consilii--are forever accustomed to adduce Christ and his words: That they all may be one.... And there shall be one fold and one shepherd, John xvii, 21; x, 16, wishing to get from these words that they signify a desire and prayer of Christ Jesus which up to this time have not been fulfilled. For they are of the mind that the unity of faith and government--a note of the one true Church of Christ--has heretofore hardly ever existed and does not exist today; and that it is to be wished for and perchance some day will by a common bent of wills be secured but that in the meantime it is to be held as an ideal. They add that the Church of herself or by her very nature is divided into parts, that is, made up of a number of churches or separate communities which up to this have been distinct and which, although they have in common some articles of doctrine, are nevertheless at discord in regard to the rest. And, they are of the mind that each one of them properly enjoys the same rights and that, at best, the Church was unique and one from the time of the Apostles down to the oecumenical councils. Therefore, so they say, controversies and ancient differences of opinion, which to this day have divided the Christian name, should be renounced and set aside and some common rule of belief concerning the other doctrines be wrought out and laid down so that in the profession of that faith, they will not only know themselves to be brothers but feel themselves such; and, that the many separate churches or associations--communitates--if joined as it were in one universal federation--foedus--would then be in a condition to oppose vigorously and fruitfully the advances of irreligion. These things, Venerable Brethren, are what is said by them in common. There are indeed, some who affirm and acknowledge that Protestantism, as they call it, with much lack of consideration discarded certain articles of faith and a number of external rites of worship which are most pleasing and useful and which, on the other hand, to this day the Roman Church retains. But they go on to declare that this very Church showed herself rash in corrupting the original religion by adding certain doctrines not only foreign to the Gospel but repugnant to it and offering them to be believed. As the chief of these, they enumerate the jurisdiction of the Primacy appointed to Peter and his successors in the Roman See. Likewise, in their number,--although the number is not so large,--there are those who grant to the Roman Pontiff either a Primacy of honor and jurisdiction of a certain authority--potestatem--which, however, they assert comes not by divine right--a jure divino--but from a certain consent of the faithful. And others there are who even go so far as to wish the Pontiff himself to preside over their varicolored meetings--conventibus. And, further, although many non-Catholics may be found who preach loudly fraternal communion in Christ Jesus, you will find that none of them have reached down to the thought of subjecting themselves to the Vicar of Jesus Christ and obeying him either as teacher or ruler. At the same time, they affirm, that on common terms, that is freely as equals with equals, they would deal with the Roman Church; but, if they were to deal in this wise, it does not seem open to doubt that they would so treat the idea, that in the league--pactem--so vigorously entered into, they would not recede from those opinions which heretofore have been the cause that they have strayed and wandered outside Christ's only sheepfold--unicum ovile.

These things being as they are, it is evident that the Apostolic See can have no part in their meetings by any league--pactum--nor is it lawful for Catholics by any league to support such undertakings and give them aid. For, if they should do so, they would be giving countenance to a false Christian religion, quite alien to the one Church of Christ. Shall We suffer,--what would indeed be iniquitous--the truth, and that truth divinely revealed, to be drawn out by agreements? For here the question is one of defending revealed truth. Jesus Christ sent the Apostles into the whole world to imbue all nations with the Gospel faith and, lest they should err, he willed beforehand that they should be taught by the Holy Ghost--John xvi, 13. Has then this doctrine of the Apostles completely vanished away, or at times been corrupted in the Church whose ruler and guardian, God Himself is with us? If our Redeemer plainly taught that His Gospel was to hold not only during the times of the Apostles, but also to after ages, is it possible that the object of faith should in the process of time become so obscure and uncertain that it would be necessary today to tolerate opinions which are even contrary one to the other? If this were true, we should have also to say that the coming of the Holy Ghost on the Apostles and the perpetual indwelling of the same Spirit in the Church, yea the preaching of Jesus Christ itself a number of centuries ago, lost all their efficacy and use--to affirm which would be blasphemy. But the Only-begotten Son of God, when he commanded his representatives to teach all nations, bound all men to give credence to whatever was made known to them by the witnesses preordained by God, Acts x, 21, and he also confirmed his command with this sanction: He that believeth and is baptized shall be saved; but he that believeth not shall be condemned, Mk. xvi, 18. These two commands of Christ, which must be certainly fulfilled, the one, namely, to teach and the other to believe unto the reception of salvation, cannot be understood, unless the Church proposes a complete and easily understood teaching and is immune, when it thus teaches, from all danger of erring. In this matter, those also turn aside from the right path, who think that while the deposit of truth does indeed exist, it must be sought with such laborious trouble and with such daily study and reasonings that a man's term of life would hardly suffice to find it out and grasp it; as if the most merciful God has so spoken through the prophets and His only-begotten Son that only a few, and those stricken in years, could learn what He had revealed through them, and not that He might inculcate that doctrine of faith and morals, by which man is to be guided through the whole course of his moral life.

These pan-Christians who turn their minds to uniting churches,-- consociandas ecclesias --seem indeed, to be pursuing the noblest plans in promoting love among all Christians; nevertheless, how shall it happen that this love inures to the injury of the faith? Certainly, no one is ignorant that John himself, the Apostle of love, who seems to reveal in his Gospel the secrets of the most Sacred Heart of Jesus, and never ceased to impress on the memories of his followers the new commandment 'Love one another,' altogether forbade any intercourse with those who professed a partial and corrupt version of Christ's teaching, If any man come to you and bring not this doctrine, receive him not into the house nor say to him: God speed you, II John x. For which reason, since love is based on a complete and sincere faith, as its foundation, the disciples of Christ must be bound together by one faith as the principal bond. Who then can conceive any Christian Federation--foedus--members of which retain each his own opinions and private judgment, yea in matters which concern the object of faith, even though their opinions be repugnant to the opinions of the rest? And by what sort of league--pacto--We ask, can men who go off into opposing opinions, belong to one and the same Federation of the faithful? For example, those who affirm, and those who deny that sacred Tradition is a true font of divine Revelation; those who hold that an ecclesiastical hierarchy, made up of bishops, priests and ministers, has been divinely constituted, and those who assert that it has been brought in little by little through the conditions of the time; those who adore Christ really present in the Most Holy Eucharist by that marvellous conversion of the bread and wine, called transubstantiation and adore him really as present and those who affirm that Christ is present only by faith, or symbolically and virtually in the Sacrament; those who in the Eucharist recognize the nature both of a sacrament and of a sacrifice, and those who say that it is nothing more than the memorial or (commemoration of the Lord's Supper; those who believe it to be good and useful to invoke by prayer the Saints reigning with Christ, especially Mary the Mother of God, and to venerate their images, and those urge that such worship is not to be employed since it is contrary to the honour due to Jesus Christ, 'the one mediator of God and men.' I Tim. ii, 5. How so great a discrepancy of opinions can make the way clear to effect the unity of the Church, We know not; since that unity can not arise except from one teaching authority, one law of belief and one faith of Christians. But, We do know that from this, it is an easy step to the neglect of religion or indifferentism and to modernism, as they call it. For those who are unhappily infected with these errors hold that dogmatic truth is not absolute but relative, that is, it adapts itself to the varying necessities of time and place and to the varying tendencies of the mind, since it is not contained in immutable revelation but is of such a nature that it accommodates itself to the life of men. Besides this, in connection with things which must be believed, it is nowise lawful to use that distinction which some have seen fit to introduce between fundamental and non-fundamental articles of faith, as they call them, as if the one are to be accepted by all while the other may be left free to the assent of the faithful. For the supernatural virtue of faith has a formal cause, namely the authority of God the revealer, and this authority admits of no such distinction. For this reason all who are truly Christ's believe, for example, the Conception of the Mother of God without stain of original sin with the same faith as they believe the mystery of the August Trinity and, likewise, the Incarnation of the Lord no otherwise than they believe the infallible teaching authority of the Roman Pontiff, according to the sense in which it was defined by the Ecumenical Council of the Vatican. Are such truths not equally certain or not equally to be believed, because the Church has solemnly sanctioned and defined them, some in one age and some in another, yea, even in those times immediately before our own? Has not God revealed them all? For the teaching authority of the Church, which in the divine plan was constituted on earth in order that revealed doctrines might remain intact for ever and that they might be brought easily and safely to the knowledge of men, as that authority is exercised daily by the Roman Pontiff and the Bishops in communion with him and has for its office--in case it is necessary to resist more vigorously the errors and attacks of heretics or explain more clearly and deeply the articles of the sacred doctrine and impress them upon the minds of the faithful--to proceed at the proper times to make definitions either by solemn rites or decrees. However, in the use of this extraordinary teaching authority--magisterium--nothing newly discovered is introduced nor is anything new added to the sum of those truths which are at least implicitly--saltem implicite--contained in the deposit of Revelation, divinely handed down to the Church, but those things are declared which perhaps had seemed to many obscure or those things ordered to be held which by some had been regarded as matter of controversy.

Therefore, Venerable Brethren, it is evident why this Apostolic See has never allowed its own to take part in the meetings of non-Catholics, for the union of Christians can hardly be promoted otherwise than by promoting the return of the dissidents to Christ's one true Church, inasmuch as in the past they unhappily revolted--descivere--from her, yea Christ's one true Church,--We say,--which is clearly manifest--conspicuam--to all and by the will of her Author will so remain forever as He himself instituted it for our common salvation. For during the lapse of the centuries Christ's mystical Bride has never been contaminated nor can she be contaminated, as was said by Cyprian, 'Christ's Bride can never be adulterated; she is incorrupt and modest. She knows one dwelling and in chaste modesty guards the sanctity of one bedchamber,' de cath. eccl. unitate, 6. And the same holy Martyr with good reason marvelled greatly that any one could possibly believe that 'this unity, proceeding from the divine foundation and knit together by the heavenly sacraments might be rent in the church and torn apart by divorce through wills in collision.' For, since Christ's mystical body, that is the Church, is one being compacted together and conjoined, Eph. iv, 16, as is for example the physical body, I Cor. xii, 12, one speaks indiscreetly and foolishly who says that the mystical body can be made up of disjoined and scattered members. Whosoever, therefore, is not integrally connected with it--copulatur--is not a member of it nor is He joined with Christ, the head. Cp. Eph. v, 30; i, 22.

And, indeed, in this one Church of Christ there is no one and no one will continue to be except that, by giving his obedience, he acknowledges and accepts the authority and power of Peter and his legitimate successors. Did the ancestors of those who are ensnared in the errors of Photius and the modernists--novatorum--obey the Bishop of Rome, the supreme Pastor of souls? Alas, the sons left the paternal house but it did not on that account fall to pieces and perish, for it was upheld by God's perpetual and guardian care. Therefore, let them return to the common Father who forgetting the unjust injuries done to the Apostolic See, will accept them most affectionately. For if, as they continually are saying, they wish to be with Us and with ours, why do they not hasten to enter the Church, 'the mother and teacher of all Christ's faithful,'--Later. Counc. IV, c 5. Let them also hear Lactantius crying out, 'The Catholic Church is that alone which preserves the true worship. This is the font of truth, the house of the Faith, this the temple of God. If any one enter not therein or if any one go out therefrom, he is a stranger to the hope of life and salvation--a spe vitæ ac salutis alienus. No one should deceive himself with obstinate disputings. For here it is a question of life and salvation which are hopelessly lost unless they are dealt with advisedly and carefully.'--Div. Instt. lv, 30 11-12.

Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated with their blood; to that See, We say, which is 'the root and matrix of the Catholic Church,' S. Cyprian, ep. 48 ad Cor., not with the purpose and the hope that 'the Church of the living God, the pillar and ground of the truth,' I Tim. iii, 15, will cast away the integrity of the faith and tolerate their errors, but, on the contrary, that they submit themselves to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not do, namely, embrace with fatherly affection those whose lamentable separation from Us We now bewail. Would that God Our Saviour, 'Who will have all men to be saved and to come to the knowledge of the truth,' I Tim. ii, 4, would hear Us when We humbly beg that He would deign to recall to the Unity of the Church all who stray. In this most important undertaking We ask and wish that others should ask the interceder, Blessed Mary the Virgin, Mother of divine grace, Victor over all heresies and Help of Christians, that she may implore for Us the speedy coming of the much hoped for day, when all men shall hear the voice of her divine Son--'careful to keep the unity of the Spirit in the bond of peace,' Eph. iv, 3.

You, Venerable Brethren, understand how much this question is on Our mind and We desire that Our children should also know it, not only those who belong to the Catholic world, but also those who are separated from Us. If these latter will humbly beg light from heaven, there is no doubt but that they will recognize the one true Church of Jesus Christ and will, at last, enter it and be united with Us in perfect love. Awaiting this event and as a sign of divine function and a pledge of Our paternal good will, We impart most affectionately to you, Venerable Brethren, and to your clergy and people, the apostolic benediction.

Given at Rome, at Saint Peter's, on the 6th day of January, on the Feast of the Epiphany of Jesus Christ Our Lord in the year 1928 and the sixth year of Our Pontificate. [402]

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NOTE.

Pius Xi. and the Russian Christians.

An urgent appeal was made by Pius XI., dated February 2, 1930, calling for prayer and relief for the oppressed Christians under the Soviet government. The document lacks, as it would seem, the marks commonly, if not always, regarded as essential for a papal utterance to be infallible. Nevertheless, the attitude taken by the Roman pontiff in the critical religious crisis in Russia and the claims he makes for the Roman Church render the document of more than usual importance.

After referring to Benedict XV.'s interest in the people of Russia and the commission on the Russian conditions which he had himself appointed, Pius appealed to the Russian government "to respect conscience, the freedom of worship and the goods of the Church." Again setting forth acts of "terrible persecution" going on to the extent of a formal demand on the part of the Soviet government that the people proceed to "apostasy and the hatred of God," he announced a "mass of expiation, propitiation and reparation in the basilica of St. Peter over the tomb of the Prince of the Apostles for Our most beloved Russian people--Nostro dilettissimo popolo russo." He called upon the Russians to return "to the one fold of Our one Saviour and Liberator, the Lord Jesus Christ," commended them anew to "the sweet thaumaturge of Lisieux, St. Thérèse of the Child Jesus," and implored further on their behalf the help of "the most holy and immaculate Virgin Mary, Mother of God, her most chaste spouse and patron of the Church Universal, St. Joseph, and the special protectors of the Russians, St. John the Baptist, St. Nicholas, St. Basil, St. Chrysostom and Saints Cyril and Methodius."

On the day appointed, March 19, 1930, which was the Feast of St. Joseph, the pontiff officiated at mass in the midst of an overflowing throng. A handbill, distributed to the worshippers and spectators as they passed from the portico of St. Peter's to the body of the church, contained on the one side the text of the papal appeal and the prayer to St. Thérèse which the pope had issued, with the promise of 300 days of indulgence for all repeating it for a month. Calling upon the saint to help "our brother Russians, the victims of a long and cruel persecution," the prayer further besought her to bring about "the return, of the noble people to the one fold which Christ's most beloved heart intrusted to the care of St. Peter alone and his successors, that they might at last have the joy, in communion with the Catholic Church, of praising the Father, Son and Holy Ghost."

On the reverse side of the handbill under the caption, "The Catholic Church and Russian 'Orthodoxy'--La Chiesa cattolica e la 'orthodossia' russa," it was affirmed that, while the National Russian Church "pretends to call itself orthodox, it is heterodox, the only orthodox Church being the Catholic Apostolic Roman Church." __________________________________________________________________

[400] The Original in Ada sed. s., XX., 1-9. Other trans. in Cath. Hist. Rev., July. 1928; Bell: Documents, I., 32-44. The capitalizations are as in the original.

[401] Adspectabilem et conspicuam. Leo XIII., June 29, 1896, put the idea of the visibility of Christ's kingdom and its identity with the Roman Church thus: 'As he willed that his kingdom should be manifest--conspicuam--Christ was obliged to appoint a vice-regent on earth in the person of Peter. He likewise determined that the authority given him for the salvation of mankind should in perpetuity pass to Peter's successors.'

[402] In his scarcely less important encyclical on the 'Christian Education of Youth' issued in Italian, Dec. 31, 1929, Pius XI. claimed as the Church's supreme right the authority to lay down the rules of education and conduct education. He also forbade anew training in mixed schools and also the coeducation of the sexes. __________________________________________________________________ __________________________________________________________________

INDEX TO VOL. II.

A.

Absolution, sacerdotal, [1]105, [2]113, [3]141, [4]143, [5]151, [6]153, [7]167, [8]387.

Adoption, [9]91.

Adoration, [10]131, [11]137, [12]138, [13]430.

"Americanism," [14]610.

Anathema, [15]27, [16]60, [17]73, [18]82, 85, [19]86, [20]87, [21]110, etc., etc., [22]169, [23]195, [24]205, [25]252, [26]253, [27]254, [28]260, [29]262, [30]266, [31]271.

Angels, [32]297, [33]323; functions of, [34]294; classes, [35]297; guardian, [36]463; intercession of, [37]295, [38]409, [39]435.

Anglican Orders, [40]608.

Anglo-Catholics, [41]616.

Antichrist, [42]337, [43]481.

Apocrypha, [44]82, [45]435, [46]451, [47]546. See Scriptures.

Apollinarianism, condemned, [48]36, [49]62, [50]64, [51]69.

Apostolic Constitutions, [52]39.

Apostles' Creed, [53]13, [54]40, [55]45, [56]46, [57]47, [58]604.

Apostolic Succession, [59]189, [60]263, [61]411, [62]412, [63]548, [64]615, [65]622.

Arius, Creed of, [66]28, [67]61.

Athanasian Creed, [68]25, [69]66, [70]350, [71]603.

Athanasius, [72]72, [73]285, [74]288, [75]350, [76]354, [77]451, etc.

Attributes of God, [78]239, [79]286 sqq., [80]288, [81]459.

Attrition, [82]145, [83]146.

Augustine, [84]48, etc.; on infant salvation, [85]424; on the state, [86]556; on the services of the "Catholic Church," [87]572 sqq., [88]588.

B.

"Bad Priests," confer grace, [89]122, [90]154, [91]167, [92]178.

Baptism, water only, [93]425; necessary, [94]122, [95]425; trine immersion, [96]376, [97]450, [98]491; once only, [99]124, [100]371, [101]376, [102]493; by laymen, [103]377, [104]425; into the Holy Ghost, [105]39; for remission of sins, [106]34, [107]58, [108]59, [109]374; of repentance, [110]32, [111]38; necessary to salvation, [112]123, [113]423; heretical, [114]123; infant, [115]124, [116]174, [117]424; indelible mark, [118]427; sacrament of, [119]122, [120]143, [121]373, [122]423, [123]491.

Baptismal formula, [124]5; regeneration, [125]86, [126]87, [127]88, [128]91, [129]92, [130]142, [131]143, [132]174, [133]375, [134]377, [135]392, [136]420, [137]425, [138]491.

Basil, [139]64, [140]301, [141]306, [142]448, [143]449, [144]486, etc.

Beatitudes, [145]514-519.

Bellannin, [146]548.

Bible Societies condemned, [147]218.

Bishops, appointed of God, [148]257; set by the Holy Ghost, [149]263, [150]411, [151]596; and the pope, [152]193, [153]226, [154]264; and the state, [155]220, [156]415; the church committed to bishops, [157]413; elected by synods, [158]414; confer grace, [159]192, [160]415; functions, [161]126, [162]189, [163]375, [164]412, [165]414, [166]501; above priests, [167]189, [168]192; cases reserved to, [169]168. See Apostolic Succession.

Boniface VIII, [170]230, [171]608.

Bonn, Theses of, [172]545.

Borromeo Encyclical, [173]611.

Briggs and Pius X, [174]609.

C.

Caesarea, Creed of, [175]61.

Caesar's and God's, [176]569.

Calvinists denounced, [177]402, [178]411, [179]440, [180]441.

Capernaitically, [181]428, [182]429.

Catechism, defined, [183]445; Orthodox Eastern, [184]445.

Cathedra Petri, [185]238, [186]261, [187]269, etc.; aedis Petri, [188]351; sedis Petri, [189]261, [190]269, [191]592.

Catholic and Apostolic Church, [192]38, [193]58, [194]59, [195]200, [196]288, [197]359, [198]433, [199]444.

Catholic and Apostolic Oriental Church, [200]275.

Catholic and Orthodox Church, [201]271, [202]279, [203]350.

Catholic Church, [204]29, [205]60, [206]80, [207]88, etc., etc., [208]198, 208, [209]238, [210]359, [211]402, [212]433, [213]443, [214]488, etc.

Catholics, [215]158, [216]252, [217]254, [218]594, [219]599, etc.; to take part in government, [220]594.

Catholic, doctrine, [221]110, [222]118, [223]136, [224]587; faith, [225]66, [226]70, 83, [227]96, [228]118, [229]211, [230]395, [231]598; flock, [232]257; name, [233]597; profession, [234]597; religion, [235]67, [236]232, [237]266, [238]595; sense, [239]237; teachers, [240]219; truth, [241]190, [242]238, [243]246; unity, [244]245; writers, [245]146; world, [246]599.

Chalcedon, Statement of, [247]62.

character indelibilis, [248]121, [249]189.

Children and the eucharist, [250]174, [251]175.

"Christians," "Christian people," [252]83, [253]105, 109, [254]116, [255]121, [256]132, [257]133, [258]153, [259]155, [260]159, [261]195, [262]205, [263]231, [264]270, [265]365, [266]375, [267]383, [268]483, [269]556, [270]593, [271]595; not all priests, [272]189; in "the first ages of the Church incorrupt," etc., [273]595.

Christianity, Christendom, [274]234, [275]372, [276]378, [277]566, etc.

Christian character, [278]175; doctrine, [279]83, [280]242; Europe, [281]575; faith, [282]596; institutions, [283]597; life, [284]159; name, [285]135, [286]592, [287]593, [288]594, [289]620; order, [290]569; philosophy, [291]551, [292]557, 574; religion, [293]173, [294]200, [295]211, [296]217, [297]236, [298]270, [299]572, [300]576; virtue, [301]593, [302]599; world, [303]235.

Christian Constitution of States, [304]555, [305]599.

Church, [306]13, [307]21, [308]79, [309]96, etc., [310]371, [311]402, [312]403, [313]410, etc., 563, [314]572, [315]589, [316]591, [317]594, [318]599; attributes of, [319]20, [320]256, [321]359-362, [322]410, [323]483, [324]490; authority of, [325]269, [326]364, 443, etc.; inspiration of, [327]417, [328]555, [329]563; spouse of Christ, [330]177, [331]234; the pillar and ground of the truth, 127, [332]364, [333]402, [334]625; our mother, [335]498, [336]593; mother and teacher of the nations, [337]237; author and perpetual guardian of personal and equal rights, [338]589; guardian of morals, [339]583; guide to heaven, [340]565, [341]567, [342]569; perfect in kind and right, [343]586; founded on Peter, [344]259; services to the world, [345]555, [346]573, [347]575, [348]589, [349]592, [350]595 sqq.; and the state, [351]219-227, [352]231, [353]555-600.

Church, of God, [354]82, [355]84, [356]129, [357]130, [358]134, etc.; of Christ, [359]127, 499, etc.; the Christian, [360]488; the Christian and Catholic, [361]231; the true Church of Christ, [362]217, [363]483, [364]625; Holy Church, [365]20, [366]21, [367]47, [368]48, [369]49, [370]123, [371]255, [372]256, [373]402, etc.; the Holy Catholic, [374]32, [375]39, [376]50, [377]174, [378]175, etc.; the Holy Catholic and Apostolic, [379]410, etc.; the One Holy and Apostolic, [380]34, [381]58, [382]59, [383]359, etc.; the Holy Catholic Apostolic Roman, "mother and mistress of all Churches," [384]207, [385]209, [386]239, [387]263; the Holy Roman, 78, [388]117, [389]162, [390]169, [391]170, [392]183, "mother and mistress of all Churches," [393]207; the Holy Roman and Universal Church, [394]117; the Occidental Roman Church, [395]351; the Roman, [396]78, [397]122, [398]163, [399]186, [400]261, "the mother and mistress of all Churches," [401]209, [402]239, [403]263; Holy Mother, [404]138, [405]173, [406]181, [407]207, [408]237, [409]240, [410]250, etc.; the Occidental Roman, [411]351; the Oriental, [412]401, [413]411; the Oriental Catholic, [414]431; Orthodox and Catholic, [415]284; the Primitive, [416]162; the Universal--universa--, [417]132, [418]147, [419]151, [420]221, [421]258, [422]262, etc.; --universalis--, [423]194, [424]206, [425]262, [426]264; the Universal Church of God, [427]258; the Militant, [428]234, 260, etc.; the Orthodox, [429]472, [430]485; the whole, [431]251, [432]258.

Churches, Catholic, [433]402, [434]403, [435]440; Oriental, [436]492; of the East, [437]489; of Jerusalem, "mother and first of all Churches," [438]361, [439]362; of Old and New Rome, [440]360, [441]362; of Russia, [442]489. See Particular Churches.

Clement of Rome, [443]413; VII, [444]608; XI, [445]608.

Communion, yearly, [446]138.

Concordats, [447]223, [448]566, [449]569.

Concupiscence, [450]38, [451]88.

Condignity, [452]547.

Confession, priestly, [453]133, [454]139, [455]143, [456]147, [457]163, [458]164, [459]165, [460]166, [461]368, [462]391, [463]549; yearly, [464]151.

Confirmation, [465]126, [466]378, [467]421, [468]494.

Conferring the sacraments, [469]121, [470]122.

Conscience, [471]578, [472]584.

Consensus, of the Catholic Church, [473]96; of the Church, [474]84, [475]271.

consensus patrum, [476]83, [477]184, [478]188, [479]200, [480]242.

Constantinople, Second council of falsified, [481]351; Creed of, [482]72.

Consubstantiality of the Son, [483]33, [484]36, [485]57, [486]66, [487]287, [488]312, [489]401; of the Spirit, [490]57, [491]66, [492]287, [493]348.

continere et conferre, [494]120, [495]422, etc.

Councils, [496]73, [497]84, [498]198, [499]200, [500]202, [501]204, [502]205, [503]209, [504]219, [505]222, [506]234, 239, [507]262, [508]265, [509]268, [510]277, [511]279, [512]293, [513]300, [514]364, [515]406, [516]463, [517]490; seven, [518]451; of Ephesus, [519]73; Florence, [520]262, [521]267; Lyons, [522]267; Constantinople, [523]351. See Nice, Trent.

Creation, [524]13, [525]15, [526]17, [527]19, [528]21, [529]26, [530]29, [531]32, [532]33, [533]35, [534]50, [535]57, [536]59, 239, [537]280, [538]291, [539]406 sq.

Cross, sign of, [540]332, [541]450, [542]493; venerated, [543]436.

Cup, [544]130, [545]175. See sub utraque specie.

Cyprian, [546]20, [547]624.

Cyril of Jerusalem, [548]31, [549]281, [550]322, [551]331, [552]438, [553]446, [554]451, [555]486, 493, etc.

D.

Damascus, John of, [556]291, [557]294, [558]305, [559]319, [560]330, [561]383, [562]413, [563]487, [564]498, [565]552, [566]554, etc.

Dead, prayers for. See Suffrages.

Decalogue, [567]521, [568]523, etc.

Deity of Christ, [569]23, [570]26, [571]28, [572]30, [573]31, [574]33, [575]35, [576]39, [577]47, [578]57, [579]60, 62, [580]63, [581]67, [582]282, [583]312, [584]317, etc. See Consubstantial.

Deposit of the Faith, [585]269, [586]614, [587]621, [588]624.

Descent into Hell, [589]46, [590]49, [591]69, [592]336, [593]347, [594]477.

Desire of the sacrament, [595]105.

Dionysius, [596]296, [597]297, etc.

Döllinger, [598]546, [599]551, [600]554.

Dositheus, Confession of, [601]401.

Dulia, [602]436.

E.

Ecclesiastical precepts, [603]198, [604]220, [605]365, [606]578.

Encyclicals of Boniface VIII, Gregory XVI, [607]584, [608]605; Leo XIII, [609]555, [610]610; Pius IX, [611]211, [612]213; Pius X, [613]610, [614]613; Pius XI, [615]616.

England, Church of, [616]548; orders of, [617]610.

Ephesus, Council of, [618]73.

Epiphanius, [619]33, [620]35.

Episcopate. See Bishops, Order.

Eucharist, [621]126, [622]129, [623]136, [624]350, [625]427, [626]495, [627]622; once yearly, 138; four times yearly or every month, [628]498. See Sacraments, Transubstantiation.

Eusebius of Caesarea, [629]29.

Eutyches, [630]62, [631]65, [632]67, [633]69.

ex cathedra, [634]270.

Evolution, [635]251, [636]613, [637]614, [638]615.

Exorcism, [639]492.

Extreme unction, [640]159, [641]169, [642]394, [643]414, [644]421, [645]502.

F.

Faith and the Faith, [646]113, [647]116, [648]242, [649]243, [650]253, [651]277, [652]417 sqq., 614, [653]615, [654]616, [655]621; the gift of God, [656]243, [657]244; alone not sufficient, [658]101, [659]112, [660]113, [661]114, [662]416, [663]418, [664]445; necessary to salvation, [665]410; and reason, [666]247, [667]254; the Christian, [668]245, [669]270, [670]496; the Catholic, [671]210, [672]211, [673]214, 225, [674]234, [675]244, [676]254, [677]420; Catholic and Apostolic, [678]439. See Justification.

Faithful, the, [679]167, [680]194, [681]212, [682]249.

Fasting, Fast Days, [683]167, [684]365, [685]370, [686]391, [687]441, [688]530, [689]531.

Fathers, the, [690]63, [691]78, [692]79, [693]80, [694]84, [695]153, [696]157, [697]159, [698]162, [699]171, 174, [700]181, [701]183, [702]184, [703]188, [704]194, [705]198, [706]269, etc., [707]566.

filioque, [708]350, [709]351, [710]532, [711]545.

Flesh, Resurrection of the, [712]14, [713]17, [714]20, [715]29, [716]32, [717]39, [718]46, [719]47, 48, [720]49, [721]50, [722]69; of the body, [723]48, [724]69, [725]396, [726]503.

Florence, Council of, [727]262, [728]267.

Forgiveness, [729]39, [730]47, [731]48, [732]50, [733]58, [734]59, [735]87, [736]98, [737]105, [738]169, [739]187. See Absolution, Power of the Keys, Priesthood.

Free Will, Liberty, [740]92, [741]111, [742]217, [743]307, [744]419, [745]576, [746]578, [747]582, [748]588, [749]589, [750]597.

Fundamental Articles, [751]623.

G.

Good Works, [752]96, [753]99, [754]100, [755]107, [756]112, [757]114, [758]115, [759]116, [760]117, 156, [761]168, [762]263, [763]275, [764]418, [765]445, [766]519 sqq., [767]547. See Justification.

Grace, prevenient, [768]92, [769]93, [770]110, [771]404; conferred, [772]120, [773]169, 192. See Sacrament.

Gregory, of Nazianzen, [774]288, [775]350, [776]487, etc.; Thaumaturgus, [777]24; the Great, [778]264; VII, 607; XVI, [779]584.

H.

Hades, [780]477, [781]589, [782]597.

Head of the Church, the pope, [783]260, [784]261; Christ, [785]363, [786]484, 485; "no mortal," [787]402, [788]404, [789]410, [790]411, [791]432, [792]443.

Hecker, [793]610.

Hell, [794]14, [795]15, [796]16, etc.; names of, [797]347, [798]477; fear of, [799]112.

Heresies, Heretics, [800]27, [801]77, [802]78, [803]195, [804]196, [805]423, [806]439; heretical pravity, [807]255; books, [808]369.

Holy Mother Church, [809]83, [810]138, [811]242, [812]498.

Holy Roman Church, [813]78, [814]267. See Church.

Holy Spirit, [815]6, [816]13, [817]15, [818]18, [819]20, [820]21, [821]23, [822]27, [823]29, [824]30, [825]31, [826]32, 39, [827]47, [828]61, [829]79, [830]84, [831]119, etc.; deity of, [832]23, [833]25, [834]27, [835]31, [836]33, [837]38, [838]57, [839]66 sqq., [840]211, [841]348 sqq., [842]461; spouse of Christ, [843]234, [844]250; charisms of, [845]352 sqq.; fruits of, [846]207, [847]358. See filioque.

homoousia, [848]60, [849]62, [850]72.

hyperdulia, [851]435 sq.

I.

Ignatius, [852]11.

Images, [853]201, [854]204, [855]435, [856]438, [857]527.

Immaculate Conception, [858]88, [859]115, [860]211, [861]408, [862]471, [863]549, [864]623. See Mary.

Immersion, time, [865]425, [866]491.

immortale Dei, [867]555 sq.

Incarnation, [868]12, [869]13, [870]15, [871]16, [872]18, [873]23, [874]26, [875]31, [876]33, [877]37, [878]57, 59, [879]60, [880]61, [881]62, [882]68, [883]86, [884]87, etc., [885]319, [886]408, [887]471, etc.

Indulgences, [888]205, [889]206, [890]209, [891]220, [892]433, [893]549.

Infallibility, [894]266, [895]269, [896]270, [897]593, [898]605, [899]613, [900]621, [901]623.

Infants, baptism of necessary to salvation, [902]86, [903]87, [904]174, 423, [905]424, [906]492. Augustine quoted on, [907]424.

Intention, [908]121.

Irenaeus, [909]12, [910]14, [911]448.

J.

James, bishop of Jerusalem, [912]413.

Jansenist bishops, excommunicated, [913]551.

Jeremiah I, [914]9, [915]607.

Jerusalem, creed of, [916]61; church of, [917]361, [918]362; synodical decrees, [919]401.

Justification, [920]89, [921]91, [922]94, [923]97, [924]110, [925]115, [926]275, [927]410, [928]418, etc.

K.

Keys, power of, [929]140, [930]142, [931]147, [932]151, [933]157, [934]164, [935]167, [936]169, [937]187, 260, [938]549, [939]564, [940]565.

L.

Lactantius on the Church, [941]625.

Lamentabili, [942]611, [943]614.

Last Judgment, [944]7, [945]15, [946]18, [947]20, [948]27, [949]38, [950]47, [951]69, [952]480.

Lateran Council, fourth, [953]151, [954]166.

latria, [955]131, [956]138, [957]430, [958]437, [959]438.

Leo III, [960]351.

Leo XIII, encyclical, [961]555-600; on Anglican orders, 608, [962]610, [963]619.

Liberties, [964]575, [965]587, [966]588, [967]592.

Lucian, [968]25.

Luther, Lutheranism, [969]374, [970]428, [971]611.

Lyons, Council of, [972]267.

M.

Magisterium of the Church, [973]236, [974]246, [975]254, [976]264, [977]618, [978]623, [979]624; of the Holy Spirit, [980]403.

Manning, Cardinal, [981]601.

Marriage, [982]193, [983]195, [984]196, [985]231, [986]293, [987]372, [988]393, [989]501, and the state, [990]231, [991]671.

Mary, [992]11; blessed, [993]115; virgin, [994]13, [995]15, [996]17, [997]18, [998]19, [999]23, [1000]26, 34, [1001]36, [1002]46, [1003]47, [1004]50, [1005]57, [1006]63; holy, [1007]39; semper virgo, [1008]36, [1009]320, [1010]366, [1011]408, [1012]471; conceived without labor, 408; Immaculate Conception, [1013]211; victor over heresies, [1014]625. See Mother of God.

Mass, [1015]176, sacrifice of, [1016]177, [1017]179, [1018]430, [1019]432; propitiatory, 179, [1020]185, [1021]385, [1022]430, [1023]496; for living and dead, [1024]180, [1025]199, [1026]208, [1027]429, [1028]433, [1029]550.

Materialism, [1030]227.

Matthew, XVI, [1031]18; [1032]78, [1033]258, [1034]607.

Mercier, Cardinal, [1035]616.

Merit, [1036]104, [1037]108, [1038]116, [1039]117. See Good Works.

Military service, [1040]221.

Miracles, [1041]19, [1042]244, [1043]253, [1044]455, [1045]483.

Mixed jurisdiction, [1046]579, [1047]586.

Modern progress, and the pope, [1048]216, [1049]233, [1050]589.

"Modernism," [1051]611, [1052]613, [1053]615.

Mogilas, Peter, [1054]275.

Monothelites, [1055]72.

Mopsvestia, Theodore of, [1056]5.

Mortal and venial sins, [1057]106, [1058]116, [1059]117, [1060]128, [1061]139, [1062]140, [1063]148, [1064]167, etc.

Mother of God, [1065]62, [1066]63, [1067]64, [1068]88, [1069]201, [1070]209, [1071]211, [1072]320, [1073]323, [1074]366, 408, [1075]435, [1076]436, [1077]472; of the divine Word, [1078]407, [1079]409, [1080]435; worship of, [1081]64, [1082]320, [1083]321, [1084]409, [1085]435.

Mysteries, [1086]377 sqq., [1087]490 sqq. See Sacraments.

Mystical body, [1088]235.

N.

Nathaniel, confession of, [1089]4.

Natural religion, [1090]215, [1091]227, [1092]240, [1093]252, [1094]447, [1095]561, [1096]574.

Nestorianism, [1097]62, [1098]65, [1099]67 sq.

Nicene Creed, [1100]35, [1101]57, [1102]78, [1103]79, [1104]132, [1105]202, [1106]207, [1107]279, [1108]280 sqq., 312 sqq., [1109]456 eqq. and the Holy Spirit, [1110]350.

Novatian, [1111]21, [1112]141.

O.

Oath of priests, [1113]207, [1114]210, [1115]229; against "Modernism," [1116]613.

Old Catholics, [1117]545; bishops of, excommunicated, [1118]551.

Order, [1119]42, [1120]186; seven orders, [1121]187; confers grace, [1122]188, [1123]191, 197; gives an indelible mark, [1124]192; annuls marriage, [1125]230; not conferred by the people, [1126]192, [1127]386, [1128]421, [1129]501. See Apostolic Succession; Sacraments.

ordines minores, [1130]188, [1131]386.

Original sin, [1132]83, [1133]85, [1134]90, [1135]301, [1136]304, [1137]375, [1138]407, [1139]419, [1140]425; washed away by baptism, [1141]85, [1142]87, [1143]308 sq., [1144]375, [1145]425.

Origen, [1146]21, [1147]345.

Orthodox Confession, [1148]213.

P.

Pantheism, [1149]213.

Particular Churches, [1150]206, [1151]222, [1152]259, [1153]261, [1154]360, [1155]365, [1156]485.

pascendi gregis, [1157]611, [1158]614

Patriarchs, [1159]364, [1160]366, [1161]369, [1162]490.

Pelagians, [1163]73, [1164]92, [1165]111.

Penance, [1166]105, [1167]113, [1168]116, [1169]140 sqq., [1170]390, [1171]421, [1172]500; second plank, [1173]163.

Perseverance of saints, [1174]103, [1175]114, [1176]115, [1177]116, [1178]269.

Peter, confession of, [1179]4; prince of the Apostles, [1180]209, [1181]257, 260, [1182]266, [1183]267; primacy, [1184]261; visible head of the Church Militant, [1185]260; Rock, [1186]259, [1187]260, [1188]261, [1189]607. See [1190]363; pillar of the faith and foundation of the Catholic Church, [1191]266; founder of the see of Rome, [1192]261; his successors, [1193]260 sqq., [1194]413. See cathedra Petri.

Philosophy, [1195]216, [1196]566, [1197]574, [1198]583.

Pius IV, [1199]210, [1200]608, [1201]613.

Pius V, [1202]607.

Pius IX, [1203]210, [1204]213, [1205]234, [1206]585.

Pius X, [1207]609, [1208]611; XI, [1209]612, [1210]616, [1211]626.

Polygamy, [1212]195.

Pope, Peter's successor, [1213]261, [1214]267, etc.; vicar of Christ, 209, [1215]262, [1216]267, [1217]620, etc.; authority, [1218]77, [1219]79, [1220]209, [1221]220, [1222]231, [1223]262, [1224]263, 265, [1225]266, [1226]269, [1227]292, [1228]294, [1229]597, [1230]599; Head of the Church, [1231]235, [1232]258, [1233]261, [1234]262, [1235]264, [1236]265, [1237]267, [1238]287, [1239]564, [1240]566, [1241]606. (See, [1242]363, [1243]410); father and teacher of all Christians, [1244]262, [1245]267; "supreme judge of the faithful," [1246]265; primacy of, [1247]258, [1248]260; over the "whole world," [1249]262; above oecumenical councils, [1250]265; announces no new doctrine, [1251]269; faith and salvation lost by denying his jurisdiction, [1252]263; anathema upon those denying his primacy or infallibility, [1253]259, [1254]262, [1255]266, [1256]271.

Popular rule condemned, [1257]577, [1258]581.

Prayer, [1259]369, [1260]506 sqq., [1261]622.

Predestination, [1262]103, [1263]113, [1264]114, [1265]305, [1266]307, [1267]310, [1268]403, [1269]426, [1270]464.

Priesthood, instituted by Christ, [1271]187; all Christians not of, 189, [1272]191; offers sacrifice, [1273]177, [1274]184, [1275]186; a hierarchy, [1276]189, [1277]192, [1278]387, [1279]490. See Order, [1280]191 sqq.

Protestantism, condemned, [1281]217, [1282]611, [1283]612, [1284]620, [1285]624, [1286]625, [1287]626.

Protestant Reformation, the cause of revolutions, etc., [1288]576.

Public schools, condemned, [1289]224, [1290]580.

Purgatory, [1291]117, [1292]198, [1293]199, [1294]209, [1295]345, [1296]432.

R.

Rationalism, [1297]215, [1298]597.

Reason and faith, [1299]214, [1300]215, [1301]217, [1302]247, [1303]253.

Reformation of manners, [1304]77.

Relics, [1305]200, [1306]209, [1307]435 sqq., [1308]527.

Religion, the first duty of, [1309]561; the Catholic Church defines "the true religion," [1310]219; it is easily understood; different forms of condemned, 232, [1311]562, [1312]587.

Reservation of the sacrament, [1313]132, [1314]138.

Reserved cases, [1315]153, [1316]168.

Rock, the, Peter, [1317]260, [1318]261, etc.; Christ, [1319]363.

Roman Church, [1320]610; primacy of, [1321]267. See under Church.

Rufinus, [1322]49, [1323]50.

Rule of Faith, [1324]13-19; of Truth, [1325]21.

Ryan and Millar, [1326]655.

S.

Sacraments, the seven instituted by Christ, [1327]119, [1328]207, [1329]374, 420, [1330]490; fixed in [1331]12th century, [1332]547; defined, [1333]118, [1334]374, [1335]490; necessary to salvation, [1336]120; contain and confer grace, [1337]120-122, [1338]375, [1339]490.

Sacrarium, [1340]132, [1341]138.

Saints, invocation and worship of, [1342]180, [1343]184, [1344]199, [1345]200, [1346]201, 211, [1347]409, [1348]436, [1349]438, [1350]622; apparitions of, [1351]486, [1352]551; activity on earth, [1353]487.

Salvation, wrought by the Incarnation, [1354]30, [1355]33, [1356]36, [1357]57, [1358]62; to those who believe in Christ, [1359]15; who believe "rightly," [1360]68, [1361]69; who are in the "true Church of Christ," [1362]217, [1363]605, [1364]625; who keep the "rule of Faith," [1365]266; to make known the chief end of the Church, [1366]565; by obedience to the pope, [1367]607, [1368]624.

Scriptures, the, [1369]15, [1370]18, [1371]21, [1372]22, [1373]27, [1374]28, [1375]34, [1376]59; defined, [1377]81, 238, [1378]241, [1379]435, [1380]451; from God, [1381]373, [1382]412; dictated by Christ or the Holy Spirit, [1383]80, [1384]241, [1385]242; and tradition, 80, [1386]241, [1387]244; in translation, [1388]80, [1389]546; interpretation of, [1390]83, [1391]207, [1392]242, [1393]402; reading of, [1394]82, [1395]434, [1396]454; anathema on those not receiving all their parts, [1397]253; and tradition, [1398]80, [1399]187, [1400]241, [1401]244, [1402]448. See Traditions.

Second Coming [1403]13, [1404]17, [1405]20, [1406]31, [1407]32, [1408]33, 57, [1409]60, [1410]337, [1411]479.

Seven orders, [1412]187, [1413]389.

Sirach, Book of quoted, [1414]285, [1415]302.

Sixtus IV, [1416]88.

Socialism, [1417]218.

Soul and body illustrates Church and State, [1418]568.

State and Church, the State from God, [1419]558; not exempt from the Church's jurisdiction, [1420]227; its first duty, [1421]562 sq.; different forms of government, [1422]559, [1423]581, [1424]598; popular government, [1425]577, [1426]581; state only well regulated with religion, [1427]574 sq., [1428]583; may not suppress religious orders or annul concordats, [1429]223, [1430]226; should acknowledge the Church, [1431]566 sq.; once did, [1432]561 sq., 578 sq.; with signal blessings, [1433]561 sq., [1434]578, [1435]579; proper interrelation, [1436]557 sqq.; the state and marriage, ecclesiastical property, courts and schools, [1437]220, [1438]225, [1439]231, [1440]578, [1441]580; the Church and insurrection, [1442]228, [1443]560; separation of Church and State, [1444]218, [1445]220, [1446]224, [1447]227, [1448]579, [1449]584, [1450]607.

sub utraque specie, [1451]130, [1452]171, [1453]173, [1454]174, [1455]208.

Suffrages, [1456]198, [1457]269, [1458]343, [1459]344, [1460]370, [1461]414, [1462]429, [1463]432, [1464]433, [1465]550.

Supererogation. See Good Works.

Swords, the two, [1466]606.

Syllabus of Errors, [1467]213, [1468]595, [1469]601.

T.

Temporal power, [1470]219, [1471]220, [1472]225, [1473]231, [1474]232, [1475]580, [1476]606.

Tertullian, [1477]16, [1478]413.

Theophylact, [1479]343.

thesaurus meritorum, [1480]547.

Thomas Aquinas, [1481]612.

Thomas, Confession of, [1482]4.

Tradition, [1483]14, [1484]15, [1485]82, [1486]448, [1487]449, [1488]450, [1489]548; Apostolic, [1490]160, 180, [1491]181, [1492]188, [1493]269, [1494]614, [1495]615, [1496]622; Apostolic and Ecclesiastical, [1497]207; of the Catholic Church, [1498]187; of the universal Church, [1499]194; unwritten, [1500]80, [1501]241, etc.

Transubstantiation, [1502]126, [1503]129, [1504]130, [1505]136, [1506]208, [1507]336, [1508]380, [1509]382, [1510]427, [1511]428, [1512]431, [1513]495, [1514]497, [1515]622.

Trent, Canons of, [1516]77; oecumenical synod of, [1517]79; curse upon repudiating, [1518]118; fathers of, [1519]236, etc.

Trinity, [1520]24, [1521]26, [1522]27, [1523]30, [1524]36, [1525]66, [1526]79, [1527]280, [1528]284, [1529]406, [1530]461, etc.

Tritheism, [1531]67.

U.

Unam sanctam, [1532]608.

United States, [1533]601.

Unity, Church, [1534]616 sqq., [1535]624.

V.

Vatican Decrees, [1536]234; Council, [1537]623.

Vows, [1538]124, [1539]226.

Vulgar tongue, and Bible, [1540]82, [1541]183, [1542]186, [1543]546, [1544]548.

Vulgate, authority of, [1545]82, [1546]241.

W.

Water and wine at the eucharist, [1547]182, [1548]186

Worship, [1549]233, [1550]365, [1551]581; different kinds, [1552]591; non-Catholic patiently borne with by states, [1553]581. See Adoration, Saints. __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References

Genesis

[1554]1:3 [1555]1:26 [1556]1:26 [1557]1:26 [1558]2:2 [1559]2:17 [1560]2:22 [1561]2:23 [1562]2:24 [1563]2:24 [1564]3:10 [1565]3:15 [1566]3:15 [1567]3:17 [1568]3:22 [1569]11:7 [1570]22:18 [1571]27 [1572]49:10

Exodus

[1573]14:15 [1574]20:1-17 [1575]20:2 [1576]20:3 [1577]21:17 [1578]30:25 [1579]33:20 [1580]36:1

Leviticus

[1581]19:32

Deuteronomy

[1582]4:35 [1583]4:39 [1584]5:6-21 [1585]6:4 [1586]6:4 [1587]6:5 [1588]6:14 [1589]18:18

2 Samuel

[1590]7:22 [1591]22:32

1 Kings

[1592]1:39 [1593]7:3 [1594]8:60

2 Kings

[1595]5:26 [1596]7:12 [1597]7:13 [1598]13:21

1 Chronicles

[1599]17:20 [1600]29:18

Job

[1601]19:25 [1602]38:6 [1603]38:7

Psalms

[1604]1:1 [1605]1:1 [1606]2:5 [1607]2:12 [1608]6:5 [1609]6:7 [1610]8:5 [1611]8:6 [1612]11:8 [1613]14:1 [1614]14:5 [1615]17:15 [1616]17:15 [1617]18:13 [1618]18:31 [1619]22:6 [1620]22:20 [1621]22:24 [1622]27:13 [1623]33:6 [1624]33:6 [1625]33:9 [1626]33:9 [1627]33:10 [1628]34:10 [1629]34:14 [1630]36:9 [1631]45:8 [1632]45:9 [1633]49:20 [1634]50:6 [1635]50:19 [1636]51:7 [1637]51:19 [1638]77:13 [1639]77:14 [1640]78:6 [1641]83:8 [1642]86:10 [1643]90:2 [1644]91:11 [1645]91:11 [1646]92:5 [1647]94:10 [1648]96:7 [1649]102:14 [1650]110:3 [1651]110:4 [1652]110:4 [1653]111:10 [1654]114:15 [1655]115:3 [1656]115:17 [1657]116:10 [1658]118:112 [1659]139:6-11 [1660]145:8 [1661]145:9

Proverbs

[1662]15:26 [1663]24:21

Ecclesiastes

[1664]1:27 [1665]4 [1666]12:7 [1667]18:22

Song of Solomon

[1668]6:3

Isaiah

[1669]6:3 [1670]6:3 [1671]7:9 [1672]7:14 [1673]7:14 [1674]7:14 [1675]9:6 [1676]11:2 [1677]11:2 [1678]11:2 [1679]11:10 [1680]11:12 [1681]14:14 [1682]24:14 [1683]33:18 [1684]38:15 [1685]38:15 [1686]43:10-12 [1687]44:6 [1688]44:7 [1689]44:8 [1690]45:22 [1691]46:5 [1692]53 [1693]53:4 [1694]53:5 [1695]59:21 [1696]60:19 [1697]61:1 [1698]64:6

Jeremiah

[1699]1:9 [1700]3:15 [1701]17:5 [1702]35:18 [1703]35:19

Lamentations

[1704]1:12 [1705]4:4 [1706]5:21

Ezekiel

[1707]18:30 [1708]18:31 [1709]33:19

Daniel

[1710]1:17 [1711]2:22 [1712]3 [1713]9 [1714]9:24

Joel

[1715]2:27

Amos

[1716]3:6

Jonah

[1717]1:17

Zechariah

[1718]1:3 [1719]3:1 [1720]9:9 [1721]12:1 [1722]14:9

Malachi

[1723]1:11 [1724]3:1 [1725]4:5

Matthew

[1726]1:20 [1727]1:21 [1728]1:22 [1729]1:23 [1730]1:23 [1731]2:2 [1732]2:4-6 [1733]2:5 [1734]2:11 [1735]2:13 [1736]3:2 [1737]3:17 [1738]3:18 [1739]4:2 [1740]4:2 [1741]4:4 [1742]5 [1743]5:3-12 [1744]5:16 [1745]5:22 [1746]5:23 [1747]5:24 [1748]5:28 [1749]5:29 [1750]5:29 [1751]5:30 [1752]5:34 [1753]5:37 [1754]6:5 [1755]6:6 [1756]6:7 [1757]6:9-13 [1758]6:14 [1759]6:15 [1760]6:26 [1761]6:32 [1762]6:34 [1763]7:1 [1764]7:21 [1765]8:11 [1766]8:21 [1767]10:22 [1768]10:28 [1769]10:29 [1770]10:31 [1771]10:33 [1772]10:37 [1773]10:42 [1774]11:23 [1775]11:25 [1776]11:26 [1777]11:27 [1778]11:30 [1779]12:34 [1780]12:36 [1781]12:36 [1782]12:39 [1783]13:43 [1784]14:33 [1785]15 [1786]15 [1787]15:8 [1788]15:8 [1789]15:9 [1790]15:19 [1791]16:15 [1792]16:16 [1793]16:16 [1794]16:16 [1795]16:16-19 [1796]16:18 [1797]16:18 [1798]16:18 [1799]16:18 [1800]16:18 [1801]16:18 [1802]16:18 [1803]16:18 [1804]16:19 [1805]16:19 [1806]16:19 [1807]16:19 [1808]16:24 [1809]16:26 [1810]16:27 [1811]18:6 [1812]18:9 [1813]18:10 [1814]18:15 [1815]18:17 [1816]18:17 [1817]18:17 [1818]18:17 [1819]18:17 [1820]18:18 [1821]18:18 [1822]18:18 [1823]18:20 [1824]19:6 [1825]19:6 [1826]19:11 [1827]19:12 [1828]19:17 [1829]19:17 [1830]19:17 [1831]19:21 [1832]19:21 [1833]22:11 [1834]22:12 [1835]22:21 [1836]22:21 [1837]22:21 [1838]22:30 [1839]22:31 [1840]22:36-40 [1841]23:15 [1842]23:26 [1843]23:33 [1844]24 [1845]24:13 [1846]24:14 [1847]24:21 [1848]24:27 [1849]24:36 [1850]25:13 [1851]25:30 [1852]25:31 [1853]25:31 [1854]25:34 [1855]25:41 [1856]25:41 [1857]25:41 [1858]25:41 [1859]25:46 [1860]26:26 [1861]26:27 [1862]26:28 [1863]26:39 [1864]26:52 [1865]26:63 [1866]27:29 [1867]27:52 [1868]27:53 [1869]27:67 [1870]28:2 [1871]28:5 [1872]28:5-7 [1873]28:10 [1874]28:11 [1875]28:18-20 [1876]28:18-20 [1877]28:19 [1878]28:19 [1879]28:19 [1880]28:19 [1881]28:19 [1882]28:19 [1883]28:19 [1884]28:19 [1885]28:20 [1886]28:20 [1887]28:20 [1888]28:20

Mark

[1889]1:4 [1890]1:5 [1891]1:5 [1892]1:14 [1893]1:15 [1894]1:15 [1895]1:26 [1896]4:29 [1897]6:13 [1898]6:13 [1899]8:34 [1900]9:7 [1901]9:43 [1902]9:44 [1903]9:45 [1904]9:47 [1905]9:47 [1906]9:48 [1907]12:29 [1908]14:21 [1909]15:34 [1910]16:15 [1911]16:15 [1912]16:16 [1913]16:17 [1914]16:18 [1915]16:20

Luke

[1916]1:4 [1917]1:32 [1918]1:32 [1919]1:33 [1920]1:34 [1921]1:35 [1922]1:37 [1923]1:37 [1924]1:38 [1925]1:41 [1926]1:43 [1927]1:43 [1928]1:43 [1929]1:43 [1930]1:49 [1931]2 [1932]2:40 [1933]2:51 [1934]4:21 [1935]6:46 [1936]7:47 [1937]8:54 [1938]10:15 [1939]11:13 [1940]12:4 [1941]12:5 [1942]12:5 [1943]12:47 [1944]12:47 [1945]13:5 [1946]15:22 [1947]16:22 [1948]16:22 [1949]16:23 [1950]17:10 [1951]17:20 [1952]17:21 [1953]18:1 [1954]19:8 [1955]22:19 [1956]22:19 [1957]22:19 [1958]22:32 [1959]22:32 [1960]22:32 [1961]22:32 [1962]22:41 [1963]23:43 [1964]23:43 [1965]23:43 [1966]23:43 [1967]23:46 [1968]24:7 [1969]24:25 [1970]24:26 [1971]24:44 [1972]24:45 [1973]24:47

John

[1974]1:1 [1975]1:1 [1976]1:1 [1977]1:3 [1978]1:3 [1979]1:10 [1980]1:10 [1981]1:12 [1982]1:12 [1983]1:12 [1984]1:12 [1985]1:13 [1986]1:14 [1987]1:14 [1988]1:14 [1989]1:14 [1990]1:14 [1991]1:16 [1992]1:17 [1993]1:17 [1994]1:18 [1995]1:18 [1996]1:18 [1997]1:18 [1998]1:18 [1999]1:29 [2000]1:29 [2001]1:42 [2002]1:50 [2003]3:5 [2004]3:5 [2005]3:5 [2006]3:5 [2007]3:5 [2008]3:5 [2009]3:5 [2010]3:13 [2011]3:13 [2012]4:13 [2013]4:14 [2014]4:24 [2015]5:14 [2016]5:28 [2017]5:28 [2018]5:29 [2019]5:36 [2020]6:38 [2021]6:38 [2022]6:48-50 [2023]6:51 [2024]6:53 [2025]6:53 [2026]6:54 [2027]6:54 [2028]6:55 [2029]6:56 [2030]6:56 [2031]6:58 [2032]6:58 [2033]6:58 [2034]6:68 [2035]8:11 [2036]8:12 [2037]8:32 [2038]8:32 [2039]8:34 [2040]8:34 [2041]8:44 [2042]8:44 [2043]10:1 [2044]10:10 [2045]10:10 [2046]10:10 [2047]10:16 [2048]10:16 [2049]10:17 [2050]10:18 [2051]10:18 [2052]10:30 [2053]11:27 [2054]12:26 [2055]13:17 [2056]13:35 [2057]14:2 [2058]14:13 [2059]14:15 [2060]14:16 [2061]14:21 [2062]14:23 [2063]14:23 [2064]14:26 [2065]15:13 [2066]15:13 [2067]15:26 [2068]15:26 [2069]15:26 [2070]15:26 [2071]15:26 [2072]16:7 [2073]16:13 [2074]16:14 [2075]17:1 [2076]17:3 [2077]17:5 [2078]17:8 [2079]17:17 [2080]17:19 [2081]17:21 [2082]17:21 [2083]17:21 [2084]17:26 [2085]19:9 [2086]19:34 [2087]19:34 [2088]20:21 [2089]20:21 [2090]20:22 [2091]20:22 [2092]20:22 [2093]20:22 [2094]20:23 [2095]20:23 [2096]20:23 [2097]20:23 [2098]20:23 [2099]20:23 [2100]20:23 [2101]20:23 [2102]20:28 [2103]20:29 [2104]20:29 [2105]20:31 [2106]21:15-17 [2107]21:15-17 [2108]21:15-17 [2109]21:15-17 [2110]21:16 [2111]21:16 [2112]21:17 [2113]21:17

Acts

[2114]1:3 [2115]1:8 [2116]1:11 [2117]1:11 [2118]2:27 [2119]2:27 [2120]2:27 [2121]2:31 [2122]2:31 [2123]2:38 [2124]2:38 [2125]2:38 [2126]2:38 [2127]4:2 [2128]4:19 [2129]5 [2130]5:3 [2131]5:3 [2132]5:4 [2133]5:19 [2134]5:29 [2135]5:29 [2136]8:14 [2137]8:16 [2138]8:17 [2139]8:17 [2140]8:37 [2141]10:21 [2142]10:43 [2143]11:2 [2144]11:17 [2145]11:22 [2146]11:29 [2147]12:8 [2148]12:11 [2149]13:2 [2150]13:3 [2151]13:3 [2152]15 [2153]15:2 [2154]15:22 [2155]15:28 [2156]15:28 [2157]16:4 [2158]16:31 [2159]17:25 [2160]17:26-28 [2161]18:25 [2162]19:4 [2163]19:12 [2164]19:18 [2165]20:7 [2166]20:27 [2167]20:28 [2168]20:28 [2169]20:28 [2170]20:28 [2171]20:28 [2172]20:28

Romans

[2173]1:19 [2174]1:20 [2175]1:20 [2176]2:4 [2177]2:6 [2178]2:6 [2179]2:11 [2180]2:15 [2181]3:2 [2182]3:4 [2183]3:22-25 [2184]3:24 [2185]3:25 [2186]5:2 [2187]5:5 [2188]5:5 [2189]5:8 [2190]5:12 [2191]5:12 [2192]5:12 [2193]5:12 [2194]5:17 [2195]6:3 [2196]6:4 [2197]6:12 [2198]6:13 [2199]6:17 [2200]6:18 [2201]6:19 [2202]6:20 [2203]6:23 [2204]7:8 [2205]8:1 [2206]8:1-4 [2207]8:12 [2208]8:13 [2209]8:15 [2210]8:16 [2211]8:17 [2212]8:17 [2213]8:17 [2214]8:21 [2215]8:23 [2216]8:29 [2217]8:29 [2218]9:30 [2219]10:3 [2220]10:9 [2221]10:10 [2222]10:10 [2223]10:10 [2224]10:15 [2225]10:17 [2226]11:6 [2227]11:33 [2228]11:36 [2229]12:1 [2230]12:6 [2231]12:18 [2232]13:1 [2233]13:1 [2234]13:1 [2235]13:1 [2236]13:1 [2237]13:1 [2238]13:2 [2239]13:2 [2240]13:2 [2241]13:3 [2242]13:3 [2243]13:5 [2244]13:7 [2245]14:4 [2246]14:17 [2247]14:17 [2248]16:18 [2249]16:26

1 Corinthians

[2250]1:10 [2251]1:18 [2252]1:19 [2253]1:30 [2254]2:7 [2255]2:7-9 [2256]2:8 [2257]2:9 [2258]2:9 [2259]2:10 [2260]2:11 [2261]2:15 [2262]3:2 [2263]3:6 [2264]3:10 [2265]3:11 [2266]3:16 [2267]3:17 [2268]3:17 [2269]4:1 [2270]4:1 [2271]4:1 [2272]4:1 [2273]4:3 [2274]4:4 [2275]4:5 [2276]4:5 [2277]4:6 [2278]4:15 [2279]5:12 [2280]5:13 [2281]5:28 [2282]6:2 [2283]6:9 [2284]6:9 [2285]6:10 [2286]6:11 [2287]6:15 [2288]6:18 [2289]6:19 [2290]6:20 [2291]7:2 [2292]7:8 [2293]7:9 [2294]7:32 [2295]7:33 [2296]7:38 [2297]8:4 [2298]8:4 [2299]8:5 [2300]8:6 [2301]8:6 [2302]9:13 [2303]9:24 [2304]9:26 [2305]9:27 [2306]10:12 [2307]10:13 [2308]10:17 [2309]10:17 [2310]10:20 [2311]11:2 [2312]11:22 [2313]11:26 [2314]11:26 [2315]11:26 [2316]11:26 [2317]11:26 [2318]11:28 [2319]11:29 [2320]11:29 [2321]11:34 [2322]12:2 [2323]12:4 [2324]12:12 [2325]13 [2326]13:12 [2327]13:12 [2328]13:13 [2329]15:3 [2330]15:3 [2331]15:3 [2332]15:4 [2333]15:6 [2334]15:28 [2335]15:29 [2336]15:36 [2337]15:41 [2338]15:42 [2339]15:43 [2340]15:44 [2341]15:49 [2342]15:50 [2343]15:51 [2344]15:51 [2345]15:52 [2346]15:52 [2347]15:53 [2348]15:55 [2349]15:55 [2350]15:58 [2351]16:13

III. THE LONGER CATECHISM OF THE ORTHODOX, CATHOLIC, EASTERN CHURCH. (part 6)

2 Corinthians

[2352]1:3 [2353]1:5 [2354]1:12 [2355]1:21 [2356]1:21 [2357]1:22 [2358]2:6 [2359]3:5 [2360]4:13 [2361]4:16 [2362]4:17 [2363]5:7 [2364]5:7 [2365]5:10 [2366]5:15 [2367]7:1 [2368]7:10 [2369]7:10 [2370]7:10 [2371]10:5 [2372]10:6 [2373]10:6 [2374]11:2 [2375]12:2 [2376]12:4 [2377]13:10 [2378]13:10 [2379]13:13 [2380]50

Galatians

[2381]1:10 [2382]2:19 [2383]2:20 [2384]3:3 [2385]3:9 [2386]3:10 [2387]3:13 [2388]3:19 [2389]3:20 [2390]3:23 [2391]3:27 [2392]3:27 [2393]4:4 [2394]5:3 [2395]5:4 [2396]5:5 [2397]5:6 [2398]5:6 [2399]5:6 [2400]5:22 [2401]5:24 [2402]6:1 [2403]6:14

Ephesians

[2404]1:4 [2405]1:5 [2406]1:7 [2407]1:7 [2408]1:13 [2409]1:14 [2410]1:18 [2411]1:22 [2412]1:22 [2413]1:23 [2414]2:2 [2415]2:3 [2416]2:3 [2417]2:4 [2418]2:8 [2419]2:9 [2420]2:19 [2421]2:19 [2422]2:20 [2423]2:20 [2424]3:16 [2425]3:17 [2426]3:20 [2427]3:21 [2428]3:21 [2429]4:3 [2430]4:3 [2431]4:4-6 [2432]4:5 [2433]4:6 [2434]4:8 [2435]4:9 [2436]4:9 [2437]4:10 [2438]4:11 [2439]4:12 [2440]4:14 [2441]4:16 [2442]4:22 [2443]4:23 [2444]4:24 [2445]4:24 [2446]4:25 [2447]4:30 [2448]5:2 [2449]5:3 [2450]5:22 [2451]5:23 [2452]5:23 [2453]5:23 [2454]5:25 [2455]5:25 [2456]5:25-27 [2457]5:27 [2458]5:29 [2459]5:30 [2460]5:30 [2461]5:31 [2462]5:32 [2463]5:32 [2464]6:4 [2465]6:5 [2466]6:6 [2467]6:11 [2468]6:12 [2469]6:12 [2470]6:14 [2471]6:16 [2472]6:17 [2473]6:18 [2474]9 [2475]39 [2476]138 [2477]138

Philippians

[2478]1:6 [2479]1:23 [2480]1:23 [2481]2:10 [2482]2:12 [2483]2:13 [2484]3:10 [2485]3:19

Colossians

[2486]1:5 [2487]1:6 [2488]1:12-14 [2489]1:13 [2490]1:16 [2491]1:17 [2492]1:18 [2493]1:20 [2494]1:22 [2495]1:26 [2496]1:27 [2497]2:8 [2498]2:11 [2499]2:12 [2500]2:14 [2501]2:15 [2502]3:5 [2503]3:5 [2504]3:11 [2505]4:1

1 Thessalonians

[2506]2:13 [2507]5:12 [2508]5:17

2 Thessalonians

[2509]2:8 [2510]2:10 [2511]2:15 [2512]2:15 [2513]2:15

1 Timothy

[2514]1:1 [2515]1:19 [2516]2:1 [2517]2:4 [2518]2:5 [2519]2:5 [2520]2:5 [2521]2:5 [2522]2:5 [2523]2:5 [2524]2:6 [2525]2:6 [2526]3:9 [2527]3:15 [2528]3:15 [2529]3:15 [2530]3:15 [2531]3:16 [2532]4:8 [2533]4:14 [2534]5:1 [2535]5:2 [2536]5:17 [2537]5:22 [2538]5:22 [2539]6:12 [2540]6:15 [2541]6:16 [2542]6:16 [2543]6:20

2 Timothy

[2544]1:6 [2545]1:7 [2546]1:13 [2547]1:14 [2548]2:5 [2549]2:7 [2550]2:13 [2551]2:19 [2552]3:5 [2553]4:1 [2554]4:8 [2555]4:8

Titus

[2556]1:5 [2557]1:10 [2558]1:11 [2559]2:12 [2560]3:4-6 [2561]3:5 [2562]3:7 [2563]3:10 [2564]3:10

Hebrews

[2565]1:1 [2566]1:1 [2567]1:2 [2568]1:2 [2569]1:3 [2570]1:11 [2571]2:14 [2572]2:14 [2573]2:15 [2574]3:1 [2575]4 [2576]4:6 [2577]4:13 [2578]5:8 [2579]5:9 [2580]5:10 [2581]5:10 [2582]5:12 [2583]5:14 [2584]6:1 [2585]6:1 [2586]6:2 [2587]6:2 [2588]6:10 [2589]6:16 [2590]6:17 [2591]6:18 [2592]7:11 [2593]7:12 [2594]7:18 [2595]7:27 [2596]8:1 [2597]9:11 [2598]9:11 [2599]9:12 [2600]9:12 [2601]9:12 [2602]9:12 [2603]9:14 [2604]9:24 [2605]9:24 [2606]9:28 [2607]9:2528 [2608]10:10 [2609]10:18 [2610]10:23 [2611]10:29 [2612]10:35 [2613]11 [2614]11:1 [2615]11:1 [2616]11:6 [2617]11:6 [2618]11:6 [2619]11:6 [2620]11:6 [2621]11:6 [2622]11:6 [2623]11:26 [2624]11:27 [2625]12:2 [2626]12:22-24 [2627]13:4 [2628]13:17

James

[2629]1:6 [2630]1:14 [2631]1:15 [2632]1:17 [2633]1:26 [2634]2:14 [2635]2:20 [2636]2:20 [2637]2:24 [2638]2:24 [2639]2:26 [2640]2:26 [2641]3:2 [2642]3:6 [2643]3:17 [2644]5:14 [2645]5:14 [2646]5:14 [2647]5:15 [2648]5:16 [2649]5:16 [2650]5:20

1 Peter

[2651]1:3 [2652]1:8 [2653]1:12 [2654]1:13 [2655]1:18 [2656]1:23 [2657]2:5 [2658]2:9 [2659]2:16 [2660]2:16 [2661]2:17 [2662]2:18 [2663]3:10 [2664]3:18 [2665]3:18 [2666]3:19 [2667]3:19 [2668]4:6 [2669]5:2 [2670]5:3 [2671]5:4 [2672]5:8 [2673]5:8

2 Peter

[2674]1:10 [2675]1:19 [2676]1:19 [2677]1:21 [2678]1:21 [2679]2:20 [2680]3:7 [2681]3:9 [2682]3:10 [2683]3:13

1 John

[2684]1:5 [2685]2:2 [2686]2:20 [2687]2:27 [2688]3:2 [2689]3:4 [2690]3:8 [2691]3:14 [2692]3:15 [2693]3:18 [2694]3:20 [2695]4:2 [2696]4:18 [2697]5:3 [2698]5:3 [2699]5:7 [2700]5:7 [2701]5:7 [2702]5:19 [2703]5:20

2 John

[2704]1:9 [2705]1:10 [2706]1:10

Jude

[2707]1:3 [2708]1:6 [2709]1:6

Revelation

[2710]1:8 [2711]1:18 [2712]1:18 [2713]2:5 [2714]2:23 [2715]4:5 [2716]4:8 [2717]5:9 [2718]6:8 [2719]8:3 [2720]8:4 [2721]17:15 [2722]20:13 [2723]20:14 [2724]20:14 [2725]20:15 [2726]21:14 [2727]22:11

Wisdom of Solomon

[2728]3:1 [2729]6:7 [2730]6:7 [2731]8:1

2 Maccabees

[2732]12:43 [2733]12:43 [2734]12:44

Sirach

[2735]3:9 [2736]3:20 [2737]15:11 [2738]15:20 [2739]23:29 [2740]42:19 [2741]42:20 __________________________________________________________________

Index of Citations

* [2742]Espositio Symboli Apostolici * [2743]Ante-Nicene Christian Library * [2744]Ausführlicher christlicher Katechismus der orthodox-katholischen orientalischen Kirche * [2745]Bibliothek der Symbole * [2746]Bibliothek der Symbols und Glaubensregeln * [2747]Church History * [2748]Church and State * [2749]Conciliengeschichte * [2750]De Civitate Dei * [2751]De Fide et Symbolo * [2752]De Genesi ad literam * [2753]De Synodis s. de Fide Orientalium * [2754]Die Festbriefe des heil. Athanasius * [2755]Documents on Christian Unity * [2756]Enchiridion * [2757]Enchiridion de Fide * [2758]Epistola dogmatica * [2759]Expositio Symboli * [2760]Fresh Revision of the English New Testament * [2761]Harmonia Symbolica * [2762]History of the Creeds * [2763]Life of Cardinal Mercier * [2764]Literary History of the Nicene and Apostles' Creeds * [2765]Marcellus von Ancyra * [2766]Monumenta Fidei Ecclesiæ Orientalis * [2767]Patrologia Græca * [2768]Quellen zur Geschichte des Taufsymbols * [2769]Quellen zur Geschichte des Taufsymbols and der Glaubensregel * [2770]Spe et Caritate * [2771]The Canons and Decrees of the Sacred and OEcumenical Council of Trent * [2772]Theologie des A. Test. * [2773]Tractates in Symbolum Apostolorum * [2774]Two Dissertations __________________________________________________________________

Index of Names

* [2775]Caspari * [2776]Hahn * [2777]Heurtley * [2778]Hort * [2779]Lumby * [2780]Swainson __________________________________________________________________

Index of Greek Words and Phrases

* [2781]agape * [2782]agathen suneidesin; hen tines aposamenoi peri ten pistin enauagesan; kai allachou (a. Tim. g. th.); echontes to musterion tes pisteos en kathara suneidesei. * [2783]adiairetos * [2784]adiairetos, achoristos * [2785]akathiston * [2786]akataleptos * [2787]alethos anelabe soma; ho Logos * [2788]alethos ediochthe epi Pontiou Pilatou, * [2789]alethos [de, kai ou dokesei] estaurothe kai apethanen ... * [2790]alethine latreia he prepei mone te theia phusei * [2791]alethinos; kai he amoluntos Parthenos theotokos egnorizeto; kathos he Elisabet eipe (Louk. a. mg' ) pros auten; kai pothen moi touto, hina elthe he meter tou Kuriou mou pros me? Akomi einai anankaion kai touto na exeuromen, pos oute he theotes allaxen eis ten anthropoteta, mete he anthropotes eis ten theoteta; ma katha mia phusis emeine teleia, eis mian hupostasin, me hola ta idiomata tes; exo apo ten hamartian, hoson pros ten anthropoteta. * [2792]alla dikaiosune kai eirene kai chara en Pneumati hagio. * [2793]alla kai sunchorein dunamenon.' Apo ten didaskalian loipon tes hagias Graphes kai tou Patros toutou ten exegesin touto ekbazomen, pos prepei pantos na parakaloumen dia tous kekoimemenous, kai na prospheromen thusias anaimaktous, didontes eleemosunas; epeide ekeinoi den emporousi ta toiauta na kamousin dia tous heautous tous. * [2794]alla teleios enanthropesanta, * [2795]anabanta es tous ouranous * [2796]anabanta eis tous ouranous, kai kathemenon en dexia tou patros, * [2797]anastanta * [2798]anastanta te trite hemera, * [2799]anastaseos te nekron, * [2800]anatrope * [2801]anelephthe en doxe * [2802]anelephthe pros ton Patera; * [2803]anexaleipton, hosper kai he hierosune. Kathos gar adunaton, ton auton dis ierosunes tuchein tes autes; houtos adunaton anabaptisthenai ton hapax horthos baptisthenta, kan kai muriais sumbebeken auton hupopesein hamartiais, e kai aute exomomosei tes pisteos. Thelon gar epistrepsai pros kurion analambanei ten hen apolesen huiothesian dia tou musteriou tes metanoias. * [2804]apo panton homou ton hagion episkopon * [2805]apo tou patros * [2806]apathous tes theotetos menouses * [2807]aperigrapton, gnosten panton, ton te krupton kai phaneron. Kai dia na to eipo suntomos, exo ap' ekeina ta prosopika idiomata, hopou eipamen, to agenneton, e to Pater, kai aitian einai; to genneton, e to Huios, kai logos sesarkomenos, to ekporeuton e Pneuma hagion; ho, ti pragma legetai peri Theou, hola einai idiomata tes theias ousias koina homoios kai ton trion prosopon choris tinos diaphoras. * [2808]apologia * [2809]arche * [2810]archai * [2811]aspasmos kai timetike proskunesis * [2812]asunchutos * [2813]asunchutos, atreptos * [2814]atreptos * [2815]aphtharsian kai doxan aionian * [2816]achoristos * [2817]hagian ekklesian * [2818]hagian ekklesian, * [2819]hagiotes hagiasmou choregos * [2820]hamartematos; dia tes trites kataduseos eis to hudor, legontos tou hiereos ta logia touta; eis to onoma tou Patros, amen; kai tou Huiou, amen; kai tou hagiou Pneumatos, amen. (Ho anadochos opheilei propherein to amen.) Kai meta ten anagennesin touten ex hudatos kai Pneumatos ginetai he diallage tou anthropou me ton Theon, kai sunchoreitai he eisodos eis ten basileian ton ouranon, kata ta logia tou Soteros hemon (Ioan. t'. e.), legontos; ean me tis gennethe ex hudatos kai Pneumatos, ou dunatai eiselthein eis ten basileian tou Theou. Touto to musterion mian phoran lambanomenon den didetai deuteron; monon ekeinos hopou baptizei na pisteue orthodoxos hena Theon trisupostaton, kai na eipen akribos kai aparallaktos ta prorrhethenta logia; eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos amen, kata ten gnomen tes katholikes kai orthodoxou ekklesias. * [2821]akros agathou Theou phuseos kai energeias exesteke * [2822]aktiston, * [2823]alle musteriodes. Tes pneumatikes hierosunes holoi hoi christianoi hoi horthodoxoi metechousin, kathos (a. Petr. b'. th'.) didaskei Petros ho Apostolos, legon; humeis de genos eklekton, basileion hierateuma, ethnos hagion, laos eis peripoiesin; kai ho Ioannes eis ten Apokalupsin (keph. e. th'.); esphages kai hegorasas to Theo hemas en to haimati sou ek pases phules kai glosses kai laou kai ethnous; kai epoiesas hemas to Theo hemon basileis kai hiereis. Kai kata ten toiauten hierosunen ginontai kai prosphorai toiautai; egoun proseuchai, eucharistiai, nekroseis tou somatos, paradoseis eis marturion dia ton Christon, kai alla homoia; pros ta hopoia parakinontas legei (a. Petr. b'. e.) ho Apostolos Petros; kai autoi hos lithoi zontes oikodomeisthe, oikos pneumatikos, hierateuma hagion, anenenkai pneumatikas thusias euprosdektous to Theo dia Iesou Christou; kai (Rhom. ib'. a.) ho Paulos; parakalo oun humas, adelphoi, dia ton oiktirmon tou Theou, parastesai ta somata humon thusian zosan, hagian, euareston to Theo, ten logiken latreian humon. * [2824]ametros * [2825]apeiros * [2826]aphesin amartion * [2827]aphesin hamartion, * [2828]hagion ekporeuetai ek monou tou Patros, hos peges kai arches tes theotetos ; dia to hopoion ho autos Soter mas didaskei (Ioan. ie. ks'.) legon ; hotan elthe ho Parakletos, hon ego pempso umin para tou Patros, to Pneuma tes aletheias, ho para tou Patros ekporeuetai. Ten didaskalian tauten ten ermeneuei ho hieros Athanasios eis to sumbolon tou; to Pneuma to hagion apo tou Patros, ou pepoiemenon, oute dedemiourgemenon, oute gegennemenon; all' ekporeuton. Ho Theos (ho autos Athanas. en tais hierais erotesesi. d'.) kai Pater, autos monos estin aitios tois dusi kai agennetos; ho de Huios ek monou tou Patros aitiatos, kai gennetos; kai auto to Pneuma ek monou tou Patros aitiaton kai ekporeuton, dia de tou Huiou en to kosmo apostellomenon. Kai ho theologos Gregorios (log. e. peri theologias) houto phesi; to Pneuma to hagion, ho para tou Patros ekporeuetai, ho kath' hoson men ekeithen ekporeuetai, ou ktisma ; kath' hoson de ou genneton, ouch Huios ; kath' hoson de agennetou kai gennetou meson, Theos. Peri toutou eiretai platuteron eis to proton arthron ; phthanei loipon tora na kratoumen bebaion kai na pisteuomen ekeino, hopou ho Christos mas edidaxe, kai he anatolike ekklesia he katholike kai orthodoxos pisteuei, kai homologesen eis ten deuteran oikoumeniken sunodon * [2829]hagion pneuma * [2830]Ak. Pos hoi poneroi angeloi eplasthekasin apo ton Theon kaloi, diati ho, ti epoiesen ho Theos, kalon to epoiese. Ma ekeinoi me ten idian tous thelesin egenekasi kakoi, kathos martura ho Kurios hemon, dia ton archonta tous legon (Ioan. e. md'.); ekeinos anthropoktonos en ap' arches; kai en te aletheia ouch hesteken, hoti ouk estin aletheia en auto; hotan lale to pseudos, ek ton idion lalei, hoti pseustes esti, kai ho pater autou. Toutoi einai hoi archegoi pases ponerias, blasphemoi tes theias megaleiotetos, apateones ton anthropinon psuchon, kai autoi, kai ta organa ton. Kath * [2831]Alla kai to ten theian thelesin aitian einai ton katakrinomenon houtos haplos kai anaitios, poian ouk echei manian; poian ouk epipherei kata tou theou sukophantian; kai poian eis to hupsos ou lalei adikian kai blasphemian; Apeiraston men gar kakon to theion kai panton ex isou ethelon soterian, hos me echouses choran tes prosopolepsias par auto oidamen, kai tois bebelois genomenois skeuesi dia mochtheran auton proairesin kai ametanoeton kardian, hos dikaion, parachorein ten katakrisin homologoumen. Kolaseos d' aioniou, omotetos te kai asplanchnias kai misanthropias * [2832]Alla kalos legetai tini ton pateron, ou rhadion, hairetikon andra suneton heurein. Katalipontes gar houtoi ten ekklesian, enkateleiphthesan hupo tou hagiou pneumatos kai ouk emeinen en autois sunesis oute phos alla skotos kai porosis. Ei gar me toiauta peponthasin, ouk an * [2833]Alla peri men touton hapanton eiretai platuteron kai saphesteron te orthodoxo legomene tes anatolikes ekklesias homologia; Georgio Chio to Koresio en tois peri musterion kai proorismou kai charitos kai tou eph' hemin, kai presbeias kai proskuneseos hagion kai proskuneseos eikonon, kai en te ponetheise auto antirrhesei kata tes en Phlandria pote ton hairetikon athemitou sunodou kai en allois pollois; Gabriel Peloponnesio to metropolite Philadelphias kai Gre * [2834]Alusiteles de kai to; adunaton te ekklesia bromaton tinon apochas kai nesteias diatattein aneu bias kai turannidos. He gar ekklesia pros nekrosin tes sarkos kai holos ton pathon, mala kalos poiousa, diatattei epimelos ten proseuchen kai ten nesteian, hes erastai kai tupoi gegonasi hoi hagioi pantes, di on--te anothen chariti kathairomenos ho antidikos hemin diabolos sun tois strateumasi kai tais dunamesi autou--rhadios teleioutai ho prokeimenos tois eusebesi dromos. Tauta oun skeptomene he aspilos hapantachou ekklesia ou biazei oude turannei; alla parakalei, nouthetei, didaskei ta tes graphes kai peithei te dunamei tou pneumatos. * [2835]Anamesa eis ta eiremena epethumoun na ematha peri tes psuches tou * [2836]Apo touto to arthron tes pisteos ti allo manthanomen peri Theou kai ton ktismaton? * [2837]Apokrisis Pistin orthen kai erga kala. Diati hopoios ta duo tauta kratei, einai kalos christianos, kai echei bebaian elpida tes aioniou soterias; marturouses tes hagias Graphes (Iak. b'. kd'.); horate, hoti ex ergon dikaioutai anthropos, kai ouk ek pisteos monon; kai ho logos katoteron (stich. ks'.); hosper gar to soma choris pneumatos nekron estin, houto kai he pistis choris ton ergon nekra esti; kai allachou ho Paulos ho theios legei to auto (a. Tim. a. ith'.); echon pistin kai * [2838]Apekrithe Thomas kai eipen auto; * [2839]Apekrithe Nathanael kai legei auto ; * [2840]Apothneskousi tacha kai anthropoi, hopou na einai anamesa ton sozomenon kai apollumenon? * [2841]Apokritheis de Simon Petros eipen ; * [2842]Ap. Epeide enthumatai tou baptismatos, hopou einai to proton musterion, mas didei aphormen, na theoresomen peri ton hepta musterion * [2843]Ap. Epeide einai adunaton na aresse tinas tou Theou choris pistin, kata ton Paulon legonta (Hebr. ia'. s'.) choris pisteos adunaton euarestesai; pisteusai gar dei ton proserchomenon to Theo, hoti esti, kai tois ekzetousin auton misthapodotes ginetai. Dia na aresse loipon ho christianos to Theo, kai ta erga tou na einai eis auton euprosdekta, proton prepei na eche pistin eis ton Theon, kai deuteron na euthene ten zoen tou kata ten pistin. * [2844]Ap. Hepta, dia ta hopoia legei he Graphe eis ten Apokalupsin (Keph. d'. e.); kai hepta lampades puros kaiomenai enopion tou thronou; ahi eisi ta epta pneumata tou Theou. Tauta loipon ta charismata tou Pneumatos e mallon eipein auto to Pneuma eton eis ton Christon plousiotera kai teleiotera, e kat' anthropon, hos legei ho Prophetes (Es. ia. b'.); kai anapausetai ep' auton pneuma Kuriou; pneuma sophias kai suneseos; pneuma boules kai ischuos; pneuma gnoseos kai eusebeias; kai emplesei auton pneuma phobou Theou. Touto bebaionei ho euangelistes Ioannes (Keph. a. id'.) legontas; kai ho logos sarx egeneto kai eskenosen en hemin, kai etheasametha ten doxan autou, doxan hos monogenous para patros, pleres charitos kai aletheias. Kai ek tou * [2845]Ap. Hex pragmata didaskei; proton pos kat' ekeinen ten alethinen anthropoteta, hopou eperen apo ten parthenon Marian ho Logos, kat' ekeinen epathen eis ton stauron apano di hemas, kurios kai alethos; kai apethanen alethos; to hopoion touto einai phaneron apo ten hagian Graphen, hopou (Louk. kg'. ms'.) legei; kai phonesas phone megale ho Iesous eipe; Pater, eis cheiras sou paratithemi to pneuma mou; kai tauta eipon, exepneuse; Kai to timion tou haima alethos di hemas exechee, kai met' auto mas exegorasen; hos legei (Eph. a. e. kai z'.) ho Apostolos; proorisas hemas eis huiothesian dia Iesou Christou, en tho echomen ten apolutrosin dia tou haimatos autou, ten aphesin ton paraptomaton, kata ton plouton tes charitos autou. * [2846]Ap. He agia Graphe phaneros didaskei, pos einai monogenes ho Huios tou Theou (Ioan. a. id'.) legousa; etheasametha ten doxan autou, doxan hos monogenous para Patros; kai katotero (sich. ie.); Huios, ho on ho monogenes, eis ton kolpon tou Patros. Kai legetai monogenes, diati henas monos einai ho kat' ousian Huios tou Theou hoi de loipoi, hosoi onomazountai Huioi Theou, echousin to onoma touto kata charin kai thetikos, ma ochi phusikos, hos pantes hoi pistoi kai eklektoi tou Theou. Kai he charis toute tes huiothesias dia mesou tou Christou charizetai, * [2847]Ap. He hagia eucharistia, egoun to soma kai haima tou Kuriou hemon Iesou Christou, hupokato eis ten theorian tou artou kai tou oinou, eis to * [2848]Ap. He ischus, diati phulattontes pasan statheroteta kai andreian eis ten pistin, prepei na antistekomen eis holous tous peirasmous. Peri tautes he Graphe (a. Kor, is'. ig'.) legei; gregoreite, stekete en te pistei, andrizesthe, krataiousthe; kai allachou (Eph. s'. id'.); stete oun perizosamenoi ten osphun humon en aletheia, kai endusamenoi ton thoraka tes dikaiosunes; kai hupodusamenoi tous * [2849]Ap. He hierosune perikratei eis ten heauten tes holous tous bathmous; me holon touto prepei kata ten taxin na didontai; hoion anagnostes, psaltes, lampadarios, hupodiakonos, diakonos, dia ta hopoia platuteron dialambanousin ta archiereutika euchelogia, legomena taktika. Eis ton paronta topon phthanei monon na eipoumen pros didaskalian tes orthodoxou homologias, pos ho episkopos prepei na phanerone, eis katha bathmon hopou cheirotona, to ergon hopou tou encheirizei, e ten theian hierourgian, e ten Euangeliou anagnosin, e tou Apostolou, e na phere ta hiera skeue, e ton kosmon tes ekklesias, diati pasa taxis echei to idion tes semadion, me to hopoion kath' henas diapherei apo ton allon; kai prepei ho episkopos na to diermeneue. * [2850]Ap. He hierosune, he hopoia einai duo logion, alle tneumatike kai * [2851]Ap. He hierosune, hopou einai musterion, * [2852]Ap. He gnosis einai to pempton charisma, ten hopoian ho hieros Psaltes (Psal. zd'. i'.) hermeneuei, legon; ho paideuon ethne, ouchi elenxei, ho didaskon anthropon gnosin? kai heteros Prophetes (Hier. g'. ie.) legei; kai doso humin poimenas kata ten kardian mou; kai poimanousin humas poimainontes met' epistemes etoun gnoseos. Toute he gnosis kai episteme prepei na haplonetai eis to na gnorize to thelema tou Theou, kai tou nomou tou. Eis auten enantionetai he agnoia tou nomou kai tes theleseos tou Theou; dia ten hopoian legei ho Psalmodos (Psal. oth'. s'.); * [2853]Ap. He deutera entole einai, na phulatte ho Christianos katha chronon tas tessaras diatetagmenas nesteias; proten, ten pro tes Christou genneseos; he hopoia archizei apo tas ie. tou Noembriou; deuteran ten megalen tessarakosten, ten hopoian ho Christos ekame; kathos (Matth. d'. b'.) legei he Graphe; kai nesteusas hemeras tessarakonta kai nuktas tessarakonta husteron epeinase; triten ton hagion Apostolon, ten hopoian archizei * [2854]Ap. He eusebeia; he hopoia me ten orthen pistin themelionetai eis ten ektene proseuchen kai eis ta agatha erga; dia ten hopoian houto (a. Tim. d'. e.) legei ho Apostolos; he de eusebeia pros panta ophelimos estin, epangelian echousa zoes tes nun kai tes mellouses. Kai bebaia eusebeis ekeinoi legontai, hoi hopoioi kamontes sunecheis proseuchas pros ton Theon pheugousin holais tais asebeiais kai hamartiais. He eusebeia lego he me phainomene, he hopoia einai ton Pharisaion; all' he alethine kai enkardios; hina me kai peri autes (Matth. ie. e.) eipei ho Kurios; houtos ho laos tois cheilesi me tima, he de kardia auton porrho apechei ap' emou; kai palin (Matth. kg'. ks'.); Pharisaie tuphle, katharison proton to entos tou poteriou kai tes paropsidos, hina genetai kai to ektos auton katharon. * [2855]Ap. He psuche (Dam. homil. eis to hagion sabbaton.) tou Christou, estontas kai na choristhe apo to soma, eton pantote esmimene me ten theoteta, kai me ten theoteta ekatebeken eis ton haden; kala kai eis ton topon touton na men echomen kan mian enthumesin di auto. Monon to echomen bebaion apo holous tous ekklesiastikous humnous, hopou pragmateuontai di auto; pos ho Christos na ekatebeken eis ton haden me ten psuchen kai me ten theoteta; kai pleon chorista me to troparion ekeino tes ekklesias, hopou legei; "en tapho somatikos, en hadou de meta psuches hos Theos, en paradeiso de meta lestou, kai en throno huperches, Christe, meta Patros kai Pneumatos panta pleron ho aperigraptos." Kai apo ton haden elutrose tas psuchas ton hagion propatoron kai tas ebalen eis ton paradeison; mazi me tous hopoious suneisegage kai ton lesten, hopou episteusen en to stauro eis auton. * [2856]Ap. Ho Theos exeurei aph' heautou tou panta ta apokrupha kai ta bathea ton anthropon kai ton angelon; ochi monon hotan ta logiazousi, ma kai pro ktiseos kosmou, kathos he Graphe (Seir. kg'. kth'.) legei; ophthalmoi Kuriou murioplasios heliou photeinoteroi, epiblepontes pasas hodous anthropon, kai katanoountes eis apokrupha mere; kai allachou (Seir. mb'. ith'. k'.); egno ho Kurios pasan eidesin, kai eneblepsen eis semeion aionos, apangellon ta pareleluthota, kai epesomena, kai apokalupton ichne apokruphon; kai ho Ioannes eis ten Apokalupsin (keph. b'. kg'.); Ego eimi ho ereunon nephrous kai kardias; kai doso humin ekasto kata ta erga humon. Ma hoi angeloi kai hoi anthropoi an exeurousi * [2857]Ap. Ho Theos prin tes ktiseos * [2858]Ap. Ho timios gamos, ho hopoios ginetai proton men me ten eis allelous sumphonian tou andros kai tes gunaikos choris tinos empodismatos. He hopoia sumphonia den phanisen dia alethinou gamou subbasis, para ekeinoi hoi idioi na marturesosin allelous ton emprosthen tou hiereos ten huposchesin tos, kai na dosousi cheira, pos ho henas thelei phulaxein eis ton allon pistin, timen, agapen tou gamou eph' horou zoes auton eis katha kindunon, den exaphinotai ho henas ton allon; husteron de bebaionetai. Kai eulogetai apo ton hierea toute he sumphonia kai huposchesis ton; kai ginetai to (Hebr. ig'. d'.) gegrammenon; timios ho gamos en pasi, kai he koite amiantos. * [2859]Ap. Ho topos ekeinon me diaphoretika onomata legetai. Proton onomazetai hades, eis ton hopoion apostheken ho diabolos, apo ton ouranon diochtheis; hos legei ho Prophetes (Es. id'. id'.); esomai homoios to hupsisto (eipen ho diabolos); nun de eis hadou katabese, kai eis ta themelia tes ges. Deuteron legetai pur aionion; legei gar (Matth. ke. ma.) he Graphe. poreuesthe ap' emou hoi kateramenoi eis to pur to aionion, to hetoimasmenon to diabolo kai tois angelois autou. Akomi skotos exoteron (eis to auto l'.); kai ton achreion doulon ekballete eis to skotos to exoteron; ekei estai ho klauthmos kai ho brugmos ton odonton. Onomazetai akomi kai me alla onomata. ma hola semainousi, * [2860]Ap. Ho phobos tou Theou, ho hopoios prepei na einai hos an ekeinos, hopou echousi ta paidia pros tous pateras * [2861]Ap. Homologo en baptisma eis aphesin hamartion. * [2862]Ap. Ochi hos an tacha ho ouranos e he Sion e allos tinas topos na periorize ten aulon kai asomaton theoteta, diati ho Theis den echei kan hena topon, ma einai topos autos heautou. Ma diati energei eis autous tous topous perissotera, kai phainontai phanerotera kai sunechesteron hai energeiai tou kai he charis tou, dia touto legetai na katoika eis autous. Hoion eis tous ouranous (hos legei ho hieros Damaskenos Bib. a'. keph. is'.), en autois gar eisin hoi poiountes to thelema autou angeloi, kai aei doxazontes auton; eis ten gen; en aute gar dia sarkos tois anthropois sunanestraphe; * [2863]Ap. Ochi monon dia ten hamartian tou Adam, alla kai dia ten kakian tou Heosphorou, kai prin ton kamei, exeure kalotata; kai dia katha mikron logismon, kai dia katha kamoma, * [2864]Ap. Ho, ti agathon emporeis na logiases, holon touto apodos eis ton Theon, ton akros agathon, hos an eis aitian kai archen. Kai ho, ti kakon einai, touto exeure pos einai xenon kai makran ap' ekeinon, ochi kata ton topon, ma kata ten phusin; peri de ktiseos, kath' hoson ap' ekeinon eplasthe ton agathon, einai kai aute agathe; ma me touten ten diairesin hotan he logike kai autexousios ktisis apostatese apo ton Theon, einai kake; ochi diati tetoias loges eltistheke; ma dia ta paraloga tes erga. Ma he alogos ktisis, hopou den echei autexousion, einai kale me kathe tropon eis ten phusin tes. * [2865]Ap. Hai entolai tes ekklesias hai mallon exairetoi einai ennea. To proton einai, na proseuchetai kath' henas eis ton Theon me suntriben kai katanuxin tes kardias; kai na mueitai me tais teletais tes ekklesias eis katha kuriaken kai eis tais heortasimais hemerais; egoun akouontai ton orthron, ten leitourgian, ton hesperinon, kai didachen; diati legei (Louk. ie. a.) he Graphe; dei pantote proseuchesthai, kai me ekkakein; kai allachou (Eph. s'. ie.); dia pases proseuches kai deeseos proseuchomenoi en panti kairo en pneumati; kai eis auto touto agrupnountes en pase proskarteresei kai deesei peri panton ton hagion. Kai allachou legei (a. Thess. e. iz'.) ho idios Paulos; adialeiptos proseuchesthe. * [2866]Ap. Hai psuchai ton anthropon ekeinon, hopou miseuousin apo ton kosmon touton heuriskomenai eis ten charin tou Theou me metanoian ton idion hamartematon, echousi topon tas cheiras tou Theou; diati houto legei (Soph. g'. a.) he hagia Graphe; dikaion psuchai en cheiri Theou, kai ou me hapsetai auton basanos. Akomi onomazetai ho topos auton paradeisos; kathos ho Christos ho Kurios hemon (Louk. kg'. mg'.) eipen eis ton stauron apano pros ton lesten; hamen lego soi, semeron met' emou ese en to paradeiso. Krazetai kai kolpos tou Abraam, kata to (Louk. is'. kb'.) gegrammenon; egeneto de apothanein ton ptochon, kai apenechthenai auton apo ton angelon eis ton kolpon tou Abraam. Kai basileia ton ouranon, kata ton logon tou Kuriou (Matth. e. ia.) legontos; * [2867]Ap. Den einai ananke; diati ho Theos einai henas eis ten phusin kai ten ousian, ma trisupostatos, kathos einai phaneron apo ten didaskalian autou tou Soteros hemon, hopou eipen pros tous Apostolous tou (Matth. ke. ith'.); poreuthentes matheteusate panta ta ethne; baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. Apo ta hopoia logia phaneronetai, pos eis ten mian Theoteta na einai tria prosopa, ho Pater, ho Huios, to Pneuma to hagion, Pater ho hopoios pro aionon genna ton huion apo ten idian tou ousian, kai to hagion Pneuma proiesin. Huios ek Patros gennetheis pro aionon homoousios auto; Pneuma hagion ap' aionos ekporeuomenon ek Patros, homoousion to Patri kai to huio; touto hermeneuon ho theios Damaskenos legei houtos (a. Bib. keph. ia.); ho Huios kai to Pneuma to hagion, eis mian aitian, ton Patera, anapherontai. Kai allachou (keph. i.) ho autos; ho huios ek tou Patros esti me tropon genneseos; to Pneuma to hagion kai auto ek tou Patros einai, ma ochi me tropon genneseos, all' ekporeuseos. Kai ho theologos Gregorios eis ta logia tou Apostolou ta pros Rhomaious (keph. ia. ls'.), hoti ex autou, kai di autou, kai eis auton, ta panta, legei * [2868]Ap. Duo logion einai hai hagiai graphai; kapoiais tou palaiou nomou kai kapoiais tou neou. Hai protai eproeipasi, pos ho Christos mellei na elthe, kai me tina tropon eiche na sose to genos ton anthropon, egoun me to na pathe, na labe thanaton, kai na anastathe apo tous nekrous. Kai * [2869]Ap. Duo logion einai he katastasis tes akakias eitoun athootetos (kata ton hagion Basileion eis ten archen ton Paroim.). He protn einai mia proairetike allotriosis apo tais hamartiais, egoun hotan leipe ho anthropos me ten idian tou proairesin apo ta hamartemata, dia ten gumnasian, hopou echei, kai makran sunetheian eis ta kaka. He deutera einai he agnoia kai he apeiria tou kakou, egoun hotan den gnorize, oute edokimase katholou to kakon e dia ten helikian tou, e di allais aitiais. Kai kata ton deuteron touton tropon eton eis ton Adam he athootes kai he akakia, prin hamarte, kata pasan teleioteta kai dikaiosunen emphuton, toson apo to meros tes dianoias, hoson kai apo to meros tes theleseos; eis ten dianoian perikleietai pasa episteme, kai eis ten thelesin pasa chrestotes kai kalosune. Diati gnorizontas ho Adam ton Theon kalotata (kath' hoson eis ton kairon ekeinon tou eton sunkechoremenon, kai kath' hoson eprepe) me touto, hopou egnorize ton Theon, egnorizen hola ta pragmata met' ekeinon. Kai toutou echomen semadia anamesa eis ta alla, hopou ephelthekasin eis ton Adam hola * [2870]Ap. Duo pragmata hermeneuei; proton, pos ho Huios tou Theou ho Iesous Christos einai Theos aidios, gennemenos apo ten idian phusin tou Patros, homotimos kai homodoxos to Patri; hos autos (Ioan. iz'. e.) peri heautou eipe; kai nun doxason me su, Pater, para seauto te doxe eichon pro tou ton kosmon einai para soi. Deuteron eis to arthron touto he didaskalia haute heurisketai, egoun pos ho Iesous Christos einai poietes, ochi monon ton pragmaton, alla kai autou tou chronou kai tou aionos, eis ton hopoion ta onta egenekasi; kathos eipen ho Apostolos (Ebr. a. b'.); di hou kai tous aionas epoiese. Peri de ton onton legei ho Ioannes (keph. a. i.) ho euangelistes; ho kosmos di autou egeneto, kai ho kosmos auton ouk egno. * [2871]Ap. Duo pragmata didaskei, proton pos ho Kurios hemon Iesous Christos me ten dunamin tos theotetos tou egerthe (Louk. kd'. z'.) apo ton nekron; kathos einai gegrammenon peri autou eis tous Prophetas kai eis tous Psalmous; deuteron, pos anestatheke me to idion soma, hopou egennethe kai apethane. * [2872]Ap. Deuteron didaskei to arthron * [2873]Ap. Dia ten panagnon parthenon ten theotokon Marian, ten hopoian estontas kai na axiothe na plerose * [2874]Ap. Diati hai psuchai den miseuousin apo ton kosmon touton eis mian kai ten auten charin, tetoias loges kai hustera, aph' hou miseusousin apo ton kosmon, den stekountai eis hena kai ton auton bathmon tes makariotetos kata ten Christou didaskalian, hopou (Ioan. id'. b'.) legei; en te oikia tou Patros mou monai pollai eisi; kai allachou (Louk. z'. mz'.); apheontai hai hamartiai autes hai pollai, hoti hegapese polu; ho de oligon aphietai, oligon agapa. Homoios kai ho Apostolos (Rhom. z'. s'.) legei, hoti apodosei hekasto kata ta erga autou. * [2875]Ap. Diati gennatai eis auton eusebeia, phulaxis apo ten hamartian, phobos pros ton Theon, phobos tes * [2876]Ap. Diati kala kai he ekklesia na einai ktisma, apo anthropous sustemene, alla echei kephalen auton ton Christon ton alethinon Theon, to Pneuma to hagion, hopou ten didaskei pantar kai kamei ten hos legei (a. Tim. g'. ie.) ho Apostolos, numphen aspilon kai amomon tou Christou, kai stulon * [2877]Ap. Diati me ton logon touton hermeneuetai akribesteron to idioma tou Theou, epeide oudena ktisma emporei na onomasthe pantodunamon; kai touto dia duo aitias. Proton diati den echei aph' heautou ten phusin tou, ma apo ton ktisten tou. Deuteron diati den emporei kai ekeino na kame kan hena ktisma apo to medame medamos einai. Ta hopoia duo touta monon harmozousin eis to pantodunamon tou Theou. Hoti de ho Theos einai pantodunamos, deiknusi touto ho autos, legon en te Apokalupsei (Keph. * [2878]Ap. Diati to arthron touto kamei enthumesin tou staurou tou Christou, eis to hopoion apano apethanen ho Christos, kai esose mas; didei aphormen * [2879]Ap. Didaskei katha Christianon na enthumatai pantote tessara pragmata; ton thanaton ten teleutaian krisin, ten kolasin tou hadou, kai ten basileian ton ouranon ten aionion. * [2880]Ap. Didaskei pos to Pneuma to hagion einai euretes tes hagias Graphes, toson tes palaias hoson kai tes neas, kai auto ten homilese me to meson pollon sunergon. Dia touto kathos he Graphe tes palaias diathekes tetoias loges kai tes neas einai didaskalia tou agiou Pneumatos. Kai dia ten aphormen touten eis holas * [2881]Ap. Didaskei ten adiapseuston anastasin ton anthropinon somaton, toson ton agathon hos an kai ton kakon, hopou mellei na gene me ton thanaton; kata ton logon tou Kuriou, hopou (Ioan. e, ke.) legei; hoti pantes hoi en tois mnemeiois akousontai tes phones tou Huiou tou Theou kai ekporeusontai, hoi ta agatha poiesantes eis anastasin zoes, hoi de ta phaula praxantes eis anastasin kriseos. Ta de somata thelousin einai ta auta, meta hopoia ezesan eis ton kosmon touton, kathos (Iob. ith'. ke.) legei ho Iob; oida gar, hoti aennaos estin ho ekluein me mellon epi ges; anastesetai to derma mou to anantloun tauta; para gar Kurion tauta moi sunetelesthe; ha ego hemauto sunepistamai; ha ho ophthalmos mou eorake, kai ouk allos, panta de moi suntetelestai en kolpo. Plen to soma touto, hopou legomen hoti thelei einai to auto, tote thelei einai aphtharton * [2882]Ap. Eis mian hagian katholiken kai apostoliken Ekklesian. * [2883]Ap. Eis tas treis theologikas aretas; egoun eis ten pistin; eis ten elpida; kai eis ten agapen; kata tas hopoias thelomen merisein kai ta tria mere tes Homologias, hoste eis to proton na homologesomen peri ton arthron tes pisteos, eis to deuteron peri elpidos, kai tes * [2884]Ap. Eis ton chairetismon touton heurisketai he anamnesis tes enanthropeseos tou Huiou tou Theou kai ton autou euergesion, hopou mas edoke met' auten. Akomi paradidotai kai he toiaute didaskalia (Dam. g'. keph. a. kai b'.), egoun pos ho logos tou Theou ho anarchos ex ouranou katabas den ebasta sarka me ton eauton tou, ma eis ten koilian tes panagias Parthenou, apo ta katharotata tes hai * [2885]Ap. Kai anastanta te trite hemera kata tas graphas. * [2886]Ap. Kai anelthonta eis tous ouranous, kai kathezomenon ek dexion tou Patros. * [2887]Ap. Kai eis hena Kurion Iesoun Christon, ton Huion tou Theou ton monogene, ton ek tou Patros gennethenta pro panton ton aionon, phos ek photos, Theon alethinon ek Theou alethinou, gennethenta, ou poiethenta, homoousion to Patri, di hou * [2888]Ap. Kai eis to Pneuma, to hagion, to kuron, to zoopoion, to ek tou Patros ekporeuomenon; to sun Patri kai Huio sumproskunoumenon, kai sundoxazomenon, to lalesan dia ton Propheton. * [2889]Ap. Kai zoen tou mellontos aionos. * [2890]Ap. Kai palin erchomenon meta doxes krinai zontas kai nekrous, hou tes basileias ouk estai telos. * [2891]Ap. Kathos he psuche me to kormion mazi ta agatha energousin dia ton aionion misthon; tetoias loges kai he psuche me to kormion mazi thelousin echein ten euphrosunen kai ten agalliasin. Ma ochi diairetos; diati den thelei einai alle he chara tes psuches kai alle tou somatos, epeide to soma thelei genei dedoxasmenon kai ho anthropos einai sunthetos ek psuches kai somatos dedoxasmenou. Tote thelei einai homoios me tous angelous kata ten Graphen (Matth. kb'. l'.) ten legousan; en gar te amastasei oute gamousin oute ekgamizontai, all' hos angeloi tou Theou en ourano eisin. To soma thelei einai dedoxasmenon, athanaton, aphtharton anendees broseos kai poseos, homoion pneumati kata ten Graphen (a. Kor. ie, ob'.) ten legousan; hoi nekroi egerthesontai aphthartoi, kai hemeis allagesometha; dei gar to phtharton touto endusasthai aphtharsian, kai to thneton touto endusasthai athanasian. He de chara kai he agalliasis den thelei einai alle para he theoria tes makarias Triados kai ho pneumatikos choros * [2892]Ap. Kathos ho Theos einai akataleptos, etze kai ta idiorata tou einai akatalepta. Ma hoson hemporoumen hemeis na sunaxomen apo ten hagian Graphen kai apo tous didaskalous tes ekklesias, toson echomen exousian, kai na nooumen, kai na legomen. Kai dia touto prepei na exeuromen, pos ta theia idiomata alla einai prosopika kai alla ousiode. * [2893]Ap. Kathos holoi hoi anthropoi esan eis ten katastasin tes athootetos eis ton Adam, tetoias loges kai aph' hou esphalen, holoi esphalan eis auton, kai emeinan eis ten katastasin tes hamartias. Dia touto hochi monon eis ten hamartian hupokeintai, ma kai eis ten timorian dia ten hamartian. He hopoia timoria gnorizetai me touten ten apophasin tou Theou (Gen. b'. iz'.); hed' an hemera phagete ap' autou, thanato apothaneisthe. To auto kai ho Apostolos (Rhom. e. ib'.) anaphernontas * [2894]Ap. Kathos eis ten hemeran ekeinen tes teleutaias kriseos den zetatai tinas logariasmos xechora dia ton kath' hena, diati hola ta pragmata einai gnorismena sima eis ton Theon, kath' henas eis ton kairon tou thanatou tou gnorizei ta amartemata tou; tetoias loges malista hustera apo ton thanaton kath' henas thelei gnorizei ten amoiben ton ergon tou. Diati epeide kai ta erga tou thelousin einai phanera, loipon kai he apophasis tou Theou einai phanere heis auton; kathos legei ho theologos Gregorios * [2895]Ap. Kathos legei ho Dionusios (Ouran. hierar. keph. z.), eis ennea chorous diairountai, kai hoi ennea toutoi eis treis taxeis. Kai eis ten proten taxin heuriskountai ekeinoi, hopou einai simoteron eis ton Theon, oion Thronoi, Cheroubim, kai Seraphim; eis ten deuteran taxin Exousiai, Kuriotetes, kai Dunameis; eis ten triten, Angeloi, Archangeloi, Archai. Kai houtos einai diatetheimenoi, hopou hoi katoteroi angeloi pernousin apo tous pleon apano ten ellampsin kai tas theias euergesias. Houtoi hoi angeloi estamatisasin eis ten charin tou Theou aionios estontas, kai na me sumphonesousi me ton Heosphoron, na enantiothousi tou Theou. Kai dia touto pernontes tauten ten charin den emporousi pote na sphalousin, * [2896]Ap. Karpous tou hagiou Pneumatos e semadia tes theias charitos ho Apostolos Paulos aparithmei ennea legon (Gal. e. kb'.) houtos; ho de karpos tou Pneumatos estin agape, chara, eirene, makrothumia, chrestotes, agathosune, pistis, praotes, enkrateia. Ma prepei na pisteuomen, pos kai hai * [2897]Ap. Me oude kan mian homoioteta einai dunaton na phanerothe teleios to pragma touto, kai na paraste eis ton noun mas phanera, me tina tropon einai ho Theos henas eis ten ousian, kai treis eis tas hupos * [2898]Ap. Me ten dexian cheira prepei na kamnes ton stauron banontas eis to metopon sou ta tria megala daktula; kai na leges; eis to onoma tou Patros. Kai tote katabazeis to cheri eis ton thoraka me to idion schema kai legeis kai tou Huiou. Kai ap' ekei eis ton dexion brachiona legontas; kai tou hagiou Pneumatos, pagenontas heos eis ton aristeron. Kai aph' hou semeioses ton heauton sou me to hagion touto semeion tou staurou, prepei na teleioses me ton logon touton; amen E kai hotan * [2899]Ap. Na exomologoumetha tas hamartias mas tessares phorais ton chronon emprosthen tou hiereos tou nomimos kai orthodoxos kecheirotonemenou; hoi de prokoptontes eis ten eusebeian kai eulabeian has exomologountai katha mena; hoi de haplousteroi chreostousi kan apo mian phoran ton chronon na kamousin exomologesin ton hamartion ton, kai touto na ginetai eis ton kairon tes hagias tessarakostes. Eis de tous arrhostous touto prepei, na einai he prote ennoia, na katharisousi to gorgoteron ten suneidesin ton me ten exomologesin, * [2900]Ap. Na me diabazountai ta biblia ton hairetikon, mete na akouetai he blasphemos didaskalia ton ap' ekeinous, hopou den einai gegumnasmenoi eis ten hagian Graphen kai eis tais epistemais; mete na dialegountai met' autous, mete na sunanastrephountai; kata ton melodon Propheten ton (Psal. a. a.) legonta; makarios aner, hos ouk eporeuthe en boule asebon, kai en hodo hamartolon ouk este; kai allachou prostassei he Graphe (Tit. g'. i.) legousa; hairetikon anthropon meta proten kai deuteran nouthesian paraitou. * [2901]Ap. Na men apotolmosin hoi kosmikoi, na pernousi biaios ta kala kai stekoumena tes ekklesias, kai na ta metacheirizountai eis idiais tos chreiais. Hoi de pneumatikoi proestotes chreostousi na prometheuountai apo ta kala tes ekklesias ta stolismata kai hosa alla einai anankaia eis ten ekklesian; akomi ten zootrophian kai endumata ekeinon, hopou huperetousi ten ekklesian; kai ton ptochon, kai ton xenon; kata ten didaskalian tes Graphes hopou (Prax. ia. dth'.) legei; ton de matheton kathos euporeito tis, horisan hekastos auton eis diakonian pempsai tois katoikousin en te Ioudaia adelphois. Ho kai epoiesan, aposteilantes pros tous presbuterous dia cheiros Barnaba kai Saulou. Akomi den einai dikaion * [2902]Ap. Na nen ginountai gamoi eis tais hemerais, hopou koluei he ekklesia. Akomi na men einai parontes hoi orthodoxoi Christianoi eis ta apegoreumena paignidia kai theatra; mete na akolouthousin eis ta ethe ta barbara, ma na enkrateuontai ap' auta hoson einai dunaton. * [2903]Ap. Na parakaloumen ton panagathon Theon dia pasan katastasin ton anthropon; proton men dia tous pneumatikous, egoun dia ton panagiotaton Patriarchen, dia ton Metropoliten, kai Episkopon tes eparchias kai dia ton kleron holon; epeita dia ton basilea, dia ton hegemona, dia holen ten gerousian, kai * [2904]Ap. Na timountai hoi pneumatikoi me ten prepoumenen eulabeian, hos douloi tou Theou kai mesitai, hopou mesiteuousi di hemas pros ton Theon; malista ekeinoi, hopou exomologousin, hos Pateres pneumatikoi, kai ap' ekeinous prepei na bouleuometha peri tes soterias hemon. Dia to prostagma touto he Graphe (a. Kor. d'. a.) homilei tetoias loges; houtos hemas logizestho anthropos, hos huperetas Christou kai oikonomous musterion Theou. Kai (a. Thess. e. ib'.) allachou; erotomen de humas, adelphoi, eidenai tous kopiontas en humin, kai proistamenous humon en Kurio, kai nouthetountas humas, kai hegeisthai autous huperekperissou en agape dia to ergon auton. Kai (a. Kor. th'. ig'.) eis allon topon; ouk oidate hoti hoi ta hiera ergazomenoi * [2905]Ap. Na phulattontai hai nesteiai ekeinai kai deeseis, hopou thelousi prostassesthai xechorista apo ton Metropoliten e Episkopon eis ten eparchian tou, apo holous tous eparchotas aparasaleutos, hopou tais prostassei ekeinos dia kan mian anankaian hupothesin, egoun dia na epistrepse * [2906]Ap. Hoi angeloi einai pneumata, p * [2907]Ap. Oudemia Graphe dialambanei peri autou, na heurisketai delade kan mia proskairos kolasis kathartike ton psuchon, hustera apo ton thanaton; malista he gnome tou Origenous dia touto katekrithe hupo tes Ekklesias eis ten deuteran Sunodon ten en Konstantinoupolei. Eti de phaneron einai, pos hustera apo ton thanaton he psuche den emporei na dechthe kan hena musterion tes ekklesias; kai an isos kai ethelen einai dunaton, na plerose ate tes dia ta hamartemata tes, ethelen emporei na dechthe kai meros apo to musterion tes metanoias, to hopoion estontas kai na einai exo apo ten orthodoxon didaskalian. He ekklesia me dikaiosunen prospherei di autas ten anaimakton thusian, kai proseuchas pros Theon pe * [2908]Ap. Ousiode idiomata tou Theou einai ekeina, hopou harmozousin homoios kai eis ton Patera, kai eis ton Huion, kai heis to hagion Pneuma; hoion to einai Theon, to einai aidion, anarchon, ateleuteton, agathon, pantodunamon, poieten, pronoeten, pantepiskopon, pasi paronta, kai ta panta plerounta; * [2909]Ap. Houtos einai he aletheia; apo mikrou heos megalou hola ta gnorizei me akribeian kai holonon pronoatai, kath' henos hosa ekame; kathos emporoumen na to gnorisomen apo ta logia tou Christou, hopou (Matth. i. kth'.) legei; ouchi duo strouthia assariou poleitai? kai hen ex auton ou peseitai epi ten gen aneu tou Patros humon. Humon de hai triches tes kephales pasai erithmemenai eisin. He pronoia toute phaneronetai kai eis ten palaian Graphen me to stoma to Dabidikon, hotan legei (Psal. rme. ie.); hoi ophthalmoi panton eis se elpizousi (Kurie) kai su didos ten trophen auton en eukairia; anoigeis su ten cheira sou, kai empiplas pan zoon eudokias. * [2910]Ap. Pistis esti (kata ton makarion Paulon Hebr. ia. a.) elpizomenon hupostasis, pragmaton elenchos ou blepomenon; en taute gar emarturethesan hoi presbuteroi; e houto; pistis orthodoxos, katholike te kai apostolike esti, kardia pisteuein kai stomati homologein hena Theon trisupostaton, kata ten autou tou Paulou didaskalian, legontos; (Rom. i. i.) kardia gar pisteuetai eis dikaiosunen, stomati de homologeitai eis soterian. Pros touto prepei na krate dia bebaion kai anamphibolon ho orthodoxos christianos (s. Sunod. kan. pb.), pos hola ta arthra tes pisteos tes katholikes kai orthodoxou ekklesias einai paradedomena apo ton Kurion hemon Iesoun Christon me to meson ton apostolon tou eis ten ekklesian, kai hai oikoumenikai sunodoi ta hermeneuousan kai ta hedokimasan, kai na pisteue eis auta kathos prostassei * [2911]Ap. Pos anamartetos epathe dia tas hemon hamartias; kathos legei ho Apostolos Petros (a. epist. a. ie.); eidotes hoti ou phthartois argurio e chrusio elutrothete ek tes mataias humon anastrophes patroparadotou, alla timio haimati, hos amnou amomou kai aspilou Christou. Akomi kai ho * [2912]Ap. Pos allo themelion den einai tes ekklesias para monon ho Christos, kata ton Apostolon (a Kor. g'. ia'.) ton legonta; themelion gar allon oudeis dunatai theinai para ton keimenon, hos estin Iesous ho Christos. Kai an kan mian phoran legontai kai hoi Apostoloi kai hoi Prophetai themelia tes pisteos kai tes ekklesias, hos an hotan (Apok. ka. id'.) lege ho Ioannes, pos he megale polis he Hierousalem eiche teichos eis dodeka themelia ktismenon, kai en autois esan onomata ton dodeka Apostolon tou Arniou; kai ho Paulos (Eph. b'. k'.) legei, pos eimesthan epoikodomethentes epi to themelio ton Apostolon kai Propheton; touto prepei na groikatai * [2913]Ap. Pos ho Theos apo to me einai * [2914]Ap. Pos ho Christos epathen eis ton stauron kata ten sarka, kai ochi kata ten theoteta; diati he theotes den epasche, mete ekarphoneto eis ton stauron, mete emtusmous e kolaphismous edecheto, mete apethneske; kai hoson pos me monen ten sarka epaschen, ho Apostolos (Kol. a. kb'.) to phaneronei legontas; nuni de apokatellaxen en to somati tes sarkos autou dia tou thanatou, parastesai hemas hagious kai amomous, kai anenkletous katenopion hautou. Alla men he theotes hos an elabe ten anthropoteta, pote den echoristheken ap' auten; oute (Damask. homil. eis to a. sabb. hagion ut 70), eis ton kairon tou pathous e tou thanatou eis ton stauron, oute meta ton thanaton; kala kai he psuche na echoristheken apo * [2915]Ap. Pos ho thanatos tou Christou na eton me diaphoroteron tropon para hopou eton ton allon holon anthropon, dia tais aphormais toutais; proton dia to baros ton hamartion mas, kathos legei ho Prophetes (Es. ng'. d'.) peri autou; houtos tas hamartias hemon pherei, kai peri hemon odunatai; kai hemeis elogisametha, auton einai en pono kai en plege hupo Theou kai en kakosei; autos de etraumatisthe dia tas hamartias hemon, kai memalakistai dia tas anomias hemon. Kai allos Prophetes (Thren. a. ib'.) hos ek prosopou tou Christou; hoi pros humas pantes paraporeuomenoi hodon, epistrepsate, kai idete, ei estin algos kata to algos mou, ho egenethe moi. Deuteron, diati eis ton stauron apano eplerou ten hierosunen, heauton prosenenkas to Theo kai Patri eis apolutrosin tou genous ton an * [2916]Ap. Pos eis ten hemeran ekeinen kath' henas kata ta erga tou thelei labei teleian kai aionian pleromen; * [2917]Ap. Pos eis ten teleutaian krisin hoi anthropoi thelousin apodosein logon dia tous logismous, dia ta logia kai dia ta erga; kata ten graphen ten (Matth. ib'. ls'.) legousan; lego de humin, hoti pan rhema argon, ho ean lalesousin hoi anthropoi, apodosousi peri autou logon en hemera kriseos; kai ho Apostolos (a. Kor. d'. e.) legei; hoste me pro kairou ti krinete, heos an elthe ho Kurios; hos kai photisei ta krupta tou skotous; kai phanerosei tas boulas ton kardion; kai tote ho epainos genesetai ekasto apo tou Theou. * [2918]Ap. Pos eis ton mellonta aiona thelei elthe he eulogia tou Theou eis tous eklektous tou kai he aionios zoe me charais kai euphrosunais pneumatikais, hopou pote den thelousin echein telos, kathos he Graphe (a. Kor. b'. th'.) martura legousa; ha ophthalmos ouk eide kai ous ouk ekouse kai epi kardian anthropou ouk anebe, ha hetoimasen ho Theos tois agaposin auton. Hosautos kai eis allon topon (Rhom. id'. iz'.) legei; ou gar estin he basileia tou Theou brosis kai posis, * [2919]Ap. Pos meta ten eschaten krisin alloi thelousin einai eis megaleteren kolasin, kai alloi eis mikran, aionios; kata to eiremenon (Louk. ib'. mz'.) eis ten Graphen; ekeinos de ho doulos ho gnous to thelema tou Kuriou eautou kai me hetoimasas mede poiesas pros to thelema autou daresetai pollas. Ho de me gnous, poiesas de axia plegon, daresetai oligas. * [2920]Ap. Pos tou Christou he enanthropesis egineke me ten sunergian tou hagiou Pneumatos; hoste kathos he Parthenos prin tes sullepseos (Es. z'. id'.) eton Parthenos, houto kai eis ten sullepsin kai hustera apo ten sullepsin emeine parthenos, kai eis auton ton tokon; diati ap' auten egennetheke, phulaxas alobeton tes parthenias tes ten sphragida; hoste kai hustera apo ten gennesin eis aionas ateleutetous einai parthenos. * [2921]Ap. Peri tes taphes tou Kuriou hemon Iesou Christou; pos katapos epathe kurios kai alethos eis ton stauron apano; houtos kai apethanen alethos kai alethos etaphe eis topon episemon. Kai touto eginen ochi choris aitian, ma dia na men hupopteuetai tinas husteron peri tes alethous autou ek nekron anastaseos. Diati an ethele taphe eis kan hena topon apokruphon, kai kathos to legousin, en parabusto, ethelasin echein aphormen hoi Ioudaioi, na diasurousi ton Christou. Pros megaleteren loipon * [2922]Ap. Peri toutou ho idios Theophulaktos didaskei eis to ib'. keph. sich. e. tou Louka, exegontas ton logon tou Christou, hopou eipen; phobethete ton exousian echonta embalein eis ten geennan; graphei de houtos; hora gar, hoti ouk eipe, phobethete ton meta to apokteinai ballonta eis ten geennan, all' exousian echonta balein; ou gar pantos hoi apothneskontes hamartoloi ballontai eis ten geennan; all' en te exousia keitai touto tou Theou; hoste kai to sunchorein. Touto de lego dia tas epi tois kekoimemenois ginomenas prosphoras kai tas diadoseis; ahi ou mikra suntelousi tois kai en hamartiais bareiais apothanousin. Ou pantos oun meta to apokteinai ballei eis ten geennon; all' exousian echei balein. Me toinun elleipsomen hemeis spoudazontes di eleemosunon kai presbeion exileousthai ton exousian men echonta balein, ou pantos de te exousia taute chomenon, * [2923]Ap. Prepei na exetazountai ta prosopa, hopou mellousi na anabousin eis to toiouton musterion, na echousi tria pragmata; proton kalen kai katharan suneidesin, apechontes makran apo ta hamartemata ekeina, hopou empodizousin ten hierosunen. Deuteron, na echousin kai epistemen kai sophian, toson eis ten oikonomian ton theion musterion, hoson kai eis ten oikodomen tou koinou laou me tais didachais ton. Kai triton, na echousi hola ton ta mele gera, hopou einai anankaia ei touto. * [2924]Ap. Prepei na pisteues pos einai henas Theos en triadi hagia, kata ten graphen ten legousan (Eph. d. s.); heis Theos kai Pater panton, ho epi panton kai dia panton kai en pasin hemin; ho hopoios hos agathos * [2925]Ap. Pros ten toutou katalepsin prepei na exeuromen, pos to phos einai ditton, allo ktiston kai allo aktiston. Kai dia to ktiston phos he Graphe (Gen. a. g'.) legei; kai eipen ho Theos, genetheto phos, kai egeneto phos; kai eiden ho Theos to phos hoti kalon, kai diechorisen ho Theos anameson tou photos kai anameson tou skotous. Peri de aktistou photos legei ho Prophetes (Es. x'. ith,.); kai ouk esmai soi eti ho helios eis phos hemeras; oude anatole selenes photiei sou ten nukta; all' estai soi Kurios phos aionion, kai ho Theos doxa sou. Ou gar dusetai ho helios soi, kai he selene soi ouk ekleipsei; estai gar soi Kurios phos aionion. Kai touto to phos eis ton topon touton groikatai dia to aktiston, kathos einai phaneron apo ta logia tou parontos arthrou, hopou legei; Theon alethinon ek Theou alethinou, gennethenta, ou poiethenta. Alla to ktiston ek tou medame medamos ektisthe, ma to genneton phos, eitoun ho Huios, einai apo ten ousian tou Patros; dia to hopoion legei ho Apostolos (Hebr. a. g'.) houtos; hos on apaugasma tes * [2926]Ap. Prognosis, proorismos kai pronoia einai diaphoretikais energeiais eis ta Theia; diati he pronoia anapheretai eis ta ktista pragmata, ma he prognosis kai ho proorismos einai eis ton Theon, prin para na genousin hola ta ktismata, kala kai me diaphoretikon tropon. He prognosis einai mia gnosis ton mellonton, choris periorismon ton eidon, egoun choris na diorize ti kai ti na gene. Ho de * [2927]Ap. Proton dia na einai semadia ton alethinon huion tou Theou, egoun tes ekklesias tes orthodoxou, tes katholikes kai apostolikes; diati hopoios chratai ta musteria touta kathos prepei, einai eis ten ekklesian tou Theou alethinon kai gnesion melos tes kai kata charin huios Theou. Deuteron, dia na echomen asphales semeion, tes eis Theon hemon pisteos, estontas kai na eimesthan bebaioi me ten pistin, kai meta kala erga, na sothoumen eis ten aionion zoen. Triton, dia na echomen iatrika anamphibola, na diochnomen tais astheneiais ton hamartion mas. * [2928]Ap. Proton zeteitai na ginetai apo ton anotato episkopon to muron touto. Deuteron, na eche ten prepoumenen tou hulen, egoun to * [2929]Ap. Proton prepei na prosechomen, hoste ho metanoon na einai christianos pisteos orthodoxou kai katholikes; diati he metanoia choris ten alethinen pistin den einai metanoia, oute eis ton Theon euprosdektos. Deuteron, na exetazomen, hoste ho pneumatikos, hopou dechetai tous logismous ton metanoounton christianon, na einai orthodoxos, diati ho hairetikos kai ho apostates den echei dunamin tou luein tas hamartias. Triton einai anankaion na eche suntriben kardias * [2930]Ap. Proton prepei na prosechomen, na ginetai to musterion touto apo hiereis me ta akoloutha tou musteriou, kai ochi apo tina allon. Deuteron, na einai to elaion katharon choris tinos aptumatos, kai na einai ho asthenes orthodoxos kai katholikes pisteos, na einai exomologoumenos ta hamartemata tou emprosthen eis ton hierea ton pneumatikon tou. Kai triton, eis ton kairon tou chrismatos na diabazetai he euche ekeine, eis ten hopoian hermeneuetai tou musteriou toutou he dunamis. * [2931]Ap. Proton prepei touto na pisteues, pos ho chairetismos houtos echei ten archen kai ten rhizan tou ap' auton ton Theon; kai epheltheken eis ten gen, epi tous anthropous dia tou Archangelou, diati ho Archangelos den ethelen apokotesein, na ton eipe, an ho Theos den ton ethele prostaxein. Ta de logia hopou eipen he hagia Elisabet, ta elegen ek Pneumatos hagiou; to hopoion einai phaneron, diati (Louk. a. ma.) legei ho Euangelistes; kai eplesthe Pneumatos hagiou he Elisabet, kai anephonese phone megale kai eipen; eulogemene su en gunaixi, kai eulogemenos ho karpos tes koilias sou. Ta de logia hopou eprosthesen * [2932]Ap. Proton touto to musterion oudenas allos emporei na to kame, eis hopoian chreian kai an tuche, para na einai hiereus nomimos. Deuteron prepei, na prometheue, na einai thusiasterion ekei, hopou mellei na hierourgese, e antimision, choris tou hopoiou kath' oudena tropon emporei na prosphere ten anaimakton thusian. Triton prepei, na proseche, na einai he prepoumene hule, egoun artos sitinos enzemos, hoson dunaton katharos, kai oinos amiktos apo katha loges allo hugron, kai eilikrines eis heauton. Kai eis ten proskomiden encheitai kai hudor pros plerosin tes Graphes (Ioan. ith'. ld'.) tes legouses, hoti heis ton stratioton lonche ten pleuran autou enuxe, kai euthus exelthen haima kai hudor. Tetarton prepei, na eche ho hiereus toiauten gnomen eis ton kairon, hopou hagiazei ta dora, pos aute * [2933]Ap. Proton, hopou anthropos me ton gamon ekklinei apo katha kindunon * [2934]Ap. Prosdoko anastasin nekron. * [2935]Ap. Staurothenta huper hemon epi Pontiou Pilatou kai pathonta kai taphenta. * [2936]Ap. Ta arthra tes orthodoxou kai katholikes pisteos einai dodeka, kata to sumbolon tes en Nikaia protes sunodou, kai ten en Konstantinoupolei deuteran; eis tais hopoiais houtos ephanerothesan hola, hopou sunteinousi pros ten hemeteran pistin, hopou oute pleiotera prepei na pisteuomen, oute oligotera, oute alloios para hopou egroikesan hoi pateres ekeinoi. Monon kapoia ap' auta ta arthra einai phanera, kai kath' heauta gnorima, kai alla perikratousi mustika eis heauta, kai ap' auta noountai kai ta alla. * [2937]Ap. Ta idiomata tou Theou einai anarithmeta. Ma touta, hopou eproeipamen, hos an ophelema pros ten soterian phthanousi na mas, deixousi, poian gnomen na echomen peri Theou. Dia touto aphenontas esu ta alla, pisteue statheros kai ametakinetos, pos einai henas Theos en triadi prosopon, pantodunamos, pantachou paron kai ta panta eidos; ametabletos eis ten phusin kai aidios. * [2938]Ap. Ta diaphora kai karpous, hopou gennountai apo to musterion touto, ho Apostolos Iakobos tous hermeneuei, legontas aphesin hamartion e soterian psuches, epeita hugeian tou somatos. Kala kai pantote he therapeia tou somatos na men ginetai, all' he aphesis ton hamartion tes * [2939]Ap. Ta prosopika idiomata eis ta theia einai ekeina, meta hopoia ta * [2940]Ap. Tessara pragmata didaskei to arthron touto; proton pos me to idion soma, eis to hopoion epathen alethos, kai aneste apo tous nekrous, * [2941]Ap. Tessara pragmata; proton pos he ekklesia einai mia, hagia, katholike kai a[pstpole, kata ten didaskalian tou Apostolou (b'. Kor. ia. b'.) legontos; hermosamen humas heni andri parthenon hagnen parastesai to Christo. Kai kathos ho Christos einai henas, tetoias loges kai he numphe tou einai mia; hos delon apo to d'. kephal. tes pros Ephesious (sich. e.) epistoles, hopou legei; heis Kurios, mia pistis, hen baptisma, kai heis Theos kai Pater panton. * [2942]Ap. Tessera pragmata didaskei. Proton pos ho Huios tou Oeou dia ten soterian mas ekatebeken apo tous ouranous kata ten huposchesin tou eis ten gastera tes katharotates Parthenou Marias, kathos ho autos legei (Ioan. g'. ig'.) peri heautou; oudeis anabebeken eis ton ouranon, ei me ho ek tou ouranou katabas, ho Huios tou anthropou. Kai katebe apo ton ouranon, ochi dia na allaxe topon; diati estontas kai na einai Theos pantachou heurisketai, kai hola ta pragmata pleroi; ma diati houtos eressen eis ten megaleioteta tou, na tapeinose ton heauton tou, pernontas ten anthropoteta. Deuteron didaskei to arthron touto, pos ho Kurios hemon Iesous Christos eperen alethinen anthropoteta, kai ochi phainomenen e phantasiode. Kai tote to soma tou eplastheken eis ten koilian tes makariotates parthenou, hotan ekeine pros ton Angelon apekrithe kai (Louk. a. le.) eipen; idou he doule Kuriou, genoito moi kata to rhema sou; tote pareuthus anthropos teleios egineke me hola tou ta mere kai me psuchen logiken; esmimena me ten theoteta (Dam. g'. a.). Kai kata ten mian kai ten auten hupostasin eton Theos alethinos kai anthropos * [2943]Ap. To arthron touto didaskei katha orthodoxon, pos prepei na hupotassetai eis ten ekklesian kata ten didaskalian tou Christou (Matth. ie. iz'.) ten legousan; ean de kai tes ekklesias parakouse, esto soi hosper ho ethnikos kai ho telones. Kai pros toutois he ekklesia echei ten exousian touten, hoste me tas sunodous tas oikoumenikas na dokimaze tas Graphas; na krine Patriarchas, Papadas, Episkopous, na tous kathupoballe kata ta sphalmata ton eis tais kanonikais timoriais kai epitimia. Epeide einai stele tes aletheias kai themelios, kata ton Apostolon (a. Tim. g'. ie.) legonta; hina eides, pos dei en hoiko Theou anastrephesthai; hetis estin ekklesia Theou zontos, stulos kai hedraioma tes aletheias. * [2944]Ap. To Iesous semainei Soter, kathos ho archangelos hermeneuse, legon (Matth. a. ka.) pros ton Ioseph; texetai de Huion, kai kaleseis to onoma autou Iesoun; autos gar sosei ton laon autou apo ton hamartion * [2945]Ap. To autexousion tou anthropou einai mia thelesis eleuthera kai apolelumene. Kai gennatai apo ton logariasmon, eitoun to logikon, eis to na energa to agathon, e to kakon; epeide ta logika ktismata prepei na echousi phusin exousiastiken, kai na ten metacheirizountai eleutheros, hodegountos tou logou. Kai houtos ho logos, hotan ho anthropos eton eis ten katastasin tes athootetos, egoun prin hamarte, eton adiaphthoros eis ten teleioteta tou, kai dia ten hamartian ephthare. Ma he thelesis, kala kai na emeinen ablabes, eis to na epithuma to kalon e to kakon; eginen m' holon touto eis kapoious pleon epirrhepes kai klinei pros to kakon, kai eis allous pros to kalon. Dia to ho hopoion megas Basileios (Eis ton Es. id'.) legei houtos; "apo ten idian tou thelesin kai proairesin ho katheis emporei na einai e sperma hagion, e to enantion. Akouson tou Paulou legontos (a. Kor. d'. ie'.); en Christo Iesou dia tou euangeliou ego humas egennesa; kai ekeina ta logia, hopon (Ioan. a. ib'.) legei; hosoi de elabon auton, edoken autois exousian, tekna Theou genesthai." Deichnei ho hagios toutos didaskalos, pos, kala kai he anthropine thelesis eblabe me to propatorikon hamartema, * [2946]Ap. To baptisma einai mia ekplusis kai anairesis tou propatorikou * [2947]Ap. To deuteron musterion einai to muron tou chrismatos; to hopoion erchisen apo ton kairon ekeinon, hopou to Pneuma to hagion ekatabeken (Prax. b'.) eis tous Apostolous, sphragizontas tous me ten theian tou charin, dia na keruttousi statheros kai adialeiptos ten pistin tou Christou. Kai ten boetheian touten chreiazontai kai hoi baptizomenoi; kai kathos palai to Pneuma to hagion ekatabeken eis tous Apostolous en eidei puros kai echusen eis autous ta charismata tou; tetoias loges kai tora, hotan ho hiereus chriei ton baptizomenon me to hagion muron, chunountai apano eis auton ta * [2948]Ap. To euchelaion, to hopoion einai diatetagmenon apo ton Christon, epeide hotan epempe tous mathetas (Mark. s'. ig'.) tou ana duo, eleiphon elaio pollous arrhostous, kai etherapeuon; epeita hole he ekklesia to elaion eiche sunetheian na to kamousin; to hopoion phainetai apo ten epistolen tou hagiou Iakobou (keph. e. id'.) legontos; asthenei tis en humin, proskalesastho tous presbuterous * [2949]Ap. To musterion einai mia telete, he hopoia apokato * [2950]Ap. To pempton musterion einai he metanoia, he hopoia einai henas ponos tes kardias dia ta hamartemata, hopou esphalen ho anthropos, ta hopoia kategora emprosthen tou hiereos me gnomen * [2951]Ap. To proton einai, hopou to brephos me ton anadochon tou (ho hopoios prepei na einai orthodoxos) echei ananken, na apotage egoun na arnethe ton diabolon kai hola tou ta erga kai ten latreian tou kai pasan ten pompen tou. Ma an ho baptizomenos * [2952]Ap. To proton kerdos einai; diati kathos me ten hamartian chanomen athooteta ekeinen, hopou apoktesamen eis to hagion baptisma; tetoias loges palin engizomen eis auten dia tes metanoias; kai kathos me ten hamartian husteroumetha tes theias charitos; tetoias loges dia tes metanoias tauten palin apoktometha. Kai kathos dia ten hamartian erchometha eis ten aichmalosian tou diabolou; houto dia tes metanoias eleutheroumetha ap' auten. * [2953]Ap. To proton charisma einai he sophia; egoun he anothen sophia, dia ten hopoian legei ho Apostolos (Iak. g'. iz'.); he anothen sophia proton men hagne estin, epeita eirenike, epieikes, eupeithes, meste eleous kai karpon agathon; adiakritos kai anupokritos. Eis ten sophian touten enantioutai he sarkike sophia kata ton Apostolon ton (b'. Kor. a. ib'.) legonta; hoti en haploteti kai eilikrineia Theou, ouk en sophia sarkike, all' en chariti Theou anestraphemen en to kosmo. Enantion tes hopoias sarkikes kai kosmikes sophias legei ho idios Apostolos (a. Kor. a. ith'.), anapherontas ten palaian Graphen (Es. kth'. id'. kai lg'. ie.); apolo ten sophian ton sophon, kai ten sunesin ton suneton atheteso; pou * [2954]Ap. To soma to anthropinon apo to sperma tou Adam katabainei; ma he psuche ginetai apo ton Theon, kathos legei he Graphe (Zach. ib'. a.); ho Kurios ekteinon ouranon, kai themelion gen, kai plasson pneuma anthropou en auto. Kai allachou (Ekkl. ib'. z'.); kai epistrepse ho chous epi ten gen, hos en; kai to pneuma epistrepse pros ton Theon, hos edoken auto. Pros toutois an he psuche ethelen einai apo to sperma tou anthropou, mazi me to kormi ethelen sunapothneskein, kai ethele dialuthe eis choun. Tou hopoiou to enantion blepomen eis ten Graphen, ekei hopou ho Christos (Louk. kg'. mg'.), homilontas tou lestou eis ton stauron, eipen; amen lego soi, semeron met' emou ese en to paradeiso. * [2955]Ap. To triton charisma tou hagiou Pneumatos einai he boule, he hopoia suntrechei pros ten theian doxan kai pros ten soterian tes anthropines psuches; kai einai sumphonismene me ten dikaiosuen. Dia ten hopoian kai he Graphe (Prax. k'. kz'.) legei; ou gar hupesteilamen tou me anangeilai humin pasan ten boulen tou Theou. Eis auten einai enantia he boule ton asebon, dia ten hopoian legei ho Psalmodos (Psal. a. a.); makarios aner, hos ouk eporeuthe en boule asebon; kai allachou (Psal. lg'. i.); Kurios diaskedazei boulas ethnon, athetei de logismous laon, kai athetei boulas archonton. * [2956]Ap. To charisma tes suneseos e katanoeseos ton aporrheton kai tes theias theleseos; peri tes hopoias he Graphe didaskei (Ex. ls'. a.) legousa; kai pas sophos te dianoia, o edothe sophia kai episteme en autois, sunienai poiein panta ta erga, ta kala ta hagia kathekonta; kata panta hosa sunetaxe Kurios. Kai eis tous peri ton Daniel (keph. a. iz'.); kai edoken autois ho Theos sunesin kai phronesin en pase grammatike kai sophia; kai Daniel suneken en pase horasei kai enupniois. Kai allachou (Louk. kd'. me.); tote dienoixen auton ton noun tou sunienai tas Graphas. Kai ho Apostolos (b'. Tim. b'. z'.) legei; doe gar soi Kurios sunesin en pasin. Eis ten sunesin touten einai antikeimene he anoesia kai apistia; dia ten hopoian legei (Louk. kd'. ke.) ho Kurios; o anoetoi kai bradeis te kardia tou pisteuein epi pasin hois elalesan hoi Prophetai. Kai eis allon topon (Gal. g'. g'.) legei ho Apostolos; houtos anoetoi este? enarxamenoi Pneumati, nun sarki epiteleisthe? * [2957]Ap. Ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon, kai sarkothenta ek Pneumatos hagiou kai Marias tes Parthenou, kai enanthropesanta. * [2958]Ap. Touto to arthron tes pisteos duo tina periechei, proton na pisteue tinas kai na homologe (Deut. s. d.), pos einai henas Theos en triadi hagia doxazomenos; kai pos eis ten theoteta he arche kai he rhiza tou Huiou kai tou hagiou Pneumatos einai ho Pater; deuteron didaskei, pos autos ho en triadi Theos epoiesen ek tou me ontos panta ta horata kai aorata; kathos ho Psalmodos marturon legei (Psal. lg. th.); hoti autos eipe, kai egenethesan, autos eneteilato kai ektisthesan. * [2959]Ap. Toiautes taxeos anthropoi den heuriskontai. Ma bebaia polloi apo tous hamartolous eleutheronountai apo ton desmon tou hadou, ochi me metanoian e exomologesin ediken tous, kathos he Graphe (Psal. s'. e.) legei; en gar to hade tis exomologesetai soi? kai allachou (Psal. rie. iz'.); ouch hoi nekroi ainesousi se, Kurie, oude pantes hoi katabainontes eis hadou; alla me tas eupoiias ton zonton kai proseuchas huper auton tes ekklesias, kai me ten anaimakton malista thusian, hopou kath' hemeran prospherei he ekklesia * [2960]Ap. Tria pragmata; proton pos ho Christos mellei na strepse dia na krine zontas kai nekrous, kathos ho idios legei (Matth. ke. la.) dia logou tou; hotan de elthe ho Huios tou anthropou en te doxe hautou kai pantes hoi hagioi angeloi met' autou. Kai thelei elthei toson gorga (Matth. kd'. kz'.), hosper he astrape exerchetai apo anatolon, kai phainetai heos dusmon, houtos estai kai he parousia tou Huiou tou anthropou. Peri (eis to auto sicho ls'.) de tes hemeras tes parousias ekeines kai tes horas oudeis oiden, oute hoi angeloi. M' holon touto protetera mellei, na genousi ta pragmata touta; na keruchthe to Euangelion (eis to auto sicho id'. kai ka.) eis hola ta ethne, na elthe ho Antichri * [2961]Ap. Tria pragmata; proton pos to Pneuma to hagion einai Theos, homoousios to Patri kai to Huio, to hopoion einai phaneron apo ta logia tou Apostolou (a. Kor. ib'. d'.) legontos; Diaireseis de charismaton * [2962]Ap. Tria, hule harmodios, hos einai to hudor eis to baptisma; ho artos kai ho oinos eis ten eucharistian; to elaion, kai ta loipa kata * [2963]Ap. Choris kan mian amphibolian * [2964]Ap. (Sunod. a.). Pisteuo eis hena Theon Patera pantokratora, poieten ouranou kai ges, horaton te panton kai aoraton. * [2965]An ho Theos egnorize ta panta prin ta ktise, tacha kai hola ta eproorisen homoios kala kai kaka, na me ginountai alloios, para kathos ginountai? * [2966]Ha de pros sustasin kainotomias auton para tes graphes lambanousin, ouch houtos * [2967]An isos kai ho Theos einai henas * [2968]Haides * [2969]egeirontos auton tou Patros autou ... * [2970]egennetheken ho Christos, Theos teleios kai anthropos teleios. Eti de heurisketai kai toiaute didaskalia eis ton chairetismon touton, eis ton logon, hopou onomazei ten Parthenon kecharitomenen, pos aute einai metochos tes theias charitos, perissoteron para kan hena allo ktisma; diati einai meter Theou; kai dia touto he ekklesia ten upsonei huper ta Cheroubim kai Seraphim; kai tora aute huperairei pasas tas choreias ton angelon, histamene ek dexion tou Huiou tes, en pase time kai doxe; kathos ho Psalmodos (Psal. md'. th'.) legei; pareste he basilissa ek dexion sou, en himatismo diachruso peribeblemene, pepoipilmene. Ton chairetismon touton kath' henas apo tous orthodoxous christianous prepei met' eulabeias na ton lege, zetontas ten mesiteian tes Parthenou; polla gar ischuei deesis metros pros eumeneian Huiou. Kai hopoios thelei na einai pros auten eulabes, has diabaze ton akathiston humnon, kai tas parakleseis, kai tous loipous humnous tes ekklesias tous pros doxan autes suntethentas. * [2971]enkentrizouses de pros to kreitton hos oionte ekeinois. Ektheiazein de, all' ouk exetazein opheilomen ten theian pronoian en tois aporrhetois kai med' holos apokaluphtheisi krimasi. Ta mentoi para te theia graphe paradedomena peri autes, hos sunteinonta pros zoen aionion, dein hemas eugnomonos anereunan kai epomenos tais protais peri Theou ennoiais anendoiastos eklambanein. * [2972]edikaiothe en pneumati, * [2973]ek * [2974]ek duo phusesin * [2975]ek duo phuseon * [2976]ek nekron * [2977]ek pisteos bebaios pisteuse * [2978]ek peritomes legontes, hoti pros andras akrobustian echontas eiselthes kai sunephages autois? Eis tous hopoious apekrithe ho Petros; ego tis emen dunatos kolusai ton Theon? akousantes de tauta hesuchasan kai edoxazon ton Theon legontes; arage kai tois ethnesin ho Theos ten metanoian edoken eis zoen. Kai katotero (sicho kb'.); ekousthe ho logos eis ta ota tes ekklesias tes en Hierosolumois peri auton; kai exapesteilan Barnaban dielthein heos Antiocheias. Kai allachou (Prax. ie. b'.); etaxan anabainein Paulon kai Barnaban kai tinas allous ex auton pros tous Apostolous kai presbuterous eis Hierousalem peri tou zetematos toutou (sticho kb'.). Tote edoxe tois Apostolois kai tois presbuterois sun hole te ekklesia, eklexamenous andras ex auton pempsai eis Antiocheian sun to Paulo kai Barnaba, meta toiautes graphes; edoxe to hagio Pneumati kai hemin, meden pleon epitithesthai humin baros plen ton epanankes touton. Akomi eis allon topon (Prax, is'. d'.) legei; hos de dieporeuonto tas poleis, paredidoun autois phulassein ta dogmata ta kekrimena hupo ton Apostolon kai ton presbuteron ton en Hierousalem. Loipon he en Hierosolumois ekklesia einai meter pason ton ekklesion kai prote, diati ap' ekeinen erchise na aplonetai to Euangelion * [2979]ek pneumatos hagiou * [2980]ek ton nekron * [2981]ek tau Huiou * [2982]ek tou hierou esthiousi? kai hoi to thusiasterio prosedreuontes to thusiasterio summerizontai? Houto kai ho Kurios dietaxe tois to Euangelion katangellousin ek tou Euangeliou zen. Kai (a. Tim. e. iz'.) palin; hoi kalos proestotes presbuteroi diples times axiousthosan; malista hoi kopiontes en logo kai didaskalia. Kai hoi kosmikoi anthropoi den prepei na anakatonountai eis ta pneumatika erga, kata ton Apostolon (Gal. s'. a.) legonta; adelphoi, ean kai proslephthe anthropos en tini paraptomati, humeis oi pneumatikoi katartizete ton toiouton en pneumati praotetos. * [2983]ek tou Patros ekporeuomenon, * [2984]ek tou Patros * [2985]ek tou Huiou de to Pneuma ou legomen, Pneuma de Huiou onomazomen. * [2986]ekeruchthe en ethnesin, * [2987]ekporeusis * [2988]ekporeuetai * [2989]en * [2990]en o peri Pisteos. * [2991]en ho humas to Pneuma to hagion etheto episkopous, poimainein ten ekklesian tou Theou, hen periepoiesato dia tou idiou haimatos; ontos archipoimenos autou Iesou Christou; hos legei Petros (a. Ep. e. d'.); kai phanerothentos tou archipoimenos komieisthe ton amarantinon tes doxes stephanon. * [2992]en ho phaneroutai theos ho pater ho epi panton kai en pasi, kai theos ho huios ho dia panton, trias teleia, doxe kai aidioteti kai basileia me merizomene mede apallotrioumene. * [2993]en duo phusesin * [2994]en duo phusesin adiairetois gnorizesthai ton christon * [2995]en sarki paragenomenon, * [2996]endoxos kathisanta en dexia tou Patros; * [2997]ex hou ta panta, * [2998]ex hou ta panta, * [2999]epi to anakephalaiosasthai ta panta, * [3000]episkepsis hagion topon, hai gonuklisiai kai ta homoia, hopou thelousi phanein harmodia eis ten krisin tou pneumatikou. Plen ekeinos, hopou miseuon apo ten exomologesin, prepei na logiaze ekeina, hopou eipen (Psal. lg'. ie.) ho Psalmodos; ekklinon apo kakou, kai poieson agathon; kai ekeina, hopou (Ioan. e. id'.) eipen ho Soter hemon; ide hugies gegonas, miketi hamartane, hina me cheiron ti soi genetai; kai (Ioan. e. ia.) allote; poreuou, kai meketi hamartane. Kala kai na einai adunaton eis ton anthropon, na phuge holos diolou to hamartanein, me holon touto katha orthodoxos einai kratemenous apo mian exomologesin heos eis ten allen, na kame hosen diorthosin emporei eis ten xoen tou, kata ten suneidesin hopou echei. * [3001]epitheseos te cheiron, * [3002]epimelos phulassei * [3003]epiousios * [3004]episteuthe en kosmo, * [3005]erchomenon en auto to somati en doxe * [3006]esoterikos kai prokatarktikos * [3007]ephapax, ex hon hoi pleious menousin heos arti, tines de kai ekoimethesan. Epeita ophthe Iakobo; eita tois Apostolois pasin. Eschaton de panton hosper to ektromati ophthe kamoi. Ten tou Christou anastasin proetupou kai ho Prophetes Ionas, ton hopoion tupon ho Kurios hemon Iesous Christos ton anapherei pros ton eauton tou, legon (Matth. ib'. lth'.) pros tous Ioudaious; genea ponera kai moichalis semeion epixetei, kai semeion ou dothesetai aute, ei me to semeion Iona tou Prophetou. Hosper gar en Ionas en te koilia tou ketous treis hemeras kai treis nuktas, houtos estai ho Huios tou anthropou en te kardia tes ges treis hemeras kai treis nuktas. * [3008]hebdomas, kai he hebdomas meta ten pentekosten, kai he prophonesimos, kai he turine. Ta hopoia chreostei katha Christianos orthodoxos na phulatte. * [3009]hekateron kai hai promenuousai kai teleiousai rheseis to baptisma ten teleian hupainittousi katharsin. Touto auto kai auta ta tou baptismatos onomata peristosin. Ei gar baptisma dia pneumatos kai puros, delon hoti kai teleia pasin he katharsis; to gar pneuma teleios kathairei. Ei phos, to skotos elusen; ei anagennesis, parelthe ta archaia. Tina de tauta, ei me ta hamartemata; Ei apekduetai ho baptizomenos ton palaion anthropon, ara kai ten hamartian. Ei enduetai ton Christon, ara anamartetos ginetai energeia dia tou baptismatos. Makran gar apo hamartolon ho Theos. Touto kai Paulos didaskei tranoteron legon; hosper dia tou henos hamartoloi katestathemen hoi polloi, houto dia tou henos dikaioi. Ei de dikaioi, ara hamartias eleutheroi. Ou gar dunatai, en tauto einai ten zoen kai ton thanaton. Ei alethos apethanen ho Christos, ara kai alethes he dia tou pneumatos aphesis. * [3010]ekame ta panta me to prostagma tou, kai eis to husteron eplase ton anthropon, kai ton ekamen authenten apano eis olen ten ktisin, hopou einai hupokato tou ouranou, legontas (Gen. a, ks.); poiesomen anthropon kat' eikona hemeteran kai kath' homoiosin; kai archetosan ton ichthuon tes thalasses, ton peteinon tou ouranou, ton ktenon, kai pases tes ges. To auto legei kai ho hieros Psaltes (Psal. e. s'.); katestesas auton epi ta erga ton cheiron sou; panta hupetaxas hupokato ton podon autou, probata kai boas hapasas, eti de kai ta ktene tou pediou; ta peteina tou ouranou, kai tous ichthuas tes thalasses, ta diaporeuomena tribous thalasson, kai anotero; elattosas auton brachu ti par angelous, doxe kai time estephanosas auton. Ma diati den ephulaxen ho anthropos ten entolen tou Theou eis ton paradeison, hotan eton athoos, ma apo ton apegoreumenon karpon epiase kai ephage; dia touto esteretheken apo ten azian tou kai apo ten katastasin, hopou eichen eis ton kairon tes athootetos tou. Kai diochtheis apo ton paradeison toioutos eginen, ho, ti loges ton perigraphei ho Prophetes (Psal. mth'. k'.) legontas; anthropos en * [3011]ekdosis akribes tes orthodoxou pisteos * [3012]ekthesis pisteos kata apokalupsin Gregoriou episkopou Neokaisareias * [3013]ekcheon ten orgen sou epi ta ethne ta me ginoskonta se, kai epi basileias, ahi to onoma sou ouk epekalesanto. * [3014]elaion, to balsamon kai ta loipa murismata. Triton zeteitai, hoti pareuthus meta to baptisma na chrie ho hiereus ton baptizomenon eis ta diorismena mele, epilegon ta logia ekeina; sphragis doreas Pneumatos hagiou, amen. Apo to musterion touto genountai hoi karpoi toutoi. Proton, diati kathos me to baptisma anagennometha; tetoias loges, me to hagion muron genometha metochoi tou hagiou Pneumatos, bebaiothentes eis ten pistin tou Kuriou, kai auxanomen eis ten theian charin kata ton Apostolon (Tit. g'. e.) ton legonta, hoti esosen hemas kata ton autou eleon dia loutrou palingenesias kai anakainoseos Pneumatos hagiou, hou execheen eph' hemas plousios dia Iesou Christou tou soteros hemon. Deuteron, diati me ten dunamin tou hagiou Pneumatos houtos eimesthen bebaioi kai stereoi, hopou den emporei na blapse katholou ho noetos echthros ten psuchen mas. Touto to musterion den didotai deuteron para eis ekeinous, hopou thelousin epistrepsein apo ten arnesin tou onomatos tou Christou. * [3015]estai gar tote thlipsis megale, hoia ou gegonen ap' arches kosmou heos tou nun, oud' ou me genetai. Dia ten krisin touten phaneran homilei legon (b'. Tim. d'. a.) ho Apostolos; diamarturomai oun ego enopion tou Theou kai tou Kuriou Iesou Christou tou mellontos krinein zontas kai nekrous kata ten epiphaneian autou kai ten basileian autou. * [3016]ephagen te kai epien [alethos], * [3017]hena ... sarkothenta huper tes emeteras soterias ... to dia propheton kekeruchos * [3018]hena kai ton auton Christon, huion, kurion, monogene, ek duo phuseon [en duo phusesin] * [3019]Ei de kai monon touto phasi, to sunechos kai hadialeiptos proseuchesthai kakon, ti autois kai hemin; Machesthosan Christo--kathaper kai machontai--eiponti ten tou adikou kritou parabolen, pros to dein sunechos proseuchesthai, kai didaxanti agrupnein kai euchesthai, phugein ta thlibera kai stathenai emprosthen tou huiou tou anthropou. Machesthosan Paulo protes pros Thessalonikeis kephalaio kai allachou en pollois. Eo legein tous theious tes katholikes ekklesias kathegemonas apo christou achris hemon; arkei gar autois pros aischunein to suntonon tes proseuches ton te propatoron, apostolon kai propheton. * [3020]Ekthesis pisteos * [3021]En etei to soterio achob'; meni Martio is'. En te hagia polei Hierousalem. * [3022]En duo phusesin * [3023]Enos gar kai tou autou hagiou pneumatos ontos amphoteron demiourgou, ison esti pantos hupo tes graphes kai hupo tes katholikes ekklesias didaskesthai. Epeita anthropon men hontina oun lalounta aph' heautou endechetai hamartesai kai apatesai kai apatethenai; ten de katholiken ekklesian hos medepote lalesasan e lalousan aph' heautes all' ek tou pneumatos tou Theou, ho kai didaskalon adialeiptos ploutei eis ton aiona, adunaton pante hamertesai e holos apatesai kai apatethenai; all' estin hosautos te theia graphe adiaptotos kai aennaon kuros echousa. * [3024]Enteuthen de delon, panta ta baptisthenta kai koimethenta brephe anamphibolos sozesthai, prooristhenta dia tou thanatou tou Christou. Ei gar ektos pases esan hamartias; koines men, hoti elutrothesan to theio loutro, idikes de, hoti ta brephe me echonta energeia proairesin ouch hamartanei; ara kai sozetai. Enti * [3025]Epilogos. * [3026]Epeide ho Theos egnorize ton Adam, pos emelle na sphale, diati ton eplase? * [3027]Epeide ho Theos einai poietes panton, * [3028]Epeide de meta ton allon asebeion edoxe kai touto tois Kalouinois, hoti tuchon tauton estin hiereus haplos kai archiereus; kai dunaton me einai archierea kai dia tinon hiereon ten ekklesian kubernasthai, kai ouk archiereus alla kai hiereus dunatai cheirotonein hierea, kai pleionas hiereis cheirotonein archierea; kai tautes tes kakentrechias koinonon einai megalorrhemonousi kai ten anatoliken ekklesian, hou eneka kai to dekaton kephalaion sungegraptai Kurillo, phamen platuteron kata ten anothen epikratesasan gnomen te anatolike ekklesia; * [3029]Epeide kai ho Theos eplase proton tous angelous, tina gnomen prepei na echomen di autous? * [3030]Epeide kai eis touto to arthron ballousi ton logon touton, poieten, tacha ho Theos holonon ton pragmaton einai poietes? * [3031]Epeide kai hoi anthropoi genountai eis ten katastasin tes hamartias, tacha monon to soma einai apo sperma tou Adam, e mazi kai he psuche? * [3032]Epeide saphestata men didosin ennoein, hopos dei proskunein tas hagias eikonas, kai ta proeiremena anothen, anathematizei de kai aphorismo kathupoba * [3033]Erotesis ka. * [3034]Erotesis ke. * [3035]Erotesis ke. * [3036]Erotesis k'. * [3037]Erotesis kb'. * [3038]Erotesis kg'. * [3039]Erotesis kd'. * [3040]Erotesis kz'. * [3041]Erotesis kth'. * [3042]Erotesis ks'. * [3043]Erotesis a * [3044]Erotesis a. * [3045]Erotesis e. * [3046]Erotesis e. * [3047]Erotesis i. * [3048]Erotesis b'. * [3049]Erotesis g'. * [3050]Erotesis d'. * [3051]Erotesis z'. * [3052]Erotesis th'. * [3053]Erotesis ia. * [3054]Erotesis ie. * [3055]Erotesis ie. * [3056]Erotesis ib'. * [3057]Erotesis ig'. * [3058]Erotesis id'. * [3059]Erotesis iz'. * [3060]Erotesis ith'. * [3061]Erotesis is'. * [3062]Erotesis ka. * [3063]Erotesis ke. * [3064]Erotesis ke. * [3065]Erotesis k'. * [3066]Erotesis kb'. * [3067]Erotesis kg'. * [3068]Erotesis kd'. * [3069]Erotesis kz'. * [3070]Erotesis kth'. * [3071]Erotesis ks'. * [3072]Erotesis la. * [3073]Erotesis le. * [3074]Erotesis le. * [3075]Erotesis l'. * [3076]Erotesis lb'. * [3077]Erotesis lg'. * [3078]Erotesis ld'. * [3079]Erotesis lz'. * [3080]Erotesis lth'. * [3081]Erotesis ls'. * [3082]Erotesis ma. * [3083]Erotesis me. * [3084]Erotesis me. * [3085]Erotesis m'. * [3086]Erotesis mb'. * [3087]Erotesis mg'. * [3088]Erotesis md'. * [3089]Erotesis mz'. * [3090]Erotesis mth'. * [3091]Erotesis ms'. * [3092]Erotesis ne. * [3093]Erotesis ne. * [3094]Erotesis n'. * [3095]Erotesis na. * [3096]Erotesis nb'. * [3097]Erotesis ng'. * [3098]Erotesis nd'. * [3099]Erotesis nz'. * [3100]Erotesis nth'. * [3101]Erotesis ns'. * [3102]Erotesis xa. * [3103]Erotesis xe. * [3104]Erotesis xe. * [3105]Erotesis x'. * [3106]Erotesis xb'. * [3107]Erotesis xg'. * [3108]Erotesis xd'. * [3109]Erotesis xz'. * [3110]Erotesis xth'. * [3111]Erotesis xs'. * [3112]Erotesis oa. * [3113]Erotesis oe. * [3114]Erotesis oe. * [3115]Erotesis o'. * [3116]Erotesis ob'. * [3117]Erotesis og'. * [3118]Erotesis od'. * [3119]Erotesis oz'. * [3120]Erotesis oth'. * [3121]Erotesis os'. * [3122]Erotesis pa. * [3123]Erotesis pe. * [3124]Erotesis pe. * [3125]Erotesis p'. * [3126]Erotesis pb'. * [3127]Erotesis pg'. * [3128]Erotesis pd'. * [3129]Erotesis pz'. * [3130]Erotesis pth'. * [3131]Erotesis ps'. * [3132]Erotesis ra. * [3133]Erotesis re. * [3134]Erotesis re. * [3135]Erotesis ri. * [3136]Erotesis r'. * [3137]Erotesis rb'. * [3138]Erotesis rg'. * [3139]Erotesis rd'. * [3140]Erotesis rz'. * [3141]Erotesis rth'. * [3142]Erotesis ria. * [3143]Erotesis rie. * [3144]Erotesis rie. * [3145]Erotesis rib'. * [3146]Erotesis rig'. * [3147]Erotesis rid'. * [3148]Erotesis riz'. * [3149]Erotesis rith'. * [3150]Erotesis ris'. * [3151]Erotesis rka. * [3152]Erotesis rke. * [3153]Erotesis rk'. * [3154]Erotesis rkb'. * [3155]Erotesis rkg'. * [3156]Erotesis rkd'. * [3157]Erotesis rkst'. * [3158]Erotesis rs'. * [3159]Erotesis s'. * [3160]Eroteteon oun autous, tinas phasin einai tas ton monachon proseuchas; kai ei men tous monachous phaien ex heauton tina allokota pepoiekenai kai apadonta te orthodoxo ton Christianon threskeia, kai autoi xuntithemetha kai tous monachous ou monon ou monachous all' oude Christianous phamen. Ei de hoi monachoi diegountai en ektasei ten doxan kai ta thaumasia tou Theou kai sunechos kai adialeiptos, kai en panti kairo to theion, hos dunaton anthropo, humnois kai doxologiais katagerairousi, pe men ta tes graphes delonoti * [3161]Hepomenoi toinun tois hagiois patrasin hena kai ton auton homologein huion ton kurion hemon Iesoun Christon sumphonos hapantes ekdidaskomen, teleion ton auton en theoteti kai teleion ton auton en anthropoteti, theon alethos kai anthropon alethos ton auton, ek psuches logikes * [3162]Hermeneia eis to sumbolon * [3163]Epeisi de moi thaumazein, pos to despotikon soma para tini ekklesia idon kremamenon hoi hairetikoi exo tou bematos, dia to isos sesathrosthai tous toichous tou bematos hupo tes palaiotetos, kak toutou sumperainousi ta asustata; ton de Christon ouk eidon hupo to hemikuklion tou hagiou bematos istoroumenon hos brephos endon tou diskou, hina idos

III. THE LONGER CATECHISM OF THE ORTHODOX, CATHOLIC, EASTERN CHURCH. (part 7)

* [3164]Epeita de kai ten eikona tou kuriou hemon Iesou Christou kai tes huperagias theotokou kai panton ton hagion proskunoumen kai timomen kai aspazometha, kai men kai ton hagion angelon, hos ophthesan eniois ton te propatoron kai propheton. Historoumen de kai to panagion pneuma, hos ophthe, en eidei peristeras. * [3165]Eti en hekasto merei kai tmemati elachisto tou metablethentos artou kai oinou ouk einai meros tou somatos kai haimatos tou kuriou--blasphemon gar touto kai atheon--all' holon holikos ton despoten Christon kat' ousian meta psuches delonoti kai theotetos, etoi teleion Theon kai teleion anthropon. Hothen kai pollon ginomenon en te oikoumene mia kai te aute hora ierourgion, me ginesthai pollous Christous e polla somata Christou, all' hena kai ton auton Christon pareinai alethos kai pragmatikos, kai hen einai autou to soma kai to haima en pasais tais kata meros ton piston ekklesiais kai touto ouch hoti to en ouranois tou despotou en tois thusiasteriois kateisi soma, all' hoti ho tes protheseos en pasais tais kata meros ekklesiais prokeimenos artos metapoioumenos kai met * [3166]Eti auto to panakeraton tou kuriou soma kai haima metadidosthai kai eisduein eis to stoma kai stomachon ton metechonton eusebon te kai asebon. Plen tois men eusebesi kai axiois aphesin hamartion kai zoen aionion proxenein; tois de asebesi kai anaxiois katakrisin kai kolasin aionion parachorein. * [3167]Eti auto to soma kai haima tou kuriou to en to tes eucharistias musterio opheilein timasthai huperballontos kai proskuneisthai latreutikos. Mia gar he proskunesis tes hagias triados kai tou somatos kai haimatos tou kuriou. * [3168]Eti einai thusian alethe kai hilastiken prospheromenen huper panton ton eusebon zonton kai tethneoton kai huper opheleias panton, hos keitai rhetos en tais tou musteriou proseuchais hupo ton apostolon te ekklesia paradotheisais kata ten pros autous diatagen tou kuriou. * [3169]Eti kai pro tes chreseos euthus meta ton hagiasmon kai meta ten chresin to phulattomenon en tais hierais thekais pros metalepsin ton apodemesai mellonton alethes einai tou kriou soma, kai kata meden diapheron heautou, hoste pro tes chreseos * [3170]Eti me ginesthai hupo tinos allou to tes hieras eucharistias touto musterion, ei me monon hupo hiereos eusebous kai hupo eusebous kai nomimou episkopou ten hierosunen labontos, kath' hon tropon he anatolike ekklesia didaskei. Haute estin en suntomo he tes katholikes ekklesias kai peri tou musteriou toutou doxa kai alethes homologia kai archaiotate * [3171]Eti meta ton hagiasmon tou artou kai tou oinou ouk eti menein ten ousian tou artou kai tou oinou, all' auto to soma kai to aima tou kuriou en to tou artou kai tou oinou eidei kai tupo, tauton eipein, hupo tois tou artou sumbebekosin. * [3172]Eti temnesthai men kai diaireisthai eite chersin eite kai hodousi to soma kai to haima tou kuriou kata sumbebekos mentoi etoi kata ta sumbebekota tou artou kai tou oinou, kath' ha kai horata kai hapta heinai homologountai, kath' heauta de menein atemta pante kai adiaireta. Hothen kai he katholike ekklesia phesi; Merizetai kai diamerizetai ho melizomenos kai me diairoumenos, ho pantote esthiomenos kai oudepote dapanomenos, alla tous metechontas--delonoti axios--hagiazon. * [3173]Eti te metousiosis lexei ou ton tropon pisteuomen delousthai, kath' hon ho artos kai ho oinos metapoiountai eis to soma kai to haima tou kuriou,--touto gar alepton pante kai adunaton plen autou tou Theou, kai tois pisteuousin amatheian hama kai asebeian epipherei--all' hoti ho artos kai ho oinos meta ton hagiasmon ou tupikos oud' eikonikos, oude chariti huperballouse, oude te koinonia e te parousia tes theotetos mones tou monogenous metaballetai eis to soma kai haima tou kuriou, oude sumbebekos ti tou artou kai tou oinou eis sumbebekos ti tou somatos kai haimatos tou Christou kata tina tropen e alloiosin metapoieitai, all' alethos kai pragmatikos kai ousiodos ginetai ho men artos auto to alethes tou kuriou soma, ho d' oinos auto tou kuriou haima, hos eiretai anotero. * [3174]Echein d' auten pistin kai elpida kai diamonen kai teresin ton entolon kai kata proton logon aitesin ton ouranion; pollous d' echein tous karpous, ohus peritton enkatalegein; ginesthai de sunechos, epiteleisthai de orthio kai gonuklito schemati. Tosaute de heper autes opheleia, hoste kai psuches trophen kai zoen homologeisthai. Sunagetai kai tauta panta ek tes theias graphes, hoste ei tis touton apodeixin aitei, homoios aphroni, e tuphlo peri tou heliakou photos hora mesembrias kai aithrias amphisbetounti. * [3175]he ekklesia meta mian hebdomada tes heortes tes hagias pentekostes; kai legetai ton Apostolon dia ten aphormen touten; diati eis ton kairon ekeinon hoi Apostoloi enesteuasi, pempomenoi eis to kerugma tou Euangeliou; kathos phainetai eis tas Praxeis auton, hopou (keph. ig'. g'.) legei; tote nesteusantes kai proseuxamenoi kai epithentes tas cheiras autois apelusan. He tetarte nesteia ginetai pro tes heortes tes koimeseos tes huperagias Theotokou kai aeiparthenou Marias; he hopoia archizei apo ten proten tou Lugoustou menos, kai teleionei te ie. tou autou menos. Akomi prepei na phulattetai kai he nesteia tes tetrades kai tes paraskeues; ma ochi tou Sabbatou kai tes Kuriakes, kata ton xs'. kanona ton hagion Apostolon, exo apo to mega sabbaton. Akomi eparedoken he ekklesia na nesteuomen kai te id'. tou Septembriou menos kata ten hupsosin tou staurou; diati kamnomen ten enthumesin tou pathous tou Kuriou hemon Iesou Christou, diabazontes ta Heuangelia tou pathous autou. Kai te kth'. tou Augoustou, dia na timesomen ten apotomen tou prodromou me nesteian. Exo apo touto mas eparedoke, na me nesteuomen eis kapoiais hemerais diatetagmenais; hos an einai apo ten hemeran tes genneseos tou Christou heos ton hagion epiphanion; kai hole he diakainesimos * [3176]he ekklesia, kai auta ek Pneumatos hagiou einai; kai aute he ekklesia me ten exousian, hopou echei, prostassei, na doxazomen polla sunechos ten parthenon me ton chairetismon touton eis ton kairon tes proseuches. * [3177]he dunamis tes paradoseos mia kai he aute * [3178]he ousia tou artou kai he ousia tou oinou metaballetai eis ten ousian tou alethinou somatos kai haimatos tou Christou dia tes energeias tou hagiou Pneumatos, hou ten epiklesin kamei ten horan ekeinen, dianateleos to musterion touto, epeuchomenos kai legon; Katapempson to Pneuma sou to hagion eph' hemas kai epi ta prokeimena dora tauta; kai poieson ton men arton touton timion soma tou Christou sou, to de en to poterio touto timion haima tou Christou sou, metabalon to Pneumati sou to hagio. Meta gar ta rhemata tauta he metousiosis pareuthus ginetai, kai allesei ho artos eis to alethinon soma tou Christou, kai ho oinos eis to alethinon haima. Apomenontai monon ta eide hopou phainountai, kai touto kata ten theian oikonomian. Proton men, dia na men blepomen soma Christou, ma na to pisteuomen pos einai, dia ta logia hopou eipen; touto esti to soma mou, kai touto esti to haima mou; pisteuontes mallon eis ta logia kai dunamin ekeinou, para eis tais edikais mas aistheseis. To hopoion proxenei makamismon tes pisteos; makarioi gar (Ioan. k'. kth'.) hoi me idontes kai pisteusantes. Deuteron, diati he phusis he anthropine apotrepetai ten omen sarkophagian, kai epeide emelle na perne ten henosin tou Christou me ten metalepsin tes sarkos kai haimatos tou, dia na men ten apotrepetai * [3179]he prhos ton Christon suntaxis * [3180]hemas, kai paredoken heauton huper hemon prosphoran, kai thusian to theo eis osmen heuodias. Kai eis allon popon (Rhom. e. e.); eti hamartolon onton hemon, kata kairon Christos huper hemon apethanen. Ekei akomi eis ton stauron eteleione ten mesiteian anameson Theou kai anthropon; kathos ho autos Apostolos legei (Kol. a. k'.) peri hautou; kai di autou apokatallaxai ta panta eis auton; eirenopoiesas dia tou haimatos tou staurou hautou; kai allachou (Kol. b'. id'.); exaleipsas to kath' hemon cheirographon tois dogmasin, ho en hupenantion hemin, kai auto eren ek tou mesou, proselosas auto to stauro. * [3181]e alloioton ton tou Theou Huion, toutous anathematizei he katholike kai apostolike Ekklesia. * [3182]He koimesis * [3183]He men gar ekklesia, kaiper kath' holes tes oikoumenes heos peraton tes ges diesparmene, para de ton Apostolon kai ton ekeinon matheton paralabousa ten [pistin] * [3184]He psuche mone tacha, e kai to soma thelousin apolausein mazi ten aionion euphrosunen? * [3185]Hemeis gar pasi tois ek ton theion graphon paradedomenois hupo te ton propheton kai apstolon alethinos kai emphobos kai pisteuomen kai akolouthoumen. * [3186]hina Christo Iesou, to Kurio hemon, kai Theo, kai Soteri, kai basilei, kata ten eudokian tou Patros tou aoratou, pan gonu kampse epouranion kai epigeion kai katachthonion, kai pasa glossa exomologesetai auto, kai krisin dikaian en tois pasi poiesetai, ta men pneumatika tes ponerias, kai angelous parabebekotas, kai en apostasia gegonotas, kai tous asebeis, kai adikous kai anomous kai blasphemous ton anthropon eis to aionion pur pempse; tois de dikaiois, kai hosiois, kai tas entolas autou teterekosi kai en te agape autou diamemenekosi, tois ap' arches, tois de ek metanoias, zoen charisamenos, aphtharsian doresetai, kai doxan aionian peripoiese. * [3187]Hieran graphen poia biblia kaleis; * [3188]omoousion to Patri * [3189]orthos * [3190]ho ankurotos * [3191]ho artos ho epiousios * [3192]ho Apostolos, legon (b. Thess. b. ie.); ara oun, adelphoi, stekete kai krateite tas paradoseis, has edidachthete, eite dia logou eite di epistoles hemon; kai allachou (a. Kor. ia. b.); epaino de humas, adelphoi, hoti panta mou memnesthe, kai kathos paredoka humin tas paradoseis, katechete. Apo ta hopoia logia einai phaneron, pos ta arthra tes pisteos echousi to kuros kai ten dokimasian, meros apo ten hagian graphen, meros apo ten ekklesiastiken, paradosin, kai apo ten didaskalian ton sunodon kai ton hagion pateron. To hopoion phaneronontas to ho hieros Dionusios legei (ekkl. Hier. a.) houtos; ousia gar kat' hemas hierarchias esti ta theoparadota logia; septotata de logia tauta phamen, hosa pros ton entheon hemon hieroteleston en hagiographois hemin kai theologikais dedoretai deltois, kai men hosa pros ton hieron andron aulotera muesei, kai geitoni pos ede tes ouranias hierarchias ek noos eis noun, dia mesou logou somatikou men auloterou de homos, graphes ektos, hoi kathegemones hemon emuethesan, egoun pos duo logion einai ta dogmata. Alla paradidei he graphe, ta hopoia periechontai eis ta theologika biblia tes hagias graphes; kai alla einai dogmata paradedomena ek stomatos apo tous Apostolous, kai touta hermeneuthesan apo tas sunodous kai * [3193]ho Theos einai poietes panton ton horaton kai aoraton ktismaton; kai protetera apo hola ekame pasas tas dunameis tou ouranou ek tou me ontos me to noema tou, hos an humnetas exairetous tes doxes tou. Kai ektise ton noeron ekeinon kosmon, hopou egnorisasi kala ton Theon, kata ten charin ten dotheisan autois, kai hupotassontai holos diolou eis ten thelesin tou. Epeita ho kosmos houtos, ho horatos kai hulikos, ektistheken apo to me einai ek Theou. Kai husteron ho Theos ton anthropon eplase, suntheton apo aulon kai logiken psuchen kai apo hulikon soma, dia na gnoristhe me ton hena suntheton anthropon, pos ho idios toutos einai ho poietes kai ton duo kosmon, tou aulou kai hulikou. Kai dia ten aphormen touten ho anthropos onomazetai kosmos mikros, diati basta eis ton heauton tou to papadeigma holou tou megalou kosmou (Dam. Bib. b'. keph. g'. ib'.). * [3194]ho Theos na men theore tas eleemosunas mas, e na me groika tais proseuchais mas, ma diati ekeinoi mesiteuousi dia mas. Kai eis ton palaion nomon, prin dothe ho nomos tou Mouseos, edidaskasi hoi angeloi ton nomon, kai ten thelesin tou Theou eis tous propatoras mas, kai tous edeichnasi ten hodon tes soterias; kathos to martura ho hieros Dionusios. Kai husteron, aph' hou edotheken ho nomos, edidaskasin hodegontas) tous eis to agathon. Kai touto he Graphe to semadeuei legousa, pos hoi angeloi ephainonto eis tous prophetas, kai tous eprolegasi ta mellonta, hos an eis ton Ioseph, hopou edoken ho angelos logon, na proseche apo ten apophasin tou Herodou, eipon (Mat. b. ig); egertheis paralabe to paidion kai ten metera autou, kai pheuge eis Aigupton, kai isthi ekei, heos an eipo soi, mellei gar Erodes zetein to paidion, tou apolesai auto. Akomi kai hotan ephobeito, na douleue tes parthenou (Matth. a. k.), ho angelos tou Kuriou ton etharrhune, kai ton edidaxen. Apokaluptousin akomi tas theias energeias, kathos eis ton kairon tes genneseos Christou apekalupsan (Louk. b.) eis tous poimenas, hoti ho Christos egennetheken eis ten Bethleem. Kai me to prostagma tou Theou, parastekontas topikos katha anthropou, mas eleutheronousin apo katha kindunon, kai diokousi to echthron * [3195]ho autos Theos, ho autos Kureos, ho autos basileus); * [3196]ho gar Logos sarx egeneto, * [3197]ho theos mou, ho theos mou, eis ti enkatelipes me * [3198]ho metanoon kai lupen dia ta hamartemata tou; meta hopoia eparoxune ton Theon e eblapse ton plesion tou; dia ten hopoian suntriben legei (Psal. na. iz'.) ho Dabid; kardian suntetrimenen kai tetapeinomenen ho Theos ouk exoudenosei. Eis ten suntriben touten tes kardias prepei na akoloutha kai he dia stomatos exomologesis panton ton hamartematon kath' hekaston; diati den emporei ho pneumatikos na luse tipotes, an den exeure poia prepei na luthousi, kai ti epitimion na dose. Di auta he hopoia exomologesis einai phanere eis ten hagian Graphen, hopou (Prax. ith'. ie.) legei; polloi te ton pepisteukoton erchonto exomologoumenoi, kai anangellontes tas praxeis auton. Kai (Iak. e. is'.) allachou; exomologeisthe allelois ta paraptomata, kai euchesthe huper allelon, hopos iathete. Kai (Mark. a. e.) palin; exeporeueto pros auton pasa he Ioudaia chora kai Hierosolumitai, kai ebaptizonto pantes en to Iordani potamo hup' autou (tou Ioannou). exomologoumenoi tas hamartias auton. He exomologesis haute prepei na eche tauta ta idiomata, na einai tapeine, eulabes, alethine, eilikrines, kategoretike heautes met' odunes, hotan ginetai. Kai to tetarton meros tes metanoias prepei na einai ho kanonas kai to epitimion, hopou dide kai diorize ho pneumatikos, hos an einai proseuchai, eleemosunai, nesteiai, * [3199]ho pater * [3200]homologei Iesoun Christon en sarki eleluthota * [3201]homologoumen hen baptisma eis aphesin hamartion ; * [3202]homoousion * [3203]homoousion to Patri; * [3204]homoousion to Patri, * [3205]hopoion einai alethos kai kurios paron, egoun kata to pragma, ho Iesous Christos. Touto to musterion huperechei hola ta alla, kai mallon ton allon ophelei eis ten soterian ten ediken mas. Epeide eis to musterion touto pasa charis kai chrestotes tou Kuriou Iesou phaineronetai eis tous pistous kai paristanetai, kathos thelei gene gnorimon katotero. * [3206]hos alethos egennethe * [3207]hos kai alethos egerthe apo nekron [kai aneste dia trion hemeron], * [3208]ochi apo ten phusin tous, ma apo ten charin tou Theou. Kai touta ta sesemeiomena phthanousi pros gnosin ton angelon, kath' hoson apaitei ho logos tes parouses suntomou didaskalias tes orthodoxou. Kai gnorizontes hemeis, pos mas boethousi kai mesiteuousi di hemas, eis pasan mas proseuchen tous epikaloumetha, na parakalousi di hemas ton Theon kai malista ton angelon ekeinon, hopou * [3209]ho * [3210]hothen erchetai krinein zontas kai nekrous * [3211]hothen erchetai krinein zontas kai nekrous; * [3212]hothen kai ten tes katholikes ekklesias marturian ouch etton tes hen kektetai he theia graphe einai pisteuomen. * [3213]horos * [3214]horos tes en Chalkedoni tetartes Sunodou * [3215]hos * [3216]hoti esti Pneuma hagion, * [3217]O anthpopos ho christianos ho orthodoxos kai katholikos ti chreostei na phulatte, dia na kleronomese ten zoen ten aionion; * [3218]Orthodoxos homologia tes pisteos tes katholikes kai apostolikes ekklesias tes anatolikes. * [3219]Ho anthropos toigaroun pro tes anagenneseos dunatai phusei klinein pros to kalon kai haireisthai kai ergazesthai to ethikon kalon. Anagennetheis de hina poie to pneumatikon kalon--soterias gar onta paraitia tou pistou ta erga kai hupo charitos huperphuous energoumeua kai pneumatika eikotos onomazetai--ananke proegeisthai kai prophthanein ten charin, hon tropon eireto en tois peri proorismou; hoste meden dunasthai ex heautou tes kata Christon zoes axion ergon ektelesai, ex heautou mentoi echein to thelesai e me thelesai te chariti sunkatatethenai. * [3220]Ho kurios mou kai ho theos mou * [3221]Homologoumenos mega estin to tes eusebei * [3222]Hothen kai hemeis Parakletiken, Triodion kai Menaia psallontes meden apadon Christianois ergon pleroumen. Pasai gar hai toiautai bibloi peri henomenes kai diakekrimenes theologias dialegontai kai humnois, pe men sunegmenois ek tes theias graphes, pe de kata ten choregian tou pneumatos, hin' osi tois melesin ai lexeis katalleloi di heteron lexeon, ta tes graphes adomen; epeita hin' holos e katadelon, hoti ta tes graphes aei psallomen, en hekasto ton humnon legomeno Tropario stichon tes graphes epilegomen. Ei de kai Thekara kai allas tois palai patrasi ponetheisas euchas psallomen kai anaginoskomen; eipatosan houtoi, poion ekeinon to blasphemon kai me eusebes, kai met' ekeinon toutous apodioxomen. * [3223]Horos a. * [3224]Horos e. * [3225]Horos e. * [3226]Horos i. * [3227]Horos b'. * [3228]Horos g'. * [3229]Horos d'. * [3230]Horos z'. * [3231]Horos ia. * [3232]Horos ie. * [3233]Horos ie. * [3234]Horos ib'. * [3235]Horos ig'. * [3236]Horos id'. * [3237]Horos iz'. * [3238]Horos is'. * [3239]Horos s'. * [3240]Horos th'. * [3241]Hos [Theos] ephanerothe en sarki, * [3242]Hoti de allelodiadochos to tes episkopikes mega musterion kai axioma didotai mechris hemon, phaneron. Ho gar kurios eipon einai meth' hemon eis ton aiona, ei kai kat' allous tropous charitos kai theion euergetematon esti meth' hemon, all' oun kuriotero tropo dia tes episkopikes teletarchias oikeioutai hemas kai sunestin hemin, kai dia ton ieron musterion hen * [3243]Hoti de diapherei to episkopikon axioma tou haplos hiereos, delon. Ho gar hiereus cheirotoneitai hupo tou episkopou, episkopos de ou cheirotoneitai hupo hiereos, all' hupo duo e trion archiereon, hos ho apostolikos bouletai kanon. Kai ho men hiereus eklegetai hupo tou episkopou, ho de archiereus ouk eklegetai hupo ton hiereon eit' oun presbuteron, out' eklegetai hupo politikon archonton, all' * [3244]Hoti to tou episkopou axioma houtos estin en te ekklesia anankaion, hoste choris autou me dunasthai mete ekklesian mete Christianon tina e einai e holos legesthai. Autos gar hos apostolikos diadochos ten charin * [3245]upokeintai te archegono hamartia kai choris tou baptismatos ou dunatai tuchein tes apheseos; hoper ho kurios deiknuon ouk ephe merikos all' haplos kai katholou; hostis ou me gennethe, ho tauton esti to; pantas tous meta ten eleusin tou soteros Christou eiseleusomenous en te basileia ton ouranon dei anagennethenai. Ei de ta nepia anthropoi, eiper kai tauta deitai soterias; deitai soterias, deitai kai tou baptismatos. Kai ta me anagennethenta, hos me ten aphesin tes propatorikes hamartias labonta, hupokeitai te aidio tes ha * [3246]hupo tes sunodou tes anotato ekklesias tou klimatos ekeinou, en ho keitai he polis he dexomene ton cheirotonethesomenon, he toulachiston hupo tes sunodou tes eparchias ekeines, en ho dei ginesthai ton episkopon. Ei de pote kai he polis eklegoi, all' ouch haplos; he gar ekloge te sunodo anapheretai, kai ei men doxoi tauten kata kanonas kalos echein, ho eklechtheis proballetai dia tes cheirothesias men ton episkopon, te epiklesei de tou panagiou pneumatos; ei de me, hon bouletai he sunodos, ekeinos kai probibazetai. Kai ho men hiereus eis eauton sozei ten, hen eilephen, exousian kai charin tes hierosunes, ho episkopos de kai heterois metadidosi. Kai ho men ede labon to tes ierosunes axioma hupo tou episkopou, baptisma monon telei to hagion kai euchelaion, ierourgei ten anaimakton thusian kai metadidosi to lao to panagion soma kai haima tou kuriou emon Iesou Chpistou, chriei tous baptizomenous to hagio muro, stephanoi tous kata nomon gamountas eusebeis, euchetai uper ton asthenon kai huper pases soterias kai aletheias epignoseo * [3247]hupostasis * [3248]hupothuposin ton hugiainonton logon * [3249]hupokato. * [3250]hos legei (Ioan. a. ib'.) he Graphe; hosoi elabon auton, edoken autois exousian tekna Theou genesthai. * [3251]ophthe angelois, * [3252]Hoste tois anagennetheisin, ei kai gnorimos he peri triados pistos kai he tou huiou tou Theou enanthropesis, ta pathe, he anastasis, he eis ouranous anodos, ho peri tes palingenesias kai kriseos logos, hon heineka kai polloi thanaton hupomeinai ouk oknesan; ouk anankaion de, mallon de adunaton pasin, eidenai kai ha to pneuma to hagion monois tois engegumnasmenois epi sophia kai hagioteti phaneroi. * [3253]all' eis heauton sarka anaplasanta eis mian hagian henoteta, * [3254]arche * [3255]a. e'.); ego eimi to Alpha, kai to Omega, arche kai telos; legei Kurios ho on, kai ho en kai ho erchomenos, pantokrator; homoios legei kai ho Archangelos (Louk. a. lz'.); hoti ouk adunatesei para to Theo pan rhema. Kai toute he pantokratoria kai pantodunamia tou Theou einai diorismene apo ten idian thelesin kai ten eudokian tou, hoste delade na men kame ekeinon holon, hopou emporei, ma ekeino monon, hopou thelei, ekeino kai emporei, ekeino kai kamei. Kathos legei ho hieros Psaltes (Psal. rie. g'.); ho Theos hemon en to ourano kai en te ge, panta hosa ethelesen epoiesen. Emporei na kame muriadas kosmon, hos an touton, ma den ethelesen. Epeita prepei na groikatai to pantodunamon touto tou Theou, pos einai eis ten teleioteta, makran apo pasan, ateleioteta e adunamian, hos delon me paradeigma. Ho Theos den emporei na einai kakos, e na hamarte e pseusasthai heauton, e arnesasthai, hos phe Paulos (b'. Tim. b'. ig'.; Hebr. s'. ie.), diati touto einai ateleioteton pragma. Kai an ho Theos ethelen einai kakos, e na esphallen, e na erneito ton heauton tou, den ethelen einai pantodunamos. Diati touta aph' heautou tos einai semadia ton atelon pragmaton. Einai loipon ho Theos pantodunamos kata ten thelesin kai teleiotaten tou agathoteta, kathos ton exumna ho melodos Prophetes (Psal. oe. * [3256]Ap. Didaskei pos to Pneuma to * [3257]Rhabbi, su ei ho huios tou theou, * [3258]... to tas oikonomias Patros te kai Huiou skenobatoun kath' hekasten genean en tois anthropois, kathos bouletai ho Pater. * [3259]Baptizomai kai eis to Pneuma to Hagion, toutesti ton Parakleton, to energesan en pasin tois ap' aionos hagiois, husteron de apostalen kai tois apostolois para tou Patros, kata ten epangelian tou Soteros hemon, Kuriou Iesou Christou, kai meta tous apostolous de pasi tois pisteuousin en te hagia katholike ekklesia; eis sarkos anastasin, kai eis aphesin hamartion, kai eis basileian ouranon, kai eis zoen tou mellontos aionos. * [3260]Ginetai de to baptisma di hules men hudatos katharou kai oudenos heterou hugrou. Apoteleitai de dia monou tou hiereos, kai kat' ananken aprophasiston echei ginesthai kai di heterou anthropou, plen orthodoxou kai skopon echontos ton armodion to theio baptismati. Apotelesmata de tou baptismatos, sunelonti phanai, proton he aphesis tou propatorikou plemmelematos kai hoson allon hamartion peprachos en ho baptistheis. Deuteron rhuetai ekeinon tes aidiou poines, hetini hupekeito, eite dia to archegonon hamartema eite di ha idikos epraxe thanasimos. Triton didosin autois ten athanasian; dikaioun gar autous ton proemartemenon naous Theou apokathistesin. Ouk esti d' eipein, me luesthai dia tou baptismatos pasas tas hoposoun pro toutou hamartias, alla menein men, ouk ischuein de. Touto gar asebeias tos eschates esti gemon kai arnesis mallon e holos homologia eusebeias; all' hoti pasa hamartia pro tou baptismatos ousa, e gegonuia aphanizetai, kai hos me ousa pote e gegonuia logizetai. Hoi gar tupoi tou baptismatos, pasai * [3261]Geloiotaton de kai to; dia to echein tinas ton hanatolikon hiereon ton hagion arton en skeuesi xulinois, eso pou tou naou, exo tou bematos en tini ton kionon kremamenon, me homologein autous ten pragmatiken kai alethe metabolen tou artou eis to soma tou kuriou. Hoti men gar tines ton ptochon hiereon echousi to despotikon soma en skeuesi xulinois, ouk arnoumetha; kai gar ho Christos ouch hupo lithon kai marmaron timatai, alla dianoian hugie kai kardian katharan aitei par hemon. * [3262]Dia poion telos ta musteria dietachthesan? * [3263]Dia tina aitian ho Huios tou Theou onomazetai monogenes? * [3264]Dia touto eulogos emporoumen na eipoumen apo ta kath' hemas, pos eis ton Theon proton einai eis ten taxin he prognosis, deuteron ho proorismos, epeita meta ten ktisin akolouthei he pronoia ton ktismaton. * [3265]Dio aphentes ton tes arches tou Christou logon, epi ten teleioteta pherometha; me palin themelion kataballomenoi * [3266]Diati legomen pos pisteuomen eis ten ekklesian, hopou einai ktisma, hopheilontes eis monon ton Theon pisteuein? * [3267]Diati to kormin tou emeinen eis ton stauron, he de psuche tou hos pneuma athanaton epege mati me ton Christon eis ton paradeison. Ma an ethelen einai apo to sperma tou anthropou, mazi me to kormi ethelen apothane eis ton stauron. Epeita de pos ethelasin emporesei na aletheusousi ta logia tou Kuriou hemon, hopou eipen; ouk anegnote to rhethen humin hupo tou Theou (Matth. kb'. la'.) legontos; ego eimi ho Theos Abraam, kai ho Theos Isaak, kai ho Theos Iakob; ouk estin ho Theos Theos nekron alla zonton. To hopoion prepei na groikatai ochi dia to soma, alla dia ten psuchen; diati ta somata ton nekron eis choun aneluthesan; ma aletheuei ho logos dia ten psuchen, he hopoia, estontas kai na einai zosa eis katha kairon, steketai emprosthen eis ton Theon. Ma an ethelen einai kai aute apo to idion sperma, hopou einai kai to kormi, mazi ethelasi sunapothneskein. Kai didotai apo ton Theon he psuche, aph' hou organisthe to kormi kai gene epitedeion eis ten hupodochen tes; kai hotan didotai eis auto, chunetai eis holon to kormi, hos an to pur eis to anammenon sideron. Ma me pleon exaireton logon heurisketai eis ten kephalen kai eis ten kardian. * [3268]Diati eis to proton arthron tes pisteos, aphenontes ta alla idiomata, ebalasi monon to, pantokratora; * [3269]Diati chreostei ho christianos na pisteue proton, kai hustera na kame ta kala erga; * [3270]Diatax. rla. * [3271]Dositheos eleo Theou Patriarches Ierosolumon tois erotosi kai punthanomenois peri tes pisteos kai threskheias ton Graikon etoi tes anatolikes ekklesias, pos delonoti peri tes orthodoxou pisteos phronei, en onomati koinos ton hupokeimenon to kath' hemas apostoliko throno Christianon hapanton kai ton epidemounton te hagia taute kai megale polei Hierousalem orthodoxon proskuneton (hois pasa en tois peri pisteos he katholike ekklesia sunadei) ekdidosi suntomon homologian tauten eis marturion pros te Theou pros te anthropon eilikrinei suneidesei, oudemias aneu prospoieseos. * [3272]Dositheos eleo Theou patriarches tes hagias Hierousalem kai pases Palaistines apophainomai kai homologo, tauten einai ten pistin tes anatolikes ekklesias. * [3273]Ei de tines eidololatrein hemas, hagious kai heikon * [3274]Ei dei ten theian graphen koinos para panton ton Christianon anaginoskesthai; * [3275]Ei oun ta ton monachon esti ta ton apostolon kai propheton, dos d' eipein kai ton hagion pateron kai ton propatoron autou tou Christou; delon hoti hai ton monachon euchai karpoi eisi tou ton charismaton doteros hagiou pneumatos. A * [3276]Ei saphes en he theia graphe pasi tois anaginokousi Christianois, ouk an ho kurios ereunan tauten tois boulomenois soterias tuchein epetrepe; kai to charisma tes didaskalias mataios to Paulo elegeto tethenai hupo tou Theou te ekklesia; kai ho Petros ouk an peri ton tou Paulou epistolon echein tina dusnoeta elege. Delon oin, hos polu to bathos echein ten graphen kai to megethos ton ennoion kai deisthai epistemonon kai theion andron pros ereunan kai alethe katalepsin kai gnosin orthen kai sunodon te pase graphe kai to demiourgo tautes hagio pneumati. * [3277]Ei saphes estin he graphe pasi tois anaginoskousi Christianois; * [3278]Eis hena Theon pantokratora, * [3279]Eis posas taxeis diairountai hoi angeloi? * [3280]Eis touto to arthron tes pisteos ti loges didaskalia perikrateitai; * [3281]Einai tacha alla idiomata monou tou Theou idia? * [3282]Einai tacha holoi hoi anthropoi hupokeimenoi eis ten auten hamartian? * [3283]Heis theos ho Pater, * [3284]Heis theos pater logou zontos, sophias huphestoses kai dunameos kai charakteros aidiou, teleios teleiou gennetor, pater huiou monogenous. * [3285]Heis kurios monos ek monou, theos ek theou, charakter kai eikon tes theotetos, logos energos, sophia tes ton holon sustaseos periektike kai dunamis tes holes ktiseos poietike, huios alethinos alethinou patros, aoratos aoratou kai aphthartos, aphthartou kai athanatos athanatou kai aidios aidiou. * [3286]Epethumoun me phaneroteron tropon na katanoeso to musterion tes hagias triados. * [3287]Th * [3288]Theon alethinon ek Theou alethinou, * [3289]Theon alethinon ek Theou halethinou, * [3290]Theon ek Theou, * [3291]Theon sarkothenta tekousa theotokos onomazetai. * [3292]Theon, kai na tou douleuousin, epeita kai na diakonousi kai eis ton kosmon touton ton anthropon, hodegountes tous eis ten basileian tou Theou. Didontai akomi eis phulaxin poleon, basileion, choron, monasterion, ekklesion kai anthropon pneumatikon kai kosmikon. Tou hopoiou pragmatos paradeigma echomen eis tas praxeis ton Apostolon, hopou graphei (keph. e. ith.); angelos de Kuriou dia tes nuktos enoixe tas thuras tes phulakes, exagagon te autous eipe; poreuesthe, kai stathentes laleite en to hiero to lao panta ta rhemata tes zoes tautes; kai palin (Prax. ib. e.); angelos Kuriou epeste, kai eipe to Petro, perizosai kai hupodesai ta sandalia sou; peribalou to himation sou kai akolouthei moi. Kai met' oliga (stoich. ib); kai ho Petros genomenos en heauto eipe, nun oida alethos, hoti exapesteile Kurios ton angelon hautou, kai exeileto me ek cheiros Herodou kai pases tes prosdokias tou laou ton Hioudaion. Homoios phulattousi kai ta mikra paidia, kata ten didaskalian tou Soteros hemonten legousan (Matth. ie. i.); lego gar humin, hoti hoi angeloi auton en ouranois dia pantos blepousi to prosopon tou Patros mou tou en ouranois. Akomi prospherousin eis ten theian megaleioteta tas proseuchas kai eleemosunas mas, kai tas loipas agathoergias; ochi diati tacha * [3293]Kai an einai ho Theos aperigraptos kai pantachou paresti, pos legetai, hoti en ouranois katoika, kai eis allous tinas topous tes ges exairetoteros; * [3294]Kai an leges, pos einai idioma tou Theou monou, to eidenai panta, ta kruphia delade kai phanera, pos kai hoi anthropoi, hoi prophetai, kai hoi angeloi ta exeurasi; * [3295]Kai hen pneuma hagion ek theou * [3296]Kai ho toioutos logismos prepei na einai dia monon ton anthropon, diati ta alla ktismata (exo apo tous angelous, hopou einai eis bebaian kai akindunon katastasin) den perikratountai eis ton proorismon; epeide den echousin * [3297]Kai hai psuchai ekeinai, hopou miseuousin apo ta kormia heuriskomenai eis theiken orgen einai? * [3298]Kai duo phusikas theleseis etoi thelemata en auto [Ies. Christo] kai duo phusikas energeias adiairetos, atreptos, ameristos, asunchutos, kata ten ton hagion pateron didaskalian hosautos keruttomen; kai duo men phusika thelemata ouch' hupenantia, me genoito, kathos hoi asebeis ephesan hairetikoi, all' hepomenon to anthropinon autou thelema, kai me antipipton e antipailaion, mallon men oun kai hupotassomenon to theio autou kai pansthenei thelemati; edei gar to tes sarkos thelema kinethenai, hupotagenai de to thelemati to theiko kata ton pansophon Athanasion. * [3299]Kai eis hen hagion pneuma, * [3300]Kai eis hen baptisma metanoias eis aphesin hamartion, * [3301]Kai eis hena Kurion Iesoun Christon, * [3302]Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou ton monogene, ton ek tou patros gennethenta pro panton ton aionon, phos ek photos, theon alethinon ek theou alethenou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon kai sarkothenta ek pneumatos hagiou kai Marias tes parthenou kai enanthropesanta, staurothenta te huper hemon epi Pontiou Pilatou, kai pathonta kai taphenta, kai anastanta te trite hemera kata tas graphas, kai anelthonta eis tous ouranous, kai kathezomenon ek dexion tou patros, kai palin erchomenon meta doxes krinai zontas kai nekrous; hou tes basileias ouk estai telos. * [3303]Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou, gennethenta ek tou patros monogene, toutestin ek tes ousias tou patros, theon ek theou, phos ek photos, theon alethinon ek theou alethinou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto, ta te en to ourano kai ta epi tes ges; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta kai sarkothenta kai enanthropesanta, pathonta, kai anastanta te trite hemera, kai anelthonta eis tous ouranous, kai erchomenon krinai zontas kai nekrous. * [3304]Kai eis hena kurion Iesoun Christon, * [3305]Kai eis hena kurion Iesoun Christon, ton huion autou, ton monogene theon * [3306]Kai eis kurion Iesoun Christon, ton huion autou, * [3307]Kai eis to hagion pneuma. * [3308]Kai eis to HaGION PNEUMA. * [3309]Kai eis to Hagion Pneuma pisteuomen, * [3310]Kai eis to PNEUMA TO HaGION, to kurion, (kai) to zoopoion * [3311]Kai eis to Pneuma to Hagion, * [3312]Kai eis to pneuma to hagion, to eis paraklesin kai hagiasmon kai teleiosin tois pisteuousi didomenon, kathos kai ho kurios hemon Iesous Christos dietazato tois mathetais, legon; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos; delonoti patros alethos patros ontos, huiou de alethos huiou ontos, tou de hagiou pneumatos alethos hagiou pneumatos ontos, ton onomaton ouch haplos oude argos keimenon, alla semainonton akribos ten oikeian hekastou ton onomazomenon hupostasin kai taxin kai doxan; hos einai te men hupostasei tria, te de sumphonia hen. * [3313]Kai eis ton Kurion Iesoun ton Christon, ton monogene autou Huion, ton prototokon pases ktiseos, ton pro aionon eudokia tou Patros gennethenta [ou ktisthenta], di hou ta panta egeneto ta en ouranois kai epi ges, horata te kai aorata; ton ep' eschaton hemeron katelthonta ex ouranon, kai sarka analabonta, kai ek tes hagias parthenou Marias gennethenta, kai politeusamenon hosios kata tous nomous tou Theou kai Patros autou, kai staurothenta epi Pontiou Pilatou, kai apothanonta huper hemon, kai anastanta ek nekron meta to pathein te trite hemera, kai anelthonta eis tous ouranous, kai kethesthenta en dexia tou Patros, kai palin erchomenon epi sunteleia tou aionos meta doxes, krinai zontas kai nekrous, hou tes basileias houk estai telos; * [3314]Kai kathos dia tes hamartias aischune kai phobos eiserchetai eis ten suneidesin mas; tetoias loges dia tes metanoias epistrephei eis hemas eirene kai tharrhos toiouton, hos an echousi ta tekna pros tous pateras ton. * [3315]Kai tauta men peri ton kephalaion kai eroteseon Kurillou. Hoi de hairetikoi kai ten proseuchen ton eusebon pros ton Theon kakizousin, epeita ouk oidamen, hopos auten monon ton monachon kategorousi. Ten proseuchen toinun hemeis homilian meta Theou kai preponton agathon aitesin, par hou labein elpizomen, anabasin te nou pros Theon kai eusebe pros Theon apeuthunomenen diathesin, zetesin ton anotero, psuches hagias boethema, latreian to Theo kecharismenen, semeion metanoias kai bebaias elpidos oidamen; ginesthai de e no mono e noi * [3316]Kai tous hagious kai tas hagias eikonas proskunoumen, hon eiretai tropon, kai historoumen tautas eis kallopismon ton naon, kai hin' osi biblia ton amathon kai pros mimesin ton areton ton hagion kai anamnesin kai er * [3317]Kai (eis) IESOUN ChRISTON, huion autou ton monogene, ton kurion hemon, ton sullephthenta ek pneumatos hagiou, gennethenta ek Marias tes parthenou, pathonta epi Pontiou Pilatou, staurothenta, thanonta, kai taphenta, katelthonta eis ta katotata * [3318]Kata deuteron de tropon, hon kai doulikon onomazomen, proskunoumen eit' oun timomen tous hagious angelous, apostolous, prophetas, marturas kai haplos pantas tous hagious. * [3319]Kata tinas graphas ho Christos eton chreia na pathe, kai na apothane, kai ten triten hemeran na anastathe? * [3320]Katecheseis * [3321]Kophothete oun, hotan humin choris Iesou Christou lale tis * [3322]Kurie, pros tina apeleusometha? remata zoes aioniou echeis; kai hemeis pepisteukamen, kai egnokamen hoti * [3323]Matheteusate panta ta ethne, baptizontes autous * [3324]Hoi d' hairetikoi, boulomenoi meden hon Christos epetrepse aparathrauston easai, kai tautes kathepsanto. Aischunomenoi d' houto phaneros asebein teos men peri proseuches, haplos me ginesthai ou koluousi, tais ton monachon d' euchais tarattontai; hoper kai auto poiousin, hina tois haploikois misos kata ton monachon thosi pros to me holos anechesthai toutous tuchon hos bebelous kai neoteristas horan, me hotige anechesthai ta tes eusebous kai orthodoxou pisteos dogmata didaskesthai par auton. Sophos gar ho antidikos peri to kakon kai anchinous peri ta mataia; hothen kai tois hopadois autou--hoioi hoi hairetikoi houtoi malista--ouk esti tosouton katathumion eusebein, hoson perispoudaston to aeipote ektracheliazein epi bathei kakon kai ekregnusthai es topous, ohus ouk episkopei kurios. * [3325]Ohus de propherousi ton hagion hos legontas, me exon proskunein tas eikonas; hemin mallon boethein ekeinous hegoumetha, epei ekeinoi agonistikos dialegomenoi kai kata ton latreutikos proskunounton tas agias eikonas kai kata ton pheronton eis tas ekklesias tas eikonas ton tethnekoton sungenon ekeinon epheronto kai anathemati tous houto poiountas kathupoballousin, ou kata tes orthes proskuneseos ton te hagion kai hagion eikonon kai tou timiou staurou kai ton loipon, hon eiretai, hopou malista kai apo tou kairou ton apostolon einai tas hagias eikonas en te ekklesia kai proskuneisthai para ton piston pleistoi hosoi kai historousi kai keruttousi, meth' hon kai meth' ohus he hagia oikoumenike ebdome * [3326]Oute oun ktiston ti e doulon en te triadi, oote epeisakton, Latin version: subintroductum * [3327]Ou. Ten pasan gar graphen theopneuston kai ophelimon oidamen, kai houto to anankaion echousan meth' heautes, hoste choris autes adunaton hoposoun eusebein. Ou men kai hupo panton anaginoskesthai tauten all' hupo monon ton meta tes prepouses ereunes tois bathesin enkuptonton tou pneumatos kai eidoton, hois tropois he theia graphe ereunatai kai didasketai kai holos anaginosketai. Tois de me gegumnasmenois kai adiaphoros e monon kata to * [3328]Houto de autou to anankaion enn * [3329]Posa einai ta arthra tes katholikes kai orthodoxou pisteos; * [3330]Posa kai poia einai ta Charismata tou agiou Pneumatos? * [3331]Posa pragmata zetountai eis touto to musterion? * [3332]Posa pragmata zetoutai eis to musterion? * [3333]Posoi kai poioi einai hoi karpoi tou hagiou Pneumatos? * [3334]Pasa gar hairetikon bdeluria dechetai men ten theian graphen, parexegeitai d' auten metaphorais kai homonumiais kai sophismasi sophias anthropines chromene, suncheousa ta asunchuta kai paizousa en ou paiktikois. Allos gar an, allou allen hosemerai peri autes gnomen eschekotos, ouk an eie he katholike ekklesia Christou chariti heos tes semeron ekklesia, mian gnomen echousa peri pisteos kai aei hosautos kai aparasaleutos pisteuousa; all' eschisthe an eis muria, kai hairesesin hupekeito; kai med' en he ekklesia hagia stule kai hedraioma tes aletheias, aspilos te kai rhutidos choris, all' he ekklesia ponereuomenon, hos phainetai gegonuia anamphibolos he ton hairetikon kai malista ton apo Kalouinou, ohi ouk aischunontai para tes ekklesias manthanein, epeita tauten poneros apokrouesthai; * [3335]Pos ginetai he musteriodes Hierosune? * [3336]Pos einai to ogdoon arthron tes pisteos? * [3337]Pos einai to triton arthron tes Pisteos? * [3338]Pos prepei na groikoumen dia to pur to katharterion? * [3339]Pos prepei na groikoumen dia ton chairetismon touton? * [3340]Pos chreostoumen na semeionomesthan me to semeion tou timiou kai zoopoiou staurou? * [3341]Pantokratora * [3342]Pater ... dia Logou proboleus ekphantorikou Pneumatos. * [3343]Peismone bebaia kai eis to Pneuma tou Theou, * [3344]Peri hes phesin houtos (Ebr. e. i.) ho Apostolos; prosagoreutheis hupo tou Theou archiereus kata ten taxin Melchisedek; ho autos allachou (Ebr. th'. id'.) kalei ton Christon hierea, dioti prosepheren heauton to Theo kai Patri, kai legei; hos dia Pneumatos aioniou heauton prosenenken amomon to Theo; kai katotero; ho Christos hapax prosenechthe eis to pollon anenenkein hamartias. He * [3345]Peri ton hagion eikonon kai tes proskuneseos to hagion pos opheilomen phronein; * [3346]Pistuomen ou dia pisteos haplos mones dikaiousthai ton anthropon alla dia pisteos kai energoumenes dia tes agapes, tauton eipein, dia tes pisteos kai ton ergon. To de ten pistin cheiros ergon apoplerousan antilambanesthai tes en Christo dikaiosunes kai prosaptein hemin eis soterian, porrho pases eusebeias ginoskomen. Houto gar ennooumene he pistis pasin epharmostheie kai, ouk an eie ho me sozomenos, hoper antikru pseudos esti. Tounantion de mallon pisteuomen, hoti ou tes pisteos anaphorikon alla ten ousan en hemin pistin dia ton ergon dikaioun hemas para Christou. Ennooumen de ta erga ou marturas ten emeteran klesin epibebaiountas, alla karpous kath' heautous ontas, di hon he pistos lambanei to emprakton kai kath' heauta axia dia tas theias epangelias tou komisasthai hekaston ton piston ta dia tou somatos auto pepragmena, ei t' agathon eite kakon delonoti. * [3347]Pisteuomen akolouthos te euangelike kai apostolike paradosei eis hena theon patera pantokratora, ton ton holon demiourgon te kai poieten kai pronoeten. * [3348]Pisteuomen hupo tou hagiou pneumatos didaskesthai ten katholiken ekklesian. Auto gar estin ho alethes parakletos, hon pempei para tou patros ho Christos tou didaskein ten aletheian kai to skotos apo tes ton piston dianoias apodiokein. He tou hagiou pneumatos homos didache ouk amesos alla dia ton hagion pateron kai kathegemonon tes katholikes ekklesias kataglaizei ten ekklesian, Hos gar he pasa graphe esti te kai legetai logos tou hagiou pneumatos, ouch hoti hamesos hup' autou elalethe, all' hoti hup' autou dia ton apostolon kai propheton; houto kai he ekklesia didasketai men hupo tou zoarchikou pneumatos alla dia mesou ton hagion pateron kai didaskalon (hon kanon hai oikoumenikai kai hagiai homologentai sunodoi; ou gar touto pausomai muriakis legein), kai dia touto ou monon pepeismetha, alla kai alethes kai bebaion anamphibolos einai homologoumen, ten katholiken ekklesian adunaton hamartesai e holos planethenai e pote to pseudos anti tes aletheias eklexai. To gar panagion pneuma aeipote energoun dia ton pistos diakonounton hagion pateoon kai kathegemonon pases hopoiasoun planes ten ekklesian apallattei. * [3349]Pisteuomen eis hen ThEON PATERA pantokratora, poieten ouranou kai ges, horaton te panton kai aoraton. * [3350]Pisteuomen eis hena ThEON PATERA pantokratora, panton horaton te kai aoraton poieten. * [3351]Pisteuomen eis hena Theon alethe, pantokratora kai aoriston, patera, huion kai hagion pneuma; tatera agenneton, huion genneton ek tou patros pro aionon, homoousion auto, pneuma hagion en tou patros ekporeuomenon, patri kai huio homoousion. Tautas * [3352]Pisteuomen eis hena Theon Patera pantokratora, * [3353]Pisteuomen eis hena Theon Patera pantokratora, * [3354]Pisteuomen eis hena Theon, * [3355]Pisteuomen eis hena theon patera pantokratora, * [3356]Pisteuomen eis mian katholiken kai apostoliken ekklesian, * [3357]Pisteuomen mele tes katholikes ekklesias einai pantas kai monous tous pistous, tous ten tou soteros Christou delade amometon pistin hupo te ekeinou tou Christou kai ton apostolon kai ton hagion oikoumenikon sunodon deichtheisan, adistaktos presbeuontas, kan kai tines ex hauton hamartiais pantoiais hupeuthunoi eien. Ei gar me en mele tes ekklesias hoi pistoi men, hamartiais de suzontes, ouk an hupo tes ekklesias ekrinonto. Nun de krinomenoi hup' autes, eis te metanoian proskaloumenoi kai eis ton tribon ton soterion entolon podegetoumenoi, kan kai eti hamartiais rhupainointo, monon di auto touto, hoti ou peptokasin eis apognosin kai hoti tes katholikes kai eusebous antechontes pisteos mele tes katholikes ekklesias eisi kai ginoskontai. * [3358]Pisteuomen medena sozesthai aneu pisteos. Kaloumen de pistin ten ousan en hemin orthotaten hupolepsin peri Theou kai ton theion, hetis energoumene dia tes agapes, tauton eipein, dia ton theion entolon, dikaioi hemas para Christou kai tautes aneu to theo euarestesai adunaton. * [3359]Pisteuomen panta ta onta, eite horata eite aorata hupo tes tou Theou kubernasthai pronoias, ta de kaka, he kaka, proeidenai men ton Theon kai parachorein, ou men kai pronoeten einai touton, epei mede poieten. Ede gegenemena de esth' hote epeuthunesthai pros ti chresimon hupo tes akras agathotetos, ou poiouses men, * [3360]Pisteuomen ta euangelika musteria en te ekklesia einai, kakeina einai hepta. Elattona gar e meizona arithmon musterion en te ekklesia ouk echomen; epeide ho para ton hepta ton musterion arithmos hairetikes phrenoblabeias estin apokuema. Ho de ton hepta para tou hierou euangeliou nomotheteitai kai sunagetai, hos kai ta loipa tos * [3361]Pisteuomen tas ton kekoimemenon psuchas einai e en anesei e en odune, kath' ho, ti hekastos eparaxen;--chorizomenas gar apo ton * [3362]Pisteuomen ten theian kai ieran graphen einai theodidakton, kai dia touto taute adistaktos pisteuein opheilomen, ouk allos mentoi all' e hos he katholike ekklesia tauten hereeneuse kai paredoken. * [3363]Pisteuomen ten legomenen, mallon de ten ousan hagian katholiken kai apostoliken ekklesian, eis hen kai pisteuein dedidagmetha, pantas tous en christo pistous katholou periechein, hoitines delonoti eiseti kai nun en te paroikia ontes ouk ephthasan en te patridi apodemesai. Medamos de suncheomen ten en te paroikia tauten ekklesian te en te patridi, dia to einai tuchon, hos phasi tines ton hairetikon, kai ton duo ta mele probata tou archipoimenos Theou kai kathagiazesthai hupo tou autou hagiou pneumatos; atopon gar hama kai adunaton, epeide he men eti pukteuei kai en te hodo estin, he de tropaiophorei kai en te patridi apokateste, kai to brabeion eilephen. Hestinos katholikes ekklesias epeide thnetos anthropos katholou kai aidios kephale einai ou dunatai, autos ho kurios hemon Iesous Christos esti kephale kai autos * [3364]Pisteuomen to hagion baptisma, to diatagen men para tou kuriou, ginomenon de en onomati tes hagias triados, einai ton anankaiotaton. Choris gar autou oudeis dunatai sothenai, hos ho kurios phesin; hostis ou me gennethe ex hudatos kai pneumatos, ou me eiselthe eis ten basileian ton ouranon. Kai dia touto estin anankaion kai tois netiois, epeide khakeina * [3365]Pisteuomen to panagion musterion tes hieras eucharistias, hoper anotero kata taxin tetarton ethemetha, ekeino einai, hoper ho kurios paredoke te nukti, he paredidou heauton huper tes tou kosmou zoes. Labon gar arton kai eulogesas edoke tois hagiois autou mathetais kai apostolois eipon; labete. phagete; touto esti to soma mou. Kai labon to poterion eucharistesas eireke; piete ex autou pantes, touto esti to aima mou to huper humon ekchunomenon eis aphesin hamartion. * [3366]Pisteuomen ton a * [3367]Pisteuomen ton akros agathon theon ex aidiou ohus exelexato eis doxan proorisai, ohus d' au apedokimasen eis katakrisin parachoresai; ouch hoti de toutous houtos eboulethe dikaiosai, toutous d' anaitios parachoresai kai katakrinai. Anoikeion gar touto to patri ton holon kai aprosopoleipte kai thelonti pantas anthropous sothenai kai eis epignosin aletheias elthein, Theo; all' hoti toutous men proeiden kalos to autexousio chresomenous, toutous * [3368]Pisteuomen ton kurion hemon Iesoun Christon monon mesiten gegonenai, kai donta heauton lutron peri panton ten katallagen dia tou idiou haimatos pepoiekenai anameson Theou kai anthropon, kai auton kedomenon ton idion einai parakleton * [3369]Pisteuomen ton proton anthropon ktisthenta para Theou en paradiso peptokenai, hote kai paridon ten theian entolen te tou opheos apatele sumboule epeitharchese; kanteuthen anablusai ten propatoriken hamartian te diadoche, hoste medena kata sarka gennasthai, hos to phortion ouk epipherei touto kai tous karpous autes ouk aisthanetai en to nun aioni. Karpous de phamen kai phortion ou ten hamartian, hoion asebeian, blasphemian, phonon, paiderasteian, moicheian, porneian, echthos, kai ei ti heteron hupo mochtheras proaireseos enantion te theia thelesei ginetai, ouch hupo phuseos; polloi gar ton te propatoron kai propheton kai eteroi murioi hosoi ton en te skia kai te aletheia, ho te theios prodromos kai kat' exaireton logon he tou Theou Logou meter * [3370]Pisteuomen ton trisupostaton theon, ton patera, ton huion, kai to hagion pneuma poieten einai horaton te panton kai aoraton; kai aorata men tas angelikas dunameis, psuchas te logikas kai daimonas, -- ei kai me toioutou * [3371]Pisteuomen ton huion tou Theou Iesoun Christon kenosin hupostenai * [3372]Pisteuo eis ThEON PATERA, pantokratora, poieten ouranou kai ges. * [3373]Pisteuo eis ThEON [PATERA], pantokratora; * [3374]Pisteuo eis to PNEUMA TO HaGION, hagian katholiken ekklesian, hagion koinonian, aphesin hamartion, sarkos anastasin, xoen aionion. Amen. * [3375]Pisteuo eis ton Patera, * [3376]Pisteuo kai baptizomai eis hena agenneton monon alethinon Theon pantokratora, ton Patera tou Christou, ktisten kai demiourgon ton hapanton, ex hou ta panta; * [3377]Pisteuo ton huion tou theou einai ton Iesoun Christon. * [3378]Pneuma Theou, * [3379]Pneuma parakleton, * [3380]Pneuma teleion, * [3381]Pneuma to hagion ek tou Patros dia tou Huiou kai Logou prion. * [3382]Poia eton he katastasis tes anthropines athootetos, eitoun katharotetos kai anamartesias tou? * [3383]Poia einai he ennate entole tes ekklesias? * [3384]Poia einai he hebdome entole tes ekklesias? * [3385]Poia einai he hekte entole tes ekklesias? * [3386]Poia einai he ogdoe entole tes ekklesias? * [3387]Poia einai he deutera entole tes ekklesias? * [3388]Poia einai he pempte entole tes ekklesias? * [3389]Poia einai he tetarte entole tes Ekklesias? * [3390]Poia einai he trite entole tes ekklesias? * [3391]Poiai einai hai entolai tes ekklesias? * [3392]Poia einai ta idiomata tou Theou; * [3393]Poia einai ta kerde toutou tou musteriou? * [3394]Poia einai ta ousiode idiomata tou Theou; * [3395]Poia einai ta prosopika idiomata tou Theou; * [3396]Poioi einai hoi karpoi tou musteriou toutou? * [3397]Poioi einai tou musteriou toutou hoi karpoi? * [3398]Poion einai to endekaton arthron tes pisteos? * [3399]Poion einai to ennaton arthron tes pisteos? * [3400]Poion einai to hebdomon arthron tes pisteos? * [3401]Poion einai to hebdomon musterion tes Ekklesias? * [3402]Poion einai to hebdomon charisma tou agiou Pneunatos? * [3403]Poion einai to hekton musterion? * [3404]Poion einai to hekton charisma tou hagiou Pneumatos? * [3405]Poion einai to dekaton arthron tes pisteos? * [3406]Poion einai to deuteron arthron tes pisteos? * [3407]Poion einai to deuteron musterion eis ten ekklesian tou Christou? * [3408]Poion einai to deuteron charisma tou hagiou Pneumatos? * [3409]Poion einai to deuteron, hopou didaskei to arthron touto? * [3410]Poion einai to deuteron, hopou didasketai eis to arthron touto? * [3411]Poion einai to deuteron, hopou periechei to arthron touto? * [3412]Poion einai to dodekaton arthron tes pisteos? * [3413]Poion einai to pempton arthron tes pisteos? * [3414]Poion einai to pempton musterion? * [3415]Poion einai to pempton charisma tou hagiou Pneumatos? * [3416]Poion einai to proton arthron tes pisteos: * [3417]Poion einai to proton charisma tou hagiou Pneumatos? * [3418]Poion einai to tetarton musterion? * [3419]Poion einai to tetarton charisma tou hagiou Pneumatos? * [3420]Poion einai to triton musterion? * [3421]Poion einai to triton charisma tou hagiou Pneumatos? * [3422]Poios topos einai idia diorismenos eis tais psuchais ekeinon, hopou apothneskousin eis ten charin tou Theou? * [3423]Poiou einai to hekton arthron tes pisteos? * [3424]Poiou einai to tetarton arthron tes pisteos? * [3425]Prin tes hierosunes einai tacha allais taxeis, hopou didontai? * [3426]Pros toutois proskunoumen kai timomen to xulon tou timiou tou zoopoiou staurou, en ho ho soter hemon to kosmosoterion eirgasato pathos, kai ton tupon tou zoopoiou staurou, ten en Bethleem phatnen, di hes tes alogias errhusthemen, ton topon tou kraniou, ton zoephoron taphon kai ta loipa hagia proskunemata; ta te hiera euangelia kai ta hiera skeue, di hon he anaimaktos epiteleitai thusia. Mnemais te etesiois kai demosiois heortais kai theious hidrumasi kai anathemasi tous hagious gegairomen kai timomen. * [3427]Proton meros * [3428]Prostithesi de tois eiremenois kai tis anthropiskos ho en Karentonia proeiremenos, phamen, Klaudios kai hetera tina kath' hemon geloia kai medenos logou axia; all' hemeis kai ta eiremena auto muthous hegoumetha kai touton auton teratopoion kai pante amathe gnorizomen. Kai meta Photion gar murioi hosoi kai gegonasi kai eisin epi sophia kai theologia kai hagioteti para te anatolike ekklesia diapherontes te dunamei tou pneumatos. * [3429]Su ei ho hagios tou theou * [3430]Su ei ho Christos, ho huios tou theou tou zontos * [3431]Sunkeitai de ta musteria ek tou phusikou kai huperphuous; ouk eisi de psila semeia ton epangelion tou Theou. Houto gar ouk an dienenoche tes peritomes, hou ti athlioteron; Homologoumen d' auta einai organa drastika tois muoumenois charitos ex anankes. Apoptuomen de hos allotrion tes Christianikes didaskalias to ten akeraioteta ton musterion apaitein ten chresin tou geinou pragmatos; antikeitai gar to musterio tes prosphoras, ho rhemati huparktiko nomothetethen kai te epiklesei tou hagiou pneumatos hagiasthen teleioutai te huparxei tou semainomenou, tou somatos delade kai * [3432]Siopatosan toinun hoi kenophonoi kai neoteristai hairtikoi kai me epicheireitosan ek te tes graphes kai ton pateron kath' hemon kleptontes rhesidia tina sesophismenos eis sustasin tou pseudous, hos pepoiekasi pantes hoi ap' aionos apostatai kai hairetikoi, kai legetosan hen kai monon, hoti prophasizomenoi prophaseis en hamartiais proerentai lalein adika kata tou Theou kai blasphema kata ton hagion. * [3433]Stoichountes to kanoni tes katholikes ekklesias hieran graphen kaloumen ekeina panta, haper ho Kurillos hupo tes en Laodikeia sunodou eranisamenos arithmei kai pros toutois haper asunetos kai amathos eit' oun ethelokakourgos apokrupha katonomase; ten Sophian delade tou Solomontos, ten Ioudeth, ton Tobian, ten Historian tou drakontos, ten Historian tes Sosannes. tous Makkabaious kai ten Sophian tou Seirach. Hemeis gar meta ton allon tes theias graphes gnesion biblion kai tauta gnesia tes graphes mere krinomen, hoti he paradosasa archaia sunetheia kai malista he katholike ekklesia gnesia einai ta hiera euangelia kai t' alla tes graphes biblia kai tauta einai tes hagias graphes mere anamphibolos paredoke, kai touton he arnesis ekeinon estin athetesis. Ei de pou dokei me aei panta hupo panton sunkatarithmeisthai, ouden hetton homos kai tauta para te sunodon kai pollon hoson tes katholikes ekklesias palaiotaton te kai enkriton theologon arithmeitai kai sunkatarithmeitai te pase graphe ha panta kai hemeis kanonika biblia krinomen, kai tauta ten hieran graphen einai homologoumen. * [3434]Sunistesi de ta proeiremena kai ho para ton hairetikon logos. Nestoritai men gar meta ete tes soterias uke, Armenioi te kai Koptai kai Suroi kai eti Aithiopes hoi hupo ton isemerinon kai epekeina toutou kata ton cheimerinon tropikon oikountes, ohus kai Kampesious hoi entautha koinos onomazousi, meta ete ... tes ensarkou epidemias aperrhagesan tes katholou ekklesias kai; hekastos touton echei monen ten hairesin, hen hapantes apo ton praktikon ton oikoumenikon isasi sunodon. Peri mentoi tou skopou kai tou arithmou ton hieron musterion kai ton eiremenon hemin anotero hapanton--plen tes idias auton haireseos, hos eiretai--hosautos pisteuousi te katholike ekklesia, hos autois ommasin hosai horai blepomen kai aisthesai kai logo manthanomen, entautha en te hagia polei Hierousalem, en he apo panton kai oikousi kai pantote epidemousi pleistoi hosoi par auton, sophoi te, hoson to kat' autous, kai idiotai. * [3435]Ta duo logia touta hopou einai ballomena eis to arthron touto, Iesoun, Christon, ti semainousin? * [3436]Ta duo tauta eis ti stekountai; * [3437]Tacha hai psuchai ton agion meta thanaton eis ton auton bathmon euriskontai? * [3438]Tacha ton kairon ekeinon holoi hoi anthropoi thelousin apodosein logou dia ta erga tous, e xechorista kath' henas apothneskontas apodidei ton logariasmon tes xoes tou, kai an einai kriterion merikon? * [3439]Ten de anaimakton thusian dia tou; labete, phagete; touta esti to soma mou, kai; piete ex autou pantes, touto esti to aima mou to tes kaines diathekes, kai tou; ean me phagete ten sarka tou huiou tou anthropou, ouk echete zoen en heautois. * [3440]Ten de hierosunen dia tou; touto poieite eis ten emen anamnesin, kai dia tou; hosa an desete kai lusete epi tes ges, estai dedemena kai lelumena en tois ouranois. * [3441]Ten de metanoian, hetini esti summiktos he musteriake exomologesis, dia tou; an tinon aphete tas hamartias, aphientai autois; an tinon kratete, kekratentai, kai tou; ean me metanoesete, hosautos apoleisthe. * [3442]Ti allo periechetai eis to arthron touto? * [3443]Ti esti Pistis; * [3444]Ti esti musterion? * [3445]Ti didaskei he agia ekklesia eis touto to arthron tes pisteos? * [3446]Ti didaskei he hagia ekklesia eis toutp to arthron tes pisteos? * [3447]Ti didaskei deuteron to arthron touto? * [3448]Ti didaskei pempton to arthron touto? * [3449]Ti didaskei tetarton to arthron touto? * [3450]Ti didaskei to arthron touto tes Pisteos? * [3451]Ti didaskei to arthron touto tes pisteos? * [3452]Ti didaskei to arthron touto? * [3453]Ti didaskei to deuteron touto to arthron tes pisteos? * [3454]Ti didaskei tous orthodoxous touto to arthron tes pisteos? * [3455]Ti didaskei touto to arthron tes pisteos? * [3456]Ti didaskei triton to arthron touto? * [3457]Ti didaskei triton touto to arthron tes Pisteos? * [3458]Ti didaskei triton touto to arthron? * [3459]Ti didasketai tetarton eis touto to arthron tes pisteos? * [3460]Ti didasketai triton eis touto to arthron tes pisteos? * [3461]Ti didaskalia heurisketai eis ton chairetismon touton? * [3462]Ti didaskalian mas didaskei to arthron touto tes pisteos? * [3463]Ti einai to hekton, hopou pragmateuetai kai didaskei to arthron touto? * [3464]Ti einai to autoxousion? * [3465]Ti einai to proton musterion tou baptismatos? * [3466]Ti kerdos echei ho anthropos apo ten enthumesin ton tessaron touton pragmaton? * [3467]Ti mas ermeneuei to arthron touto tes pisteos? * [3468]Ti mas didaskei touto to arthron tes pisteos? * [3469]Ti prepei na blepomen eis to musterion touto? * [3470]Ti prepei na theoretai eis tou to musterion? * [3471]Ti prepei na theoroumen eis touto to musterion? * [3472]Ti prepei na phulattetai eis to musterion touto? * [3473]Ti prepei na phulattetai eis to musterion touto? * [3474]Ti semainousi ta duo tauta logia, phos ek photos? * [3475]Tina gnomen prepei na echo peri Theou; * [3476]Tina gnomen prepei na echomen di ekeinous, hopou apothneskousin eis ten orgen tou Theou? * [3477]Tina gnomen prepei na echomen dia ten allen ktisin? * [3478]Tina gnomen prepei na echomen dia tais eleemosunais kai tais agathoergiais, hopou didountai dia tous apothamenous? * [3479]Tina gnomen prepei na echomen dia tous kakous angelous? * [3480]To hopoion ho Apostolos (Rhom. e. kth'.) phanera mas to edidaxe legontas; hoti ohus proegno, toutous kai proorisen, ohus de proorise, toutous kai ekalese; kai ohus ekalese, toutous kai edikaiosen; ohus de edikaiose, toutous kai edoxase. * [3481]To de hagion elaion eit' oun euchelaion legetai para to Marko, martureitai de rhetos hupo tou adelphotheou. * [3482]To de legein pammiarous hairetikous--hos keitai en tode to kephalaio--ton theon proorizein e katakrinein medamos eis ta erga apobleponta ton proorizomenon e katakrinomenon, bebelon kai anosion oidamen. Emacheto gar an houtos he graphe pros heauten, dia ton ergon to pisto didaskousa * [3483]To de tes bebaioseos, tauton eipein, tou hagiou murou kai hagiou chrismatos, dia tou; humeis de kathesate en te polei Hierousalem, heos an endusesthe dunamin ex hupsous. Hen enedusanto te epidemia tou hagiou pneumatos, kai tauten deloi to tes bebaioseos musterion, peri hou kai Paulos deuteras pros Korinthious kephalaio proto, kai tranoteron dia tou Areopagitou Dionusiou dialegetai. * [3484]Ton de gamon meta to eipein ta en * [3485]Ton hagion onton kai homologoumenon para tes katholikes ekklesias presbeuton, hon tropon eiretai en to ogdoo kephalaio; kairos eipein, hoti kai timomen autous hos philous Theou kai hos huper hemon deomenous to ton holon Theo. Timomen de toutous dittos; kath' hena men tropon ten metera tou Theou Logou, hon kai huperdoulikon phamen. Ei gar kai hos alethos doule he theotokos tou monou Theou, alla kai meter, hos ton hena tes Triados gennesasa sarkikos, dio kai asunkritos huperechein humneitai panton angelon te kai hagion, hothen kai huperdouliken aute aponemomen ten proskunesin. * [3486]Tauto einai tacha eis ta Theia, prognosis, proorismos kai pronoia? * [3487]Tauten oun echontes ten pistin (kai ex arches kai mechri telous echontes) enopion tou theou kai tou Christou pasan hairetiken kakodoxian anathematizomen. Kai ei tis para ten hugie ton graphon orthen pistin didaskei, legon, e chronon e kairon e aiona e einai e gegonenai pro tou gennethenai * [3488]Tauta ek ton pollon oliga eis kathairesin tou pseudous ton antikeimenon, hoper epenoesan kata tes anatolikes ekklesias, proballomenoi meson tes epiphoras tou pseudous ta asustata kai athea kephalaia tou legomenou Kurillou. Eiesan de ouk eis semeion antilegomenon tois hos alethos adikos hemas diasurousin * [3489]Ti didaskei to arthron touto tes tisteos? * [3490]Tous de legontas, en pote hote ouk en, kai prin gennethenai ouk en, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai rheuston * [3491]Tous de legontas, hoti en pote hote ouk en ho Huios e to Pneuma to Hagion, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai trepton e alloioton ton Huion tou Theou e to Hagion Pneuma, toutous anathematizei he katholike kai he apostolike ekklesia, he meter umon te kai hemon. Kai palin anathematizomen tous me homologountas anastasin nekron, kai pasas tas haireseis tas me ek tautes tes orthes pisteos ousas. * [3492]Tous de legontas, hoti en pote hote ouk en, kai prin gennethenai ouk en, kai hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias phaskontas einai, [e ktiston,] trepton e alloioton ton huion tou theou, [toutous] anathematizei he katholike [kai apostolike] ekklesia. * [3493]Tous de sumphtharentas thanasimois plemmelemasi kai me en apognosei apodemesantas alla metanoesantas men, eti periontas en to meta somatos bio, me poiesantas de oudotioun karpon metanoias--ekcheai dakrua delonoti kai gonupetesai en gregoresei proseuchon, thlibenai, ptochous paramuthesai, kai teos en ergois ten pros ton Theon kai ton * [3494]Toutou en te hierourgia pisteuomen pareinai ton kurion Iesoun Christon ou tupikos, oud' eikonikos, oude chariti huperballouse, hos en tois loipois musteriois, oude kata monen parousian, kathos tines ton pateron eirekasi peri tou baptismatos, oude kat' anartismon, hoste henousthai ten theoteta tou logou to prokeimeno * [3495]Touton hekaston einai kai huparchein pisteuontes, patera alethos patera kai huion alethos huion kai pneuma hagion alethos pneuma hagion, kathos kai ho kurios hemon apostellon eis to kerugma tous heautou mathetas eipe; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou agiou pneumatos. * [3496]Touto kai Paulo sumbebeken; echomen gar, phesi, ton thesauron en ostrakinois skeuesin. Hopou d' hai kata meros ekklesiai dunantai, hosper tuchon par hemin en Hierosolumois * [3497]Huiou de Pneuma ouch hos ex autou, all' hos di autou ek tou Patros ekporeuomenon. * [3498]Phos ek Photos, * [3499]Christon; kathaper anothen hoi prophetai peri autou kai autos hemas ho kurios Iesous Christos exepaideuse kai to ton pateron hemin karadedoke sumbolon. * [3500]Christianike kat' ektasin katechesis tes orthodoxou, katholikes kai anatoikes ekklesias * [3501]Christou, eis poion topon na heurisketo hustera apo ton thanaton tou prin tes anastaseos? * [3502]aitia * [3503]hairetikois, all' eis semeion pisteuomenon etoi eis diorthosin ton kainotomethenton autois kai epistrophen auton pros ten katoliken kai apostoliken ekklesian, en he palaipote kai oi progonoi auton hesan, kai en tais kata ton airetikon sunodois, ais nun autoi athetountes kathubrizousi, kai hagosi paresan. Atopon gar pepeisthai autous, kai malista auchountas einai sophous, andrasi philautois te kai bebelois kai lalesasin ouk ek tou pneumatos tou hagiou, all' ek tou archontos tou pseudpus, ten d' hagian katholiken kai apstoliken ekklesian, hen periepoiesato ho Theos to haimati tou huiou autou enkatalipein kai tautes aposkirtesai. Allos gar an autous men tous aporrhagentas tes ekklesias ta ekeise dikaioteria meta ton ethnikon kai telonon dexontai; ten de katholiken ekklesian ou paropsetai ho tauten heos arti apo panton ton enantion diateron kurios, ho he doxa kai to kratos eis aionas ton aionon. Amen. * [3504]haimatos tou Christou. Kai proegeitai he toutou teleiosis anankaios tes chreseos. Ei gar pro tes chreseos me en teleion, ouk an ho kakos chromenos krima heauto esthie kai epinen; epei psilou artou kai oinou en meteschekos. Nun d' anaxios metechon krima eauto esthiei kai pinei; hoste ouk en te chresei alla kai pro tes chreseos echei to tes euchari * [3505]auton; ma hochi ekeinoi na paschousi kan mian kolasin, kai met' auten na katharizon * [3506]auton. Kai dia touto me eulogon logariasmon to onoma touto den emporei pote na apodothe kurios eis ton kosmon touton allou tinos, para eis ton Kurion hemon kai Sotera, hopou eleutherosen holon to genos ton anthropon apo ten aionion sklabian ton daimonon. Ho de Christos semainei aleimmenos; diati eis ton palaion nomon hoi aleimmenoi onomazountai Christoi, egoun hoi hiereis, hoi basileis kai hoi prophetai; eis ta hopoia touta tria ho Christos echristhe, ochi kata tropon koinon, hos an tous allous, ma exairetos apo holous tous allous christous, hos anapherei peri autou ho Psalmodos (Psal. me. e.); egapesas dikaiosunen, kai emisesas anomian, dia touto echrise se ho Theos, ho Theos sou elaion agalliaseos para tous metochous sou. Kai toute he chrisis prepei na groikatai peri tou hagiou pneumatos, hoti echristhe me to Pneuma to hagion, kata to eiremenon dia tou prophetou Esaiou (keph. xa. a.); Pneuma Kuriou ep' eme, hou heineken echrise me, euangelisasthai ptochois apestalke me. Ta hopoia logia ho Christos ta anepherei eis ton heauton tou (Louk. d'. ka'.), legon; hoti semeron peplerotai he Graphe haute en tois osin humon. Kata treis de huperochas pai exaireta megaleia huperechei ho Christos tous metochous tou. Kai he men prote einai he hierosune kata ten taxin Melchisedek. * [3507]autois boethei, hos boulontai, alla malista hemin sunoda phainetai. Hemeis gar ten theian graphen anaginoskontes exetazomen kairon kai prosopon, paradeigma kai aitian. Hothen kai ton auton Theon pote men legonta; ou poieseis seauto eidolon, oute homoioma, oude proskuneseis, oude latreuseis autois, pote de prostattonta, genesthai Cheroubim; Kai eti boas kai leontas ginomena en to hiero theorountes ou peismatikos touton ten ennoian theoroumen. En gar te peismone ouk esti pistis. all', hos eiretai, kairon kai ta loipa theorountes, tes orthes peri touton doxes epitunchanomen kai to; ou poieseis seauto eidolon e homoioma tauton hegoumetha to; ou proskuneseis Theous allotrious, eit' oun me eidololatreses. Houto gar kai he para tou kairou ton apostolon epikratesasa sunetheia te ekklesia tou proskuneisthai schetikos tas agias eikonas kai he mono to Theo latreia diasotheie kai ho Theos ouk enantios legon heauto phaneie. Ei gar e graphe phesin; ou poieseis oude proskuneseis, tina tropon husteron ho Theos to men poiesai homoiomata sunkechoreke, to de proskunesai ou, ouk echomen sunoran. Hothen, peri mones tes eidololatreias ouses tes entoles, heuriskomen kai opheos kai leontas kai boas kai Cheroubim gegonota kai eide eit' oun homoiomata, en hois hoi angeloi, ephainonto proskunethenta. * [3508]ai kathisanta ek dexion tou patros, * [3509]baptizomai * [3510]baptismon didaches, * [3511]baptistes Ioannes martura, pos estontas kai na einai athoos ho Iesous kai anamartetos epathe dia tas hamartias mas; dio (Ioan. a. kth'.) legei; ide ho amnos tou Theou, ho airon * [3512]bdeluttomenos ho anthropos; okonomesen he pronoia tou Theou, kai didos ten sarka ten idian kai to haima tou eis brosin kai posin tois pistois, hupokato eis to enduma tou artou kai tiu oinou. Peri toutou ho Gregorios Nusses kai ho hieros Damaskenos eis platos dialegontai. He de koinonia tou musteriou toutou prepei na ginetai kai kata ta duo eide tou artou kai tou oinou, toson apo tous pneumatikous, hoson kai apo tous kosmikous; epeide ho Christos, den ekbazontas kan hena, houto prosetaxe (Ioan. s'. ng'.) legon; amen amen lego humin, ean me phagete ten sarka tou huiou tou anthropou kai piete autou to haima, ouk echete zoen aionion en heautois. Ho trogon mou ten sarka kai pinon mou to haima, en emoi menei, khago en auto. Diati kai hoi hagioi Apostoloi kata ton tropon, hopou to eparalabasin apo ton Christon, houto kai to eparadidasin eis koinonian kosmikon te kai hieromenon, kai eis ta duo eide; kathos (a. Kor. ia. kb'.) graphei pros Korinthious ho Paulos ho Apostolos legon; ego gar parelabon apo tou Kuriou, ho kai paredoka humin, hoti ho Kurios Iesous Christos en te nukti he paredidoto elaben arton, kai eucharistesas eklase kai eipe; labete, phagete, touto mou esti to soma to huper humon klomenon; touto poieite eis ten emen anamnesin. Hosautos kai to poterion * [3513]bebaian, na diorthose ten zoen tou eis to mellon, kai me epithumian, na teleiose ho, ti ton epitimesei ho hiereus ho pneumatikos tou. Touto to musterion ischuei kai pernei ten dunamin tou, hopotan he lusis ton hamartion ginetai dia tou hiereos, kata ten taxin kai zunetheian tes ekklesias; hopou pareuthus hos an pare ten sunchorgsin tou, apheontai ta hamartemata ten horan ekeinen hola apo ton Theon dia tou hiereos, kata ton logon tou Christou, hopou (Ioan. k'. kg'.) eipe; labete pneuma hagion; an tinon aphete tas hamartias, aphientai autois, an tinon kratete, kekratentai. * [3514]bebaios * [3515]gar sarx egeneto kai epoliteusato aneu hamartias ...], * [3516]ginetai phaneron, pos to toiouto na me ginetai prin tes teleutaias kriseos choris kriseos merikes; einai loipon merikon kriterion. Kai hotan legomen pos den zeta logariasmon tes zoes mas ho Theos apo emas, touto noeitai pos den apodidotai ho logariasmos toutos kata ton edikon mas tropon. * [3517]gennethenta * [3518]gennethenta ek Theou Patros monogene, * [3519]gennethenta ou poiethenta, * [3520]gennethenta, ou poiethenta, * [3521]glossas suncheomen ekei, hina me akousosin hekastos ten phonen tou plesiou; to auto kai ho Prophetes legon edelosen (Es. s'. g'.); kai ekekragen heteros (angelos) pros ton heteron, kai elegon; Hagios, hagios, hagios, Kurios Sabbaoth, pleres pasa he ge tes doxes autou; kai ho Hieropsaltes ephede (Psal. lb'. s'.); to logo Kuriou hoi ouranoi estereothesan, kai to Pneumati tou stomatos autou pasa he dunamis auton; peri hou phesi platuteron kai he hagia Graphe kai hoi didaskaloi tes Ekklesias. * [3522]gnorizein * [3523]gnorizomenon; oudamou tes ton phuseon diaphoras aneremenes dia ten henosin, sozomenes de mallon tes idiotetos hekateras phuseos kai eis hen prosopon kai mian hupostasin suntrechouses, ouk eis duo prosopa merizomenon e diairoumenon, all' hena kai ton auton huion kai monogene, theon logon, kurion Iesoun * [3524]gramma e kai kat' allon tina tropon allotrion tes eusebeias ta tes graphes eklambanousin, he katholike ekklesia, dia tes peiras ten blaben egnokuia, ou themiten ten anagnosin einai entelletai. Hoste panti eusebei epitetraphthai men akouein ta tes graphes, hina pisteue te kardia eis dikaiosunen, homologe de to stomati eis soterian; anaginoskein de enia tes graphes mere kai malista tes palaias apegoreuetai ton eiremenon aition kai ton homoion toutois heneka. Kai estin ison parangellein tois agumnastois me anaginoskein hosautos ten pasan hieran graphen, kai tois brephesin entellesthai, me haptesthai stereas trophes. * [3525]gregoresate, hoti ho antidikos humon diabolos hos leon oruomenos peripatei, zeton tina katapie. Me holon touto, prepei na exeuromen, pos hoi daimones den emporousi na metacheiristhousi ten dunamin tous eis kan hena anthropon e kai allo ktisma, choris na sunchorese ho Theos. Kai toutou martus he Graphe legousa; kai parekaloun auton hoi daimones, legontes (Matth. e. la.); ei ekballeis hemas, epitrepson hemin apelthein eis ten agelen ton choiron. Kai eipen autois; hupagete. Akomi kai touto prepei kath' henas na exeure, tos den emporousi na anankasousi ton anthropon eis to na hamarte; monon me peirasmon ton exapatousi. Diati ho anthropos einai autexousios, kai eis to autexousion mete ho idios Theos phernei kan mian bian e ananken. Kai estontas na einai katakekrimenoi eis ton aiona, oudepote ginontai dektikoi tes theias charitos, kata to eiremenon (Matth. ke. ma.); poreuesthe ap' emou hoi kateramenoi eis to pur to aionion to hetoimasmenon to diabolo kai tois angelois autou. * [3526]di hon anthropos egeneto ho Huios tou Theou; * [3527]di auten apo tous zontas, ekeina ten ophelousi pollotata, kai apo ta desma tou hadou ten eleutherousin. * [3528]di hou kai egeneto ta panta; * [3529]di hou ta panta egeneto; * [3530]di hou ta panta egeneto, ta te en tois ouranois kai ta en te ge; * [3531]di hou ta panta egeneto, ta te en tois ouranois kai ta epi tes ges, * [3532]di hou ta panta (egeneto), ton gennethenta pro ton aionon ek ton patros, theon ek theou, holon ex holou * [3533]di hou ta panta, * [3534]di hou ta panta, * [3535]di hou ta panta egeneto, ta te en tois ouranois kai ta en te ge, horata te kai aorata ; * [3536]de kakos, proorisai e katakrinai. Ennooumen de ten chresin tou autexousiou houtos, hoste tes theias kai photistikes charitos, hen kai prokatarktiken prosagoreuomen, oion phos tois en skotei para tes theias agathotetos pasi choregoumenes, tois boulomenois hupeixai taute, kai gar ou tous me thelontas alla tous thelontas ophelei--kai sunkatatethenai, en ois ekeine entelletai, pros soterian ousin anankaiotatois, doreisthai hepomenos kai idiken charin, hetis sunergousa kai endunamousa kai emmonous pros ten tou theou agapen, tauton eipein, pros ha theos thelei hemas ergazesthai agatha, ha kai he prokatarktike charis proseneteilato, apotelousa, dikaioi kai proorismenous poiei. Tois de me thelousin hupakousai kai sunkatatethenai te chariti, kai dia touto oud' ha theos bouletai hemas ergazesthai terousi kai en tois tou satana epitedeumasi ten hen para theou eilephasin autexousioteta eis to ergazesthai hekousios to agathon, katachromenois, ginesthai ten parachoresin eis aidion katakrisin. * [3537]dokesis * [3538]doxes, kai charakter tes hupostaseos autou, pheron te ta panta to rhemati tes dunameos autou, di eautou katharismon poiesamenos ton hamartion hemon, ekathisen en dexia tes megalosunes en hupselois. Homoios kai autos peri heautou (Ioan. e. ib'.) legei; ego eimi to phos tou kosmou, ho akolouthon emoi ou me peripatesei en te skotia, all' hexei to phos tes zoes. Legetai * [3539]dia tous zontas kai tethnekotas koinos holous, kathos kai ho Christos apethane di autous. Kai hoti den eleutheronountai aph' heauton ton hai toiautai psuchai, legei ho Theophulaktos eis to kata Loukan s'. keph. hermeneuon ton logon tou Christou, hopou eipen, hoti echei exousian epi tes ges aphienai hamartias; hora, hoti epi tes ges aphientai hai hamartiai; heos hou gar esmen epi tes ges, dunametha exaleipsai tas hamartias hemon; meth' ho mentoi tes ges apanastomen, ouk eti hemeis autoi dunametha di exomologeseos exaleipsai tas hamartias hemon; apokekleistai gar he thura. Kai eis to kb'. tou Matthaiou hermeneuon to; desantes autou cheiras kai podas, anti ton praktikon tes psuches dunameon, legei; en to aioni men gar to enestoti esti praxai kai energesai ti, en de to mellonti desmountai pasai hai praktikai dunameis tes psuches; kai ouk esti poiesai ti agathon eis antisekosin ton hamartion. Kai eis to ke. tou autou euangeliou; metameleias gar kai ergasias kairos ouk esti meta ten enthende apobiosin. Apo ta hopoia logia ginetai phaneron pos hustera apo ton thanaton he psuche den emporei na eleutherothe e na metanoese; kai na kame tipotes ergon, hopou na lutrothe apo ton desmon tou hadou, monon hai theiai leitourgiai, hai proseuchai kai eleemosunai, hopou ginountai * [3540]dia tou Logou autou ex autou to Pneuma autou ekporeuomenon. * [3541]dia touto, na enthumoumen kai hemeis tou staurou; dia ton hopoion tetoias loges homilei (Gal. s'. id'.) ho Apostolos Paulos; emoi de me genoito kauchasthai, ei me en to stauro tou Kuriou hemon Iesou Christou, di hou emoi kosmos estaurotai, kago to kosmo. Kai allachou (a. Kor. a. ie.); ho logos gar tou staurou tois men apollumenois moria esti, tois de sozomenois eitoun hemin dunamis Theou estin. Hoste loipon dia megalais aphormais prepei na timatai apo hemas ho stauros; hos an semeion tou Christou, eis ton hopoion edotheke dunamis, diati echutheken eis auton to haima tou Huiou tou Theou, kai eis auton apethane, na dioke ta ponera pneumata. Dia touto ho hagios Kurillos ho Hierosolumon (Kat. ig'.) legei houtos; hotan me to semeion tou timiou staurou semeionomen tous heautous mas, tote ho diabolos, katanoontas pos ho Christos ho Kurios eis auton ekarphotheke dia ten soterian ten ediken mas kai dia ten exolothreusin tes daimonikes dunameos, den hemporei na steketai paron, mete na hupophere ten dunamin tou staurou; ma pheugei apo mas kai pleon den peirazei, kai malista diati tote echomen sunetheian, na epikaloumetha to onoma tou Christou. Dia touto chreostoumen na kamnomen ton stauron mas polla suchnia, diati suchni * [3542]diati kapoioi thelousin akousein ten apophasin tauten (Matth. ke. ld'.); deute hoi eulogemenoi tou Patros mou, kleronomesate ten hetoimasmenen humin basileian apo kataboles kosmou. Kai alloi akousousi ten apophasin tauten (sich. ma.); poreuesthe ap' emou hoi kateramenoi eis to pur to aionion, to hetoimasmenon to diabolo kai tois angelois autou; hopou (Mar. th'. md'. me.) ho skolex auton ou teleuta kai to pur ou sbennutai. * [3543]didaskontes autous terein panta hosa eneteilamen humin. * [3544]dietachthe tois Apostolois apo ton Christon, kai dia tes epitheseos ton cheiron auton mechri tes semeron ginetai he cheirotonia; diadexamenon ton episkopon autous pros diadosin ton theion musterion kai diakonian tes soterias ton anthropon, kathos (a Kor. d'. a.) eipen ho Apostolos; houtos hemas logizestho anthropos, hos huperetas Christou, kai oikonomous musterion Theou. Eis ten oikonomian touten duo pragmata periechontai; proton he dunamis kai he exousia tou luein tas ton anthropon hamartias; diati pros auten (Matth. ie. ie.) eiretai; hosa an lusete epi tes ges, estai lelumenon en to ourano. Deuteron he exousia kai he dunamis tou didaskein, he hopoia meta logia touta hermeneuetai; poreuthentes (Matth. ke. ith'.) oun matheteusate panta ta ethne, baptizontes autous eis to onoma tou Patros kai tou Huiou kai tou hagiou Pneumatos. Ho Christos loipon exapesteile tous Apostolous eis to kerugma; hoi de Apostoloi cheirotonountes allous tous epempasin eis to auto ergon; kathos sunagetai apo ta logia tou hagiou Louka (Prax. e. iz'.) legontos; tote epetithoun tas cheiras ep' autous, kai elambanon Pneuma hagion; homoios (keph. ig'. b'.) estontas ekeinoi na leitourgousin, egoun na prospherousi ten anaimakton thusian pros ton Theon kai na nesteuousin, eipe * [3545]eikon tou Patros ho Huios, kai tou Huiou to Pneuma. * [3546]eis * [3547]eis hena Theon, Patera pantokratora, * [3548]eis Herona * [3549]eis hola ta perata, kala kai hoi basileis husteron na edokasi ta proteia tes times ei ten presbuteran kai ei ten nean Rhomen dia to kratos tes basileias, hopou eton eis autas kata ton triton kanona tes deuteras oikoumenikes Sunodou tes en Konstantinoupolei. Kai haute egineke katholike; diati edechthesan ten pistin kai didaskalian tes hola ta ethne. * [3550]eis hadou * [3551]eis Theon * [3552]eis Christon Iesoun * [3553]eis aionious kolaseis * [3554]eis kapoion eidos horaton einai aitia, kai pherei eis ten psuchen tou pistou ten aoraton charin tou Theou; diatachthen hupo tou Kuriou humon, di hou hekastos ton piston ten theian charin

III. THE LONGER CATECHISM OF THE ORTHODOX, CATHOLIC, EASTERN CHURCH. (part 8)

lambanei. * [3555]eis mian hagian katholiken kai apostoliken Ekklesian ; * [3556]eis mian sunenosanta eautou hagian teleioteta te kai theoteta * [3557]eis ten agian ekklesian; diati ekei me xechoriston tropon he charis tou didetai eis tous pistous, kai he doxa tou katangelletai; homoios kai katha topos, eis ton hopoion na phainetai me kan hena tropon he charis tou Theou, legetai topos autou. * [3558]eis to onoma tou patros * [3559]eis ton haden * [3560]eis tous ouranous analepsin * [3561]eisi, to de auto Pneuma; kai diaireseis diakonion eisi, kai ho autos Kurios; kai diaireseis energematon heisin, ho de autos Theos, ho energon ta panta en pasi; kai allachou (b'. Kor. ig'. ig'.); he charis tou Kuriou hemon Iesou Christou, kai he agape tou Theou, kai he koinonia tou hagiou Pneumatos meta panton humon. Eis ta hopoia, kala kai pote na proegetai to Pneuma to hagion, kai pote ho Huios, touto ginetai diati einai homoousia, kai isotima, kai ta tria prosopa; ma ochi na eche kan mian ousian ho Huios e to Pneuma, kathos echei ho Pater; amesos kai homoios eis ton Huion kai to Pneuma. Kai eis tas Praxeis ton Apostolon to auto edeixen ho Petros (Prax. e. g'.), legon to Anania; diati eplerosen ho satanas ten kardian sou, pseusasthai se to Pneuma to hagion? kai teleionontas ton idion logon prostithesin; ouk epseuso aothropois alla to Theo. Theos ara to Pneuma to hagion. * [3562]einai piston eis holous, pos hoi mathetai tou den ton eklepsan, mete eis apokruphon topon ton ethapsan, hos hoi diestrammenoi Ioudaioi diephemisan, didontes chremata ei tous stratiotas. Ma ten hupopsian touten ten ekbale to mnema, eis to hopoion ekeiteto; he sphragis tou lithou meta tes koustodias ton Ioudaion; homoios kai ho Ioseph kai ho Nikodemos, oi hopoioi esan entimoi anamesa eis tous Ioudaious; akomi he sundona, me ten hopoian etulixasi to nenekromenon soma tou Kuriou hemon, kai to soudarion, hopou eton eis ten kephalen tou kai emeinen eis ton taphon diplomenon (Ioan. k'. z'.) anastantos autou. Tauta panta phaneronousi, pos den eklephtheken apo tous mathetas tou to soma, alla aneste. Me ten didaskalian touten prepei kai touto na noetai, pos kata ten propheteian eton an * [3563]zoen ek zoes, * [3564]zoen aionion * [3565]zoen aionion. * [3566]zoen aionion * [3567]zoen tou mellontos aionos * [3568]zoen aionion * [3569]thelei einai nomimou helikias, einai ananke, hoti autos ho idios, autos tou na kame ten arnesin tou diabolou, apokrinomenos eis tas eroteseis tou hiereos, kai emptuontas ton diabolon kai ta erga tou hola; epeita na homologese to sumbolon tes pisteos; kai an einai nepion, na homologese ho anadochos tou di auton to sumbolon touto tes pisteos; kai na huposchethe di auton eis ton Christon. Akomi kai touto prepei na phulattetai eis to baptisma, na einai eilikrines hudor, ochi mikton me allo pragma oute techneton, mete allo hugron. Kai to diatetagmenon baptisma den prepei na ginetai apo allon tina para apo ton nomimon hierea; ma eis kairon tinos anankes emporei na to kame to musterion touto kai kosmikon prosopon andros e gunaikos, metacheirizomenon ten prepoumenen hulen, neron aploun kai phusikon, epipheron kai ta rhethenta logia; eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos; kamontas kai ten triten katadusin. Kai to toiouton baptisma tosen dunamin echei, hopou estontas kai na me didetai deuteron, einai anamphibolos sphragis tes soterias tes aioniou. Kai poios na einai ho karpos kai to kerdos tou musteriou toutou, eukola kath' henas to gnorizei. Diati proton to musterion touto sikonei hola ta amartemata; eis men ta brephe to propatorikon, eis de tous * [3570]theon alethinon, * [3571]theon alethinon * [3572]theon ek theou * [3573]theon ek theou, * [3574]theon logon, * [3575]theon logon, di hou ta panta egento * [3576]theon * [3577]theos * [3578]thelemata * [3579]theotokos * [3580]ig'. id'.), legon; tis Theos megas hos ho Theos hemon; su ei ho Theos, ho poion thaumasia monos; egnorisas en tois laois ten dunamin * [3581]kan mian phoran ta apokrupha mellonta, ta exeurousin ek theias apokalupseos. hos martura he Graphe, legousa (Dan. b', kb'.); ho Theos apokaluptei bathea kai apokrupha. Kathos apekalupsen eis ton Helissaion ekeino, hopou ho doulos tou ho Gieze epere krupha eis ton dromon apo ton Neeman (b'. Bas. e'. ks'.); kai eis ton Petron ton Apostolon, peri tou Ananiou kai Sappheiras (Prax. e'.). Kai toiauten epistemen eichasin akomi kai holoi hoi prophetai. * [3582]kames ton stauron sou, emporeis na leges; Kurie Iesou Christe, Huie tou Theou, eleeson me ton hamartolon, amen. * [3583]kurion, kai zoopoion, * [3584]kai aeiparthenos Maria ton toiouton kai ton homoion toutois plemmelematon ouk epeirathesan; all' haper hos poinen to anthropo dia ten parabasin dedoken he theia dikaiosune, hoion hidrotas ton ponon, thlipseis, somatikas astheneias, odinas tou tiktein kai teos to zen en te paroikia epiponos, kai teleutaion ton somatikon thanaton. * [3585]kai athanaton en te anastasei, kata to eiremenon (a. Kor. ie. na.) to Paulo; pantes men ou koimethesometha, pantes de allagesometha en atomo, en rhipe ophthalmou, en te eschate salpingi. Salpisei gar, kai hoi nekroi egerthesontai aphthartoi kai hemeis allagesometha. Dei gar to phtharton touto endusasthai aphtharsian, kai to thneton touto endusasthai athanasian. Akomi kai touto prepei na exeuromen, pos pasa psuche thelei epistrepsein eis to idion tes soma, kai tote mazi thelei pare teleion ton aionion misthon, kata ta erga hopou epraxen. Akomi kai ton asebon ta somata thelousin einai athanata, diati thelousi kolazesthai aionios. * [3586]kai anastanta te trite hemera, * [3587]kai anastanta, * [3588]kai anastesai pasan sarka pases anthropotetos, * [3589]kai anelthonta eis tous ouranous * [3590]kai anelthonta eis tous ouranous en auto to somati, * [3591]kai anelthonta eis tous ouranous, * [3592]kai anelthonta eis tous ouranous, * [3593]kai anelthonta pros ton patera, * [3594]kai edraioma tes aletheias. Kai ta dogmata kai didagmata tes den einai anthropina alla theia; dia touto legontes pos pisteuomen eis auten, nooumen pos pisteuomen eis ta theoparadota tes logia, kai theopneusta dogmata. Phesi gar he Graphe; hoti hupo Pneumatos hagiou pheromenoi elalesan hoi hagioi Theou anthropoi; kai ho Paulos (a. Thess. b', ig'.) phesin; ou logon anthropou edexasthe, alla, kathos estin alethos, logon Theou. Kai apo touto kinoumetha na pisteuomen ochi monon to hieron Euangelion, hopou ekeine edialexe, peri hou ho Christos (Mark. a. ie.) dietaxato eipon; pisteuete en to Euangelio, alla kai eis pasas tas loipas graphas kai sunodikas diataxeis. * [3595]kai ek theou kai ek parthenou ... * [3596]kai ek tou Huiou lambanomenon * [3597]kai ekathisen ek dexion autou, * [3598]kai ekurose to sumbolon choris tes prosthekes; kai ek tou Huiou. Kai enantion ekeinon, hopou eprosthesasi ton logon touton kai ek tou Huiou, ekamen epitimesin, ochi monon he anatolike ekklesia he orthodoxos kai katholike, alla kai he dutike tes Rhomes; to hopoion diamarturontai duo pinakais argurai, eis tas hopoias eton gegrammenon to hieron sumbolon tes pisteos Hellenisti eis ten mian kai eis ten allen Latinisti, choris ten prosthesin toutou tou merous kai ek tou Huiou; hai hopoiai me prostagma tou Papa Rhomes Leontos tritou ekremanto eis ten ekklesian tou hagiou Petrou, en etei Christou oth'. hos phesi baronios. Dia touto hopoios steketai statheros kai bebaios eis ten pistin touten, echei bebaian elpida tes soterias tou, diati den parekklinei katholou apo ten koinen gnomen tes ekklesias. * [3599]kai enanthropesanta * [3600]kai erchomenon en doxe, * [3601]kai hemeis di autou. * [3602]kai hemeis eis auton; * [3603]kai hexonta palin en doxe krinai zontas kai nekrous. * [3604]kai hilasmon peri ton hamartion hemon. En tais pros auton mentoi enteuxesi kai aitesesin einai presbeutas tous hagious phamen kai pro panton ten panachranton metera autou tou Theou Logou, tous te hagious angelous, ohus kai prostatountas hemon oidamen, apostolous, pro * [3605]kai huperagathos, me holon hopou einai kath' heauton huperteles kai dedoxasmenos, me holon touto dia na metechousi kai alla onta ten agathoteta tou, doxazonta auton, epoiesen ek tou me ontos ton kosmon. Ma ti na einai ho Theos eis ten phusin tou, touto einai adunaton na gnoristhe apo kan hena ktisma, ochi monon horaton, alla kai aoraton, egoun kai ap' autous tous angelous, diati den einai oude mia sunkrisis katholou anameson tou ktistou kai ktismatos. Kai ex hepomenou phthanei mas pros eusebeian (kathos marturei ho Hierosolum. Kurillos Katech. s.), na exeuromen, pos echomen Theon hena, Theon onta, kai aei onta, homoion kai tauton pantote me ton heauton tou; exo apo ton hopoion allos Theos den einai. Kathos legei ho autos Theos dia tou prophetou (Es. md'. z'.); ego (eimi Theos) protos, kai ego meta tauta, kai plen emou ouk estin Theos; kai ho Mouses pros ton Israeletikon laon meta protropes houto legei (Deut. s'. d'.); akoue Israel, Kurios ho Theos hemon Kurios heis estin. * [3606]kai Marias tes parthenou * [3607]kai eis anastasin nekron, * [3608]kai eis hen baptisma metanoias, * [3609]kai eis hen bartisma metanoias. * [3610]kai eis hena Christon Iesoun, ton Huion tou Theou, * [3611]kai eis Pneuma hagion, * [3612]kai eis ChRISTON IESOUN, ton huion autou ton monogene, ton kurion hemon, * [3613]kai eis basileian ouranon, * [3614]kai eis ena Christon Iesoun * [3615]kai eis zoen aionion. * [3616]kai eis zoen tou mellontos aionos, * [3617]kai eis mian hagian katholiken ekklesian, * [3618]kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton. * [3619]kai eis pneuma hagion * [3620]kai eis sarkos anastasin, * [3621]kai eis sarkos anastasin, * [3622]kai eis sarkos anastasin, kai eis zoen tou mellontos aionos, kai eis basileian ouranon, kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton. * [3623]kai eis to hagion Pneuma, * [3624]kai eis to HaGION PNEUMA, * [3625]kai eis to agion Pneuma * [3626]kai eis ton Huion tou Theou, Iesoun Christon, * [3627]kai eis ton Huion, * [3628]kai eis kurios Iesous Christos, * [3629]kai zoen tou mellontos aionos. * [3630]kai kathezomenon ek dexion tou Patros, * [3631]kai kathemenon en dexia * [3632]kai kataban epi ton Hiordanen, * [3633]kai keruxan en tois prophetais, * [3634]kai krimatos aioniou. * [3635]kai krisin dikaian psuchon kai somaton, * [3636]kai me ton Patera einai homoousia, hestontas kai na einai apo ten phusin tou; dia to hopoion ho Gregorios ho thenlogos (log. kg'.) legei houtos; touto einai koinon eis ton Huion kai to Pneuma to hagion, diati kai to hena kai to allo prosopon apo ta duo touta einai apo ton Patera; to de idioma tou Patros einai touto, egoun to na einai agennetos; kai tou Huiou, to na einai gennetos; kai tou Pneumatos tou hagiou, to na einai ekporeuton. Akomi prosopikon idioma tou Huiou einai kai he ensarkos pasa oikonomia, ten hopoian den aneilephe mete ho Pater mete to Pneuma to hagion. Tetoias loges didaskei, na pisteuomen kai na homologoumen, he hagia ekklesia he katholike kai apostolike, hena Theon te phusei, en triadi prosopon, peri ou anagnothi ten proten en Nikaia Sunodon kai ten deuteran ten en Konstantinoupolei ten oikoumeniken. * [3637]kai na genousi metochoi tes hagias koinonias, pernontes me pasan eulabeian protetera to hagion euchelaion. * [3638]kai palin erchomenon krinai zontas kai nekrous. * [3639]kai palin erchomenon meta doxes * [3640]kai pisteos epi theon, * [3641]kai pathonta, * [3642]kai pathonta, kai taphenta, * [3643]kai pisteuomenon. * [3644]kai somatos, homoousion * [3645]kai sarkothenta ek Pneumatos Hagiou kai Marias tes Parthenon, kai enanthropesanta; * [3646]kai tas thalassas, kai panta ta en autois, pistin; * [3647]kai tas oikonomias autou, * [3648]kai ten ek Parthenou gennesin, * [3649]kai ten ek ton ouranon en te doxe tou Patros parousian autou, * [3650]kai ten egersin * [3651]kai ten egersin ek nekron, * [3652]kai ten ensarkon eis tous ouranous analepsin tou egapemenou Christou Iesou, tou Kuriou hemon, * [3653]kai to pathos * [3654]kai to pathos, * [3655]kai te trite hemera * [3656]kai te trite hemera anastanta ek ton nekron, * [3657]kai taphenta * [3658]kai tou hagiou pneumatos, * [3659]kai tou huiou * [3660]kai touto kratei homoios he orthodoxos hemon kai katholike ekklesia. Dia ten pistin tauten hoi hagioi martures echusan to haima ton, kai allaxasi ten zoen tauten me ton thanaton. Tetoias loges kai hemeis chreostoumen na pisteuomen ex holes mas tes kardias anamphibolos, kai na phulattomen ten pistin tauten asphalos kai stereos, kai di auten na apothneskomen (hotan he chreia to kalese) dia ten elpida tes soterias mas, sunergounton kai ton agathon hemon ergon, hon tas ameibas thelomen echein en ouranois aionious. * [3661]kathelthen eis haden monos * [3662]katholikes pisteos dogmata. Autika gar ho kurios to men hagion baptisma dia tou; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai hagiou pneumatos, kai tou; ho pisteusas kai baptistheis sothesetai, ho de apistesas katakrithesetai, paradedoke. * [3663]kakou genesthai aitian. En tois anagennetheisi de, hupo tes charitos kai meta tes charitos energoumenon teleion apergazetai kai soterias axion poieitai ton energounta. * [3664]kalosunema pros ton Theon dia tas hamartias hemon, eite zonton eite kai apothamenon; dia touto oudemia ton hagion leitourgion ginetai, hopou na men genoien eis auten hikesias kai deeseis pros ton Theon huper ton hemeteron hamartematon. To triton diaphoron einai, hopou hopoios Christianos heurisketai paron suchna eis ten thusian tauten kai na koinona tou musteriou toutou, eleutheronetai di autou apo katha peirasmon kai kindunon tou diabolou; diati den apotolma ho echthros tes psuches, na blapse ekeinon, hopou hexeurei pos echei ton Christon menonta en auto. He hetoimasia pros ten metalepsin ton phrikton musterion prepei na ginetai kata ten taxin tes ekklesias hemon tes orthodoxou egoun me katharan exomologesin, nesteian te kai katanuxin kai diallagen teleian me holous, kai me alla toutois homoia. * [3665]kata Manichaion. * [3666]kata prognosin proorismos einai diorismos ton eidon; egoun diorizei kai ti mellei na gene, ma monon to kalon, kai ochi to kakon. Diati an ediorize kai to kakon, ethelen einai enantios eis ten phusiken agathoteta tou Theou. * [3667]kata tas graphas tautas ho Christos eprepe, na ta plerose hola. Kata de tas graphas tou neou nomou ebebaiotheke, pos ta eplerose, kai pos tetoias loges elthe, kathos gegraptai peri autou; hos ho autos legei (Mark. id'. ka.) peri eautou; ho men Huios tou anthropou hupagei, kathos gegraptai peri autou. Kai hustera apo ten ek nekron autou anastasin elege (Louk. kd'. ks'.) pros duo tou mathetas stratokopous; ouchi tauta edei pathein ton Christon kai eiselthein eis ten doxan autou? kai arxamenos apo Moseos kai apo panton ton Propheton, diermeneuen autois en pasais tais graphais ta peri heautou. Kai pos prepei na eche to kuros kai ten bebaioteta he palaia graphe eis hemas, to martura legon ho Apostolos (b'. Petr. a. ith'.) peri autes; echomen bebaioteron ton prophetikon logon, ho kalos poieite prosechontes, hos luchno phainonti en auchmero topo, heos hou hemera diaugase, kai phosphoros anateile en tais kardiais humon. Kai pos na eteleiotheken houtos kata tas graphas tautas, holoi hoi euangelistai mas bebaionousi; kai ho Apostolos (a. Kor. ie. g'.) legei; hoti Christos apethanen huper ton hamartion hemon kata tas graphas; kai hoti etaphe, kai hoti egegertai te trite hemera kata tas graphas; kai hoti ophthe Kepha, eita tois dodeka. Epeita ophthe epano pentakosiois adelphois * [3668]kata tas graphas * [3669]kata tas graphas; * [3670]kata ten analogian tes pisteos * [3671]kata ten anthropoteta * [3672]kata ten theoteta * [3673]kata to haden geennes, agape tes ouraniou basileias, kai tauta logizomenos prepei na hetoimazetai pros ton thanaton, enthumoumenos ten teleutaian hemeran, na ginetai hetoimos eis to na apodose logon dia tous logismous, dia tous logous, dia tas praxeis tou; enthmoumenos de tou hadou na proseche, na men pese eis auton; enthumoumenos de tes ton ouranon basileias na spoudaze na ten apolause. * [3674]katotata * [3675]katelthonta eis ta katotata * [3676]kolobountes kai kathubrizontes; tou diabolou eisi sophismata te kai epheuremata. * [3677]krinai zontas kai nekrous; * [3678]latres * [3679]legei; hosper di henos anthropou he hamartia eis ton kosmon eiselthe, kai dia tes hamartias ho thanatos, kai houtos eis pantas anthropous ho thanatos dielthen, eph' o pantes hemarton. Dia ten hopoian aphormen akomi eis ten koilian tes metros mas sullambanometha me ten hamartian touten kai gennometha, kathos legei ho hieros Psaltes (Psal. na. z'.); idou gar en anomiais sunelephthen, kai en hamartiais ekissese me he meter mou. Kai kaleitai to hamartema touto propatorikon, proton men diati protetera ap' auto ho anthropos den ethele molunthe apo kan hena allo hamartema. Kala kai ho diabolos na eton diephtharmenos me ten hamartian tou, apo tou hopoiou ten parakinesin kai eis ton anthropon eblastese to legomenon touto propatorikon hamartema, eis to hopoion kai ho Adam, hopou to ekamen, einai hupokeimenos, kai hemeis, hopou katabainomen ap' auton. Deuteron, diati ho anthropos den sullambanetai para en hamartia. * [3680]lego de umin, hoti polloi apo anatolon kai dusmon hexousi, kai anaklithesontai meta Abraam kai Isaak kai Iakob en te basileia ton ouranon. Dia touto hopoios onomasei ton topon touton hena onoma apo hosa eipamen, den sphalei; monon na groika, pos einai hai psuchai eis ten charin tou Theou kai eis ten ouranion basileian; kai, kathos hoi ekklesiastikoi humnoi psallousin, eis ton ouranon. * [3681]logos asarkos * [3682]logos ensarkos * [3683]laloun en hapostolois, * [3684]lambanon * [3685]lambanomenon * [3686]lelutromenos * [3687]loipon prepei kai holonon na pronoatai? * [3688]loipai aretai na legontai karpoi tou hagiou Pneumatos, epeide ap' auto katabainousi, kai auto sunergei eis to na teleionountai apo ton anthropon. Dia touto den legei ho Paulos; kata touton monon ouk esti nomos; alla kata ton toiouton, hos an hopou einai, kai alla homoia toutois. * [3689]me to idion ekeino anebe eis tous ouranous, kai ekathisen eis ten dexian tou Patros me doxan kai ainon. Deuteron, pos hos anthropos monos anebeken eis ton ouranon, diati hos Theos pantote eton eis ton ouranon, kai eis panta topon. Triton didaskei, pos ten anthropoteta, hopou epere mian phoran apo ten parthenon Marian, pote den ten exapheke; ma met' auten palin thelei elthei na krine; kathos hoi Angeloi eipasin (Prax. a. ia.) eis tous Apostolous; houtos ho Iesous ho analephtheis aph' humon eis ton ouranon houtos eleusetai, hon tropon etheasasthe auton poreuomenon eis ton ouranon. Tetarton didaskei, pos ho Christos, einai monon ei ton ouranon, kai ochi eis ten gen kata ton tropon tes sarkos, hopou ephorese, kai sunanestrapheken eis ten gen; ma kata ton musteriode tropon, hopou eurisketai eis ten theian eucharistian, einai kai eis ten gen ho autos Huios tou Theou, Theos kai anthropos, kata metousiosin. Estontas kai he ousia tou artou na metaballetai eis ten ousian tou hagiou somatos autou; kai he ousia tou oinou eis ten ousian tou timiou haimatos autou; dia to hopoion prepei na doxazomen, kai na latreuomen ten hagian eucharistian homoios kathos kai auton ton Sotera mas Iesoun. * [3690]meson tou agennetou kai gennetou kai di Huiou to Patri sunaptomenon. * [3691]meter Iesou * [3692]meter tou Kuriou * [3693]mia phusis sunthetos * [3694]monon ek monou * [3695]m' holon touto kai tora kata ton paronta kairon eis ten proairesin tou kath' henos steketai to na einai kalos kai teknon Theou, e kakos kai huios diabolou; holon touto einai eis to cheri kai exousian tou anthropou. Kai eis men to kalon he theia charis sumboetha; alla kai apo to pakon he idia gurizei ton anthropon, choris na anankase to autexousion tou anthropou. * [3696]mazi me tous angelous, kathos (a. Kor. ig'. ib'.) legei ho Apostolos; blepomen gar arti di esoptrou en ainigmati, tote de prosopon pros prosopon; arti ginosko ek merous, tote de epignosomai, kathos kai epegnosthen. Kai kala na eipe (Exod. lg'. k'.) pros ton Mousen ho Kurios; ou me ide anthropos to prosopon mou kai zesetai; alla touto noeitai prin tes apolutroseos kai dia to soma touto to phtharton kai ou dedoxasmenon kai dia ten parousan zoen; ma meta ten apolutrosin en somati dedoxasmeno eis ten mellousan kai aionion xoen, hustera apo ten hemeran tes teleutaias kriseos thelei dothe apo ton Theon phos eis hemas, me to hopoion thelomen idein to phos tou Theou, kathos (Psal. ls'. th'.) legei ho Psalmodos; hoti para soi pege zoes, en to photi sou opsometha phos. To hopoion estontas kai na theoreitai, katapauei pasan epithumian pases sophias kai kalosunes; diati eis ten tou akrou agathou theorian hola ta alla agatha perikleiontai, kai pases euphrosunes einai pleroma he ekeinou apolausis kata ton auton Psalmodon, ton legonta (Psal. iz'. ie.); chortasthesomai en to ophthenai ten doxan sou. * [3697]megalous kai to propatorikon kai to proairetikon. Deuteron ho anthropos anakainizetai kai apokathistatai eis ten dikaiosin ekeinen, hopou eichen, hotan eton athoos kai anamartetos; kathos martura (a. Kor. s'. ia) ho Apostolos, legon; alla apelousasthe, alla hegiasthete, all' edikaiothete en to onomati tou Kuriou Iesou, kai en to Pneumati tou Theou hemon. Epeita hoi baptisthentes ginountai mele tou somatos tou Christou, kai ton Kurion hemon enduometha; diati (Gal. g'. kz'.) legei ho Apostolos; hosoi eis Christon ebaptisthete, Christon enedusasthe. * [3698]megaleiotes tou egnoristheke me ten hagian tou didaskalian, me ten hopoian hermeneuse kai ten Theoteta tou, kai hosa alla esan arketa pros ten anthropinen soterian; kathos ho idios eipen (Ioan. iz'. ks'.); egnorisa autois to onoma sou; kai anotero (sich. e.); ta rhemata ha dedokas moidedoka autois, kai autoi elabon kai egnosan alethos, hoti para sou exelthon, kai episteusan, hoti su me apesteilas. To de prophetikon axioma (hopou eton he trite huperoche) tote ho Christos to edeiken, hotan eprolege ta mellonta, ochi dia tinos apokalupseos, ma apo ten idian tou gnosin, hos Theos alethinos kai anthropos. * [3699]meta ten apotaxin tou Satana * [3700]meta to deipnesai, legon; touto to poterion he kaine diatheke estin en to emo haimati; touto poieite, hosakis an pinete, eis ten emen anamnesin. Ten timen, hopou prepei na di * [3701]meta ton hagiasmon ginetai kai esti hen kai to auto to en ouranois. Hen gar to soma tou kuriou en pollois topois kai ou polla, kai dia touto to musterion touto malista esti kai legetai thaumaston kai pistei mone katalepton, ou sophismasi sophias anthropines, hes ten mataian kai anoeton en tois theiois periergeian aposeietai he eusebes kai theoparadotos hemon threskeia. * [3702]meta ton hagiasmon, en te chresei kai meta ten chresin, einai kata panta to alethes tou kuriou soma. * [3703]metanoias apo nekron ergon, * [3704]monada en triadi, kai triada en monadi proskunoumenen * [3705]monogenes theos * [3706]monogenes huios * [3707]monogene * [3708]musterion * [3709]noun * [3710]nous ochi monon anthropinos, alla oute angelikos emporei na katalabe, e glossa na to hermeneuse. Dia touto prepei na eipoumen mazi me ton Apostolon (b. Kor. i. e.); logismous kathairountes, kai pan hupsoma epairomenon kata tes gnoseos tou Theou, kai aichmalotizontes pan noema eis ten hupakoen tou Christou. Pisteuomen bebaios, hoti ho Theos kai Pater huparchon ap' aionos, kai ep' aiona, kai eti ap' oudenos paragomenos genna ton Huion kai proagei to Pneuma to hagion. Peri hou ho megas Athanasios platuteron didaskontas eis to sumbolon tou eipe, kai houto pisteuontes peraitero den ereunoumen. Diati ho suzetetes kai exetaktes tes theias megaloprepeias koluetai apo ten Graphen ten legousan (Seir. g'. k'.); chalepotera sou me zetei, kai ischurotera sou me exetaze. Haprosetage soi, tauta dianoou, ou gar esti soi chreia ton krupton. En tois perissois ton ergon sou me periergazou. Phthanei mas loipon toson, pos he hagia Graphe tou palaiou nomou proballomene hena Theon mas hermeneuei tria prosopa, legousa (Gen. a. ks'.); eipe Kurios ho theos, poiesomen anthropon kat' eikona hemeteran kai kath' homoiosin; kai (Gen. g'. kb'.); idou Adam gegonen hos heis ex hemon; kai (Gen. ia. z'.); deute katabantes auton tas * [3711]nous, pneuma * [3712]oikoun en hagiois; * [3713]hois hapasi ta eiremena choris pases antilogias eileptai para ton apostolon, hon hai te dia graphes kai logou paradoseis dia ton pateron aphikonto mechris hemon. * [3714]ohoto; to proton (egoun to ex autou) prepei na apodosomen eis ton Patera, to deuteron, eis ton Huion, kai to triton, eis to hagion Pneuma; dia na gnoristhe, pos einai trias eis ten theoteta. Kai pros toutois diati homoios kai aparalaktos, choris tinos exaireseos, baptizometha eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos; Loipon ho, ti einai ho Pater eis ten phusin, to auto einai kai ho Huios kai to hagion Pneuma. Alla men ho Pater einai Theos kata phusin alethes kai aionios, kai panton poietes ton horaton kai aoraton, toioutos loipon einai kai ho Huios kai to hagion Pneuma. Kai einai homoousia allelois, kata ten didaskalian tou Euangelistou Ioannou, hopou legei (a. Ioan. e. z'.); hoti treis eisin hoi marturountes en to ourano, ho Pater, ho Logos kai to hagion Pneuma; kai houtoi hoi treis hen eisin. Eis ta hopoia logia touto monon exaireitai, hopou ho Pater einai aitios eis ten Theoteta tou Huiou kai tou hagiou Pneumatos; tauta de ta duo prosopa einai ex ekeinou, ekeinos de ex oudenos. Houtos edidachthemen ap' autes tes aioniou aletheias, ton Iesoun ton Sotera mas, houtos apo tous hagious apostolous parelabomen. Kai hai oikoumenikai kai topikai Sunodoi, homoios kai hoi didaskaloi tes ekklesias alloias loges oute edidaxan, oute eparadokasin, e ekurosasi para houto; * [3715]ou kathaper en prophetais enepneuse te kai elalese kai energesen, * [3716]ou tropen hupostas, * [3717]oude metabalon ten heautou theoteta eis anthropoteta, * [3718]oudeis protos e eschatos, oudeis megas e mikros * [3719]ouk apo spermatos andros, oude en anthropo * [3720]ouraniou basileias hodon podegetei, kai kerux tou ierou procheirizetai euangeliou. Ho de archiereus kai touton hapanton diakonos estin, epeideper autos estin, hos eiretai, pege ton theion musterion kai charismaton dia tou hagiou pneumatos, kai to hagion muron monotatos epitelei. Kai hai cheirotoniai panton ton en te ekklesia taxeon kai bathmon toutou eisin idiai; kai kata proton kai huperteron logon houtos desmei kai luei, kai Theo he krisis euapodektos, hos ho kurios eireke. Kai to hieron euangelion didaskei kai tes eusebous hupermachei pisteos kai tous parakouontas hos ethnikous kai telonas tes ekklesias apodiistesi, kai tous hairetikous aphorismo kai anathemati kathupoballei, kai ten psuchen hautou tithesin huper ton probaton. Ex hon kataphanes estin, anantirrhetos diapherein ton episkopon tou haplos hiereos kai plen autou me dunamenous pantas tous en to kosmo hiereis ekklesian Theou poimanai e holos kubernesai. * [3721]ousia * [3722]oute eis tous kosmikous, oute eis tous archiereis, hopou archierateuousin eis kan mian ekklesian, na apoxenonousi ta aspra e ta alla kineta tes pragmata, hopou tes erchontai, e apo presbeias tinos e doreas; kai na ta metacheirizountai eis idiotikais tos chreiais; dia na men pathe bian kai anatropen he gnome ekeinou hopou ta edoken. * [3723]houtos de pisteuomen en auto, * [3724]hou tes basileias ouk estai telos ; * [3725]hou tes basileias ouk estai telos. * [3726]hou tes basleias ouk esai telos. * [3727]panta sumphona tais graphais * [3728]panton aoraton te kai horaton poieten ; * [3729]pempsis * [3730]pernontas ten katastasin tes hamartias, egineke thnetos. Houto gar he hagia Graphe paradidosi (Rhom. s'. kg'.), legousa; ta opsonia tes hamartias thanatos. Kai tote pareuthus echase ten teleioteta tou logou kai tes gnoseos; kai he thelesis ekline perissoteron eis to kakon para eis to kalon. Kai houtos he katastasis tes athootetos kai akakias, estontas kai na dokimase to kakon, allaxen eis katastasin hamartias, kai ho teleios anthropos toson etapeinotheken, hoste na lege me ton Dabid (Psal. kb'. s'.); ego de eimi skolex, kai ouk anthropos. * [3731]pistis holokeros * [3732]pistosin kai doxan tes endoxou tou Christou anastaseos eparakinethekasin hoi Ioudaioi, kai elthasi pros Pilaton (Matth. kz'. xd'.) legontes; keleuson asphalisthenai ton taphon heos tes trites hemeras; kai autos tous apekrithe; echete koustodian, hupagete, asphalisasthe hos oidate. Hoi de poreuthentes esphalisanto ton taphon, sphragisantes ton lithon, meta tes koustodias. He hopoia koustodia ton Ioudaion phanerotata emarturese, pos ho Christos aneste apo tous nekrous; diati eis ton kairon ekeinon autoi ephobethesan, hos legei (Matth. ke. b'.) he Graphe; kai idou seismos egeneto megas; angelos gar Kuriou katabas ex ouranou proselthon apekulise ton lithon apo tes thuras, katheto epano autou. Apo de tou phobou autou eseisthesan hoi terountes, kai egenonto hosei nekroi. Hoitines husteron elthontes eis ten polin apengeilan tois Archiereusin hapanta ta genomena; kai dia touto henankazonto na eipousi kai ekeina ta logia, hopou eipen ho angelos Kuriou (stich. e.) eis tas gunaikas; oida hoti Iesoun ton estauromenon zeteite; ouk estin hode; hegerthe gar kathos eipe; deute, idete ton topon, hopou ekeito ho Kurios; kai tachu poreutheisai eipate tois mathetais autou, hoti egerthe apo ton nekron. Dia touten loipon ten aphormen ho taphos t * [3733]podas en hetoimasia tou Euangeliou tes eirenes; epi pasin analabontes ton thureon tes pisteos, en o dunesesthe panta ta bele tou ponerou ta pepuromena sbesai; kai ten perikephalaian tou soteriou dexasthe, kai ten machairan tou Pneumatos, ho esti rhema Theou. To enantion tes ischuos einai ho phobos, peri hou legei ho Psalmodos (Psal. id'. e'.); ekei ephobethesan phobon, hou ouk en phobos. Kai ho Kurios hemon Iesous Christos mas prostassei, na men echomen toiouton phobon (Louk. ib'. d'.) legon; me phobeisthe apo ton apokteinonton to soma, kai meta tauta me echonton perissoteron ti poiesai. * [3734]pasan ten politeian; dia to stratopedon; exairetos de di ekeinous, hopou agathoergousin eis tais ekklesiais kai phrontizousi, na auxesousi ten pistin katholiken kai orthodoxon; kata ton Apostolon, hopou (a. Tim. b'. a.) legei; parakalo oun proton panton poieisthai deeseis, proseuchas, enteuxeis, eucharistias huper panton anthropon, huper basileon kai panton ton en huperoche onton; hina eremon kai hesuchion bion diagomen en pase eusebeia kai semnoteti. Touto gar kalon kai apodekton enopion tou soteros hemon Theou. Akomi na parakaloumen kai dia tous kekoimemenous, hopou emiseusasin apo ten zoen touten me pistin orthodoxon; akomi kai dia tous hairetikous kai schismatikous, dia na epistrepsousin eis ten orthodoxon pistin, prin na miseusousin apo ten parousan zoen. * [3735]pos einai topos tes katakriseos kai tes theias orges; eis ton hopoion katabainousin hai psuchai ekeinon, hopou miseuousin ap' edo orgismenoi apo ton Theon kai apegnosmenoi. Ma touto einai axion na to exeure kath' henas, pos hai psuchai ton dikaion, kala kai na einai eis tous ouranous, den eperasi me holou touto teleion ton stephanon prin tes teleutaias kriseos mete hai psuchai ton katakriton teleian kolasin paschousi; ma hustera apo ten eschaten krisin thelousi parein hai psuchai mazi me ta somata teleios ton stephanon tes doxes e ten kolasin. * [3736]pos hoi Prophetai kai hoi Apostoloi den einai haplos kai protos themelia tes pisteos; diati ho toioutos themelios einai monos ho Christos; ma kata ti kai deuteron; kath' hoson ekeinoi hos engutero kai plesiesteroi epokodomethesan apano eis ten soteriode didaskalian tou Iesou Christou tou Kuriou hemon, kai ephanesan protoi eis to na aplosousi ten pistin tou Christou eis hola ta perata tes oikoumenes. Diati ho Christos den ethemeliose ten ekklesian tou apano eis anthropous, ma apano eis ton heauton tou, kai apano eis ten theian tou didaskalian. Akomi apo touto to arthron didaskometha, pos monos ho Christos einai kephale tes ekklesias kata ten didaskalian tou Apostolou (Eph. e. kg'.) legontos; hoti ho aner esti kephale tes gunaikos, hos kai ho Christos kephale tes ekklesias; kai autos esti soter tou somatos. Kai allachou (Kol. a. ie.); autos estin he kephale tou somatos tes ekklesias, hos estin arche, prototokos ek ton nekron; hina genetai en pasin autos proteuon. Diati an legontai kai eis tas ekklesias hoi proistamenoi auton archiereis kephalai auton, touto prepei na groikatai pos autoi einai topoteretai tou Christou eis ten idian tou kath' henas eparchian, kai kephalai merikai; kata ten Graphen (Prax. k'. ke.) ten legousan; prosechete heautois kai panti to poimnio, * [3737]pathonta de ton auton en sarki, * [3738]pantokratora * [3739]pantokrator * [3740]para * [3741]paradosis, hen ou dei kolobousthai kat' oudena tropon upo ton eusebein boulomenon kai aposeiomenon tous neoterismous kai tas bebelous ton airetikon kenophonias; all' anankaios soan kai adiaseiston tereisthai ten nomothetetheisan paradosin. Tous gar parabainontas apopoieitai kai anathematizei he katholike tou Christou ekklesia. * [3742]paradedoke sumbolon * [3743]parakatatheken, * [3744]patera * [3745]patera pantokratora; * [3746]patri kai huio sun proskunoumenon kai sundoxazomenon, to lalesan dia ton propheton; eis mian, hagian, katholiken kai apostoliken ekklesian; homologoumen hen bartisma eis aphesin hamartion; prosdokomen anastasin nekron, kai zoen tou mellontos aionos. Amen. * [3747]perimenon heos an tethosin hoi echthroi autou hupo tous podas autou]. * [3748]pege hagia * [3749]pege * [3750]pistos * [3751]pistos te kai bebaios * [3752]pleoomatos autou hemeis pantes elabomen; kai charin anti charitos; dioti to Pneuma eton eis auton hos homoousion auto kata ten theoteta; kai eplesen auton sophias kai charitos; kata to (Louk. b'. m'.) eiremenon; to de paidion euxane kai ekrataiouto pneumati, pleroumenon sophias, kai charis Theou en ep' auto. Kai tauta panta prepei na groikountai kata ten anthropoteta. * [3753]plesion agapen epideixai, ha kai hikanopoiesin kalos he katholike ekklesia ap' arches onomase--touton kai auton tas psuchas aperchesthai eis adou kai hupomenein ton heneka hon eirgasanto hamartematon poinen. Einai d' en sunaisthesei tes ekeithen apallages, eleutherousthai de hupo tes akras agathotetos dia tes deeseos tos hiereon kai eupoiion, ha ton apoichomenon heneka hoi hekastou sungeneis apotelousi; megala dunamenes malista tes anaimaktou thusias, hen idios huper tos kekoimemenon sungenon hekastos kai koinos huper panton he katholike kai apostolike hosemerai poiei ekklesia; ennooumenou mentoi kai toutou tou me eidenai hemas delade ton kairon tes apallages. Hoti gar ginetai eleutheria ton toiouton, apo ton deinon kai pro tes koines anastaseos te kai kriseos oidamen kai pisteuomen; pote de, agnooumen. * [3754]pneuma hagion * [3755]pneumatike hierosulia. * [3756]poieten ouranou kai ges, horaton te panton kai aoraton; * [3757]poieten ouranou te kai ges, horaton te panton kai aoraton; * [3758]pro panton ton aionon ek tou theou patros gegennemenon, * [3759]pros ta phanerotata antiteinainto, ex hon esti kai to tes episkopikes mega ontos musterion hupo tes graphes didaskomenon, hupo te pases ekklesiastikes historias kai sungraphes hagion sungraphomenon te kai marturoumenon, kai hupo tes katholikes ekklesias aei ginomenon te kai homologoumenon. * [3760]prosopa tes hagias triados houto diairountai pros allela, hoste hopou to hena einai men empore na einai to allo; egoun to prosopon tou Patros; den einai prosopon tou Huiou, diati ho Pater den einai gennetos apo tinos, ma ho Huios einai gegennemenos hapo ton Patera kata phusin pro ton aionon, kata ten Graphen ten legousan (Psal. ri. g'.); ek gastros pro heosphorou egennesa se. To, Pater loipon, kai to, Huios, kai to, Pneuma to hagion; to agenneton, kai to genneton, kai to ekporeuton diairei ta prosopa en tois theiois, ma ochi ten ousian, he hopoia pote den diaireitai eis heauten, monon chorizetai apo ten ktisin. To de hena kai to auto prosopon den emporei na einai gennetou mazi kai agennetou. Homoios prepei na groikoumen kai dia to Pneuma to hagion, to hopoion ekporeuetai apo ten ousian kai phusin tou Patros anarchos eitoun aionios, kai einai homoousion me ton Patera kai ton Huion. Ma diaireitai apo ton Patera me to idioma to prosopikon, diati ap' ekeinon ekporeuetai. Kai palin apo ton huion chorizetai, diati den einai apo ton Patera me tropon genneseos, kathos einai ho Huios, ma me tropon ekporeuseos, ek tou autou Patros; kai einai homoousioi allelois kai ho Huios kai to Pneuma to hagion, diati apo ten auten idian phusin tou Patros einai kai ta duo touta prosopa; * [3761]prosopon * [3762]prosdokomen anastasin nekron, * [3763]proseuches tes Kuriakes, kai peri ton makarismon, eis de to triton, peri ton theion entolon, en hais periechetai he pros Theon kai ton plesion agape. * [3764]proskomide * [3765]prophonesimon * [3766]prototokon pases ktiseos, * [3767]sarx * [3768]su ei ho Christos, ho huios tou theou tou zontos * [3769]su ei ho basileus tou Israel. * [3770]sunchusis * [3771]sunodos kataischunei pasan hairetikon bdelurian. * [3772]sunodos lestrike * [3773]soma * [3774]sarkos anastasin * [3775]sarkos anastasin, * [3776]sophos, pou grammateus, pou suzetetes tou aionos toutou? ouchi emoranen ho Theos ten sophian tou kosmou toutou? * [3777]staurothenta * [3778]staurothenta kai taphenta, * [3779]staurothenta te huper hemon epi Pontiou Pilatou, * [3780]sumphonos tauta kerussei kai didaskei kai paradidosin, hos hen stoma kiktemene * [3781]sunapheia * [3782]ta zoa, dia na tous dose onoma. Kai ta onomase kath' hena ap' auta. To hopoion egennato apo to na gnorize ten phusin tous, ochi apo allen mathesin, monon apo to na meleta kai na logiaze peri Theou, kai tas ekeinou christotetas. Peri de tes theleseos, * [3783]ta stoicheia tes arches ton logion tou theou * [3784]tas oikoumenikas sunodous kai topikas, tas orthodoxous, hopou kai an eginesan, pisteue pos ho, ti apophasisasin hoi hagioi Pateres, na einai apo to hagion Pneuma; kathos eipasin hoi Apostoloi (Prax ie. ke.) eis ten sunodon; edoxe to hagio Pneumati kai hemin; kata to paradeigma ton hopoion kai hai loipai allai orthodoxoi sunodoi esumperainasi ta dogmata tos me ton homoion tropon. * [3785]tas treis hupostaseis en mia ousia panagian triada prosagoreuomen hupo pases ktiseos aei eulogoumenen, doxazomenen kai proskunoumenen. * [3786]teleion ek teleiou, basilea ek basileos, kurion apo [ek] kuriou, logon zonta, sophian, zoen, phos alethinon, hodon, aletheian, anastasin, poimena, thuran, atrepton te kai analloioton, tes theotetos, ousias te kai boules kai dunameos kai doxes tou patros aparallakton eikona, ton prototokon pases ktiseos, ton onta en arche pros ton theon, theon logon, kata to eiremenon en euangelio; kai theos en ho logos, di hou ta panta egeneto kai en ho ta panta sunesteke; ton ep' eschaton ton hemeron katelthonta anothen kai gennethenta ek parthenou, kata tas graphas, kai anthropon genomenon, mesiten theou kai anthropon, apostolon te tes pisteos hemon, kai archegon zoes, hos phesi; hoti katabebeka ek tou ouranou, ouch hina poio to thelema * [3787]ten hagian pistin tes katholikes ekklesias * [3788]ten ek par * [3789]ten ek ton ouranon en te doxe tou patros parousian autou epi to anakephailaio-sasthai ta panta (In gloria venturus) * [3790]ten orthodoxon pistin * [3791]ten huparxin echon kai di autou pephenos delade tois anthropois, eikon tou huiou teleiou teleia, zoe zonton aitia * [3792]ten dikaian orgen tou Theou ten epikeimenen eis ton laon tou; kai na ton lutrose e apo thanatikon, e peinan, e polemon, e abrochian, e polubrochian, e dia iatreian ton asthenon, e dia paregorian ton tethlimmenon; kathos phainetai eis tas Praxeis ton Apostolon hopou (keph. ib'. s'.) graphousin; ho men oun Petros etereito en te phulake, proseuche de en ektenes ginomene hupo tes ekklesias pros ton Theon huper autou. * [3793]ten dotheisan ekeino para tou kuriou eis to desmein te kai luein, cheiron epithesei kai epiklesei tou panagiou pneumatos allelodiadochos labon, zosa esti eikon tou Theou epi tes ges kai metexei plerestate energeias tou teletarchikou pneumatos, pegepanton ton musterion tes katholikes ekklesias, di hon soterias epitunchanomen. * [3794]ten paratheken * [3795]ten paratheken phulaxon * [3796]ten soterian kai ton theon monon aition hupothemene kata monen ten photistiken charin, hen me proegesamenon ergon parechei, deixai to anthropo ten ton theion pragmaton aletheian, kai didaxai, hopos houtos ekeine sunkatatethe ei bouloito, kai poiesei to agathon kai euareston, kai houto soterias tuchein. Ouk anairei to thelein, e men thelein hupakousai e me hupakousai auto. * [3797]to ek tou Patros ekporeuomenon, * [3798]to ek tou patros ekporeuomenon, to sun * [3799]to emon, alla to thelema tou pempsantos me; ton pathonta huper hemon kai anastanta te trite hemera, kai anelthonta eis ouranous kai kathesthenta en dexia tou patros, kai palin erchomenon meta doxes kai dunameos krinai zontas kai nekrous. * [3800]to Pneuma enupostaton ekporeuma kai problema ek Patros men, Huiou de, kai me ex Huiou, hos Pneuma stomatos theou, Logou exangeltikon. * [3801]to Pneuma to hagion; aphorisate de moi ton te Barnaban kai ton Saulon eis to ergon ho proskeklemai autous. Tote nesteusantes kai proseuxamenoi kai epithentes tas cheiras autois apelusan; kai (a. Tim. e. kb'.) ho Paulos; cheiras tacheos medeni epitithei. Me touten loipon ten cheirotonian kai ten diadochen ten medepote diakopeisan echousin ten dunamin tou didaskein ta soteriode dogmata ekeinoi, hopou einai pempomenoi eis touto to ergon. Ma hosoi den epemphthesan oute edilechthesan eis auto, den prepei katholou na to epicheirizountai, kata to eiremenon (Rhom. i. ie.) to Paulo; pos de keruxosin, ean me apostalosin? * [3802]to de Pneuma to hagion ekphantorike tou kruphiou tes theotetos dunamis tou Patros, ek Patros men di Huiou ekporeuomene. * [3803]to dia ton propheton kekeruchos tas oikonomias kai tas eleuseis [ten eleusin, * [3804]to kormi; ma he theotes oute apo to kormi oute apo ten psuchen pote echoristheke. Dia touto kai eis kairon tou thanatou he hupostasis tou Christou eton mia kai he haute. * [3805]to kur. kai zoop. * [3806]to kur. kai to zoop * [3807]to kur. to zoop. * [3808]to lalesan en nomo, * [3809]to lalesan en tois prophetais. * [3810]to lalesan dia ton propheton ; * [3811]to musterion. Deuteron ho hiereus, hopou na einai nomimos kecheirotonemenos e ho episkopos. Triton he epiklesis tou hagiou Pneumatos, kai to eidos ton logion, meta hopoia ho hiereus hagiazei to musterion te dunamei tou hagiou Pneumatos me gnomen apophasismenen tou na to agiase. * [3812]to sun Patri kai Huio sumproskunoumenon kai sundoxazomenon, * [3813]ton ek * [3814]ton ek tou Patros gennethenta pro panton ton aionon, * [3815]ton ex autou pro panton ton aionon gegennemenon, * [3816]ton epi Pontiou Pilatou * [3817]ton epi Pontiou Pilatou, staurothenta, kai taphenta, * [3818]ton Kurion hemon * [3819]ton Kurion hemon, * [3820]ton Huion tou Theou ton monogene, * [3821]ton Huion tou Theou, * [3822]ton auton hemin kata ten anthropoteta, kata panta homoion hemin choris hamartias; pro aionon men ek tou patros gennethenta kata ten theoteta, ep' eschaton de ton hemeron ton auton di hemas kai dia ten hemeteran soterian ek Marias tes parthenou tes theotokou kata ten anthropoteta * [3823]ton gennethenta ek pneumatos hagiou kai Marias tes parthenou, * [3824]ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon, * [3825]ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta, kai sarkothenta, * [3826]ton dia ten hemeteran soterian sarkothenta kai en anthropois politeusamenon, * [3827]ton katelthonta kai sarkothenta, * [3828]ton parakleton, * [3829]ton pepoiekota ton ouranon kai ten gen, kai tas thalassas kai panta ta en autois * [3830]ton pepoiekota ton ouranon, kai ten gen, * [3831]ton sarkothenta huper tes hemeteras soterias; * [3832]ton sarkothenta huper tes hemteras soterias (anthropos egeneto) * [3833]ton ton apanton horaton te kai aoraton poieten; * [3834]ton tou theou logon, * [3835]ton uion autou ton monogene * [3836]ton huion tou Theou * [3837]ton huion tou theou ton monogene, * [3838]ton huion, anathema esto. Kai ei tis legei ton nhion ktisma hos hen ton ktismaton, e gennema hos hen ton gennematon, e poiema hos hen ton poimaton, kai me hos hai theiai graphai paradedokan ton proeiremenon hekaston aph' hekastou, e ei tis allo didaskei e euangelizetai par ho parelabomen, anathema esto. * [3839]topon * [3840]toson musterion, echousi chreos holoi hoi orthodoxoi, na ten doxazousi prepoumena, kai na ten eulabountai, hos metera tou Kuriou hemon Iesou Christou, e mallon eipein, hos theotokon. Dia touto he ekklesia chairetismon tes ekame, sunthemenon apo ta logia tou Archangelou kai tes hagias Elisabet, banontas kai aute anamesa kapoia oliga eis ton tropon touton; Theotoke parthene, chaire kecharitomene Maria, ho Kurios meta sou; eulogemene su en gunaixi, kai eulogemenos ho karpos tes koilias sou, hoti Sotera etekes ton psuchon hemon. * [3841]tes ekklesias; ta hopoia einai tauta; to baptisma, to muron tou chrismatos, he eucharistia, he metanoia, he hierosune, ho timios gamos, kai to euchelaion. Tauta ta hepta musteria anabibazontai eis ta hepta charismata tou hagiou Pneumatos; epeide dia mesou ton musterion touton chunei tas doreas tou to Pneuma to hagion eis tas psuchas ekeinon, hopou ta metechousi kathos prepei, kai ten charin tou. Dia to hopoion pragma ho Patriarches Hieremias eis platos dialegetai eis to biblion, hopou egrapse pros tous Louteranous, dia na epistrepsousin. * [3842]tes ekklesias, kai proseuxasthosan ep' auton, aleipsantes auton elaio en to onomati tou Kuriou. Kai he euche tes pisteos sosei ton kamnonta, kai egerei auton ho Kurios, kan hamartias e pepoiekos, aphethesetai auto. * [3843]tes orthodoxou homologias, * [3844]tes eucharistias arto hupostatikos, kathos hoi apo Loutherou lian amathos kai athlios doxazousin; all' alethos kai pragmatikos, hoste meta ton hagiasmon tou artou kai tou oinou metaballesthai, metousiousthai, metapoieisthai, metarrhuthmizesthai ton men arton eis auto to alethes tou kuriou soma, hoper egennethe en Bethleem ek tes aeiparthenou, ebaptisthe en Iordane, epathen, etaphe, aneste, anelephthe, kathetai ek dexion tou Theou kai pateros, mellei elthein epi ton nephelon tou ouranou,--ton d' oinon metapoieisthai kai metousiousthai eis auto to alethes tou kuriou aima, hoper kremamenou epi tou staurou echuthe huper tes tou kosmou zoes. * [3845]tes porneias kai akrasias; epeide ho gamos ho timios dietachtheken epi toutou, dia na sbene he tes sarkos epithumia, kathos (a. Kor. z'. b'.) legei ho Paulos; dia tes porneias hekastos ten heautou gunaika echeto. Deuteron diati timatai he paidopoiia me ten timian gennesin. Triton, diati eis kairous tinas astheneias. e hopou na tuche allou kindunou, ho andras didei ton heauton tou piston suntrophon eis ten gunaika, kai he gunaika eis ton andra, dia ten megalen agapen kai desmon tes philias, hopou gennatai anameson ton; dia to hopoion he Graphe (Genes. b'. kd'.) martura; heneken toutou kataleipsei anthropos ton patera autou kai ten metera, kai proskollethesetai te idia gunaiki, kai esontai hoi duo eis sarka mian. * [3846]te hapax paradotheise tois hagiois pistei * [3847]te palaia peri autou eiremena dia tes hoion episphragiseos tou; ohus ho Theos sunezeuxen, anthropos me chorizeto, hon kai ho theios apostolos mega epikalei musterion. * [3848]te trite hemera anastanta apo ton nekron, anelthonta eis tous ouranous, kathezomenon en dexia theou patros pantodunamou, ekaithen erchomenon krinai zontas kai nekrous. * [3849]ton psuchon hemon, hopou apenos timora ton anthropon, hotan katalabe pos ho Theos tou edoken adeian. Kai pos ho angelos na mas phulatte, to echomen phaneron apo touto, hopou legei he Graphe, dia ton elpizonta epi Kurion (Psal. ma. ia.); hoti tois angelois autou enteleitai peri sou, tou diaphulaxai se en pasais tais hodois sou. Epi cheiron arousi se, me pote proskopses pros lithon ton poda sou. * [3850]to patri kata ten theoteta, kai homoousion * [3851]tauten ten didachen * [3852]tapheis kai anastas * [3853]teleios * [3854]teleiotes * [3855]ti * [3856]tous hagious pateras; kai eis ta duo tauta he pistis einai tethemeliomene. Kai den einai prepon, na steketai monon phulagmene eis to krupton tes kardias, ma kai me to stoma na keruttetai he aute, kai na homologatai aphobos kai anamphibolos; kathos kai ho hieros Psaltes legei (Psal. ris. i. b. Kor. d. ig.); episteusa, dio elalesa, kai hemeis pisteuomen, dio kai laloumen. * [3857]tous oiakas echon en te tes ekklesias kubernesei pedaliouchei dia ton hagion pateron. Kai dia touto tais kata meros ekklesiais, kurios ousais ekklesiais, kai hupo kurios melon sunistamenais, hegoumenous kai poimenas kai holos ouk en katachresei alla kurios archas kai kephalas tous episkopous etheke to pneuma to hagion, eis ton tes soterias hemon archegon kai teleioten aphorosas, kai eis auton ten energeian tes kata ten kephalen choregias anabibazousas delonoti. * [3858]tois episkopois genikos epitetraphthai, kai Klemes protos Rhomaion episkopos kai Euodios en Antiocheia kai Markos en Alexandreia Petrou diadochoi homologountai. Kai Stachun en to tes Konstantinoupoleos throno ho theios Andreas ant' ekeinou kathistesi, kai en te megale taute hagia polei Hierousalem ho men kurios Iakobon poiei, meta de Iakobon heteros egeneto, kai met' ekeinon heteros achris hemon, kai dia touto Tertoullianos en te pros Papianon epistole pantas tous episkopous apostolikous diadochous kalei. Touton ten diadochen ;kai ten apostoliken axian kai exousian kai Eusebios ho Pamphilou marturei kai haplos hoi pateres marturousin, ohus peritton enkatalegein, kai he koine kai archaiotate tes katholikes ekklesias sunetheia bebaioi. * [3859]tois brephesin heteron podas entithesin, hopos erchontai; heteron pardias, hopos pisteuosin; heteron glossan, hopos epangellontai. Kai allachou; he meter ekklesia meriken kardian ekeinois charizetai. * [3860]tou agiou bematos ekastou ton naon to de * [3861]tou ek Marias, * [3862]tou ek genous [genomenou] Dabid * [3863]tou Patros proerchomenen kai en to Logo anapauomenen kai autou ousan ekphantiken dunamin. * [3864]tou aitountos kai eucharistian kai epangelian tes mellouses pros Theon hupotaxeos. * [3865]tou kosmou hola ta pragmata ta eprognorize, ma mona ta agatha eproorisen (hos legei ho hieros Damaskenos Bib. b. keph. l.); diati to na proorize ta kaka, einai enantion eis ten theian agathoteta. Kakon de nomize monon ten hamartian; epeide oudena kurios kakon heurisketai eis ton kosmon, monon he hamartia, he hopoia einai he parabasis tou theiou nomou kai tes theias theleseos (Dam. eis to peri duo theleseon tou Christou.). Ta de epiloipa, hopou ho Theos mas timora dia tas hamartias mas, hoion thanatika, polemoi, astheneiai kai ta homoia, legontai kaka hos pros hemas (Basil. homil. th. hoti ouk aitios ton kakon ho Theos.), diati mas pherousin odunas kai lupas, hopou apotrepometha. Ma eis ton Theon den einai kaka; diati echousi dunamin agathou; epeide, timorontas hemas met' auta, mas parakina eis to agathon. Kai hotan legei he Graphe (Amos g. s.); ei esti kakia en polei, hen Kurios ouk epoiesen? onomazei ten dikaian paideusin tou Theou kakian. Akomi ekeina monon ho Theos proorizei kata ten sophian kai dikaiosunen tou, hopou den stekountai eis ten exousian ten ediken mas na genousi. Ma ekeina ta agatha, hopou stekountai eis ten exousian mas na genousi, ta prognorizei, suntrechon kai autos kata ten eudokian tou me ten thelesin mas; to hopoion den anelei ten phusin tou autexousiou. * [3866]tou patros * [3867]tout' estin ek tes ousias tou patros * [3868]tout' hemin esti to latreuomenon ... Pneuma hagion tou Theou kai Patros, hos ex autou ekporeuomenon, hoper kai tou Huiou legetai, hos di autou phaneroumenon kai te ktisei metadidomenon, all' ouk ex autou echon ten huparxin. * [3869]touto to kerugma pareilephuia kai tauten ten pistin ... he ekklesia ... epimelos phulassei. * [3870]touto, pos he katholike ekklesia den pernei onoma apo kan hena topon, an einai kai ho pleon exairetos; diati hai topikai ekklesiai einai merikai; hoion he Ephesine, he en Philadelpheia, he en Laodikeia, he en Antiocheia, he en Hierosolumois, he en Rhome, he en Alexandreia, kai hai loipai. Ma anamesa eis toutais tais ekklesiais tais merikais ekeine onomazetai meter auton, he hopoia prote eploutese ten parousian tou Christou, kai edechtheke ten aionion soterian kai ten aphesin ton hamartion; kai apo ten hopoian eperen archen he keruxis tou euangeliou eis holon ton perigeion kosmon, hos martura he Graphe (Louk. kd'. mz'.) legousa; houtos edei pathein ton Christon kai anastenai ek nekron te trite hemera, kai keruchthenai epi to onomati autou metanoian kai aphesin hamartion eis panta ta ethne, arxamenon apo Hierousalem. Humeis de este martures touton. Kai allachou (Prax. a. e.); esesthe moi martures en te Hierousalem kai en pase Ioudaia kai Samareia kai heos eschatou tes ges. Akomi ekeine legetai prote, he hopoia elampse perissoteron apo holais tais allais ekklesiais eis ten didaskalian, kai eis ta ethe; emprosthen tes hopoias hoi Apostoloi edidasi ton logariasmon tous, kathos martura (Prax. ia. b') he Graphe, legousa; kai hote anebe Petros eis Hierosoluma, diekrinonto pros auton hoi * [3871]tous, kai ochi hos an ekeinos, hopou echousin hoi douloi pros tous despotas ton. Kai peri tou protou legei ho Psalmodos (Psal. ld'. th'.); phobethete ton Kurion pantes hoi hagioi autou; hoti ouk estin husterema tois phoboumenois auton. Peri de tou deterou legei (a. Ioan. d'. ie.) ho Apostolos; phobos ouk estin en te agape, all' he teleia agape exo ballei ton phobon; hoti ho phobos kolasin echei; ho de phoboumenos ou tetleiotai en te agape. Me ton tropon touton prostassei (Psal. kb'. kg'.) he Graphe; na phoboumetha ton Theon ex agapes, hotan legei; hoi phoboumenoi ton Kurion ainesate auton, hapan to sperma Iakob, doxasate auton; phobetheto de ap' autou hapan to sperma Israel. Kai hopoios me ton toiouton phobon thelei phobasthai ton Theon, ekeinos phulattei tas entolas tou kata to (Ioan. id'. kg'.) eiremenon; ean tis agapa me, ton logon mou teresei. * [3872]toutesti gennethenta teleios ek tes hagias Marias tes aeiparthenou dia pneumatos hagiou, enanthropesanta, * [3873]toutesti teleion * [3874]toutestin ek tes ousias tou Patros, * [3875]tria kephaleia * [3876]tropon den hemporoumen na diokomen, para me ton zoopoion stauron kai me ten epiklesin tou onomatos tou Iesou Christou. Kai ochi monon tous diokomen apo hemas, alla kai apo hola ta alla mas pragmata, egoun apo phageta, pista, skeue kai ta loipa. Dia touto ho autos Kurillos (eis to auto) didaskei legon; kamne to semeion tou timiou staurou trogontas, pinontas, kathemenos, histamenos, homilontas, e kai peripatontas; kai men archizes kan mian sou douleian, para na kames to semeion, tou timiou staurou, eis to ospetion, eis ton dromon, hemeran kai nukta, kai eis katha topon. * [3877]turine * [3878]huion monogene, * [3879]huios * [3880]phusis * [3881]phos ek photos, * [3882]phainetai, pos na eton ananke, na eton kai hena prosopon; * [3883]phthartos * [3884]chaire ho basileus * [3885]charismata tou hagiou Pneumatos. To hopoion einai delon apo ta logia, hopou chreostei ho hiereus na lege, hotan energe to toiouto musterion; sphragis doreas Pneumatos hagiou, amen. Hos an na elege, me ten chrisin toutou tou hagiou murou sphragizesai kai bebaionesai eis ta charismata tou hagiou Pneumatos, hopou perneis eis bebaiosin tes Christianikes sou pisteos; kai touto sumphona me ta logia tou Apostolou (b'. Kor. a. ka.) legontos; ho de bebaion hemas sun humin eis Christon kai chrisas hemas, Theos; ho kai sphragisamenos hemas Theos, kai dous ton arrhabona tou Pneumatos en tais kardiais hemon. He chrisis haute tou murou, e mallon eipein, he energeia toute tes chriseos, egineto eis ton kairon ton Apostolon dia tes epitheseos ton cheiron. diati (Prax. e. iz'.) legei he Graphe; Tote epetithoun tas cheiras ep' autous, kai elambanon Pneuma hagion. Hustera egineto me ten chrisin tou murou, kathos martura ho hieros Dionusios ho Areopagites, ho mathetes tou makariou Paulou. * [3886]psallontes, pe de tous humnous ek tos graphes sunagontes, eit' oun sunoda ekeine phthengomenon; apostolikon kai prophetikon, mallon de kuriakon ergon autous pleroun homologoumen. * [3887]psuche alogos * [3888]psuche logike * [3889]psuchen kai soma kai noun kai panta, ei ti estin anthropos, choris hamartias, * [3890]psuches pantote eis ton metanoounta akolouthe. * [3891](ehis gar estin Kurios Iesous Christos kai ou duo, * [3892](logo eis Kaisarion ton adelphon); peithomai sophon logois, hoti psuche pasa kale te kai theophiles, epeidan tou sundedemenou somatos enthende apallage, euthus en sunaisthesei kai theoria tou menontos auten kalou genomene (hate tou episkotountos anakatharthentos, e apotethentos, e--ouk oid' ho, ti kai legein chre) thaumasian tina hedonen hedetai kai agalletai, kai hileos chorei pros ton eautes despoten, hosper ti desmoterion chalepon ton entautha bion apophugousa; kai tas perikeimenas aposeisamene pedas; huph' hon to tes dianoias pteron katheilketo, kai hoion ede te * [3893](ton Kurion hemon, di hou ta panta) * [3894][ek parthenou kai pneumatos agiou] * [3895][Pisteuomen] kai eis hen pneuma hagion. * [3896][Pisteuo] eis hena Theon Patera * [3897][kai tessarakonta hemeras sundiatripsas tois Apostolois, * [3898][tou huiou tou Theou] * [3899]ek tou emou lempsetai * [3900]Ermeneia * [3901]homoousion * [3902]Peri archon * [3903]g * [3904]z * [3905]e * [3906]theon * [3907]kanon tes aletheias, apostolon didache, to archaion tes ekklesias sustema, gnosis alethe * [3908]ktiston e trepton * [3909]lambanonta * [3910]x * [3911]pisteuo * [3912]r * [3913]sarkothenta * [3914]teleion * [3915]teleia zoe zonton * [3916]toutestin ek tes ousias tou Patros, theon ek theou * [3917]prosopon __________________________________________________________________

Index of Hebrew Words and Phrases

* [3918]' * [3919]'chd * [3920]yhvh '?hynv yhvh 'chd * [3921]sm ysr'l __________________________________________________________________

Index of Latin Words and Phrases

* [3922]Abusus vero, qui in his irrepserunt, et quorum occasione insigne hoc indulgentiarum nomen ab hæreticis blasphematur, emendatos et correctos * [3923]Ac ratio quidem, fide illustrata, * [3924]Accipe Spiritum Sanctum, aut per eam non imprimi characterem; vel eum, qui sacerdos semel fuit, laicum rursus fieri posse: anathema sit. * [3925]Ad consummationem salutaris de justificatione doctrinæ, quæ in præcedenti proxima sessione uno omnium patrum consensu promulgata fuit; consentaneum visum est de sanctissimis ecclesiæ sacramentis agere, per quæ omnis vera justitia vel incipit, vel coepta augetur, vel amissa reparatur. Propterea sacrosancta, oecumenica et generalis Tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem * [3926]Adversus etiam hominum quorundam callida ingenia, qui per dulces sermones et benedictiones seducunt corda innocentium, asserendum est, non modo infidelitate, per quam et ipsa fides amittitur, sed etiam quocumque alio mortali peccato, quamvis non amittatur fides, acceptam justificationis gratiam amitti; divinæ legis doctrinam defendendo, quæ a regno Dei non solum infideles excludit, sed et fideles quoque, fornicarios, adulteros, molles, masculorum concubitores, fures, avaros, ebriosos, maledicos, rapaces, ceterosque omnes, qui letalia committunt peccata, a quibus cum divinæ gratiæ * [3927]Apud rudem vero plebem difficiliores ac subtiliores quæstiones, quaæque ædificationem non faciunt, * [3928]At vero cum hoc ipsa ætate, qua salutifera Apostolici muneris efficacia vel maxime requiritur, non pauci inveniantur, qui illius auctoritati obtrectant; necessarium omnino esse censemus, prærogativam, quam unigenitus Dei Filius cum summo pastorali officio conjungere dignatus est, solemniter asserere. * [3929]Ceteros vero, qui ex superstitione, ignorantia, irreverentia, aut aliunde quomodocumque provenerunt, cum ob multiplices locorum et provinciarum, apud quas hi committuntur, corruptelas commode nequeant specialiter prohiberi; mandat omnibus episcopis, ut diligenter quisque hujusmodi abusus Ecclesiæ suæ colligat, eosque in prima synodo provinciali referat; ut, aliorum quoque episcoporum sententia cognita, statim ad summum Romanum pontificem deferantur, cujus auctoritate et prudentia, quod universali Ecclesiæ expediet, statuatur; ut ita sanctarum indulgentiarum munus pie, sancte et incorrupte omnibus fidelibus dispensetur. * [3930]Ceterum hoc sacramentum multis rationibus a baptismo differre * [3931]Ceterum implorare summis precibus * [3932]Christi; ita ut nihil prorsus eos ab ingressu coeli remoretur. Manere autem in baptizatis concupiscentiam vel fomitem, hæc sancta synodus fatetur et sentit: quæ cum ad agonem relicta sit, nocere non consentientibus, sed viriliter per Christi Iesu gratiam repugnantibus non valet: quinimmo qui legitime certaverit, coronabitur. Hanc concupiscentiam, quam aliquando apostolus peccatum appellat, sancta synodus declarat, ecclesiam catholicam nunquam intellexisse peccatum appellari, quod vere et proprie in renatis peccatum sit, sed quia ex peccato est et ad peccatum inclinat. Si quis autem contrarium senserit, anathema sit. * [3933]Christum Iesum, Filium suum, et ante legem et legis tempore multis sanctis patribus declaratum ac promissum, cum venit beata illa plenitudo temporis, ad homines miserit, ut et Iudæos, qui sub lege erant, redimeret, et gentes, quæ non sectabantur justitiam, justitiam apprehenderent, atque omnes adoptionem filiorum reciperent. Hunc proposuit Deus propitiatorem per fidem in sanguine ipsius pro peccatis nostris, non solum autem pro nostris, sed etiam pro totius mundi. * [3934]Christus Dominus multa et manifestissima miracula et prophetias ediderunt; et de Apostolis legimus: Illi autem profecti prædicaverunt ubique, Domino cooperante et sermonem confirmante sequentibus signis. Et rursum scriptum est: Habemus firmiorem propheticum sermonem, cui bene facitis attendentes quasi lucernæ 1ucenti in caliginoso loco. * [3935]Circa ministrum autem hujus sacramenti declarat sancta synodus, falsas esse et a veritate evangelii penitus alienas doctrinas omnes, quæ ad alios quosvis homines, præter episcopos et sacerdotes clavium ministerium perniciose extendunt, putantes verba illa Domini: Quæcumque alligaveritis super terram, erunt alligata et in coelo, et quæcumque solveritis * [3936]Commune hoc quidem est sanctissimæ Eucharistiæ cum ceteris sacramentis, symbolum esse rei sacræ, et invisibilis gratiæ formam visibilem; verum illud in ea excellens et singulare reperitur, quod reliqua sacramenta tunc primum sanctificandi vim habent, cum quis illis utitur: at in Eucharistia ipse sanctitatis auctor ante usum est. Nondum enim Eucharistiam de manu Domini apostoli susceperant, cum vere tamen ipse affirmaret corpus suum esse, quod præbebat. * [3937]Constitutio Dogmatica Prima de Ecclesia Christi. * [3938]Consuetudo asservandi in sacrario sanctam Eucharistiam adeo antiqua est, ut eam sæculum etiam Nicæni Concilii agnoverit. Porro deferri ipsam sacram Eucharistiam ad infirmos, et in hunc usum diligenter in ecclesiis conservari, præterquam quod cum summa æquitate et ratione conjunctum est, tum multis in conciliis præceptum invenitur et vetustissimo Catholicæ Ecclesiæ more est observatum. * [3939]Contra illa germana est atque expetenda libertas quæ, si privatim spectetur, erroribus et cupiditatibus teterrimis dominis hominem servire non sinit: si publice, civibus sapienter præest, facultatem augendorum commodorum large ministrat: remque publicam ab alieno arbitrio defendit.--Atqui honestam hanc et homine dignam libertatem, Ecclesia probat omnium maxime, eamque ut tueretur in populis firmam atque integram eniti et contendere nunquam destitit. * [3940]Contra inanem hæreticorum fiduciam. * [3941]Contritio, quæ primum locum inter dictos poenitentis actus habet, animi dolor ac detestatio est de peccato commisso, cum proposito non peccandi de cetero. Fuit autem quovis tempore ad impetrandam veniam peccatorum hic contritionis motus necessarius, et in homine post baptismum lapso ita demum præparat ad remissionem peccatorum, si cum fiducia divinæ misericordiæ et voto præstandi reliqua conjunctus sit, quæ ad rite suscipiendum * [3942]Credimus in unum * [3943]Credo in * [3944]Credo in unum * [3945]Credo in unum Deum Patrem omnipotentem, factorem coeli et terra, visibilium omnium et invisibilium; et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia sæcula; Deum de Deo, lumen de lumine, Deum verum de Deo vero; genitum, non factum, consubstantialem Patri, per quem omnia facta sunt: qui propter nos homines et propter nostram salutem descendit de coelis, et incarnatas est de Spiritu Sancto ex Maria virgine, et homo factus est: crucifixus etiam pro nobis sub Pontio Pilato, passus, et sepultus est: et resurrexit tertia die secundum Scripturas, et ascendit in coelum, sedet ad dexteram Patris, et iterum venturus est cum gloria iudicare vivos et mortuos; cuius regni non erit finis: et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit; qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per prophetas: et unam sanctam catholicam et apostolicam ecclesiam. Confiteor unum baptisma in remissionem peccatorum: et expecto resurrectionem mortuorum et vitam venturi sæculi. Amen. * [3946]Cum Catholica Ecclesia, Spiritu Sancto edocta ex sacris litteris et antiqua patrum traditione, in sacris conciliis et novissime in hoc oecumenica synodo docuerit, purgatorium esse, animasque ibi detentas, fidelium suffragiis, potissimum vero acceptabili altaris sacrificio, juvari; præcipit sancta synodus episcopis, ut sanam de purgatorio doctrinam a sanctis patribus et sacris conciliis traditam, a Christi fidelibus credi, teneri, doceri et ubique prædicari diligenter studeant. * [3947]Cum Scripturæ testimonio, apostolica traditione et patrum unanimi consensu perspicuum sit, per sacram ordinationem, quæ verbis et signis exterioribus perficitur, gratiam conferri, dubitare nemo debet, ordinem esse vere et proprie unum ex septem sanctæ Ecclesiæ sacramentis. Inquit enim apostolus: Admoneo te, ut resuscites gratiam Dei, quæ est in te, per impositionem manuum mearum. Non enim dedit nobis Deus spiritum timoris, sed virtutis et dilectionis et sobrietatis. * [3948]Cum autem divina res sit tam sancti sacerdotii ministerium, consentaneum fuit, quo dignius et majori cum veneratione exerceri posset, ut in Ecclesiæ ordinatissima dispositione plures et diversi essent ministrorum ordines, qui sacerdotio ex officio deservirent, ita distributi, ut, qui jam clericali tonsura insigniti essent, per minores ad majores ascenderent. Nam non solum de sacerdotibus, sed et de diaconis sacræ litteræ apertam mentionem faciunt, et quæ maxime in illorum ordinatione attendenda sunt gravissimis verbis docent; et ab ipso Ecclesiæ initio sequentium ordinum nomina, atque uniuscujusque eorum propria ministeria, subdiaconi scilicet, * [3949]Cum igitur matrimonium in lege evangelica veteribus connubiis per Christum gratia præstet, merito inter novæ legis sacramenta adnumerandum, sancti patres nostri, concilia, et universalis Ecclesiæ traditio semper docuerunt, adversus quam impii homines hujus sæculi insanientes non solum perperam de hoc venerabili sacramento senserunt, sed de more suo prætextu evangelii libertatem carnis introducentes, multa ab Ecclesiæ Catholicæ sensu et ab apostolorum temporibus probata consuetudine aliena scripto et verbo asseruerunt non sine magna Christi fidelium jactura; quorum temeritati sancta et universalis synodus cupiens occurrere, insigniores prædictorum schismaticorum hæreses et errores, ne plures ad * [3950]Cum potestas conferendi indulgentias a Christo Ecclesiæ concessa sit, atque hujusmodi potestate divinitus sibi tradita antiquissimis etiam temporibus illa usa fuerit, sacrosancta synodus indulgentiarum usum, Christiano populo maxime salutarem et sacrorum conciliorum auctoritate probatum, in Ecclesia retinendum esse docet et præcipit, eosque anathemate damnat, qui aut inutiles esse asserunt, vel eas concedendi in Ecclesia potestatem esse negant. In his tamen concedendis moderationem juxta veterem et probatam in Ecclesia consuetudinem adhiberi cupit, ne nimia facilitate ecclesiastica disciplina enervetur. * [3951]Cum vero Apostolus dicit, justificari hominem per fidem et gratis, ea verba in eo sensu intelligenda sunt, quem perpetuus ecclesiæ catholicæ consensus tenuit et expressit: ut scilicet per fidem ideo justificari dicamur, quia fides est humanæ salutis initium, fundamentum et radix omnis justificationis, sine qua impossibile est placere Deo et ad filiorum ejus consortium pervenire: gratis autem justificari ideo dicamur, quia nihil eorum, quæ, justificationem præcedunt, sive fides sive opera, ipsam justificationis gratiam promeretur: si enim gratia est, jam non ex operibus: alioquin, ut idem apostolus inquit, gratia jam non est gratia. * [3952]Cumque natura hominum ea sit, ut non facile queat sine adminiculis exterioribus ad rerum divinarum meditationem sustolli, propterea pia mater Ecclesia ritus quosdam, ut scilicet quædam summissa voce, alia vero elatiore, in missa pronunciarentur, instituit. Cerimonias item, adhibuit, ut mysticas benedictiones, lumina, thymiamata, vestes, aliaque id genus multa ex apostolica disciplina et traditione, quo et majestas tanti sacrificii commendaretur, et mentes fidelium per hæc visibilia religionis et pietatis signa ad rerum altissimarum, quæ in hoc sacrificio latent, contemplationem excitarentur. * [3953]Curent autem episcopi, ut fidelium vivorum suffragia, missarum scilicet sacrificia, orationes, eleemosynæ, aliaque pietatis opera, quæ a fidelibus pro aliis fidelibus defunctis fieri consueverunt, secundum Ecclesiæ instituta pie et devote fiant; et quæ pro illis ex testatorum fundationibus vel alia ratione debentur, non perfunctorie, sed a sacerdotibus et Ecclesia ministris et aliis, qui hoc præstare tenentur, diligenter et accurate persolvantur. * [3954]Datum Romæ in publica Sessione in Vaticana Basilica, solemniter celebrata, anno Incarnationis Dominicæ millesimo octingentesimo septuagesimo, die vigesima quarto, Aprilis. Pontificatus Nostri anno vigesimo quarto. * [3955]Datum Romæ, in publica Sessione in Vaticana Basilica, solemniter celebrata, anno Incarnationis Dominicæ millesimo octingentesimo septuagesimo, die decima octava Julii. Pontificatus Nostri anno vigesimo quinto. * [3956]De Apostolici Primatus in beato Petro institutione. * [3957]De Deo rerum omnium Creatore. * [3958]De Fide et Ratione. * [3959]De Fide. * [3960]De Revelatione. * [3961]De Romani Pontificis infallibili magisterio. * [3962]De acceptæ justificationis incremento. * [3963]De aqua miscenda vino in calice offerendo. * [3964]De canone missæ. * [3965]De dispensatione et mysterio Adventus Christi. * [3966]De ecclesiastica hierarchia et ordinatione. * [3967]De excellentia sanctissimæ Eucharistiæ super reliqua sacramenta. * [3968]De fructu justificationis, hoc est, de merito bonorum operum, deque ipsius meriti ratione. * [3969]De institutione sacerdoti novæ legis. * [3970]De institutione sacrosancti missæ sacrificii. * [3971]De ipsis rebus, quæ sunt mixti juris, per se statuunt gubernatores rei civilis arbitratu suo, in * [3972]De lapsis, et eorum reparatione. * [3973]De missæ ceremoniis et ritibus. * [3974]De missa in honorem sanctorum. * [3975]De missa, in qua solus sacerdos communicat. * [3976]De naturæ et legis ad justificandos homines imbecillitate. * [3977]De necessitate præparationis ad justificationem in adultis, et unde sit. * [3978]De observatione mandatorum, deque illius necessitate et possibilitate. * [3979]De perpetuitate Primatus beati Petri in Romanis Pontificibus. * [3980]De perseverantiæ munere. * [3981]De ratione institutionis sanctissimi hujus sacramenti. * [3982]De reali præsentiæ Domini nostri Iesu Christi in sanctissimo Eucharistiæ sacramento. * [3983]De recta sententia * [3984]De religione autem putare, nihil inter formas dispares et contrarias interesse, hunc plane habet exitum, nolle ullam probare judicio, nolle usu. Atqui istud ab atheismo, si nomine aliquid differt, re nihil differt. Quibus enim Deum esse persuasum est, ii, modo constare sibi, nec esse perabsurdi velint, necessario intelligunt, usitatas in cultu divino rationes, quarum tanta est differentiæ maximisque etiam de rebus * [3985]De septem ordinibus. * [3986]De vi et ratione Primatus Romani Pontificis. * [3987]Declarat præterea sancta synodus, pie et religiose admodum in Dei Ecclesiam inductum fuisse hunc morem, ut singulis annis peculiari quodam et festo die præcelsum hoc et venerabile sacramentum singulari veneratione ac solemniter celebraretur, utque in processionibus reverenter et honorifice illud per vias et loca publica circumferretur. Æquissimum est enim, sacros * [3988]Declarat præterea, ipsius justificationis exordium in adultis a Dei per Christum Iesum præveniente gratia sumendum esse, hoc est, ab ejus vocatione, qua, nullis eorum existentibus meritis, vocantur; ut, qui per peccata a Deo aversi erant, per ejus excitantem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justiftcationem, eidem gratiæ libere assentiendo et cooperando, disponantur: ita ut, tangente Deo cor hominis per Spiritus Sancti illuminationem, neque homo ipse nihil omnino agat, inspirationem illam recipiens, quippe qui illam et abjicere potest, neque tamen sine gratia Dei movere se ad justitiam coram illo libera sua voluntate possit. Unde in sacris litteris cum dicitur: Convertimini ad me, et ego convertar ad vos: libertatis nostræ admonemur. Cum respondemus: Converte nos, Domine, ad te, et convertemur: Dei nos gratia præveniri confitemur. * [3989]Declarat tamen hæc ipsa sancta synodus, non esse suæ intentionis comprehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam virginem Mariam, Dei genitricem; sed observandas esse constitutiones felicis recordationis Sixti papæ IV. sub pænis in eis constitutionibus contentis, quas innovat. * [3990]Decretum I. * [3991]Decretum II. * [3992]Decretum III. * [3993]Decretum IV. * [3994]Decretum IX. * [3995]Decretum V. * [3996]Decretum VI. * [3997]Decretum VII. * [3998]Decretum VIII. * [3999]Decretum X. * [4000]Decretum XI. * [4001]Decretum XII. * [4002]Decretum XIII. * [4003]Decretum XIV. * [4004]Decretum XV. * [4005]Decretum XVIII. * [4006]Dei Filius et generis humani Redemptor, Dominus Noster Jesus Christus, ad Patrem coelestem rediturus, cum Ecclesia sua in terris militante omnibus diebus usque ad consummationem sæculi futurum se esse promisit. Quare dilectæ sponsæ præsto esse, adsistere docenti, operanti benedicere, periclitanti opem ferre nullo unquam tempore destitit. Hæc vero salutaris ejus providentia, cum ex aliis beneficiis innumeris continenter apparuit, tum iis manifestissime comperta est fructibus, qui orbi Christiano e Conciliis oecumenicis, ac nominatim * [4007]Dei est, quia a Deo nobis infunditur per Christi meritum. Neque vero illud omittendum est, quod licet bonis operibus in sacris litteris usque adeo tribuatur, ut etiam qui uni ex minimis suis potum aquæ frigidæ dederit, promittat Christus eum non esse sua mercede cariturum, et apostolus testetur, id quod in præsenti est momentaneum et leve tribulationis nostræ, supra modum in sublimitate æternum glorias pondus operari in nobis: absit tamen, ut Christianus homo in se ipso vel confidat vel glorietur, et non in Domino, cujus tanta est erga omnes homines bonitas, ut eorum velit esse merita, quæ sunt ipsius dona. Et quia in multis offendimus omnes, unusquisque, sicut misericordiam et bonitatem, ita severitatem et judicium ante oculos habere debet, neque se ipsum aliquis, etiam si nihil sibi conscius fuerit, judicare; quoniam omnis hominum vita non humano judido examinanda et judicanda est, sed Dei, qui illuminabit abscondita tenebrarum, et manifestabit consilia cordium: et tunc laus erit unicuique a Deo, qui, ut scriptum * [4008]Dei respectu habito, unicus est veri et falsi, boni et mali arbiter, sibi ipsi est lex et naturalibus suis viribus ad hominum ac populorum bonum curandum sufficit. * [4009]Dei, sed traditiones hominum, doctrinam de gratia, et verum Dei cultum atque ipsum beneficium mortis Christi obscurantes: anathema sit. * [4010]Demum autem paterno affectu admonet sancta synodus, hortatur, rogat et obsecrat per viscera misericordiæ Dei nostri, ut omnes et singuli, qui Christiano nomine censentur, in hoc unitatis signo, in hoc vinculo caritatis, in hoc concordiæ symbolo jam tandem aliquando conveniant et concordent, memoresque tantæ majestatis, et tam eximii amoris Iesu Christi, Domini nostri, qui dilectam animam suam in nostræ salutis pretium et carnem suam nobis dedit ad manducandum, hæc sacra mysteria corporis et sanguinis ejus ea fidei constantia et firmitate ea animi devotione, ea pietate et cultu credant et venerentur, ut panem illum supersubstantialem frequenter suscipere possint, et is vere eis sit animæ vita et perpetua sanitas mentis, cujus vigore confortati, ex hujus miseræ peregrinationis itinere ad coelestem patriam pervenire valeant, eumdem panem angelorum, quem modo sub sacris velaminibus edunt, absque ullo velamine manducaturi. * [4011]Demum quoad satisfactionem, quæ ex omnibus poenitentiæ, partibus, quemadmodum a patribus nostris Christiano populo fuit perpetuo tempore commendata, ita una maxime nostra ætate summo pietatis prætextu impugnatur ab iis, qui speciem pietatis habent, virtutem autem ejus abnegarunt: sancta synodus declarat, falsum omnino esse et a verbo Dei alienum, culpam a Domino nunquam remitti, quin universa etiam poena condonetur. Perspicua enim et illustria in sacris litteris exempla reperiuntur, quibus, præter divinam traditionem, hic error quam manifestissime revincitur. Sane et divinæ justitiæ ratio exigere videtur, ut aliter ab eo in gratiam recipiantur, qui ante baptismum per ignorantiam deliquerint; aliter vero qui semel a peccati et dæmonis servitute liberati, et accepto Spiritus Sancti dono, scientes templum Dei violare et Spiritum Sanctum contristare non formidaverint. Et divinam clementiam decet, ne ita nobis absque ulla * [4012]Denique eadem sancta synodus docet, parvulos usu rationis carentes nulla obligari necessitate ad sacramentalem Eucharistiæ communionem, siquidem, per baptismi lavacrum regenerati et Christo incorporati, adeptam jam filiorum Dei gratiam in illa ætate amittere non possunt. Neque ideo tamen damnanda est antiquitas, si eum morem in quibusdam locis aliquando servavit. Ut enim sanctissimi illi patres sui facti probabilem causam pro illius temporis ratione habuerunt, ita certe eos nulla salutis necessitate id fecisse sine controversia credendum est. * [4013]Deo placere datum est. * [4014]Descendit ad inferna * [4015]Deus enim, sicut in rebus, quæ sunt quæque cernuntur, caussas genuit secundarias, in quibus perspici aliqua ratione posset natura actioque divina, quæque ad eum finem, quo hæc rerum spectat universitas, conducerent: ita in societate civili voluit esse principatum, quem qui gererent, in imaginem quamdam divinæ in genus humanum potestatis divinæque providentiæ referrent. Debet igitur imperium justum esse, neque herile, sed quasi paternum, quia Dei justissima in homines potestas est et cum paterna bonitate conjuncta: gerendum vero est ad utilitatem, civium, quia qui præsunt cæteris, hac una de caussa præsunt, ut civitatis utilitatem tueantur. Neque ullo pacto committendum unius ut, vel paucorum commodo serviat civilis auctoritas, cum ad commune omnium bonum constituta sit. Quod si, qui præsunt, delabantur in dominatum injustum, si importunitate superbiave peccaverint, si male populo consuluerint, * [4016]Disponuntur autem ad ipsam justitiam, dum excitati divina gratia et adjuti, fidem ex auditu concipientes, libere moventur in Deum, credentes vera esse, quæ divinitus revelata et promissa sunt; atque illud in primis, a Deo justificari impium per gratiam ejus), per redemptionem, quæ est in Christo Iesu: et, dum peccatores se esse intelligentes, a divinæ justitiæ timore, quo utiliter concutiuntur, ad considerandam Dei misericordiam se convertendo, in spem eriguntur, fidentes Deum sibi propter Christum propitium fore; illumque, tamquam omnis justitiæ fontem diligere incipiunt; ac propterea moventur adversus peccata per odium aliquod et detestationem, hoc est, per eam poenitentiam, quam ante baptismum agi oportet: denique dum proponunt suscipere baptismum inchoare novam vitam, et servare divina mandata. De hac dispositione scriptum est: Accedentem ad Deum oportet credere, quia est, et quod inquirentibus se remunerator sit: et, Confide, fili, remittuntur tibi peccata tua; et: Timor * [4017]Docemus itaque et declaramus, juxta Evangelii testimonia primatum jurisdictionis in universam Dei Ecclesiam immediate et directe beato Petro Apostolo promissum atque collatum a Christo Domino fuisse. Unum enim Simonem, cui jam pridem dixerat: Tu vocaberis Cephas, postquam ille suam edidit confessionem inquiens: Tu es Christus, Filius Dei vivi, solemnibus his verbis allocutus est Dominus: Beatus es, Simon Bar-Jona, quia caro et sanguis non revelavit tibi, sed Pater meus, qui in coelis est: et ego * [4018]Docemus proinde et declaramus, Ecclesiam Romanam, disponente * [4019]Docet præterea sancta synodus, sacramenti poenitentiæ formam, in qua præcipue ipsius vis sita est, in illis ministri verbis positam esse: Ego te absolvo, etc. Quibus quidem de Ecclesiæ sanctæ more preces quædam laudabiliter adjunguntur; ad ipsius tamen formæ essentiam nequaquam spectant, neque ad ipsius sacramenti administrationem sunt necessariæ. Sunt autem quasi materia hujus sacramenti ipsius poenitentis actus, nempe contritio, confessio, et satisfactio. Qui quatenus in poenitente ad integritatem sacramenti, ad plenamque et perfectam peccatorum remissionem ex Dei institutione requiruntur, * [4020]Docet præterea, tantam esse divinæ munificentiæ largitatem, ut non solum pænis sponte a nobis pro vindicando peccato susceptis, aut sacerdotis arbitrio pro mensura delicti impositis, sed etiam, quod maximum amoris argumentum est, temporalibus flagellis a Deo inflictis et a nobis patienter toleratis apud Deum Patrem per Christum Iesum satisfacere valeamus. * [4021]Doctrinam, quæ tenet, beatissimam Virginem Mariam in primo instanti suæ Conceptionis fuisse singulari omnipotentis Dei gratiæ privilegio, intuitu meritorum Christi Jesu Salvatoris humani generis, ab omni originalis * [4022]Domini expellit peccatum; et: Poenitentiam agite, et baptizetur unusquisque vestrum in nomine Iesu Christi, in remissionem peccatorum vestrorum, et accipietis donum Spiritus Sancti; et: Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris, et Filii et Spiritus Sancti, docentes eos servare quæcumque mandavi vobis; denique: Præparate corda vestra Domino. * [4023]Domino, super omnes alias ordinariæ potestatis obtinere principatum, et hanc Romani Pontificis jurisdictionis potestatem, quæ vere episcopalis est, immediatam esse: erga quam cujuscumque ritus et dignitatis pastores atque fideles, tam seorsum singuli quam simul omnes, officio hierarchicæ subordinationis veræque obedientiæ obstringuntur, non solum in rebus, quæ ad fidem et mores, sed etiam in iis, quæ ad disciplinam et regimen Ecclesiæ per totum orbem diffusæ pertinent; ita ut, custodita cum Romano Pontifice tam communionis, quam ejusdem fidei professionis unitate, Ecclesiæ Christi sit unus grex sub uno summo pastore. Hæc est Catholicæ veritatis doctrina, a qua deviare salva fide atque salute nemo potest. * [4024]Dositheus miseratione divina Patriarcha sanctæ Hierusalem et totius Palastinæ assero et confiteor, hanc esse fidem Ecclesiæ Orientalis. * [4025]Duos vero articulos alias propositos nondum tamen excussos, videlicet: an rationes, quibus sancta Catholica Ecclesia adducta fuit, ut communicaret laicos atque etiam non celebrantes sacerdotes, sub una tantum panis specie, ita sint retinendæ, ut nulla ratione calicis usus cuiquam sit permittendus; et: an, si honestis et Christianæ caritati consentaneis rationibus concedendus alicui vel nationi vel regno calicis usus videatur, sub aliquibus conditionibus concedendus sit, et quænam sint illæ, eadem * [4026]ERRORES DE ECCLESIA EJUSQUE JURIBUS. * [4027]ERRORES DE SOCIETATE CIVILI TUM IN SE, TUM IN SUIs AD ECCLESIAM RELATIONIBUS SPECTATA. * [4028]ERRORS CONCERNING THE CHURCH AND HER RIGHTS. * [4029]Eadem regula veritatis docet nos credere, post Patrem, etiam * [4030]Eadem sancta mater Ecclesia tenet et docet, Deum, rerum omnium principium et finem, naturali humanæ rationis lumine e rebus creatis certo cognosci posse; invisibilia enim ipsius, a creatura mundi, per ea quæ facta sunt, intellecta, conspiciuntur: attamen placuisse ejus sapientiæ et bonitati, alia, eaque supernaturali via se ipsum ac æterna voluntatis suæ decreta humano generi revelare, dicente Apostolo: Multifariam, multisque modis olim Deus loquens patribus in Prophetis: novissime, diebus istis locutus est nobis in Filio. * [4031]Eamdem sancti Ecclesiæ Patres rationum momentis tueri pro opportunitate studuerunt: romanique pontificis invicta animi constantia adversus oppugnatores indicare nunquam prætermiserunt. * [4032]Earum nonnullas indicare sufficiat. * [4033]Ecclesiæ potestas circa dispensationem sacramenti Eucharistiæ. * [4034]Ecclesiam a Domino nostro Jesu Christo plenam potestatem traditam esse. * [4035]Ecclesiam suam in definienda doctrina de fide vel moribus instructam esse voluit; ideoque ejusmodi Romani Pontificis definitiones ex sese, non autem ex consensu Ecclesiæ, irreformabiles esse. * [4036]Ecclesiam vero in suorum officiorum munere potestati civili velle esse subjectam, magna quidem injuria, magna temeritas est. Hoc facto perturbatur ordo, quia quæ naturalia sunt præponuntur iis quæ sunt supra naturam: tollitur aut certe magnopere minuitur frequentia bonorum, quibus, si nulla re impediretur, communem * [4037]Ecclesiastica potestas suam * [4038]Edita in Sessione Quarta Sacrosancti OEcumenici Concilii Vaticani. * [4039]Ejusmodi de regenda civitate sententias ipsa naturalis ratio convincit, a veritate dissidere plurimum.--Quidquid enim potestatis usquam est, a Deo tanquam maximo augustissimoque fonte proficisci, ipsa natura testatur. * [4040]Ejusmodi est, quam summatim attigimus, civilis hominum societatis christiana temperatio, et hæc non temere neque ad libidinem ficta, sed ex maximis ducta verissimisque principiis, quæ ipsa naturali ratione confirmantur. * [4041]Eorum principiorum illud est maximum, omnes homines, quemadmodum genere naturaque similes intelliguntur, ita reapse esse in actione vitæ inter se pares: unumquemque ita esse sui juris, ut nullo modo sit alterius auctoritati obnoxius: cogitare de re qualibet quæ velit, agere quod lubeat, libere posse: imperandi aliis * [4042]Epilogus. * [4043]Episcopum aliamque civitatem transferri. * [4044]Ergo Salvator noster, discessurus ex hoc mundo ad Patrem, sacramentum hoc instituit, in quo divitias divini sui erga homines amoris velut effudit, memoriam faciens mirabilium suorum; et in illius sumptione colere nos sui memoriam præcepit, suamque annunciare mortem, donec ipse ad judicandum mundum veniat. Sumi autem voluit sacramentum hoc, tamquam spiritualem animarum cibum, quo alantur, et confortentur viventes vita illius, qui dixit: Qui manducat me, et ipse vivet propter me: et tamquam antidotum, quo liberemur a culpis quotidianis, et a peccatis mortalibus præservemur. Pignus præterea id esse voluit futuræ nostræ gloriæ, et perpetuæ felicitatis, adeoque symbolum unius illius corporis, cujus ipse caput existit, cuique nos, tamquam membra, arctissima fidei, spei et caritatis connexione adstrictos esse voluit, ut idipsum omnes diceremus, nec essent in nobis schismata. * [4045]Ergo quod inquiunt Ecclesiam recentiori civitatem invidere disciplinæ, et quæcumque horum temporum ingenium peperit, omnia promiscue repudiare, inanis est et jejuna calumnia. Insaniam quidem repudiat opinionum: improbat nefaria seditionum studia illumque nominatim habitum animorum, * [4046]Et cum sancta sancta administrari conveniat, sitque hoc omnium sanctissimum sacrificium, Ecclesia Catholica, ut digne reverenterque offerretur ac perciperetur, sacrum canonem multis ante sæculis instituit, ita ab omni errore purum, ut nihil in eo contineatur, quod non maxime sanctitatem ac pietatem quamdam redoleat, mentesque oferentium in Deum erigat. * [4047]Et in * [4048]Et quamvis in honorem et memoriam sanctorum nonnullus interdum missas Ecclesia celebrare consueverit, non tamen illis sacrificium offerri docet, sed Deo soli, qui illos coronavit; unde nec sacerdos dicere solet: Offero tibi sacrificium, Petre vel Paule; sed, Deo de illorum victoriis gratias agens, eorum patrocinia implorat, ut ipsi pro nobis intercedere dignentur in coelis, quorum memoriam facimus in terris. * [4049]Et quoniam divino Apostolici primatus jure Romanus Pontifex universæ Ecclesiæ præest, * [4050]Et quoniam in divino hoc sacrificio, quod in missa peragitur, idem ille Christus continetur et incruente immolatur, qui in ara crucis semel se ipsum cruente obtulit, docet sancta synodus, sacrificium istud vere propitiatorium esse, per ipsumque fieri, ut, si cum vero corde et recta fide, cum metu et reverentia, contriti ac poenitentes ad Deum accedamus, misericordiam consequamur et gratiam inveniamus in auxilio opportuno. Hujus quippe oblatione placatus Dominus gratiam et donum poenitentiæ concedens, crimina et peccata etiam ingentia dimittit. Una enim eademque est hostia, idem nunc offerens sacerdotum ministerio, qui se ipsum tunc in cruce obtulit, sola offerendi ratione diversa. Cujus quidem oblationis cruentæ, inquam, fructus per hanc incruentam uberrime percipiuntur, tantum abest, ut illi per hanc quovis modo derogetur. Quare non solum pro fidelium vivorum peccatis, poenis, satisfactionibus et aliis necessitatibus, sed pro defunctis * [4051]Et semper hæc fides in Ecclesia Dei fuit, statim post consecrationem verum Domini nostri corpus verumque ejus sanguinem sub panis et vini specie una cum ipsius anima et divinitate existere; sed corpus quidem sub specie panis et sanguinem sub vini specie ex vi verborum; ipsum autem corpus sub specie vini, et sanguinem sub specie panis, animamque sub utraque, vi naturalis illius connexionis et concomitantiæ, qua partes Christi Domini, qui jam ex mortuis resurrexit non amplius * [4052]Etsi missa magnam contineat populi fidelis eruditionem; non tamen expedire visum est patribus, ut vulgari passim lingua celebraretur. Quamobrem, retento ubique cujusque Ecclesiæ antiquo et a sancta Romana Ecclesia, omnium ecclesiarum matre et magistra, probato ritu, ne oves Christi esuriant, neve parvuli panem petant et non sit qui frangat eis, mandat sancta synodus pastoribus et singulis curam animarum gerentibus, ut frequenter inter missarum celebrationem vel per se vel per alios ex iis, quæ in missa leguntur, aliquid exponant; atque inter cetera sanctissimi hujus sacrificii mysterium aliquod declarent, diebus præsertim dominicis et festis. * [4053]Ex iis autem pontificum præscriptis illa omnino intelligi necesse est, ortum publicæ potestatis a Deo ipso, non a multitudine repeti oportere: seditionum licentiam cum ratione pugnare: officia * [4054]Ex institutione sacramenti poenitentiæ jam explicata universa Ecclesia semper intellexit, institutam etiam esse a Domino integram peccatorum confessionem, et omnibus post baptismum lapsis jure divino necessariam existere, quia Dominus noster Iesus Christus, e terris ascensurus ad coelos, sacerdotes sui ipsius vicarios reliquit, tamquam præsides et judices, ad quos omnia mortalia crimina deferantur, in quæ Christi fideles ceciderint, quo, pro potestate clavium, remissionis aut retentionis peccatorum sententiam pronuncient. Constat enim, sacerdotes judicium hoc incognita causa exercere non potuisse, nec æquitatem quidem illos in pænis injungendis servare potuisse, si in genere tumtaxat, et non potius in specie, ac sigillatim sua ipsi peccata declarassent. Ex his colligitur, oportere a poenitentibus omnia peccata mortalia, quorum post diligentem sui discussionem conscientiam habent, in confessione recenseri, etiam si occultissima illa sint et tantum adversus duo ultima decalogi præcepta commissa, quæ nonnunquam animum * [4055]Fabricatorem cæli et terræ * [4056]Fuit aliquando tempus, cum evangelica philosophia gubernaret civitates: quo tempore Christianæ sapientiæ vis illa et divina virtus in leges, instituta, mores populorum, in omnes reipublicæ ordines rationesque penetraverat: cum religio per Jesum Christum instituta in eo, quo æquum erat, dignitatis gradu firmiter collocata, gratia principum legitimaque magistratuum tutela ubique floreret: cum sacerdotium atque imperium concordia et amica officiorum vicissitudo auspicato conjungeret. Eoque modo composita civitas fructus tulit omni opinione majores, quorum viget memoria et vigebit innumerabilibus rerum * [4057]Gratiam vero, quæ naturalem illum amorem perficeret et indissolubilem * [4058]Hæc est fides catholicæ: quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit. * [4059]Hæc porro supernaturalis revelatio, secundum universalis Ecclesiæ fidem, a sancta Tridentina Synodo declaratam, continetur in libris scriptis et sine scripto traditionibus, quæ ipsius Christi ore ab Apostolis acceptæ, aut ab ipsis Apostolis Spiritu Sancto dictante quasi per manus traditæ, ad nos usque pervenerunt. Qui quidem veteris et Novi Testamenti libri integri cum omnibus suis partibus, prout in ejusdem Concilii decreto recensentur, et in veteri vulgata latina editione habentur, pro sacris et canonicis suscipiendi sunt. Eos vero Ecclesia pro sacris et canonicis habet, non ideo, quod sola humana industria concinnati, sua deinde * [4060]Hæc quidem sunt, quæ de constituendis temperandisque civitatibus * [4061]Hæc quidem, Venerabiles Fratres, habuimus, quæ universis Catholici orbis gentibus traderemus de civitatum constitutione Christiana, officiisque civium singulorum. * [4062]Hæc sacrosancta, oecumenica, et generalis tridentina synodus, in Spiritu sancto legitime congregata, in ea præsidentibus eisdem tribus apostolicæ sedis legatis, magnitudinem rerum tractandarum considerans, præsertim earum, quæ duobus illis capitibus, de extirpandis hæresibus, et moribus reformandis, continentur, quorum causa præcipue est congregata; agnoscens autem cum apostolo, non esse sibi colluctationem adversus carnem et sanguimem, sed adversus spirituales neguitias in coelestibus, cum eodem omnes et singulos in primis * [4063]Hæc societas, quamvis ex hominibus constet non secus ac civilis communitas, tamen propter finem sibi constitutum, atque instrumenta quibus ad finem contendii, supernaturalis est et spiritualis; atque idcirco distinguitur ac differt a societate civili: et, quod plurimum interest, societas est genere et jure perfecta, cum adjumenta ad incolumitatem actionemque suam necessaria, voluntate beneficioque conditoris sui, omnia in se et per se ipsa possideat. Sicut * [4064]Hæc sunt, quæ de poenitentiæ et extremæ unctionis sacramentis sancta hæc oecumenica synodus profitetur et docet atque omnibus Christi fidelibus credenda et tenenda proponit. Sequentes autem canones inviolabiliter servandos esse tradit, et asserentes contrarium perpetuo damnat et anathematizat. * [4065]Hæc ut fidelius observentur, statuit sancta synodus, nemini licere ullo in loco vel ecclesia, etiam quomodolibet exempta, ullam insolitam ponere vel ponendam curare imaginem, nisi ab episcopo approbata fuerit; nulla etiam admittenda esse nova miracula, nec novas reliquias recipiendas, nisi eodem recognoscente et approbante episcopo, qui, simul atque de iis aliquid compertum habuerit, adhibitis in consilium theologis et aliis piis viris, ea faciat, quæ veritati et pietati consentanea judicaverit. * [4066]Hac igitur ratione justificatis hominibus, sive acceptam gratiam perpetuo conservaverint, sive amissam recuperaverint, proponenda sunt apostoli verba: Abundate in omni opere bono, scientes, quod labor vester non est inanis in Domino; non enim injustus est Deus, ut obliviscatur operis vestri et dilectionis, quam ostendistis in nomine ipsius; et: Nolite amittere confidentiam vestram, quæ magnam habet remunerationem. Atque ideo bene operantibus usque in finem, et in Deo sperantibus proponenda est vita æterna, et tanquam gratia filiis Dei per Christum Iesum misericorditer promissa, et tanquam merces ex ipsius Dei promissione bonis ipsorum operibus et mentis fideliter reddenda. Hæc est enim illa corona justitiæ, quam post suum certamen et cursum repositam sibi esse aiebat apostolus, a justo * [4067]Hac porro impietate circumquaque grassante, infeliciter contigit, ut plures etiam e Catholicæ Ecclesiæ filiis a via veræ pietatis aberrarent, in iisque, diminutis paullatim veritatibus, sensus Catholicus attenuaretur. Variis enim ac peregrinis doctrinis abducti, naturam et gratiam, scientiam humanam et fidem divinam perperam commiscentes, genuinum sensum dogmatum, quem tenet ac docet sancta mater Ecclesia, depravare, integritatemque et sinceritatem fidei in periculum adducere comperiuntur. * [4068]Hac ratione constitutam civitatem, perspicuum est, omnino debere plurimis maximisque officiis, quæ ipsam jungunt Deo, religione publica satisfacere.--Natura et ratio, quæ jubet singulos sancte religioseque Deum colere, quod in ejus potestate sumus, et quod ab eo profecti ad eumdem reverti debemus, eadem lege adstringit civilem communitatem. Homines enim communi societate conjuncti nihilo sunt minus in Dei potestate, quam singuli; neque minorem quam singuli gratiam Deo societas debet, quo auctore coaluit, cujus nutu conservatur, cujus beneficio innumerabilem bonorum, quibus affluit, copiam accepit. Quapropter sicut nemini licet sua adversus Deum officia negligere, officiumque est maximum amplecti et animo et moribus religionem, nec quam quisque maluerit, sed quam Deus jusserit, quamque certis minimeque dubitandis indiciis unam ex omnibus veram esse constiterit: eodem modo civitates non possunt, citra scelus, gerere se tanquam si Deus omnino non esset, aut curam religionis velut alienam nihilque profuturam abjicere, * [4069]Hac via duas res præclarissimas Catholici consecuturi sunt: alteram, ut adjutores sese impertiant Ecclesiæ in conservanda propagandaque sapientia Christiana: alteram ut beneficio maximo afficiant societatem civilem, cujus malarum doctrinarum cupiditatumque caussa, magnopere periclitatur salus. * [4070]Hanc dispositionem, seu præparationem justificatio ipsa consequitur, quæ non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiæ et donorum, unde homo ex injusto fit justus, et ex inimico amicus, ut sit heres secundum spem vitæ, æternæ. * [4071]Hanc regulam ab initio Evangelii decucurrisse, etiam ante priores quosque hæreticos, ne dum ante Praxean hesternum, probabit tam ipsa posteritas omnium hæreticorum, quam ipsa novellitas Praxeæ hesterni. * [4072]Harum rerum adipiscendarum ratio constitui uno certoque modo haud commode potest cum debeat singulis locis temporibusque, quæ * [4073]Haud aliter actum in primis Ecclesiæ ætatibus. Mores enim et studia ethnicorum quam longissime a studiis abhorrebant moribusque evangelicis: Christianos tamen cernere erat in media superstitione incorruptos semperque suî similes animose, quacumque daretur aditus, inferre sese. Fideles in exemplum principibus, obedientesque, quoad fas esset, imperio legum, fundebant mirificum splendorem sanctitatis usquequaque, prodesse studebant fratribus, vocare ceteros ad sapientiam Christi, cedere tamen loco atque emori fortiter parati, si honores, si magistratus, si imperia retinere, incolumi virtute nequivissent. * [4074]Hic solus verus Deus bonitate sua et omnipotenti virtute non ad augendam suam beatitudinem, nec ad acquirendam, sed ad manifestandam perfectionem suam per bona, quæ creaturis impertitur, liberrimo consilio simul ab initio temporis utramque de nihilo condidit creaturam, spiritualem et corporalem, angelicam videlicet et mundanam, ac deinde humanam quasi communem ex spiritu et corpore constitutam. * [4075]Hinc profecto illa nascuntur; exlex uniuscujusque conscientiæ judicium; liberrimæ de Deo colendo, de non colendo, sententiæ infinita tum cogitandi, tum cogitata publicandi licentia. * [4076]His autem positis, quæ maxime probantur hoc tempore, fundamentis reipublicæ, facile apparet, quem in locum quamque iniquum compellatur Ecclesia. Nam ubi cum ejusmodi doctrinis actio rerum consentiat, nomini Catholico par cum societatibus ab eo alienis vel etiam inferior locus in civitate tribuitur: legum ecclesiasticarum nulla habetur ratio: Ecclesia, quæ jussu mandatoque Jesu Christi docere omnes gentes debet, publicam populi institutionem jubetur nihil attingere. * [4077]Hoc autem vinculo duos tantummodo copulari et conjungi, Christus Dominus apertius docuit, cum postrema illa verba tamquam a Deo prolata referens dixit: Itaque jam non sunt duo, sed una caro; statimque ejusdem nexus firmitatem ab Adamo tanto ante pronuntiatam his verbis confirmavit: Quod ergo Deus conjunxit, homo non separet. * [4078]Hoc igitur veritatis et fidei numquam deficientis charisma Petro ejusque in hac Cathedra successoribus divinitus collatum est, ut excelso suo munere in omnium salutem fungerentur, ut universus Christi grex per eos ab erroris venenosa esca aversus, coelestis doctrinæ pabulo nutriretur, * [4079]Hoc quoque perpetuus Ecclesiæ Catholicæ consensus tenuit et tenet, duplicem esse ordinem cognitionis, non solum principio, sed objecto etiam distinctum: principio quidem, quia in altero naturali ratione, in altero fide divina cognoscimus; objecto autem, quia præter ea, ad quæ naturalis ratio pertingere potest, credenda nobis proponuntur mysteria in Deo abscondita, quæ, nisi revelata divinitus, innotescere non possunt. Quocirca Apostolus, qui a gentibus Deum per ea, quæ facta sunt, cognitum esse testatur, disserens tamen de gratia et veritate, quæ per Jesum Christum facta est, pronunciat: Loquimur Dei sapientiam in mysterio, quæ abscondita est, quam prædestinavit Deus ante sæcula in gloriam nostram, quam nemo principum hujus sæculi cognovit: nobis autem revelavit Deus per Spiritum suum: Spiritus enim omnia scrutatur, etiam profunda Dei. Et ipse Unigenitus confitetur Patri, quia abscondit hæc a sapientibus et prudentibus, et revelavit ea parvulis. * [4080]Huic divinæ revelationi tribuendum quidem est, ut ea, quæ in rebus divinis humanæ rationi per se impervia non sunt, in præsenti quoque generis humani conditione ab omnibus expedite, firma certitudine et nullo admixto errore cognosci possint. * [4081]Huic pastorali muneri ut satisfacerent, Prædecessores Nostri indefessam semper operam dederunt, ut salutaris Christi doctrina apud omnes terræ populos propagaretur, parique cura vigilarunt, ut, ubi recepta esset, sincera et pura conservaretur. Quocirca totius orbis Antistites, nunc singuli, nunc in Synodis congregati, longam ecclesiarum, consuetudinem et antiguæ regulæ formam sequentes, ea præsertim pericula, quæ in negotiis fidei emergebant, ad hanc Sedem Apostolicam retulerunt, ut ibi potissimum resarcirentur damna fidei, ubi fides non potest sentire defectum. Romani autem Pontificis, prout temporum et rerum conditio suadebat, nunc convocatis oecumenicis Conciliis aut explorata Ecclesiæ per orbem disperæ sententia, nunc per Synodos particulares, nunc aliis, quæ divina suppeditabat providentia, adhibitis auxiliis, ea tenenda definiverunt, * [4082]Hujus justificationis causæ sunt, finalis quidem: gloria Dei et Christi, ac vita æterna; efficiens vero; misericors Deus, qui gratuito abluit, et sanctificat signans, et ungens Spiritu promissionis Sancto, qui est pignus * [4083]Id vero cum patienter ferre Ecclesia non possit, neque enim potest officia deserere sanctissima et maxima, omninoque postulet, ut obligata sibi fides integre religioseque salvatur, sæpe sacram inter ac civilem potestatem dimicationes nascuntur, quarum ille ferme est exitus, alteram, ut quæ minus est opibus humanis valida, alteri ut valiodori succumbere. * [4084]Igitur, sicut Jesus Christies in terras venit * [4085]Illud etiam publicæ salutis interest, ad rerum urbanarum administrationem conferre sapienter operam: in eaque studere maxime et efficere, ut adolescentibus ad religionem, ad probos mores informandis ea ratione, qua æquum est Christianis, publice consultum sit: quibus ex rebus magnopere pendet singularum salus civitatum. * [4086]Illud vero diligenter doceant episcopi, per historias mysteriorum nostræ redemptionis picturis vel aliis similitudinibus expressas erudiri et confirmari populum in articulis fidei commemorandis et assidue recolendis; tum vero ex omnibus sacris imaginibus magnum fructum percipi, non solum quia admonetur populus beneficiorum et munerum, quæ a Christo sibi collata sunt, sed etiam quia Dei per sanctos miracula et salutaria exempla oculis fidelium subjiciuntur, ut pro iis Deo gratias agant, ad sanctorumque imitationem vitam moresque suos componant, excitenturque ad adorandum ac diligendum Deum et ad pietatem colendam. Si quis autem his decretis contraria docuerit * [4087]Imagines porro Christi, Deiparæ Virginis et aliorum sanctorum in templis præsertim habendas et retinendas, eisque debitum honorem et venerationem impertiendam; non quod credatur in esse aliqua in iis divinitas vel virtus, propter quam sint colendæ, vel quod ab eis sit aliquid petendum, vel quod fiducia in imaginibus sit figenda veluti olim fiebat a gentibus, quæ in idolis spem suam * [4088]Immortale Dei miserentis opus, quod est Ecclesia, quamquam per se et natura sua salutem spectat animarum adipiscendamque in cælis felicitatem, tamen in ipso etiam rerum mortalium genere tot ac tantas ultro parit utilitates, ut plures majoresve non posset, si in primis et maxime esset ad tuendam hujus vitæ, quæ in terris agitur, prosperitatem institutum. * [4089]Imperium autem populare, quod nullo ad Deum respectu, in multitudine inesse naturâ dicitur, si præclare ad suppeditandum valet blandimenta et flammas multarum cupiditatum, nulla quidem nititur ratione probabili, neque satis habere virium potest ad securitatem publicam quietamque ordinis constantiam. Revera his doctrinis res inclinavere usque eo, ut hæc a pluribus tamquam lex in civili prudentia sanciatur, seditiones posse jure conflari. Valet enim opinio, nihilo principes pluris esse, quam delectos quosdam qui voluntatem popularem exequantur: ex quo fit, quod necesse est ut omnia sint pariter cum populi arbitrio mutabilia, et timor aliquis turbarum semper impendeat. * [4090]In genere rerum politico et civili, leges spectant commune bonum, neque voluntati judicioque fallaci multitudinis, sed veritate justitiaque diriguntur: auctoritas principum sanctitudinem quamdam induit humana majorem, contineturque ne declinet a justitia, neu modum in imperando transiliat: obedientia civium habet honestatem dignitatemque comitem, quia non est hominis ad hominem servitus, sed obtemperatio voluntati Dei, regnum per homines exercentis. Quo cognito as persuaso, omnino ad justitiam, pertinere illa intelliguntur, vereri majestatem principum, subesse constanter et fideliter protestati publicæ, nihil seditiose facere, * [4091]In has autem sanctas et salutares observationes si qui abusus irrepserint, eos prorsus aboleri sancta synodus vehementer cupit; ita ut nullæ falsi dogmatis imagines et rudibus periculosi erroris occasionem præbentes, statuantur. Quod si aliquando historias et narrationes sacræ scripturæ, cum id indoctæ plebi expediet, exprimi et figurari contigerit, doceatur populus, non propterea divinitatem figurari, quasi corporeis oculis conspici vel coloribus, aut figuris exprimi possit. * [4092]In negotiis autem mixti juris, maxime esse secundum naturam itemque secundum Dei consilia non secessionem alterius potestatis ab altera, multoque minus contentionem, sed plane concordiam, eamque cum caussis proximis cengruentem, quæ caussæ utramque societatem genuerunt. * [4093]In nomine sanctæ et individuæ Trinitatis, Patris, et Filii, et Spiritus sancti. * [4094]In sacramentali autem sumptione semper in Ecclesia Dei mos fuit, ut laici a sacerdotibus communionem acciperent; sacerdotes autem celebrantes seipsos communicarent, qui mos, * [4095]In unicum Deum Omnipotentem, * [4096]In unum Deum * [4097]Incidunt autem quandoque tempora, cum alius quoque concordiæ modus ad tranquillam libertatem valet, nimirum si qui principes rerum publicarum et Pontifex Romanus de re aliqua separata in idem placitum concenserint. Quibus Ecclesia temporibus maternæ pietatis eximia documenta præbet, cum facilitatis indulgentiæque tantum adhibere soleat, quantum maxima potest. * [4098]Insinuatur descriptio justifactionis impii, et modus ejus in statu gratiæ. * [4099]Instituta est autem sacra unctio infirmorum tamquam vere et proprie sacramentum novi testamenti, a Christo Domino nos tro apud Marcum quidem insinuatum, per Iacobum autem apostolum ac Domini fratrem, fidelibus commendatum ac promulgatum. Infirmatur, inquit, quis in vobis? inducat presbyteros Ecclesiæ, et orent super eum, ungentes eum oleo in nomine Domini; et oratio fidei salvabit infirmum; et alleviabit eum Dominus; et si in peccatis sit, dimittentur ei. Quibus verbis, ut ex apostolica traditione per manus accepta Ecclesia didicit, docet materiam, formam, proprium ministrum, et effectum hujus salutaris sacramenti. Intellexit enim Ecclesia, materiam esse oleum ab episcopo benedictum; nam unctio aptissime Spiritus Sancti gratiam, qua invisibiliter anima ægrotantis inungitur, repræsentat; formam deinde esse illa verba: Per istam unctionem, etc. * [4100]Insuper declarat, quamvis Redemptor noster, ut antea dictum est, in suprema illa cæna hoc sacramentum in duabus speciebus instituerit et apostolis tradiderit, tamen fatendum esse, etiam sub altera tantum specie totum atque integrum Christum verumque sacramentum sumi; ac propterea, quod ad fructum attinet nulla gratia necessaria ad salutem eos defraudari, qui unam speciam solam accipiunt. * [4101]Insuper eadem sacrosancta synodus considerans, non parum utilitatis accedere posse ecclesiæ Dei, si ex omnibus Latinis editionibus, quæ circumferuntur, sacrorum librorum, quænam pro authentica habenda sit, innotescat; statuit et declarat, ut hæc ipsa vetus et vulgata editio, quæ longo tot sæculorum usu in ipsa ecclesia probata est, in publicis lectionibus, disputationibus, prædicationibus et expositionibus pro authentica habeatur; et ut nemo illam rejicere quovis prætextu audeat vel præsumat. * [4102]Ipso autem Apostolico primatu, quem Romanus Pontifex, tamquam Petri principis Apostolorum successor, in universam Ecclesiam obtinet, supremam quoque magisterii potestatem comprehendi, hæc Sancta Sedes semper tenuit, perpetuus Ecclesiæ usus comprobat, ipsaque oecumenica Concilia, ea imprimis, in quibus Oriens cum Occidente in fidei caritatisque unionem conveniebat, declaraverunt. Patres enim Concilii Constantinopolitani quarti, majorum vestigiis inhærentes, hanc solemnem ediderunt professionem: Prima salus est, rectæ fidei regulam custodire. Et quia non potest Domini nostri Jesu Christi prætermitti sententia dicentis: Tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, hæc, quæ dicta sunt, rerum probantur effectibus, quia in Sede Apostolica immaculata est semper Catholica reservata religio, et sancta celebrata * [4103]Is enim constat cum ex ipsis Domini verbis, tum ex apostolorum, traditionibus ac sanctorum quoque pontificum piis institutionibus. * [4104]Ita Ecclesiam, in hoc rerum publicarum statu, qui nunc a plerisque adamatur, mos et voluntas est, aut prorsus de medio pellere, aut vinctam adstrictamque imperio tenere. Quæ publice aguntur, eo consilio magnam partem aguntur. Leges, administratio civitatum, expers religionis adolescentium institutio, spoliatio excidiumque ordinum religiosorum, eversio principatus civilis pontificum Romanorum, huc spectant omnia, incidere nervos institutorum Christianorum, Ecclesiæque Catholicæ et libertatem in angustum deducere, et jura cætera comminuere. * [4105]Ita neque propria nostra justitia, tanquam ex nobis propria statuitur, neque ignoratur aut repudiatur justitia Dei; quæ enim justitia nostra dicitur, quia per eam nobis inhærentem justificamur, illa eadem * [4106]Itaque Nos traditioni a fidei Christianæ exordio perceptæ fideliter inhærendo, ad Dei Salvatoris nostri gloriam, religionis Catholicæ exaltationem et Christianorum populorum salutem, sacro approbante Concilio, docemus et divinitus revelatum dogma esse definimus: Romanum Pontificem, cum ex Cathedra loquitur, id est, cum omnium Christianorum pastoris et doctoris munere fungens pro suprema sua Apostolica auctoritate doctrinam de fide vel moribus ab universa Ecclesia tenendam definit, per assistentiam divinam, ipsi in beato Petro promissam, ea infallibilitate pollere, qua divinus Redemptor * [4107]Itaque dux hominibus esse ad cælestia, non civitas, sed Ecclesia debet: eidemque hoc est munus assignatum a Deo, ut de iis, quæ religionem attingunt, videat ipsa et statuat: ut doceat omnes gentes: ut christiani nominis fines, quoad potest, late proferat; brevi ut rem * [4108]Itaque in tam difficili rerum cursu Catholici homines, si nos, ut oportet, audierint, facile videbunt * [4109]Itaque inter utramque potestatem quædam intercedat necesse est ordinata colligatio: quæ quidem conjunctioni non immerito comparatur, per quam anima et corpus in homine copulantur. Qualis autem et quanta ea sit, aliter judicari non potest, nisi respiciendo, uti diximus, ad utriusque naturam, habendaque ratione excellentiæ et nobilitatis caussarum; cum alteri proxime maximeque propositum sit rerum mortalium curare commoda, alteri cælestia ac sempiterna bona comparare.--Quidquid igitur est in rebus humanis quoquo modo sacrum, quidquid ad salutem animorum cultumve Dei pertinet, sive tale illud sit natura * [4110]Itaque sancta ipsa synodus, a Spiritu Sancto, qui spiritus est sapientiæ et intellectus, spiritus consilii et pietatis, edocta, atque ipsius Ecclesiæ judicium * [4111]Itaque supremi pastoralis Nostri officii debitum exeguentes, omnes Christi fideles, maxime vero eos, qui præsunt vel docendi munere funguntur, per viscera Jesu Christi obtestamur, necnon ejusdem Dei et Salvatoris nostri auctoritate jubemus, ut ad hos errores a Sancta Ecclesia arcendos et eliminandos, atque purissimæ fidei lucem pandendam studium et operam conferant. * [4112]Itaque veram et Christianam justitiam accipientes, eam ceu primam stolam pro illa, quam Adam sua inobedienta sibi et nobis perdidit, * [4113]Item Catholicorum hominum operam ex hoc tanquam angustiore campo longius excurrere, ipsamque summam rempublicam complecti, * [4114]Jam vero, quod attinet ad præscriptionem eorum, qui et suscipere et ministrare hoc sacramentum debent, haud obscure fuit illud etiam in verbis prædictis traditum. Nam et ostenditur illic, proprios hujus sacramenti * [4115]Jamvero his temporibus consentaneum est, hæc majorum exempla renovari.--Catholicos quidem, quotquot digni sunt eo nomine, primum omnium necesse est amantissimos Ecclesiæ filios et esse et videri velle: quæ res nequeant cum hac laude consistere, eas sine cunctatione respuere: institutis populorum, quantum honeste fieri potest, ad veritatis justitiæque patrocinium uti: elaborare, ut constitutum naturæ Deique lege modum libertas agendi ne transiliat: dare operam ut ad eam, quam diximus, Christianam similitudinem et formam omnis respublica traducatur. * [4116]Laicos et clericos non conficientes non adstringi jure divino ad communionem sub utraque specie. * [4117]Licet autem fidei assensus nequaquam sit motus animi cæcus nemo tamen evangelicæ prædicationi consentire potest, sicut oportet ad salutem consequendam, absque illuminatione et inspiratione Spiritus Sancti, qui dat omnibus suavitatem in consentiendo et credendo veritati. Quare fides ipsa in se, etiamsi per caritatem non operetur, donum Dei est, et actus ejus est opus ad salutem pertinens, quo homo liberam præstat ipsi Deo obedientiam, gratiæ ejus, cui resistere posset, consentiendo et cooperando. * [4118]Mandat sancta synodus omnibus episcopis et ceteris docendi * [4119]Matrimonii perpetuum indissolubilemque nexum primus humani generis parens divini Spiritus instinctu pronuntiavit, cum dixit: Hoc nunc os ex ossibus meis et caro de carne mea; quamobrem relinquet homo patrem suum et matrem et adhærebit uxori suæ, et erunt duo in carne una. * [4120]Missa vulgari lingua non celebretur. Ejus mysteria populo explicentur. * [4121]Modus præparationis. * [4122]Monet deinde sancta synodus, præceptum esse ab Ecclesia sacerdotibus, ut aquam vino in calice offerendo miscerent, tum quod Christum Dominum ita fecisse credatur, tum etiam quia e latere ejus aqua simul cum sanguine exierit, quod sacramentum hac mixtione recolitur, et, * [4123]Nemo autem, quantumvis justificatus, liberum se esse ab observatione mandatorum putare debet; nemo temeraria illa et a patribus sub anathemate prohibita voce uti, Dei præcepta homini justificato ad observandum esse impossibilia. Nam Deus impossibilia non jubet, sed jubendo monet et facere quod possis, et petere quod non possis, et adjuvat, ut possis. Cujus mandata gravia non sunt, cujus jugum suave est et onus leve. Qui enim sunt filii Dei, Christum diligunt; qui autem diligunt eum, ut ipsemet testatur, servant sermones ejus, quod utique cum divino auxilio præstare possunt. Licet enim in hac mortali vita quantumvis sancti et justi in levia saltem et quotidiana, quæ etiam venialia dicuntur, peccata quandoque cadant, non propterea desinunt esse justi; nam justorum illa vox est et humilis et verax: Dimitte * [4124]Nemo enim ignorat, hæreses, quas Tridentini Patres proscripserunt, dum, rejecto divino Ecclesiæ magisterio, res ad religionem spectantes privati cujusvis judicio permitterentur, in sectas paullatim dissolutas esse multiplices, quibus inter se dissentientibus et concertantibus, omnis tandem in Christum fides apud non paucos labefactata est. Itaque ipsa Sacra Biblia, quæ antea Christianæ doctrinæ unicus fons et judex asserebantur, jam non pro divinis haberi, imo mythicis commentis accenseri coeperunt. * [4125]Nemo quoque, quamdiu in hoc mortalitate vivitur, de arcano divinæ prædestinationis mysterio usque adeo præsumere debet, ut certo statuat, se omnino esse in numero prædestinatorum, quasi verum esset, quod justificatus aut amplius peccare non possit, aut, si peccaverit, certam sibi resipiscentiam promittere debeat. Nam, nisi ex speciali revelatione, sciri non potest, quos Deus sibi elegerit. * [4126]Neque enim fidei doctrina, quam Deus revelavit, velut philosophicum inventum proposita est humanis ingeniis perficienda, sed tanquam divinum depositum Christi Sponsæ tradita, fideliter custodienda et infallibiliter declaranda. Hinc sacrorum quoque dogmatum is sensus perpetuo est retinendus, quem semel declaravit sancta mater Ecclesia, nec unquam ab eo sensu, * [4127]Neque solum fides et ratio inter se dissidere nunquam possunt, sed opem quoque sibi mutuam ferunt, cum recta ratio fidei fundamenta demonstret, ejusque lumine illustrata rerum divinarum scientiam excolat; fides vero rationem ab erroribus * [4128]Non absimili modo Pius IX., ut sese opportunitas dedit, ex opinionibus falsis, quæ maxime valere coepissent, plures notavit, easdemque postea in unum cogi jussit, ut scilicet in tanta errorum colluvione haberent Catholici homines, quod sine offensione sequerentur. * [4129]Non est magni negotii statuere, qualem sit speciem formamque habitura civitas, gubernante christiana philosophia rempublicam.--Insitum homini natura est, ut in civili societate vivat: is enim necessarium * [4130]Non hac tamen de causa revelatio absolute necessaria dicenda est, sed quia Deus ex infinita bonitate sua ordinavit hominem ad finem supernaturalem, ad participanda scilicet bona divina, quæ humanæ mentis intelligentiam omnino superant; siquidem oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus iis, qui diligunt illum. * [4131]Nos itaque, inhærentes prædecessorum nostrorum vestigiis, pro supremo nostro Apostolico munere veritatem Catholicam docere ac tueri perversasque doctrinas reprobare nunquam intermissimus. Nunc autem, sedentibus nobiscum et judicantibus universi orbis Episcopis, in hanc oecumenicam Synodum auctoritate nostra in Spiritu Sancto congregatis, innixi Dei verbo scripto et tradito, prout ab Ecclesia Catholica sancte custoditum et genuine expositum accepimus, ex hoc Petri Cathedra, in conspectu omnium, salutarem Christi doctrinam profiteri et declarare constituimus, adversis erroribus potestate nobis a Deo tradita proscriptis atque damnatis. * [4132]Nullus itaque dubitandi locus relinquitur, quin omnes Christi fideles pro more in Catholica Ecclesia semper recepto latriæ cultum, qui vero Deo debetur, huic sanctissimo sacramento in veneratione exhibeant: neque enim ideo minus est adorandum, quod fuerit a Christo Domino, ut sumatur, institutum: nam illum eumdem Deum præsentem in eo adesse credimus, quem Pater æternus introducens in orbem terrarum dicit: Et adorent eum omnes angeli Dei; quem magi procidentes adoraverunt; quem denique in Galilæa ab apostolis adoratum fuisse, scriptura testatur. * [4133]Omninoque istud præceptum teneant qui cogitationes suas solent mandare litteris, maximeque ephemeridum * [4134]Omnis porro superstitio in sanctorum invocatione, reliquiarum veneratione et imaginum sacro usu tollatur, omnis turpis quæstus eliminetur, omnis denique lascivia vitetur; ita ut procaci venustate imagines non pingantur nec ornentur, et sanctorum celebratione ac reliquiarum visitatione homines ad commessationes atque ebrietates non abutantur, quasi festi dies in honorem sanctorum per luxum ac lasciviam agantur. * [4135]Optaret quidem sacrosancta synodus, ut in singulis missis * [4136]Ordinem vere esse sacramentum. * [4137]Orthodoxæ Confessionis * [4138]Orthodoxa Confessio Fidei Catholicæ et Apostolicæ Ecclesiæ Orientalis. * [4139]PARS PRIMA, * [4140]PIUS EPISCOPUS, SERVUS SERVORUM DEI, SACRO APPROBANTE CONCILIO, AD PERPETUAM REI MEMORIAM. * [4141]Pariter non licere aliam officii formam privatim sequi, aliam publice, ita scilicet ut Ecclesiæ auctoritas in vita privata observetur, in publica respuatur. Hoc enim esset honesta et turpia conjungere, hominemque secum facere digladiantem, cum contra debeat sibi semper constare, neque ulla in re ullove in genere vitæ a virtute Christiana deficere. * [4142]Parvulos non obligari ad communionem sacramentalem. * [4143]Pastor æternus et Episcopus animarum nostrarum, ut salutiferum Redemptionis opus perenne redderet, sanctam ædificare Ecclesiam decrevit, in qua veluti in domo Dei viventis fideles omnes unius fidei et caritatis vinculo continerentur. Quapropter, priusquam clarificaretur, rogavit Patrem non pro Apostolis tantum, sed et pro eis, qui credituri erant per verbum eorum in ipsum, ut omnes unum * [4144]Per * [4145]Perniciosa sententia de rationibus ecclesiæ a republica disparandis. * [4146]Petrum Apostolum non esse a Christo Domino constitutum Apostolorum omnium principem et totius Ecclesiæ militantis visibile caput; vel eundem honoris tantum, non autem veræ propri que jurisdictionis primatum ab eodem Domino nostro Jesu Christo directe et immediate accepisse: anathema sit. * [4147]Porro ex suprema illa Romani Pontificis potestate gubernandi universam Ecclesiam jus eidem esse consequitur, in hujus sui muneris exercitio libere communicandi cum pastoribus et gregibus totius Ecclesiæ, ut iidem ab ipso in via salutis doceri ac regi possint. Quare damnamus ac reprobamus illorum sententias, qui hanc supremi capitis cum pastoribus et gregibus communicationem licite impediri posse dicunt, aut eandem reddunt sæculari potestati obnoxiam, ita ut contendant, quæ ab Apostolica Sede vel ejus auctoritate ad regimen Ecclesiæ constituuntur, vim ac valorem non habere, nisi potestatis sæcularis placito confirmentur. * [4148]Porro fide divina et Catholica ea omnia credenda sunt, quæ in verbo Dei scripto vel tradito continentur, et ab Ecclesia * [4149]Post hanc catholicam de justificatione doctrinam, quam nisi quisque fideliter firmiterque receperit, justificari non poterit, placuit sanctæ synodo hos canones subjungere, ut omnes sciant, non solum quid tenere et sequi, sed etiam quid vitare et fugere debeant. * [4150]Postquam nunquam intermisimus, in humilitate et jejunio privatas nostras et publicas Ecclesiæ preces Deo Patri per Filium Ejus offerre, ut Spiritus Sancti virtute mentem nostram dirigere et confirmare dignaretur, implorato universæ coelestis curiæ præsidio, et advocato cum genitibus Paraclito Spiritu, eoque sic adspirante, ad honorem Sanctæ et Individuæ Trinitatis, ad decus et ornamentum Virginis Deiparæ, ad exaltationem Fidei Catholicæ et Christianæ Religionis augmentum, auctoritate Domini Nostri Jesu Christi, beatorum apostolorum Petri et Pauli ac nostra declaramus, pronunciamus et definimus * [4151]Postremo, tanta circa hæc digentia * [4152]Potest tamen aut in privatis domesticisque rebus, aut in publicis actio versari. Privatim quidem primum officium est, præceptis evangelicis diligentissime conformare vitam et mores, nec recusare si quid Christiana virtus exigat ad patiendum tolerandumque paulo difficilius. Debent præterea singuli Ecclesiam sic diligere, ut communem matrem: ejusque et jura salva velle: conarique ut ab iis in quos quisque aliquid auctoritate potest, pari pietate colatur atque ametur. * [4153]Prædestinationis temerariam præsumptionem cavendam esse. * [4154]Præterea declarat, hanc potestatem perpetuo in Ecclesia fuisse, ut in sacramentorum dispensatione, salva illorum substantia, ea statueret vel mutaret, quæ suscipientium utilitati seu ipsorum sacramentorum venerationi, pro rerum, temporum et locorum veritate, magis expedire judicaret. Id autem apostolus non obscure visus est innuisse, cum ait: * [4155]Præterea, ad coercenda petulantia ingenia, decernit, ut nemo, suæ prudentiæ innixus, in rebus fidei, et morum ad ædificationem doctrinæ christianæ pertinentium, sacram scripturam ad suos sensus contorquens, contra eum sensum, quem tenuit et tenet sancta mater ecclesia, cuius est judicare de vero sensu, et interpretatione scripturarum sanctarum, aut etiam contra unanimem consensum patrum ipsam scripturam sacram interpretari audeat, etiamsi hujusmodi interpretationes nullo unquam tempore in lucem edendæ forent. Qui contravenerint, per ordinarios declarentur, et poenis a jure statutis puniantur. * [4156]Primo, quod * [4157]Primum declarat sancta synodus, ad justificationis doctrinam probe et sincere intelligendam oportere, ut unusquisque agnoscat et fateatur, quod cum omnes homines in prævaricatione Adæ innocentiam perdidissent; facti immundi et ut apostolus inquit, natura filii iræ, quemadmodum in decreto de peccato originali exposuit, usque adeo servi erant peccati et sub potestate diaboli ac mortis, ut non modo gentes per vim naturæ, sed ne Iudæi quidem per ipsam etiam litteram legis Moysi, inde liberari aut surgere possent; tametsi in eis liberum arbitrium minime extinctum esset, viribus licet attenuatum et inclinatum. * [4158]Principio docet sancta synodus, et aperte ac simpliciter profitetur, in almo sanctæ Eucharistiæ sacramento, post panis, et vini consecrationem, Dominum nostrum Iesum Christum, verum Deum atque hominem, vere, realiter, ac substantialiter sub specie illarum rerum sensibilium contineri. Neque enim hæc inter se pugnant, ut ipse Salvator noster semper ad dexteram Patris in coelis assideat juxta modum existendi naturalem, et ut multis nihilominus aliis in locis sacramentaliter præsens sua substantia nobis adsit, ea existendi ratione, quam etsi verbis exprimere vix possumus, * [4159]Prooemium. * [4160]Prolegomenon canonum sequentium. * [4161]Prop. LV.--Ecclesia a statu, statusque ab Ecclesia sejungendus est. * [4162]Prop. LXXIX.-- ... Falsum est, civilem cujusque cultus libertatem, itemque plenam potestatem omnibus attributam quaslibet opioniones cogitationesque palam publiceque manifestandi, conducere ad populorum mores animosque facilius corrumpendos, ac indifferentismi pestem propagandam. * [4163]Prop. XIX.--Ecclesia non est vera perfectaque societas plane libera, nec pollet suis propriis et constantibus juribus sibi a divino suo fundatore collatis, sed civilis potestatis est definire quæ sint Ecclesiæ jura ac limites, intra quos eadem jura exercere queat. * [4164]Prop. XXXIX.--Reipublicæ status utpote omnium jurium origo et fons, jure quodam pollet nullis circumscripto limitibus. * [4165]Protestantismus non aliud est quam diversa veræ ejusdem Christianæ religionis forma, in qua æque ac in Ecclesia Catholica * [4166]QuÆstio I. * [4167]QuÆstio II. * [4168]QuÆstio III. * [4169]QuÆstio IV. * [4170]Quæstio C. * [4171]Quæstio CI. * [4172]Quæstio CII. * [4173]Quæstio CIII. * [4174]Quæstio CIV. * [4175]Quæstio CIX. * [4176]Quæstio CV. * [4177]Quæstio CVI. * [4178]Quæstio CVII. * [4179]Quæstio CVIII. * [4180]Quæstio CX. * [4181]Quæstio CXI. * [4182]Quæstio CXII. * [4183]Quæstio CXIII. * [4184]Quæstio CXIV. * [4185]Quæstio CXIX. * [4186]Quæstio CXV. * [4187]Quæstio CXVI. * [4188]Quæstio CXVII. * [4189]Quæstio CXVIII. * [4190]Quæstio CXX. * [4191]Quæstio CXXI. * [4192]Quæstio CXXII. * [4193]Quæstio CXXIV. * [4194]Quæstio CXXV. * [4195]Quæstio CXXVI. * [4196]Quæstio I. * [4197]Quæstio II. * [4198]Quæstio III. * [4199]Quæstio IV. * [4200]Quæstio IX. * [4201]Quæstio L. * [4202]Quæstio LI. * [4203]Quæstio LII. * [4204]Quæstio LIII. * [4205]Quæstio LIV. * [4206]Quæstio LIX. * [4207]Quæstio LV. * [4208]Quæstio LVI. * [4209]Quæstio LVII. * [4210]Quæstio LVIII. * [4211]Quæstio LX. * [4212]Quæstio LXI. * [4213]Quæstio LXII. * [4214]Quæstio LXIII. * [4215]Quæstio LXIV. * [4216]Quæstio LXIX. * [4217]Quæstio LXV. * [4218]Quæstio LXVI. * [4219]Quæstio LXVII. * [4220]Quæstio LXVIII. * [4221]Quæstio LXX. * [4222]Quæstio LXXI. * [4223]Quæstio LXXII. * [4224]Quæstio LXXIII. * [4225]Quæstio LXXIV. * [4226]Quæstio LXXIX. * [4227]Quæstio LXXV. * [4228]Quæstio LXXVI. * [4229]Quæstio LXXVII. * [4230]Quæstio LXXVIII. * [4231]Quæstio LXXX. * [4232]Quæstio LXXXI. * [4233]Quæstio LXXXII. * [4234]Quæstio LXXXIII. * [4235]Quæstio LXXXIV. * [4236]Quæstio LXXXIX. * [4237]Quæstio LXXXV. * [4238]Quæstio LXXXVI. * [4239]Quæstio LXXXVII. * [4240]Quæstio LXXXVIII. * [4241]Quæstio V. * [4242]Quæstio VI. * [4243]Quæstio VII. * [4244]Quæstio VIII. * [4245]Quæstio X. * [4246]Quæstio XC. * [4247]Quæstio XCI. * [4248]Quæstio XCII. * [4249]Quæstio XCIII. * [4250]Quæstio XCIV. * [4251]Quæstio XCIX. * [4252]Quæstio XCV. * [4253]Quæstio XCVI. * [4254]Quæstio XCVII. * [4255]Quæstio XCVIII. * [4256]Quæstio XI. * [4257]Quæstio XII. * [4258]Quæstio XIII. * [4259]Quæstio XIV. * [4260]Quæstio XIX. * [4261]Quæstio XL. * [4262]Quæstio XLI. * [4263]Quæstio XLII. * [4264]Quæstio XLIII. * [4265]Quæstio XLIV. * [4266]Quæstio XLIX. * [4267]Quæstio XLV. * [4268]Quæstio XLVI. * [4269]Quæstio XLVII. * [4270]Quæstio XLVIII. * [4271]Quæstio XV. * [4272]Quæstio XVI. * [4273]Quæstio XVII. * [4274]Quæstio XVIII. * [4275]Quæstio XX. * [4276]Quæstio XXI. * [4277]Quæstio XXII. * [4278]Quæstio XXIII. * [4279]Quæstio XXIV. * [4280]Quæstio XXIX. * [4281]Quæstio XXV. * [4282]Quæstio XXVI. * [4283]Quæstio XXVII. * [4284]Quæstio XXVIII. * [4285]Quæstio XXX. * [4286]Quæstio XXXI. * [4287]Quæstio XXXII. * [4288]Quæstio XXXIII. * [4289]Quæstio XXXIV. * [4290]Quæstio XXXIX. * [4291]Quæstio XXXV. * [4292]Quæstio XXXVI. * [4293]Quæstio XXXVII. * [4294]Quæstio XXXVIII. * [4295]Qua ratione celeriter instituta Christiana non modo in privatas domos, sed in castra, in curiam, in ipsam regiam invexere. "Hesterni sumus, et vestra omnia implevimus, * [4296]Quamobrem perspicuum est, ad rempublicam adeundi causam esse justam Catholicis: non enim adeunt, neque adire debent ob eam causam, ut probent quod est hoc tempore in rerum publicarum rationibus non honestum; sed ut * [4297]Quamvis autem necessarium sit credere, neque remitti, neque remissa unquam fuisse peccata, nisi gratis divina misericordia propter Christum: nemini tamen fiduciam, et certitudinem remissionis peccatorum suorum jactanti, et in ea sola quiescenti, peccata dimitti, vel dimissa esse dicendum est, cum apud hæreticos et schismaticos possit esse, imo nostra tempestate sit, et magna contra ecclesiam catholicam contentione prædicetur vana hæc et ab omni pietate remota fiducia. Sed neque illud asserendum est, oportere eos, qui vere justificati sunt, absque ulla omnino dubitatione apud semetipsos statuere, se esse justificatos, neminemque a peccatis absolvi ac justificari, nisi eum, qui certo credat se absolutum et justificatum esse; atque hac sola fide absolutionem et justificationem perfici, quasi qui hoc non credit, de Dei promissis, deque mortis et resurrectionis Christi efficacia dubitet. Nam, sicut nemo pius de Dei misericordia, de Christi merito deque sacramentorum virtute et efficacia dubitare debet: sic quilibet, dum se ipsum suamque propriam infirmitatem et * [4298]Quapropter apertis innixi sacrarum litterarum testimoniis, et inhærentes tum Prædecessorum Nostrorum, Romanorum Pontificum, tum Conciliorum generalium disertis perspicuisque decretis, innovamus oecumenici Concilii Florentini definitionem, qua credendum ab omnibus Christi fidelibus est, sanctam Apostolicam Sedem, et Romanum Pontificem in universum orbem tenere primatum, et ipsum Pontificem Romanum successorem esse beati Petri, principis Apostolorum, et verum Christi Vicarium, totiusque Ecclesiæ caput, et omnium Christianorum patrem ac doctorem existere; et ipsi in beato Petro pascendi, regendi ac gubernandi universalem Ecclesiam a Domino nostro Jesu Christo plenam potestatem traditam esse; quemadmodum etiam in gestis oecumenicorum Conciliorum et sacris canonibus continetur. * [4299]Quapropter obedientiam * [4300]Quapropter si qui secus ac a nobis definitum est, quod Deus avertat, præsumpserint corde sentire, ii noverint, ac porro sciant, se proprio judicio condemnatos, nanfragium circa filem passos esse, et ab unitate Ecclesiæ defecisse, ac præterea facto ipso suo semet poenis a jure statutis subjicere si quod corde sentiunt, verbo aut scripto vel alio quovis externo modo signiftcare ausi fuerint. * [4301]Quare sancta hæc synodus retinendum omnino salutarem hunc et necessarium morem statuit. * [4302]Qui per Christum justificantur. * [4303]Qui vero ab accepta justificationis gratia per peccatum exciderunt, rursus justificari poterunt, cum, excitante Deo, per poenitentiæ sacramentum merito Christi amissam gratiam recuperare procuraverint; hic enim justificationis modus est lapsi * [4304]Qui, propter eminentissimam erga, figmentum suum dilectionem * [4305]Quia vero adversus veterem hanc in sacrosancto evangelio, apostolorum traditionibus sanctorumque patrum doctrina fundatam fidem hoc tempore multi disseminati sunt errores, multaque a multis docentur et disputantur; sancta synodus, post multos gravesque his de rebus mature habitos tractatus, unanimi patrum omnium concensu quæ huic purissimæ fidei sacræque doctrinæ adversantur damnare et a sancta Ecclesia eliminare, per subjectos hos canones constituit. * [4306]Quibus omnibus perspectis, fieri qui potest, ut non commoveantur intima Ecclesiæ viscera? Quemadmodum enim Deus vult omnes homines salvos fieri, et ad agnitionem veritatis venire; quemadmodum Christus venit, ut salvum faceret, quod perierat, et filios Dei, qui erant dispersi, congregaret in unum: ita Ecclesia, a Deo populorum * [4307]Quibus verbis justifications impii descriptio insinuatur, ut sit translatio ab eo statu, in quo homo nascitur filius primi Adæ, in statum gratiæ, et adoptionis filiorum Dei per secundum Adam Iesum Christum, salvatorem nostrum: quæ quidem translatio post evangelium promulgatum, sine lavacro regenerationis, aut ejus voto, fieri non potest; sicut scriptum est: Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. * [4308]Quid sit justificatio impii, et quæ ejus causæ. * [4309]Quin etiam et opinione et re eamdem probârunt ipsi viri principes rerumque publicarum gubernatores, ut qui paciscendo transigendis negotiis, mittendis vicissimque accipiendis legatis, atque aliorum mutatione officiorum, agere cum Ecclesia tamquam cum suprema potestate legitima consueverunt.--Neque profecto sine singulari providentis Dei consilio * [4310]Quo fit, ut ipsa veluti signum levatum in nationes, et ad se invitet, qui nondum crediderunt, et filios suos certiores faciat, firmissimo niti fundamento fidem, quam profitentur. Cui quidem testimonio efficax subsidium accedit ex superna virtute. Etenim benignissimus Dominus et errantes gratia sua excitat atque adjuvat, ut ad agnitionem veritatis venire possint, et eos, quos de tenebris transtulit in admirabile lumen suum, in hoc eodem lumine ut perseverent, gratia sua confirmat, non deserens, nisi deseratur. Quocirca minime par est conditio eorum, qui per coeleste fidei donum Catholicæ veritati adhæserunt, atque eorum, qui ducti opinionibus humanis, falsam religionem sectantur; illi enim, qui fidem sub Ecclesiæ magisterio susceperunt, nullam unquam habere possunt justam causam mutandi, aut in dubium fidem eamdem revocandi. Quæ cum ita sint, gratias agentes Deo Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, tantam ne negligamus salutem, sed aspicientes in auctorem fidei et consummatorem Jesum, teneamus spei nostræ confessionem indeclinabilem. * [4311]Quo modo, ut perspicitur, est republica nihil aliud nisi magistra et gubernatrix sui multitudo: cumque populus omnium jurium omnisque potestatis fontem in se ipso continere dicatur, consequens erit, ut nulla ratione officii obligatam Deo se civitas putet; ut religionem publice profiteatur nullam; nec debeat ex pluribus quæ vera sola sit, quærere, nec unam quamdam cæteris anteponere, nec uni maxime favere, sed singulis generibus æquabilitatem juris tribuere ad eum finem, dum disciplina * [4312]Quoad usum autem recte et sapienter Patres nostri tres rationes hoc sanctum sacramentum accipiendi distinxerunt. Quosdam enim docuerunt sacramentaliter dumtaxat id sumere ut peccatores; alios tantum spiritualiter, illos nimirum, qui voto propositum illum coelestem panem edentes, fide viva, quæ per dilectionem operatur, fructum ejus et utilitatem sentiunt; tertios porro sacramentaliter simul et spiritualiter; hi autem sunt, qui ita se prius probant et instruunt, ut vestem nuptialem induti ad divinam hanc mensam accedant. * [4313]Quod Europa Christiana barbaras gentes edomuit, easque a ferocitate ad mansuetudinem, a superstitione ad veritatem traduxit:

III. THE LONGER CATECHISM OF THE ORTHODOX, CATHOLIC, EASTERN CHURCH. (part 9)

quod Mahumetanorum incursiones victrix propulsavit: quod civilis cultus principatum retinuit, et ad omne decus humanitatis ducem se magistramque præbere cæteris consuevit: quod germanam libertatem eamque multiplicem gratificata populis est: quod complura ad miseriarum solatium sapientissime instituit, sine controversia magnam debet gratiam religioni, quam ad tantas res suscipiendas habuit auspicem, ad perficiendas adjutricem. * [4314]Quod autem in beato Apostolo Petro princeps pastorum et pastor magnus ovium Dominus Christus Jesus in perpetuam salutem ac perenne bonum Ecclesiæ instituit, id eodem auctore in Ecclesia, quæ fundata super petram ad fidem sæculorum usque firma stabit, jugiter durare necesse est. Nulli sane dubium, imo sæculis omnibus notum est, quod sanctus beatissimusque Petrus, Apostolorum princeps et caput fideique columna, et Ecclesiæ Catholicæ fundamentum, a Domino nostro Jesu Christo, Salvatore humani generis ac Redemptore, claves regni accepit: qui ad hoc usque tempus et semper in suis successoribus, episcopis sanctæ Romanæ Sedis, ab ipso fundatæ, * [4315]Quod ni ita esset, funestarum sæpe contentionum concertationumque caussæ nascerentur; nec raro sollicitus animi, velut in via ancipiti, hærere homo deberet, anxius * [4316]Quod si aliquis dubius, aut difficilis abusus sit exstirpandus, vel omnino aliqua de iis rebus gravior quæstio incidat, episcopus, antequam controversiam dirimat, metropolitani et comprovincialium episcoporum in concilio provinciali sententiam exspectet, ita tamen, ut nihil inconsulto * [4317]Quolibet mortali peccato amitti gratiam sed non fidem. * [4318]Quomodo intelligatur, impium per fidem et gratis justificari. * [4319]Quoniam autem Christus, redemptor noster, corpus suum id, quod sub specie panis offerebat, vere esse dixit; ideo persuasum semper in Ecclesia Dei fuit, idque nunc denuo sancta hæc synodus declarat, per consecrationem panis et vini conversionem fieri totius substantiæ panis in substantiam corporis Christi Domini nostri, et totius substantiæ vini in substantiam sanguinis ejus: quæ conversio convenienter et proprie a sancta Catholica Ecclesia Transsubstantiatio est appellata. * [4320]Quoniam autem non est satis * [4321]Quoniam igitur natura et ratio judicii illud exposcit, ut sententia in subditos dumtaxat feratur, persuasum semper in Ecclesia Dei fuit, et verissimum esse synodus hæc confirmat, nullius momenti absolutionem eam esse debere, quam sacerdos in eum profert, in quem ordinariam aut subdelegatam non habet jurisdictionem. Magnopere vero ad Christiani populi disciplinam pertinere sanctissimis patribus nostris visum est, ut atrociora quædam et graviora crimina non a quibusvis, sed a summis dumtaxat sacerdotibus absolverentur; unde merito Pontifices maximi pro suprema potestate sibi in Ecclesia universa tradita causas aliquas criminum * [4322]Quoniam sub priori Testamento, teste Apostolo Paulo, propter Levitici sacerdotii imbecillitatem consummatio non erat, oportuit, Deo patre misericordiarum ita ordinante, sacerdotem alium secundum ordinem Melchisedech surgere, Dominum nostrum Iesum Christum, qui posset omnes, quotquot sanctificandi essent, consummare, et ad perfectum adducere. Is igitur Deus et Dominus noster, etsi semel se ipsum in ara crucis, morte intercedente, Deo patri oblaturus erat, ut æternam illic redemptionem operaretur, quia tamen per mortem sacerdotium ejus * [4323]Quoniam vero in sacramento ordinis, sicut et in baptismo et * [4324]Quoniam vero satis non est, hæreticam pravitatem devitare, nisi ii quoque errores diligenter fugiantur, qui ad illam plus minusve accedunt; omnes officii monemus, servandi etiam Constitutiones et Decreta, quibus pravæ ejusmodi opiniones, quæ isthic * [4325]Quoniam vero sine fide impossibile est placere Deo, et ad filiorum ejus consortium pervenire; ideo nemini unquam sine illa contigit justificatio, nec ullus, nisi in ea perseveraverit usque in finem, vitam æternam assequetur. Ut autem officio veram fidem amplectendi, in eaque constanter perseverandi satisfacere possemus, Deus per Filium suum unigenitum Ecclesiam instituit, suæque institutionis manifestis notis instruxit, ut ea tamquam custos et magistra verbi revelati ab omnibus posset agnosci. Ad solam enim Catholicam Ecclesiam ea pertinent omnia, quæ ad evidentem fidei Christianæ credibilitatem tam multa et tam mira divinitus sunt disposita. Quin etiam Ecclesia per se ipsa, ob suam nempe admirabilem propagationem, eximiam sanctitatem et inexhaustam in omnibus bonis fæcunditatem, ob Catholicam unitatem, invictamque stabilitatem, magnum quoddam et perpetuum est motivum credibilitatis et divinæ suæ legationis testimonium irrefragabile. * [4326]Quoniam vero, quæ sancta Tridentina Synodus de interpretatione divinæ Scripturæ ad coërcenda petulantia ingenia salubriter decrevit, a quibusdam hominibus prave exponuntur, nos, idem decretum renovantes, hanc illius mentem esse declaramus, ut in rebus fidei et morum, ad ædificationem doctrinæ Christianæ pertinentium, is pro vero sensu sacræ Scripturæ habendus sit, quem tenuit ac tenet sancta mater Ecclesia, cujus est judicare de vero sensu et interpretatione Scripturarum sanctarum; atque ideo nemini licere contra hunc sensum aut etiam contra unanimem consensum Patrum ipsam Scripturam sacram interpretari. * [4327]Quum homo a Deo tamquam Creatore et Domino suo totus * [4328]Regula exigit veritatis, ut primo omnium * [4329]Regula quidem fidei una omnino est, sola, immobilis, et irreformabilis, credendi scilicet * [4330]Res porro et effectus hujus sacramenti illis verbis explicatur: Et oratio fidei salvabit infirmum; et alleviabit eum Dominus; et si in peccatis sit, dimittentur ei. Res etenim hæc gratia est Spiritus Sancti, cujus unctio delicta, si quæ sint adhuc expianda, ac peccati reliquias abstergit; et ægroti animam alleviat et confirmat, magnam in eo divinæ misericordiæ fiduciam excitando; qua infirmus sublevatus et morbi incommoda ac labores levius fert, et tentationibus dæmonis, calcaneo insidiantis, facilius resistit, et sanitatem corporis interdum, ubi saluti animæ expedierit, consequitur. * [4331]Revera quæ res in civitate plurimum ad communem salutem possunt: quæ sunt contra licentiam * [4332]Revera quacumque Ecclesia vestigium posuit, continuo rerum faciem immutavit, popularesque mores sicut virtutibus antea ignotis, ita et nova urbanitate imbuit; quam quotquot accepere populi, mansuetudine, æquitate, rerum gestarum gloria excelluerunt.-- * [4333]SOCIALISMUS, COMMUNISMUS, SOCIETATES CLANDESTINÆ, SOCIETATES BIBLICÆ, SOCIETATES CLERICO-LIBERALES. * [4334]Sacrificium et sacerdotium ita Dei ordinatione conjuncta sunt, ut utrumque in omni lege exstiterit. Cum igitur in Novo Testamento sanctum Eucharistiæ sacrificium visibile ex Domini institutione Catholica Ecclesia acceperit, fateri etiam oportet, in ea novum esse visible et externum sacerdotium, in quod vetus translatum est. Hoc autem ab eodem Domino * [4335]Sacrificium missæ est propitiatorium, tam pro vivis, quam pro defunctis. * [4336]Sacris Litteris exposita et narrata sunt poetarum commenta, et Christianæ fidei mysteria philosophicarum investigationum summa; et utriusque Testamenti libris mythica continentur inventa; ipseque Jesus Christus est mythica fictio. * [4337]Sacrorum vero librorum indicem huic decreto adscribendum censuit, ne cui dubitatio suboriri possit, quinam sint, qui ab ipsa synodo suscipiuntur. Sunt vero * [4338]Sacrosancta, oecumenica, et generalis tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem tribus apostolicæ sedis legatis, hoc sibi perpetuo ante oculos proponens, ut, sublatis erroribus, puritas ipsa evangelii in ecclesia conservetur; quod promissum * [4339]Salvator eorum qui salvantur, et Judex eorum qui judicantur; et mittens in ignem æternum transfiguratores veritatis et * [4340]Salvatore nostro institutum esse, atque apostolis eorumque successoribus in sacerdotio potestatem traditum consecrandi, offerendi et ministrandi corpus et sanguinem ejus, necnon et peccata dimittendi et retinendi, sacræ litteræ ostendunt et Catholicæ Ecclesiæ traditio semper docuit. * [4341]Sancta Catholica Apostolica Romana Ecclesia credit et confitetur, unum esse Deum verum et vivum, Creatorem ac Dominum coeli et terræ, omnipotentem, æternum, immensum, incomprehensibilem, intellectu, ac voluntate omnique perfectione infinitum; qui cum sit una singularis, simplex omnino et incommutabilis substantia spiritualis, prædicandus est re et essentia a mundo distinctus, in se et ex se beatissimus, et super omnia, quæ præter ipsum sunt et concipi possunt, ineffabiliter excelsus. * [4342]Sanctam, Ecclesiam; * [4343]Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum. * [4344]Sanctorum quoque martyrum et aliorum cum Christo viventium sancta corpora, quæ viva membra fuerunt Christi et templum Spiritus Sancti, ab ipso ad æternam vitam suscitanda et glorificanda, a fidelibus veneranda esse, per quæ multa beneficia a Deo hominibus præstantur; ita ut affirmantes, sanctorum reliquiis venerationem atque honorem non deberi; vel eas aliaque sacra monumenta a fidelibus inutiliter honorari, atque eorum opis impetrandæ causa sanctorum memorias frustra frequentari; omnino damnandos esse, prout jam pridem eos damnavit, et nunc etiam damnat Ecclesia. * [4345]Sanctum igitur oportet apud principes esse Dei nomen, ponendumque in præcipuis illorum officiis religionem gratia complecti, benevolentia tueri, auctoritate nutuque legum tegere, nec quippiam instituere aut decernere quod sit ejus incolumitati contrarium. Id et civibus debent, quibus præsunt. Nati enim susceptique omnes homines sumus ad summum quoddam et ultimum bonorum, quo sunt omnia consilia referenda extra hanc fragilitatem brevitatemque vitæ in cælis collocatum. Quoniam autem hinc pendet hominum undique expleta ac perfecta felicitas, idcirco assequi eum, qui commemoratus est, finem tanti interest singulorum ut pluris interesse non possit. Civilem igitur societatem, communi utilitati natam, in tuenda prosperitate reipublicæ necesse est sic consulere civibus, ut obtinendo adipiscendoque summo illi atque incommutabili bono quod sponte appetunt, non modo nihil importet * [4346]Sed enim ordo rationis et fidei auctoritas, digestis vocibus et literis Domini, admonet nos, post hæc credere etiam * [4347]Sed hæc tametsi plena rationis et consilii, nimis probantur hoc tempore, cum civitates non modo recusant sese ad Christianæ sapientiæ referre formam, sed etiam videntur quotidie longius ab ea velle discedere. * [4348]Sed perniciosa illa ac deploranda rerum novarum studia, quæ sæculo ævi excitata sunt, cum primum religionem Christianam miscuissent, mox naturali quodam itinere ad philosophiam, a philosophia ad omnes civilis communitatis ordines pervenerunt. Ex hoc velut fonte repetenda illa recentiora effrenatæ libertatis capita, nimirum in maximis perturbationibus superiore sæculo excogitata in medioque proposita, perinde ac principia et fundamenta novi juris, quod et fuit antea ignotum, et a jure non solum Christiano, sed etiam naturali plus una ex parte discrepat. * [4349]Si ea in regeneratis omnibus gratitudo erga Deum esset, ut justitiam in baptismo, ipsius beneficio et gratia susceptam constanter tuerentur, non fuisset opus, aliud ab ipso baptismo sacramentum ad peccatorum remissionem esse institutum. Quoniam autem Deus, dives in misericordia, cognovit figmentum nostrum, * [4350]Si non decet ad sacras ullas functiones quempiam accedere nisi sancte, certe, quo magis sanctitas et divinitas coelestis hujus sacramenti viro Christiano comperta est, eo diligentius cavere ille debet, ne absque magna reverentia et sanctitate ad id percipiendum accedat, præsertim cum illa plena formidinis verba apud apostolum legamus: Qui manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini. Quare communicare volenti revocandum est in memoriam ejus præceptum: Probet autem seipsum homo. Ecclesiastica autem consuetudo declarat, eam probationem necessariam esse, ut nullus sibi conscius peccati mortalis, quantumvis sibi contritus videatur, absque præmissæ sacramentali confessione ad sacram Eucharistiam accedere debeat. Quod a Christianis omnibus, etiam ab iis sacerdotibus, * [4351]Si qua vero in republica suum Ecclesia jus, ipsis civilibus legibus probantibus, teneat, publiceque inter utramque potestatem pactio aliqua facta sit, principio clamant, dissociari Ecclesiæ rationes a reipublicæ rationibus opportere; idque eo consilio, ut facere contra interpositam fidem impune liceat, omniumque rerum habere, remotis impedimentis, arbitrium. * [4352]Si quis autem huic Nostræ definitioni contradicere, quod Deus avertat, præsumpserit: anathema sit. * [4353]Si quis autem libros ipsos integros cum omnibus suis partibus, prout in ecclesia catholica legi consueverunt, et in veteri Vulgata Latina editione habentur, pro sacris, et canonicis non susceperit, et traditiones prædictas sciens et prudens contempserit, anathema sit. Omnes itaque intelligant, quo ordine et via ipsa synodus, post jactum fidei confessionis fundamentum, sit progressura, et quibus potissimum testimoniis ac præsidiis in confirmandis dogmatibus et instaurandis in ecclesia moribus sit usura. * [4354]Si quis ergo dixerit, non esse ex ipsius Christi Domini institutione, seu jure divino, ut beatus Petrus in primatu super universam Ecclesiam habeat perpetuos * [4355]Si quis igitur dixerit, beatum * [4356]Si quis itaque dixerit, Romanum Pontificem habere tantummodo officium inspectionis vel directionis, non autem plenam et supremam potestatem jurisdictionis in universam Ecclesiam, non solum in rebus, quæ ad fidem et mores, sed etiam in iis, quæ ad disciplinam et regimen Ecclesiæ per totum orbem diffusæ pertinent; aut eum habere tantum potiores partes, non vero totam plenitudinem hujus supremæ potestatis; aut hanc ejus potestatem non esse ordinariam et immediatam sive in omnes * [4357]Si talis alicubi aut reapse sit, aut fingatur cogitatione civitas quæ Christianum nomen insectetur proferre et tyrannice, cum eaque conferatur genus id reipublicæ recens, de quo loquimur, poterit hoc videri tolerabilius. Principia tamen, quibus nititur, sunt profecto ejusmodi, sicut ante diximus, ut * [4358]Sibi igitur perpetuo consentiens, si ex altera parte libertatem respuit immodicam quæ et privatis et populis in licentiam vel in servitutem cadit, ex altera volens et libens amplectitur res meliores, quas dies afferat, si vere prosperitatem contineant hujus vitæ, quæ quoddam est velut stadium ad alteram eamque perpetuo mansuram. * [4359]Sic ergo justificati, et amici Dei ac domestici facti, euntes de virtute in virtutem, renovantur, ut apostolus inquit, de die in diem, hoc est, mortificando membra carnis suæ, et exhibendo ea arma justitiæ in sanctificationem; per observationem mandatorum Dei et ecclesiæ, in ipsa justitia per Christi gratiam accepta, cooperante fide bonis operibus, crescunt atque magis justificantur, sicut scriptum est: Qui justus est, justificetur adhuc; et iterum: Ne verearis usque ad mortem justificari; et rursus: Videtis, quoniam ex operibus justificatur homo, et non ex fide tantum. Hoc vero justitiæ incrementum petit sancta ecclesia, cum orat: Da * [4360]Sic illa quidlibet sentiendi litterarumque formis quidlibet exprimendi facultas, omni moderatione posthabita, non quoddam est propria vi sua bonum, quo societas humana jure lætetur: sed multorum malorum fons et origo.--Libertas, ut quæ virtus est hominem perficiens, debet in eo quod verum sit, quodque bonum, versari: boni autem verique ratio mutari ad hominis arbitrium non potest, sed manet semper eadem, neque minus est quam ipsa rerum natura, incommutabilis. Si mens adsentiatur opinionibus falsis, si malum voluntas adsumat et ad id se applicet, perfectionem sui neutra consequitur, sed excidunt dignitate naturali et in corruptum ambæ delabuntur. Quæcumque sunt igitur virtuti veritatique contraria, ea in luce atque in oculis hominum ponere non est æquum; gratia tutelave legum defendere, multo minus. Sola bene acta vita via est in cælum, quo tendimus universi: ob eamque rem aberrat civitas a regula et præscriptione naturæ, si licentiam opinionum praveque factorum * [4361]Similiter de perseverantiæ munere, de quo scriptum est: Qui perseveraverit usque in finem, hic salvus erit; quod quidem aliunde haberi non potest, nisi ab eo, qui potens est eum, qui stat, statuere, ut perseveranter stet, et eum, qui cadit, restituere: nemo sibi certi aliquid absoluta certitudine polliceatur, tametsi in Dei auxilio firmissimam spem collocare et reponere omnes debent. Deus enim, nisi ipsi illius gratiæ defuerint, sicut coepit opus bonum, ita perficiet, operans * [4362]Similium tamen querelarum * [4363]Societas domestica eam, quam par est, firmitudinem adipiscitur ex unius atque individui sanctitate conjugii: jura officiaque inter conjuges sapienti justitia et æquitate reguntur: debitum conservatur mulieri decus: auctoritas viri ad exemplum est auctoritatis Dei conformata: temperata patria potestas convenienter dignitati uxoris prolisque: denique liberorum tuitioni, oommodis, institutioni optime consulitur. * [4364]Species eorum, quæ per prædicationem Apostolicam manifeste traduntur, istæ sunt: * [4365]Syllabus complectens præcipuos nostræ ætatis Errores qui notantur in Allocutionibus Consistorialibus, in Encyclicis, aliisque Apostolicis Letteris Sanctissimi Domini Nostri Pii Papæ IX. * [4366]Talis autem conformatio reipublicæ nihil habet, quod possit aut * [4367]Tantum autem abest, ut hæc Summi Pontificis potestas officiat ordinariæ ac immediatæ illi episcopalis jurisdictionis potestati, qua Episcopi, qui positi a Spiritu Sancto in Apostolorum locum successerunt, tamquam veri pastores assignatos sibi greges, singuli singulos, pascunt et regunt, ut eadem a supremo et * [4368]Totum et integrum Christum ac verum sacramentum sub qualibet specie sumi. * [4369]Transsubstantiationem appellat: anathema, sit. * [4370]Tum deinde honore ac dignitate Patri ac Filio sociatum tradiderunt * [4371]Tum nata est et late nimis per orbem vagata illa rationalismi seu naturalismi doctrina, quæ religioni Christianæ utpote supernaturali instituto per omnia adversans, summo studio molitur, ut Christo, qui solus Dominus et Salvator noster est, a mentibus humanis, a vita et moribus populorum excluso, meræ quod vocant rationis vel naturæ regnum stabiliatur. Relicta autem projectaque Christiana religione, negato vero Deo * [4372]Unicum * [4373]Universa vero, quæ condidit, Deus providentia sua tuetur atque gubernat, attingens a fine * [4374]Ut fides nostra catholica, sine qua impossibile est placere Deo, purgatis erroribus, in sua sinceritate integra et illibata permaneat; et ne populus christianus omni vento doctrinæ circumferatur; cum serpens ille antiquus, humani generis perpetuus hostis, * [4375]Ut nihilominus fidei nostræ obsequium rationi consentaneum esset, voluit Deus cum internis Spiritus Sancti auxiliis externa jungi revelationis suæ argumenta, facta scilicet divina, atque imprimis miracula et prophetias, quæ cum Dei omnipotentiam et infinitam scientiam luculenter commonstrent, divinæ revelationis signa sunt certissima et omnium intelligentiæ accommodata. Quare tum Moyses et Prophetæ, tum ipse maxime * [4376]Vera autem religio quæ sit, non difficulter videt qui judicium prudens sincerumque adhibuerit: argumentis enim permultis atque illustribus, veritate nimirum vaticiniorum, prodigiorum frequentia, celerrima fidei vel per medios hostes hac maxima impedimenta propagatione, martyrum testimonio, aliisque similibus liquet, eam esse unice veram, quam Jesus Christus et instituit ipsemet et Ecclesiæ suæ tuendam propagandamque demandavit. * [4377]Verum etsi fides sit supra rationem, nulla tamen unquam inter fidem et rationem vera dissensio esse potest: cum idem Deus, qui mysteria revelat et fidem infundit, animo humano rationis lumen indiderit; Deus autem negare seipsum non possit, nec verum vero unquam contradicere. Inanis autem hujus contradictionis species inde potissimum oritur, quod vel fidei * [4378]Verum si quæratur de rationibus mere politicis, de optimo genere reipublicæ, de ordinandis alia vel alia ratione civitatibus, utique de his rebus potest honesta esse dissensio. Quorum igitur cognita ceteroqui pietas est, animusque decreta Sedis Apostolicæ obedienter accipero paratus, iis vitio verti dissentaneum de rebus, quas diximus sententiam, justitia non patitur: multoque est major injuria, si in crimen violatæ suspectæve fidei Catholicæ, quod non semel factum dolemus, adducantur. * [4379]Verumtamen hæc aliaque insignia emolumenta, quæ per ultimam maxime oecumenicam Synodum divina clementia Ecclesiæ largita est, dum grato, quo par est, animo recolimus, acerbum compescere haud possumus dolorem ob mala gravissima, inde * [4380]Visum est autem sanctæ synodo, præcedenti doctrinæ de poenitentia adjungere ea, quæ sequuntur de sacramento * [4381]a qua impedimenta existentia tollenda sunt. * [4382]abjicere, et, per vim multitudinis rem ad seditionem vocare est crimen majestatis, neque humanæ tantum, sed etiam divinæ. * [4383]ac singulas ecclesias, sive in omnes et singulos pastores et fideles: anathema sit. * [4384]acolythi, exorcistæ, lectoris et ostiarii in usu fuisse cognoscuntur, quamvis non pari gradu; nam subdiaconatus ad majores ordines a patribus et sacris conciliis refertur, in quibus et de aliis inferioribus frequentissime legimus. * [4385]ad omnis tandem veri et boni possessionem jugi profectu pertingere posse et debere: anathema sit. * [4386]ad sumendos sanctos in vitæ æternæ et promissorum cælestium fructum, * [4387]adiumento abstinere possunt, et pro quibus a Christi gratia separantur. * [4388]agendi et vere absolvendi desit, putet tamen se propter suam solam fidem vere et coram Deo esse absolutum. Nec enim fides sine poenitentia remissionem ullam peccatorum præstaret; nec is esset nisi salutis suæ negligentissimus, qui sacerdotem joco se absolventem cognosceret, et non alium serio agentem sedulo requireret. * [4389]aliquos statutos esse dies, cum Christiani omnes singulari ac rara quadam significatione gratos et memores testentur animos erga communem Dominum et Redemptorem pro tam ineffabili et plane divino beneficio, quo mortis ejus victoria et triumphus repræsentatur. Ac sic quidem oportuit victricem veritatem de mendacio et hæresi triumphum agere, ut ejus adversarii in conspectu tanti splendoris, et in tanta universæ ecclesiæ lætitia positi, vel debilitati et fracti tabescant, vel pudore affecti et confusi aliquando resipiscant. * [4390]altioris intelligentiæ specie et nomine, recedendum. Crescat igitur et multum vehementerque proficiat, tam singulorum, quam omnium, tam unius hominis, quam totius Ecclesiæ, ætatem ac sæculorum gradibus, intelligentia, scientia, sapientia; sed in suo dumtaxat genere, in eodem scilicet dogmate, eodem sensu, eademque sententia. * [4391]anathema sit. Et, ne tantum sacramentum indigne, atque ideo in mortem et condemnationem sumatur, statuit atque declarat ipsa sancta synodus illis, quos conscientia peccati mortalis gravat, quantumcumque etiam se contritos existiment, habita copia confessoris, necessario præmittendam esse confessionem sacramentalem. Si quis autem contrarium docere, prædicare, vel pertinaciter asserere, seu etiam publice disputando defendere præsumpserit, eo ipso excommunicatus existat. * [4392]ante per prophetas in Scripturis sanctis, Dominus noster Iesus Christus, Dei Filius, proprio ore primum promulgavit, deinde per suos apostolos, tanquam fontem omnis et salutaris veritatis et morum disciplinæ, omni creaturæ prædicari iussit; perspiciensque hanc veritatem et disciplinam contineri in libris scriptis et sine scripto traditionibus, quæ ab ipsius Christi ore ab apostolis acceptæ, aut ab ipsis apostolis, Spiritu Sancto dictante, quasi per manus traditæ, ad nos usque pervenerunt: orthodoxorum patrum exempla secuta, omnes libros tam Veteris quam Novi Testamenti, cum utriusque unus Deus sit auctor, necnon traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tanquam vel oretenus a Christo vel a Spiritu Sancto dictatas, et continua successione in ecclesia catholica conservatas, pari pietatis affectu ac reverentia suscipit et veneratur. * [4393]apostolicæ sedis legatis, ad errores eliminandos et extirpandas hæreses, quæ circa sanctissima ipsa sacramenta hac nostra tempestate, tum de damnatis olim a patribus nostris hæresibus suscitatæ, tum etiam de novo adinventæ sunt, quæ Catholicæ Ecclesiæ puritati et animarum saluti magnopere officiunt; sanctarum scripturarum doctrinæ, apostolicis traditionibus atque aliorum conciliorum et patrum consensui inhærendo, hos præsentes canones statuendos et decernendos censuit, reliquos, qui supersunt ad coepti operis perfectionem, deinceps, divino Spiritu adjuvante, editura. * [4394]ascendit in cælas; * [4395]ascendit in cælos; * [4396]ascendit in cælum, sedet ad dexteram Patris; * [4397]ascendit in cælum; * [4398]assero, imagines Christi ac Deiparæ semper Virginis, nec non aliorum sanctorum habendas et retinendas esse, atque eis debitum honorem ac venerationem impertiendam. Indulgentiarum etiam potestatem a Christo in Ecclesia relictam fuisse, illarumque usum Christiano populo maxime salutarem esse affirmo. * [4399]atque etiam gloriæ augmentum: anathema sit. * [4400]atque ideo in alium commutandum esse; et denique, qui hanc extremam unctionem a fidelibus sine peccato contemni posse affirmant. Hæc enim omnia manifestissime pugnant cum perspicuis tanti apostoli verbis. Nec profecto Ecelesia Romana, aliarum omnium mater et magistra, aliud in hac administranda unctione, quantum ad ea, quæ hujus sacramenti substantiam perficiunt, observat, quam quod beatus Iacobus præscripsit. Neque vero tanti sacramenti contemptus absque ingenti scelere et ipsius Spiritus Sancti injuria esse posset. * [4401]auctores. In hac quidem de rebus maximis contentione nihil est intestinis concertationibus, vel partium studiis relinquendum loci, sed conspirantibus animis studiisque id debent universi contendere, quod est commune omnium propositum, religionem remque publicam conservare. Si quid igitur dissidiorum antea fuit, oportet voluntaria quadam oblivione conterere: si quid temere, si quid injuria actum, ad quoscumque demum ea culpa pertineat, compensandum est caritate mutua, et præcipuo quodam omnium in Apostolicam Sedem obsequio redimendum. * [4402]auctoritate sint approbati; nec ideo dumtaxat, quod revelationem sine errore contineant, sed propterea, quod Spiritu Sancto inspirante conscripti Deum habent auctorem, atque ut tales ipsi Ecclesiæ traditi sunt. * [4403]auctoritatem exercere non debet absque civilis gubernii venia et assensu. * [4404]aut asciscere de pluribus generibus indifferenter quod libeat: omninoque debent eum in colendo numine morem usurpare modumque, quo coli se Deus ipse demonstravit velle. * [4405]aut benedictiones et alias ceremonias, quibus Ecclesia in illis utitur, damnaverit: anathema sit. * [4406]aut senserit: anathema sit. * [4407]baptismi suscepti memoriam, ut vota omnia, quæ post baptismum fiunt, vi promissionis in baptismo ipso jam factæ, irrita esse intelligant, quasi per ea et fidei, quam professi sunt, detrahatur et ipsi baptismo: anathema sit. * [4408]carnis resurrectionem. * [4409]catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei ex traditione apostolorum etiam parvuli, qui nihil peccatorum in semetipsis adhuc committere potuerunt, ideo in remissionem peccatorum veraciter baptizantur, ut in eis regeneratione mundetur, quod generatione contraxerunt. Nisi enim quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. * [4410]causis et rationibus adductam fuisse, ut laicos atque etiam clericos non conficientes sub panis tantummodo specie communicaret, aut in eo errasse: anathema sit. * [4411]christianam libere expediteque judicio suo administret. * [4412]civilis potestatis administrationi et arbitrio subjicere et vindicare. * [4413]collocabant; sed quoniam honos, qui eis exhibetur, refertur ad prototypa, quæ illæ repræsentant, ita ut per imagines, quas osculamur et coram quibus caput aperimus et procumbimus, Christum adoremus, et sanctos, quorum illæ similitudinem gerunt, veneremur: id quod conciliorum præsertim vero secundæ Nicænæ Synodi decretis contra imaginum oppugnatores est sancitum. * [4414]concordiam abrumpi discupiunt. Constat quippe pertimesci ab impudentissimæ libertatis amatoribus concordiam illam, quæ semper rei et sacræ et civili fausta, extitit et salutaris." * [4415]confirmatione, character imprimitur, qui nec deleri nec auferri potest, merito sancta synodus damnat eorum sententiam, qui asserunt Novi Testamenti sacerdotes temporariam tantummodo potestatem habere, et semel rite ordinatos iterum laicos effici posse, si verbi Dei ministerium non exerceant. Quod si quis omnes Christianos promiscue Novi Testamenti sacerdotes esse, aut omnes pari inter se potestate spirituali præditos affirmet, nihil aliud facere videtur, quam ecclesiasticam hierarchiam, quæ est ut castrorum acies ordinata, confundere; perinde ac si contra beati Pauli doctrinam omnes apostoli, omnes prophetæ, omnes evangelistæ, omnes pastores, omnes sint doctores. Proinde sacrosancta synodus declarat, præter ceteros ecclesiasticos gradus episcopos, qui in apostolorum locum successerunt, ad hunc hierarchicum ordinem præcipue pertinere, et positos, sicut idem apostolus ait, a Spiritu Sancto regere Ecclesiam Dei; eosque presbyteris superiores esse, ac sacramentum confirmationis conferre, ministros Ecclesiæ ordinare, atque alia pleraque peragere * [4416]contemptores Patris sui et adventus ejus. * [4417]crucifixum sub Pontio Pilato, * [4418]crucifixus sub Pontio Pilato, et sepultus; * [4419]crucifixus sub Pontio Pilato; * [4420]culpæ labe præservatam immunem, esse a Deo revelatam, adque idcirco ab omnibus fidelibus firmiter constanterque credendam. * [4421]cum aliis prædicaverim, ipse reprobus efficiar. Item princeps apostolorum Petrus: Satagite, ut per bona opera certam vestram vocationem et electionem faciatis. Hæc enim facientes, non peccabitis aliquando. Unde constat eos orthodoxæ religionis doctrinæ adversari, qui dicunt, justum in omni bono opere saltem venialiter peccare, aut, quod intolerabilius est, poenas æternas mereri, atque etiam eos, qui statuunt, in omnibus operibus justos peccare, si in illis suam ipsorum socordiam excitando, et sese ad currendum in stadio cohortando, cum hoc, ut in primis glorificetur Deus, mercedem quoque intuentur æternam; cum scriptum sit: Inclinavi cor meum ad faciendas justificationes tuas propter retributionem; et de Mose dicat apostolus, quod respiciebat in remunerationem. * [4422]cum aquæ in apocalypsi beati Ioannis populi dicantur, ipsius populi fidelis cum capite Christo unio repræsentatur. * [4423]cum sedulo, pie et sobrie quærit, aliquam, Deo dante, mysteriorum intelligentiam eamque fructuosissimam assequitur, tum ex eorum, quæ naturaliter cognoscit, analogia, tum e mysteriorum ipsorum nexu inter se et cum fine hominis ultimo; nunquam tamen idonea redditur ad ea perspicienda instar veritatum, quæ proprium ipsius objectum constituunt. Divina enim mysteria suapte natura intellectum creatum sic excedunt, ut etiam revelatione tradita et fide suscepta, ipsius tamen fidei velamine contecta et quadam quasi caligine obvoluta maneant, quamdiu in hac mortali vita peregrinamur a Domino: per fidem enim ambulamus, et non per speciem. * [4424]cupiens, præsenti decreto generaliter statuit, pravos quæstus omnes pro his consequendis, unde plurima in Christiano populo abusuum causa fluxit, omnino abolendos esse. * [4425]damnatas, rejectas et anathematizatas ego pariter damno, rejicio et anathematizo. * [4426]debet in cumulandis et augendis quovis modo divitiis ac in voluptatibus explendis. * [4427]dependeat, et ratio creata increatæ veritati penitus subjecta sit, plenum revelanti Deo intellectus et voluntatis obsequium fide præstare tenemur. Hanc vero fidem, quæ humanæ salutis initium est, Ecclesia Catholica profitetur, virtutem esse supernaturalem, qua, Dei aspirante et adjuvante gratia, ab eo revelata vera esse credimus, non propter intrinsecam rerum veritatem naturali rationis lumine perspectam, sed propter auctoritatem ipsius Dei revelantis, qui nec falli nec fallere potest. Est enim fides, testante Apostolo, sperandarum substantia rerum, argumentum non apparentium. * [4428]descendit ad infernum; * [4429]dico tibi, quia tu es Petrus, et super hanc Petram ædificabo Ecclesiam meam, et portæ inferi non prævalebunt adversus eam: et tibi dabo claves regni coelorum: et quodcumque ligaveris super terram, erit ligatum et in coelis: et quodcumque solveris super terram, erit solutum et in cælis. Atque uni Simoni Petro contulit Jesus post suam resurrectionem summi pastoris et rectoris jurisdictionem in totum suum ovile dicens: Pasce agnos meos: Pasce oves meas. Huic tam manifestæ sacrarum Scripturarum doctrinæ, ut ab Ecclesia Catholica semper intellecta est, aperte opponuntur pravæ eorum sententiæ, qui, constitutam a Christo Domino in sua Ecclesia regiminis formam pervertentes, negant, solum Petrum præ cæteris Apostolis, sive seorsum singulis sive omnibus simul, vero proprioque jurisdictionis primatu fuisse a Christo instructum; aut qui affirmant, eundem primatum non immediate directeque ipsi beato Petro, sed Ecclesiæ, et per hanc illi ut ipsius Ecclesiæ ministro delatum fuisse. * [4430]die IV. Decembris. * [4431]dignoscitur. Nam præterquam quod materia et forma, quibus sacramenti essentia perficitur, longissime dissidet: constat certe, baptismi ministrum judicem esse non oportere, cum Ecclesia in neminem judicium exerceat, qui non prius in ipsam per baptismi januam fuerit ingressus. Quid enim mihi, inquit apostolus, de iis, qui foris sunt, judicare? Secus est de domesticis fidei, quos Christus dominus lavacro baptismi sui corporis membra semel effecit; nam hos, si se postea crimine aliquo contaminaverint, non jam repetito baptismo ablui, cum id in Ecclesia Catholica nulla ratione liceat, sed ante hoc tribunal tamquam reos sisti voluit, ut per sacerdotum sententiam non semel, sed quoties ab admissis peccatis ad ipsum poenitentes confugerint, possent liberari. Alius præterea est baptismi, et alius poenitentiæ fructus; per baptismum enim Christum induentes, nova prorsus in illo efficimur creatura, plenam et integram peccatorum omnium remissionem consequentes: ad quam tamen novitatem, et integritatem per sacramentum poenitentiæ, sine magnis nostris fletibus * [4432]discernuntur fideles ab infidelibus; anathema sit. * [4433]diserte non enumerantur, ab hac Sancta Sede proscriptæ et prohibitæ sunt. * [4434]dissimilitudo et pugna, æque probabiles, æque bonas, æque Deo acceptas esse omnes non posse. * [4435]docemus etiam et declaramus, eum esse judicem supremum fidelium, et in omnibus causis ad examen ecclesiasticum spectantibus ad ipsius posse judicium recurri; Sedis vero Apostolicæ, cujus auctoritate major non est, judicium a nemine fore retractandum, neque cuiquam de ejus licere judicare judicio. Quare a recto veritatis tramite aberrant, qui affirmant, licere ab judiciis Romanorum Pontificum ad oecumenicum Concilium tamquam ad auctoritatem Romano Pontifice superiorem appellare. * [4436]doctrina. Ab hujus ergo fide et doctrina separari minime cupientes, speramus, ut in una communione, quam Sedes Apostolica prædicat, esse mereamur, in qua est integra et vera Christianæ religionis soliditas. Approbante vero Lugdunensi Concilio secundo, Græci professi sunt: Sanctum Romanam Ecclesiam summum et plenum primatum et principatum super universam Ecclesiam Catholicam obtinere, quem se ab ipso Domino in beato Petro, Apostolorum principe sive vertice, cujus Romanus Pontifex est successor, cum potestatis plenitudine recepisse veraciter et humiliter recognoscit; et sicut præ cæteris tenetur fidei veritatem defendere, sic et, si quæ de fide subortæ fuerint quæstiones, suo debent judicio definiri. Florentinum denique Concilium definivit: Pontificem Romanum, verum Christi Vicarium, totiusque Ecclesiæ caput et omnium Christianorum patrem ac doctorem existere; et ipsi in beato Petro pascendi, regendi ac gubernandi universalem * [4437]dogmata, ad mentem Ecclesiæ intellecta et exposita non fuerint, vel opinionum commenta pro rationis effatis habeantur. Omnem igitur assertionem veritati illuminatæ fidei contrariam omnino falsam esse definimus. Porro Ecclesia, quæ una cum apostolico munere docendi, mandatum accepit fidei depositum custodiendi, jus etiam et officium divinitus habet falsi nominis scientiam proscribendi, ne quis decipiatur per philosophiam et inanem fallaciam. Quapropter omnes Christiani fideles hujusmodi opiniones, quæ fidei doctrinæ contrariæ esse cognoscuntur, maxime si ab Ecclesia reprobatæ fuerint, non solum prohibentur tanquam legitimas scientiæ conclusiones defendere, sed pro erroribus potius, qui fallacem veritatis speciem præ se ferant, habere tenentur omnino. * [4438]e Tridentino, iniquis licet temporibus celebrato, amplissimi provenerunt. Hinc enim sanctissima religionis dogmata pressius definita uberiusque exposita, errores damnati atque cohibiti; hinc ecclesiastica disciplina restituta firmiusque sancita, promotum in clero scientiæ et pietatis studium, parata adolescentibus ad sacram militiam educandis collegia, Christiani denique populi mores et accuratiore fidelium eruditione et frequentiore sacramentorum usu instaurati. Hinc præterea arctior membrorum cum visibili Capite communio, universoque corpori Christi mystico additus vigor; hinc religiosæ multiplicatæ familiæ aliaque Christianæ pietatis instituta; hinc ille etiam assiduus et usque ad sanguinis effusionem constans ardor in Christi regno late per orbem propagando. * [4439]eam quæ esset ex Virgine generationem sustinuit * [4440]ejusque consecratæ sanguine, vivit et præsidet et judicium exercet. Unde quicumque in hac Cathedra Petro succedit, is secundum Christi ipsius institutionem primatum Petri in universam Ecclesiam obtinet. Manet ergo dispositio veritatis, et beatus Petrus, in accepta fortitudine petræ perseverans, suscepta Ecclesiæ gubernacula non reliquit. Hac de causa ad Romanam Ecclesiam propter potentiorem principalitatem necesse semper fuit omnem convenire Ecclesiam, hoc est, eos, qui sunt undique fideles, ut in ea Sede, e qua venerandæ communionis jura in omnes dimanant, tamquam membra in capite consociata, in unam corporis compagem coalescerent. * [4441]eoque genere sanctissimas Ecclesiæ leges superbe contemnunt. Quare ad jurisdictionem suam trahunt matrimonia Christianorum, decernendo etiam de maritali vinculo, de unitate, de stabilitate conjugii: movent possessiones clericorum, quod res suas Ecclesiam tenere posse negant. Ad summam, sic agunt cum Ecclesia, ut societatis perfectæ genere et juribus opinione detractis, plane similem habeant cæterarum communitatum, quas respublica continet: ob eamque rem si quid illa juris, si quid possidet facultatis ad agendum legitimæ, possidere dicitur concessu beneficioque principum civitatis. * [4442]eorum, qui justificantur, atque ipsis inhæret: unde in ipsa justificatione cum remissione peccatorum hæc omnia simul infusa accipit homo per Iesum Christum, cui inseritur, fidem, spem et caritatem: nam fides, nisi ad eam spes accedat, et caritas, neque unit perfecte cum Christo, neque corporis ejus vivum membrum efficit: qua ratione verissime dicitur, fidem sine operibus mortuam, et otiosam esse: et in Christo Iesu neque circumcisionem aliquid valere neque præputium, sed fidem, quæ per caritatem operatur. Hanc fidem ante baptismi sacramentum ex apostolorum traditione catechumeni ab ecclesia petunt, cum petunt fidem, vitam æternam præstantem: quam sine spe et caritate præstare fides non potest: unde et statim verbum Christi audiunt: Si vis ad vitam ingredi, serva mandata. * [4443]errasse: anathema sit. * [4444]esse ab institutione et mandato Christi, et inventum esse humanum: anathema sit. * [4445]esse, animasque ibi detentas fidelium suffragiis juvari. Similiter et sanctos una cum Christo regnantes venerandos atque invocandos esse, eosque orationes Deo pro nobis offerre, atque eorum reliquias esse venerandas. * [4446]essent, sicut ipse Filius et Pater unum sunt. Quemadmodum igitur Apostolos, quos sibi de mundo elegerat, misit, sicut ipse missus erat a Patre: ita in Ecclesia sua pastores et doctores usque ad consummationem sæculi esse voluit. Ut vero episcopatus ipse unus et indivisus esset, et per cohærentes sibi invicem sacerdotes credentium multitudo universa in fidei et communionis unitate conservaretur, beatum Petrum cæteris Apostolis præponens in ipso instituit perpetuum utriusque unitatis principium ac visibile fundamentum, super cujus fortitudinem æternum exstrueretur templum, et Ecclesiæ coelo inferenda sublimitas in hujus fidei firmitate consurgeret. Et quoniam portæ inferi ad evertendam, si fieri posset, Ecclesiam, contra ejus fundamentum divinitus positum majori in dies odio undique insurgunt, Nos ad Catholici gregis, custodiam, incolumitatem, augmentum, necessarium esse judicamus, sacro approbante Concilio, doctrinam de institutione, perpetuitate, ac * [4447]est, reddet unicuique opera sua. * [4448]et * [4449]et Christo ejus, prolapsa tandem est multorum mens in Pantheismi, Materialismi, Atheismi barathrum, ut jam ipsam rationalem naturam, omnemque justi rectique normam negantes, ima humanæ societatis fundamenta diruere connitantur. * [4450]et Filio adorandum et conglorificandum, qui locutus est per sanctos prophetas. Et unam, sanctam, catholicam et apostolicam ecclesiam. Confitemur unum baptisma in remissionem peccatorum. Expectamus resurrectionem mortuorum et vitam futuri sæculi. Amen. * [4451]et apostolicas litteras accipiant. * [4452]et consuetudinem secuta, declarat, ac docet, nullo divino præcepto laicos et clericos non conficientes, obligari ad Eucharistiæ sacramentum sub utraque specie sumendum; neque ullo pacto, salva fide, dubitari posse, quin illis alterius speciei communio ad salutem sufficiat: nam, etsi Christus Dominus in ultima cæna venerabile hoc sacramentum in panis, et vini speciebus instituit et apostolis tradidit; non tamen illa institutio et traditio eo tendunt, ut omnes Christi fideles statuto Domini ad utramque speciem accipiendam adstringantur. Sed neque ex sermone illo, apud Ioannem VI., recte colligitur, utriusqme speciei communionem a Domino præceptam esse: utcumque juxta varias sanctorum patrum et doctorum interpretationes intelligatur: namque, qui dixit: * [4453]et credunt et docent. Nec propterea existimarunt, sacramentum poenitentiæ esse forum iræ vel poenarum, sicut nemo umquam Catholicus sensit, ex hujusmodi nostris satisfactionibus vim meriti et satisfactionis Domini nostri Iesu Christi vel obscurari vel aliqua ex parte imminui; quod dum novatores intelligere nolunt, ita optimam poenitentiam novam vitam esse docent, ut omnem satisfactionis vim et usum tollant. * [4454]et cura ab episcopis adhibeatur, ut nihil inordinatum aut præpostere et tumultuarie accomodatum, nihil profanum nihilque inhonestum appareat, cum domum Dei deceat sanctitudo. * [4455]et ex quibus plerumque nulla fit pietatis accessio, a popularibus concionibus secludantur. Incerta item, vel quæ specie falsi laborant, evulgari ac tractari non permittant. Ea vero, quæ ad curiositatem quamdam aut superstitionem spectant, vel turpe lucrum sapiunt, tamquam scandala et fidelium offendicula prohibeant. * [4456]et in claritate receptus * [4457]et laboribus, divina id exigente justitia, pervenire nequaquam possumus, ut merito poenitentia laboriosus quidam baptismus a sanctis patribus dictus fuerit. Est autem hoc sacramentum poenitentiæ lapsis post baptismum ad salutem necessarium, ut nondum regeneratis ipse baptismus. * [4458]et novam promissionem regni cælorum; * [4459]et officium habet se submittendi auctoritati, quam veram ipse probaverit; at philosophia neque potest, neque debet ulli sese submittere auctoritati. * [4460]et omnium quæ in eis sunt * [4461]et passus sub Pontio Pilato * [4462]et resurgens * [4463]et sanctam ecclesiam catholicam; * [4464]et sine quo factum est nihil. * [4465]et vitam eternam * [4466]etiam inconsulta et reclamante Apostolica Sede. * [4467]eucharistiam, poenitentiam, extremam unctionem, ordinem et matrimonium; illaque gratiam conferre; et ex his baptismum, confirmationem et ordinem sine sacrilegio reiterare non posse. Receptos quoque et approbatos Ecclesiæ Catholicæ ritus in supradictorum omnium sacramentorum solemni administratione recipio et admitto. * [4468]exinde prædicasse novam legem * [4469]extinguendum non erat, in cæna novissima, qua nocte tradebatur, ut dilectæ sponsæ suæ Ecclesiæ visibile, sicut hominum natura exigit, relinqueret sacrificium, quo cruentum illud semel in cruce peragendum repræsentaretur, ejusque memoria in finem usque sæculi permaneret, atque illius salutaris virtus in remissionem eorum, quæ a nobis quotidie committuntur, peccatorum applicaretur, sacerdotem * [4470]extremæ unctionis, quod non modo poenitentiæ, sed et totius Christianæ vitæ, quæ perpetua poenitentia esse debet, consummativum existimatum est a Patribus. Primum itaque circa illius institutionem declarat et docet, quod clementissimus Redemptor noster, qui servis suis quovis tempore voluit de salutaribus remediis adversus omnia omnium hostium tela esse prospectum, quemadmodum auxilia maxima in sacramentis aliis præparavit, quibus Christiani conservare se integros, dum viverent, ab omni graviori spiritus incommodo possint: ita extremæ unctionis sacramento finem vitæ, tamquam firmissimo quodam præsidio, munivit. Nam etsi adversarius noster occasiones per omnem vitam quærat et captet, ut devorare animas nostras quoquo modo possit: nullum tamen tempus est, quo vehementius ille omnes suæ versutiæ nervos intendat ad perdendos nos penitus, et a fiducia etiam, si possit, divinæ misericordiæ deturbandos, quam cum impendere nobis exitum vitæ prospicit. * [4471]facta sint, vere esse peccata, vel odium Dei mereri, aut, quanto vehementius quis nititur se disponere ad gratiam, tanto eum gravius peccare: anathema sit. * [4472]facta utriusque partis resuscitatione, * [4473]factum esse censendum est, ut hæc ipsa potestas principatu civili, velut optima libertatis suæ tutela muniretur. * [4474]fideles adstantes non solum spirituali affectu, sed sacramentali etiam Eucharistiæ perceptione communicarent, quod ad eos sanctissimi hujus sacrificii fructus uberior proveniret; nec tamen, si id non semper fiat, propterea missas illas, in quibus solus sacerdos sacramentaliter communicat, ut privatas et illicitas damnat, sed probat atque adeo commendat, siquidem illæ quoque missæ vere communes censeri debent, partim, quod in eis populus spiritualiter communicet, partim vero, quod a publico Ecclesiæ ministro non pro se tantum, sed pro omnibus fidelibus, qui ad corpus Christi pertinent, celebrentur. * [4475]finis, quo tendit Ecclesia, longe nobilissimus est, ita ejus potestas est omnium præstantissima, neque imperio civili potest haberi inferior, aut eidem esse ullo modo obnoxia. * [4476]fixum cruci; * [4477]gestarum consignata monumentis, quæ nulla adversariorum arte corrumpi aut obscurari possunt. * [4478]graviores suo potuerunt peculiari judicio reservare. Neque dubitandum esset, quando omnia, quæ a Deo sunt, ordinata sunt, quin hoc idem episcopis omnibus in sua cuique diæcesi, in ædificationem tamen, non in destructionem liceat, pro illis in subditos tradita supra reliquos inferiores sacerdotes auctoritate, præsertim quoad illa, quibus excommunicationis censura annexa est. Hanc autem delictorum reservationem consonum est divinæ auctoritati non tantum in externa politia, sed etiam coram Deo vim habere. Verumtamen pie admodum, ne hac ipsa occasione aliquis pereat, in eadem Ecclesia Dei custoditum semper fuit, ut nulla sit reservatio in articulo mortis; atque ideo omnes sacerdotes quoslibet poenitentes a quibusvis peccatis et censuris absolvere possunt; extra quem articulum sacerdotes cum nihil possint in casibus reservatis, id unum poenitentibus persuadere nitantur, ut ad superiores et legitimos judices pro beneficio absolutionis accedant. * [4479]gravius sauciant, et periculosiora sunt iis, quæ in manifesto admittuntur. Nam venialia, quibus a gratia Dei non excludimur et in quæ frequentius labimur, quamquam recte et utiliter citraque omnem præsumptionem in confessione dicantur, quod piorum hominum usus demonstrat, taceri tamen citra culpam multisque aliis remediis expiari possunt. Verum, cum universa mortalia peccata, etiam cogitationis, homines iræ filios et Dei inimicos reddant, necessum est, omnium etiam veniam cum aperta et verecunda confessione, a Deo quærere. Itaque dum omnia, quæ memoriæ occurrunt, peccata Christi fideles confiteri student, procul dubio omnia divinæ misericordiæ ignoscenda exponunt. Qui vero secus faciunt et scienter aliqua retinent, nihil divinæ bonitati per sacerdotem remittendum proponunt. Si enim erubescat ægrotus vulnus medico detegere, quod ignorat, medicina non curat. Colligitur præterea, etiam eas circumstantias in confessione explicandas esse, quæ speciem peccati mutant, quod sine illis peccata ipsa neque a poenitentibus * [4480]hac ratione poenitentiæ partes dicuntur. Sane vero res et effectus hujus sacramenti, quantum ad ejus vim et efficaciam pertinet, reconciliatio est cum Deo, quam interdum in viris piis, et cum devotione hoc sacramentum percipientibus, conscientiæ pax ac serenitas cum vehementi spiritus consolatione consequi solet. Hæc de partibus et effectu hujus sacramenti sancta synodus tradens, simul eorum sententias damnat, qui poenitentiæ partes incussos conscientiæ terrores et fidem esse contendunt. * [4481]has ipsas rationes, quoad fieri potest, in bonum publicum transferant sincerum atque verum, destinatum animo habentes, sapientiam virtutemque Catholicæ religionis, tanquam saluberrimum succum ac sanguinem, in omnes reipublicæ venas inducere. * [4482]hereditatis nostræ; meritoria autem: dilectissimus unigenitus suus, Dominus noster Iesus Christus, qui cum essemus inimici, propter nimiam caritatem, qua dilexit nos, sua sanctissima passione in ligno crucis nobis justificationem meruit, et pro nobis Deo Patri satisfecit; instrumentalis item: sacramentum baptismi, quod est sacramentum fidei, sine qua nulli umquam contigit justificatio; demum unica formalis causa est justitia Dei; non qua ipse justus est, sed qua nos justos facit; qua videlicet ab eo donati, renovamur spiritu mentis nostræ, et non modo reputamur, sed vere justi nominamur et sumus, justitiam in nobis recipientes, unusquisque suam secundum mensuram, quam Spiritus Sanctus partitur singulis prout vult et secundum propriam cujusque dispositionem et cooperationem. Quamquam enim nemo possit esse justus, nisi cui merita passionis Domini nostri Iesu Christi communicantur: id tamen in hac impii justificatione fit, dum ejusdem sanctissimæ passionis merito per Spiritum Sanctum caritas Dei diffunditur in cordibus * [4483]hoc sacramentum requiruntur. Declarat igitur sancta synodus, hanc contritionem non solum cessationem a peccato et vitæ novas propositum et inchoationem, sed veteris etiam odium continere, juxta illud: Projicite a vobis omnes iniquitates vestras, in quibus prævaricati estis, et facite vobis cor novum et spiritum novum. Et certe, qui illos sanctorum clamores consideraverit: Tibi soli peccavi, et malum coram te feci; Laboravi in gemitu meo, lavabo per singulas noctes lectum meum. Recogitabo tibi omnes annos meos in amaritudine animæ meæ; et alios hujus generis, facile intelliget, eos ex vehementi quodam anteactæ vitæ odio et ingenti peccatorum detestatione manasse. Docet præterea, etsi contritionem hanc aliquando caritate perfectam esse contingat, hominemque Deo reconciliare, priusquam hoc sacramentum actu suscipiatur, ipsam nihilominus reconciliationem ipsi contritioni sine sacramenti voto, quod in illa includitur, non esse adscribendam. Illam vero contritionem imperfectam, quæ attritio dicitur, * [4484]hortatur, ut confortentur in Domino, et in potential, virtutis eius, in omnibus sumentes scutum fidei, in quo possint omnia tela nequissimi ignea extinguere, atque galeam spei salutis accipiant cum gladio spiritus quod est verbum Dei. Itaque, ut hæc pia eius sollicitudo principium et progressum suum per Dei gratiam habeat, ante omnia statuit et decernit præmittendam esse confessionem fidei, patrum exempla in hoc secuta, qui sacratioribus conciliis hoc scutum contra omnes hæreses in principio suarum actionum apponere consuevere: quo solo aliquando et infideles ad fidem traxerunt, hæreticos expugnarunt, et fideles confirmarunt. Quare symbolum fidei, quo sancta romana ecclesia utitur, tanquam principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod portæ inferi nunquam prævalebunt, totidem verbis, quibus in omnibus ecclesiis legitur, experimendum esse censuit; quod quidem eiusmodi est: * [4485]humanæ societatis bono et commodis adversatur. * [4486]id est, rerum omnium perfectissimum conditorem. * [4487]illis etiam vitæ remedium contulit, qui se postea in peccati servitutem et dæmonis potestatem tradidissent, sacramentum videlicet poenitentiæ, quo lapsis post baptismum beneficium mortis Christi applicatur. Fuit quidem poenitentia universis hominibus, qui se mortali aliquo peccato inquinassent, quovis tempore ad gratiam et justitiam assequendam necessaria, illis etiam, qui baptismi sacramento ablui petivissent, ut, perversitate abjecta et emendata, tantam Dei offensionem cum peccati odio et pio animi dolore detestarentur; unde propheta ait; Convertimini, et agite poenitentiam ab omnibus iniquitatibus vestris; et non erit vobis in ruinam iniquitas. Dominus etiam dixit: Nisi poenitentiam egeritis, omnes similiter peribitis. Et princeps apostolorum Petrus peccatoribus baptismo initiandis poenitentiam commendans dicebat: Poenitentiam agite, et baptizetur unusquisque vestrum. Porro nec ante adventum Christi poenitentia erat sacramentum, nec est post adventum illius cuiquam ante baptismum. Dominus autem sacramentum poenitentiæ tunc præcipue * [4488]illud usque in finem perseverantiæ donum se certo habiturum absoluta et infallibili certitudine dixerit, nisi hoc ex speciali revelatione didicerit: anathema sit. * [4489]imperio vel expresse vel tacite concessa, revocanda propterea, cum libuerit, a civili imperio. * [4490]in * [4491]in Christo nondum ad plenum purgatis rite juxta apostolorum traditionem offertur. * [4492]in cælos ereptum; * [4493]in gloria venturas * [4494]in sacra Scriptura contentas, inter fabulas vel mythos ablegandas esse; aut miracula certo cognosci nunquam posse, nec iis divinam religionis Christianæ originem rite probari: anathema, sit. * [4495]in tantum lascivire sinat, in impune liceat mentes a veritate, animos a virtute deducere. Ecclesiam vero, quam Deus ipse constituit ah actione vitæ excludere, a legibus, ab institutione adolescentium, a societate domestica, magnus et perniciosus est error. * [4496]inde venturus est judicare vivos et mortuos. * [4497]inde venturus judicare vivos et mortuos. * [4498]indispositionem respicit, de sua gratia formidare et timere potest; cum nullus scire valeat certitudine fidei, cui non potest subesse falsum, se gratiam Dei esse consecutum. * [4499]infrascripti. Testamenti veteris, quinque Moysis, id est, Genesis, Exodus, Leviticus, Numeri, Deuteronomium; Iosuæ, Iudicum, Ruth, quatuor Regum, duo Paralipomenon, Esdræ primus et secundus, qui dicitur Nehemias, Tobias, Iudith, Esther, Iob, Psalterium davidicum centum quinquaginta psalmorum, Parabolæ, Ecclesiastes, Canticum canticorum, Sapientia, Ecclesiasticus, Isaias, Ieremias cum Baruch, Ezechiel, Daniel, duodecim prophetæ minores, id est: Osea, Ioel, Amos, Abdias, Ionas, Michæas, Nahum, Habacuc, Sophonias, Aggæus, Zacharias, Malachias, duo Machabæorum, primus et secundus. Testamenti novi: quatuor evangelia, secundum Mathæum, Marcum, Lucam, et Ioannem; actus apostolorum a Luca evangelista conscripti; quatuordecim epistolæ Pauli apostoli, ad Romanos, duæ ad Corinthios, ad Galatas, ad Ephesios, ad Philippenses, ad Colossenses, duæ ad Thessalonicenses, duæ ad Timotheum, ad Titum, ad Philemonem, ad Hebræos; Petri apostoli duæ, Ioannis apostoli tres, Iacobi apostoli una, Iudæ apostoli una, et apocalypsis Ioannis apostoli. * [4500]inhæreat; aut etiam gratiam, qua justificamur, esse tantum favorem Dei: anathema sit. * [4501]initio Christianæ religionis non infrequens utriusque speciei usus fuisset, tamen progressu temporis, latissime jam mutata illa consuetudine, gravibus et justis causis adducta hanc consuetudinem sub altera specie communicandi approbabit, et pro lege habendam decrevit, quam reprobare aut sine ipsius Ecclesiæ auctoritate pro libito mutare non licet. * [4502]instituit, cum a mortuis excitatus insufflavit in discipulos suos, dicens: Accipite Spiritum Sanctum; quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt. Quo tam insigni facto et verbis tam perspicuis potestatem remittendi et retinendi peccata, ad reconciliandos fideles post baptismum lapsos, apostolis et eorum legitimis successoribus fuisse communicatam, universorum patrum consensus semper intellexit, et Novatianos, remittendi potestatem olim pertinaciter negantes, magna ratione Ecclesia Catholica, tamquam hæreticos, explosit atque condemnavit. Quare verissimum hunc illorum verborum Domini sensum sancta hæc synodus probans et recipiens, damnat eorum commentitias interpretationes, qui verba illa ad potestatem prædicandi verbum Dei et Christi evangelium annuntiandi, contra hujusmodi sacramenti institutionem, falso detorquent. * [4503]integre exponantur, nec judicibus innotescant; et fieri nequeat, ut de gravitate criminum recte censere possint et poenam, quam oportet, pro illis poenitentibus imponere. Unde alienum a ratione est docere, circumstantias has ab hominibus otiosis excogitatas fuisse, aut unam tantum circumstantiam confitendam esse, nempe peccasse in fratrem. Sed et impium est, confessionem, quæ hac ratione fieri præcipitur, impossibilem dicere, aut carnificinam, illam conscientiarum appellare; constat enim, nihil aliud in Ecclesia a poenitentibus exigi, quam ut, postquam quisque diligentius se excusserit et conscientiæ suæ sinus omnes et latebras exploraverit, ea peccata confiteatur, quibus se Dominum et Deum suum mortaliter offendissi meminerit; reliqua autem peccata, quæ diligenter cogitanti non occurrunt, in universum eadem confessione inclusa esse intelliguntur; pro quibus fideliter cum propheta dicimus: Ab occultis meis munda me, Domine. Ipsa vero hujusmodi confessionis difficultas ac peccata detegendi verecundia, gravis quidem videri * [4504]inter plurima mala, quibus ecclesia Dei his nostris temporibus perturbatur, etiam de peccato originali ejusque remedio non solum nova, sed vetera etiam dissidia excitaverit: sacrosancta oecumenica et generalis Tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem tribus apostolicæ sedis legatis, jam ad revocandos errantes et nutantes confirmandos accedere volens, sacrarum scripturarum et sanctorum patrum ac probatissimorum conciliorum testimonia et ipsius ecclesiæ judicium et consensum secuta, hæc de ipso peccato originali statuit, fatetur ac declarat. * [4505]ipse per se hominem adunans Deo * [4506]ipsos posse, quarum functionum potestatem reliqui inferioris ordinis nullam habent. Docet insuper sacrosancta synodus, in ordinatione episcoporum, sacerdotum et ceterorum ordinum nec populi nec cujusvis sæcularis potestatis et magistratus consensum sive vocationem sive auctoritatem ita requiri, ut sine ea irrita sit ordinatio; quin potius decernit, eos, qui tantummodo a populo aut sæculari potestate ac magistratu vocati et instituti ad hæc ministeria, exercenda adscendunt, et qui ea propria temeritate sibi sumunt, omnes non Ecclesiæ ministros sed fures et latrones per ostium non ingressos habendos esse. Hæo sunt, quæ generatim sacræ synodo visum est Christi fideles de sacramento ordinis docere. His autem contraria certis et propriis canonibus in hunc, qui sequitur, modum damnare constituit, ut omnes adjuvante Christo fidei regula utentes in tot errorum tenebris Catholicam veritatem facilius agnoscere et tenere possint. * [4507]ipsum Christi Iesu meritum per baptismi sacramentum in forma ecclesiæ rite collatum, tam adultis quam parvulis applicari; anathema sit: quia non est aliud nomen sub coelo datum hominibus, in quo oporteat nos salvos fieri. Unde illa vox: Ecce agnus Dei; ecce qui tollit peccata mundi; et illa: Quicumque baptizati estis, Christum induistis. * [4508]ita ut fides Christiana, cum evangelium publice profiteri lege licuit, non in cunis vagiens, sed adulta et jam satis firma in magna civitatum parte apparuit. * [4509]itemque plenam potestatem omnibus attributam quaslibet opiniones cogitationesque palam publiceque manifestandi conducere ad populorum mores animosque facilius corrumpendos ac indifferentismi pestem propogandam. * [4510]judicaturus vivos et mortuos. * [4511]judice sibi reddendam; non solum autem sibi, sed et omnibus, qui diligunt adventum ejus: cum enim ille ipse Christus Iesus, tanquam caput in membra et tanquam vitis in palmites, in ipsos justificatos jugiter virtutem influat, quæ virtus bona eorum opera semper antecedit et comitatur et subsequitur, et sine qua nullo pacto Deo grata, et meritoria esse possent: nihil ipsis justificatis amplius deesse credendum est, quo minus plene illis quidem operibus, quæ in Deo sunt facta, divinæ legi pro hujus vitæ statu satisfecisse, et vitam æternam suo etiam tempore (si tamen in gratia decesserint), consequendam, vere promeruisse censeantur, cum Christus, Salvator noster, dicat: Si (quis biberit ex aqua, quam ego dabo ei, non sitiet in æternum, sed fiet in eo fons aquæ salientis in vitam æternam * [4512]juramenti violatio, tum quælibet scelesta flagitiosaque actio sempiternæ legi repugnans, non solum haud est improbanda, verum etiam omnino licita, summisque laudibus efferenda, quando id pro patriæ amore agatur. * [4513]jus esse in nemine. His informata disciplinis societate, principatus non est nisi populi voluntas, qui, ut in sui ipsius unice est potestate, ita sibimetipsi solus imperat: deligit autem, quibus se committat, ita tamen ut imperii non tam jus, quam munus in eos transferat, idque suo nomine exercendum. In silentio jacet dominatio divina, non secus ad vel Deus aut nullus esset, aut humani generis societatem nihil curaret: vel homines sive singuli sive societati nihil Deo deberent, vel principatus cogitari posset ullus, cujus non in Deo ipso causa et vis et auctoritas tota resideat. * [4514]liberet ac tueatur, eamque multiplici cognitione instruat. Quapropter tantum abest, ut Ecclesia humanarum artium et disciplinarum culturæ obsistat, ut hanc multis modis juvet atque promoveat. Non enim commoda ab iis ad hominum vitam dimanantia aut ignorat aut despicit; fatetur imo, eas, quemadmodum a Deo, scientiarum Domino, profectæ sunt, ita si rite pertractentur, ad Deum, juvante ejus gratia, perducere. Nec sane ipsa vetat, ne hujusmodi disciplinæ in suo quæque ambitu propriis utantur principiis et propria methodo; sed justam hanc libertatem agnoscens, id sedulo cavet, ne divinæ doctrinæ repugnando errores in se suscipiant, aut fines proprios transgressæ, ea, quæ sunt fidei, occupent et perturbent. * [4515]mandatorum: anathema sit. * [4516]mater et magistra constituta, omnibus debitricem se novit, ac lapsos erigere, labantes sustinere, revertentes amplecti, confirmare bonos et ad meliora provehere parata semper et intenta est. Quapropter nullo tempore a Dei veritate, quæ sanat omnia, testanda et prædicanda quiescere potest, sibi dictum esse non ignorans: Spiritus meus, qui est in te, et verba mea, quæ posui in ore tuo, non recedent de ore tuo amodo et usque in sempiternum. * [4517]ministros esse Ecclesia Presbyteros; quo nomine eo loco, non ætate seniores, aut primores in populo intelligendi veniunt, sed aut episcopi, aut sacerdotes ab ipsis rite ordinati per impositionem manuum presbyterii. Declaratur etiam, esse hanc unctionem infirmis adhibendam, illis vero præsertim, qui tam periculose decumbunt, ut in exitu vitæ constituti videantur; unde et sacramentum exeuntium nuncupatur. Quod si infirmi post susceptam hanc unctionem convaluerint, iterum hujus sacramenti subsidio juvari poterunt, cum in aliud simile vitæ discrimen inciderint. Quare nulla ratione audiendi sunt, qui contra tam apertam et dilucidam apostoli Iacobi sententiam docent, hanc unctionem vel figmentum esse humanum, vel ritum a patribus acceptum, nec mandatum Dei, nec promissionem gratiæ habentem; et qui illam jam cessasse asserunt, quasi ad gratiam curationum dumtaxat in primitiva Ecclesia referenda esset; et qui dicunt, ritum et usum, quem sancta Romana Ecclesia in hujus sacramenti administratione observat, Iacobi apostoli sententiæ repugnare, * [4518]ministrum in peccato mortali existentem, modo omnia essentialia, quæ ad sacramentum conficiendum aut conferendum pertinent, servaverit, non conficere aut conferre sacramentum: anathema sit. * [4519]minus videri dignum amplitudine principum, aut parum decorum: tantumque abest, ut jura majestatis imminuat, ut potius stabiliora atque augustiora faciat. Immo, si altius consideretur, habet illa conformatio perfectionem quamdam magnam, qua carent cæteri rerum publicarum modi: ex eâque fructus essent sane excellentes et varii consecuturi, si modo suum partes singulæ gradum tenerent, atque illud integre efficerent cui unaquæque præposita est, officium et munus.--Revera in ea, quam ante diximus, constitutione reipublicæ, sunt quidem divina atque humana convenienti ordine partita: incolumia civium jura, eademque divinarum, naturalium humanarumque legum patrocinio defensa: officiorum singulorum cum sapienter constituta descriptio, tum opportune sancita custodia. Singuli homines in hoc ad sempiternam illam civitatem dubio laboriosoque curriculo sibi sciunt præsto esse, quos tuto sequantur ad ingrediendum duces, ad perveniendum adjutores: pariterque intelligunt, sibi alios esse ad securitatem, ad fortunas, ad commoda cætera, quibus communis hæc vita constat, vel parienda vel conservanda datos. * [4520]misisse vicariam vim * [4521]missæ sacrificium tantum esse laudis et gratiarum actionis, aut nudam commemorationem sacrificii in cruce peracti, non autem propitiatorium; vel soli prodesse sumenti; neque pro vivis et defunctis pro peccatis, poenis, satisfactionibus et aliis necessitatibus offerri debere: anathema sit. * [4522]moriturus, inter se copulantur, divinitatem porro propter admirabilem illam ejus cum corpore et anima hypostaticam unionem. Quapropter verissimum est, tantumdem sub alterutra specie atque sub utraque contineri: totus enim, et integer Christus sub panis specie et sub quavis ipsius speciei parte, totus item sub vini specie et sub ejus partibus existit. * [4523]morum, in quo initia perspiciuntur voluntarii discessus a Deo: sed quia omne, quod verum est, a Deo proficisci necesse est, quidquid, indagando, veri attingatur, agnoscit Ecclesia velut quoddam divinæ mentis vestigium. Cumque nihil sit in rerum natura veri, quod doctrinis divinitus traditis fidem abroget, multa quæ adrogent, omnisque possit inventio veri ad Deum ipsum vel cognoscendum vel laudandum impellere, idcirco quidquid accedat ad scientiarum fines proferendos, gaudente et libente Ecclesia semper accedet: eademque studiose, ut solet, sicut alias disciplinas, ita illas etiam fovebit ac provehet, quæ positæ sunt in explicatione naturæ. Quibus in studiis, non adversatur Ecclesia si quid mens repererit novi: non repugnat quin plura quærantur ad decus commoditatemque vitæ: immo inertiæ desidiæque inimica, magnopere vult ut hominum ingenia uberes ferant exercitatione et cultura fructus: incitamenta præbet ad omne genus artium atque operam: omniaque harum rerum studia ad honestatem salutemque virtute sua dirigens impedire nititur, quominus a Deo bonisque cælestibus sua hominem intelligentia atque industria deflectat. * [4524]mundi conditorem; * [4525]munus curamque sustinentibus, ut juxta Catholicæ et Apostolicæ Ecclesiæ usum a primævis Christianæ religionis temporibus receptum sanctorumque patrum consensionem et sacrorum conciliorum decreta in primis de sanctorum intercessione, invocatione, reliquiarum honore et legitimo imaginum usu, fideles diligenter instruant, docentes eos, sanctos una cum Christo regnantes orationes suas pro hominibus Deo offerre; bonum, atque utile esse, suppliciter eos invocare; et ob beneficia impenetranda a Deo per filium ejus Iesum Christum Dominum nostrum, qui solus noster redemptor et salvator est, ad eorum orationes, opem, auxiliumque confugere; illos vero, qui negant, sanctos æterna felicitate in coelo fruentes invocandos esse; aut qui asserunt, vel illos pro hominibus non orare, vel eorum, ut pro nobis etiam singulis orent, invocationem esse idololatriam, vel pugnare cum verbo Dei, adversarique honori unius mediatoris Dei et hominum Iesu Christi, vel stultum esse, in coelo regnantibus voce vel mente supplicare, impie sentire. * [4526]natum ex Virgine Maria, * [4527]natura sacri Apostolici primatus, in quo totius Ecclesiæ vis ac soliditas consistit, cunctis fidelibus credendam et tenendam, secundum antiquam atque constantem universalis Ecclesiæ fidem, proponere, atque contrarios, dominico gregi adeo perniciosos, errores proscribere et condemnare. * [4528]nobis Domine fidei, spei, et caritatis augmentum. * [4529]nobis debita nostra. Quo fit, ut justi ipsi eo magis se obligatos ad ambulandum in via justitiæ sentire debeant, quo liberati jam a peccato, servi autem facti Deo, sobrie, juste et pie viventes proficere possint per Christum Iesum, per quem accessum habuerunt in gratiam istam. Deus namque sua gratia semel justificatos non deserit, nisi ab eis prius deseratur. Itaque nemo sibi in sola fide blandiri debet, putans fide sola se heredem esse constitutum, hereditatemque consecuturum, etiam si Christo non compatiatur, ut et conglorificetur. Nam et Christus ipse, ut inquit apostolus, cum esset filius Dei, didicit ex iis, quæ passus est, obedientiam, et consummatus factus est omnibus obtemperantibus sibi causa salutis æternæ. Propterea apostolus ipse monet justificatos, dicens: Nescitis, quod ii, qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? Sic currite, ut comprehendatis. Ego igitur sic curro, non quasi in incertum, sic pugno, non quasi aërem verberans, sed castigo corpus meum, et in servitutem redigo, ne forte, * [4530]non sit per Christum Iesum, nam qui ex nobis, tamquam ex nobis, nihil possumus, eo cooperante, qui nos confortat, omnia possumus. Ita non habet homo, unde glorietur; sed omnis gloriatio nostra in Christo est; in quo vivimus, in quo meremur, in quo satisfacimus, facientes fructus dignos poenitentiæ, qui ex illo vim habent, ab illo offeruntur Patri, et per illum acceptantur a Patre. Debent ergo sacerdotes Domini, quantum Spiritus et prudentia suggesserit, pro qualitate criminum et poenitentium facultate, salutares et convenientes satisfactiones injungere; ne, si forte peccatis conniveant et indulgentius cum poenitentibus agant, levissima quædam opera pro gravissimis delictis injungendo, alienorum peccatorum participes efficiantur. Habeant autem præ oculis, ut satisfactio, quam imponunt, non sit tantum ad novæ vitæ custodiam et infirmitatis medicamentum, sed etiam ad præteritorum peccatorum vindictam et castigationem: nam claves sacerdotum, non ad solvendum dumtaxat, sed et ad ligandum concessas etiam antiqui patres * [4531]ob id suadendum esse Christi fidelibus, ut non confiteantur tempore quadragesimæ: anathema sit. * [4532]olim Ecclesiæ repromissum, sed statutis temporum opportunitatibus redditum. * [4533]omnia facta sunt; qui propter nos homines et propter nostram salutem descendit de coelis, et incarnatus est de Spiritu Sancto ex Maria virgine, et homo factus est; crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est; et resurrexit tertia die, secundum Scripturus; et ascendit in coelum, sedet ad dexteram Patris; et iterum venturus est, cum gloria, judicare vivos et mortuos; cujus regni non erit finis. * [4534]oportet cæleste presidium, orandusque Deus, ut hæc, quæ ad ipsius gloriam communemque humani generis salutem cupimus et conamur, optatos ad exitus idem ipse perducat, cujus est illustrare hominum mentes, permovere voluntates. Divinorum autem beneficiorum auspicium, et paternæ benevolentiæ Nostræ testem vobis, Venerabiles Fratres, et clero populoque universo vestræ fidei vigilantiæque commisso apostolicam benedictionem peramanter in Domino impertimus. * [4535]oportet, ut ei justificationis gratia conferatur: anathema sit. * [4536]poenitentia scriptum est: Memor esto, unde excideris, age poenitentiam, et prima opera fac. Et iterum: quæ secundum Deum tristitia est, poenitentiam in salutem stabilem operatur. Et rursus: Poenitentiam agite, et facite fructus dignos poenitentiæ. * [4537]partes dicuntur; aut dixerit, duas tantum esse poenitentiæ partes, terrores scilicet incussos conscientiæ, agnito peccato, et fidem conceptam ex evangelio vel absolutione, qua credit quis sibi per Christum remissa peccata: anathema sit. * [4538]per Christum Iesum illis donatam, candidam et immaculatam jubentur statim renati conservare, ut eam perferant ante tribunal Domini nostri Iesu Christi, et habeant vitam æternam. * [4539]per Verbum suum primo omnium demissum; * [4540]per carnis etiam resurrectionem. * [4541]per sanctam Ecclesiam. * [4542]per se ipsa probari nemini debeant. * [4543]pertinent. Hinc potest de instructionibus judicare, quas Ecclesiæ pastores ad conscientiarum normam pro suo munere edunt, quin etiam potest de divinorum sacramentorum administratione et dispositionibus ad ea suscipienda necessariis decernere. * [4544]pleno et absoluto intellectus et voluntatis assensu definitionem complectantur, nisi a recta fide aberrare velint. * [4545]pontiftcis assumuntur, non esse legitimos et veros episcopos, sed figmentum humanum: anathema sit. * [4546]posset, nisi tot tantisque commodis et consolationibus levaretur, quæ omnibus digne ad hoc sacramentum accedentibus per absolutionem certissime conferuntur. Ceterum, quoad modum confitendi secreto apud solum sacerdotem, etsi Christus non vetuerit, quin aliquis in vindictam suorum scelerum et sui humiliationem, cum ob aliorum exemplum, tum ob Ecclesiæ offensæ ædificationem delicta sua publice confiteri possit: non est tamen hoc divino præcepto mandatum, nec satis consulte humana aliqua lege præciperetur, ut delicta, præsertim secreta, publica essent confessione aperienda; unde cum a sanctissimis et antiquissimis patribus magno unanimique consensu secreta confessio sacramentalis, qua ab initio Ecclesia sancta usa est et modo etiam utitur, fuerit semper commendata, manifeste refellitur inanis eorum calumnia, qui eam a divino mandato alienam et inventum humanum esse, atque a patribus in concilio lateranensi congregatis initium habuisse, docere non verentur; neque enim per lateranense concilium Ecclesia statuit, ut Christi fideles confiterentur, * [4547]possibilem tamen esse Deo, cogitatione per fidem illustrata assequi possumus, et constantissime credere debemus: ita enim majores nostri omnes, quotquot in vera Christi ecclesia fuerunt, qui de sanctissimo hoc sacramento disseruerunt, apertissime professi sunt, hoc tam admirabile sacramentum in ultima cæna redemptorem nostrum instituisse, cum post panis vinique benedictionem se suum ipsius corpus illis præbere, ac suum sanguinem, disertis et perspicuis verbis testatus est; quæ verba a sanctis evangelistis commemorata et a divo Paulo postea repetita, cum propriam illam et apertissimam significationem præ se ferant, secundum quam a patribus intellecta sunt; indignissimum sane flagitium est, ea a quibusdam contentiosis et pravis hominibus ad fictitios et imaginarios tropos, quibus veritas carnis et sanguinis Christi negatur, contra universum ecclesiæ sensum detorqueri; quæ, tamquam columna et firmamentum veritatis, hæc ab impiis hominibus excogitata commenta velut satanica detestata est, grato semper et memore animo præstantissimum hoc Christi beneficium agnoscens. * [4548]post baptismum in peccata labuntur, ipsi Deo reconciliandis a Christo Domino nostro institutum: anathema sit. * [4549]potissimum orta, quod ejusdem sacrosanctæ Synodi apud permultos vel auctoritas contempta, vel sapientissima neglecta fuere decreta. * [4550]prævaricationis offensam, secundum corpus et animam in deterius commutatum fuisse; anathema sit. * [4551]principum populo male consulentium utiliter institutæ: quæ summam, rempublicam vetant in municipalem, vel domesticam rem importunius invadere: quæ valent ad decus, ad personam hominis, ad æquabilitatem juris in singulis civibus conservandam, earum rerum omnium Ecclesiam Catholicam vel inventricem, vel auspicem, vel custodem semper fuisse superiorum ætatum monumenta testantur. * [4552]quæ sacris Scripturis et apostolicis traditionibus consentanea, Deo adjutore, cognoverant. Neque enim Petri successoribus Spiritus Sanctus promissus est, ut eo revelante novam doctrinam patefacerent, sed ut, eo assistente, traditam per Apostolos revelationem seu fidei depositum sancte custodirent et fideliter exponerent. Quorum quidem apostolicam doctrinam omnes venerabiles Patres amplexi et sancti doctores orthodoxi venerati atque secuti sunt; plenissime scientes, hanc sancti Petri Sedem ab omni semper errore illibatam permanere, secundum Domini Salvatoris nostri divinam pollicitationem discipulorum suorum principi factam: Ego rogavi pro te, ut non deficiat fides tua, et tu aliquando conversus confirma fratres tuos. * [4553]qua justi fiunt, illis tribuatur. Pro hoc beneficio apostolus gratias nos semper agere hortatur Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, et eripuit de potestate tenebrarum, transtulitque in regnum Filii dilectionis suæ, in quo habemus redemptionem et remissionem peccatorum. * [4554]quam eos non acta, proprio credentes, baptizari in sola fide ecclesiæ: anathema sit. * [4555]qui credentes agat; * [4556]qui natus est de Spiritu Sancto et Maria virgine; * [4557]qui natus est de Spiritu Sancto et ex Maria Virgine; * [4558]qui natus est de Spiritu Sancto ex Maria virgine; * [4559]qui natus est per Spiritum Sanctum ex virgine Maria; * [4560]qui sub Pontio Pilato crucifixus et sepultus; * [4561]quibus ex officio incubuerit celebrare, hæc sancta synodus perpetuo servandum esse decrevit, modo non desit illis copia confessoris. Quod si necessitate urgente sacerdos absque prævia confessione celebraverit, quamprimum confiteatur. * [4562]quid facto opus esset, contraria jubentibus binis potestatibus quarum recusare imperium, salvo officio, non potest. Atqui maxime istud repugnat de sapientia cogitare et bonitate Dei, qui vel in rebus physicis, quamquam sunt longe inferioris ordinis, tamen naturales vires caussasque invicem conciliavit moderata ratione et quodam velut concentu mirabili, ita ut nulla earum impediat cæteras, cunctæque simul illæ, quo mundus spectat, convenientur aptissimeque conspirent. * [4563]quoad cohabitationem ad certum incertumve tempus fieri posse decernit: anathema sit. * [4564]quod intolerabilius est, mortaliter, atque ideo poenas æternas mereri; tantumque ob id non damnari, quia Deus opera non imputet ad damnationem: anathema sit. * [4565]quod jure divino necessarium et institutum esse intellexerat, sed ut præceptum confessionis, saltem semel in anno, ab omnibus et singulis, cum ad annos discretionis pervenissent, impleretur; unde jam in universa Ecclesia cum ingenti animarum fidelium fructu observatur mos ille salutaris confitendi sacro illo et maxime acceptabili tempore quadragesimæ: quem morem hæc sancta synodus maxime probat et amplectitur, tamquam pium et merito retinendum. * [4566]quoniam vel ex turpitudinis peccati consideratione vel ex gehennæ et poenarum metu communiter concipitur, si voluntatem peccandi excludat cum spe veniæ, declarat non solum non facere hominem hypocritam et magis peccatorem, verum etiam donum Dei esse et Spiritus Sancti impulsum, non adhuc quidem inhabitantis, sed tantum moventis, quo poenitens adjutus viam sibi ad justitiam parat. Et quamvis sine sacramento poenitentiæ per se ad justificationem perducere peccatorem nequeat, tamen eum ad Dei gratiam in sacramento poenitentiæ impetrandam disponit: hoc enim timore utiliter concussi Ninivitæ, ad Ionæ prædicationem, plenam terroribus poenitentiam egerunt et misericordiam a Domino impetrarunt. Quamobrem falso quidam calumniantur Catholicos scriptores, quasi tradiderint, sacramentum poenitentiæ absque bono motu suscipientium gratiam conferre, quod numquam Ecclesia Dei docuit, neque sensit; sed et falso docent, contritionem esse extortam et coactam, non liberam et voluntariam.

III. THE LONGER CATECHISM OF THE ORTHODOX, CATHOLIC, EASTERN CHURCH. (part 10)

* [4567]reipublicæ ne quid ab illis detrimenti capiat. Consentaneum erit, judicio singulorum permittere omnem de religione quæstionem; licere cuique aut sequi quam ipse malit, aut omnino nullam, si nullam probet. * [4568]reipublicæ omnino principes debent summum mundi gubernatorem Deum intueri, eumque sibimetipsis in administranda civitate tanquam exemplum legemque proponere. * [4569]religionis nullo loco numerare, vel uno modo esse in disparibus generibus affectos, nefas esse privatis hominibus, nefas civitatibus: immoderatam sentiendi sensusque palam jactandi potestatem non esse in civium juribus neque in rebus gratia patrocinioque dignis ulla ratione ponendam.--Similiter intelligi debet, Ecclesiam societatem esse, non minus quam ipsum civitatem, genere et jure perfectam: neque debere, qui summam imperii teneant, committere ut sibi servire aut subesse Ecclesiam cogant, aut minus esse sinant ad suas res agendas liberam, aut quicquam de ceteris juribus detrahant, quæ in ipsam a Jesu Christo collata sunt. * [4570]remissionem peccatorum; * [4571]reparatio, quam secundam post naufragium deperditæ gratiæ tabulam sancti patres apte nucuparunt; etenim pro iis, qui post baptismum in peccata labuntur, Christus Iesus sacramentum instituit poenitentiæ, cum dixit: Accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt. Unde docendum est, Christiani hominis poenitentiam post lapsum multo aliam esse a baptismali, eaque contineri non modo cessationem a peccatis, et eorum detestationem, aut cor contritum et humiliatum, verum etiam eorundem sacramentalem confessionem saltem in voto et suo tempore faciendam, et sacerdotalem absolutionem; itemque satisfactionem per jejunia, eleemosynas, orationes et alia pia spiritualis vitæ exercitia; non quidem pro poena æterna, quæ vel sacramento, vel sacramenti voto una cum culpa remittitur; sed pro poena temporali, quæ, ut sacræ litteræ docent, non tota semper, ut in baptismo fit, dimittitur illis, qui gratiæ Dei, quam acceperunt, ingrati, Spiritum Sanctum, contristaverunt, et templum Dei violare non sunt veriti. De qua * [4572]resurrectionem carnis. * [4573]sæculorum omnium et creaturarum regem et conditorem. * [4574]sacramentaliter communicat, illicitas esse ideoque abrogandas: anathema sit. * [4575]sacramento doctrinam: anathema sit. * [4576]sanctæ ritum et consuetudinem solemniter circumgestandum, vel non publice, ut adoretur, populo proponendum, et ejus adoratores esse idololatras: anathema sit. * [4577]sancta synodus in aliud tempus, oblata sibi quamprimum occasione, examinandos atque definiendos reservat. * [4578]sanctam ecclesiam; * [4579]sanctam servare disciplinam civitatis. * [4580]sanctissimo Romano pontifice novum aut in Ecclesia hactenus inusitatum decernatur. * [4581]satisfactione peccata dimittantur, ut, occasione accepta, peccata leviora putantes, velut injurii et contumeliosi Spiritui Sancto in graviora labamur, thesaurizantes nobis iram in die iræ. Procul dubio enim magnopere a peccato revocant et quasi fræno quodam cærcent hæ satisfactoriæ poenæ, cautioresque et vigilantiores in futurum pænitentes efficiunt; medentur quoque peccatorum reliquiis et vitiosos habitus male vivendo comparatos contrariis virtutum actionibus tollunt. Neque vero securior ulla via in Ecclesia Dei umquam existimata fuit ad amovendam imminentem a Domino poenam, quam ut hæc poenitentiæ opera homines cum vero animi dolore frequentent. Accedit ad hæc, quod, dum satisfaciendo patimur pro peccatis, Christo Jesu, qui pro peccatis nostris satisfecit, ex quo omnis nostra sufficientia est, conformes efficimur, certissimam quoque inde arrham habentes, quod, si compatimur et conglorificabimur. Neque vero ita nostra est satisfactio hæc, quam pro peccatis nostris exsolvimus, ut * [4582]se trahat perniciosa eorum contagio, exterminandos duxit, hos in ipsos hæreticos eorumque errores decernens anathematismos. * [4583]secreta vero per spontaneam confessionem: anathema sit. * [4584]secundum Scripturas; * [4585]sedere ad dexteram Patris, * [4586]sedet ad dexteram Dei Patris; * [4587]sedet ad dexteram Patris; * [4588]sedisse Al. sedere, sitteth. * [4589]seu indefinitum, quod sese determinando constituat rerum universitatem in genera, species et individua distinctam: anathema sit. * [4590]sine sacramento poenitentiæ, prout sancta romana et universalis ecclesia a Christo Domino et ejus apostolis edocta hucusque professa est, servavit et docuit: anathema sit. * [4591]sive solemni judicio sive ordinario et universali magisterio tamquam divinitus revelata credenda proponuntur. * [4592]sua, sive rursus tale intelligatur propter caussam ad quam refertur, id est omne in potestate arbitrioque Ecclesiæ: cætera vero, quæ civile et politicum genus complectitur, rectum est civili auctoritati esse subjecta, cum Jesus Christus jusserit, quæ Cæsaris sint, reddi Cæsari, quæ Dei, Deo. * [4593]sub Pontio Pilato crucifixus est, et sepultus; * [4594]sub Pontio Pilato crucifixus, et sepultus; * [4595]successores; aut Romanum Pontificem non esse beati Petri in eodem primatu successorem: anathema sit. * [4596]super terram, erunt soluta et in coelo; et: Quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt: ad omnes Christi fideles, indifferenter et promiscue, contra institutionem hujus sacramenti ita fuisse dicta, ut quivis potestatem habeat remittendi peccata, publica quidem per correptionem, si correptus acquieverit, secreta vero per spontaneam confessionem cuicumque factam. Docet quoque, etiam sacerdotes, qui peccato mortali tenentur, per virtutem Spiritus Sancti in ordinatione collatam, tamquam Christi ministros, functionem remittendi peccata exercere, eosque prave sentire, qui in malis sacerdotibus hanc potestatem non esse contendunt. Quamvis autem absolutio sacerdotis alieni beneficii sit dispensatio, tamen non est solum nudum ministerium vel annuntiandi evangelium, vel declarandi remissa esse peccata; sed ad instar actus judicialis, quo ab ipso, velut a judice, sententia pronuntiatur. Atque ideo non debet pænitens adeo sibi de sua ipsius fide blandiri, ut, etiam si nulla illi adsit contritio, aut sacerdote animus serio * [4597]tamquam ex traditione apostolica descendens, jure ac merito retineri debet. * [4598]tertia die resurrexisse; * [4599]tertia die resurrexit a mortuis; * [4600]tertia die resurrexit a mortuis; ascendit ad cælos; sedet ad dexteram Dei Patris omnipotentis; inde venturus (est) judicare vivos et mortuos. * [4601]tertia die resurrexit; * [4602]tertio die resurrexit a mortuis; * [4603]transitus sui ex hoc mundo ad Patrem, quando per sui sanguinis effusionem nos redemit eripuitque de potestate tenebrarum, et in regnum suum transtulit. Et hæc quidem illa munda oblatio est, quæ nulla indignitate aut malitia offerentium inquinari potest; quam Dominus per Malachiam nomini suo, quod magnum futurum esset in gentibus, in omni loco mundam offerendam prædixit, et quam non obscure innuit Apostolus Paulus Corinthiis scribens, cum dicit, non posse eos, qui participatione mensæ dæmoniorum polluti sint, mensæ Domini participes fieri, per mensam altare utrobique intelligens. Hæc denique illa est, quæ per varias sacrificiorum, naturæ et legis tempore, similitudines figurabatur; utpote quæ bona omnia, per illa significata, velut illorum omnium consummatio et perfectio complectitur. * [4604]unitatem confirmaret conjugesque sanctificaret, ipse Christus, venerabilium sacramentorum institutor atque perfector, sua nobis passione promeruit; quod Paulus Apostolus innuit, dicens: Viri, diligite uxores vestras, sicut Christus dilexit Ecclesiam, et seipsum tradidit pro ea; mox subjungens: Sacramentum hoc magnum est, ego autem dico in Christo et in Ecclesia. * [4605]universali Pastore asseratur, roboretur ac vindicetur, secundum illud sancti Gregorii Magni: Meus honor est honor universalis Ecclesiæ. Meus honor est fratrum meorum solidus vigor. Tum ego vere honoratus sum, cum singulis quibusque honor debitus non negatur, * [4606]universim instituta, quæ litteris severioribusque disciplinis tradendis et educationi juventutis curandæ sunt destinata, eximantur ab omni Ecclesiæ auctoritate, moderatrice vi et ingerentia, plenoque civilis ac politicæ auctoritatis arbitrio subjiciantur ad imperantium placita et ad communium ætatis opinionum amussim. * [4607]unquam incommodi, sed omnes quascumque possit, opportunitates afferat. Quarum præcipua est, ut detur opera religioni sancte inviolateque servandæ cujus officia hominem Deo conjungunt. * [4608]usque ad extremum vitæ spiritum constantissime, Deo adjuvante, retinere et confiteri, atque a meis subditis vel illis, quorum cura ad me in munere meo spectabit, teneri, doceri et prædicari, quantum in me erit, curaturum. Ita ego idem ---- spondeo, voveo ac juro. Sic me Deus adjuvet, et hæc sancta Dei Evangelia. * [4609]usque ad finem fortiter, et disponens omnia suaviter. Omnia enim nuda et aperta sunt oculis ejus, ea etiam, qua libera creaturarum actione futura sunt. * [4610]ut unici Dei sit et * [4611]ut, sublata schismatis occasione, Ecclesia tota una conservaretur, atque suo fundamento innixa, firma adversus inferi portas consisteret. * [4612]velle et perficere. Verumtamen, qui se existimant stare, videant ne cadant et cum timore, ac tremore salutem suam operentur in laboribus, in vigiliis, in eleemosynis, in orationibus et oblationibus, in jejuniis et castitate; formidare enim debent, scientes quod in spem gloriæ, et nondum in gloriam renati sunt, de pugna, quæ superest cum carne, cum mundo, cum diabolo; in qua victores esse non possunt, nisi cum Dei gratia apostolo obtemperent, dicenti: Debitores sumus non carni, ut secundum carnem vivamus; si enim secundum carnem vixeritis, moriemini; si autem spiritu facta carnis mortificaveritis, vivetis. * [4613]venturum cum claritate * [4614]venturum judicare vivos et mortuos: * [4615]veritatem dicere, nisi detegantur et refellantur errores: placuit sanctæ synodo hos canones subjungere, ut omnes, jam agnita Catholica doctrina, intelligant quoque, quæ ab illis hæreses caveri, vitarique debeant. * [4616]virtutem aliquam tribuunt: anathema sit. * [4617]virtutes fecisse; * [4618]vitam Ecclesia compleret: prætereaque via ad inimicitias munitur et certamina, quæ, quanquam utrique reipublicæ perniciem afferant, nimis sæpe eventus demonstravit. * [4619]§ I.--PANTHEISMUS, NATURALI8MU8 ET RATIONALISMUS ABSOLUTUS. * [4620]§ III.--INDIFFERENTISMUS, LATITUDINARISMUS. * [4621]§ IX.--ERRORES DE CIVILI ROMANI PONTIFICIS PRINCIPATU. * [4622]§ VIII.--ERRORES DE ETHICA NATURALI ET CHRISTIANA. * [4623]§ VIII.--ERRORES DE MATRIMONIO CHRISTIANO. * [4624]§ X.--ERRORES QUI AD LIBERALISMUM HODIERNUM REFERUNTUR. * [4625]'Christus dilexit nos, et se oblationem pro nobis ac victimam Deo tradidit in odorem suaviter fragrantem.' Et alio loco (Rom. v. 8 * [4626]'Credo in unum Deum, Patrem omnipotontem * [4627]'Ecce Adam ut unus nostrum jam factus est;' et (cap. xi. 7 * [4628]'Effunde iram tuam in gentes, quæ te non noverunt, et in regna, quæ nomen tuum non invocant.' * [4629]'Eo tempore magna erit afflictio, cuiusmodi ab origine mundi ad hoc usque tempus nec fuit, nec in posterum futura est.' De hoc iudicio manifeste hunc in modum disserit Apostolus (2 Tim. iv. 1 * [4630]'Hæc regula * [4631](1 Cor. xi. 26 * [4632](Ephes. v. 27 * [4633](Ioh. i. 12 * [4634]1. Nullum supremum, sapientissimum, providentissimumque Numen divinum exsistit ab hac rerum universitate distinctum, et Deus idem est ac rerum natura et iccirco immutationibus obnoxius, Deusque reapse fit in homine et mundo, atque omnia Deus sunt et ipsissimam Dei habent substantiam; ac una eademque res est Deus cum mundo, et proinde spiritus cum materia, necessitas cum libertate, verum cum falso, bonum cum malo, et justum cum injusto. * [4635]1. Quicunque vult salvus esse: ante omnia opus est, ut teneat catholicam fidem. * [4636]1. Si quis dixerit, Deum unum et verum, Creatorem et Dominum nostrum, per ea, quæ facta sunt, naturali rationis humanæ lumine certo cognosci non posse: anathema sit. * [4637]1. Si quis dixerit, in revelatione divina nulla vera et proprie dicta mysteria contineri, sed universa fidei dogmata posse per rationem rite excultam e naturalibus principiis intelligi et demonstrari: anathema sit. * [4638]1. Si quis dixerit, rationem humanam ita independentem esse, ut fides ei a Deo imperari non possit: anathema sit. * [4639]1. Si quis non confitetur, primum hominem Adam, cum mandatum Dei in paradiso fuisset transgressus, statim sanctitatem et justitiam, in qua constitutus fuerat, amisisse incurrisseque per offensam prævaricationis hujusmodi iram et indignationem Dei, atque ideo mortem, quam antea illi comminatus fuerat Deus, et cum morte captivitatem sub ejus potestate, qui mortis deinde habuit imperium, hoc est, diaboli, totumque Adam, per illam * [4640]1. Si quis unum verum Deum visibilium et invisibilium Creatorem et Dominum negaverit: anathema sit. * [4641]10. Æternus Pater: æternus Filius: æternus * [4642]10. Quum aliud sit philosophus, aliud philosophia, ille jus * [4643]11. Ecclesia non solum non debet in philosophiam unquam animadvertere, verum etiam debet ipsius philosophiæ tolerare errores, eique relinquere ut ipsa se corrigat. * [4644]11. Et tamen non tres æterni: sed unus æternus. * [4645]12. Apostolicæ Sedis, Romanarumque Congregationum decreta liberum scientiæ progressum impediunt. * [4646]12. Sicut non tres increati: nec tres immensi: sed unus increatus: et unus immensus. * [4647]13. Similiter omnipotens Pater: omnipotens Filius: omnipotens * [4648]14. Et tamen non tres omnipotentes: sed unus omnipotens. * [4649]14. Philosophia tractanda est, nulla supernaturalis revelationis habita ratione. * [4650]15. Ita deus Pater: deus Filius: deus * [4651]15. Liberum cuique homini est eam amplecti ac profiteri religionem, quam rationis lumine quis ductus veram putaverit. * [4652]16. Et tamen non tres dii: sed unus est Deus. * [4653]16. Homines in cujusvis religionis cultu viam æternæ salutis reperire æternamque salutem assequi possunt. * [4654]17. Ita dominus Pater: dominus Filius: dominus * [4655]17. Saltem bene sperandum est de æterna illorum omnium salute, qui in vera Christi Ecclesia nequaquam versantur. * [4656]18. Et tamen non tres domini: sed unus * [4657]19. Ecclesia non est vera perfectaque societas plane libera, nec pollet suis propriis et constantibus juribus sibi a divino suo fundatore collatis, sed civilis potestatis est definire quæ sint Ecclesiæ jura ac limites, intra quos eadem jura exercere queat. * [4658]19. Quia sicut singulatim unamquamque personam Deum ac Dominum confiteri, Christiana veritate compellimur: * [4659]2. Neganda, est omnis Dei actio in homines et mundum. * [4660]2. Quam nisi quisque integram inviolatamque servaverit: absque dubio in æternum peribit. * [4661]2. Si quis Adæ prævaricationem sibi soli, et non eius propagini asserit nocuisse; et acceptam a Deo sanctitatem et justitiam, quam perdidit, sibi soli et non nobis etiam eum perdidisse; aut inquinatum illum per inobedientiæ peccatum, mortem et poenas corporis tantum in omne genus humanum transfudisse, non autem et peccatum, quod mors est animæ; anathema sit: cum contradicat apostolo dicenti: Per unum hominem peccatum intravit in mundum et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt. * [4662]2. Si quis dixerit, disciplinas humanas ea cum libertate tractandas esse, ut earum assertiones, etsi doctrinæ revelatæ adversentur, tanquam veræ retineri, neque ab Ecclesia proscribi possint: anathema sit. * [4663]2. Si quis dixerit, fidem divinam a naturali de Deo et rebus moralibus scientia non distingui, ac propterea ad fidem divinam non requiri, ut revelata veritas propter auctoritatem Dei revelantis credatur: anathema sit. * [4664]2. Si quis dixerit, fieri non posse, aut non expedire ut per revelationem divinam homo de Deo cultuque ei exhibendo edoceatur: anathema sit. * [4665]2. Si quis præter materiam nihil esse affirmare non erubuerit: anathema sit. * [4666]20. Ita tres deos, aut * [4667]21. Ecclesia non habet potestatem dogmatice definiendi, religionem Catholicæ Ecelesiæ esse unice veram religionem. * [4668]21. Pater a nullo est factus: nec creatus, nec genitus. * [4669]22. Filius a Patre solo est: non factus, nec creatus: sed genitus. * [4670]22. Obligatio, qua Catholici magistri et scriptores omnino adstringuntur, coarctatur in iis tantum, quæ ab infallibili Ecclesiæ judicio veluti fidei dogmata ab omnibus credenda proponuntur. * [4671]23. Romani Pontifices et Concilia oecumenica a limitibus suæ potestatis recesserunt, jura principum usurparunt, atque etiam in rebus fidei et morum definiendis errarunt. * [4672]23. Spiritus Sanctus a Patre et filio: non factus, nec creatus, nec genitus: sed procedens. * [4673]24. Ecclesia vis inferendæ potestatem non habet, neque potestatem ullam temporalem directam vel indirectam. * [4674]24. Unus ergo Pater, non tres patres: unus Filius, non tres filii: unus Spiritus Sanctus, non tres spiritus sancti. * [4675]25. Et in hac Trinitate nihil prius, aut posterius: nihil majus, aut minus. * [4676]25. Præter potestatem Episcopatui inhærentem, alia est attributa temporalis potestas a civili * [4677]26. Ecclesia non habet nativum ac legitimum jus acquirendi ac possidendi. * [4678]26. Sed totæ tres personæ coæternæ sibi sunt, et coæquales. * [4679]27. Ita, ut per omnia, sicut jam supra dictum est: et Unitas in Trinitate, et Trinitas in Unitate, venerenda sit. * [4680]27. Sacri Ecclesiæ ministri Romanusque Pontifex ab omni rerum temporalium cura ac dominio sunt omnino excludendi. * [4681]28. Episcopis, sine gubernii venia, fas non est vel ipsas apostolicas litteras promulgare. * [4682]28. Qui vult ergo salvus esse, ita de Trinitate sentiat. * [4683]29. Gratiæ a Romano Pontifice concessæ existimari debent tamquam irritæ, nisi per gubernium fuerint imploratæ. * [4684]29. Sed necessarium est ad æternam salutem: ut incarnationem quoque Domini nostri Jesu Christi fideliter credat. * [4685]3. Fides autem catholica hæc est: ut unum Deum in Trinitate, et Trinitatem in Unitate veneremur; * [4686]3. Humana ratio, nullo prorsus * [4687]3. Si quis dixerit, fieri posse, ut dogmatibus ab Ecclesia propositis, aliquando secundum progressum scientiæ sensus tribuendus sit alius ab eo, quem intellexit et intelligit Ecclesia: anathema sit. * [4688]3. Si quis dixerit, hominem ad cognitionem et perfectionem, quæ naturalem superet, divinitus evehi non posse, sed ex seipso * [4689]3. Si quis dixerit, revelationem divinam externis signis credibilem fieri non posse, ideoque sola interna cujusque experientia aut inspiratione privata homines ad fidem moveri debere: anathema sit. * [4690]3. Si quis dixerit, unam eandemque esse Dei et rerum omnium substantiam vel essentiam: anathema sit. * [4691]3. Si quis hoc Adæ peccatum, quod origine unum est et propagatione, non imitatione transfusum omnibus, inest unicuique proprium, vel per humanæ naturæ vires, vel per aliud remedium asserit tolli, quam per meritum unius mediatoris Domini nostri Iesu Christi, qui nos Deo reconciliavit in sanguine suo, factus nobis justitia, sanctificatio et redemptio; aut negat * [4692]30. Ecclesiæ et personarum ecclesiasticarum immunitas a jure civili ortum habuit. * [4693]30. Est ergo fides recta, ut credamus et confiteamur: quod Dominus noster Jesus Christus Dei Filius, Deus * [4694]31. Deus * [4695]31. Ecclesiasticum forum pro temporalibus clericorum causis sive civilibus sive criminalibus omnino de medio tollendum est, * [4696]32. Absque ulla naturalis juris et æquitatis violatione potest abrogari personalis immunitas, qua clerici ab onere subeundæ exercendæque militiæ eximuntur; hanc vero abrogationem postulat civilis progressus maxime in societate ad formam liberioris regiminis constituta. * [4697]32. Perfectus Deus: perfectus homo, ex anima rationali et humana carne subsistens. * [4698]33. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. * [4699]33. Non pertinet unice ad ecclesiasticam jurisdictionis potestatem proprio ac nativo jure dirigere theologicarum rerum doctrinam. * [4700]34. Doctrina, comparantium Romanum Pontificem principi libero et agenti in universa Ecclesia doctrina est quæ media ævo prævaluit. * [4701]34. Qui licet Deus sit et homo; non duo tamen, sed unus est Christus. * [4702]35. Nihil vetat, alicujus concilii generalis sententia aut universorum populorum facto, summum Pontificatum ab Romano Episcopo atque Urbe ad alium * [4703]35. Unus autem, non conversione divinitatis in carnem: sed assumptione humanitatis in Deum. * [4704]36. Nationalis consilii definitio nullam aliam admittit disputationem, civilisque administratio rem ad hosce terminos exigere potest. * [4705]36. Unus omnino; non confusione substantiæ: sed unitate personæ. * [4706]37. Institui possunt nationales Ecclesiæ ab auctoritate Romani Pontificis subductæ planeque divisæ. * [4707]37. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. * [4708]38. Divisioni Ecclesiæ in orientalem atque occidentalem nimia Romanorum Pontificum arbitria contulerunt. * [4709]38. Qui passus est pro nostra salute: descendit ad inferos: tertia die resurrexit a mortuis. * [4710]39. Ascendit ad * [4711]39. Reipublicæ status, utpote omnium jurium origo et fons, jure quodam pollet nullis circumscripto limitibus. * [4712]4. Neque confundentes personas: neque substantiam separantes. * [4713]4. Omnes religionis veritates ex nativa humanæ rationis vi derivant; hinc ratio est princeps norma, qua homo cognotionem: omnium cujuscumque generis veritatum assequi possit ac debeat. * [4714]4. Si quis dixerit, miracula nulla fieri posse, proindeque omnes de iis narrationes, etiam * [4715]4. Si quis dixerit, res finitas, tum corporeas tum spirituales aut saltem spirituales, e divina substantia emanasse; aut divinam essentiam sui manifestatione vel evolutione fieri omnia; aut denique Deum esse ens universale * [4716]4. Si quis parvulos recentes ab uteris matrum baptizandos negat, etiam si fuerint a baptizatis parentibus orti; aut dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod regenerationis lavacro necesse sit expiari ad vitam æternam consequendam; unde fit consequens, ut in eis forma baptismatis in remissionem peccatorum non vera, sed falsa intelligatur; anathema sit; quoniam non aliter intelligendum est id, quod dixit apostolus: Per unum hominem peccatum intravit in mundum, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt, nisi quemadmodum ecclesia * [4717]4. Si quis sacræ Scripturæ libros integros cum omnibus suis partibus, prout illos sancta Tridentina Synodus recensuit, pro sacris et canonicis non susceperit, aut eos divinitus inspiratos esse negaverit: anathema sit. * [4718]40. Catholicæ Ecclesia doctrina * [4719]40. Inde venturus * [4720]41. Ad cujus adventum omnes homines resurgere habent cum corporibus suis; * [4721]41. Civili potestati vel ab infideli imperante exercitæ competit potestas indirecta negativa in sacra; eidem proinde competit nedum jus quod vocant * [4722]42. Et reddituri sunt de factis propriis rationem. * [4723]42. In conflictu legum utriusque potestatis jus civile prævalet. * [4724]43. Et qui bona egerunt, ibunt in vitam æternam: qui vero mala, in ignem æternum. * [4725]43. Laica potestas auctoritatem habet rescindendi, declarandi ac faciendi irritas solemnes conventiones * [4726]44. Civilis auctoritas potest se immiscere rebus quæ ad religionem, mores et regimen spirituale * [4727]45. Totum scholarum publicarum regimen, in quibus juventus Christianæ alicujus reipublicæ instituitur, episcopalibus dumtaxat seminariis aliqua ratione exceptis, potest ac debet attribui auctoritati civili, et ita quidem attribui, ut nullam alii cuicumque auctoritati recognoscatur jus immiscendi se in disciplina scholarum, in regimine studiorum, in graduum collatione, in dilectu aut approbatione magistrorum. * [4728]46. Immo in ipsis clericorum seminariis methodus studiorum adhibenda civili auctoritati subjicitur. * [4729]47. Postulat optima civilis societatis ratio, ut populares scholæ, quæ patent omnibus cujusque e populo classis pueris, ac publica * [4730]48. Catholicis viris probari potest ea juventutis instituendæ ratio, quæ sit a Catholica fide et ab Ecclesiæ potestate sejuncta, quæque rerum dumtaxat naturalium scientiam ac terrenæ socialis vitæ fines tantummodo vel saltem primario spectet. * [4731]49. Civilis auctoritas potest impedire quominus sacrorum antistites et fideles populi cum Romano Pontifice libere ac mutuo communicent. * [4732]5. Alia est enim persona Patris: alia Filii: alia Spiritus Sancti. * [4733]5. Divina revelatio est imperfecta et iccirco subjecta continuo et indefinito progressui, qui humanæ rationis progressioni respondeat. * [4734]5. Si quis dixerit, assensum fidei Christianæ non esse liberum, sed argumentis humanæ rationis necessario produci; aut ad solam fidem vivam, quæ per caritatem operatur, gratiam Dei necessariam esse: anathema sit. * [4735]5. Si quis non confiteatur, mundum, resque omnes, quæ in eo continentur, et spirituales et materiales, secundum totam suam substantiam a Deo ex nihilo esse productas; aut Deum dixerit non voluntate ab omni necessitate libera, sed tam necessario creasse, quam necessario amat seipsum; aut mundum ad Dei gloriam conditum esse negaverit: anathema sit. * [4736]5. Si quis per Iesu Christi Domini nostri gratiam, quæ in baptismate confertur, reatum originalis peccati remitti negat; aut etiam asserit non tolli totum id quod veram et propriam peccati rationem habet; sed illud dicit tantum radi, aut non imputari; anathema sit. In renatis enim nihil odit Deus; quia nihil est damnationis iis, qui vere consepulti sunt cum Christo per baptisma in mortem; qui non secundum carnem ambulant, sed veterem hominem exuentes, et novum, qui secundum Deum creatus est, induentes, innocentes, immaculati, puri, innoxii, ac Deo dilecti effecti sunt, heredes quidem Dei, coheredes autem * [4737]50. Laica auctoritas habet per se jus præsentandi episcopos et potest ab illis exigere, ut ineant dioecesium procurationem, antequam ipsi canonicam at S. Sede institutionem * [4738]51. Immo laicum gubernium habet jus deponendi ab exercitio pastoralis ministerii episcopos, neque tenetur obedire Romano Pontifici in iis quæ episcopatuum et episcoporum respiciunt institutionem. * [4739]52. Gubernium potest suo jure immutare ætatem ab Ecclesia præscriptam pro religiosa tam mulierum quam virorum professione, omnibusque religiosis familiis indicere, ut neminem sine suo permissu ad solemnia vota nuncupanda admittant. * [4740]53. Abrogandæ sunt leges quæ ad religiosarum familiarum statum tutandum, earumque jura et officia pertinent; immo potest civile gubernium iis omnibus auxilium præstare, qui a suscepto religiosæ vitæ instituto deficere ac solemnia vota frangere velint; pariterque potest religiosas easdem familias perinde ac collegiatas Ecclesias, et beneficia simplicia etiam juris patronatus penitus extinguere, illorumque bona et reditus * [4741]54. Reges et principes non solum ab Ecclesiæ jurisdictione eximuntur, verum etiam in quæstionibus jurisdiotionis dirimendis superiores sunt Ecclesia. * [4742]55. Ecclesia a Statu, Statusque ab Ecclesia sejungendus est. * [4743]56. Morum leges divina haud egent sanctione, minimeque opus est ut humanæ leges ad naturæ jus confirmentur aut obligandi vim a Deo accipiant. * [4744]57. Philosophicarum rerum morumque scientia, itemque civiles leges possunt et debent a divina et ecclesiastica auctoritate declinare. * [4745]58. Aliæ vires non sunt agnoscendæ nisi illæ quæ in materia positæ sunt, et omnis morum disciplina honestasque collocari * [4746]59. Jus in materiali facto consistit, et omnia hominum officia sunt nomen inane, et omnia humana facta juris vim habent. * [4747]6. Christi fides humanæ refragatur rationi; divinaque revelatio non solum nihil prodest, verum etiam nocet hominis perfectioni. * [4748]6. Sed Patris et Filii et Spiritus Sancti una est divinitas: æqualis gloria, coæterna majestas. * [4749]6. Si quis dixerit, parem esse conditionem fidelium atque eorum, qui ad fidem unice veram nondum pervenerunt, ita ut Catholici justam causam habere possint, fidem, quam sub Ecclesiæ magisterio jam susceperunt, assensu suspenso in dubium vocandi, donec demonstrationem scientificam credibilitatis et veritatis fidei suæ absolverint: anathema sit. * [4750]60. Auctoritas nihil aliud est nisi numeri et materialium virium summa. * [4751]61. Fortunata facti injustitia nullum juris sanctitati detrimentum affert. * [4752]62. Proclamandum est et observandum principium quod vocant de * [4753]63. Legitimis principibus obedientiam detrectare, immo et rebellare licet. * [4754]64. Tum cujusque sanctissimi * [4755]65. Nulla ratione ferri potest, Christum evexisse matrimonium ad dignitatem sacramenti. * [4756]66. Matrimonii sacramentum non est nisi quid contractui accessorium ab eoque separabile, ipsumque sacramentum in una tantum nuptiali benedictione situm est. * [4757]67. Jure naturæ matrimonii vinculum non est indissolubile et in variis casibus divortium proprie dictum auctoritate civili sanciri potest. * [4758]68. Ecclesia non habet potestatem impedimenta matrimonium dirimentia inducendi, sed ea potestas civili auctoritati competit, * [4759]69. Ecclesia sequioribus sæcutis dirimentia impedimenta inducere coepit, non jure proprio, sed illo jure usa, quod a civili potestate mutuata erat. * [4760]7. Prophetiæ et miracula in * [4761]7. Qualis Pater: talis Filius: talis * [4762]70. Tridentini canones, qui anathematis censuram illis inferunt, qui facultatem impedimenta dirimentia inducendi Ecclesiæ negare audeant, vel non sunt dogmatici vel de hac mutuata potestate intelligendi sunt. * [4763]71. Tridentini forma sub infirmitatis poena non obligat, ubi lex civilis aliam formam præstituat, et velit hac nova forma interveniente matrimonium valere. * [4764]72. Bonifacius VIII. votum castitatis in ordinatione emissum nuptias nullas reddere primus asseruit. * [4765]73. Vi contractus mere civilis potest inter Christianos constare veri nominis matrimonium; falsumque est, aut contractum matrimonii inter Christianos semper esse sacramentum, aut nullum esse contractum, si sacramentum excludatur. * [4766]74. Caussæ matrimoniales et sponsalia suapte natura ad forum civile pertinent. * [4767]75. De temporalis regni cum spirituali compatibilitate disputant inter se Christianæ et Catholicæ Ecclesiæ filii. * [4768]76. Abrogatio civilis imperii, quo Apostolica Sedes potitur, ad Ecclesiæ libertatem felicitatemque vel maxime conduceret. * [4769]77. Ætate hac nostra non amplius expedit, religionem Catholicam haberi tamquam unicam Status religionem, ceteris quibuscumque cultibus exclusis. * [4770]78. Hinc laudabiliter in quibusdam Catholici nominis regionibus lege cautum est, ut hominibus illuc immigrantibus liceat publicum proprii cujusque cultus exercitium habere. * [4771]79. Enimvero falsum est, civilem cujusque cultus libertatem, * [4772]8. Increatus Pater: increatus Filius: increatus * [4773]8. Quum ratio humana ipsi religioni æquiparetur, iccirco theologicæ disciplinæ perinde ac philosophicæ tractandæ sunt. * [4774]80. Romanus Pontifex potest ac debet cum progressu, cum liberalismo et cum recenti civilitate sese reconciliare et componere. * [4775]9. Immensus Pater: immensus filius: immensus * [4776]9. Omnia indiscriminatim dogmata religionis Christianæ sunt objectum naturalis scientiæ seu philosophiæ; et humana ratio historice tantum exculta potest ex suis naturalibus viribus et principiis ad veram de omnibus etiam reconditioribus dogmatibus scientiam pervenire, modo hæc dogmata ipsi rationi tamquam objectum proposita fuerint. * [4777]Ac primo quidem Baptismi sacramentum Dominus tradidit, quando dixit: Euntes docete omnes gentes, baptizantes eos in nomine patris et filii et Spiritus Sancti; item et quum dixit: Qui crediderit et baptizatus fuerit, salvus erit: qui vero non crediderit, condemnabitur. * [4778]Adeo ut nullus intellectus, non modo humanus, sed ne angelicas quidem hoc comprehendere, nulla eloqui valeat lingua. Quamobrem rectissime cum Apostolo dixerimus (2 Cor. x. 5 * [4779]Aliine etiam Ordines quidam sunt, qui ante sacerdotium conferuntur? * [4780]Alloc. Acerbissimum * [4781]Alloc. Acerbissimum * [4782]Alloc. Cum sæpie * [4783]Alloc. In Consistoriali * [4784]Alloc. In Consistoriali * [4785]Alloc. Jamdudum cernimus * [4786]Alloc. Maxima quidem * [4787]Alloc. Maxima quidem * [4788]Alloc. Meminit unusquisque * [4789]Alloc. Multis gravibusgue * [4790]Alloc. Multis gravibusque * [4791]Alloc. Nemo vestrum * [4792]Alloc. Novos et ante * [4793]Alloc. Nunquam fore * [4794]Alloc. Probe memineritis * [4795]Alloc. Quibus luctuosissimis * [4796]Alloc. Quibus quantisque * [4797]Alloc. Quisque vestrum * [4798]Alloc. Singulari quadam * [4799]Alloc. Singulari quadam perfusi * [4800]Alloc. Ubi primum * [4801]Anno salutis cIcIccLxxii. * [4802]Annon et aliqui sic diem suum obeunt, ut beatorum damnatorumque medii sint? * [4803]Apostoli (2 Thess. ii. 15 * [4804]Apostolo (1 Cor. xiii. 12 * [4805]At enim, ut recte quidam patrum ait, haud ita facile hæreticorum quempiam * [4806]At ubinam locorum illæ agunt animæ, quæ e corporibus suis exeuntes in offensa apud Deum sunt? * [4807]Atque hæc quidem de Cyrilli capitibus quæstionibusque dicta sint. Porro fidelium quoque orationes ad Deum improbant hæretici. Deinde vero quamobrem eam, quæ ab solis fit monachis, calumnientur nescimus. Nos igitur orationem ceu cum Deo colloquium ac convenientium, a quo speramus illa, bonorum postulationem, item adscensum piumque affectum mentis tendentem in Deum, coelestium rerum inquisitionem, animæ sanctæ subsidium, cultum Deo acceptissimum, poenitentiæ ac firmæ spei signum agnoscimus. Fieri autem vel sola mente, vel mente simul et voce; Deique bonitatem et misericordiam ac orantis pariter indignitatem et futuræ ad Deum * [4808]Atque iterum: * [4809]Atqui si unus Deus est, necesse * [4810]Bene morata civitas esse, sublata religione, non potest: jamque plus fortasse quam oporteret, est cognitum, qualis in se sit et quorsum pertineat, illa de vita et moribus philosophia, quam * [4811]Canon I. * [4812]Canon II. * [4813]Canon III. * [4814]Canon IV. * [4815]Canon IX. * [4816]Canon V. * [4817]Canon VI. * [4818]Canon VII. * [4819]Canon VIII. * [4820]Canon X. * [4821]Canon XI. * [4822]Canon XII. * [4823]Canon XIII. * [4824]Canon XIV. * [4825]Canon XIX. * [4826]Canon XV. * [4827]Canon XVI. * [4828]Canon XVII. * [4829]Canon XVIII. * [4830]Canon XX. * [4831]Canon XXI. * [4832]Canon XXII. * [4833]Canon XXIII. * [4834]Canon XXIV. * [4835]Canon XXIX. * [4836]Canon XXV. * [4837]Canon XXVI. * [4838]Canon XXVII. * [4839]Canon XXVIII. * [4840]Canon XXX. * [4841]Canon XXXI. * [4842]Canon XXXII. * [4843]Canon XXXIII. * [4844]Canones. * [4845]Caput I. * [4846]Caput II. * [4847]Caput III. * [4848]Caput IV. * [4849]Caput IX. * [4850]Caput V. * [4851]Caput VI. * [4852]Caput VII. * [4853]Caput VIII. * [4854]Caput X. * [4855]Caput XI. * [4856]Caput XII. * [4857]Caput XIII. * [4858]Caput XIV. * [4859]Caput XV. * [4860]Caput XVI. * [4861]Concilio communiter professa fuit; atque symbolum sine isthac appendicula: et ex Filio * [4862]Confirmationis vero seu unguenti sacri et sancti chrismatis, quum dixit: Vos autem sedete in civitate Jerusalem, quoadusque induamini virtute ex alto. Hac autem per Sancti Spiritus adventum sunt induti, et hanc declarat confirmationis sacramentum. De quo et Apostolus II. Corinth. cap. I. * [4863]Constitutio * [4864]Continuatio Sessionis * [4865]Credimus Deum Optimum ab æterno, quos elegit, prædestinasse ad gloriam: quos vero reprobavit, damnationi deputasse: at non sic, ut illos justificare, hos autem sine caussa reprobare voluerit atque damnare. Hoc enim a Deo communi omnium patre prorsus alienum, qui quidem personarum nescit acceptionem, sed vult omnes homines salvos fieri et ad agnitionem veritatis venire. Sed illos quidem prædestinavit, quos arbitrio suo * [4866]Credimus Deum in personis trinum, Patrem, Filium et Spiritum Sanctum visibilium ac invisibilium esse conditorem: invisibilium quidem, quæ sunt angelicæ virtutes, animæ rationales et dæmones--quamquam tales Deus dæmones non fecit, quales postea voluntate sua facti sunt,--visibilium autem, quæ sunt coelum et ea, quæ sub coelo sunt. Quia vero natura bonus est creator, valde bona fecit quæcunque fecit, nec potest opifex esse malorum. Si quod vero malum, videlicet peccatum, quod contra divinam voluntatem sit, in homine vel dæmone deprehenditur,--simpliciter enim nullum in natura malum agnoscitur;--hoc vel ab homine est, vel a diabolo. Vera quippe juxta ac firmissima est hæc regula, malum nec a Deo usquam fieri, nec absque injuria posse illi ullatenus adscribi. * [4867]Credimus Dominum nostrum Jesum Christum solum esse mediatorem, seque ipsum dedisse pretium pro omnibus, ac per proprium sanguinem Deum inter et homines fecisse reconciliationem, quin et sollicitum suorum esse advocatum ac * [4868]Credimus Ecclesiæ Catholicæ membra esse omnes ac solos fideles, eos nimirum, qui Salvatoris Christi fidem, ab ipso quidem Christo et ab Apostolis nec non et ab sanctis synodis oecumenicis traditam, fi * [4869]Credimus Filium Dei Dominum nostrum Jesum Christum exinanivisse semet ipsum, id est, humanam carnem in propriam assumsisse personam, Mariæ semper virginis in utero de Spiritu Sancto conceptum et incarnatum, absque ullo matris labore aut dolore aut virginitatis ejus læsione natum, passum, sepultum; huncque die tertia secundum scripturas gloriosum recurrexisse, in coelum adscendisse et a dextris Dei Patris considere, atque ad vivos mortuosque judicandos exspectamus adventurum. * [4870]Credimus Sacram Scripturam a Deo traditam, eique propterea, non quidem, ut lubuerit, sed secundum Ecclesiæ Catholicæ traditionem et interpretationem adhibendam esse fidem omni dubitatione majorem. * [4871]Credimus ab Spiritu Sancto doceri Catholicam Ecclesiam. Quippe verus consolator ipse est, quem ad docendum fideles veritatem expellendasque eorum e mentibus tenebras Christus a Patre mittit. Porro haudquaquam immediate sed per sanctos patres et Ecclesiæ Catholicæ præpositos Ecclesiam ipsam doctrina Sancti Spiritus illuminat. Quemadmodum enim verbum Sancti Spiritus Sacra Scriptura est et dicitur, non quod ab ipso immediate sed per Apostolos et Prophetas fuerit enunciata: ita et ab vivifico Spiritu docetur quidem Ecclesia, sed medio sanctorum patrum doctorumque magisterio (quibus sanctæ synodi oecumenicæ regulæ instar exstitere; quod millies dixero) ac propterea errare aut aliquatenus decipi, aut aliquando pro veritate mendacium eligere Catholicam Ecclesiam non posse nedum censemus, at etiam id ipsum ceu verum ac certissimum constanter profitemur. Etenim per sanctos patres ac præpositos fideliter administrantes jugiter operans Spiritus Sanctus omnem quemcunque ab Ecclesia removet errorem. * [4872]Credimus defunctorum animas * [4873]Credimus eam, quæ vocatur, seu potius quæ vere est Sancta Catholica et Apostolica Ecclesia, in quam et credere docti sumus, omnes prorsus in Christo fideles comprehendere, eos videlicet, qui ad patriam nondum pervenere, sed etiamnum peregrinantur in terris. Nequaquam vero hanc, quæ in via, cum ea, quæ in patria est, ecclesiam confundimus; quod forte, quemadmodum quidam dicunt hæretici, binarum ecclesiarum membra sint oves principis pastorum Dei, et ab eodem Spiritu Sancto sanctificentur. Id enim absurdum ac impossibile, quum altera quidem adhuc in via militet, altera bravium acceperit et in patria collocata triumphet. Hujus autem Catholicæ Ecclesiæ quum universim ac perenniter caput esse mortalis homo non possit, caput est ipse Dominus noster Jesus Christus, et in ejus gubernatione clavum ipse * [4874]Credimus esse in Ecclesia Evangelica Sacramenta, eaque septem. Nec minorem majoremve in Ecclesia Sacramentorum numerum admittimus; siquidem hæreticorum dementiæ foetus est alius sacramentorum numerus quam septenarius, qui non secus ac cetera Catholicæ fidei dogmata in Evangelio statuitur et ex ipso colligitur. * [4875]Credimus hominem transgressione lapsum comparatum esse et assimilatum jumentis, id est, debilitatum et a perfectione ac passionum immunitate excidisse, haudquaquam tamen hujus, quam ab * [4876]Credimus in * [4877]Credimus in unum Deum verum, omnipotentem et immensum, Patrem, Filium et Spiritum Sanctum; Patrem ingenitum, Filium ex Patre ante sæcula genitum, ei consubstantialem, Spiritum Sanctum ex Patre procedentem, Patri Filioque consubstantialem. * [4878]Credimus neminem sine fide salvari: fidem autem appellamus certissimam, quæ in nobis est, de Deo rebusque divinis, persuasionem; quæ quidem operans per caritatem, id est, per divinorum mandatorum observationem, justificat nos apud Christum et sine qua nemo potest placere Deo. * [4879]Credimus non sola fide simpliciter, sed ea, quæ per caritatem operatur, id est, fide atque operibus hominem justificari. Quod vero fides, quasi manus adimplens munus, justitiam, quæ in Christo est, apprehendat, nobisque applicet ad salutem, ab omni pietate longissime esse censemus. Enimvero sic intellecta fides omnibus conveniret, unde et ad salutem nemo non perveniret; quod aperte falsum est. Imo contrarium credimus, scilicet non fidei correlativum sed ipsam, quæ in nobis est, fidem per opera Christi munere nos justificare. Porro certitudinis vocationis nostræ argumenta esse hujusmodi opera nequaquam intelligimus, sed fructus ex se ipsis, per quos efficax redditur fides, eaque ex divinis promissionibus esse talia dicimus, pro quibus recipere unusquisque fidelium dignus exsistat, prout gessit in corpore suo, sive bonum sive malum. * [4880]Credimus primum hominem a Deo creatum in paradiso recidisse, quum neglecto divino præcepto serpentis fraudulento obtemperavit consilio; indeque originale peccatum ceu hæreditarium profluxisse: quatenus carnali propagatione hunc in mundum nemo prodeat, quin hujus et pondus secum afferat, et fructus in hoc sæculo persentiat. Hos porro fructus, hoc pondus nequaquam tale peccatum intelligimus, quale impietatem, blasphemiam, homicidium, sodomiam, adulterium, fornicationem, simultates, et si quid aliud divinæ contrarium voluntati ab voluntate prava, non autem a natura, committitur: quum et Patriarchæ et Prophetæ non pauci aliique innumeri non modo sub legis umbra sed etiam sub veritate gratiæ, uti divinus præcursor atque * [4881]Credimus res omnes cum visibiles tum invisibiles Dei Providentia gubernari, Deum vero mala ut præsciat et permittat, eorum tamen, qua mala sunt, haudquaquam esse provisorem uti nec opificem. Quæ vero jam patrata sunt, ab summa bonitate in finem utilem quandoque ordinari, non illa faciendo, sed pro * [4882]Credimus sanctissimum divinæ Eucharistiæ sacramentum, quod ordine quartum supra recensuimus, illud ipsum esse, quod ea nocte, qua semet ipsum pro mundi vita tradidit dominus, nobis traditione reliquit. Panem quippe accipiens ac benedicens dedit sanctis Discipulis suis et Apostolis, dicens: Accipite, manducate, hoc est corpus meum. Et accipiens calicem gratias agens dixit: Bibite ex eo omnes, hic est sanguis meus, qui pro vobis effundetur in remissionem peccatorum. * [4883]Credimus sanctum Baptisma, a Domino quidem institutum et in nomine sanctæ Trinitatis collatum, esse summe necessarium. Etenim sine illo salvari nemo potest juxta Domini sententiam: Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non intrabit in regnum coelorum. Igitur et parvulis necessarium illud est, utpote qui rei quoque * [4884]Credo et in * [4885]Credo in * [4886]Credo remissionem peccatorum * [4887]Cujusmodi erat status Innocentiæ hominis sive puritatis et a peccando immunitatis? * [4888]Cujusmodi in hoc Fidei Articulo continetur doctrina? * [4889]DE BAPTISMO. * [4890]DE COMMUNIONE SUB UTRAQUE SPECIE ET PARVULORUM. * [4891]DE CONFIRMATIONE. * [4892]DE FIDE. * [4893]DE INVOCATIONE, VENERATIONE, ET RELIQUIIS SANCTORUM, ET SACRIS IMAGINIBUS. * [4894]DE JUSTIFICATIONE. * [4895]DE SACRAMENTIS IN GENERE. * [4896]DE SACRAMENTO EXTREMÆ UNCTIONIS. * [4897]DE SACRAMENTO MATRIMONII. * [4898]DE SACRAMENTO ORDINIS. * [4899]DE SACRIFICIO MISSÆ. * [4900]DE SACROSANCTO EUCHARISTIÆ SACRAMENTO. * [4901]DE SANCTISSIMIS POENITENTIÆ ET EXTREMÆ UNCTIONIS SACRAMENTIS. * [4902]DE SANCTISSIMO POENITENTIÆ SACRAMENTO. * [4903]DECRETUM DE CONONICIS SCRIPTURIS. * [4904]DECRETUM DE EDITIONE, ET USU SACRORUM LIBRORUM. * [4905]DECRETUM DE INDULGENTIIS. * [4906]DECRETUM DE JUSTIFICATIONE. * [4907]DECRETUM DE PECCATO ORIGINALI. * [4908]DECRETUM DE PURGATORIO. * [4909]DECRETUM DE SACRAMENTIS. * [4910]DECRETUM DE SANCTISSIMO EUCHARISTIÆ. * [4911]DECRETUM DE SYMBOLO FIDEI. * [4912]DOCTRINA DE COMMUNIONE SUB UTRAQUE SPECIE, ET PARVULORUM. * [4913]DOCTRINA DE SACRAMENTO EXTREMÆ UNCTIONIS. * [4914]DOCTRINA DE SACRAMENTO MATRIMONII. * [4915]DOCTRINA DE SACRIFICIO MISSÆ * [4916]Datum Romæ apud S. Petrum die * [4917]De Confessione. * [4918]De Contritione. * [4919]De Fide. * [4920]De Purgatorio autem Igne, quid nobis judicandum? * [4921]De Satisfactionis necessitate et fructu. * [4922]De Transsubstantiatione. * [4923]De asservando sacræ Eucharistiæ Sacramento, et ad infirmos deferendo. * [4924]De casuum reservatione. * [4925]De cultu et veneratione huic sanctissimo Sacramento exhibenda. * [4926]De differentia Sacramenti poenitentiæ et Baptismi. * [4927]De effectu hujus Sacramenti. * [4928]De institutione sacramenti Extremæ Unctionis. * [4929]De ministro hujus Sacramenti, et tempore, quo dari debeat. * [4930]De ministro hujus sacramenti et Absolutione. * [4931]De necessitate et institutione Sacramenti poenitentiæ * [4932]De operibus Satisfactionis. * [4933]De partibus et fructibus hujus sacramenti. * [4934]De præparatione, quæ adhibenda est, ut digne quis sacram Eucharistiam percipiat. * [4935]De recta sententia * [4936]De reliquis autem rebus creatis quid statuendum nobis est? * [4937]De usu admirabilis hujus sacramenti. * [4938]Decetne Sacram Scripturam communiter ab omnibus legi Christianis? * [4939]Decimus fidei Articulus quis est? * [4940]Defensio quidem Catholici nominis necessario postulat ut in profitendis doctrinis, quæ ab Ecclesia traduntur una sit omnium sententia, et summa constantia, et hac ex parte cavendum ne quis opinionibus falsis aut ullo modo conniveat, aut mollius resistat, quam veritas patiatur. De iis quæ sunt opinabilia, licebit cum moderatione studioque indagandæ veritatis disputare, procul tamen suspicionibus injuriosis, criminationibusque mutuis.--Quam ob rem ne animorum conjunctio criminandi temeritate dirimatur, sic intelligant universi: integritatem professionis Catholicæ consistere nequaquam posse cum opinionibus ad * [4941]Dei genitrix * [4942]Deinde et Domini nostri Jesu Christi et sanctissimæ Deiparæ omniumque Sanctorum, quin et sanctorum Angelorum secundum eam, qua quibusdam Patriarchis aut Prophetis apparuere, formam, imagines veneramur, adoramus et osculamur. Denique et Spiritum Sanctum sub ea, qua visus est columbæ specie, repræsentamus. * [4943]Deipara * [4944]Denique neminem præter pium Sacerdotem, ab pio utique Episcopo canonice instituto sacerdotii charactere initiatum, juxta Orientalis Ecclesiæ doctrinam hoc sacrosanctæ Eucharistiæ credimus posse conficere Sacramentum. Hæc est compendiaria Orientalis Catholicæ Ecclesiæ hoc de sacramento doctrina veraque confessio et traditio * [4945]Denique, ut per peccatum pudor terrorque conscientiam nostram invadunt: ita per poenitentiam redit nobis pax et fiducia ejusmodi, qualem erga parentes suos liberi habent. * [4946]Deus de Deo, lumen de lumine * [4947]Deus est trinus, h. e. in essentia unus, tres habet subsistendi modos * [4948]Dominos * [4949]Dominum Deum nostrum, sed Dei Filium. * [4950]Dositheus, miseratione divina Patriarcha Hierosolymitanus, his, qui audire avent, quænam sit Græcorum sive Orientalis Ecclesiæ fides ac professio, quæve circa fidem orthodoxam sententia, nomine Christianorum omnium ad thronum nostrum apostolicum pertinentium nec non et peregrinorum fidelium in hanc sanctam et magnam urbem Hierosolymam pietatis ergo convenientium (quibuscum circa res fidei Orientalis Ecclesia per omnia consentit) compendiosam hancce confessionem in testimonium coram Deo et hominibus ex sincera conscientia atque omni simulatione procul conscribit. * [4951]Duodecimus fidei Articulus quis est? * [4952]Eam porro, quam sanctis et eorum imaginibus ceterisque prædictis venerationem adhibemus, idololatriam esse si qui dicunt, stultum ac inane reputamus. Nos enim soli in Trinitate Deo ac præter ipsum nemini latriæ cultum impendimus. Sanctos vero duplici modo veneramur, imprimis quidem relative ad Deum; quippe propter ipsum illos honoramus, deinde et in se ipsis, quoniam animatæ Dei imagines illi sunt. Duliam porro esse qua Sanctos veneramur in se ipsis, supra definitum est, sanctas vero imagines relative; siquidem, qui exhibetur illis cultus, ad earum prototypa refertur. Quisquis enim colit imaginem, per imaginem colit prototypum, neque aliquantum dividitur separaturve imaginis honor et prototypi; sed in eodem positus est, quemadmodum in prorege rex honoratur. * [4953]Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi. * [4954]Eccl * [4955]Ecclesiam non uni alicui loco etiam præcipuo et clarissimo nominis sui decus acceptum referre. Quotquot enim certis locis continentur ecclesiæ, particulares sunt, ut Ephesina, ut Philadelphiensis, ut Laodicena, ut Antiochena, ut Hierosolymitana, ut Romana, ut Alexandrina, ut ceteræ item. Verum enim vero inter particulares istas ecclesias illa mater reliquarum dicitur, quæ prima omnium præsentia Christi ornata fuit ac salutem æternam veniamque peccatorum accepit, et ex qua annunciatio Evangelii in totum terrarum orbem primum propagata est, teste ipsa Scriptura (Luc. xxiv. 47 * [4956]Ecquid sibi volunt duo hæcce nomina, Iesus, Christus * [4957]Ejusmodi pestes sæpe gravissimisque verborum formulis reprobantur in Epist. encycl. * [4958]Eorum vero, qui peccatis impliciti non in desperatione defuncti sunt, sed quos adhuc superstites poenituit, at nullum fecerunt poenitentiæ fructum, lacrimas videlicet effundendo genibus flexis in orationibus vigilando, semet ipsos afflictando, pauperes recreando, suam denique tum in Deum, quum in proximum caritatem * [4959]Eorum vim bonorun mirabiliter, uti solet, persecutus est Augustinus pluribus locis, maxime vero ubi Ecclesiam Catholicam appellat iis verbis: * [4960]Eos autem qui dicunt: * [4961]Epist. ad Arcbiep. Frising. Gravissimas * [4962]Epist. ad Archiep. Friburg. Quum non sine * [4963]Epist. ad Archiep. Frising. Gravissimas * [4964]Epist. ad Archiep. Frising. Gravissimas * [4965]Epist. ad Archiep. Frising. Tuas libenter * [4966]Epist. ad Epistc. Montisregal. Singularis Nobisque * [4967]Epist. ad eumdem Tuas libenter * [4968]Epist. ad eumdem Tuas libenter * [4969]Epist. encycl Noscitis et Nobiscum * [4970]Epist. encycl. Incredibili * [4971]Epist. encycl. Noscitis et Nobiscum * [4972]Epist. encycl. Quanta conficiamur * [4973]Epist. encycl. Quanto conficiamur * [4974]Epist. encycl. Qui pluribus * [4975]Epist. encycl. Qui pluribus * [4976]Epist. encycl. Qui pluribus 9 * [4977]Epist. encycl. Singulari quidem * [4978]Ergo una divinitas in trinitate, quia dixit Symbolum; Credo in Deum Patrem, et in Jesum Christum, et in Spiritu Sancto. * [4979]Et alibi: * [4980]Et duas naturales voluntates in eo * [4981]Et in * [4982]Et in unum Dominum * [4983]Et in unum Dominum nostrum * [4984]Etenim baptismi symbola et verba baptismum præsignantia ac perficientia perfectam munditiam designant, idemque et illa, quibus appellatur, vocabula confirmant. Si enim per spiritum et ignem perficitar baptismus, perfectam utique munditiam * [4985]Ex quo illud consequitur, potestatem publicam per se ipsam non esse nisi a Deo. Solus enim Deus est verissimus maximusque rerum dominus, cui subesse et servire omnia, quæcumque, necesse est: ita ut quicumque jus imperandi habent, non id aliunde accipiant, nisi ab illo summo omnium principe Deo. * [4986]Fideliter * [4987]Fidem vero et spem et perseverantiam et mandatorum observationem ac, ut prædiximus, coelestium cumprimis habere petitionem, quin et fructus id genus quam plurimos, quos frustra recenseamus. Denique sine intermissione fieri, et qua stando, qua genua flectendo peragi. Tanta vero est orationis utilitas, ut animæ cibus et vita merito censentur. Et hæc quidem omnia sacris ita manifeste colliguntur e Scripturis, ut insipienti aut coeco, meridie ac sereno coelo de solis lumine dubitanti, similis ille sit, qui probationem eorum exegerit. * [4988]Hæc ex multis pauca sufficiant ad eversionem mendacii, quod adversus Orientalem Ecclesiam excogitaverunt adversarii nostri, in medium illationis mendacii sui nutantia ac impia proferentes, dicti Cyrilli capita. Sint vero hæreticis nos injuste quidem traducentibus in signum non contradictionis sed in * [4989]Hæretici vero, quum eorum, quæ fidelibus mandavit Christus, nihil relinquere integrum statuerint, et illam canino ore arrosere. Id tamen tam apertæ circa orationem impietatis tandem erubescentes, orare omnino minime prohibent; sed monachorum orationibus commoventur; ea nimirum mente, ut simpliciorum odium in monachus excitent: quatenus eorum ceu profanorum ac novatorum nec adspectum sustineant et Catholicæ atque Apostolicæ fidei ab illis exponi dogmata multo minus patiantur. Prudens enim est in malum diabolus et ad confingendas calumnias ingeniosus. Unde et ejus asseclas--cujusmodi sunt isti maxime, quibus de loquimur, hæretici--non tam pietatis propositum, quam homines ad malorum abyssum detrudendi et ad ea, quæ non visitat dominus, loca rapiendi, movet institutum. * [4990]Hac lege fidei manente, cætera jam disciplinæ et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratia Dei * [4991]Hanc quidem universa recipit hæreticorum colluvies, at sub metaphoris et æquivocationibus, nec non et humanæ sapientiæ sophismatis perperam interpretantur; quæ sunt distincta, confundunt, atque in rebus ab omni joco alienis nugantur. Quippe si alteri atque alteri diebus singulis novus probaretur scripturæ sensus: eadem ipsa per gratiam Christi hactenus Catholica non perstitisset Ecclesia, unam eamdemque retinens de fide sententiam, illique semper eodem modo et inconcusse adhærens; sed in infinitas foret factiones conscissa ac variis hæreticorum sectis divisa; nec esset veritatis columna et firmamentum sancta Ecclesia, immaculataque ac sine ruga, sed congregatio improborum, cujusmodi esse manifestum est conventum hæreticorum ac potissimum Calvinistarum, quos quidem non * [4992]Hanc vero auctoritatem in se ipsa absolutam planeque sui juris, quæ ab assentatrice principum philosophia jamdiu oppugnatur, Ecclesia sibi asserere itemque publice exercere numquam desiit, primis omnium pro ea propugnantibus Apostolis, qui cum disseminare Evangelium a principibus synagogæ prohiberentur, constanter respondebant * [4993]His et nonnulla adversum nos ridicula penitusque contemnenda homuncio quidam apud Carentonium Claudius nomine, uti diximus, adjicit. Sed et inter fabulas, quæcunque dixit ille, recensemus, ipsumque circulatorem ac funditus illiteratum agnoscimus. Etenim etiam post Photium quam plurimi apud Orientalem Ecclesiam exstiterunt et sunt per virtutem Spiritus Sancti sapientia, theologia et sanctitate præstantes. * [4994]Hoc ipsum et Paulo contigit. Ait enim: Habemus thesaurum in vasis fictilibus. Ast singulis in Ecclesiis, quarum per facultates licet, quemadmodum apud nos Ierosolymis, * [4995]Hujusmodi doctrinas, quæ nec humanæ rationi probantur, et plurimum habent in civilem disciplinam momenti, Romani pontifices decessores nostri, cum probe intelligerent quid a se postularet apostolicum munus, impune abire nequaquam passi sunt. Sic Gregorius XVI per Encyclicas litteras hoc initio * [4996]Hujusmodi igitur innocentiæ ac impeccabilitatis in statu simillimus Angelis homo erat. Simulac vero per transgressionem præcepti peccavisset, continuo eodem Paradisi loco, suscepto peccati statu, mortalis evasit, tradente ita Scriptura (Rom. vi. 23 * [4997]Hunc missum a Patre in Virginem * [4998]Hunc passum * [4999]I. * [5000]I. Ego ---- firma fide credo et profiteor omnia et singula, quæ continentur in symbolo fidei, quo sancta Romana Ecclesia utitur, videlicet: * [5001]II. * [5002]II. Apostolicas et ecclesiasticas traditiones, reliquasque ejusdem Ecclesiæ observationes et constitutiones firmissime admitto et amplector. * [5003]II.--RATIONALISMUS MODERATUS. * [5004]III. * [5005]III. Item sacram Scripturam juxta eum sensum, quem tenuit et tenet sancta mater Ecclesia, cujus est judicare de vero sensu et interpretatione sacrarum Scripturarum, admitto; nec eam unquam, nisi juxta unanimem consensum patrum accipiam et interpretabor. * [5006]IV. * [5007]IV. Profiteor quoque, septem esse vere et proprie sacramenta novæ legis a Jesu Christo Domino nostro instituta, atque ad salutem humani generis, licet non omnia singulis, necessaria: scilicet baptismum, confirmationem, * [5008]IX. Firmissime * [5009]Iam quoniam primo loco Angelos creavit Deus, dic quæso quidnam de iis statuendum habemus? * [5010]Idemne in divinis valent vocabula Præscientiæ, Prædestinationis atque Providentiæ? * [5011]Idemque alio loco male sapientes reprehendens politicos philosophos: * [5012]Illo igitur fortasse die univers * [5013]In hujus itaque celebratione sacramenti Dominum nostrum Jesum Christum credimus esse præsentem, non quidem secundum figuram aut imaginem neque etiam secundum quamdam ut ceteris in sacramentis gratiæ excellentiam neque secundum simplicem, quam et in baptismo patres nonnulli * [5014]In quot Classes distribuuntur Angeli? * [5015]Incruentum vero tradidit sacrificium dicens: Accipite et manducate, hoc est corpus meum; et: Bibite ex hoc omnes, hic est sanguis meus Novi Testamenti; item et quum dixit: Nisi manducaveritis carnem filii hominis; non habebitis vitam in vobis. * [5016]Ineptissimam pariter adversarii nostri premunt argumentationem, quum Orientales nonnullos sacerdotes realem ac veram panis in corpus Domini conversionem minime confiteri inde probari contendunt, quod panem sanctum in aliquo templi loco extra Bema sive Sanctuarium ligneis inclusum thecis ad aliquam appensum columnam asservant. Neque enim negamus, pauperes quosdam sacerdotes ligneis in vasis Dominicum corpus asservare; verum nec lapidibus nec marmoribus honoratur Christus; sed mentem sanam et cor purum a nobis exposcit. * [5017]Insuper venerandæ ac vivificæ Crucis lignum, in quo pro salute mundi Salvator noster passus est, quin et ejusdem Crucis signum veneramur et adoramus, item et quod apud Bethleem est præsepe, per quod ab irrationali affectu liberati sumus, item et Calvariæ locum, et quod theca fuit vitæ sepulcrum, ceteras denique res sanctas, quas adoramus: sancta videlicet evangelia, nec non et sacra vasa, in quibus sacrificium incruentum celebratur. Sed et annuis commemorationibus festisque solemnibus, sacris ædiculis et anathematis sanctos ornamus et honoramus. * [5018]Inter hæc quæ modo dicta fuere, suborta mihi cupido noscendi, quonam * [5019]Ita fit ut unicuique animæ non confusum aut extremeum corpus, sed unum quod habuerat reparetur; ut consequenter possit pro agonibus præsentis vitæ cum anima sua caro vel pudica coronari, vel impudica puniri. * [5020]Ita sane majestatem imperii reverentia civium honesta et libens comitabitur. Etenim cum semel in animum induxerint, pellere qui imperant auctoritate a Deo data, illa quidem officia justa ac debita esse sentient, dicto audientes esse principibus, eisdemque obsequium ac fidem præstare cum quadam similitudine pietatis, quæ liberorum est erga parentes. * [5021]Itaque Deus humani generis procurationem inter duas potestates partitus est; scilicet ecclesiasticam et civilem, alteram quidem divinis, alteram humanis rebus præpositam. Utraque est in suo genere maxima: habet utraque certos, quibus contineatur, terminos, eosque sua cujusque natura caussaque proxima definitos; unde aliquis velut orbis circumscribitur, in quo sua cujusque actio jure proprio versetur. Sed quia utriusque imperium est in eosdem, eum usu venire possit, ut res una atque eadem, quamquam aliter atque aliter, sed tamen eadem res ad utriusque jus judiciumque pertineat, debet providentissimus Deus, a quo sunt ambæ constituæ, utriusque itinera recto atque ordine composuisse. * [5022]Itaque omnibus pontificum decessorum in hac ipsa causa decretis usque quaque assentientes eaque plenissime confirmantes ac veluti renovantes auctoritate nostra, motu proprio, certa scientia, pronunciamus el declaramus, ordinationes ritu anglicano actas, irritas prorsus fuisse et esse, omninoque nullas. * [5023]Itaque quamvis regeneratis conspicua sit fides sanctissimæ Trinitatis et incarnatio filii Dei, ejusdem passio, resurrectio, in coelos ascensio, item et regenerationis ac judicii veritas pro quibus mortem subire multi non dubitarunt;--haud tamen necesse est imo impossible, et ea scire omnes, quæ solis sapientia et sanctitate exercitatis Spiritus Sanctus manifestat. * [5024]Itaque secundum nostrum concipiendi statuendique modum recte atque probabiliter etiam de Deo dici potest: ordine primam Præscientiam esse, secundam Prædestinationem, denique creatis jam rebus earum sequi Providentiam. * [5025]Itaque tres una in essentia personas sanctissimam Trinitatem appellamus, quæ ab omni creatura continuo benedicitur, glorificatur et adoratur. * [5026]Itaque, quales esse dicant monachorum orationes, interrogandi sunt; et si quidem a se ipsis aliqua aliena vel orthodoxæ Christianorum professioni dissentanea fecisse monachos probaverint; jam adversus monachos cum illis caussam agimus, eosque non modo monachos non esse dicimus, sed neque Christianos. Sin vero gloriam et mirabilia Dei et intenta mente assidue et indesinenter et omni tempore enarrant monachi Deumque pro viribus humanis hymnis et canticis celebrant, nunc quidem Scripturæ verba psallentes, nunc * [5027]Item ante usum statim a consecratione ac post usum, id quod sacris in pixibus communioni moribundorum asservatur, corpus esse Domini verum et a se ipso ne vel levissime quidem diversum, quatenus ante usum et post * [5028]Item et honore supremo colendum esse cultuque latriæ adorandum idem Domini corpus et sanguinem, quæ sunt in Sacramento Eucharistiæ. Quippe sanctissimæ Trinitatis et corporis sanguinisque Domini una est adoratio. * [5029]Item et ipsum distribui Domini corpus et sanguinem purissimum inque communicantium sive piorum sive impiorum os ac stomachum introduci: nisi quod remissionem peccatorum vitamque piis ac dignis impertitur æternam, impiis vero ac indignis damnationem poenamque accersit sempiternam. * [5030]Item et verum ac propitiatorium esse Sacrificium, quod pro fidelibus omnibus tum vivis tum defunctis nec non et pro utilitate omnium offeratur, uti et in hujusce Sacramenti precibus exprimitur, quas juxta id, quod a Domino mandatum acceperant, Apostoli Ecclesiæ tradidere. * [5031]Item facta panis et vini consecratione nec panis nec vini manere amplius substantiam credimus, sed ipsum corpus et sanguinem Domini sub panis et vini specie et figura, id est, sub panis accidentibus. * [5032]Item manibus dentibusve concidi quidem Domini corpus et sanguinem ac dividi; verum per accidens dumtaxat sive penes accidentia panis et vini, per quæ et visibilia ea esse et contrectabilia in confesso est: at insecta prorsus et indivisa secundum se permanere. Unde et Catholica dixit Ecclesia: Conciditur et dividitur, quum membratim concidatur, nequaquam dividitur, semper manducatur, et nunquam consumitur: sed digne accedentes sanctificat. * [5033]Item nequaquam sub divisione qualibet ac minima panis et vini transmutati particula esse partem corporis et sanguinis Domini--quippe hoc sine blasphemia et impietate nemo dixerit--sed totum ac integrum Dominum Christum secundum substantiam, animam videlicet suam et divinitatem, id est, Deum perfectum et perfectum hominem. Unde et multæ quum per orbem una et eadem hora celebrantur Missæ, haudquaquam Christi plures plurave Christi sunt corpora, sed unus in omnibus ac singulis fidelium ecclesiis vere ac realiter præsens est ipse Christus, unum et corpus est, et sanguis unus. Atque id quidem, non quod illud, quod in coelo est, Domini corpus super altaria descendat, sed quod post consecrationem conversus ac * [5034]Lettera di S. S. PIO IX. al Re di Sardegna 9 settembre 1852. * [5035]Litt. Apost. Ad apostolicæ * [5036]Litt. Apost. Ad apostolicæ * [5037]Litt. Apost. Cum catholica * [5038]Litt. Apost. Multiplices inter * [5039]Mansissent profecto eadem bona, si utriusque potestatis concordia mansisset: majoraque expectari jure poterant, si auctoritati, si magisterio, si consiliis Ecclesiæ majore esset cum fide perseverantiaque obtemperatum. Illud enim perpetuæ legis instar habendum est, quod Ivo Carnutensis ad Paschalem II pontificem maximum præscripsit: * [5040]Melchizedeki.' Idem alibi (Heb. ix. 14 * [5041]Mihi vero subit admirari, quomodo ob collapsos fortassis vetustate sacrarii muros dominicum corpus extra sacrarium hæretici viderint appensum, unde et absurdissima conficiunt; Christum vero non viderint infantis specie in disco sacri bematis fornici depictum. Apertissime enim utique nossent ac verissime concluderent, Orientales, ut nequaquam figuram aut gratiam, aut id genus quidpium in disco sed ipsummet Christum repræsentant, ita et credere, panem eucharisticum nihil aliud quam ipsum corpus Domini substantialiter esse. * [5042]N. B.--Cum rationalismi systemate cohærent * [5043]N. B.--Huc facere possunt duo alii errores de clericorum cælibatu abolendo et de statu matrimonii statui virginitatis anteferendo. * [5044]N. B.--Præter hos errores explicite notatos, alii complures implicite reprobantur, proposita et asserta doctrina, quam Catholici omnes firmissime retinere debeant, de civili Romani Pontificis principatu. * [5045]Nam unigenitus Dei filius societatem in terris constituit, quæ Ecclesia dicitur, cui excelsum divinumque munus in omnes sæculorum ætates continuandum transmisit, quod ipse a Patre acceperat. * [5046]Neque minus inepte garriunt, non posse Ecclesiam absque violentia et tyrannide ab quibusdam cibis abstinentiam et jejunia constituere. Enimvero recte admodum ad carnis et passionum prorsus mortificationem orationem et jejunia, quorum amantes ac exempla exstitere sancti omnes, sollicite præcipit: quibus, ac coelestis ope gratiæ dejecto cum exercitibus et virtutibus suis adversante nobis diabolo, propositum sibi cursum perquam facile fideles absolvunt. Hunc igitur quum inculpata ubique Ecclesia spectat, vim nullam, nullam adhibet tyrannidem, sed hortatur, sed admonet, sed ea, quæ Scripturæ sunt, edocet, illaque Sancti Spiritus operante virtute persuadet. * [5047]Nihilominus quia in lucem prolata veritas solet sua sponte late fluere, hominumque mentes sensim pervadere, idcirco nos conscientia maximi sanctissimique officii, hoc est apostolica, qua fungimur ad gentes universas, legatione permoti, ea quæ vera sunt, libere, ut debemus, eloquimur; non quod non perspectam habeamus rationem temporum, aut repudianda ætatis nostræ honesta atque utilia incrementa putemus, sed quod rerum publicarum tutiora ab offensionibus itinera ac firmiora fundamenta vellemus: idque incolumi populorum germana libertate; in hominibus enim mater et custos optima libertatis veritas est: * [5048]Non comprobamus, sed omnino prohibemus. * [5049]Non decet. Enimvero omnem scripturam divinitus inspiratam et utilem novimus, et ita ex se necessariam, ut pie sine illa vivere nullatenus quisquam possit. Hanc tamen haudquaquam convenit omnes legere; at eos dumtaxat, qui ad profunda, quæ in illa latent, Spiritus arcana convenienti discussione incumbunt, quive eam, qua scrutanda, docenda, legenda est Scriptura Sacra, rationem probe norunt. Inexercitatis autem et Scripturam * [5050]Non est mensurabilis in sua natura, quia illocalis est, incircumscriptus, ubique totus, ubique præsens, ubique potens. * [5051]Non per alios dispositionem salutis nostræ cognovimus, quam per eos * [5052]Nonum Ecclesiæ præceptum quodnam est? * [5053]Nonus fidei Articulus quis est? * [5054]Nos vero et semper, et nunc magis, ut instructiores per Paracletum, Deductorem scilicet omnis veritatis * [5055]Numquid aliud est, quod de Deo rebusque ab eo creatis ex hoc Articulo disci possit? * [5056]Numquid vero eidem omnes homines peccato sunt obnoxii? * [5057]Numquid vero in eodem beatitudinis gradu, postquam e vita excesserunt, collocatæ Sanctorum animæ sunt? * [5058]Octavus fidei Articulus quomodo habet? * [5059]Omega, principium et finis, ait Dominus, qui est, qui fuit, qui venturus est, omnipotens.' Idem ait et Archangelus Gabriel (Luc. i. 37 * [5060]Oratores nostri quum sint et ab Catholica Ecclesia habeantur sancti, quemadmodum in octavo capitulo dictum est; dicendi modo tempus est, eos a nobis ceu Dei amicos nostrosque apud Deum universorum intercessores honorari. Porro duplicem Sanctis cultum adhibemus. Alterum quippe verbi divini matri, quem hyperduliam appellamus. Enimvero Dei et hujus quidem solius ut famula vere sit et ipsa Deipara; at mater ejus est, utpote quæ unum e Trinitate in carne genuit. Quare omnium quum Sanctorum tum Angelorum longe superior prædicatur; * [5061]Orthodoxa * [5062]Poenitentiam, in qua sacramentalis includitur confessio, tunc tradidit, quum dixit: Quorum remiseritis peccata, remittuntur eis; quorum retinneritis, retenta sunt; item et quum dixit: Nisi poenitentiam habueritis; omnes similiter peribitis. * [5063]PIUS EPISCOPUS, SERVUS SERVORUM DEI SACRO APPROBANTE CONCILIO AD PERPETUAM REI MEMORIAM. * [5064]Pasce agnos ... pasce oves * [5065]Personales Dei proprietates quæ sunt? * [5066]Poro quid de malis Angelis sentiendum nobis? * [5067]Porro æque ac Ordo Baptismus characterem imprimit indelebilem: unde, quemadmodum eodem ordine initiari bis nemo potest; ita nec recte semel baptizatus iterum baptizari, ut in mille peccata forte prolapsus, imo ut a fide etiam apostata. Enimvero converti ad Dominum quisquis voluerit; eam, a qua exciderat, per Poenitentiæ sacramentum recuperat adoptionem. * [5068]Porro baptismi materia aqua pura est seu naturalis et non ullus alius liquor. Per solum autem sacerdotem perficitur; urgente tamen inexcusabili necessitate potest et per alium hominem conferri, modo sit orthodoxus et convenientem sacro baptismati scopum intendat. Effectus porro baptismi breviter recensendi. Primus est originalis peccati remissio et aliorum, quotquot voluntate propria is qui baptizatur admisit. Secundus ab æternis, quæ sive propter originale sive propter propria mortalia peccata manebant hominem, poenis eximit. Tertio inmortalitatem baptizatis impertitur, quippe a peccatis præcedentibus eos emundans in Dei templa restituit. Neque dicere licet omnia prorsus, quæ Baptismum præcessere, peccata, per hunc non deleri, sed manere quidem at non imputari. Extremæ etenim id impietatis est et pietatis abnegatio censenda magis quam confessio. Imo vero omne, quodcunque peccatum, quod ante baptismum aut est aut fuit, deletur atque perinde, ac si nunquam exstitisset, reputatur. * [5069]Porro naturali et supernaturali constant sacramenta: neque nuda illa sunt divinarum signa promissionum, quippe ita nihil ab circumcisione discreparent; quo quid miserabilius dici possit? Imo vera ea esse instrumenta his, qui initiantur illis, gratiam necessario conferentia, confitemur. Quod autem rei terrenæ usum sacramentorum integritas necessario exigat, ab doctrina Christiana alienum id omnino existimamus, utpote eucharistiæ sacramento contrarium, quod ab substantiali quidem verbo institutum et a sancto spiritu sanctificatum, rei, quam significat, nimirum * [5070]Porro quam homini respiratio et sol mundo, tam necessarius in Ecclesia nobis videtur episcopatus. Unde et ad episcopalis dignitatis encomium pulchre nonhulli dixere, quod Deus in coelesti primogenitorum Ecclesia est et sol in mundo, hoc in sua quemlibet Ecclesia episcopum esse, utpote qui gregem suum illustret, foveat, et Dei templum efficiat. * [5071]Porro si quæ fecerunt Apostoli, quæ Prophetæ, imo--dicere liceat--et quæ sancti patres atque ipsius Christi progenitores; hæc ipsa faciunt et monachi: utique donorum largitoris Spiritus Sancti fructus esse orationes monachorum manifestum est. Quas vero novitates induxere Calvinistæ, tum circa Deum resque divinas blasphemando, quum Scripturam * [5072]Potest igitur naturaliter homo nondum regeneratus ad bonum morale * [5073]Præterea verbo Transsubstantionis * [5074]Primus Fidei Articulus quis est? * [5075]Propterea Damascenus quarta ad Africanos epistola dixit, universam Ecclesiam fuisse episcopis generaliter commissam; et Clementem primum Romæ episcopum, et Evodium Antiochiæ et Marcum Alexandriæ Petri successores fuisse, nemo non confitetur. Item et divus Andreas Stachymum throno Constantinopolitano suum in locum suffecit. Item in hac magna civitate sancta Jerusalem Jacobum ipse dominus constituit, Jacobo deinde alter et huic deinceps alter ad nos usque successit. Unde et Tertullianus epistola ad Papianum episcopos omnes apostolorum vocat successores. Horum denique successionem et apostolicam dignitatem juxta ac potestatem Eusebius quoque Pamphili et omnes prorsus patres, quos hic recensere supervacanuum esset, contestantur, et communis ac prima Ecclesiæ Catholicæ vel nascentis consuetudo confirmat. * [5076]Quæ vero e Scripturis in confirmationem suæ novitatis assumunt, non sic ipsis favent, * [5077]Quænam Dei Proprietates sunt? * [5078]Quænam Essentiales Dei Proprietates sunt? * [5079]Quænam sunt Præcepta ecclesiæ? * [5080]Quam de Deo habere debeo opinionem? * [5081]Quam doctrinam iste nos fidei Articulus * [5082]Quamobrem filius Dei vocatur Unigenitus? * [5083]Quamobrem omissis ceteris, unum hoc Omnipotentiæ * [5084]Quando autem Dei solius hoc esse adfirmas, nosse omnia, occulta videlicet et aperta: quo igitur pacto tum Angeli tum inter mortales Prophetæ eadem cognoverunt? * [5085]Quando autem lapsurum Adamum norat Deus, quid ita, quæso, illum condidit? * [5086]Quando autem nomen Creatoris in hoc Articulo positum est, num igitur rerum omnino omnium conditor Deus est? * [5087]Quartum Ecclesiæ præceptum quodnam est? * [5088]Quartum Spiritus Sancti donum, quodnam est? * [5089]Quartum in hoc Articulo, quid est? * [5090]Quartum, quod hic docet Articulus, quid est? * [5091]Quartus fidei Articulus quis est? * [5092]Quasi pro miraculo facto Deum collaudat. * [5093]Quem in finem instituta sunt mysteria? * [5094]Qui fructus ex hoc Mysterio nascuntur? * [5095]Qui fructus hujus mysterii sunt? * [5096]Qui ut bonus, immo plus quam summe bonus, quamvis in semet ipso longe perfectissimus gloriosissimusque esset, quo tamen et alia Entia, gloriam ipsius celebrando, bonitatem ejusdem participarent, totum hunc mundum ex nihilo effinxit. Ceterum quidnam omnino in natura sua Deus sit, id ipsum res creata nulla satis assequi ac percipere potest: non visibilis modo sed ne invisibilis quidem, sive Angeli ipsimet, quoniam nulla penitus inter creatorem et rem creatam comparatio proportioque intercedit. Sed illud denique nobis ad pietatem satis esse potest (teste Cyrillo Hierosolymitano, Catechesi VI. p. 40, Morell.). Si recte tenemus, Deum nos habere, Deum unum, eumque sempiternum; atque similem semper et eundem sibimet ipsi: præterque illum, Deum exsistere neminem, quemadmodum idem ille Deus per Prophetam (Jes. xliv. 7 * [5097]Quibus in rebus hæc duo consistunt? * [5098]Quid autem duo hæc verba, Lucem de luce * [5099]Quid autem si neque Apostoli quidem Scripturas reliquissent nobis, nonne oportebat ordinem sequi traditionis, quam tradiderunt iis quibus committebant ecclesias? Cui ordinationi assentiunt multæ gentes barbarorum, eorum qui in Christum credunt, sine charta et atramento scriptam habentes per Spiritum in cordibus suis salutem, et veterem traditionem diligenter custodientes * [5100]Quid de iis vero judicandum, qui decedentes in offensa apud Deum sunt? * [5101]Quid de sanctis imaginibus et cultu sanctorum sentire debemus? * [5102]Quid docet sancta Ecclesia, in hoc fidei Articulo? * [5103]Quid doctrinæ in hac salutatione inest? * [5104]Quid est Arbitrium liberum? * [5105]Quid est Fides? * [5106]Quid est mysterium sive sacramentum? * [5107]Quid est primum mysterium sive baptismatis? * [5108]Quid hic docet Articulus? * [5109]Quid hic fidei Articulus docet? * [5110]Quid hic fidei Articulus docet? * [5111]Quid hic fidei Articulus fideles docet? * [5112]Quid igitur sentiendum de eleemosynis piisque officiis, quæ in refrigerium mortuorum præstantur? * [5113]Quid in hoc Mysterio observandum? * [5114]Quid in hoc Mysterio spectandum? * [5115]Quid in hoc fidei Articulo sancta docet Ecclesia? * [5116]Quid iste docet Articulus? * [5117]Quid iste nos Articulus docet? * [5118]Quid nobis de hac salutatione censendum? * [5119]Quid observandum in hoc Mysterio? * [5120]Quid observandum nobis in hoc Mysterio? * [5121]Quid præterea in hoc Articulo continetur? * [5122]Quid secundo loco hic docet Articulus? * [5123]Quid tenere atque observare Orthodoxus et Catholicus homo Christianus debet, ut æternæ olim vitæ heres fiat? * [5124]Quid tertio loco hic Articulus docet? * [5125]Quid vero prius credere, tum deinde bona opera efficere debet Christianus? * [5126]Quidnam commodi nanciscetur homo ex quattuor rerum istarum recordatione? * [5127]Quidnam hic Articulus docet? * [5128]Quidnam in hoc Mysterio observandum? * [5129]Quidnam iste nobis exponit Articulus? * [5130]Quidnam tertium iste docet Articulus? * [5131]Quinam hujus Mysterii fructus sunt? * [5132]Quinam locus peculiariter animabus eorum destinatus est, qui in gratia Dei vita concedunt? * [5133]Quinam secundus fidei Articulus est? * [5134]Quintum Ecclesiæ præceptum quod est? * [5135]Quintus Fidei Articulus, quis est? * [5136]Quo factum est, ut coelestis Pater, Pater misericordiarum, et Deus totius consolationis * [5137]Quo pacto fit sacramentale sacerdotium? * [5138]Quo ritu signum venerabilis et vivificæ crucis in nobis formare debemus? * [5139]Quocirca ad majorem gloriosæ Christi resurrectionis fidem ac gloriam, quodam quasi instinctu commoti, ad Pilatum adeunt ajuntque (Matt. xxvii. 64 * [5140]Quod ita necessaria est in Ecclesia dignitas episcopalis, ut, ea submota, neque Ecclesia neque Christianus aliquis esse aut dici possit. Quippe apostolorum successor episcopus impositione manuum et * [5141]Quod perspicue nos docet Apostolus (Rom. viii. 29 * [5142]Quod vero ad impietates ceteras addidere Calvinistæ, non alium esse episcopi quam simplicis sacerdotis gradum posseque absque episcopis ecclesiam esse et a quibusdum sacerdotibus gubernari, item non ab episcopo dumtaxat, sed etiam ab sacerdote posse sacerdotem ordinari; quin et a pluribus sacerdotibus episcopum; atque ejusdem impietatis participem esse deblaterant Orientalem Ecclesiam--qua utique de caussa caput decimum ab Cyrillo conscriptum est--juxta eam, quæ a principio in Orientali Ecclesia obtinuit, sententiam planius dicimus: * [5143]Quod vero scelestissimi ajunt hæretici, ut eodem capite habetur, Deum nullo prorsus respectu ad prædestinatorum reproborumve opera illos prædestinare, hos damnare, abominandum ducimus et sacrilegum. Secum enim ita Scriptura pugnaret, utpote quæ fideli salutem * [5144]Quodnam octavum Ecclesiæ est præceptum? * [5145]Quodnam primum Spiritus Sancti charisma est? * [5146]Quodnam quartum est mysterium? * [5147]Quodnam quintum Spiritus Sancti charisma est? * [5148]Quodnam quintum est, quod hic docet Articulus? * [5149]Quodnam quintum et Mysterium? * [5150]Quodnam secundum Ecclesiæ præceptum est? * [5151]Quodnam secundum est, quod hoc Articulo docetur? * [5152]Quodnam secundum in Ecclesia Christi Mysterium est? * [5153]Quodnam septimum Ecclesiæ est præceptum? * [5154]Quodnam septimum Ecclesiæ mysterium est? * [5155]Quodnam sextum est Mysterium? * [5156]Quodnam sextum est, quod hic tractat docetque articulus? * [5157]Quodnam tertium Ecclesiæ præceptum est? * [5158]Quodnam tertium Spiritus Sancti donum est? * [5159]Quodnam tertium est Mysterium? * [5160]Quodnam tertium est eorum, quæ hoc Articulo docentur? * [5161]Quoniam vero rerum omnium * [5162]Quos vero allegant sanctos, adorationem imaginum asserentes illicitam, nostris potius quam illorum favere partibus æstimamus; quandoquidem acerrimis disputationibus suis in eos dumtaxat invehebantur, qui latriæ cultum sacris imaginibus impendebant, quive parentum suorum defunctorum effigies in ecclesiam inferebant, quos et insuper anathemati subjecere; non autem in rectum tum