'
ammnipwa ^tjmanura forte luiiraalia
THE CREEDS OF CHRISTENDOM
WITH
A HISTORY AND CRITICAL NOTES
BY
PHILIP SCHAFF, D.D., LL.D.^ \ PROFESSOR OF BIBLICAL LITERATURE IN THE UNION THEOLOGICAL SEMINARY, N. Y. ' /.. / S > o .C~! IN TBREE VOLUMES *J NEW YORK HARPER & BROTHERS, FRANKLIN SQUARE Copyright, 1877, by Harper & Brothers. Copyright, 1905, by David S. Schaff. PRINTED IN THE UNITED STATES OF AMERICA D-N NOTE. In the present edition I have added, at the close of this volume, an important document — namely, the Encyclical Letter of Pope Leo XIIL, on the Christian constitution and government of States. It is closely connected with the famous Syllabus of his predecessor, Pius IX. (vol. II. pp. 213-233), and sets forth more fully the papal or med- iaeval theory of the relation between Church and State. Philip Schaff. New York, December, 1889. ri — THE CREEDS OF THE /- i T r GREEK ANI> LATIN CHURCHES. i ( ~ <- ^ . V. sc; o - -<^ TABLE OF CONTENTS. (Vol. II.) THE CREEDS OF THE GREEK AND LATIN CHURCHES. I. SCRIPTURE CONFESSIONS. PAGE Introductory. . 3 The Confession op Nathanael 4 The Confession of Peter 4 The Confession of Thomas 5 The Baptismal Formula 5 The Confession of the Eunuch 6 One God and one Lord 6 The Mystery of Godliness 6 The Elementary Articles . . 7 Other Allusions to Creeds 7 II. ANTE-NICENE AND NICENE RULES OF FAITH AND BAPTISMAL CREEDS. Introductory Remarks 11 Ignatius, of Antioch. A.D. 107 11 Irenjeus, of Gaul. A.D. 180 12 First Formula 13 Second Formula . . . 15 Third Formula 16 Tertullian, of North Africa. A.D. 200 16 First Formula 17 Second Formula 17 Third Formula 19 VI TABLE OF CONTENTS. 20 Cyprian, op Carthage. AD. 250 Novatian, op Rome. AD. 250 21 Obigen, op Alexandbia. A.D. 230 21 24: Geegoet Thaumatubgus, op Neo-C^esarea. A.D. 270 . . . • Lucian, op Antioch. AD. 300 25 The Private Ceeed op Aeiits. AD. 328 28 Eusebius, op C^esaeea in Palestine. A.D. 325 29 Cyril, op Jeeusalem. A.D. 350 31 Longer Formula 31 Shorter Formula 32 Epiphanius, op Cyprus. AD. 374 32 First Formula 33 Second Formula 35 The Apostolical Constitutions. A.D. 350 39 Comparative Table of the Ante-Nicene Rules of Faith as related to the Apostles' Creed and the Nicene Creed 40 III. (ECUMENICAL CKEEDS. 1. The Apostles' Creed . . 45 The Received Form (Eighth Century) 45 The Old Roman Form (Fourth Century) 47 The Forms of Aquileja,Rufinus,Fortunatus (Fourth and Fifth Centuries) . 49 An Old Italian Form (Fourth Century) 50 Comparative Table showing the Origin and Gradual Growth of the Apostles' Creed . . 52 '2. The Nicene Creed, A.D. 325 and 381 57 The Received Text of the Eastern Church, A.D. 381 . . . . 57 Received The Text of the Western Church 58 The Old* Nicene Symbol of 325 60 Other Oriental Creeds of the Nicene Age gi "STThe Ceeed op Chalcedon, A.D. 451 6 „ 4. The Athanasian Creed ... DO*,, 5. The Creed op the Sixth Oecumenical Council against the A.D. 680 MONOTHELITES, . .... tjn Remarks on the Dogmatic Legislation of the other OUcumen- ical Councils .... < ^ r* ik urn « IF CONTENTS. yft ) 1 IV. ROMAN CREEDS. PABB 11 1. The Canons and Dogmatic Decrees of the Council of Trent, 24 A.D. 1563 77 25 4. Papal Syllabus of the Principal Errors of our Time, A.D. 1864 . .213 , 3! 5. The Dogmatic Decrees of the Vatican Council concerning the Catholic Faith and the Church of Christ (the In- Si fallibility of the Pope), A.D. 1870 234 .1 to V. GREEK AND RUSSIAN CREEDS. 1. The Orthodox Confession of the Eastern Church, A.D. 1643 . . 275 2. The Confession of Dositheus, or the Eighteen Decrees of the Synod of Jerusalem, A.D. 1672 . 401 *» . 3. The Longer Catechism of the Russian Church, prepared by *' . Philaret, Revised and Approved by the Most Holy Syn- I' od, . 445 A.D. 1839 . .... itt J VI. OLD CATHOLIC UNION CREEDS. *" 1. The Fourteen Theses of the Old Catholic Union Confer- ence with Greeks and Anglicans, A.D. 1874 545 •' • • 2. The Old Catholic Agreement on the Filioque Controversy, '' • . A.D. 1875 552 XIII., Immortale Dei, concern- ft Appendix I.: Encyclical Letter of Pope Leo ing the Christian Constitution of States. Nov. 1, 1885 555 jjl ' Athanasian Creed and ., Appendix II. : Facsimiles of the Oldest MSS. of the the Apostles' Creed • ... .601 Alphabetical Index 603 E 73 CONFESSIONES ECCLESLE APOSTOLIC^. SCRIPTURE CONFESSIONS. . CONFESSIONS ECCLESLE APOSTOLIC^. SCKIPTUKE CONFESSIONS. PAGE INTRODUCTORY . 3 THE CONFESSION OF NATHANAEL. 4 THE CONFESSION OF PETER...... 4 THE CONFESSION OF THOMAS. .... 5 THE BAPTISMAL FORMULA. .., 5 THE CONFESSION OF THE EUNUCH . . . 6 ONE GOD AND ONE LORD. .. . 6 THE MYSTERY OF GODLINESS...... 6 THE ELEMENTARY ARTICLES ... . 7 OTHER ALLUSIONS TO CREEDS. . .. „. * : ' : CONFESSIONES ECCLESLE APOSTOLIC^E. Scripture Confessions. The Bible is the Word of God to man ; the Creed is man's answer to God. The BibL reveals the truth in the popular form of life and fact ; the Creed states the truth in the log ical form of doctrine. The Bible is to be believed and obeyed ; the Creed is to be professe< and taught. Hence we find few traces of creeds in the Bible. In the Old Testament the fundamental doctrine of Monotheism is placed as a command a ' the head of the Decalogue, Exod. xx. 2, 3, and put in the form of a dogma, Deut. vi. 4 Hear, O Israel Jehovah our Elohim, Jehovah ii one [The Lord our God, th< Lord is one]. J These words form the beginning of what is termed Shama (Hear), and are repeated in tb ( daily morning and evening services of the Jews. They are the Creed of the Jews, in distinc tion from the Gentiles or idolaters. J The sentence does not mean, 'Jehovah is our God, Jehovah alone' (and no other God), bu 1 it means either 'Jehovah, our God, Jehovah is one,' or, 'Jehovah, our God, is one Jeho 2 van.' In either case it is an affirmation of the unity of God, and this is made the basis ol the fundamental moral precept which follows (ver. : j 5) 'And thou shalt love the Lord thy Go< with all thine heart, and with all thy soul, and with all thy might. ' Hence our Lord, Marl iv. 29, quotes these two passages together as ' the first of all the commandments. Similar assertions of the unity of God are found in Deut. iv. 35, 39 ('Jehovah is the God there is none else beside him'); 2 Sam. vii. 22 ; xxii. 32 ; 1 Kings viii. 60 ; 1 Chron. xvii 20; Psa. xviii. 31 ('Who is God save Jehovah? or who is a rock save our God?'); Psa ; lxxxvi. 10 ('Thou art alone') ; God Isa. xliii. 10-12 ; xliv. 6, 8 ; xlv. 22 ; Joel ii. 27 ; Zech \ xiv. 9. The New Testament confirms this doctrine repeatedly: Mark xii. 29 ; John xvii. 3 ('Thee the only true God') ; 1 Cor. viii. 4 ('There is none other God but one') ; Gal. iii. 20 ; 1 Tim ii. 5. But while the New Testament presupposes the unity of the Godhead, it makes the Divinitj and Messiahship of Jesus of Nazareth the centre of the Christian religion in its distinctive fundamental creed. The following are the passages which furnished the nucleus for th< ancient rules of faith and baptismal creeds. ' So Oehler (Theologie des A. Test.Vol I. p. 159), and others : 'Our Elohim' is in appo- sition to the first Jehovah, and IHSt is predicate to the second Jehovah. ' So our English Version, Keil, and others, who take 'Jehovah, our Elohim' as the subj«ct, and 'one Jehovah' as the predicate, of the sentence. The Mohammedans have borrowed their monotheistic watchword from the Jews, with a heretical addition— ' There is no Goc but Allah; and Mohammed is his prophet.' CONFESSIONES ECCLESLffi APOSTOLIC^. The Confession of Nathanael {Bartholomew). 1 John i. 9e(49). ATTEKpiSt) NaSavajjA icai \sysi avrty Nathanael answered and saith unto him, Pappi, av tl o vlbg tov Srtov, Eabbi, Thou abt the Son of God, (tv tl 6 fiaaiXsvg tov Thou akt the King op l Note. — 'King of Israel' is a designation of the Messiah, and an anticipation of the Con- fession of Peter. Nathanael reasons from the divine character of Christ as revealed in his supernatural knowledge of the heart, to his Messiahship, and returns the commendation, 'Behold an Israelite indeed without guile,' by the acknowledgment, 'Thou art the King of Israel,' and hence my King. The term 'Son of God' was also a designation of the Messiah in his divine nature, derived from Psa. ii. 5, 12 (comp. Isa. ix. 6), and is so used by Peter, Matt. xvi. 16 ; by the disciples in the ship, Matt. xiv. 33 ; by Martha, John xi. 27 ; and by the high-priest, Matt. xxvi. 63. The Apostles, before the pentecostal illumination, had no clear insight into the full meaning of the expression ; but their faith, based upon the Old Testament and the personal knowledge of our Lord, contained the living germ of the full knowledge. The Confession of Peter. Matt. xvi. 16. 'A7TOK/0t2'£te ($£ 2(/U(tH' TltTpOQ tlTTtV And Simon Peter, answering, said, V tl O XpiOTOQ, O vlbg tov Thou art the Christ [the Mes- SfOV TOV Z,U)VTOQ. siah], the Son of the living God. Note.—This is the fundamental Christian Confession, and the rock on which the Church is built. See Schaff's Annotations to Lange on Matthew, pp. 293-295. John vi. 68 Of Kvpit, irpbg riva airtXtvtTop&a Lord, to ; whom shall we go ? Thou Q' prifiara £w?je alwviov i\£l Ka ' hast words of life eternal, and rj/iftp 7r£7rto"r£u(ca/«v, icai tyvwKa- we have believed and known fltV OTl that Su £t 6 ayiog tov Srtov. Thou art the Holy One of God. Note.—This is the true reading, instead of the received text: 'Thou art the Christ the Son of the living God' (av tl 6 Xpiarog, 6 uioc tov Seov Z,Sivt tov of), which is con formed to Matt. xvi. 16. It is equivalent to Thou art the Messiah, and coincides with thp testimony of the demoniacs (Murk i. who with ghost-like intuition 26), perceived the super- natural character of Jesus. This Confession of Peter belongs to an earlier period than thp one recorded by Matthew. See Lange, Com. on John, pp. 234 sq. (Am. ed.). , ' ; ovxvijriuxvji: CONFESSIONS. The Confession of Thomas. John xx. 28. 'ATrcicpt'S'*} Qwfiag koi elirtv avrq Thomas answered and said unto him, '0 Kvpiog fiov Kal 6 vto'c fxov. My Lord and my God! Note.—This is the strongest apostolic Confession of Faith in the Lordship and Divinity of Christ, an echo of the beginning of the fourth Gospel (i. 1, 'the Word was God'), and an anticipation of its close (xx. 31, 'that ye may believe that Jesus is the Christ, the Son of '' God, and that believing ye may have life in his name'). For the words are undoubtedly ad- • dressed to Christ, as is evident from the preceding 'to him,' and from the appellation, 'My 1 Lord;' 1 and not an exclamation of astonishment addressed to God. 2 For in the latter case 1 Thomas would utter a profanity unrebuked by the Lord. The words indicate a triumph of ' faith over doubt. Thomas was not an unbeliever—he was not a doubter from indifference to ' the truth (as Pontius Pilate), still less from hostility to the truth, but from love of truth. He le was an honest and earnest inquirer ; his heart was anxious and ready to believe, but his un- 1 derstanding demanded evidence, which he embraced with joy as soon as it was presented. oi He represents the principle, intellectus precedit fidem, which is not entirely inconsistent with the other, fides precedit intellectual. He was a rationalist in the best sense of the term, ani- mated and controlled by a love of truth. Blessed are those that seek the truth, for they shall find it. This kind of skepticism, or spirit of inquiry rather, is a stimulating and propelling force in the Church, and is necessary to the progress of theological science and historical and philosophical research. To such skepticism the words of the poet may be applied : ' There lives more faith in honest doubt, in half the creeds: ], Believe me, than He fought his doubts, and gathered strength, ) To find a stronger faith his own.' And yet is i. % there a higher faith, which believes without seeing (ver. 29 ; 1 Pet. 8 ; 2 Cor. v. 7), which holds fast to the invisible as seeing him (Heb. xi. 27), which goes to Christ as the child to his mother's breast, as heart to heart, as love to love, with undoubting, implicit, un- bounded trust and confidence. tl The Baptismal Formula. J Matt, xxviii. 19. Ma$t)TEvoaT£ TrcLvra ra KSi/jj, fSairri Disciple [make disciples of] all the £oitec civtovg nations, baptizing them tig to ovofia row Trarpbg INTO THE NAME OF THE FATHER, Kai row vlov AND OF THE SON, icai roil aytov irvedfiaTOQ AND OF THE HoLY GHOST The Greek nominative with the article is used for the vocative, as in Matt. xi. 26, where is God addressed in prayer, o irarrip xxvii. \"~l <> in xv. 6 Stoe ; 29, P l f3am\tvc ; Mark 34, fiov, o Stic pov, tig ri tyKariXnric fit ; in Luke viii. 54, and in many other passages. ' Theodore of Mopsnestia : Quasi pro miraculo facto Deum collaudat.' He is followed by Socinians and Rationalists. : ; 6 CONFESSIONES ECCLESIJS APOSTOLIC^. all SiScktkovteq ai)T0VQ rripiTv navra teaching them to observe have oaa ivETBtXaiiirjv vfilv. things whatsoever I commanded you. Trini- Note.—For an explanation of the Baptismal Formula, which is the basis of the old Schaff tarian creeds, and for the various renderings of tic (into, to, in, with reference to), see and Lange, Com. on Matt. pp. 556-558. The Confession of the Eunuch. Acts viii. 37. \ Utanvb) rov vlbv rov %toi> ti- I believe that Jesus Chkist is the vai rov \r\oovv Xpiarov. Son of God. Note. —This confession of the Ethiopian Eunuch before his baptism by Philip the Deacon, together with the preceding words of Philip, 'If thou believest with all thine heart, thou mayest' [be baptized], according to the received text (with sundry variations), is not contained in the best Uncial MSS., and is given up by critical editors (Griesbach, Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort), as an interpolation made to suit the baptismal service of the Church ; but it is found even in Irenaeus and Cyprian, and tends to prove the apos- tolical origin of a baptismal confession of faith in Christ as the Son of God. One God and One Lord. \ 1 Cor. viii. 6. Fie S'eoc u Tlurijp, There is one God the Father, it, ov ra TTavra, of whom are all things, Kai riftUQ tig aiiTuv' and we unto [for] him KOI Etc KVptOQ I*JO-OWC X/OlffTOCj and one Lokd Jesus Chkist, ci ov ra iravra, by whom are all things, Kai 7jjU£?c c(' avrov. and we by him. The Mystery of Godliness. \ 1 Tim. iii. 16. OfxoXoyovuivwc fiiya lariv to ttiq Confessedly great is the mystery Evatfiiiac; pvoTfjpiov of godliness Oc [Gtoe] t(j>avepu>$r] kv aapKi, 'Who [God] was manifested in the flesh, iCIKCWoSr) tV TTViVfiaTl, justified in the Spirit, tixpirrj ayytAotg, seen of angels, tKripv\yr] tv i%V£(JlV, preached among the Gentiles iTTKTTiV^T] iV KOff/Utj), believed on in the world, avt\r') UV/XV^X J. %*J A. ,E CONFESSIONS. Note.—The relative OC (oc, who) is best sustained by evidence (NAC—though Aleph hi been meddled with, and B is wanting), instead of the noun GC (Stog, God, in the text. rec. or of the neuter gender, o (which). See Teschendorf, ed. viii. maj. ii. p. 849, and the long noti of Alford and Wordsworth. The reading be improves the rhythm without changing tl sense ; for it certainly refers to Christ the God-Man, whether we connect it with nvorripu (by transition from the mystery to the person of Him who is the sum and substance of tl revelation of God), or regard it (in accordance with the parallelism and continuity of the fc lowing clauses) as a quotation from a primitive hymn or confession. Wordsworth refe 'who' to the preceding 'living God,' but God as such can not be said to have been 'receiv< in glory. The Elementary Articles. Heb. vi. 1,2. Alb cKpivTig tuv Tijg ap%rig roil Therefore, leaving the word coi XpKTTOV AoyOV, £7Tl rrjv Ttkeio- cerning the beginning of [the rrjra Kal TTlOTitog £7Tl 3"£OV, and of faith in God, of the doctrine of baptism [washings], tir&tatwg rt \iipwv, and of laying on of hands, avaaTumwg re vttcptov, and of resurrection of the dead Kal Kpifiarog alwviov. and of eternal judgment. Note. —Many commentators suppose that the sacred writer here refers to the fundament: and elementary articles of catechetical instruction in the apostolic Church ; but the articls mentioned were held by Christians in common with the Jews, and are distinguished from tli fullness of Christian knowledge (rcXtcorjje), or 'the strong meat for those who are of full ag( (ver. 14). The passage has only a remote bearing on creeds. For details, see the commer taries of Bleek, Tholuck, Delitzsch, Lunemann, Alford, Moll and Kendrick. Other Allusions to Creeds. The duty of confessing the faith is taught by our Lord, Matt. x. 32, 33, and by St. Pau Rom. x. 9, 10. Allusions to a creed may be found in the following passages « Acts xvi. 31, where Paul and Silas, in answer to the question of the jailer at Philippi, say Believe cte the Lord Jesus Christ, and thou shalt be saved, and thy house.' xii. Rom. 6 : 'The analogy of faith' (xard rrjv avaXoyiav ty)q tticttewc). 3'** \ 1 Cor. xv. 'I delivered unto you among the first things that which I also received, tha Christ died for our sins, according to the Scriptures, and that he was buried, and tha he rose again the third day, according to the Scriptures,' etc. 2 Tim. i. I 13, 14: 'Hold fast the form of sound words [biroSvTroioiv tuiv vyiaivovrw \6ywv, a sketch or outline of the healing words] which thou hast heard from me, in faith an love, in Christ Jesus. That good thing which was committed unto thee [rrjv irapa Vol. II— 8 CONFESSIONES ECCLESLE APOSTOLIC^. Sijwjv, or irapaKara&tKTp,, the deposit] keep, by the Holy Ghost, which dwelleth in us.' Comp. ver. 12, and 1 Tim. vi. 20 (tt)v vapadi]Kr)v i John 10: 'If there come any unto you, and bring not this doctrine [ravrqv rrjv ItSaxnv, viz., the doctrine of Christ, ver. 9], receive him not into your house.' Jude 3 ' Exhorting : that ye should earnestly contend for the faith which was once delivered unto the saints' (rjf aval vapadoStioy toIs ayiots iriorii). REGUL^E FIDEI ECCLESLE AFTE-NICMjE ET H1CMM ANTE-NICENE AND NICENE RULES OF FAITH AND BAPTISMAL CREEDS. REGTJL^E fidei ecclesij: ante-nicjinj: et nicjena ANTE-NICENE AND NICENE RULES OF FAITH AND BAPTISMAL CREEDS. PAGE Introductory Remarks 11 IGNATIUS, OF ANTIOCH. AD. 107 11 IREN^EUS, OF GAUL. AD. 180 12 First Formula 13 Second Formula 15 Third Formula 16 TERTULLIAN, OF NORTH AFRICA A.D. 200 16 First Formula 17 Second Formula 17 Third Formula 19 CYPRIAN, OF CARTHAGE. AD. 250 20 NOVATIAN, OF ROME. AD. 250 21 ORIGEN, OF ALEXANDRIA. A.D. 230 22 GREGORY THAUMATURGUS, OF NEO-C^ESAREA. A.D. 270. 24 LUCIAN, OF ANTIOCH. AD. 300 25 THE PRIVATE CREED OF ARIUS. A.D. 328 28 EUSEBIUS, OF C^ESAREA IN PALESTINE. AD. 325 29 CYRIL, OF JERSUALEM. AD. 350 31 Longer Formula ... . 31 Shorter Formula. . 32 EPIPHANIUS, OF CYPRUS. AD. 374 33 First Formula. 33 Second Formula . . . . 35 THE APOSTOLICAL CONSTITUTIONS. A.D. 350 39 COMPARATIVE TABLE of the Ante-Nicene Rules op Faith AS RELATED TO THE APOSTLES' CREED AND THE NlCENE CREED. 40 REGUL^E fidei ECCLESI^E ANTE-NIC^EN^E ET NIC^ENiE. Ante-Nicene and Nicene Rules of Faith and Baptismal Ckeeds. Introductory Remarks. The Rules of Faith and Baptismal Confessions which we find among the ecclesiastical writers of the second and third centuries mark the transition from the Bible to the (Ecu- menical Creeds. They contain nearly all the articles of the Apostles' and Nicene Creeds, and some are even more full, especially those of the East ; for the Greek Church was, at an early period, disturbed by heretical speculations and perversions, and had a greater talent and taste for metaphysical theology than the less learned but more sober, practical, and steady Church of the West. I have included here also some creeds of the fourth century, to facilitate the comparison with the Apostles' and the Nicasno-Constantinopolitan symbols. In addition to the valuable collections of Hahn (Bibliothek der Symbole und Glaubensregeln, 1842) and Hedrtley (Harmonia Symbolica, 1858, and De Fide et Symbolo, 1869), I have examined the more recent works of Caspari (Quellen zur Geschichte des Tavfsymbols und der Glaubensregel, 1866-75, 3 vols.), Lumbt (History of the Creeds, 1873), Swainson (Literary History of the Nicene and Apostles' Creeds, 1875), and Hoet (Two Dissertations, etc., 1876). Ignatius of Antioch. A.D. 107. Epistola ad Trallianos, cap. 9. The following passage is no creed nor part of a creed, but it shows what facts of the gospel history were most prominent in the mind of the famous bishop and martyr Ignatius, of Antioch, and the Church of his age, in opposition to the Gnostic heretics, who resolved the birth, death, and resurrection of Christ into an unreal and delusive show or phantom (Soxn- cic, hence Bocetce). A similar passage of greater length occurs in the commencement of his letter to the Christians at Smyrna. The text is from the shorter Greek recension of the seven Epistles, with the chief inter- polations of the longer Greek recension added in brackets. The latter mentions also Christ's lonely descent into Hades (KaSirjXSip dg #8nv fiovoe). In the short Syriac Ignatius there is no Epistle to the Trallians. On the Ignatian controversy and literature, see my Church History, Vol. I. § 119, pp. 463 sqq. Kw^o»S"ijt£ ovv, orav vfitv ^(jjpig Be deaf, therefore, when any would Irjaov Xpiffroii XaXy tiq speak to you apart from (at vari- ance with) Jesus Christ [tov vlov tov 0£ow], [the Son of God], rod sk yivovg [yevo/ulvov] Aaj3iS, who was descended from the fan* ily of David, tov sk Mapiag, born of Mary, og aXri^MQ lyzvvr)%m\ who truly was born \_Kai SK SftOV KOI EK TTCipSivOV . . . [both of God and of the Virgin . yap aapli lyivtro koi lirokiTtv- became flesh and dwelt among aaro aviv afiapriag . . .], us without sin .], ttyayiv rt ical itrnv [aAij^wc], ate and drank [truly], under a\ri%h>g tStw^ij iwl Ylovriuv ILAa- truly suffered persecution TOV, Pontius Pilate, appearance] aA»j^u»c [St, koi ov ook/((T£(] tarav- was truly [and not in pu>$ri (cat air&avev crucified and died . raised from the og Kal aAjjSwe riyipSri enrb viKpwv who was also truly three days], [koi avEori] &a rpiwv rifiipwv], dead [and rose after iydpovToq avrbv tov Uarpbg aw his Father raising him up tou . [ rpixpag Toig 'AirooroXoig, with the Apostles, » avi\r) KCU IKaSlGiV £K Bt%iu>v avrov, and sits on his right hand, Trtpifitvwv iwg av rtS'waiv ol syftpioi waiting till his enemies are put avrov virb roiig iro$ag avrov]. under his feet]. Iken^eus. A.D. 180. Iren.sus was a native of Asia Minor, a pupil of Polycarp of Smyrna (Adv. Hcer. Lib. III. Apostle. cap. 3, § 4 ; Euseb. H. E. v. 20), and through him a grand -pupil of St. John the He was bishop of the church at Lyons (Lugdunum), in the South of France, in 177, wrote his great work against the Gnostic heresies about 180, while Eleutherus (d. 185) was bishop of Kome (Adv. Hcer. Lib. III. cap. 3, § 3), and died about 202. He was therefore a connecting link between the East and the West, as well as between post-apostolic and ante-Nicene Christianity, and altogether the most important witness of the doctrinal status of the Catholic Church at the close of the second century. The ancient Massilia (Marseilles) was a Greek colony, and the churches of Lyons and Vienne in Gaul were probably planted by Eastern missionaries, and retained a close connection with the Eastern churches, as appears from the letter of those churches to their brethren in Asia Minor after the fierce persecution under Marcus Aurelius, A.D. 177 (see Euseb. H. E. v. 1). Irenaeus refutes the heretics of his age by the Scriptures and the apostolic tradition. This tradition, though different in form from the New Testament, and perhaps older than the writings of the Apostles, agrees with them, being a summary of their teaching, and is handed down in all the churches through the hands of the presbyters. ' The sum and substance of 1 The essential identity of the Scriptures and the apostolic tradition is asserted by Irenaus (Adv. Hcer. Lib. III. cap. 1, § 1): 'Nonper alios dispositionem salutis nostras cognovimus, quam per eos [apostolos], per quos evangelium pervenit ad nos ; quod quidem tunc prceconaverunt, po- stea vero per Dei voluntatem in Scripturis nobis tradiderunt, fundamentum et columnam fidei nostra futurum.' Comp. the fragment of his letter to Florinus, preserved by Eusebius (H. E. v. 20), where he says that the presbyters and Polycarp handed down the teaching of the Lord as they received it from the eye-witnesses of the Word of Life—in entire accordance with the Scriptures (iravra av/x^iova raXg ypa AXIlUXI^UIJ S. A.D. 180. 13 is the baptismal creed, this tradition called by him the icavuv rfjg dXq&fag, awooroXwv Sitiaxh, (KKXtjaiag to dpxaiov rrjg avoTtyui, yvtimg dXjj&j, traditio veritatis, vera fides, prcedicatio eccle- sice. He does not give the creed in full, but incorporates passages of it in several parts of his work. He gives most of the articles of the Apostles' Creed as it prevailed in the West, but has also several characteristic passages in common with the Nicene Creed (t va . . . aapKia- Sivra virip rrjg ri/iiTipag trmrripiag to Sid Trpo(p7]Twv tcticqpvxog). The ancient liturgies of Gaul likewise have a semi-Oriental character. First Form. Contra Hjereses, Lib. I. cap. 10, § 1 (Opera, ed. Stieren, Tom. I. p. 119). 'H piv yap iKuXriota, Kalirep k«S' The Church, though scattered 6'X»jf rrjg olKOvpivtfg twg irtparwv through the whole world to the Trie yr/e Suairappivri, it apa Zi tCov ends of the earth, has received 1 'AitoittoXwv Kai tHjv tKtivwv /za^rj- from the Apostles and their dis- twv TrapaXafiovaa rrjv [Trianv] ciples the faith tig iva Qtbv, Uaripa Travro- in one God, the Father Al- Kparopa, mighty, tov 7T£Trojr/KOTa tov oiipavbv, Kai rrjv who made the heaven and the yvv, earth, Kat rag SaXatraag, Kai iravra ra iv and the seas, and all that in them aVTOig, TTIOTIV ' is; Kai etc f'va Xpiorbv 'Iijcrowv, and in one Christ Jesus, the Son tov Ylbv tov Qeov, of God, tov aapKtoSivTa virip rr\g fiptrlpag who became flesh for our salva- (rwrwptac tion; Kai tig Hvtitfia aytov, and in the Holt Ghost, to eta twv TrpotyriTtov KtKtfpv^bg rag who through the prophets preached otKovoptag Kai Tag iXtvottg [rrjv the dispensations and the advents iXevaiv, adventum], [advent], Kat Ttjv Ik UapStvov yivvr\atv, and the birth from the Virgin, Kai to ira&og, and the passion, Kat tt\v iytpatv sk vtKptvv, and the resurrectionfrom the dead, Kai rrjv tvaapKOv tig rovg ovpavovg and the bodily assumption into avaXrixpiv tov riyairripivov Xpt- heaven of the beloved Christ otov 'Irjaou, tov Kvpiov ripwv, Jesus, our Lord, Kai tt/v Ik tCjv ovpavtjv iv rp So£ij and his appearing from heaven in tov Uarpog napovatav avrov, the glory of the Father, 1 Lit. ' yet having received. ' In the Greek the creed is part of one sentence, which is resumed in tovto to KTipvyjxa TTapti\t] Kai Qt Kara Trjv ivSoKiav row Uarpbg tov knee of those that are in heaven aoparov, irav yovv Kap.ipy tirov- and on the earth and under the paviwv Kai iiriyuwv ical Kara)fto- earth should bow before Christ viwv, Kai iraaa yXwaaa i^ofioXo- Jesus, our Lord and God and yr\ar[Tai avrq, Kai Kpiaiv SiKaiav Saviour and King, and that ev- ev toIq Traai TTOtr)ar]Tai, ra. /xiv ery tongue should confess to him, Trvev/uaTiKa. rrjg Trovr]piaq, Kai ay- and that he may execute right- ytXovg 7rajoa/3£/3ijKorac, Kai iv eousjudgment over all : sending anoaTaaiq yeyovorac;, Kai rove into eternal fire the spiritual pow- aatfitig, Kai a^iKOvg Kai avofiovt; ers of wickedness, and the angels Kai fiXaaQrifiovQ rwv av&pwirwv who transgressed and apostatized, siC to alwviov Trip Tripxpy ' rote and the godless and unrighteous &e SiKaloic, Kai baioiq, Kai Tag Iv- and lawless and blasphemous ToXag uvtov rtrjjpTjKOo-t Kai ev ry among men, and granting life uyawy avrov StajUSjUtvijKoo-i, rote and immortality and eternal an ap^rjg, rote Se Ik (XZTavoiaq, glory to the righteous and holy, %o>r\v ^apiaafxevog, atySapaiav cw- who have both kept the com- pr\ar\Tai, Kai So£av alwviav Trtpi- mandments and continued in his 7rot//o-rj. love, some from the beginning, some after their conversion. ' Note.—Irenseus adds to this Creed : The Church, having received this preaching and this faith, as before said, though scattered throughout the whole world, zealously preserves it (t7rijufXwe tpvKdaan) as one household, and unanimously preaches and teaches the same, and hands it down as by one mouth (av/irpovuiG tcivtci Krjpvauu Kai Stddoicti Kai TrapaSidcumv for although there are different dialects in the Second Form. Adv. Hjer. Lib. III. cap. 4, § 1, 2 (Opera, Tom. I. p. 437). Quid autem si neque Apostoli If the Apostles had not left to us quidem Scripturas reliquissent the Scriptures, would it not be nobis, nonne oportebat ordinem necessary to follow the order of sequi traditionis, quam tradi- tradition, which those to whom derunt iis quibus committe- they committed the churches bant ecclesias? Cui ordina- handed down ? To this order tioni assentiunt multce gentes many nations of barbarians give barbarorum, eorum qui in assent, those who believe in Christum credunt, sine charta Christ having salvation written et atramento scriptam habentes in their hearts by the Spirit per Spiritum in cordibus suis without paper and ink, and salutem, et veterem traditionem guarding diligently the ancient diligenter custodientes, tradition, In unum Deum credentes, believing in one God, Fabricatorem cceli et terrce, Maker of heaven and earth, et omnium quce in eis sunt, and all that in them is, Per Christum Jesum Dei Fili- Through Christ Jesus the Son op um; God; Qui, propter eminentissimam Who, for his astounding love to- erga figmentum suum dilectio- wards his creatures, nem, earn quce esset ex Virgine genera- sustained the birth of the Vir- tionem sustinuit, gin, ipse per se hominem adunans himself uniting his manhood to % Deo, God, et passus sub Pontio Pilato, and suffered under Pontius Pilate, et resurgens, and rose again, et in claritate receptus. and was received in glory, in gloria venturus, shall come in glory, Salvator eorum qui salvantur, et the Saviour of those who are saved, Judex eorum qui judicantur • and the Judge of those who are et mittens in ignem ceternum judged ; and sending into eternal transfiguratores veritatis et fire the perverters of the truth ; 16 REGUL.& FIDEI ECCLESLffi ANTE-NIOffiN-ffi ET NIOffiN-ffi. contemptores Patris sui et ad- and the despisers of his Father ventus ejus. and his advent. Third Form. Adv. Her. Lib. IV. cap. 33, § 7 {Opera, Tom. I. p. 670). After remarking that the spiritual man shall judge all those who are beyond the pale of Irenasus goes on to the truth—that is, outside of the Church—and shall be judged by no one, — ' okoKktipog) say : For to him all things are consistent ; he has a full faith {itiariQ Etc %va Oeov iravroKparopa, In one God Almighty, it, ov ra iravra, from whom are all things Kai tig tov Ylbv tov Qeov, Ij?- and in the Son of God, Jestjs aovv Xpurrov, Chkist, tov Kvpiov 17/iwv, our Lord, 01 ov ra iravra, by whom are all things, Ka\ rag oiKOvo/biiag avrov, and in his dispensations, St' wv av%pu)irog iyiviro 6 Ylbg rov through which the Son of God 0£OU" became man; TltKTfxovrj fitfiaia Kai sig to Hlvtv- the firm persuasion also in the 1 fxa rov Qeov, Spirit of God, . . rb rag olicovofxiag Tlarpog te who furnishes us with a knowledge Kai Yiov arr\v ytvtav Iv rote avSpwTroig, dispensations of the Father and KaSwg (SovXtrai 6 Ilarijp. the Son, in virtue of which he dwells in every generation of men, according to the will of the Father. Teetullian. A.D. 200. Tertullian, originally a lawyer, in mature life converted to Christianity, and one of its ablest and most fearless advocates against infidels and heretics, flourished towards the close of the second and the beginning of the third century as presbyter in Northern Africa, till about A.D. 220. He was a rugged and eccentric genius, and joined the Montanist sect, which believed in the advent of the age of the Paraclete in the person of Montanus, the continuance of the gift of prophecy in woman as well as man, and the near approach of the millennium and which maintained severe discipline and some peculiar customs, in opposition to the more tolerant practice of the Catholic Church. He placed truth (veritas) above authority and custom (vetus consuetudo). But otherwise he was one of the strongest champions of 1 is defective. translation ' The Greek original here The Latin reads as follows : Sententia quae est in Spiritu Dei, qui prcestat agnitionem veritatis, qui Jirma dispositiones Patris et Filii exposuit, secundum quas aderat generi humano queniadmodum vult Pater.' TERTULLIAN. A.D. 200. catholic orthodoxy against the Gnostic heresies, and would allow no change in matters of fun- damental doctrine. He alludes three times to the Creed, and quotes the chief articles with some variations and interwoven with his comments. In other places he mentions only one 7-10 68-73 or two articles, as the occasion suggested. See Walch, pp. ; Hahn, pp. ; Heurt- 35-40. ley, pp. 13-17 ; Swainson, pp. First Form. De Vikginibus Velandis, cap. 1. Regula quidemfidei una omnino The Eule of Faith is altogether est, sola, immobilis, et irre- one, sole, immovable, and irre- formabilis, credendi scilicet formable—namely, to believe In unicum Deum Omnipotentem, in one God Almighty, mundi conditorem ; the Maker of the world ; et Filitjm ejus, Jesum Christum, and his Son, Jesus Christ, natum ex Virgine Maria, born of the Virgin Mary, crucifixum sub Pontio Pilato, crucified under Pontius Pilate, tertia die resuscitatum a mor- on the third day raised again tuis, from the dead, receptum in cozlis, received in the heavens, sedentem nunc ad dexteram Pa- sitting now at the right hand of tris, the Father, venturum judicare vivos et mor- coming to judge the quick and the tuos, dead, per carnis etiam resurrectionemJ also through the resurrection of the flesh. Second Form. Adv. Praxeam (a Patripassian Unitarian), cap. 2. ilTos vero et semper, et nunc ma- But we believe always, and now gis, ut instructions per Para- more, being better instructed by cletum, Deductorem scilicet the Paraclete, the Leader into omnis veritatis, all truth, 1 will hold gen- That is : This also belongs to the unchangeable rule of faith, that the Lord eral judgment after the dead are raised to life again. Neander ( Tertull. p. 303) transposes etiam before per: 'To judge the dead also through the resurrection.' To this Tertullian adds: ' Hac lege fidei manente, ccetera jam discipline et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratia Dei' (This law of faith re- maining, all other matters of discipline and conversation admit of the novelty of correction, the grace of God, namely, working and advancing to the end). The article on the Holy Ghost is here omitted. : : : 18 EEGULJE FIDEI ECCLESLE ANTE-NIC^EELE ET mCMNM. Unicum quidem Deum credimus One God: 1 sub hoc tamen dispensatione, quam but under this dispensation which (Bconomiam dicimus, we call economy, ut unici Dei sit et Fmus, and the Son of the one God, Sermo ipsius, qui ex ipso pro- his Word [Logos] who proceeded cesserit, from him, per quern omnia facta sunt, by whom all things were made, et sine quofactum est nihil. (John and without whom nothing was made. Hunc missum a Patre in Virgi- This was sent from the Father into nem, the Virgin, et ex ea natum, and was born of her, hominem et Deum, Filium homi- both Man and God, the Son of nis et Filium Dei, Man and the Son of God, et cognominatum Jesum Christum : and called Jesus Christ: Hunc passum, He suffered, hunc mortuum et sepultum, he died and was buried, secundum Scripturas according to the Scriptures 2 / ; et resuscitatum a Patre, and raised again by the Father, et in coelos resumptum, and taken up into the heavens, sedere ad dexteram Patris, and sitteth at the right hand of the Father, venturum judicare vivos et mor- he shall come to judge the quick tuos and the dead qui exinde miserit, secundum pro- He thence did send, according to missionem suam, a Patre, his promise, from the Father, Spikitum Sanctum, Paracletum, the Holy Ghost, the Paraclete, Sanciificatorem fidei eorum qui the Sanctifier of the faith of those credunt in Patrem. et Filium et who believe in the Father and Spiritum Sanctum. 3 the Son and the Holy Ghost. 1 In the Latin the following sentences depend on credimus. The English idiom requiree more freedom. 2 insertion (the This important only express recognition of the Scriptures in the Creed) is also found in the Kicene Creed (sard rdc ypcupao), after the clause risen on the third day, but ' disappeared in the later forms of the Apostles' Creed. 3 ' To this Tertullian adds: Hanc regulam ab initio Evangelii decucurrisse, etiam ante pri- ores quosque hcereticos, ne dum ante Praxean hesternum, probabit tarn ipsa posteritas omnium , hcBreticorum, quam ipsa novel litas Praxece hesterni, i. e. 'That this rule has come down from ; ; ; ; __N. A.D. 200. 19 Third Form. De Prescript. H-siret. cap. 13. Begula est autem jidei, ilia The Rule of Faith is, . . . namely, scilicet qua creditur, that by which we believe Unum omnino Deum esse, That there is but one God, nee alium prceter mundi condi- and no other besides the Maker of torem, the world, qui universa de nihilo produxe- who produced the universe out of rit, nothing, per Verbum suum primo om- by his Word sent forth first of nium demissum, all; id Verbum, Filium ejus appella- that this Word, called his Son, tum, in nomine Dei varie visum a was seen in the name of God in patriarchis, various ways by the patriarchs, in prophetis semper auditum, was always heard in the prophets, postremo delatum, ex Spiritu at last was sent down, from the Patris Dei et virtute, in Vir- Spirit and power of God the ginem Mariam, Father, into the Virgin Mary, carnem factum in utero ejus, et was made flesh in her womb, and ex ea natum, born of her, 1 egisse Jesdm Christum; lived (appeared) as Jesus Christ ; exinde prcedicasse novam legem that then he preached the new law et novam promissionem regni cce- and the new promise of the king- lorum; dom of heaven virtutes fecisse ; wrought miracles; fixum, cruci ; was nailed to the cross / tertia die resurrexisse ,' rose again on the third day in coelos ereptum • was caught up to the heavens sedisse 2 ad dexteram Patris; and sat down at the right hand of the Father; the beginning of the gospel, even before the earlier heretics, and so of course before the Praxeas of yesterday, is proved both by the lateness of all heretics, and by the novelty of this Praxeas of yesterday.' 1 Al. exisse (Cod. Urs.). 1 Al. sedere, sitteth. : ; 20 REGUL^E FIDEI ECCLESLE ANTE-NIOEKE ET N1CMSM. misisse vicariam vim Spiritus sent in his place the power of the Sancti, Holy Ghost, qui credentes agat; to guide the believers venturum cum claritate he will come again with glory ad sumendos sanctos in vitce OBter- to take the saints into the enjoy- nce et promissorum ccelestium ment of eternal life and the fructu?n, celestial promises, et ad profanos adjudicandos igni and to judge the wicked with eter- perpetuo, nal fire, facta utriusque partis resuscita- after the resuscitation (resurrec- tione, tion) of both, cum carnis restitutione. 1 with the restitution (restoration) of the flesh. Cyprian, of Carthage. A.D. 250. Cyprian, the great bishop and martyr of Carthage, the chief champion of catholic unity against heretics and schismatics, and at the same time of episcopal independence against Rome, during the middle of the third century (died 258), first applies the term Symbolum to the baptismal creed, but gives us only scanty fragments of it, in answer to the question whether baptized heretics and schismatics (like the Novatians) should be rebaptized when applying for admission into the Catholic Church. He answers the question in the affirma- tive, since out of the Catholic Church there is no truth, no sacraments, no salvation (extra Ecclesiam nulla salus) ; and hence if the Novatians used the same terms in their creed as the Catholics, they had not the thing, but a mere sham or empty counterfeit. This opinion on the validity of heretical baptism Cyprian maintained in opposition to Bishop Stephen of Rome. The first of these fragmentary creeds is contained in his Epistle to Magnus (Ep. 69, al. 76), the other in his synodical Epistle to Januarius and other Numidian bishops (Ep. 70). Both are in form interrogative, in answer to the question Credis ? put to the baptismal can- didate, and contain the following articles Credo in Deum Patkem, I believe in God the Father, in Filium Christum, in his Son Christ, in Spiritum Sanctum. in the Holy Ghost. Credo remissionem peccatorum, I believe the forgiveness of sins, et vitam eternam and eternal life per sanctam Ecclesiam,. through the holy Church. 1 'Hac regula,' he adds here also, 'a Christo, ut probabitur, instituta nullas habet apud nos qu(estiones,nisi quas hcereses inferunt et qua: hcereticos faciunt ; caterum manente forma ejus in suo ordine, quantum libet quceras et trades et omnein libidinem curiositatis effundas.' : .— ORIGEN. A.D. 230. 21 Novatian, of Rome. A.D. 250. Novatian, a presbyter and then a schismatical bishop of Kome, in opposition to Cornelius, from whom he dissented, in the middle of the third century, on a question of discipline con- cerning the readmission of the lapsed, explains, in his work Be Trinitate s. De Regula Fidei (Bibl. PP. ed. Gallandi, Tom. III. pp. 287 sqq.), the 'rule of truth,' especially the divinity of Christ, in opposition to the heresies of his age, and states Regula exigit veritatis, ut primo The rule of truth demands that, omnium first of all, credamus in Deum Pateem et we believe in God the Father Dominum omnipotentem, and Almighty Lord, id est, rerum omnium perfectissi- that is, the most perfect Maker of mum conditorem. all things. Eadem regula veritatis docet nos The same rule of truth teaches us credere, post Patrem, etiam to believe, after the Father, also in Filium Dei, Christum Jesum, in the Son of God, Christ Jesus, Dominum Deum nostrum, sed our Lord God, but the Son of Dei Filium. God. Sed enim ordo rationis et fidei Moreover, the order of reason and auctoritas, digestis vocibus et the authority of faith, in due Uteris Domini, admonet nos, consideration of the words and post hoec credere etiam Scriptures of the Lord, admon- ishes us, after this, to believe also in Spieitum Sanctum, in the Holy Ghost, olim Ecclesice repromissum, sed promised of old to the Church, statutis temporum opportuni- but granted in the appointed tatibus redditum. and fitting time. Note. — This rule is little more than the baptismal formula, and represents the Roman creed, which was shorter than the Eastern creeds, since Rome always loved power more than philosophy, and (as Rufinus remarks, De Symb. § 3) was less disturbed by heretical specula- tions than the Greek Church. Novatian, however, takes the knowledge of the whole creed for granted, and hence does not quote it literally and in full. He mentions also incidentally as articles of faith the holy Church, the remission of sins, and the resurrection. Comp. the notes in Hahn, pp. 74, 75. Origen, of Alexandria. About A.D. 230. De Principiis, Lib. I. Prsef. § 4-6. Origkn (185-254), teacher of the Catechetical School of Alexandria in Egypt, was the greatest divine and one of the noblest characters of his age, equally distinguished for genius, : 22 REGUL^E FIDEI ECCLESLE ANTE-NIOffiN^ ET mvmis jtj. was ques- learning, industry, and enthusiasm for the knowledge of truth. His orthodoxy ±>is tioned by some of his contemporaries, and he was even excommunicated by the p Constantino- of Alexandria, and condemned as a heretic long after his death by a council of of all ple, 544. His curious speculations about the pre-existence of souls, the final salvation with Hatonism. rational beings, etc., arose chiefly from his attempt to harmonize Christianity Christian Religion), In the Introduction to his work, Ilipi apx^v, On the Principles (of the in the loose and in- written before 231 (some date it from 212-215), and preserved to us creed which was accurate Latin translation of Rufinus, Origen gives some fragments of the in Christ accepted used in his day and country. He first remarks that, while all believers truth, the diver- the books of the Old and New Testaments as a full revelation of the divine (certa hnea, mani- sity of interpretations and opinions demanded a clear and certain rule necessary festo regula), and that the apostles delivered such articles of faith as they deemed and origin, to the for all, leaving the study of the reasons, the examination of the mode dogmatic teach- more gifted lovers of wisdom. He then proceeds to give a sketch of these ings of the apostles as follows : Species eorum, quce per prcedi- The form of those things which cationem Apostolicam manifeste are manifestly delivered by the traduntur, istce sunt preaching of the Apostles is this: Primo, quod unus Deus est, qui First, that there is one God, omnia creavit atque composuit who created and framed every quique cum nihil esset, esse fecit thing, and who, when nothing was, universa, Deus a prima creatura brought all things into being,—God et conditione mundi, omnium jus- from the first creation and form- torum Deus — Adam,, Abel, Seth, ing of the world, the God of all Enos, Enoch, Not, Sem, Abra- the just—Adam, Abel, Seth, Enos, ham, Isaac, Jacob, duodecim Pa- Enoch, Noah, Shem, Abraham, triarcharum, Moysis et Prophe- Isaac, Jacob, the twelve Patri- tarum: et quod hie Deus in archs, Moses, and the Prophets: novissimis diebus, sicut per pro- and that this God, in the last days, phetas suos ante promiserat, as he had before promised through misit Domintjm nostrum Jesum his Prophets, sent otjk Lord Jesus Christdm, primo quidem vocatu- Christ, to all Israel first, and then, rum Israel, secundo vero etiam after the unbelief of Israel, also to gentes post perfidiam populi Is- the Gentiles. This just and good rael. Hie Deus Justus et bonus, God, the Father of our Lord Jesus Pater Domini nostri Jesu Christi, Christ, himself gave the Law and Legem et Prophetas et Evangelia the Prophets and the Gospels, and ipse dedit, qui et Apostolorum he also is the God of the Apostles, Deus est et Veteris et Novi Testa- and of the Old and New Testa- menti. ments. C _.D. 230. 23 Turn deinde, quia Jesus Chki- Then, secondly, that Jesus Christ stus ipse, qui venit, ante omnem himself, who came, was born of the creaturam natus ex Patre est. Father before all creation. And Qui cum in omnium conditione when in the formation of all things Patri ministrasset (per ipsum he had served the Father (for by enim omnia facta sunt), novis- him all things were made), in these simis temporibus se ipsum exina- last times, emptying himself, he be- niens homo factus incarnatus est, came man incarnate, while he was cum Deus esset, et homo factus God, and though made man, re- inansit, quod erat, Deus. Corpus mained God as he was before. He assumsit nostro corpori simile, eo took a body like our body, differ- solo differens, quod natum ex ing in this point only, that it was Virgine et Spirit u Sancto est. born of the Virgin and the Holy Et quoniam hie Jesus Christus Ghost. And since this Jesus Christ natus et passus est in veritate et was born and suffered in truth, and non per phantasiam communem not in appearance, he bore the death hanc mortem sustinuit, vere mor- common to all men and truly died / tuus / vere enim a mortuis resur- for he truly rose from the dead, rexit et post resurrectionem, con- and after his resurrection, having versatus cum discipulis suis, as- conversed with his disciples, he was sumtus est. taken up. Turn deinde honore ac digni- They also delivered that the tate Patri ac Filio sociatum Holy Ghost was associated in tradiderunt Spiritum Sanctum. honor and dignity with the Father and the Son. Origen then goes on to say that 'such questions, as to whether the Holy Spirit was born or unborn (natus an innatus), whether he was also to be regarded as a Son of God or not, are left for inquiry and investigation out of the holy Scriptures, according to the best of our abil- ity but it ; was most clearly preached in the churches that the Holy Spirit inspired every one of the saints and prophets and apostles, and that there was not one Spirit given to the ancients and another to the Christians.' Then he mentions (§ 5) as part of apostolic preaching (eccle- siastica prcedicatio) the future resurrection and judgment, the freedom of will (omnem animam rationabilem esse liberi arbitrii et voluntatis), the struggle of the soul with the devil and his angels, the inspiration of the Scriptures, and their deeper meaning known only to those to whom the Holy Spirit gives wisdom and understanding. Throughout this passage Origen makes an important distinction between ecclesiastical preaching and theological science, and confines the former to fundamental facts, while to the latter belongs the investigation of the why and wherefore, and the deeper mysteries. Vol. II.— 24 REGULjE FIDEI ECCLESI-iE ANTE-NIC^EN^E ET mCJESM. Geegoeius Thatjmatuegus, of Neo-Cesaeea. About A.D. 270. (from his Gkegokt, surnamed the Great or Thaumaturgus, i. e., the Wonderworker wrote an elo- supposed power of miracles), was a pupil and admirer of Origen (on whom he which he quent panegyric), and Bishop of Neo-Caesarea in Pontus (from about 240 to 270), in the Synod of changed from a heathen into a Christian city. He took a prominent part and issued a lengthy Antioch (A.D. 269), which condemned the errors of Paul of Samosata, 1 his successor creed. He was held in the highest esteem, as we learn from Basil the Great, apostles and proph- in office (De Spiritu Sancto, cap. 29, § 74, where he is compared to the ' Gregorii). The following ets, and called a second Moses'), and from Gregory of Nyssa ( Vita creed (ii&toic x'usTtmc Kara diroKaXv^iv Ypriyopiov ImoKO'xov Ntofcaiaaptiac) was, according to the legend related by Gregory of Nyssa a hundred years later, revealed to him by the Apostle John in a vision, at the request of the Virgin Mary. It is somewhat rhetorical, but more ex- plicit on the doctrine of the Trinity than any other ante-Nicene creed, and approaches in this in respect the Symbolum Quicunque. The Greek text in Gallandi, Vet. PP. Bibl. p. 385 ; Mansi,Tom. I. p. 1030, and Hahn, p. 97. Hahn gives also two Latin versions, one by Rufi- nus. Two other creeds ascribed to him are not genuine. An English translation of his writings by S. D. F. Salmond, in the Ante-Nicene Christian Library, Vol. XX. (Edinb. 1871). Etc $*oc Trarrip Xoyov £wvroc, There is one God, the Fathee aotpiag vtyzaTworig Kai Svvd/xtwg kcu of the living Word, who is the sub- \apaKTrjpng d'iStov, riXttog TsAeiov stantive wisdom and eternal power ytvvriTwp, narfip viov fxovoyevuvg. and image of God: the perfect origin (begetter) of the perfect (begotten) : the Father of the only- begotten Son. Elf Kvpiog, fiovog Ik fiovov, There is one Loed, one of one £K Stov, xapaKrfjp kcu hkwv (only of the only), God of God, tt\q %ibrr\Tog, Xoyoc Ivepyog, aotyla the image and likeness of the God- Trig twv 6\ Kai Svvapig Trig oArje KTiaewg 7rotrj- dom which comprehends the con- tiky), vlbg dXri^ivbg aXriSivov wa- stitution of all things, and the Tpog, dopaTog dopaTov kcu atpSap- power which produces all crea- Tog atjtSdprov Kai aSavarog aSavd- tion; the true Son of the true \ 17.$ •.•£/ tov Kai aioiog aioiov. Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal, and Ever- lasting of Everlasting. Kai ev irvivfia ayiov Ik Stow And there is one Holt Ghost, 1 f See .he Greek text of the creed of the Antiochean Synod in Hahn, pp. 91-96 ; an En- glish translation in Swainson, pp. 52-55. : ; LUCIAN, OF ANTIOCH. A.D. 300. 25 " existence from God, ^' ''' 7r£ having his rrjv vnapZiv tXov Kai a^T0 being manifested by the 0))v6c SrjXaSr) rote avSptxfiroig, hkwv and the perfect tom utou TtXiiov TiXtia, Z,wri t^wvriov Son, namely, to men, 1 2 the* perfect Son, Life, curia [irjjyjj ayla], oytorrjc cr/ta- likeness of 3 of the living 1 [the sa- (T/xou xoprjyoc, £v <£ (jtavepovrai Stog the cause 2 sanctity, the Leader 6 TTUTTip 6 £7Tl 7TavrWV KCll £V 7Ta rpiovpivr}. God the Son, who is through all things: a perfect Trinity, not di- vided nor differing in glory and eternity and sovereignty. any- 0UT£ OUV KTtOTOV Tt ?7 SoiJXoV £V Neither, indeed, is there 4 ry rpia^i, qvti iwdoaKTOv, wc- 7Tjoo- thing created or subservient in the tjjoov jutv oi>x VTapXOv, vartpov C£ Trinity, nor introduced,* as though i7T£t Di6c Trarpl, ovte ut arpiirrog Kai avaXXotwroc i? avr?) Son ever been without the Father, rpiag act. nor the Spirit without the Son, but the Trinity is ever the same, un- varying and unchangeable. Lucian, of Antioch. A.D. 300. From Athanasics, Epist. de Synodis Arimini et Seleucice celebratis, § 23 {Opera ed. Mont- fauc. Tom. I. Pt. II. p. 735), and Socrates, Hist. Eccl. Lib. II. cap. 10. Lucianus was a learned presbyter of Antioch, who died a martyr, A.D. 311, under Maxi- minus, in Nicomedia. His creed was found after his death, and was, together with three similar creeds, laid before the Synod of Antioch, held A.D. 341, in the hope that it might be substituted for the obnoxious Creed of Nicsea. It is also called the second Antiochean Formula. It was translated into Latin by Hilarius Pictav. in his book De Synodis s. de Fide Orienta- lium, § 29. See Socrates, H. E. Lib. II. cap. 10 and 18; Sozomen, H. E. Lib. III. cap. 5 VI. ; 1. ; 1. c. 100. 12 Mansi, Cone. Tom. II. pp. 1339-1342 ; Walch, c. p. 34 Hahn, p. 1 Variations : TtXtia far) Zwvtow, perfecta vita viventium ; viventium causa. See Hahn, p. 99. 3 Omitted in some MSS., and by Hahn. 3 Rufinus : sanctitas sanctificationis prcestatrix. Another Latin version : sanctitas etfons sanctitatis et cedificationis administrator. * Latin version : subintroductum. Rufinus : superinductum. 26 REGUL^ FIDEI ECCLESia; ANTE-NIC^EN.E ET NICM'NJE. Uiarevofitv aKoXov^wg ry evay- We believe, in accordance with ytXtKy Kai airoaToXiKy irapacoati evangelic and apostolic tradition, tig iva S'soi/ irartpa iravroKpa- in one God the Father Al- ropa, tov twv oXwv Sijuioupyov rt mighty, the Maker and Provider Kai iroiTirriv Kai irpovorirr\v. of all things. Kai tig %va Kvpiov \r\aovv And in one Lord Jesus Christ Xpiarov, tov viov avrov, tov fiovo- his Son, the only-begotten God, yevii) Sitov, 1 oV ov ra navTa (lyivtro), through whom all things were tov ytvvri$ivTu irpo twv alwvtjv Ik made, who was begotten of the Fa- tov narpog, Stbv £K 3"£oD, 6\ov tc, ther before all ages, God of God, oXov \totum ex toto\,p.6vov \k fiovov Whole of Whole, One of One, Per- \unum ex uno], TtXttov ek TtXe'iov, fect of Perfect, King of King, Lord fiaaiXia Ik fiaaiXiwg, Kvpiov cnrb of Lord, the living Word, Wisdom, [tic] Kvpiov, X070V ZiovTa, ooty'iav, Life, True Light, Way, Truth, Resur- Z>u)i'iv, Sfuav, avaaraatv, 7roi/uiva, Svpav, ble and unalterable, the immutable arpewTOv rt Kai avaXXoiwTov , ttjc likeness of the Godhead, both of the StOTT)TOQ, ovoiag te Kai (SovXrig Kai substance and will and power and Bvvapuwg iftti So'^jjc row Trarpbg cnra- glory of the Father, the first-born of puXXctKTOV ElKOVO, TOV TTpWTOTOKOV all creation, who was in the begin- iraar\g Kriatwg, tov ovra ev aPXV ning with God, the Divine Logos, irpog tov Sftov, Stov Xoyov, Kara according to what is said in the 2 to eiqjjjuevov tv tvayysXlty Kai Stog gospel : 'And the Word was God,' r rjv o A070CJ 01 ou ra Travra tyt- through whom all things w ere made, :' 3 vito Kai tv ty to. iravra o-uveottjke and in whom ' all things consist tov £7r' ia\aTUiv twv Tjjuepaiv kote^- who in the last days came down $ovTa avbjSftv Kai ytwriStivra ek from above, and was born of a TrapStvov, Kara. Tag ypat^ag, Kai Virgin, according to the Script- avSpwirov ytvop-tvov, juaaiTijv Stov ures, and became man, the Medi- Kai av&pwTTwv, airoaroXov Tt Trig ator between God and man, and TriaTtb>g rifxwv, Kai apy^qybv £wrje> the Apostle of our Faith,4 and the 5 ' wg 1 I connect fiovoytvrj with &tov, which accords with the reading of some of the oldest MSS. (the Sinaitic and the Vatican), in John i. 18 {novoytvfiQ Sttoq instead of v i 6 e). But according to the usual punctuation adopted by Hahn we must translate, 'his only-begotten Son, God.' 8 s John i. 1. "Col. i. 17. * Heb. iii. 1. John vi. 38. ' LUCIAN, OF ANTIOCH. A.D. 300. 27 to tfiov, aXXa to SiXrifia tov 7rtfi- mine own will, but the will of him \LavTog pe ' tov waSuvra vwip that sent me:' who suffered for r\fih>v Kai avaaTcivra ry rpiry rjpepa, us, and rose for us the third day, Kai avtXSovTa tig ovpavoiig koi and ascended into heaven and sit- KaSeoStvTa iv &£(£ tov Trarpog, teth on the right hand of the nai ttclXiv ip\6ptvov fitra §o£>)£ Father, and again is coming with koi Svvaptwg Kplvai Z,G)VTag koi vt- glory and power to judge the quick KjOOUf. and the dead. Ka) ilg to wvtvpa to ayiov, And in the Holy Ghost given to tig TrapaK\j] 'IijaoSe XptoTog §iiTaZ,aTo Toiig fxa- commanded his disciples, saying, S'ljratc, Xiyu)v irtjptvSivTtg juaS"rj- ' Go ye, teach all nations, baptizing Ttvoart 7ravra ra iSvr), fiairTiZovTtg them in the name of the Father, avTovg tig to bvopa tov iraTpbg Kai and of the Son, and of the Holy tov vlov koi tov ayiov irvtvpaTOg Ghost ;' 1 clearly of the Father who cijAovort narpbg aXriSwg irarpbg is really a Father, and of a Son bvTog, vlov cl aXtf^wg vloii ovrog, who is really a Son, and of the tow £t ayiov irvtvpaTog a\r)%wg Holy Ghost who is really a Holy ayiov irvtvparog bvTog, twv ovo- Ghost ; these names being as- parwv ov% airXwg oi)$e apywg ku- signed not vaguely nor idly, but pivwv, aXXa ar\paivovTwv aKpifiwg indicating accurately the special Tt]v oiKtiav iKaarov twv bvopaZ,o- personality, order, and glory of ptvwv virooTaoiv Kai ra£tv Kai $6- those named, so that in Person- c,av ojg eivai rp ptv VTCoaTaau ality they are three, but in har- rpia, Trj & avpipwvia tv. mony one. 1a\)Tr\v ovv t\ovTtg tjjv ttiotiv (koi Having then this faith (from the **> fai «/>X»k' pi\pi HXovg ixovTS s) beginning and holding it to the end) ivtoiriov tov Stov Kai tov Xpiarov before God and Christ we anathe- iraaav aiptriKrjv KaKO%o£,iav avaSt- matize all heretical false doctrine. fiaTiC,ofxiv. Kai si Tig irapa ty/v vyirj And if any one, contrary to the rwv ypatpwv bpSrjv iriariv $i$ci V aval rj ytyovtvat wpo tov ytvvt)- season or time or age before the 1 Matt, xxviii. 19. ; 28 KEGUL.E FIDEI ECCLESL3E ANTE-NIOEN^ ET NIOffiN^. Sijvai tov vlov, avaSspa zotw. Kai Son of God was begotten, let him £t Tig Xiya tov vlov KTiafxa wg tv be accursed. And if any one says one of TWV KTKTfldrWV, 7} jiwr\fia (if £V that the Son is a creature as twv ytvvJificLTWV, r) Troir\pa wg £» the creatures, or generated as one twv vroiijpaTwv, Kai pr) wg al Siiai of the things generated, or made as ypatya\ TrapaciowKav twv Trpoeipt]- one of the things made, and not as pivwv eicaGTOv a(j> licaoTOu, i) 11 Tig the divine Scriptures have handed aAAo cicaaKti r) tvayytAtc,tTui wap o down each of the forenamed state- teaches or preach- irapeXafioptv, avaStpa 'ioTW. ments ; or if a man es any thing else contrary to what we have received, let him be accursed. Hpug yap ttckti rdig £k tgjv Stiwv For we truly and clearly both ypat^wv TrapaStSopivotg viro tz twv believe and follow all things from Trpo Kai ip The Private Creed of Arius. A.D. 328. The preceding Creed of Lucian seems to have already in view the rising heresy of Arius, Presbyter of Alexandria (d. 336), which kindled one of the greatest theological controversies, and became the occasion of the Nicene Council and Creed. We insert it, therefore, in this place, between Lucian and Eusebius, to show how far Arius agreed with the Catholic faith of that age. His peculiar tenets, however, which were condemned at Nicaea in 325, are skill- fully avoided in this private confession. It is heretical not by what it says, but by what it omits. It was to pave the way for his restoration. It was laid before the Emperor Constan- tine, at his request, and is reported by Socrates, Hist. Eccl. Lib. I. cap. 26, and Sozomen, Hist. Eccl. Lib. II. cap. 27 ; see also Mansi, Cone. Tom. II. p. 1157, and Hahn, pp. 192 sq. IL(JT£VOjU£V tig tva 0£OV, We believe in one God, TraTtpa TravTOKparopa the Father Almighty; Kai tig Kvpiov 'Irjaovv Xpt- And in the Lord Jesus Christ, arov, tov vlov aiiTOv, his Son, tov i%, avTOv irpo ttclvtwv twv alw- who was begotten of him before vwv ytysvvripivov, all ages, Stov Aoyov, the Divine Logos, Si" ov to. iravra iyivsro, to. ts through whom all things were lv To'ig ovpavo'ig Kai ra £7rl Tt)g made, both those in the heav- yvQ, ens and those on the earth ; ; ; EUSEBIUS, OF CiESAKEA. A.D. 325. 29 KanXSovra Kai aapKW^ivra, who came down and was flesh rov made ; Kai TraSovra, and suffered Ka't avaaravra, and rose again; icat aveXSovTa tig rovg ovpavovg, and ascended to the heavens; Kai ira\n> tp)(op.£vov KpTvai Ziovrag and shall come again to judge the Kai vtxpovg. quick and the dead. Kai tig to ayiov irvtvfia- And in the Holy Ghost; Kai tig oapKog avaoraaiv, and in the resurrection of the flesh; Kai fig &UJJV tow p.iWovTog alw- and in the life of the world to vog, come; Kai tig fiaaiXtiav ovpavutv, and in a kingdom of heaven icai tig fiiav Ka^oXiKqv ikk,Xtfatiav and in one Catholic Church of rov Ztov, ri}v airo Treparwv twg God which extends to the ends TTtpaTWV. 1 of the earth. Ettsebius, of Cesarea. A.D. 325. Socrates, Hist. Eccl. Lib. I. cap. 8. Ecsebios, Bishop of Caesarea, in Palestine (d. 340), the Church historian, the friend and eulogist of Constantine I., and a leading member of the Council of Nicsea (325), forms the con- necting link between the ante-Nicene and the Nicene Church. In his account of that Council he mentions the following creed, which his church in Caesarea had received from the bishops of former times in catechizing and at baptism, which he himself had learned from Scripture, believed, and taught, and which he had laid before the Emperor and the Council. It comes very near the Nicene Creed as adopted in 325, and was the basis of it, but the characteristic shibboleth of Nicene orthodoxy, the term homoousios or consubstantial, is wanting. See Eu- sebii Cmsareensis Episcopi dejide Niccence exposita, in Athanasius, Epistola de decretis Synodi Nicamte (Opera, Tom. I. Pt. I. pp. 238 sqq., ed. Montfauc.) ; Socrates, Hist. Eccl. Lib. I. cap. 8 ; Theodoret, Hist. Eccl. Lib. I. cap. 12. ILorsvo/uei' tig tva $£ov irartpa We believe in one God the Fa- TravTOKparopa, ther Almighty, rov twv airavrwv opartjv Tt Kai Maker of all things visible and ' aoparwv ttoitittiv invisible Kai tig tva Kvpiov 'I»/ rov rov Stov \6yov, the Word of God, The ' Latin version in Mansi : qua ab una orbis terrarum ora ad alteram usque porri- gitur. ' ; ; 30 EEGUL^E FIDEI ECCLESLE ANTE-NIOEKE ET mCMXM. Seov Ik Srtov, God of God, (jtwg Ik (pwrog, Light of Light, Life of Life, viov povoytvrj, the only-begotten Son, 7TjOtDroTOKov 7ra(TJ)c KTian»g, the first-born of every creature, irpo iravrwv rwi> aiwvwv £K tov S'eow begotten of God the Father before irarpbg ytytvvr\pivov, all ages, ci ov Kai tytvtro ra Ttavra by whom also all things were made tov Sia rrjv rtptripav awrr\piav aap- who for our salvation was made KwStivTa Kai iv avSpwTroig tto- flesh and made his home among \tTtvaap.ivov, men Kai TraSovTa, and suffered; Kai avaardvTa Trj Tpiry r\ptpa, and rose on the third day; Kai avtXSovTa wpbg tov irartpa, and ascended to the Father; Kai i'i%.ovTa waXiv tv oo^rj Kplvat and will come again in glory, to Z,CovTag Kai vtKpovg. judge the quick and the dead. {Ylimtvoptv] Kai tig 'iv irvtvpa [We believe] also in one Holy " ay iqv. 1 Ghost. 1 Tovtwv skootov tlvat Kai virap-^tiv "We believe that each of these is TrioTtvovTsg, iraTipa aXrjSwg tra- and exists, the Father truly Fa- Ttpa Kai vlbv aXtfSwg vibv Kai ther, and the Son truly Son, Trvtvpa ayiov aAijSwc Trvtiipa and the Holy Ghost truly Holy ayiov, KaSrwQ Kai o Kvpiog 17/iwv Ghost ; even as our Lord, when a7ro(rrfXA&>v tig to Kripvypa Toi)g sending forth his disciples to ' tavTov paSriTag tint iroptvSivTtg preach, said : Go and make dis- pa^tfTivaars iravra to. e'Svi), (5air- ciples of all nations, baptizing TiZovTtg avToiig tig to ovopa tov them into the name of the Fa- irarpbg Kai tow viov Kai tov ayiov ther, and of the Son, and of the 7rvtvpaTog. Holy Ghost.' ' To this creed Eusebius adds : And concerning these things we affirm that we so hold and so think, and have of old so held, and will so hold till death, and stand steadfast in this faith, anathematizing all ungodly heresy. We testify before Almighty God and our Lord Jesus Christ that we have thought all this in heart and soul ever since we knew ourselves, and we now so think and speak in truth, being able to show by evidence and to convince you that we in past times so believed and preached accordingly. 1 Here the Creed of Caesarea stops. What follows is an explanatory summary or a per- sonal confession of Eusebiu' This difference Hahn seems to have overlooked (p. 47). ; ; ; (jxJtUXi, UB JiiKUSALEM. A.D. 350. 31 Cyril, of Jerusalem. About A.D. 350. From his Kanjx1?""?- Cyril was elected Bishop ofJerusalem in 350 ; was expelled by the Arians in 360 ; reinstated in 361 ; attended the second oecumenical Council in 381 as an advocate of the Nicene orthodoxy (although for some time he had sided with the semi-Arians) ; he died in 386. He wrote in 348, while he was presbyter of the Church in Jerusalem, twenty-three Catechetical Lectures (Kanjx»j- Nicene Creed of 325, but, like that of Eusebius, it avoids the buoovoiov. At the same time, it contains most of the additional clauses of the Constantinopolitan Creed of 381. Comp. the critical edition of Cyril's Lectures by Beischl and Kupp, Munich, 1 848-1850 my Church History,\o\. III. pp. 924 sqq. ; Swainson, 1. c. pp. 16 sqq. ; Hort, 1. c. pp. 84 sqq. The fourth Catechetical Lecture of Cyril, in which he goes over the creed in a summary way, is printed in Heurtley's De Fide et Symbolo, pp. 42-60. Longer Formula. IlioTtvoutv tig iv a 0eov IlaT(pa\We believe in one God the Fa- iravTOKparopa, ther Almighty, iroir}Trjv ovpavov kcu yyg, opariov rt Maker of heaven and earth, and of iravrwv icai aopartov' all things visible and invisible Kai tig tva Kvpiov 'Ijjctovv Xpi- And in one Lokd Jestjs Christ, (TTOV, tov vlov tov Seou tov fiovoytvirj, the only-begotten Son of God, tov tK tov irarpbg yzvvriSlvTa, irpo begotten of the Father before all iravrwv aiwvbjv, ages, very God, ' oi ov ra iravTa lyivtro by whom all things were made; iv aapKi irapayevop.evov, who appeared in the flesh, Kai tvav&pwnrioavTa and became man [}k irapSivov Kai TrviVfiarog ayiov] ' 2 [of the the 3 Virgin and Holy Ghost] j oTavpwSivra Kai ratpivra, was crncified and was buried Ussher, Bull, and Hahn read aapKutSevra, was made flesh. * The words in brackets are doubtful, and are so considered by Touttee, Hahn, and Swain- : ; ; ;; 32 REGUL^ FIDEI ECCLESLffi ANTE-NIOENJS ET NIOffiNiE. avatrravra ry rpiry ri/itpq, rose on the third day Knt avtXSovra tig rovg ovpavovg and ascended into heaven, ai KaSiaavra tic StZiutv tov ira- and sitteth on the right hand of rpog, the Father; Kai tpxpfitvov iv Solfy, and will come again in glory, Kpivai Z,u)vrag Km vtKpovg' to judge the quick and the dead ov rrjg fiaaiXtiag ovk iarai TtXog. of whose kingdom there shall be no end. Kai tig iv ayiov irvtvfia, And in one Holy Ghost, tov 7ra/oaicAi}rov, the Advocate, to XaXijoav iv TOig Trpotpfiraig. who spake in the Prophets. Kai tig tv (iairriapa fitravoiag tig And in one baptism of repentance a Kai tig fiiav ctyiav koS'oAiktji/ £KkA»/- and in one holy Catholic Church aiav, Ka\ tig aapKog avaaraaiv, and in the resurrection of the flesh, Kai tig Zwrjv alwviov. and in life everlasting. Shorter Formula. In his Catechetical Lectures, XIX. § 9 (ed. Touttee, p. 309), where he gives an account of the baptismal service in the church of Jerusalem, Cyril mentions also a much briefer creed, as follows UiijTtvw tig tov YlaTtpa, I believe in the Father, Kai tig tov I tov, and in the Son, Kat tig to ayiov Ylvtvfxa, and in the Holy Ghost, nai tig iv ^airrtafia puravoiag. and in one baptism of repentance. Note. —This is regarded by Toutte'e, Walch, and Swainson as an independent formula, as the shorter baptismal creed of the church of Jerusalem. On the other hand, Hahn (p. 53) endeavors to show from the context that this form was not properly a baptismal confession, but a preparatory form of consecration (r/ irpbg tov Xptirrbv uvvTa^ig) following the formula of renunciation (jicra rf/v aTroraZiv tov Yarava). It resembles in brevity the creed of Cyp- rian (p. 20), and, judging from its simplicity, is much older than the longer form. Two Creeds of Epiphanius. A.D. 374. Ancoratus, cap. 119, 120. Epiphanius, the learned champion of a narrow and intolerant orthodoxy, was born in Pales- tine about 310, of Jewish parentage; Bishop of Salamis or Constantia, the capital of the islan( sea, 403. preserved to us creeds of Cyprus, 367 ; died at He has two at the close of his work Ancoratus (6 dyxvpuiTOQ, secured as by an anchor, the Anchored One), which was written in ' ' ; ; TWO CREEDS OF EPIPHANIUS. A.D. 374. 33 373 or 374, at the request of several presbyters in Pamphylia, as an exposition of the Nicene faith of the Holy Trinity, in opposition to the heresies of his age. The creeds are given as brief summaries of the preceding instruction. See Epiphanii Opera, ed. Petavius, Tom. II. Patrol. Vol. XLIII. 231 sqq. ; also 1. c. pp. 122 sqq. ; ed. Migne, pp. Hahn, pp. 56 sqq. ; and Swainson, 1. c. pp. 85 sqq. Comp. my Church History, Vol. III. pp. 926 sqq. First Formula. This is the shorter formula, and is chiefly interesting for its literal agreement with the fuller Nicene Creed as adopted, according to the current opinion, seven years afterwards by the sec- ond oecumenical Council (381). At the same time, it retains several clauses from the original Nicene Creed (325), especially 'Light of Light,' and the concluding anathema against the Arians. Epiphanius introduces this formula by the remark that ' this is the holy faith of the Catholic Church (rrjv ayiav irianv rijg KaSoXncrjg iicic\r)oiae), as the holy and only Virgin of God [i. e., the pure Church] received it from the holy Apostles and the Lord to keep,' and that 'every person preparing for the holy laver of baptism must learn it as the common mother of us all confesses it, saying, We believe,' etc. UioTtvofisv tig %va Qtov Hartpa We believe in one God the Fa- iravroKparopa, ther Almighty, 7rojnrT}i> ovpavov ts Kai yrig, bpa- Maker of heaven and earth, and tmv n irdvTwv Km aoparwv of all things visible and invisi- ble; Ken tig tva Kvpiov 'Iijctouv Xpt- And in one Lord Jesus Cheist, arbv, tov Ylov row Qtov tov fiovoytvri, the only-begotten Son of God, rbv Ik tov IlaTjooc ytvvrfiivTa irpb begotten of the Father before all Travrwv rwv alwvwv, worlds, TOVTIOTIV £K TJJ£ OVOiaQ TOV Ua- that is, of the substance of the Fa- Tpbg, ther, (j>iog Ik (fxoTog, Light of Light, Qtov aXri^tvbv Ik Qtov aAjjStvou, very God of very God, ytvvriSivra, ov 7rotjjSivra, begotten, not made, bfiooiaiov rt£ TlaTpi' being of one substance (consub- stantial) with the Father ti ov Ta nuvTa tyivtro, to re tv by whom all things were made, Tolg ovpavoig Kai ra tv Trj yrj both those in the heavens and those on earth tov ci rjfiag tovq avSpwTrovg Kai who for us men, and for our sal- 01a ttjv rifUTipav awrrtplav KaTtX- vation, came down from heav- vowa ik rwv ovpavov, en, , ' ; ; ; ; 34 REGULjE fidei ecclesi^e ante-nic^enje et nic^n^e. koi aapKtjSiivTa Ik Ylvtvparog Ayiov and was incarnate by the Holy Kal Maplag Ttjg HapStvov, kcu Ghost and the Virgin Mary, and ivav%p aravpwSevTa rt vrrip fijiwv tnl Hov- He was crucified for us under tiov HiXarov, Pontius Pilate, Kal iraSfovra, Kal rcuftivTa, and suffered, and was buried Kal avaaravTa ry rplry rifiipa, and the third day He rose again, Kara rag ypa Kal dvtXSovTa tig rovg oitpavovg, and ascended into heaven, Kal Ka^e^o/itvov tK &£«wv tov Ila- and sitteth on the right hand of rpog, the Father; Kal ndXtv ip\6fitvov ptra oofcrjc and he shall come again, with glory, Kptvai Z,u)VTag Kal vtKpovg to judge the quick and the dead; ov rr)g (iamXtiag oi»k tarat TiXog of whose kingdom shall be no end Kal tig to flvtiijua to "Ayiov, And in the Holt Ghost, Kvpiov, Kal Z, vovfievov Kal avvooc,aZ,op.tvov, gether is worshiped and glorified, to XaXij OToXlKTJV 'ElClcXjJffjaV tolic Church; 6/ioXoyovfiev ev j3a7moyia elg a aiv ap,apritav the remission of sins; TTpoaSoKiUfiiv dvaaraaiv veKpuJv, and we look for the resurrection of the dead koi £w»jv tov ptXXovrog aluivog. and the life of the world to come. Toi»c ol Xtyovrag, »Jv ttotI ote oi»k But those who say, 'There was a jjv, Kal Trplv yevvri^rfivat ouk ijv, time when he was not,' and, 'He r\ on it, owk ovrwv tyevtro, r\ tc, was not before he was begotten,' tTtpag viroardauog 7) ovaiag, 0a- or, ' He was made of nothing [of 1 aKovrac ilvai pevrerov rj aXXotwrov things that are not],' or ' of another tov tov Qeov Yiov, rouTovg avaSt- substance or essence,' saying that fiarlZtt V KaSoXiKri Kai cnroaToXiKrj the Son of God is effluent ' or vari- EicicArjcn'a. able, these the Catholic and Apos- tolic Church anathematizes. 1 Substituted for ktiotov r) TpnrTov, made or changeable, in the Nicene Formula of 325. ' ; ; TWO CREEDS OE EPIPHANIUS. A.D. 374. 35 Note. —Epiphanius adds: 'And this faith was delivered from the holy Apostles and in the Church, [in] the holy city, from all the holy bishops (airb iravrtov ofiov tSiv ay'uov Imaico- irivv), together more than three hundred and ten in number. ' This evidently refers to the Council of Nicasa (which consisted of three hundred and eighteen bishops), and corrects the pre- ceding statement of the apostolic origin of the Nicene Creed, which is true only of the substance, not of the form. But the reference itself is incorrect ; for the creed of Epiphanius does not agree with the original Nicene Creed of 325, but word for word with the Nicaeno-Constantinopolitan Creed of 381, except that it retains from the former the clauses Tovrianv Ik rrjc ovaiaQ tov Xla- rpog, Srtbv Ik Btov, and the concluding anathema, which was wisely omitted by the Council of Constantinople. It is evident, therefore, that the important clauses which that council added to the original Nicene Creed, especially after the words ' in the Holy Ghost,' existed at least as early as 374, and in part much earlier, since some of them are found also in Cyril (348), and even in the heretical creed of Arius, as well as in the Western creeds of Tertullian and Irenseus. It is questionable whether the Council of Constantinople adopted a new creed differing from that of Nicaea. It appears, indeed, in the seventh canon of the Constantinopolitan Council (in Mansi's Collection, Tom. III. pp. 564 and 565), but it is wanting in the paraphrase from the Arabic (in Mansi), among the canons of Johannes Scholasticus (d. 578), and in the epitome of Symeon Magister, who both give only six canons ; nor is it mentioned by the Church historians Soc- rates, Sozomen, and Theodoret, or by any document before the fourth oecumenical Council of Chalcedon, 451, where the enlarged Nicene Creed was adopted, though not without objection from the Egyptian bishops. It seems, therefore, that the additions to the Nicene Creed, while they certainly existed several years before 381, and may have been put forward at the Coun- cil of Constantinople, were, nevertheless, not generally received till 451. See Vol. I. p. 25 Lumby, 1. c. pp. 71-84 ; Swainson, p. 95 ; Hort, pp. 73 sqq. Second Formula. The second formula of Epiphanius is his own production, and is an enlargement or paraphrase of the first, i. e., the Nicene Creed, with several additional clauses against heretical opinions, especially against Apollinarianism (comp. Ancor. c. 75-81) and Pneumatomachianism (comp. ' Ancor. c. 65-74). He introduces it by the remark : Inasmuch as several other heresies, one after another, have appeared in this our generation, that is, in the tenth year of the reign of the Emperors Valentinianus and Valens, and the sixth of Gratianus [i.e., A.D. 374], you as well as we, and all the orthodox bishops—in one word, the whole Catholic Church, especially those who come to holy baptism—make the following confession, in agreement with the faith of those holy fathers above set forth,' etc. The formula was probably intended for converts from the Apollinarian, Pneumatomachian, and Origenistic heresies. As a general baptismal confession it is too long and minute. Hiartvoptv tig tva Qtov Haripa We believe in one God the Fa- iravTOKparopa, ther Almighty, iravTwv aopdrwv re iroir\Tr\v visible Kai tig tva Kvpiov 'Ijjaouv Xpt- And in one Lord Jesus Christ, OTOV, TOV YlOV TOV Qtov, the Son of God, ytvvtiStvra 8k Qtov Harpog p.ovo- the only-begotten Son of God the ytvri, Father, 36 REGUL-& FIDEI ECCLESL& ANTE-NIC^EISLE ET NIC^ExN^E. the rovriuTLV Ik rr\q ova'iaq tov Ua- that is, of the substance of Father, Qtbv tK Qeov, God of God, ^wg Ik QtoTog, Light of Light, Qibv aAijSivov £K Qtov a\r)$rtvov, very God of very God, ytvvri&tVTa oil irotrj^ivra, begotten, not made, bfioovaiov T«j> Tlarpi, being of one substance with the Father, Bt ov ra iravra lytvtro, ra. re Iv by whom all things were made, toiq ovpavoXg leal ra iv ry yy, both those in the heavens and bpara rz Kai aopara those on earth, things visible and invisible; tov Bi r\^ag Toiig av&pwirovg Kai who for us men, and for our sal- Bia. rrjv rifaripav owrr\piav KartX- vation, came down, and was Sovra, Kai oapKuSLvra, made flesh, TOVTiOTl JiVVTjSiVTa TsXtlWQ £K TlJ£ that is, begotten perfectly of the oyi'ac Mapiag rije atnrapSlvov holy ever -Virgin Mary by the Bia TTViVfiarog ayiov, ivav&pwirri- Holy Ghost, who became man, aavra, TOVTtGTl TiXtlOV* aV&pMTTOV Xa- that is, assumed a perfect man, fiovra, xpv\riv koi GWfxa km. vovv Kai iravra, soul and body and mind (spirit), (l rt £ riag, without sin, oi»K dirb airipfiaTOQ dvBpoq, ovBe tv not of the seed of man, nor in a avSpbJTTlj), man, aXX' tie iaurov aapKa dvairXaaavra but forming for himself flesh into tig fiiav ayiav ivorrira, one holy unity, ov KaSawtp Iv irpotpriraig iveirvevai not, as in the Prophets, where ± te Kai £Aa\Tj 1 TeXttov, as also the preceding riKtiojg and the following vow, are evidently directed against the Apollinarian heresy, which taught only a partial incarnation, and made the divine Logos take the place of the reasonable soul. ; ; ; TWO CREEDS OF EPIPHANIUS. A.D. 374. 37 ov Tpo7rr}v viroarag, not undergoing any change, ovSi [iETafia\u>v rr)v tavrov Sto- nor converting his Godhead into Tryra ilg avSpwirorriTa, Manhood, tig /ilav ovvtvwoavTa iavTOV ayiav [but] uniting into his own one Tt\ti6rr]Ta rt koi Ssorjjra holy perfection and Godhead, (tig yap ioAv Kvpiug 'Ijjctouc Xpi- (for there is one Lord Jesus Christ arbg Kai ov ouo, and not two, 6 avrog Otbg, 6 avrbg Kvpiog, 6 the same God, the same Lord, the avTog fiaotXivg) same King) iraSovra cl tov avrbv iv caput, the same suffered in the flesh; Kai avaaravTa, and rose again Kai aviXSoina tig rovg oi/pavovg iv and went up into heaven in the 1 avrtjJ Ttj> (TWjuart, same body, £vSo£u>c KaSivavTa iv BiZiq tow Ha- sat down gloriously at the right Tpog hand of the Father; ip\6ptvov iv aurtjJ rtjt awpiari iv is coming in the same body in glory, icpivai ZfUivrag koi vtKpovg to judge the quick and the dead; ov rijg fiaaiXtiag ovk iarai ri- of whose kingdom there shall be Xog. no end. Kai tig to "Ayiov Ilvtupa iri- And we believe in the Holt artvontv, Ghost, to AaXrjaav iv vop.tj), who spake in the Law, Kai Kr}pii^av iv roilg irpotpfiraig, and preached in the Prophets, Kai Karaj3av im tov 'IopSavijv, and came down at the Jordan, AaXouv iv atroaroXoig, who speaks in Apostles, oikovv iv ayiotg dwells in saints OVTWg C£ TTlOTlVOpltV iV aVTtj), and thus we believe in Him, on i(tt\ Ylvtvpa ayiov, that there is a Holy Spirit, tlvtvpa Qtov, a Spirit of God, Uvtv/ua riXttov, a perfect Spirit, Uvtvpa Trapaic\r)TOV, a Paraclete Spirit, aKTUTTOV, uncreated, fK tov Ylarpbg iKTroptvo/xtvov, proceeding from the Father, 1 Probably directed against Origen's view of the spiritual resurrection body. ; 38 REGUL^E FIDEI ECCLESLE ANTE-NIC^N^ ET NICJENE. KCti £K TOV Ylov Xa/Xj3aVOjU£VOV ] KOI and received [receiving] from the TTlCfTiVOfliVOV. Son, and believed. Hiortvofiiv tig fiiav KaSoXticqv nai "We believe in one Catholic and airooTo\iKT)v SKKArja/av, Apostolic Church; Kai tig tv (iairriaua fitravoiag, and in one baptism of repentance Kai tig avauraaiv veicpwv, and in the resurrection of the dead Kai Kpiatv ciKa'iav \pv\u)v Kai aw- and in a righteous judgment of flCLTWV, the souls and bodies; Km tig fiaaiXttav oiipavwv, and in the kingdom of heaven; Kai tig Z,wr)v alwviov. and in life everlasting. Tovg St Xiyovrag, on ?iv ttotI But those who say, ' There was ort ouk r)v b Ylbg rj to Hvtvfia to a time when the Son or the Holy "Ayiov, rj oti t% ovk ovtwv iyivtro, Ghost was not,' or, ' He was made rj i% iripag virooTaotwg rj ovoiag, of nothing,' or ' of a different sub- (f>aoKOVTag tivat Tptirrbv rj aWoiw- stance or essence,' saying ' the Son TOV TOV 110V TOV 0£0l» fj TO AjtOV of God or the Holy Ghost is change- Tlvtv/xa, Tovrovg avaStfiaTiZti r) /ca- able or variable,' these the Catholic SoXikt) Kai 17 a7ro 17 fir]Tr\p Vfidv Tt Kai rjfiwv. Kai mother, anathematizes. And again, iraXiv ava^tfiaTi^o/iiv rovg fir) bfio- we anathematize those who will not XoyovvTag avaoTaaiv vtKpwv, Kai confess the resurrection of the dead, iraaag rag alpiatig Tag p.i) ek Tavrrig and all the heresies which are not Trig bp&rjg TriaTtwg ovaag. of this, the right faith. Note. — This creed has a striking resemblance to the 'Interpretation of the [Nicene] Symbol' (Ep/iTjviia tic rb ovpfioKov), which is ascribed to St. Athanasius, and printed in the first volume of the Benedictine edition of his Works, pp. 1278 sq. ; in Migne, Vol. XXVI. p. 1252 ; and in Caspari, Vol. I. pp. 2 sqq. Formerly overlooked by Walch and Hahn, it has been recently examined by Caspari (Vol. I. pp. 1-72), and conclusively proven to be an abridged modification of the formula of Epiphanius ; for the original clauses of this formula agree in spirit and style with Epiphanius and with many passages of his Ancoratus and Panarium. Moreover, Athanasius died May 2, 373 (see Larsow, Die Festbriefe des heil. Athanasius, p. 46), i. e., about a year before the composition of the Ancoratus ; and he was generally opposed to anti-heretical creeds beyond that of Nicsea, which he considered to be ' sufficient for the refu- tation of all impiety.' His 'EkSioi£ TrinrtioQ (Hahn, pp. 175 sq.) is no proof to the contrary, for this is a subjective exposition of his personal faith, and was not intended to be a baptismal confession. Swainson (p. 89), without alluding to the lengthy discussion of Caspari, likewise denies the Athanasian authorship of the 'Epfiijvtia. The Cappadocian Creed, ascribed to St. Basil, stands between the two Epiphanian Creeds, and is likewise an enlargement of the Nicene Creed with reference to the Apollinarian heresy. See Hort, pp. 120 sqq. 1 The codices read \apj3av6iievov and Xanfiavovra. Caspari (Vol. I. p. 5) conjectures \a/j,f3avov with reference to John xvi. 14, tic rov t/*o5 Xij/iipiTai, and Ancor. c. 7; Pan. hasr. 74, c. 1, where Epiphanius uses Xapfiavov. D ' ' BAPTISMAL CREED OF THE APOSTOLICAL CONSTITUTIONS. 39 The Ckeed of thb Apostolical Constitutions. About A.D. 350. Lib. VII. cap. 41 (ed. Ueltzen, p. 183). Irenaeus, Tertullian, and Novatian give us most of the clauses of the Western or Apostles' Creed in its old Roman form (see next section) ; while Eusebius, Cyril, and Epiphanius bring us to the very text of the Eastern or Nicene Creed. The following creed from the Constitutiones Apostolicce (a compilation of several genera- tions) belongs to the Eastern family, and resembles closely the longer formula of Cyril of Je- rusalem (p. 31), with some original clauses on the Holy Spirit. It originated probably in An- tioch about the middle of the fourth century, though some trace it as far back as 280. It was ' used as a baptismal confession ; hence /3a7rW?o/iai after iriarevio, and again before The Holy Spirit, that is, the Paraclete, who wrought in all the saints from the beginning of the world, at last was sent to the Apostles from the Father, according to the promise of our Lord and Saviour Jesus Christ, and after the Apostles to all believers in the holy Catholic Church. 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OS" <^ a 2g.8 o 0J , SI'S a 3 £ 5 a** «a-a qj > a 05 £3 a JO I So O fH C» " 0S 113 •a . •- ° > a p2 4 cs CsQQ > a 60-2 : a IS ^§o a o _o a a — tiO J * a — O a "a * a o >» a £ J 312si? >i a S o ti! s o g »<3 .SO° ^^ja t- jo™ 5 5 a 03 QQ QJ ** 0) OS w »§3JSS ® S ^ n H s ? - a a-o a ?-*j*o ^3 S ^ ** ^S ,Q o! ^3 ° s o 4 si .SS-o o 5 'P a •- *' QQ CSs m ?t.a o U C-OcB • 2 «**mfe .a a a "S aja r 2££ = -3 a b *po .2 •si? u -^ » bjj 55 OJ'O cd a «j3 aS§£Oi. a0 — *|jS^ s *- s 53,3 H «»a° w afeg'ac!-) - aja oO p P QJ 03 ^•5"IS.? & a a 9' .» OS o * o os Mfi M o t- a d -d-a *3 a * o c O oo> Ou ^cSfe ->< 8c 1 Ja " I i uc * 3** » - H 3 a « ag K to SOI3 43 o3 P-+J+J O © O8 H So3 3 "& g « K J .3 * oS s> £ I ^ « o t) 0J .^ w t» 3 a ^a .. .9 0lB : » s> QJ«C 3 , ioj.s *a o> S 5 S SYMBOLA (ECUMENICA. SYMBOLA (ECUMENIC A. (ECUMENICAL SYMBOLS. FAGS I. SYMBOLUM APOSTOLICUM. THE APOSTLES' CREED. (a) FORMA RECEPTA. Sixth Century or Later. Latin, Greek, and English 45 (6) FORMA ROMANA VETUS. SYMBOLUM MARCELLI. SYMBOLUM AUGUSTINI. Fourth Century 47 (c) FORMA AQUILEJENSIS. RUFINUS. FORTUNATUS. Fourth and Fifth Centuries 49 (rf) FORMA ITALICA VETUS. Fourth Century 50 COMPARATIVE TABLE showing the gradual Formation of the Apos- tles' Creed 52 H. SYMBOLUM NIC^ENO-CONSTANTINOPOLITANUM. THE NICENE CREED. A.D. 325 and 381. (a) FORMA RECEPTA ECCLESLE ORIENTALIS. A.D. 381. Greek and Latin 57 (6) FORMA RECEPTA ECCLESLE OCCIDENTALS. Latin and English 58 (c) SYMBOLUM NICjENUM VETUS. A.D. 325. Greek and Latin 60 APPENDIX. Other Oriental Creeds of the Nicene Age 61 III. SYMBOLUM CHALCEDONENSE. THE CREED OF THE OECUMENICAL COUNCIL OF CHALCEDON. A.D. 451. Greek, Latin, and English 62 IV SYMBOLUM ATHANASIANUM. THE ATHANASIAN CREED. Latin and English 66 V SYMBOLUM CONSTANTINOPOLITANUM TERTIUM, AD- VERSUS MONOTHELETAS. A.D. 680. THE CREED OF THE SIXTH (ECUMENICAL COUNCIL, AGAINST THE MONOTHELITES. Review of the Dogmatic Legislation of the Seven (Ecumenical Councils 72 1 I. SYMBOLUM APOSTOLIC DM. (a) FORMA RECEPTA Credo in Deum Patrem omnipo- UiaTevw tig 9E0N I1ATEPA, tentem; Creatorem cceli et terrce. iravTOKparopa, 7rotrjr»}v ovpavov nal yfic. Et in Jesum Chbistum, Filium Kai (tig) 'IH20YN XPI2T0N, ejus unicum,Dominum nostrum; vlbv avrov tov povoytvi], tov Kvpiov qui conceptus est de Spiritu Sancto, ripwv, tov avWrj^ivra tic TrvtvpaTog tK irap- natus ex llaria virgine ; passus ayiov, ytvvt)StvTa Maplag Trig sub Pontio Pilato, crucifixus, mor- Stvov, iraSovra tirl Hovtiov YliXarov, tuus, et sepultus / descendit ad in- aravpwStvTa, Savovra, Kai Ta Credo in Spiritum Sanctum; IIujTiiu) tig to nNEYMA TO sanetam, eeclesiam catholicam; "ATION, ayiav Ka$o\tK>)v 4kkA>j- sanctorum communionem; remis- oiav, aylwv KOivwviav, cupeoiv apap- sionem peccatorum / earnis resur- tiwv, trapKog avaaraaiv, Zwrjv aiw- , rect ionem; vitam ceternam. Amen. vtov. Apriv. I. THE APOSTLES' CREED, (a) RECEIVED FORM. I believe in God the Father Almighty ; Maker of heaven and earth. And in Jesus Christ his only (begotten) Son our Lord ; who was conceived by the Holy Ghost, born of the Virgin Mary ; suffered under Pontius Pilate, was crucified, dead, and buried ;fhe descended into hell [Hades, spirit-world];2 the third day he rose from the dead; he as cended into heaven ; and sitteth at the right hand of God the Father Almighty ; from thence lie shall come to judge the quick and the dead. I believe in the Holy Ghost ; the holy catholic Church ; the com- munion of saints ; the forgiveness of sins ; the resurrection of the body [flesh] 3 and the life everlasting. Amen. ; :;) 46 SYMBOLA (ECUMENICA. NOTES. 1 Graxum The Latin and Greek texts of the Apostles' Creed are taken from the Psalterium from a MS. et Bomanum, erroneously ascribed to Pope Gregory the Great, first published Ussher: De preserved in the library of Corpus Christi College, Cambridge, by Archbishop edition, Romance Ecclesice Symbolo Apostolico vetere, London, 1647. I used the Geneva Latin, the other Greek, 1722, pp. 6, 7. The MS. is written in two parallel columns, the one Biblioth. der but the Greek likewise in Latin characters. The same text is given by Hahn, The Latin text agrees Symb. p. 10, and Heurtley (in Greek), Harmonia Symb. pp. 81-83. and published with the creed of Pirminius (d. 758) in Heurtley, p. 71. Caspari discovered four other Greek translations from mediaeval MSS. with slight variations,Vol. III. pp. 11 sqq. 2 inhabitants of the spirit- Descendit ad inferna (other Latin copies : ad inferos, to the t'iQ to. Karurara (other Eastern creeds world ; so also in the Athanasian Symbol), KareKSrovTa elg #3ov, viz., tottov, or tig rbv #dnv), he descended into Hades. This clause was unknown in the older creeds, though believed in the Church, and was transferred into the Roman symbol after the fifth century, probably from that of Aquileia, A.D. 390, where it first appears among Latin creeds, as we learn from Rufinus. In the East it is found before in Arian creeds (about 360). After this we meet it again in the Creed of Venantius Fortunatus, A.D. 590, who had the Creed of Rufinus before him. The words Karwrara and inferna, taken from Eph. iv. 9, correspond here to the Greek "AiSnc, which occurs eleven times in the Greek Testament, viz., Matt. xi. 23 i. xvi. 18 ; Luke x. 15 ; xvi. 23 ; Acts ii. 27, 31 ; 1 Cor. xv. 55 ; Rev. 18 ; vi. 8 ; xx. 13, 14, and is always incorrectly translated hell in the English Version, except in 1 Cor. xv. 55. Hades signifies, like the Hebrew Sheol, the unseen spirit-world, the abode of all the departed, both the righteous and wicked ; while hell (probably from the Saxon word helan, to cover, to conceal), at least in modern usage, is a much narrower conception, and signifies the state and place of eter- nal damnation, like the Hebrew gehenna, which occurs twelve times in the Greek Testament, and is so translated in the English Bible, viz., Matt. v. 22, 29, 30 ; x. 28 ; xviii. 9 ; xxiii. 15, iii. 33 ; Mark ix. 43, 45, 47 ; Luke xii. 5 ; James 6. The American editions of the Book of Common Prayer leave it optional with the minister to use, in the Creed, hell, or the place of . departed spirits ; but it would be much better to restore or popularize the Greek Hades. current translation, hell, is apt to mislead, and excludes the important fact the only ! The — one ' which we certainly know of the mysterious triduum—that Christ was in Paradise in the time between the crucifixion and the resurrection, according to his own declaration to the penitent thief, Luke xxiii. 43. Some connect the descent into Hades with the resurrection in one article ; while others, on the contrary, connect it with the preceding article by placing a ( , after buried. It forms rather separate article, and should be included in as above. a ( ; ), The clause has been explained in three different ways : 1 . It is identical with sepultus (Ru- finus), or means ' continued in the state of death and under the power of death' till the resur- rection (Westminster divines). This makes it a useless repetition in figurative language. 2. It signifies the intensity of Christ's sufferings on the cross, where he tasted the pain of hell for sinners (Calvin and the Heidelberg Catechism). This is inconsistent with the order of the clause between death and resurrection. 3. An actual self-manifestation of Christ after the cruci- fixion to all the ; departed spirits, Luke xxiii. 43 Acts ii. 27, 31 ; 1 Pet. iii. 18, 19 ; iv. 6 ; comp. iv. Eph. 8,9 ; Col. ii. 15 ; Phil. ii. 1 ; Rev. i. 18. As such the descent is a part of the univer- sality of the scheme of redemption, and forms the transition from the state of humiliation to the state of exaltation. This is the historical explanation, according to the belief of the ancient Church, but leaves much room for speculation concerning the object and effect of the descent. 3 ' Resurrection of the body.' The older English translations of the Creed had the literal rendering^esA (caro, aap£), by which the ancient Church protested against spiritualistic con- ceptions of the Gnostics. But this may be misunderstood in a grossly materialistic sense while the resurrection of the body is unobjectionable ; comp. 1 Cor. xv. 50. According to Heurtley, 1. c. p. 1 47, the change of flesh into body was first made_iji43, in ' The necessarv Doctrine and Erudition for any Christian Man,' set forth by Henry VIII. ; but in the Inter- rogative Creed, used at Baptism and at the Visitation of the Sick, flesh is retained. ' ; ; THE APOSTLES' CREED. 47 (b) THE OLD ROMAN AND AFKICAN FORM OF THE APOSTLES' CREED. Forma Romana Vetus. Symbolum Augusttni (354-430). 1 Before A.D. 341. Hippo Regius, Africa (Circ. 400). 2 Credo in Deum Patrem omnipo- Credo in Deum Patrem omnipo- tentem. ientem. Et in Jesum Christum, Fil- Et in Jesum Christum, Filium ium ejus unicum, Dominum nos- ejus unigenitum {unicum), Domi- trum ; num nostrum ; qui natus est de Spiritu Saneto qui natus estper Spiritum Sanc- et Maria virgine ; tum ex virgine Maria ; sub Pontio Pilato crucifixus, et sub Pontio Pilato crucifixus est, sepultus ; et sepultus; tertia die resurrexit a morttiis ; tertio die resurrexit a mortuis ascendit in ccelum, sedet ad dex- ascendit in ccelum, sedet ad dex- ter am Patris ; teram Patris ; inde venturus judieare vivos et inde venturus est judicaturus mortuos. {ad judicandos) vivos et mortuos. Et in Spiritum Sanctum ; Credo et in Spiritum Sanctum ; Sanctam Ecclesiam; sanctam ecclesiam; remissionem peccatorum ; remissionem peccatorum ; carnis resurrectionem. carnis resurrectionem {%in vi- tam eternam). Professio Fidei Marcelli Ancy- The Roman Form Translated. rani. Befokk A.D. 341. 3 IliaTtvw £?c 6E0N [nATEPA], I believe in God the Father TtavToicpaTopa Almighty. wl sic XPISTON 'IH20YN,r6v And in Jesus Christ his only- viov avrov TOV flOVOyiVI), TOV KVplOV begotten Son our Lord, flflMV, tov yevvrf^rivra ik irvevfiaTog ayl- who was born of the Holy Ghost ov uai Mapiag ri)e TrapSivov, and the Virgin Mary ; tov t7T( TIovtIov HiXcitov aravpw- crucified under Pontius Pilate, XtVTa, Kai TatjtivTd, and buried ; ; ; ; 48 SYMBOLA CECUMEN1CA. rose from the Kal ry rpirif Vfitpq avaaravra Ik the third day he TUiV VfKjOWV, dead; heaven, and avafiavra elg roue ovpavoiig, nai he ascended into hand of the KaSrjfitvov iv St%ii} tov irarpoq, sitleth at the right Father shall to ciSsv tpxtrai Kptvuv Ztovrag kcu from thence he come vtKpovg judge the quick and the dead. Ghost Kal a? T-o "AriON nNEYMA, And in the Holy ; a-yiav zkkXtioiciv, the holy Church a NOTES. 1 The Latin text of the old Roman Creed first appears in Rufinus, Expositio Symboli Apostolici, towards the end of the fourth century (compare the Appendix to the Opp. Cypri- ani, ed. John Fell, Oxon. 1682, fol. pp. 17 sqq.), but it must be much older (see note 3 below). The faithful transmission of the Creed in the Church of the City of Rome is testified by Am- brose, Epistola ad Siricium Pap. : ' Credatur Symbolo Apostolorum, quod Ecclesia Romano, intemeratum semper custodit et servat;' and by Vigilius of Thapsus, Contra Entych. 1. IV. ' c. 1 : Romm a temporibus Apostolorum usque ad nunc ita Jidelibus Symbolum traditur. ' Compare Hahn, Bibliothek der Symbole, pp. 3, 30, 42, 43. On the difference be- tween the old Roman form and the enlarged received text, see Vol. I. pp. 21, 22. 3 With the early Roman form the Creed of the Church of Hippo Regius, as given in the second column from the genuine expositions of St. Augustine (L)e Fide et Symbolo ; De Genesi ad literam ; Enchiridion de Fide, Spe et Caritate), almost literally agrees ; so also the Creed of Ambrose, as far as it is quoted in his Tractatus in Symbolum Apostolorum (Hahn, p. 16). The close connection of Augustine with the Church of Rome and the Church of Milan (where he was baptized, 387) accounts for the agreement. In his genuine works, however, he never gives the Creed continuously, but, like Rufinus, mixed with the exposition in which it is im- bedded, and at times it is difficult to separate it from the writer's own words. See Hahn, pp. 13-15, and especially Heurtley, pp. 32-47. The former adopts the reading de Spiritu S. et virg. Mar.; tertia die for tertio; and omits in vitam. eternam. 3 The Greek text is to be found in Epiphanius, Hasres. LXXII. Opp. ed. Petav. Tom. I. p. 836 ; ed. Oehler in Corp. hwreseol. Tom. II. Pt. III. p. 52. It was inserted in a letter writ- ten by Marcellus op Ancyka to Julius I., Bishop of Rome, about 341 (or 337, as Hahn and Caspari assume), with a view to prove his orthodoxy against the Eusebians, who, under the impeachment of heresy, had previously deposed him. (As regards the chronology, see Zahn, Marcellus von Ancyra, Gotha, 1867, p. 68.) It occurs also, in Anglo-Saxon letters, in the Psaltery of King Athelstan (d. 941), to which Ussher first called attention. See a fac- simile in Heurtley, p. 80, and the copy and comments in Caspari, Vol. III. pp. 5 sqq. The Greek text of Marcellus differs from the Latin of Rufinus only by the omission of the predi- cate Traripa (Father) in the first article (which may be an error of the copyist), and bv the addition of the last two words, Z,wr)v aidivwv (which occur also in the creed of Petrns Chrvso- logus of Ravenna). It was heretofore regarded as a translation of the Roman Creed, but Caspari, with a vast amount of learning (Vol. III. pp. 28 sqq.),has made it almost certain that it is the original Creed of the Roman Church, in which the Greek language prevailed during the first two centuries. It was probably transplanted j to Rome from Asia Minor earlv in the ; ; ; ; THE APOSTLES' CREED. 49 APOSTLES' CEEED, ACCOEDING (fi) THE TO ETJFINUS AND FOETUNATUS. AD. 390-570. Ecclesia Aquilejensis. Venantius Fortunatus. Circ. A.D. 390. 1 Circ. A.D. 570.2 Credo in Deo Patre omnipo- Credo in Deum Patrem omni- 3 tente [invisibili et impassibili]. potentem. Et in Jesu Chkisto, unico Filio Et in Jesum Christum, unicum ejus, Domino nostro ; Filium ; qui natus est de Spiritu Sancto qui natus est de Spiritu Sancto ex Maria virgine ex Maria virgine ; crucifixus sub Pontio Pilato, et crucifixus sub Pontio Pilato ,' sepultus ; [descendit in 4 descendit infernum inferno] ; ad / tertia die resurrexit a mortuis / tertia die resurrexit ascendit in coslos ; ascendit in caelum ; sedet ad dexteram Patris ; sedet ad dexteram Patris; inde venturus est judicare vivos judicaturus vivos et mortuos. et mortuos. in Spiritu in Sancto Spiritu 5 Et Sancto ; Credo ; sanctam ecclesiam / sanctam ecclesiam, remissionem peccatorum / remissionem peccatorum / [hujus] 6 carnis resurrectionem. resurrectionem carnis. NOTES. 1 Taken from Rufinus (d.410), Expos. Symboli Apost. (in Cyprian's Op. , ed. Fell, Appendix, pp. 1 7 sqq. ; also in Jerome's Works). Comp. Hahn, Bibliothek der Symbole, etc., pp. 30 sqq. Denzinger, Enchirid., p. 2; and Heurtley, Harmonia Symb., pp. 26 sqq. Hahn and Heurtley add the chief comments of Rufinus. He gives it as the Creed of the Church of Aquileja, where he was baptized Qittum ordinem sequimur, quern in Aquilejensi ecclesia per lavaori gra- tiam suscepimus'). There are, however, two other Creeds used in the churches of the province of Aquileja, of uncertain (possibly of earlier) date, which are more in harmony with the old Ro- man form, and omit invisibili et impassibili in the first article, hujus before carnis in the last article, and the clause descendit ad inferna. They were found and first published by De Ru- beis (Venice, 1 7o4), in his Dissertationes de Liturgicis Ritilms Ecclesia; Forojuliensis, 242, pp. 243, 249 ; then by Walch, 1. c. p. 54 sq. ; Hahn, p. 39 ; and Heurtley, pp. 30 sqq. * From the Expositio Symboli of Venantius Honorius Clemens Fortunatus, an Italian presbyter, afterwards Bishop of Poitiers in France, d. about 600. He follows Rufinus very closely, and evidently made use of his Exposition. See Hahn, 1. c. p. 33, and Heurtley, pp. 54- 56. The Commentary on the Athanasian Creed, which Muratori and Waterland ascribe to the same author, is by an unknown Fortunatus of a later age. See Vol. I. pp. 34-37. ; ; ; ; ; 50 SYMBOLA CECUMENICA. 3 This is the oldest reading, as also in Jesu Christo, and in Spiritu Sancto. So Vallarsius (ed. of Jerome), Baluze (the Bened. editor of Cyprian), Walch, and Hahn. Other copies cor- invisibilem et impassi- rect the ablative into the accusative : in Deum Patrem omnipotentem, bilem, in Jesum Christum. So the first printed ed. of UCf, the Bened. ed. of Jerome, Pame- lius, Fell, Heurtley. On the article on the Holy Spirit, the majority of authorities agree in reading the ablative, which is confirmed by Fortunatus. The addition of the attributes in- visible and impassible, which are not found in any other form, have a polemical reference to the heresy of the Patripassians and Sabellians, as Rufinus remarks (§ 5). 4 Rufinus (§18): ' Sciendum sane est quod in Ecclesiie Romanas Symbolo non habetur additum " Descendit ad inferno,:'' sed neque in Orientis Ecclesiis habetur hie sermo: vis tamen verbi u eadem videtur esse in eo quod sepultus" dicitur.' 5 Here Venantius adheres to the old Aquileian form, while in the first and second articles ' he uses the accusative. So also in his Commentaries : Ergo una divinitas in trinitate, quia dixit Symbolum; Credo in Deum Patrem, et in Jesum Christum, et in Spiritu Sancto.' See Hahn, p. 36 ; Heurtley, p. 55. 6 i The exceptional hujus is thus explained by Rufinus (§ 43): Itafit ut unicuique animce non confusum aut extraneum corpus, sed unum quod habuerat reparetur ; ut consequenter possit pro agonibus prcesentis vitce cum anima sua caro vel pudica coronari, vel impudica punirij' (d) AN OLD ITALIAN (pseudo-Ambrosian) FOKM OF THE APOSTLES' CREED. About A.D. 350. Credimus in Deum Patkem om- We V ' : eve in God the Father nipotentem, Almighty, sceculorum omnium et creatura- Ruler and Creator of all ages and rum regem et eonditorem. creatures. Et in Jesum Christum, Filium ejus Aud in Jesus Christ, his only Son, unicum, Dominum nostrum/ our Lord qui natus est de Spiritu Sancto who was born of the Holy Ghost et ex Maria Virgine and from the Yirgin Mary; qui sub Pontio Pilato cruciftxus who was crucified under Pontius et sepultus ; Pilate, and buried tertia die resurrexit a mor- on the third day he rose from the tuis ; dead; ascendit in caslos ; ascended into the heavens; sedet ad dexteram Dei Patris sitteth on the right hand of God the Father; inde venturus est judicare vivos from thence he shall come to judge et mortuos. the quick and the dead. Et in Spiritum Sanctum; And in the Holy Ghost; et sanctam ecelesiam catholicam; and the holy Catholic Church; remissionem peccatorum / the remission of sins carnis resurrectionem. the resurrection of the flesh. iuji, ArusxiiJfiS' CREED. Q\ NOTES. 1. This baptismal creed was copied, together with an Exhortatio sancti Ambrosii ad neo- phytos de Symbolo, by Dr. Caspari from two MSS. in the Vienna Library, and published in the second volume of his Quellen zur Geschichte des Taufsymbols, Vol. II. (1869), pp. 128 sqq. It is inserted in this Exhortation, not in broken fragments, as is usual with ante-Nicene writers, but continuously, with a connecting itaque after credimus (p. 134). The Exhortation was directed against the heresy of Arianism, and borrows an expression (Deus de Deo, lumen de lumine) from the Nicene Creed, but makes no allusion to the Pneumatomachian contro- versy and its settlement in 381. It seems, therefore, to belong to the middle of the fourth century (350-370). Caspari denies the authorship of Ambrose (who was opposed to commit- ting the creed to writing), and is inclined to assign it to Eusebius of Vercelli or Lucifer of Cagliari, in Sardinia, where the symbol may have been in use. 2. The symbol resembles the older Italian forms of Rome, Milan, and Ravenna. With the Roman it omits the articles descendit ad inferna, communionem sanctorum, and vitam ceter- nam ; but, unlike the Roman, it has catholicam after ecclesiam, and the peculiar clause scecu- iorum omnium et creaturarum regem et conditorem. A similar addition occurs in the Symbol of Carthage (universorum creatorem, regem sceculorum, invisibilem et immortalem). 3. Other Italian forms of the Western Creed, see in Hahn, pp. 6 sqq. 52 SYMBOLA (ECUMENICA. THE GRADUAL FORMATION OF THE APOSTLES' CREED. This Table shows the date of the several Articles and the verbal variations of the Apostles' Creed, as Irenaeus far as they can be ascertained, from the earliest rules of faith to the eighth century, or from to Pirminius. The first occurrence of any word or phrase of the Creed is marked by small capitals. Ultimate CREDO (I believe): Art. II. Text Art. I. of the Western Creatorem Filium In Deum Omnipo- Et in Jesum Dominum Creed. cceli et ejus Patrem tentem Christum nostrum terras Unicum Pirminius, Maker of Heaven And in Jesus In God the Almighty His only Son Our Lord A.D. 750. Father and Earth Christ TOV TrtTTOlt)- KOTO. TOV I \JlWTlVO>] ovpavbv (rovKvpi- L tig eva Kai tig iva KOI TT)V TOV vlbv ov riftaiv, 1 navTO- 1 St. Irenaeus, Bd'iv XplOTOV Kpdropa •yi/v, Kai rag TOV Otov Si ou rd 200. Ylarkpa 'lr/oovv A.D. SdXaooag irdvra) Kai TrdvTa to iv avrolg II In unicum OMNIPO- mundi con- JESCM FILIUM | Tertullian, DEUM. TENTEM ditorem CHRISTUM EJUS , A.D. 220. III. In Deum in Cvprian, Filium St. PATREM Christum A.D*. 2r>0. IV. Dominum in DOMINUM In Deum Novatian, omnipo- Christum Filium Dei | Deum Patrem A.D. 260. tentem Jesum i NOSTRUM . V. TOV VtOV I „ , iravTo- tig Xpiorbv : ror Kipiov Marcellus, tig Btbv avTov tov , . Kpdropa 'lljOOVV tiuwy A.D. 341. fiovoytvr] r VI. invisibilem et in UNICUM Eufinus, In Deum omnipo- et Dominum Jesum Filium A.D. 890. Patrem tentem impassi- nostrum Christum ejus Aquileja. bilem VII. et in In Deum omnipo- unicum Dominum Kufinus, Jesum Patrem tentem Filium ejus nostrum Rome,A.D.390. Christum unicum VIII. et in In Deum omnipo- Filium ejus Dominum St. Augustine, Jesum Patrem tentem also [uni- nostrum A.D. 400. Christum genitum] IX. et in In Deum omnipo- St. Nicetas, Jesum Filium Patrem tentem ejus A.D. 450. Christum X. et in In Deum omnipo- Dominum EusebiusGallus, Jesum Filium Patrem tentem ejus nostrum A.D. 550 (?). Christum XI. CREATOREM et in Filium Sacramentari- In Deum omnipo- ejus CtELI ET Jesum unigenitum Dominum um Gallicanum, Patrem tentem nostrum TERR* Christum sempiternum A.D. 650. THE GRADUAL FORMATION OF THE APOSTLES' CREED. 53 A blank space indicates that the portion of the Article under which it occurs had not at that time come Into general use. The Table is based on J. R. Lumby's History of the Creeds (Cambridge, 1873), p. 182, but contains several additions, especially the chief ante-Niceue rules of faith, viz., that of Iken-bus, A dv. (Latin, in parentheses) ; and IV. 33 (Greek, in parentheses) ; and that of hcer. 1. 10 (Greek) ; III. 4 Tbe- (in parentheses) prceser. hoar. (in tdllian,J9(J virg. veland. c. 1 ; Adv. Prax. c. 2 ; and De c. 13 pareutheses). CREDO (1 believe): Art. III. ' Art. IV. Qui Sub l De Spiritu Ex Maria Cruci- Mor- Et Conceptus Natus Passus Pontio Sancto Virgine fixus tuus ! Sepultus est Pilato Who was Con- By the Holy Of the Virgin Under Pon- Was Born Suffered Dead I And Buried reived Ghost Mary tius Pilate Crucified TuV aapKui- Sivra TtjV IK vir'tp rrjg irapSt- (sub Kai to lljitTipaQ (Generationem) vov ykv- PONTIO irdSog r/wnjpiae vtjmv (ex pilato) (dvSpuntog Virgine) lykvtTo) (missum a (ex spiritu NATUM EX CRUCI- sub (ET 8E- (mor- PULTUM Patre in Patris Dei (carnem factum VIRGINE FIXUM Pontio tuum) secundum Virginem) et virtute) et ex ea natum) MARIA (passum) Pilato Scriptunis) Kai Mo- top iiri IK TTVtVfia- OTavptu- Kai ytvvrfikvTa piag rr\g JIovtwv toq ayiov Skvra TCKbivra irapSrtvov HiXarov > i sub de Spiritu ex Maria cruci- et QUI natus est Pontio SANCTO Virgine fixus sepultus Pilato sub de Spiritu ex Maria cruci- et qui natus Pontio Sancto est Virgine fixus 1 sepultus Pilato de Spiritu ex Maria sub Sancto cruci- et qui natns est Virgine passus Pontio also [per fixus sepultus also [et] Pilato Sp. Sanct.] et sub exSPiritu Hqui 1 natus est Virgine passus Pontio i Sancto Maria Pilato de concep- SPlrltu ex Maria mor- et , natus est SanCt0 TU8 EST Virgine tuus sepultus 1 sub de s u ex Maria cruci- mor- et P"-" j eonceptus . natus est passus Pontio anct0 Virgine fixus tuus 1 sepultus 1 est : ^ Pilato L l 54 SYMBOLA CECUMENICA. THE GRADUAL FORMATION OF THE APOSTLES' CREED--Continued. C!-R,TT.T>0 (I believe): | Ultimate Art. V. Art. VI. Text De- Sedet of the Western Ascendit scendit Tertia Resur- A mor- ad Omnipo-' Creed. ad Dei Patris ad die rexit tuis dex- tentis 1 coelos teram Pirminius, Inferna And sitteth Of The A.D. 750. He descend- The third From the He aBcended right Almighty He rose again at the God Father ed into Hell Day Dead into Heaven hand fi'c rovg xai rrjv ovpavovc I. tycpaiv EC dvd\i]^/(V St. Irenaeus, (et resur- ViKpWV (et in clari- 200. A.D. gens) tate re- ceptus) receptum resusci- in coalis SEDEN- II. tatum (in coelos TEM TERTIA E MOR- PA- Tertullian, (a Patre) resump- nunc DIE TUIS TRIS A.D. 220. Jresurrex- tum) AD DEX- isse) (in coelos TERAM ereptum) III. St. Cypiian, A.D. 250. IV. Novatian, A.D. 260. V. Kai ry avajiavTa Kai ica- roil dva- «K TUIV Marcellus, Tp'lT-Q tc Toiig 7ra- aravra VCKpitlV A.D. 341. ilU'ipq. oupavovg rpli; VI. DE- ASCENDIT SEDET Rafinus, SCENDIT tertia RESUR- A mor- in ad dex- Patris A.D. 390. in IN- die REXIT tuis COELOS teram Aquileja. FERNA VII. ascendit sedet tertia a mor- Rufinus, resurrexit in ad dex- Patris die tuis Rome, A.D. 390. coelos teram VIII. ascendit sedet tertio a mor- St. Augustine, resurrexit in ad dex- Patris die tuis A.D. 400. coelos teram IX. ascendit sedet tertio vivus a St. Nicetas, resurrexit in ad dex- Patris die mortuis A.D. 450. coelos teram X. ascendit sedet tertia a mor- OMNIPO- EusebiusGallus, resurrexit AD ad dex- DEI Patris die tuis TENTIS A.D. 550 (?). coelos teram XI. De- ascendit sedet Sacramentari- scendit tertia a mor- omnipo- resurrexit ad ad dex- Dei Patris um Gallieanum. AD die tuis ' tentis A.D. 650. Inferna coelos teram E : THE GRADUAL FORMATION OF THE APOSTLES' CREED. 55 CREDO (I believe) Art. IX. Art X. Art. XI. Art. XII. Art. VII. Art.VIII. | Inde venturus Sancto- Sanctam ,-, ^_ Remissio- Carnis In Spiritum ath0- rum Vitam est judicare Eccle- ^ nem pec- Resurrec- Sanctum llcam Commu- .iEternam vivos et mor- siam catorum tionem tuos nionem The Com- From tfa en ce he shall The Forgive- The Resurrec- And the Life Ghost The Holy Catholic Church munion of come to judge the In the Holy ness of Sins tion of the Body Everlasting quick and the dead Saints TtJV €K tu>v oiipa- rov 7raTpoy atpSap- Trapovatav aiav Kai ainov em To Kai tig avaKC per SANC- REMISSIO- in Spiritum VITAM TAM EC- NEM PEC- Sanctum ^TERNAM CLESIAM CATORUM in Spiritum Sanctum oSev ipxirai Kai «c to dyiov ayiav atptoiv X.I»i)V KpivuvZuvTag aapKuQ Uviv/ia tKKXrjaiav afiapTiGiv avaoraoiv aiwviov KCU ViKpOVQ INDE VENTU- hujus Sanctam remissio- RES EST et in Spiritu carnis Eccle- nem pec- judicare vivos Sancto resurrec- siam catorum et mortuos tionem inde venturus Sanctam remissio- carnis et in Spiritu estjndicare vi- Eccle- nem pec- resurrec- Sancto vos et mortuos siam catorum tionem inde ventu. _s Sanctam remissio- carnis et in Spiritum vitam estjudicare vi- Eccle- nem pec- resurrec- Sanctum seternam vos et mortuos siam catorum tionem inde venturus Sanctam remissio- carnis et in Spiritum CATHO- vitam est judicare vi- Eccle- nem pec- hujus resur- Sanctum LICAM seternam vos et mortuos siam catorum «rectionem inde venturus Sanctam 8ANOTO- remissio- carnis et in Spiritum Catho- KUM vitam estjudicare vi- Eccle- nem pec- resurrec- vos Sanctum licam COMMU- seternam et mortuos siam NION KM catorum tionem inde Sancto- venturus Sanctam remissio- carnis et in Spiritum Catho- rum vitam estjudicare vi- Eccle- nem pec- resurrec- Sanctum licam commu- seternam vos et mortuos siam catorum tionem nionem Vol. II.— 1 'X THE NIG^ENO-CONSTANTINOPOLITAN CREED. 57 II. SYMBOLUM NKLENO- CONSTANTINOPOLITANUM. The NicjEno-Constantinopolitan Creed. (a) Forma Recepta Ecclesice Orientalis. A.D. 381. The Keceived Text of the Gkeek Latin Version of Dionysius Exi- Church. 1 guus.2 Uiartvofitv tig iva 0EON IIATE- Credimus in unum Deum Pa- PA iravTOKparopa, iroir\Tr\v ovpavov trem omnipotentem ; factorem cceli kcu yriQ, bparuiv T£ travTwv kcu aopa- et terrce, visibilium omnium et in- TWV. visibilium. Kai tig tva Kvpiov IHSOYN Et in unum Dominum Jesum XPI2T0N, tov vlbv tov Stov tov Christum, Filiurn Dei [unigeni- fiovoyivri, rbv £K tov iraTpbg ytvvrj- tum\ natum ex Patre ante omnia Stvra irpb TravTtov twv aiwvwv, KaTiXSovra ek twv ovpaviov Kai aap- scendit de ccelis et incarnatus est KwS'lvra Ik irvtvfxaTog ayiov Kai Ma- de Spiritu Sancto ex Maria vir- piag Trig irapSivov Kai IvavSpwirr)- gine et humanatus [homo factus\ aavra, aravpw&tvTa ts inrip r)/iu)V est / et crucifixus est pro nobis £7ri Uovriov TltXarov, Kai ira&ovTa sub Pontio Pilato [passus] et se- Kai Ta J)jU£pa Kara Tag ypa Sovra tig Toiig ovpavovg, Kai Ka$£- cendit in ccelum [ccelos], sedet ad 4oj«£vov Ik Se£iwv tov irarpog, Kai dexteram Patris; iterum ventu- naXiv tpxpfitvov fitTa So^jjc Kplvai rus, cum gloria, judicare vivos Zwvrag Kai vtKpovg' ov Tr\g /3a \tiag oiik iarai TtXog. finis. Kai tig to IINEYMA TO "Ari- Et in Spiritum Sanctum, Domi 1 ON, to Kvptov, (Kai) to ^wotto/ov, to num et vivificantem [vivificatorem], £k row warpbg tKiroptvofitvov, to ovv ex Patre procedentem, cum Patre Mansi gives three readings : to Kvp. to £wo7T., to /cup. to i Zmott., and to Kvp. Kai to Zuioir. 58 SYMBOLA CECUMENICA. TTCLTpi KCU Uitjl avvho%aZ,6(xtvov, to XaXfjcrav Sta twv candum, qui locutus estper sanctos irpotytfTtov tig fiiav, ay lav, Kn&oXt- prophetas. Et unam, sanctam, ca- k?)v Kat a7TOOToXlK»Jl/ £KlcXl) Xoyov/xtv tv fiaTTTHTfia tig u afiaprtujv TrpooBoKw/ntv avaaraaiv missionem peccatorum. Expecta- vtKpwv, kcu Z,wr\v row fiiXkovrog alw- mus resurrectionem mortuorum et vog. 'Apftv. vitam futuri soeculi. Amen. NOTES. 1 See the History, pp. 24 sqq. The Greek text is found in the Acts of the First Council of Constantinople in Mansi, Cone. Tom. III. p. .">t>5, and twice in the Acts of the Council of Chal- cedon, Act. II. Tom. VI. p. 957, and Act.V Tom. VII. p. Ill ; also in the Acts of the Third Constantinop. Counc. , Act. XVIII. Tom. XI. p. 633. See Hahn, p. 1 1 1 , and Hort, pp. 73 sqq. 2 The Latin text is chiefly from the Canones Concilii Constantinop. ex interpr. Dionysii Exig. in Mansi, Tom. III. p. 567 sq. For the different readings, see V'alcii, pp. 94-103, and Hahn, pp. 112-1 16, who compared with it the translations in the Codex Canonum et Consti- tutorum Eccl. Rom. in Opp. Leonis Magni, ed. Quesnel, Tom. II. p. 56; in the Sacra- iiientarium Gelasianum, as given by Muratori, Liturg. Rom. vet. Tom. I. p. 541, and Asse- mani, Codex liturg. univ. Tom. I. p. 11 ; the old transl. of the Canones Cone. Const, by Isidorus Mercator in Mansi, Tom. III. p. 574; Acta Cone. Toletani, of the year 589, given by Mansi, Tom. IX. pp. 977 sqq. ; Etheru et Beati Adv. Elipandum, Lib. I. in Bibl. P. P. Lugd. Tom. XIII. p. 363 ; Acta Concilii Chalced. Act. II. in Mansi, Tom. VI. p. 958, and Act. V. 1 1 ; in Mansi, Tom. VII. p. 1 Codex Reg. Armamentarii Paris. , published by Ferd. Flor. Fleck, in his Anecdota (Leipz. 1837), pp. 347 sqq. All the early and authentic Latin editions omit the Filioque, like the Greek, except Assemani's (a convert to Romanism), who inserts, on his own authority, xal tov viov. A Syriac version is given by Caspaei, 1. c. Vol. I. p. 103. (b) Forma Recepta Ecclesice Occidentalis. The Received Text of the Roman The Received Text of the Prot- Catholic Church. 1 estant Churches.2 Credo in unum Deum Patrem I believe in one God the Father omnipotentem ;,factorem cceli et Almighty ; Maker of heaven and terrce, visibiuum omnium et in- earth, and of all things visible and visibilium. invisible. Et in unum Dominum Jesum And in one Lord Jesus Christ, Christum, Filium Dei unigeni- the only-begotten Son of God, be- tum, et ex Patre natum ante om- gotten of the Father before all nia smcula [Deum de Deo\ Lu- worlds [God of God], Light of men de Lumine, Deum verum de Light, very God of very God, be- Deo vero, genitum, non factum, gotten, not made, being of one sub- stance consubstantialem Patri ; per quern j [essence] with the Father* ; xjbui JNIU^JSIO- CONSTANTINOPOLITAN CREED. 59 omnia facta sunt ; qui propter by whom all things were made; nos homines et propter nostram who, for us men and for our salva- salutem descendit de ccelis, et in- tion, came down from heaven, and camatus est de Spiritu Sancto ex was incarnate by the Holy Ghost Maria virgine, et homo factus est of the Virgin Mary, and was made crucifixus etiam pro nobis sub man ; and was crucified also for Pontio Pilato, passus et sepul- us under Pontius Pilate ; he suf- tus est/ et resurrexit tertia die, fered and was buried ; and the secundum Scripturus / et ascendit third day he rose again, according in caelum, sedet ad dexteram Pa- to the Scriptures; and ascended tris; et iterum venturus est, cum into heaven, and sitteth on the right gloria, judicare vivos et mortuos / hand of the Father; and he shall cujus regni non erit finis. come again, with glory, to judge both the quick and the dead ; whose kingdom shall have no end. Et in Spieitum Sanctum, Domi- And [I believe] in the Holy num et vivificantem, qui ex Patre Ghost, the Lord and Giver of Life; \Filioque~] procedit ; qui cum Pa- who proceedeth from the Father tre et Filio simul adoratur et con- [and the Son] ; who with the Father glorificatur ; qui locutus est per and the Son together is worshiped Prophetas. Et unam, sanctam, and glorified ; who spake by the catholicam et apostolicam eccle- Prophets. And [I believe] one Holy siam. Confiteor unum baptisma Catholic and Apostolic Church. I in remissionem peccatorum ; et ex- acknowledge one Baptism for the pecto ; resurrectionem mortuorum, \ remission of sins and I look for et vitam venturi seculi. Amen. \ the resurrection of the dead, and the life of the world to come. Amen. [The Western additions, of which the Filioque is the most important, are inclosed in brackets. Compare Vol. I. pp. 26-28.] NOTES. 1 The Latin text is from the Canons and Decrees of the Council of Trent, third session, held Feb. 4, 1546, when the Nicene Creed was solemnly professed by this Synod as the 'symbolum fidei, quo sancta Romana ecclesia tititur, tanquam principium Mud, in quo omnes, qui Jidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod porta tnferi nunquam prcevalebunt.' The same text is incorporated in the Profession of the Triden- tine Faith. The punctuation varies in different editions. 1 From the Anglican Book of Common Prayer, with which the text in other Protestant liturgies agrees, with slight variations. The Lutheran symbols substitute, in the article on the Church, the term christliche (Christian) for Catholic, Luther did the same in his German ver- u sion of the Apostles' Creed ; unwisely leaving the Romanists to monopolize the name Catholic. » ' 60 SYMBOLA (ECUMENICA. (c) Symbolum Nicmnum. A.D. 325. The Original Form of the Ni- The Latin Version of Hilarius cene Creed, as adopted at Ni- plctaviensis, between 356 and cea, 325. 361.2 ntaTivofiiv tig fWeEON I1ATE- Credimus in unum Deum Pa- PA TravTOKparopa, trdvTwv oparwv trem omnipotentem, omnium visi- Ti Kal aoparwv 7rot»jTj/v. bilium et invisibilium factorem. Km etc tva Kvpiov 'IH20YN Et in unum Dominum nostrum XPI2T0N, tov vlbv tov Stov, ytv- Jesijm Christum, Filium Dei, na- vrjStvTa ek tov irarpog fiovoytvii, tum ex Patre unigenitum, hoc est, rovrioTiv Ik Tr)g ovatag tov irarpog, de substantia Patris, Deum ex Stbv ik Stov, (f>wg tK 0wroC) Sebv Deo, Lumen ex Lumine, Deum ve- a\ri*ivbv ik Seov aXijS'tvou, ytvvr\- rum de Deo vero, natum, non fac- SivTa, ov ironftivTa, bfxoovaiov t^ tum, unius substantia cum Pa- iraTp'i ' $i ov tcl wdvra lyiviTO, to. ts tre, quod Grceci dicunt homoou- tv rtj) ovpavt^ Kal Ta tiri rijc yqg sion; per quern omnia facta sunt, tov ci v/iag tovq avSpunrovg Kal cia quo3 in coslo et in terra; qui [prop- ttjv rifitTtpav GtoTriplav KdTtXSoVTa ter nos homines et] propter nos- Kal oapKtoStvTa Kai IvavSpwirriaavTa, tram salutem descendit, incarnatus waSovra, Kal avaaravTa Ty rphy r\fii~ est et homofactus est,et passus est; pa, Kal aveXSovra ilg tovq ovpavovg, et resurrexit tertia die, et ascendit Kal tpxpfisvov Kplvat Z,wvTag Kal in codos ; venturus judicare vivos viKpovg. et mortuos. Kal tig ro "AriON nNEYMA. Et in Spiritum Sanctum. Tovg §£ XiyovTag, oti fjv 7TOte oYe Eos autem qui dicunt : ' erat, oiik i)v, Kal irplv yEvvtjS'fjvai ouk r)v, quando non erat,'' et ' antequam Kai OTI it, OVK OVTWV tyiViTO, TJ it, nasceretur, non erat,'' et 'quod de tripag VTTOGTacnwg rj ovaiag r) aXAojojrov tov vlbv tov Seow, [tov- centes [' creatum' aut] ' conver- Tovg] avaS'Ejuari^Et 17 KaSoXiKrj [icai tibilem et demutabilem Filium. 3 tnrooToXtKr)] tKicAijffia. Dei] hos anathematizat catholica [et apostolica] ecclesia? . v[See the English version both of the original and the enlarged Creed in Vol. 1. pp. 28, 29.] : ; *.±±x* x,i^^Qi.\u-^ NOTES. 1 The Greek text after Eusebius, in his Epist. ad Ccesareenses (as preserved hy Athanasius), and the Acts of the Council of Chalcedon, which indorsed both the original and the enlarged form of the Nicene Creed. See Vol. I. p. 28, note 3. The variations are carefully given by Walch, pp. 87 sqq., and Hahn, pp. 105-107. For a Syriac version, see Caspari,Vo1. I. p. 100. Dr. Hort (Dissertations, p. 54) ingeniously but artificially connects fxovoytvt) with Seov (tovt ioriv Ik rijg oiicriag tov irarpoe. being parenthetical), and thus derives from the Nicene Creed a traditional support for the famous reading novoytvrig Siog instead of the re- ceived text novoytvriQ viog, John i. 18. s The Latin form from Hilarius (Bishop of Poitiers, called the Athanasius of the West died 368) : Be Synodis sive de fide Orientalium, § 84, Opp. ed. Constant. Veron. Tom. II. p. 510, and Fragm. II. ex opere historico, § 27, 1. c. p. 643. Walch (pp. 80-92) gives also other Latin versions from Lucifer, Rufimis, Leo M., Marius Mercator, etc., and Hahn (pp. 108-110) notes the principal variations. 3 The received text, as sanctioned by the Fourth, or previously by the Second CEcumenical Council, omits the words tovt iariv tie rijg ovaiag tov irarpog and Stbv Ik Seov, and the con- cluding anathema, but adds the important clauses after the Holy Spirit. APPENDIX. Other Oriental Creeds of the Nicene Age. With the Nicene Creed should be compared several similar Greek forms of the fourth cent- ury (see above, pp. 24-40, and Hahn, pp. 42-59), especially the following (1.) The Creed of Cjesarea, which Edsebius read at Nicsea, 325, as his own baptismal creed. It omits Btbv aKriBivov and bfiooioiov, but otherwise agrees nearly with the first Nicene Creed till irvtv/j.a aywv, and is the basis of it. (2.) The Creed of Jerusalem, which Cyril of Jerusalem taught in his Catechetical Lect- ures before 350. It likewise omits bfxoovaiov, but has after liyiov Trvtvfia the articles: 'In (tig repeated) one baptism for the remission of sins, and in one holy catholic Church, and in the resurrection of the flesh, and in the life everlasting;' resembling in this conclusion more the later Constantinopolitan Creed, of which it' seems to be the chief basis. (3.) Two Creeds of Epiphanius, a longer and a shorter one, recorded in his Ancoratus about 374. Both contain the whole Nicene Creed, with the concluding anathema (enlarged in one formula), and at the same time almost literally the additional articles after ' the Holy Ghost,' which were incorporated in the Nicene Creed by the Synod of Constantinople ; show- ing that these were current in the Churches before 381. (4.) The Creed of Arius, which he delivered to the Emperor Constantine (328), and which is recorded by Socrates and Sozomenus (also in Mansi, Tom. II. p. 1157; Walch, p. 47 ; Hahn, p. 192; and Denzinger, p. 8). It shrewdly omits the obnoxious words condemned by the Council of Nicsea, confesses Christ as Stbv \6yov, Si ov to. iravra tykviro, and adds after aywv irviiifia the articles : xai tig oapicbg avaoraoiv, xai tig Zwrjv rod /xiWovrog aiwvog, Kai tic fiaoiXtiav ovpav&v, xal tig fiiav Ka3ro\ucr)v iKKknoiav rov 5tou, rrjv anb irtparoiv 'iioc. xtparwj/. 62 SYMBOLA CECUMENICA. III. SYMBOLUM CHALCEDONENSE. The Symbol of Chalcedon. Oct. 22d, 451. Etto/lkvoi Toivvv rolg ayioig ita- We, then, following the holy Fa- rpaaiv iva Kai tov avrbv bfioXoytlv thers, all with one consent, teach vibv tov Kvpiov rifiMV 'Yriaovv X/otarov men to confess one and the same XilOV TOV ailTOV £V SeOTYITl KOI TtXilOV same perfect in Godhead and also rbv avrbv Iv a.vSpwirOTr)Ti, S'eov aXrj- perfect in manhood; truly God and Siog Kai avSpwnov aXrfSwg tov av- truly man, of a reasonable [ration- 1 1 rbv, £K \pv\rjg Xoy iKrjg Kai aw- al] soul and body ; consubstantial 2 2 parog, buoovoiov rt[> Trarpt Kara [coessential] with the Father ac- 2 rrjv ^torrjra, Kai bfioovaiov tov cording to the Godhead, and con- avrbv riplv Kara rr)v av%lpwirOTr)Ta, substantial with us according to the Kara, irdvra Ofioiov r)pXv \wp\g apap- Manhood ; in all things like unto us, riag ' irpb aluivwv piv bk tov irarpog without sin ; begotten before all ages yswifSivTa Kara Trjv SttOTryra, lit of the Father according to the God- la\aTb)v Si tmv riptpwv tov avrov head, and in these latter days, for us Seotokov Kara rrjv avS pw- cording to the Manhood; 3 one and 3 7rorT)ra, iva Kai tov avrov ~X.pi- the same Christ, Son, Lord, Only- arov, vlov, Kvpiov, povoyevr), Ik $vo begotten, to be acknowledged in i 4 pr)fi£vr\g cia Trjv evwatv, aw^opivrig 2e union, but rather the property of paXXov Tr)g iSiorrirog tKaripag tyv- each nature being preserved, and atwg Ka\ tig tv irpoawirov Kai piav concurring in one Person and one virooTacriv ovvrpiyovarig, ovk tig $io Subsistence, not parted or divided Trpoawira pipiZ,6ptvov rj Siatpovpt- into two persons, but one and the vov, aXX' 'iva Kai tov avrov vlov Ka\ same Son, and only begotten, God povoyevr), S'tov Ao-yov, Kvpiovlriaovv the Word, the Lord Jesus Christ: as THE SYMBOL OF CHALCEDON. 63 Xokttov ' KaSfdirep avwStv ol Trpo Symbolum Chalcedonense. Veesio Latina. Sequentes igitur sanctos patres, unum eundemque confiteri Filium et Domtnum nostrum Jesum Cheistum consonanter omnes docemus, eundem perfectum in deitate et eundem perfectum in humanitate • Deum verum et hominem verum eundem ex anima rationali et cor- pore ; consubstantialem Patri secundum deitatem, consubstantialem nobis eundem secundum humanitatem • 'per omnia nobis similem., absque peccatd' (Heb. iv.) : ante secula quidem de Patre genitum secun- dum deitatem • in novissimis autem diebus eundem propter nos et propter nostram salutem ex Maria virgine, Dei genitrice secunditm humanitatem / unum eundemque Christum, Filium, Dominum, uni- genitum, in duabus naturis inconfuse, immutabiliter, indivise, in- seperabiliter agnoscendum : nusquam sublata differentia naturarum propter unitionem, magisque salva proprietate utrimque naturae, et in unam personam atque subsistentiam concurrente : non in duas personas partitum aut divisum, sed unum ewidemque Filium et uni- genitum, Deum verbum, Dominum Jesum Christum / sicut ante pro- phetce de eo et ipse nos Jesus Christus erudivit et patrum nobis sym- bolum tradidit. NOTES. The Greek text, together with the Latin version, is taken from the opoQ rrjg iv XaXicqSovi rtrdprijc 2vvv£ov, Act.V. in Mansi, Cone. Tom. VII. p. 115. We have inserted iv £vo and 751-758, with the various readings. See also Hahn, 1. c. pp. 1 1 7 sqq. The Creed is preceded in the acts of the Council by an express confirmation of the Nicene Creed in both forms, 'the Creed of the three hundred and eighteen holy Fathers of Nicsea,' and 'the Creed of the hundred and fifty holy Fathers who were assembled at Constantino- ple.' The Fathers of Chalcedon declare that 'this wise and saving Creed [of Nicsea] would be sufficient for the full acknowledgment and confirmation of the true religion ; for it teaches completely the perfect doctrine concerning the Father, the Son, and the Holy Spirit, and fully explains the Incarnation of the Lord to those who receive it faithfully. ' The addition of a new Creed is justified by the subsequent Christological heresies ( Apollinarianism, Nestorian- ism, and Eutychianism). After stating it, the Synod solemnly prohibits, on pain of deposi- 64 SYMBOLA CECUMENICA. tion and excommunication, the setting forth of any other Creed for those ' who are desirous of turning to the acknowledgment of the truth from Heathenism and Judaism.' 1 Against Apollinaris, who denied that Christ had a tyvxn XoyiKq, anima rationalis, or vovq, irviifia, and who reduced the Incarnation to the assumption of a human body (truipa) with an animal soul (\pvxv aXoyog), inhabited by the Divine Logos. But the rational spirit of man requires salvation as much as the body. 2 'Opoovaioe, consubstantialis (al. coessentialis), is used in both clauses, though with a shade of difference. Christ's homoousia with the Father implies numerical unity, or identity of homoousia with men means only essence (God being one in being, or monoousios) ; Christ's generic unity, or equality of nature. 3 The predicate Siotokoc, the Bringer-forth of God, Dei genitrix (al. qua, Deum peperit, or even divini numinis creatrix), is directed against Nestorius, and was meant originally not so much to exalt the Virgin Mary, as to assert the true divinity of Christ and the realness of the Incarnation. Basil of Seleucia : Qiav oapKuiSivra tikovoo. Bcotokoc. bvofiaZirai. It is immediately after qualified by the phrase Kara tt)v avSpwiroTtira (secundum humanitatem), in distinction from Kara rr\v dtornra (secundum deitatem). This is a very important limitation, and necessary to guard against Mariolatry, and the heathenish, blasphemous, and contradic- tory notion that the uncreated, eternal God can be born in time. Mary was the mother not merely of the human nature of Jesus of Nazareth, but of the theanthropic person of Jesus eternal daapKog), but of his incarnate person, Christ ; yet not of his Godhead (the Xoyoq or the Logos united to humanity (the Xoyog tvoapicog). In like manner, the subject of the Pas- sion was the theanthropic person; yet not according to his divine nature, which in itself is incapable of suffering, but according to his human nature, which was the organ of suffering. There is no doubt, however, that the unscriptural terms StoroKog, Dei genitrix, Deipara, ma- ter Dei, which remind one of the heathen mothers of gods, have greatly promoted Mariolatry, which aided in the defeat of Nestorius at the Council of Ephesus, 431. It is safer to adhere to the New Testament designation of Mary as pr\Ti\p 'Inaov, or p.r\Tt\p rov Kvpiov (Luke i. 43). * 'Ev Svo Qvotmv, and all the Latin translations, in duabus naturis (only the Roman editors in the margin read ex d. n.), are directed against Eutyches. The present Greek text reads, it is true, Ik Svo (pvoiiov, from two natures; but this signifies, and, according to the connection, can only signify, essentially the same thing; though, separately taken, it admits also of an Eutychian and Monophysite interpretation, namely, that Christ has arisen from the confluence of two natures, and since the act of the Incarnation, or unition of both, has only one nature. Under- stood in that sense, Dioscurus at the Council was very willing to accept the formula ix Svo tpiotoiv. But for this very reason the Orientals, and also the Roman delegates, protested with one voice against Ik, and insisted upon another formula with tv, which was adopted. Baur (Gesch. der Lehre v. d. Dreieinigkeit, I. p. 820 sq.) and Dorner (Gesch. d. Lehre v. d. Person Christi, II. p. 1 29) assert that in is the accurate and original expression, and is a conces- sion to Monophysitism ; that it also agrees better (?) with the verb yvi»piZ,t tv (to recognize by certain tokens); but that it was from the very beginning changed by the Occidentals into iv. But, with Gieseler, Neander (iv. 988), Hefele (Conciliengesch. II. 451 sq.), Beck (Dog- mengeschichte, p. 251), and Hahn (1. c. p. 118, note 6), we prefer the view that iv Svo (pvataiv was the original reading of the symbol, and that it was afterwards altered in the interest of Monophysitism. This is proved by the whole course of the proceedings at the fifth session of the Council of Chalcedon, where the expression U Svo (pvatwv was protested against, and is confirmed by the testimony of the Abbot Euthymius, a contemporary, and by that of Severus, Evagrius, and Leontius of Byzantium, as well as by the Latin translations. Severus, the Monophysite Patriarch of Antioch since 513, charges the Fathers of Chalcedon with the inex- cusable crime of having taught iv Svo (pvatatv aSiaiptroiQ yvupiZsaSat tuv xP'vtov (see Mansi, Cone. VII. p. 839). Evagrius (H. E. II. c. 5) maintains that both formulas amount to essentially the same thing, and reciprocally condition each other. Dorner also affirms the are ' " same. His words : The Latin formula has to acknowledge Christ as Son in two na- the tures;" Greek has "to recognize Christ as Son from two natures," which is plainly the THE SYMBOL OF CHALCEDON. 65 same thought. The Latin formula is only a free but essentially faithful translation, only that its coloring expresses somewhat more definitely still Christ's subsisting in two natures, and is therefore more literally conformable to the Eoman type of doctrine' (1. c. II. 129). From my Church History, Vol. III. p. 745 sq. * aovyxvTu)£, inconfuse, and drpeirTuig, immutabiliter (without confusion, without conversion or change), are directed against Eutychianism, which mixes and confounds the human and the divine natures in Christ (avyxvaii)i and teaches an absorption of the former into the lat- ter; hence the phrases 'God is born; God suffered; God was crucified; God died.' The Monophysites (so called after the Council of Chalcedon) rejected the Eutychian theory of an absorption, but nevertheless taught only one composite nature of Christ (fiia tpiotc, oivStTog), making his humanity a mere accident of the immutable divine substance, and using the litur- gical shibboleth 'God has been crucified' (without a qualifying 'according to the human nature,' or 'the flesh,' as the Siotqkoq is qualified in the Symbol of Chalcedon). Hence they were also called Theopaschites. They divided into several sects and parties on subtle and idle questions, especially the question whether Christ's body before the resurrection was cor- ruptible or incorruptible (hence the Phthartolaters, from (j&apTog and XatTpne,, and Aphthar- todocetas). 6 afaaip'iTutQ, indivise, axuipioTuig, inseparabiliter (without division, without separation), both in opposition to Nestorianism, which so emphasized the duality of natures, and the continued distinction between the human and the divine in Christ, as to lose sight of the unity of per- son, and to substitute for a real Incarnation a mere conjunction (uvva(ptta), a moral union or intimate friendship between the Divine Logos and the man Jesus. Hence, also, the oppo- sition to the term Storoicoc, with which the Nestorian controversy began. With the Symbol of Chalcedon should be compared the semi-symbolical Epistola dog- matica of Pope Leo I. to the Patriarch Flavian of Constantinople, which contains a lengthy and masterly exposition of the orthodox Christology against the heresy of Eutyches, and was read and approved by the Council of Chalcedon, as the voice of Peter speaking through ' the Archbishop of old Rome.' It is dated June 13, 449, and is found in the works of Leo M. (Ep. 24 in Quesnel's ed., Ep. 28 in the ed. Ballerini), in Mansi, Cone. Tom. V. pp. 1366-90 (Latin and Greek, with the different readings), Hardouin, Cone. Tom. II. pp. 290-300 (also Latin and Greek, but without the variations), Hefele, Conciliengeschichte, Vol. II. pp. 335- 346 (German and Latin), partly also in Denzinger, Enchir. p. 43. : ; : :: 66 SYMBOLA CECUMENICA. IV. SYMBOLUM QUICUNQUE. The Athanasian Creed. The Latest Original. Old Translation Revised. saved : 1. Quicunque vult salvus esse: 1. Whosoever will be be- it is necessary ante omnia opus est, ut teneat ca- fore all things that tholicam fidem. he hold the Catholic Faith 2. Quam nisi quisque integram 2. Which Faith except every one undeiiled : with- inviolatamque servaverit : absque do keep whole and dubio in CBternum peribit. out doubt he shall perish everlast- ingly. 3. Fides autem catholica hcec est 3. And the Catholic Faith is this ut unum Deum in Trinitate, et That we worship one God in Trin- Trinitatem in Onitate veneremur ; ity, and Trinity in Unity 4. Neque confundentes perso- 4. Neither confounding the Per- nas : neque substantiam separan- sons : nor dividing the Substance tes. [Essence]. 5. Alia est enim persona Pa- 5. For there is one Person of the trzs : alia Filii : alia Spiritus Father : another of the Son : and Sancti. another of the Holy Ghost. 6. Sed Patris et Filii et Spiri- 6. But the Godhead of the Fa- tus Sancti una est divinitas : ther, of the Son, and of the Holy cequalis gloria, coasterna majes- Ghost, is all one : the Glory equal, tas. the Majesty coeternal. 7. Qualis Pater: talis Filius: 7. Such as the Father is : such is talis [et\ Spiritus Sanctus. the Son : and such is the Holy Ghost. 8. Increatus Pater : increatus 8. The Father uncreate [uncrea- Filius: increatus [et~\ Spiritus ted] : the Son uncreate [uncreated] Sanctus. and the Holy Ghost uncreate [un- created]. 9. Immensus Pater: immensus 9. The Father incomprehensible Filius: immensus \_et~\ Spiritus [unlimited] : the Son incomprehen- Sanctus. sible [unlimited] : and the Holy Ghost incomprehensible [ unlim- ited, or infinite]. : : : : THE ATHANASIAN CREED. 67 10. jEtemus Pater : ceternus Fi- 10. The Father eternal : the Son lms : ceternus [et] Spiritus Sanctus. eternal: and the Holy Ghost eternal. 11. Et tamen non tres ceterni : 11. And yet they are not three sed unus ceternus. eternals : but one eternal. 12. Sicut non tres increati : nee 12. As also there are not three : sed unus inerea- tres wimensi uncreated : nor three incomprehen- tus: et unus immensus. sibles [infinites], but one uncrea- ted : and one incomprehensible [in- finite]. 13. Similiter omnvpotens Pater 13. So likewise the Father is Al- omnvpotens Filius ; omnipotens mighty: the Son Almighty: and [et] Spiritus Sanctus. the Holy Ghost Almighty. 14. Et tamen non tres omnvpo- 14. And yet they are not three tentes : sed unus omnipotens. Almighties : but one Almighty. 15. Ita deus Pater : deus Fili- 15. So the Father is God : the us: deus [et] Spiritus Sanctus. Son is God : and the Holy Ghost is God. 16. Et tamen non tres dii: sed 16. And yet they are not three unus est Deus. Gods : but one God. 17. Ita dominus Pater: domi- 17. So likewise the Father is nus Filius : dominus [et] Spiri- Lord : the Son Lord : and the Holy tus Sanctus. Ghost Lord. 18. Et tamen non tres domini: 18. And yet not three Lords: but sed unus [est] Dominus. one Lord. 19. Quia sicut singulatim unam- 19. For like as we are compel- guamque personam Deum ac Do- led by the Christian verity : to ac- minum confiteri, Christiana veri- knowledge every Person by him- tate compellimur self to be God and Lord 20. Ita tres deos, aut [tres] do- 20* So are we forbidden by the minos dicere, catholica religione Catholic Religion : to say, There be prohibemur. [are] three Gods, or three Lords. 21. Pater a nullo est factus : nee 21. The Father is made of none creatus, nee genitus. neither created, nor begotten. 22. Filius a Patre solo est : non 22. The Son is of the Fatner foetus, nee creatus: sed genitus. alone : not made, nor created : but begotten. : 68 SYMBOLA (ECUMENICA. 23. Spiritus Sanctus a Patre et 23. The Holy Ghost is of the Filio : non factus, nee creatus, nee Father and of the Son : neither genitus : sedprocedens. made, nor created, nor begotten but proceeding. 24. Unus ergo Pater, non tres 24. So there is one Father, not patres : unus Filius, non tres three Fathers : one Son, not three filii ; unus Spiritus Sanctus, non Sons: one Holy Ghost, not three tres spiritus sancti. Holy Ghosts. 25. Et in hac Trinitate nihil 25. And in this Trinity none is prius, aut posterius : nihil majus, afore, or after another: none is aut minus. greater, or less than another [there is nothing before, or after: noth- ing greater or less]. 26. Sed totoe tres personce coce- 26. But the whole three Persons ternce sibi sunt, et cocequales. are coeternal, and coequal. 27. Ita, ut per omnia, sicut jam 27. So that in all things, as afore- supra dictum est : et JJnitas in said : the Unity in Trinity, and the Trinitate, et Trinitas in TInitate, Trinity in Unity, is to be wor- venerenda sit. shiped. 28. Qui vult ergo salvus esse, 28. He therefore that will be ita de Trinitate sentiat. saved, must [let him] thus think of the Trinity. 29. Sed necessarium est ad ceter- 29. Furthermore it is necessary to nam salutem: ut incarnationem everlasting salvation : that he also quoque Domini nostri Jesu Christi believe rightly [faithfully] the In- jideliter credat. carnation of our Lord Jesus Christ. 30. Est ergo fides recta, xd cre- 30. For the right Faith is, that damus et confiteamur : quod Do- we believe and confess : that our minus noster Jesus Christus Dei Lord Jesus Christ, the Son of God, Filius, Deus \jpariter~] et homo est is God and Man ; ; 31. Deus [est] ex substantia Pa- 31. God, of the Substance [Es- tris, ante secula genitus : et homo sence] of the Father; begotten ex substantia matris, in seculo before the worlds : and Man, of natus. the Substance [Essence] of his Mother, born in the world. ; ; ; THE ATHANASIAN CREED. 69 32. Perfectus Deus : perfectus 32. Perfect God: and perfect homo, ex anima rationali et hu- Man, of a reasonable soul and hu- mana came subsistens. man flesh subsisting. 33. Aequalis Patri secundum 33. Equal to the Father, as touch- divinitatem : minor Patre secun- ing his Godhead: and inferior to dum humanitatem. the Father as touching his Man- hood. 34. Qui licet Deus sit et homo 34. Who although he be [is] God tamen, sed unus est Chris- and Man yet he is not two, but non duo ; tus. one Christ. 35. Unus autem, non conver- 35. One ; not by conversion of sion divinitatis in carnem : sed the Godhead into flesh: but by assumptions humanitatis in De- taking [assumption] of the Man- um. hood into God. m 36. Unus omnino / non confu- 36. One altogether; not by con- sione substantias : sed unitate per- fusion of Substance [Essence] : but sonce. by unity of Person. 37. Nam sicut anima rationalis 37. For as the reasonable soul et caro unus est homo : ita Deus and flesh is one man : so God and et homo unus est Christus. Man is one Christ 38. Qui passus est pro nostra 38. Who suffered for our salva- salute: descendit ad inferos: ter- tion : descended into hell [Hades, tia die resurrexit a mortuis. spirit-world] : rose again the third day from the dead. 39. Ascendit ad [in] cmlos : se- 39. He ascended into heaven, he det ad dexteram [Dei] Patris [om- sitteth on the right hand of the nipotentis]. Father God [God the Father] Al- mighty. 40. Inde venturus [est] judicare 40. From whence [thence] he vivos et mortuos. shall come to judge the quick and the dead. 41. Ad cujus adventum omnes 41. At whose coming all men homines resurgere habent cum cor- shall rise again with their bodies poribus suis ; 42. Et reddituri sunt de factis 42. And shall give account for propriis rationem. their own works. — : 70 SYMBOLA (ECUMEN1CA. 43. Et qui bona egerunt, ibunt 43. And they that have done in vitam ceternam: qui vero mala, good shall go into life everlasting in ignem cetemum. and they that have done evil, into everlasting fire. 44. Haze estfides catholica : quam 44. This is the Catholic Faith nisi quisque fideliter firmiterque which except a man believe faith- crediderit, salvus esse non jpote- fully [truly and firmly], he- can not rit. be saved. NOTES. 1 The Latin text of the oldest known MS. in the Utrecht Psalter has been reproduced by Sir Thomas Duffus Hardy in his Report (London, 1873), and in the fac-simile ed. of the Utrecht Psalter (1875). It agrees nearly altogether with the text given above, but has a number of inaccuracies. I have compared also the texts of Waterland {Works, Vol. III. pp. 221 sqq.), Usher (De Romance Eccles. Symbolo Apost. vetere, 1647, Genev. ed. 1722, pp. 13-15), Mont- faucon (in his ed. of Athanasius, Tom. II. pp. 719 sqq.), Hahn (pp. 122-125), Lumby (p. 259), and Swainson (p. 204). The numbering of verses differs : Waterland, Montfaucon, and the English Book of Common Prayer have only 40 verses by combining 19 and 20, 25 and 26, 39 and 40, 41 and 42; Walch and others make 44, the Roman Breviary 42. In my Church Hist.V6\. III. pp. 690-695, 1 have given the parallel passages from the fathers. 2 There is no authorized Greek text of the Athanasian Creed, since it was never adopted in the Oriental Church. There are several translations, which differ considerably. Usher gives a Greek version with many interpolations. Caspari (Vol. III. pp. 263-267) published for the first time two other Greek versions from MSS. in the Venetian Library of St. Mark and the Ambrosian Library of Milan. 3 The English translation is that of the sixteenth century (1548), as found in the English editions of the Book of Common Prayer, and still in use in the public service of the Church of England. My emendations are inclosed in brackets. The punctuation is adjusted to the liturgical use of this Creed. Ver. 1. —Some copies read opus habet for opus est. Usher: rfiv 6p$6do£ov irianv, ortho- ' cloxam Jidem. The MS. in the Utrecht Psalter begins with a grammatical blunder : Incipit fides catholicam.' Ver. 2. —On the damnatory clause, which is twice repeated, ver. 28 and ver. 44, see the Introduction, pp. 39, 41. Some MSS. read inviolabilemque ; some omit absque dubio. Ver. 3. —Usher: Orthodoxa for catholica. Compare on this verse Gregory Naz., Oral. xxiii. : p.ovdfia iv rpidSi,Kai rptdSa iv fiovaSi TrpoaKvvovfiivnv. Ver. 4. Person in the sense of persona, irpaotn-xov (also inrooraoig in the post-Nicene use of the term), i. e., character, face, manifestation, subsistence. It must not be confounded with essence or being (essentia, substantia, natura, ovaia, persons (Deus est trinus, h. e. in essentia unus, tres habet subsistendi modos). In modern phil- osophical usage the term person means a separate and distinct rational individual. But the tri- personality of God is not a numerical or essential trinity of three beings (like Abraham, Isaac, and Jacob), for this would be tritheism ; nor is it, on the other hand, merely a threefold as- pect and mode of manifestation, in the Sabellian or Swedenborgian sense ; ' but it is a real, objective, and eternal, though ineffable, distinction in the one Divine being, with a correspond- ing threefold revelation of this being in the works of creation, redemption, and sanctification. 1 Swedenborg was willing to adopt the AthanaBian Creed if a trinity of (the one Divine) person was substituted for a trinity of persons. According to him, the Father is the Essential Divinity, the Son the Divine Humanity, the Holy Spirit the Divine Proceeding or Operation. —— F THE ATHANASIAN CREED. 71 Hence the distinction between the immanent, intrinsic (or ontological) trinity and the ex- trinsic (or ceconomical) trinity ; in other words, between the trinity of essence and the trinity of manifestation. Ver. 4. —The Latin substantia (that which stands under) and essentia correspond to the Greek ovoia, as distinct from irpoooneov. But in modern English, substance is used mostly in the sense of matter, body, or the most important part, summary. Hence essence or being is preferable. Hypostasis (p-KooTaoic, foundation, groundwork, substratum, substantia) was originally used in the same sense as oiiala, but afterwards it became identical with prosopon, persona. Ver. 6. —Usher reads after divinitas: ' TJnum robur, una potestas, unum regnuni (an interpo- lation of the Greeks). Ver. 9. Incomprehensible is a false translation, unless it be taken in the unusual sense, 'not to be comprehended within any bounds.' The Anglican translator of 1548 perhaps followed a Greek copy (of 1533) which renders immensus by aKaraXnirTog. But other Greek copies read antipoc or afitrpog instead. Usher's Greek text has iravTOKpaTuip, omnipotent. The Latin immensus means, what can not be circumscribed or limited by any boundaries, what is ' illocal, omnipresent. Fortunatus explains the word : Nun est mensurabilis in sua natura, quia illocalis est, incircumscriptus, ubique totus, ubique prossens, ubique potens.' The author of the Athanasian Creed glories in the clear revelation and statement of the mystery of the Trinity rather than in the mystery itself. The Utrecht Psalter reads inmensus. i * Ver. 20. —Waterland omits tres before Dominos. Usher reads for prohibemur : Non com- probamus, sed omnino prohibemus.' Ver. 21. —Usher : sed ingenitus for nee genitus. Ver. 23. —The Greek translation and the Latin text in Usher omit et Filio, which is con- trary to the Greek doctrine of the single procession. Most Greek copies read only dirb rov irarpog. aut ovdtie, irpiorog Ver. 25. —Usher : nullus primus aut postremus, nullus major minor, rt ta\aToc, ovdtie piyac j) pixpog. Ver. 29. Fideliter is variously rendered in the Greek copies by opSuig, morHc,, f3tj3aiioc. Ver. 30. —Utrecht Psalter reads quia for quod, and omits pariter. Ver. 31. —Usher's Greek text inserts here a long interpolation, which is not at all in keep- ing with the sententious character of the symbol. Ver. 32. —Another long interpolation in Usher. Ver. 38. —After passus est a Greek version adds the anti-patripassian clause: airadovg rtjg dconjro£ fxivovorjc, impassibili manente divinitate. Ver. 38. —Some MSS. read ad infernos or ad inferna. Usher's enlarged Greek copy omits the clause, and reads rattle rai avaordg. The Utrecht Psalter reads et qui for qui vero. 43. Ver. —Usher : tic aiwvlovg KoXaaug, ad cruciatus eternos. Ver. 44. —The Greek copies read either Tnarug alone, or morHc rt icai fitfiaiioe, or t/e irtOTiuc pifiaiwe Triartvay. Vol. II.— , : ; 72 SYMBOLA (ECUMENICA. Y SYMBOLUM CONSTANTINOPOLITANUM TERTIUM, ADVERSUS MONOTHELETAS, A.D. 680. The Ceeed of the Sixth (Ecumenical Council, against the monothelites. Review ofthe Dogmatic Legislation ofthe Seven (Ecumenical Councils. The Niceno-Constantinopolitan Creed, and the Creed of Chalcedon, both of which we have given in full, embrace the sum and substance of the dogmatic legislation of the oecu- menical Councils of the undivided ancient or Graeco-Latin Church. All the rest is merely explanatory and supplementary, or disputed. The Sixth (Ecumenical (or Third Constantinopolitan) Council (also called Cone. Trullanum I.), held A.D. 680, in consequence of the Monothelite or One-Will Controversy (633-680), enlarged the Creed of Chalcedon, notwithstanding the solemn prohibition of the Council of Chalcedon (see p. 16), by adding a opoQ, or dogmatic definition to the effect that Jesus Christ had two distinct and inseparable wills (StXrifiara), as well as two natures, a hu- man will and a divine will, working in harmony, the human in subordination to the divine the will being regarded as an attribute of nature rather than person. See Actio XVIII. in Mansi, Cone, Tom. XL pp.637 sqq. After quoting the Symbol of Chalcedon down to the words TrapaciSwice av^ijioXov (see p. 15), the Synod goes on, without interruptior , as follows Kai cvo (ftvatKag SeXijaeig rjroi &t- Et duas naturales voluntates in eo Xy'tfxara tv aiiroJ [Irjo-. Xpiarrq] ical \Jesu Christo], et duas naturales cio (pvatKag ivtpyeiag aSiaiptTOjg, ojperationes indivise, inconvertibi- arptiTTtoQ, aptplcFTtoQ, aavy\VTU)g liter, inseparabiliter, inconfuse se- Kara rr\v rwv ayiojv Traripwv 8«8a- cundum sanctorumpatrum doctri- anaXiav waatiTwg KrjpvtTOfxsv ' Kai Suo nam adceque prcedicamus ; et du- ptv (pvaiKa Se\{]p.aTa ov% virtvavria, as naturales voluntates non con- /u»j yivoiTO, KttSwQ ot aatfiug i 7j avTiwatXalov, paXXov plv ovv Kai et non resistentem vel reluctan- vTroraaaonzvov t^> Sdw avrov Kai tem, sed potius et subjectam di- TravaStvti ^rtXrifiari tcei yap to Trig vince ejus atque omnipotenti vo- aapKog SiXrifia ictvr/3-fjvai, VTrorayri- luntati. Oportebat enim carnis vai cl rw StXrifiaTt tw ^Hk<^ Kara voluntatem moveri, subjici vero rov iravaotyov 'A&avao-jov. voluntati divince, juxta sapientis- simum Athanasium. Then follow quotations from John vi. 38, Gregory Nazianzen, Pope Leo (Ep. ad Flavianum, c. Cyril of Alexandria, 4), and a repetition of the Ephesian and Chalcedonian prohibition to set forth any new symbol of faith on pain of excommunication. Pope Agatho, by a dogmatic ' THE CREED OF THE SIXTH OECUMENICAL COUNCIL. 73 epistle, exercised a controlling influence over this Council similar to the one of Pope Leo I. over the Council of Chalcedon. On the other hand, the Council emphatically condemned Pope Honorius as a Monothelite heretic. Monothelitism continued among the Maronites on Mount Lebanon. The Third {Ecumenical Council, held at Ephesus, A.D. 431, and the Fifth (Ecu- menical Council, held at Constantinople, A.D. 553 (hence also called the Second Con- stantinopolitan C), issued no new Creed, but simply reaffirmed the previous Creeds and condemned certain heresies. The Council of Ephesus condemned ' the impious and profane doctrines' of Nestorius in two of its six canons (can. 1 and 4), and indorsed the twelve anathemas of Cyril of Alexan- dria hurled against Nestorius, which are purely negative, and need not be inserted here. The same Synod sanctioned also the letters of Cyril and of Ccelestinus of Eome to Nestorius, and incidentally (in can. 1 and 4) condemned Pelagianism in the person of Ccelestius, the Pelagius, supposition that chief pupil of on the he sympathized with Nestorius ; but the Pe- lagian doctrines are not stated. The Fifth CEcumenical Council, of 164 Bishops, occasioned by the protracted and tedious Monophysite controversies (which grew out of the Council of Chalcedon), confessed the Nicene Creed as explained and enlarged by the Councils of Constantinople, Ephesus, and Chalcedon, indorsed the dogmatic edicts of Emperor Justinian, and condemned the three Chapters (rpia KnpaXtia), that is, some writings of three departed divines of the Antiochian school, Theodore of Mopsuestia (the teacher of Nestorius), Theodoret of Cyros, and Ibas of Edessa (friends of Nestorius). The last two, however, had been declared orthodox by the Council of Chalce- don. The Fifth CEcumenical Council had a leaning towards Monophysitism, but the Sixth CEcumenical Council reacted again in favor of the dyophysitism of the Council of Chalcedon, 2 and supplemented it by teaching the dyotheletism of Christ. The Seventh (and last strictly) (Ecumenical Council, held, under the Empress Irene, at Nicaea, A.D. 787, and hence also called the Second Nicene Council, condemned the Icon- oclasts, and sanctioned the ecclesiastical use and limited worship of sacred images. 3 But this decision is recognized only by Greeks and Romans, while Protestants regard it as a re- lapse into a refined form of idolatry, condemned by the Second Commandment and the prim- itive Christian Church. It became a fruitful source of superstition, but stimulated also the development of Christian art. 1 See the Anathematismi Cyrilli in Mansi, Cone. Tom. IV. p. 1082 and Tom. V. pp. 85 sqq. (Greek and Latin, with the ui/aTpo7r>j of Theodoret, and the uttoXoyici of Cyril), also in Denzinger's Enchiridion, pp. 27-31, and Gieseler's Church History, Vol. I. pp. 349 sqq. (Am. ed., only the Greek text). The ambitious, violent, and overbearing Cyril, who controlled the Synod, misrepresented his rival Patriarch of Con- stantinople, and leaned towards the opposite heresy of Eutychianism. Compare the refutation of The- odoret in Mansi, Tom. V. pp. 87 sqq., and my Church History, Vol. III. pp. 722-729. The (Ecumenical Council of 431 was saved by its orthodoxy, otherwise it would have shared the disgrace of the infamous Robber Synod (auvoiot Xtjo-rpiKij, latrocinium Ephesinum), held at Ephesus a few years later (449) under the lead of Dioscurus (Cyril's successor), where passion, intrigue, and uncharitableness ruled supreme. Gregory of Nazianzum, who himself presided over the Second CEcumenical Council, drew a sad picture of the unchristian spirit which disgraced the synodical assemblies of his day. But the Third (Ecumen- ical Council stands morally as well as doctrinally far below its two predecessors. 2 The Greek Acts of the Fifth Council, with the exception of the fourteen anathemas on the three Chapters, are lost ; but a Latin translation, concerning whose genuineness and completeness there has been mnch controversy, is preserved. See Mansi, Cone. Tom. IX. pp. 163 sqq., especially pp. 538-5S2. Denzinger gives the Canones XIV. de tribus capitulis {Enchir. pp. 58-73), and also the fifteen Canons against the errors of Origen (pp. 73-80), but the latter belong to an earlier Constantinopolitan Synod, held A.D. 544. On the Three Chapter Controversy, see my Church History, Vol. III. pp. 768 sqq., and more fully, Hefele, Conciliengeschichte, Vol. II. pp. 775-899. 3 The uo-Trao-juo? «ai TifxtiTiiil] rtpoanvvwis, osculum et honoraria adoratio, but not u\rj5tvr] XaTpet'a h nptirei M°"i/ Tjj Seiy (piati, vera latria, quae solam divinam naturam decet. See the decree in Mansi, Cone. Tom. XIII. p. 378 sq. Also in Denzinger, Enchir. pp. 104, 105. «', SYMBOLA ROMANA / SYMBOLA ROMANA. EOMAN SYMBOLS. FAGS I. CANONES ET DECRETA DOGMATICA CONCILII TRI- DENTINI. THE CANONS AND DOGMATIC DECEEES OF THE COUNCIL OF TRENT. A.D. 1563 77 II. PROFESSIO FIDEI TRIDENTIN^E. THE PROFESSION OF THE TRIDENTINE FAITH. A.D. 1564... 207 III. DECRETUM PII IX. DE IMMACULATA CONCEPTIONS B. VIRGINIS MARINE. THE DECREE OF POPE PIUS IX. ON THE IMMACULATE CONCEP- TION OF THE BLESSED VIRGIN MARY. A.D. 1854 211 IV SYLLABUS ERRORUM NOSTRA ^ETATIS. PAPAL SYLLABUS OF THE PRINCIPAL ERRORS OF OUR TIME. A.D. 1864 213 V DECRETA DOGMATICA CONCILII VATICANI DE FIDE CATHOLICA ET DE ECCLESIA CHRISTI. THE DOGMATIC DECREES OF THE VATICAN COUNCIL CONCERN- ING THE CATHOLIC FAITH AND THE CHURCH OF CHRIST (THE INFALLIBILITY OF THE POPE). A.D. 1870 234 — I. CANONES ET DECEETA DOGMATICA CONCILII TRIDENTINI. The Canons and Dogmatic Decrees of the Council of Trent. A.D. 1563. [The Latin text after the editions ofLe Plat, Eiohteb, Steeitwolf and Kxeneb, and Smstb, compared. It is also incorporated in Theineb's Acta genuina SS. (Ecum. Concilii Tridentini, 1874, 2 Tom. The En- glish translation by the Rev. J. Wateewobth (R. C.) : The Canons and Decrees of the Sacred and (Ecumen- ical Council of Trent, London, 1848. The Scripture quotations are conformed to the Vulgate, and are printed in italics. The decrees ofthe Council on the reformation of discipline are foreign to this collection, and have been omitted also inDenzinger's Enchiridion. On the Council of Trent, see Vol. I. § 24, pp. 90-96.] Sessio Tertia, Third Session, celebrata die IV Februarii 1546. held February 4, 1546. decretum de symbolo fldei. decree touching the symbol of faith. In nomine sanctce et indivi- In the name of the Holy and duaz Trinitatis, Patris, et Filii, Undivided Trinity, Father, and et Spiritus sancti. Son, and Holy Ghost. H(bg sacrosancta, cecumenica, et This sacred and holy, oecumen- generalis trldentina synodus, in ical, and general Synod of Trent, Spiritu sancto legitime congre- lawfully assembled in the Holy gata, in ea prcesidentibus eisdem GV/St, the same three legates of tribus apostolicce sedis legatis, t.io Apostolic See presiding there- magnitudinem rerum tracta?ida- in,—considering the magnitude of rum considerans, prcesertim ea- the matters to be treated of, espe- rum, qucB duobus illis capitibus, cially of those comprised under the de extirpandis hceresibus, et mo- two heads, of the extirpating of ribus reformandis, continentur, heresies, and the reforming of man- quorum causa prcecipue est con- ners, for the sake of which chiefly gregata • agnoscens autem cum it is assembled, and recognizing apostolo, non esse sibi collucta- with the apostles, that its wrestling tionem adversus carnem et san- is not against flesh and blood, but guinem, sed adversus spirituales against the spirits of wickedness nequitias in ccelestibus, cum eo- in the highplaces, 1 exhorts, with the dem omnes et singulos in pri- same apostle, all and each, above all 1 Ephes. vi. 12. : : 78 SYMBOLA KOMANA. mis hortatur, ut confortentur things, to be strengthened in the his in Domino, et in potentia vir- Lord, and in the might of power, tutis eius, in omnibus sumentes in all things taking the shield of they be able scutum fidei, in quo possint om- faith, wherewith may nia tela nequissimi ignea extin- to extinguish all the fiery darts of guere, atque galeam spei salutis the most wicked one, and to take accipiant cum gladio spiritus the helmet of salvation, with the quod est verbum Dei. Itaque, sword of the Spirit, which is the ut hcec pia eius sollicitudo prin- word of God} Wherefore, that this cipium et progressum suum per its pious solicitude may begin and Dei gratiam habeat, ante om- proceed by the grace of God, it or- nia statuit et decernit prcemit- dains and decrees that, before all tendam esse confessionem fidei, other things, a confession of faith patrum exempla in hoc se- is to be set forth ; following here- cuta, qui sacratioribus conci- in the examples of the Fathers, who liis hoc scutum contra omnes have been wont, in the most sacred hcereses in principio suarum councils, at the beginning of the actionum apponere consuevere Actions thereof, to oppose this shield quo solo aliquando et infideles against heresies; and with this alone, ad fidem traxencnt, hcereticos at times, have they drawn the un- expugnarunt, et fideles confirma- believing to the faith, overthrown runt. Quare symholum fidei, heretics, and confirmed the faithful. quo sancta romana ecclesia uti- For which cause, this Council has tur, tanquam principium illud, thought good, that the Symbol of in quo omnes, qui fidem Christi faith which the holy Eoman Church profitentur, necessario conveni- makes use of,—as being that prin- unt, ac fundamentum firmum ciple wherein all who profess the et unicum, contra quod portce faith of Christ necessarily agree, inferi nunquam prcevalebunt, to- and that firm and alone foundation tidem verbis, quibus in omnibus against which the gates offell shall ecclesiis legitur, experimendum neverprevail,2 —be expressed in the is read esse censuit / quod quidem eius- very same words in which it modi est: in all the churches. Which Symbol is as follows 2 1 Ephes. vi. 16, 17. Matt. xvi. 18. — vauujso AiMJ UliUKEES OF THE COUNCIL OF TKENT. 79 Credo in unum Deum Patrem omnipoten- I believe in one God, the Father Almighty, tem, factorem coeli et terrce, visibilium om- Maker of heaven and earth, of all things visi- nium et invisibilium ; et in unum Dominum ble and invisible ; and in one Lord Jesus Christ, Iesum Christum, Filium Dei unigenitum, et the only-begotten Son of God, and born of the all ex Patre natum ante omnia sozcula ; Deum Father before ages ; God of God, light of de Deo, lumen de lumine, Deum verum de light, true God of true God ; begotten, not consub- Deo vero ; genitum, non factum, made, consubstantial with the Father, by whom stantialem Patri, per quern omnia facta all things were made : who for us men, and for sunt: qui propter nos homines et propter our salvation, came down from the heavens, nostram salutem descendit de caelis, et in- and was incarnate by the Holy Ghost of the carnatus est de Spiritu Sancto ex Maria Virgin Mary, and was made man : crucified virgine, et homo factus est : crucijixus etiarn also for us under Pontius Pilate, he suffered pro nobis sub Pontio Pilato, passus, et se- and was buried ; and he rose again on the third pultus est: et resurrexit tertia die secun- day, according to the Scriptures; and he ascend- dum Scripturas, et ascendit in ceelum, sedet ed into heaven, sitteth at the right hand of the ad dexteram Patris, et iterum venturus est Father ; and again he will come with glory to cum gloria iudicare vivos et mortuos ; cuius judge the living and the dead ; of whose king- tegni non erit finis: et in Spiritual Sanc- dom there shall be no end : and in the Holy tum, Dominum et vivificantem, qui ex Patre Ghost, the Lord, and the giver of life, who pro- Filioque procedit ; qui cum Patre et Filio ceeded from the Father and the Son ; who with simul adoratur et conglorificatur ; qui lo- the Father and the Son together is adored and cutus est per prophetas: et unam sanctam glorified ; who spoke by the prophets : and one eatholicam et apostolicam ecclesiam. Con- holy Catholic and Apostolic Church. I con- fiteor unum baptisma in remissionem pec- fess one baptism for the remission of sins ; and catorum : et expecto resurrectionem mortu- I look for the resurrection of the dead, and the orum et vitam venturi sceculi. Amen. life of the world to come. Amen. Sessio Quabta, Foueth Session, celebrata die VIII. Aprilis, 1546. held April 8, 1546. DECKETUM DE CANONICIS SCEIPTU- DECEEE CONCEENING THE CANONICAL EIS. SCEIPTUEES. Sacrosancta, cecumenica, et ge- The sacred and holy, oecumen- neralis tridentina synodus, in ical, and general Synod of Trent, Spiritu Sancto legitime congre- lawfully assembled in the Holy gata, prmidentibus in ea eisdem Ghost, the same three legates of the tribus apostolicce sedis legatis, Apostolic See presiding therein, hoc sibi perpetuo ante oculos keeping this always in view, that, proponens, ut, sublatis erroribus, errors being removed, the purity puritas ipsa evangelii in eccle- itself of the Gospel be preserved iia cqnservetur in (Gospel), be- / quod jpramis- the Church ; which so SYMBOLA ROMANA. sum ante per prophetas in Scrip- fore promised through the prophets turis Sanctis, Dominus noster Ie- in the holy Scriptures, our Lord Je- sus Ckristus, Dei Filius, proprio sus Christ, the Son of God, first pro- ore primum promulgavit, de- mulgated with His own mouth, and inde per suos apostolos, tanquam then commanded to be preached by fontem omnis et salutaris veri- His Apostles to every creature, as tatis et morum disciplines, omni the fountain of all, both saving creaturce prcedicari iussit ; per- truth, and moral discipline ; and see- spiciensque hanc veritatem et ing clearly that this truth and dis- disciplinam contineri in libris cipline are contained in the written scriptis et sine scripto tradition- books, and the unwritten traditions ibus, quae ab ipsius Christi ore which, received by the Apostles ab apostolis acceptce, aut ab ip- from the mouth of Christ himself, sis apostolis, Spiritu Sancto dic- or from the Apostles themselves, tante, quasi per manus traditce, the Holy Ghost dictating, have ad nos usque pervenerunt : or- come down even unto us, transmit- thodoxoruvi patrum exempla se- ted as it were from hand to hand : cuta, omnes libros tarn Veteris [the Synod] following the exam- quam jVovi Testamenti, cum utri- ples of the orthodox Fathers, re- usque unus Deus sit auctor, nec- ceives and venerates with an equal non traditiones ipsas, turn ad affection of piety and reverence, all fidem, turn ad mores pertinen- the books both of the Old and of tes, tanquam vel oretenus a Chris- the New Testament—seeing that to vel a Spiritu Sancto dictatas, one God is the author of both—as et continua successione in ecclesia also the said traditions, as well those catholica conservatas, pari pie- appertaining to faith as to morals, tatis qffectu ac reverentia susci- as having been dictated, either by pit et veneratur. Christ's own word of mouth, or by the Holy Ghost, and preserved in the Catholic Church by a continu- ous succession. Sacrorum vero librorum indi- And it has thought it meet that cem huic decreto adscribendum a list of the sacred books be insert- censuit, ne cui dubitatio suboriri ed in this decree, lest a doubt may possit, quinam sint, qui ab ipsa arise in any one's mind, which are synodo suscipiuntur. Sunt vero the books that are received by this ; ; THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 81 infrascripti. Testamenti veteris, Synod. They are as set down here quinque Moysis, id est, Genesis, below : of the Old Testament : the Exodus, Leviticus, JVumeri, Deu- five books of Moses, to wit, Genesis, teronomium ; Iosuce, ludicum, Exodus, Leviticus, Numbers, Deu- Ruth, quatuor Begum, duo Pa- teronomy ; Josue, Judges, Ruth, four ralipomenon, Esdrce primus et books of Kings, two of Paralipo- secundus, qui dicitur Nehemias, menon, the first book of Esdras, aud Tobias, Judith, Esther, lob, Psal- the second which is entitled Nehe- terium davidiaum centum quin- mias ; Tobias, Judith, Esther, Job, quaginta psalmorum, Parabolas, the Davidical Psalter, consisting of Ecclesiastes, Canticum cantico- a hundred and fifty psalms; the ru?n, Sapientia, Ecclesiasticus, Proverbs, Ecclesiastes, the Canticle Isaias, Ieremias cum Baruch, of Canticles, Wisdom, Ecclesiasti- Ezechiel, Daniel, duodecim pro- cus, Isaias, Jeremias, with Baruch phets minores, id est : Osea, Joel, Ezechiel, Daniel ; the twelve minor Amos, Abdias, Jonas, Michceas, prophets, to wit, Osee, Joel, Amos, Nahum, JJabacuc, Sophonias, Ag- Abdias, Jonas, Micheas, Nahum, goeus, Zacharias, Malachias, duo Habacuc, Sophonias, Aggseus, Zach- Machabceorum, primus et secun- arias, Malachias ; two books of the dus. Testamenti novi : quatuor Machabees, the first and the second. evangelia, secundum Mathceum, Of the New Testament : the four Marcum, Lucam, et Toannem Gospels, according to Matthew, actus apostolorum a Luca evan- Mark, Luke, and John ; the Acts of gelista conscripti ; quatuordecim the Apostles written by Luke the epistolce Pauli apostoli, ad Bo- Evangelist ; fourteen epistles of manos, > duce ad Corinthios, ad Paul the apostle, (one) to the Ro- Galatas, ad Ephesios, ad Phi- mans, two to the Corinthians, (one) lippenses, ad Colossenses, duce ad to the Galatians, to the Ephesians, Thessalonicenses, duce ad Timo- to the Philippians, to the Colossians, theum, ad Titum, ad Philemo- two to the Thessalonians, two to nem, ad Hebrceos ; Petri apostoli Timothy, (one) to Titus, to Phile- duce, Ioannis apostoli tres, Ia- mon, to the Hebrews ; two of Pe- cobi apostoli una, Iudce apostoli ter the apostle, three of John the una, et apocalypsis Ioannis apos- apostle, one of the apostle James, toli. one of Jude the apostle, and the Apocalypse of John the apostle. 82 SYMBOLA ROMANA. Si quis autem libros ipsos in- But if any one receive not, as tegros cum omnibus suis parti- sacred and canonical, the said books bus, prout in ecclesia catholica entire with all their parts, as they legi cdnsueverunt, et in veteri have been used to be read in the Vulgata Latina editions habentur, Catholic Church, and as they are pro saoris, et canonicis non sus- contained in the old Latin vulgate ceperit, et traditiones prcedictas edition ; and knowingly and de- sciens et prudens contempserit, liberately contemn the traditions anathema sit. Omnes itaque in- aforesaid ; let him be anathema. telligant, quo ordine et via ipsa Let all, therefore, understand, in synodus, post jaetum fidei con- what order, and in what manner, fessionis fundamentum, sit pro- the said Synod, after having laid gressura, et quibus potissimum the foundation of the Confession of testimoniis ac prcesidiis in con- faith, will proceed, and what testi- firmandis dogmatibus et instau- monies and authorities it will main- randis in ecclesia moribus sit ly use in confirming dogmas, and usura. in restoring morals in the Church. DECRETUM DE EDITIONE, ET TJSU SA- DECREE CONCERNING THE EDITION, AND CRORTTM LIBKORUM. THE USE, OF THE SACRED BOOKS. Insuper eadem sacrosancta syn- Moreover, the same sacred and odus considerans, non parum holy Synod,—considering that no utilitatis accedere posse ecclesice small utility may accrue to the Dei, si ex omnibus Latinis edi- Church of God, if it be made tionibus, quae circumferuntur, known which out of all the Latin sacrorum librorum, qucenam pro editions, now in circulation, of the authentica habenda sit, innotes- sacred books, is to be held as au- cat ; statuit et declarat, ut haze thentic,—ordains and declares, that ipsa vetus et vulgata editio, quae, the said old and vulgate edition, longo tot sceculorum usu in ip- which, by the lengthened usage of sa ecclesia probata est, in pub- so many ages, has been approved of licis lectionibus, disputationibus, in the Church, be, in public lectures, prcedicationibus et expositioni- disputations, sermons, and exposi- bus pro authentica habeatur / et tions, held as authentic ; and that ut nemo Mam rejicere quovis no one is to dare, or presume to re- prcetextu audeat vel prcesumat. ject it under any pretext whatever. viiiwuo aisv UJiUitJSUS OF THE COUNCIL OF TRENT. 83 Prceterea, ad coercenda petu- Furthermore, in order to restrain cmtia ingenia, decernit, ut nemo, petulant spirits, it decrees, that no \we prudential innixus, in rebus one, relying on his own skill, shall, Mei, et morum ad oedification- —in matters of faith, and of morals m doctrinal Christianas pevtinen- pertaining to the edification of Chris- %um, sacram scripturam ad suos tian doctrine,—wresting the sacred •ensus contorquens, contra eum sm- Scripture to his own senses, pre- •um, quern, tenuit et tenet saticta sume to interpret the said sacred nater ecclesia, cuius est judicare Scripture contrary to that sense le vero sensu, et interpretation which holy mother Church,—whose cripturarum sanctarum, aut eti- it is to judge of the true sense and vm contra unanimem consensum intrepretation of the holy Scrip- vatrum ipsam scripturam sa- tures,—hath held and doth hold; ram interpretari audeat, eti- or even contrary to the unanimous, imsi hujusmodi interpretations consent of the Fathers ; even though vullo unquam tempore in lucem such interpretations were never [in- 'dendoB forent. Qui contravene- tended] to be at any time pub- *int, per ordinarios declarentur, lished. Contraveners shall be made >t paints a jure statutis puni- known by their Ordinaries, and be mtur. punished with the penalties by law established. Sessio Quinta, Fifth Session, celebrata die XVII. Junii, 1546. held June 17, 1546. DECRETUM DE PECCATO ORIGINALI. decree concerning original sin. Ut fides nostra catholica, sine That our Catholic faith, without I'm impossibile est placere Deo, which it isimpossible toplease God, 1 purgatis erroribus, in sua since- may, errors being purged away, con- ritate integra et illibata perma- tinue in its own perfect and spot- neat ; et ne populus christianus less integrity, and that the Chris- omni vento doctrinal circumfe- tian people may not be carried ratur; cum serpens 2 ille antiquus, about with every wind ofdoctrine / humani generis perpetuus hostis, whereas that old serpent, the per- 1 Heb. xi. 6. ' Ephes. iv. 14. : 84 SYMBOLA ROMANA. inter plurima mala, quibus eccle- petual eneinv of mankind, amongst sia Dei his nostris temporibus the very many evils with which the perturbatur, etiam de peccato Church of God is in these our times originali ejusque remedio non troubled, has also stirred up not solum nova, sed Vetera etiam dis- only new, but even old, dissensions sidia excitaverit : sacrosancta cecu- touching original sin, and the rem- menica et generalis Tridentina edy thereof; the sacred and holy, synodus, in Spiritu Sancto legi- oecumenical and general Synod of time congregata, prcesidentibus in Trent, —lawfully assembled in the ea eisdem tribus apostolicoe sedis Holy Ghost, the three same legates legatis, jam ad revocandos er- of the Apostolic See presiding there- rantes et nutantes confirmandos in,—wishing now to come to the re- accedere volens, sacrarum scrip- claiming of the erring, and the con- turarum et sanctorum patrum firming of the wavering,—follow- ac probatissimorum conciliorum ing the testimonies of the sacred testimonia et ipsius ecclesive ju- Scriptures, of the holy Fathers, of dicium et consensum secuta, hcec the most approved councils, and the de ipso peccato originali statuit, j ndgment and consent of the Church fatetur ac declarat. itself, ordains, confesses, and de- clares these things touching the said original sin 1. Si quis non confitetur, pri- 1. If any one does not confess mum hominem Adam, cum man- that the first man, Adam, when he datum Dei in paradiso fuisset had transgressed the commandment transgressus, statim sanctitatem of God in Paradise, immediately et justitiam, in qua constitutus lost the holiness and j ustice wherein fuerat, amisisse incurrisseque he had been constituted; and that per offensam prcevaricationis hu- he incurred, through the offense of jusmodi iram et indignationem that prevarication, the wrath and in- Dei, atque ideo mortem, quam dignation of God, and consequently antea illi comminatus fuerat death, with which God had previ- Deus, et cum morte captivitatem ously threatened him, and, together sub ejus potestate, qui mortis with death, captivity under his pow- deinde habuit imperium, hoc est, er who thenceforth had the empire diaboli, totumque Adam, per il- of death, that is to say, the devil? 1 Heb. ii. 14. ;: THU (JAJMONS AND DECKEES OF THE COUNCIL OF TRENT. 85 'am prcevaricationis qffensam, se- and that the entire Adam, through cundum corpus et animam in that offense of prevarication, was ieterius commutatum fuisse changed, in body and soul, for the anathema sit. worse ; let him be anathema. 2. 2. Si quis Adce prcevarication- If any one asserts, that the m sibi soli, et non eius propagini prevarication of Adam injured him- zsserit nocuisse ; et acceptam a self alone,and not his posterity; and Deo sanctitatem et justitiam, that the holiness and justice, re- juam perdidit, sibi soli et non ceived of God, which he lost, he lost nobis etiam eum perdidisse / aut for himself alone, and not for us inquinatum ilium per inobedi- also ; or that he, being defiled by the mtice peccatum, mortem et pce- sin of disobedience, has only trans- nas corporis tantum in omne fused death and pains of the body jenus humanum transfudisse, into the whole human race, but not non autem et peccatum, quod sin also, which is the death of the : mors est animce ; anathema sit soul ; let him be anathema —where- mm contradicat apostolo di- as he contradicts the apostle who centi : Per unum hominem pec- says : By one man sin entered into catum intravit in mundum et the world, and by sin death, and so per peccatum mors, et ita in deathpassed upon all men, in whom omnes homines mors pertransiit, all have sinned. 1 in quo omnes peccaverunt. 3. Si quis hoc Adce peccatum, 3. If any one asserts, that this quod origine unum est et pro- sin of Adam,—which in its origin pagatione, non imitatione trans- is one, and being transfused into all fusum omnibus, inest unicui- by propagation, not by imitation, is que proprium, vel per humance in each one as his own,—is taken natures vires, vel per aliud re- away either by the powers of hu- medium asserit tolli, quam per man nature, or by any other reme- meritum unius mediatoris Do- dy than the merit of the one medi- mini nostri Iesu Christi, qui ator, our Lord Jesus Christ? who nos Deo reconciliavit in sanguine hath reconciled us to God in his own suo, foetus nobis justitia, sanc- blood, being made unto us justice, 3 tificatio et redemption aut ne- sanctification, and redemption / 1 s ' Rom. v. 12. 1 Tim. ii. 5. 1 Cor. i. 30. 80 SYMBOLA ROMANA. gat ipsum Christi Iesu meritum or if he denies that the said merit per baptismi sacramentum in of Jesus Christ is applied, both to forma ecclesice rite collatum, adults and to infants, by the sacra- tarn adultis quam parvulis ap- ment of baptism rightly adminis- plicari ; anathema sit : quia tered in the form of the Church; non est oliud nomen sub ccelo let him be anathema : For there is datum hominibus, in quo opor- no other name under heaven given teat nos salvos fieri. Unde ilia to men, whereby we must be saved} vox : Ecce agnus Dei / ecce qui Whence that voice : Behold the tollit peccata mundi / et ilia : lamb of God, behold him who tak- Quicumque baptizati estis, Chris- eth away the sins of the world ? tum induistis. and that other : As many as have been baptized, have put on Christ? 4. Si quis parvulos recentes 4. If any one denies, that infants, ab uteris matrum baptizandos newly born from their mothers' negat, etiam si fuerint a bapti- wombs, even though they be sprung zatis parentibus orti / aut dicit from baptized parents, are to be in remissionem quidem peccato- baptized ; or says that they are bap- rum eos baptizari, sed nihil ex tized indeed for the remission of Adam trahere originalis peccati, sins* but that they derive nothing quod regenerationis lavacro ne- of original sin from Adam, which cesse sit expiari, ad vitam ceter- has need of being expiated by the nam consequendam • unde fit laver of regeneration for obtain- consequens, ut in eis forma bap- ing life everlasting, — whence it tismatis in remissionem peeca- follows as a consequence, that in torum non vera, sed falsa intel- thern the form of baptism, for the to ligatur ; anathema sit / quoniam remission of sins, is understood non aliter intelligendum est id, be not true, but false,—let him be quod dixit apostolus : Per unum anathema. For that which the apos- hominem peccatum intravit in tle has said,.i?y one man sin en- mundum, et per peccatum mors, tered into the world, and by sin et ita in omnes homines mors death, and so death passed upon 5 pertransiit, in quo omnes pecca- all men, in whom all have sinned, verunt, nisi quemadmodum ec- is not to be understood otherwise 1 3 4 Acts iv. 2. Gal. iii. 27. Rom. v. 12. 1 John i. 29. * Acts ii. 38. G ; \±S ±J±U\Jl*tlZi ilo yj£ J. HE COUNCIL OF TRENT. 87 'esia catholica ubique diffusa than as the Catholic Church spread rmper intellexit. Propter hanc every where hath always understood vim, regulam fidei ex traditione it. For, by reason of this rule of postolorum etiam parvuli, qui faith, from a tradition of the apos- ihil peccatorum in semetipsis tles, even infants, who could not as dhuc committere potuerunt, ideo yet commit any sin of themselves, i remissionem peccatorum vera- are for this cause truly baptizedfor Iter baptizantur, ut in eis re- the remission of sins, that in them eneratione mundetur, quod gene- that may be cleansed away by re- atione contraxerunt. Nisi enim generation, which they have con- uis renatus fuerit ex aqua et .tracted by generation. For, unless piritu Sancto, non potest introire a man be born again of water and n regnum Dei. the Holy Ghost, he can not enter into the kingdom of God. 1 " 5. Si quis per Iesu Christi 5. If any one denies, that, by the Domini nostri gratiam, quae in grace of our Lord Jesus Christ, aptismate confertur, reatum ori- which is conferred in baptism, the sin is ; or •inalis peccati remitti negat y guilt of original remitted ',ut etiam asserit non tolli to- even asserts that the whole of that um id quod veram et propri- which has the true and proper na- ',m peccati rationem habet y sed ture of sin is not taken away ; but Hud dicit tantum radi, aut non says that it is only rased, or not mputari y anathema sit. In re- imputed ; let him be anathema. latis enim nihil odit Deus y quia For, in those who are born again, vihil est damnationis its, qui there is nothing that God hates lere consepulti sunt cum Christo because, There is no condemnation per baptisma in mortem; qui to those who are truly buried to- ion secundum carnem ambulant, gether with Christ by baptism into 'ed veterem hominem exuentes, death; 2 who walk not according 4 novum, qui secundum Deum to the flesh, but, putting off the old meatus est, induentes, innocentes, man, and putting on the new who 3 minaculati, puri, innoxii, ac is created according to God, are Deo dilecti effecti sunt, heredes made innocent, immaculate, pure, \uidem Dei, coheredes autem harmless, and beloved of God, heirs 1 1 * John iii. 5. Bom. viii. 1 ; vi. 4. Ephes. iv. 22, 24. Vol. II.— : ; 88 SYMBOLA ROMANA. Christi ; ita ut nihil prorsus eos indeed of God, but joint heirs with Christ A so that there is nothing ah ingressu cadi remoretur. Ma- , nere autem in baptizatis concu- whatever to retard their entrance piscentiam vel fomitem, hcec into heaven. But this holy synod sancta synodus fatetur et sentit confesses and is sensible, that in the quae, cum ad agonem relicta sit, baptized there remains concupis- nocere non consentientibus, sed vi- cence, or an incentive (to sin) riliter per Christi Iesu gratiam which, whereas it is left for our repugnantibus non valet : qui- exercise, can not injure those who nimmo qui legitime certaverit, consent not, but resist manfully by coronabitur. Hanc concupiscen- the grace of Jesus Christ yea, he ; tiam, quam aliquando apostolus who shall have striven lawfully peccatum appellat, sancta syno- shall be crowned.2 This concupis- dus declarat, ecclesiam catholi- cence, which the apostle sometimes cam nunquam intellexisse pecca- calls sin, 3 the holy Synod declares tum appellari, quod vere et pro- that the Catholic Church has never prie in renatis peccatum sit, sed understood it to be called sin, as quia ex peccato est et ad pecca- being truly and properly sin in tum inclinat. Si quis autem those born again, but because it is contrarium senserit, anathema of sin, and inclines to sin. And if sit. any one is of a contrary sentiment, let him be anathema. Declarat tamen hcec ipsa sancta This same holy Synod doth nev- synodus, non esse suae intentionis ertheless declare, that it is not its comprehendere in hoc decreto, ubi intention to include in this decree, de peccato originali agitur, bea- where original sin is treated of, the tam et immaculatam virginem blessed and immaculate Virgin that Mariam, Dei genitricem / sed ob- Mary, the mother of God ; but servandas esse constitutions fe- the constitutions of Pope Sixtus licis recordationis Sixti papce IV IV., of happy memory, are to be ob- sub pcenis in eis constitutionibus served, under the pains contained contentis, quas innovat* in the said constitutions, which it renews. 1 s 3 Rom. viii. 17. 2 Tim. ii. 5. Rom. vi. 12; vii. 8. * [This indirect exemption of the immaculata Virgo Maria from original sin is a very near ap- proach to the positive definition of the immaculata conceptio Virginis Maria, in 1854. —P. S.] THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 89 Sessio Sexta, Sixth Session, ebrata die XIII. Januarii 1547. held January 13, 1547. DECRETUM DE JUSTD7ICATIONE. DECREE ON JUSTIFICATION. Caput I. Chapter I. naturae et legis ad justificandos homines On the Inability of Nature and of the Law to imbecillitate. justify Man. Primum dedarat sancta syno- The holy Synod declares first, that, for the correct ds, ad justifications doctrinam and sound un- vbe et sincere intelligendam derstanding of the doctrine of Jus- ortere, ut unusquisque agno- tification, it is necessary that each it et fateatur, quod cum omnes one recognize and confess, that, mines in prcevaricatione Adce whereas all men had lost their in- in the prevarication nocentiam perdidissent ; facti nocence of 1 miundi et ut apostolus inquit, Adam,—having become unclean, tura filii iroe, quemadmodum and, as the apostle says, by nature 2 decreto de peccato originali ex- children of wrath, as (this Synod) ysuit, usque adeo servi erant has set forth in the decree on orig- >,ccati et sub potestate diaboli inal sin, —they were so far the serv- mortis, ut non modo gentes ants of sin,3 and under the power °,r vim natures, sed ne ludcei of the devil and of death, that not •idem per ipsam etiam litter- the Gentiles only by the force of % legis Moysi, inde liberari nature, but not even the Jews by \t surgere possent / tametsi in the very letter itself of the law of ? liberum arbitrium minime Moses, were able to be liberated, or tinctum esset, viribus licet at- to arise, therefrom ; although free- inatum et inclinatum. will, attenuated as it was in its pow- ers, and bent down,was by no means extinguished in them. Caput II. Chapter II. De dispensatione et mysterio Adventus On the Dispensation and Mystery of Christ's Christi. Advent. Quo factum est, ut ccelestis Whence it came to pass, that the *ater, Pater misericordiarum, heavenly Father, the lather ofmer- Deus totius consolationis, cies, and the God of all comfort* 1 1 Isa. 1 4 lxiy. 6. Ephes. ii. 3. Rom. vi. 17, 20. 2 Cor. i. 3. — 90 SYMBOLA ROMANA. Christum lesum, Filium suum, when that blessed fullness of the 1 et ante legem et legis tempore time tvas come, sent unto men, Je- multis Sanctis patribus declara- sus Christ, his own Son—who had tion ac promissum, cxirn venit been, both before the Law, and dur- beata ilia plenitudo temporis, ad ing the time of the Law, to many homines miserit, ut et ludceos, of the holy fathers announced and qui sub lege erant, redimeret, et promised that he might both re- gentes, quae, non sectabantur justi- deem the Jews who were under the 2 tiam, justitiam apprehenderent, Law, and that the Gentiles, whofol- atque omnes adoptionem filiorum lowed not afterjustice, might attain 3 reciperent. Hunc proposuit Deus to justice, and that all men might propitiatorem per fidem in san- receive the adoption of sons. Him guine ipsius pro peccatis nostris, God hath proposed as a propitia- non solum autem pro nostris, sed tor, throughfaith in his blood?for etiam pro totius mundi. our sins, and notfor our sins only, but alsofor those ofthe whole world. 5 Caput III. Chapter III. Qui per Christum justijicantwr. Who are justified through Christ. 6 Verum, etsi ille pro omnibus But, though He died for all, yet mortuus est, non omnes tamen do not all receive the benefit of his mortis ejus beneficium recipi- death, but those only unto whom unt ; sed ii dumtaxat, quibus the merit of his passion is commu- meritum passionis ejus commu- nicated. For as in truth men, if nicatur. Nam, sicut re vera ho- they were not born propagated of mines, nisi ex semine Adce pro- the seed of Adam, would not be pagati nascerentur, non nasce- born unjust,—seeing that, by that rentur injusti ; cum ea propa- propagation, they contract through gation, per ipsum dum concipi- him, when they are conceived, in- untur, propriam injustitiam con- justice as their own,—so, if they trahant : ita, nisi in Christo re- were not born again in Christ, they nascerentur, nunquam justifica- never would be justified ; seeing rentur ; cum ea renascentia per that, in that new birth, there is be- meritum passionis ejus gratia, stowed upon them, through the 1 3 4 Gal. iv. 4. Rom. ix. 30. 1 John ii. 2. 1 4 6 Gal. v. 4. Rom. iii. 25. 2 Cor. v. 15. inc ^ajnujns AJND DECREES OF THE COUNCIL OF TRENT. 91 °ro hoc beneficio apostolus gra- by they are made just. For this ias nos semper agere hortatur benefit the apostle exhorts us, ever- °atri, qui dignos nos fecit in more to give thanks to the Father, wrtem sortis sanctorum in In- who hath made us worthy to bepar- line, et eripuit de potestate tene- taJcers of the lot of the saints in rarum, transtulitque in regnum light, and hath delivered us from Tilii dilectionis suae,, in quo the power of darkness, and hath ahemus redemptionem et remis- translated us into the Kingdom of ionem peccatorum. the Son of his love, in whom we have redemption, and remission of sins. 1 Caput IV. Chapter IV. tsinuatur descriptio justificatioms impii, et A description is introduced of the Justifica- modus ejus in statu gratia. tion of the impious, and of the manner thereof in the state of grace. Quibus verbis justifications By which words, a description of mpii descriptio insinuatur, ut the Justification of the impious is it translatio db eo statu, in quo indicated,—as being a translation, wmo nascitur Jilius primi Ad n statum gratice, et adoptionis a child of the first Adam, to the filiorum Dei per secundum state of grace, and of the adoption idam Iesum Christum, salva- of the sons of God, 2 through the orem nostrum ; quae quidem second Adam, Jesus Christ, our ranslatio post evangelium pro- Saviour. And this translation, since nulgatum, sine lavacro regene- the promulgation of the Gospel, can ationis, aut ejus voto, fieri non not be effected, without the laver of potest ; sicut scriptum est : Nisi regeneration, or the desire thereof, uis renatus fuerit ex aqua et as it is written : unless a man be Ipiritu Saneto, non potest in- born again of water and the Holy roire in regnum Dei. Ghost, he can not enter into the Kingdom of God? 1 3 Coloss. i. 12-U. Rom. viii. 15, 16, 23. John iii. 5. ; 92 SYMBOLA ROMANA. Caput V. Chapter V. De necessitate prceparationis ad justification- On the necessity, in adults, of preparation em in adultis, et unde sit. for Justification, and whence it proceeds. Dedarat prceterea, ipsius justi- The Synod furthermore declares, ficationis exordium in adultis a that, in adults, the beginning of the Dei per Christum Iesum prayve- said Justification is to be derived niente gratia sumendum esse, hoc from the prevenient grace of God, est, ab ejus vocatione, qua, nullis through Jesus Christ, that is to say, eorum existentibus meritis, vo- from his vocation, whereby, with- cantur ; ut, qui per peccata a out any merits existing on their Deo aversi erant, per ejus exci- parts, they are called ; that so they, tantern atque adjuvantem gra- who by sins were alienated from tiam ad convertendum se ad suam God, may be disposed through his ipsorum justificationem, eidem quickening and assisting grace, to gratice libere assentiendo et co- convert themselves to their own operando, disponantur : ita ut, justification, by freely assenting to tangente Deo cor hominis per and co-operating with that said Spiritus Sancti illuminationem, grace : in such sort that, while God neque homo ipse nihil omnino touches the heart of man by the il- agat, inspirationem illam reci- lumination of the Holy Ghost, nei- piens, quippe qui illam et abji- ther is man himself utterly inactive cere potest, neque tamen sine gra- while he receives that inspiration, tia Dei movere se ad justitiam forasmuch as he is also able to re- coram illo libera voluntate ject it is not his sua ; yet he able, by possit. Unde in sacris litteris own free will, without the grace of cum dicitur : Convertimini ad God, to move himself unto justice me, et ego convertar ad vos : li- in his sight. Whence, when it is bertatis nostra) admonemur. Cum said in the sacred writings: Turn 1 respondemus : Converte nos, Do- ye to me, and I will turn to you, mine, ad te, et convertemur : Dei we are admonished of our liberty nos gratia prceveniri confitemur. and when we answer : Convert us, O Lord, to thee, and we shall be converted? we confess that we are prevented (anticipated) by the grace of God. 1 2 Zach. i. 3. Lam. v. 21. —: THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 93 Caput VI. Chapter VI. Modus prceparationis. The manner of Preparation. Disponuntur autem ad ipsam Now they [adults] are disposed ustitiam, dum excitati divina unto the said justice, when, excited ratio, et adjuti, fidem ex auditu and assisted by divine grace, con- incipientes, libere moventur in ceiving^*'^ by hearing* they are )eum, credentes vera esse, quce freely moved towards God, believ- ivinitus revelata et promissa ing those things to be true which iint,' atque illud in primis, a God has revealed and promised )eo justificari impium per gra- and this especially, that God jus- am ejus), per redemptionem, tifies the impious by his grace, uce est in Christo Iesu : et, dum through the redemption that is in 2 teccatores se esse intelligentes, a Christ Jesus y and when, under- ivince justifies timore, quo uti- standing themselves to be sinners, 'ter concutiuntur, ad conside- they, by turning themselves, from zndam Dei misericordiam se the fear of divine justice whereby mvertendo, in spent eriguntur, they are profitably agitated, to con- Identes Deum sibi propter Chris- sider the mercy of God, are raised wm propitium fore y illumque, unto hope, confiding that God will imquam omnis justitice fontem be propitious to them for Christ's iligere incipiunt,' ac propterea sake; and they begin to love him wventur adversus peccata per as the fountain of all justice ; and Hum, aliquod et detestationem, are therefore moved against sins by oc est, per earn pcenitentiam, a certain hatred and detestation, uam ante baptismum agi opor- to wit, by that penitence which tf : denique dum proponunt must be performed before baptism uscipere baptismum, inehoare lastly, when they purpose to receive mam vitam, et servare divina baptism, to begin a new life, and tandata. De hac dispositione to keep the commandments of God. rriptum est : Aceedentem ad Concerning this disposition it is hum oportet credere, quia est, written : He that cometh to God, ' quod inquirentibus se remune- must believe that he is, and is a 3 itor sit : et, Confide, fili, remit- rewarder to them that seek him/ mtur tibi peccata tua ; et : Ti- and, Be ofgoodfaith, son, thy sins 1 2 3 Rom. x. 17. Rom. iii. 24. Heb. xi. 6. ; 94 SYMBOLA ROMANA. 1 mor Domini expellit peccatum; are forgiven thee/ and, The fear out sin; 2 and, et : Pcenitentiam agite, et bapti- of the Lord driveth zetur unusquisque vestrum in no- Do penance, and be baptized every mine Iesu Christi, in remissio- one of you in the name of Jesus nem peccatorum vestrorum, et ac- Christ, for the remission of your cipietis donum Spiritus Sancti sins, and you shall receive the gift 3 et : Euntes ergo docete omnes of the Holy Ghost; and, Going, gentes, baptizantes eos in nomine therefore, teach ye all nations, bap- Patris, et Filii et Spiritus Sancti, tising them in the name of the docentes eos servare qucecumque Father, and of the Son, and of the mandavi vobis ; denique : Prcs- Holy Ghost;* finally, Prepare your parate corda vestra Domino. hearts unto the Lord.5 Caput VII. Chapter VII. Quid sit justificatio impii, et qum ejus causas. What the Justification of the impious is, and what are the causes thereof. Hanc dispositionem, seu prce- This disposition, or preparation, parationem justificatio ipsa con- is followed by Justification itself, sequitur, quae non est sola pecca- which is not remission of sins mere- torum remissio, sed et sanctifica- ly, but also the sanctification and tio et renovatio interioris homi- renewal of the inward man, through nis per voluntariam susceptionem the voluntary reception of the grace, gratice et donorum, unde homo and of the gifts, whereby man of ene- ex injusto fit Justus, et ex inimi- unjust becomes just, and of an co amicus, ut sit heres secundum my a friend, that so he may be an spem vitce ceternce. heir according to hope of life ever- lasting.* Hujus justificationis causce Of this Justification the causes are is the sunt, finalis quidem : gloria Dei these : the final cause indeed Christ, et Christi, ac vita ceterna ; effi- glory of God and of Jesus cient vero : misericors Deus, qui and life everlasting ; while the effi- gratuito dbluit, et sanctificat si- cient cause is a merciful God who gnans, et ungens Spiritu pro- washes and sanctifies1 gratuitously, missionis Sancto, qui est pignus signing, and anointing with the 1 3 5 Matt. ii. 5. Acts ii. 38. 1 Kings vii. 3. ' 1 Cor. vi. 11. 3 4 6 Eccles. i. 27. Matt, xxviii. 19. Titus iii. 7. THE CANONS AND DECREES OF THE COUNCDL OF TRENT. 95 hereditatis nostrce; meritoria au- holy Spirit ofpromise, who is the tem : dilectissimus unigenitus su- pledge ofour inheritance;^ but the us, Dominus noster Iesus Chris- meritorious cause is his most be- tus, qui cum essemus inimici, loved only-begotten, our Lord Jesus propter nimiam caritatem, qua Christ, who, when we were enemies, dilexit ?ws, sua sanctissima pas- for the exceeding charity where- sions in ligno crucis nobis with he loved us,2 merited Justifica- justificationem meruit, et pro tion for us by his most holy Passion nobis Deo Patri satisfecit ; in- on the wood of the cross, and made 8trumentalis item : sacramentum satisfaction for us unto God the baptismi, quod est sacramen- Father; the instrumental cause is tum Jidei, sine qua nulli um- the sacrament of baptism, which is juam eontigit justificatio ; de- the sacrament of faith, without qium unica formalis causa est which [faith] no man was ever jus- justitia Dei non ipse tified 3 lastly, the ; qua Jus- ; alone formal cause tus est, sed qua nos justos facit ; is the justice of God, not that where- jua videlicet ab eo donati, reno- by he himself is just, but that vamur spiritu mentis nostrce, et whereby he maketh us just, that, to non modo reputamur, sed vere wit, with which we, being endowed justi nominamur et sumus, jus- by him, are renewed in the spirit titiam in nobis recipientes, unus- of our mind* and we are not only juisque suam secundum mensu- reputed, but are truly called, and ram, quam Spiritus Sanctus par- are just, receiving justice within us, titur singulis prout vult et se- each one according to his own meas- mndum propriam cujusque dis- ure, which the Holy Ghost distrib- positionem et cooperationem. utes to every one as he wills,5 and Quamquam enim nemo possit according to each one's proper dis- esse Justus, nisi cui merita pas- position and co-operation. For, al- sionis Domini nostri Iesu Chris- though no one can be just, but he ti communicantur : id tamen in to whom the merits of the Passion hac impii justification fit, dum of our Lord Jesus Christ are com- egusdem sanctissimce passionis municated, yet is this done in the merito per Spiritum Sanctum said justification of the impious, caritas Dei diffunditur in cor- when by the merit of that same 1 3 5 Ephes. i. 13, 14. Heb. xi. 1 Cor. xii. 2. 1 Ephes. ii. 4. * Ephes. iy. 23. 96 SYMBOLA KOMANA. dibus eorum, qui justificantur, most holy Passion, the charity of atque ipsis inhceret : unde in God is poured forth, by the Holy 1 ipsa justificatione cum remissione Spirit, in the hearts of those that peccatorum hcec omnia simul in- are justified, and is inherent there- fusa accipit homo per Iesurn in : whence, man, through Jesus Christum, cui inserititr, fidem, Christ, in whom he is ingrafted, re- spem et caritatem ; nam fides, ceives, in the said justification, to- nisi ad earn spes accedat, et ca- gether with the remission of sins, ritas, neque unit perfecte cum all these [gifts] infused at once, Christo, neque corporis ejus vi- faith, hope, and charity. For faith, vum membrum efficit : qua ra- unless hope and charity be added tione verissime dicitur, fidem sine thereto, neither unites man perfect- operibus mortuam, et otiosam ly with Christ, nor makes him a liv- esse : et in Christo Iesu neque ing member of his body. For circumcisionem aliquid valere which reason it is most truly said, neque praputium, sed fidem, quce that Faith without works is dead profitless 2 Je- per caritatem operatur. Hanc and ; and, In Christ fidem ante baptismi sacramen- sus neither circumcision availeth tum ex apostolorum traditione any thing nor uncircumcision, but 3 catechumeni ab ecclesia petunt, faith lohich worketh by charity. cum petunt fidem, vitam ceternam This faith, Catechumens beg of the tradition of prcestantem : quam sine spe et Church—agreeably to a caritate prcestare fides non po- the apostles—previously to the sac- test : unde et statim verbum rament of Baptism ; when they beg life ever- Christi audiunt : Si vis ad vi- for the faith which bestows tam ingredi, serva mandata. lasting, which, without hope and charity, faith can not bestow : whence also do they immediately hear that word of Christ : If thou wilt enter into life, keep the commandments.* Itaque veram et Christianam ju- Wherefore, when receiving true stitiam accipientes, earn ceu pri- and Christian justice, they are bid- mam stolam pro ilia, quam Adam den, immediately on being born sua inobedienta sibi et nobis per- again, to preserve it pure and spot- 3 1 Rom. v. 5. Gal. v. 6. 5 4 James ii. 20. Matt. xix. 17. THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 97 1 dit, per Christum Iesum illis less, as the first robe given them matam, eandidam et immacula- through Jesus Christ in lieu of that m jubentur statim renati con- which Adam, by his disobedience, ware, ut earn perferant ante lost for himself and for us, that so ibunal Domini nostri Iesu they may bear it before the judg- hristi, et habeant vitam ceter- ment-seat of our Lord Jesus Christ, vm. and may have life eternal. Caput VIII. Chapter VIII. }uomodo intelligatur, impium per fidem et In what manner it is to be understood, that the gratis justificari. impious isjustified byfaith, and gratuitously. Cum vero Apostolus dicit, jus- And whereas the Apostle saith, Hcari hominem per fidem et that man is justified by faith and atis, ea verba in eo sensu freely,2 those words are to be un- telligenda sunt, quern perpe- derstood in that sense which the \U8 ecclesice catholicce consensus perpetual consent of the Catholic nuit et expressit : ut scilicet Church hath held and expressed; er fidem ideo justificari dica- to wit, that we are therefore said ur, quia fides est humance sa- to be justified by faith, because ',tis initium, fundamentum et faith is the beginning of human idix oinnis justifications, sine salvation, the foundation, and the m impossibile est placere Deo root of all Justification; without ad filiorum ejus consortium which it is impossible to please 3 ervenire : gratis autem justifi- God, and to come unto the fellow- >ri ideo dicamur, quia nihil ship of his sons : but we are there- >rum, quae justificationem prce- fore said to be justified freely, be- dunt, sive fides sive opera, ip- cause that none of those things im justificationis gratiam pro- which precede justification— •sretur : si enim gratia est, jam whether faith or works—merit the on ex operibus : alioquin, ut grace itself of j ustification., For, if lem apostolus inquit, gratia jam it be a grace, it is not now by works, on est gratia. otherwise, as the same Apostle says, grace is no more grace.* 1 Luke xv. 22. 3 Heb. xi. 6. a 4 Rom. iii. 4. Rom. xi. 6. — 98 SYMBOLA ROMANA. Caput IX. Chapter IX. Contra inanem hcereticorum fiduciam. Against the vain confidence of heretics. Quamvis autem necessarium But, although it is necessary to sit credere, neque remitti, neque believe that sius neither are remit- remissa unquam fuisse peccata, ted, nor ever were remitted save nisi gratis divina misericordia gratuitously by the mercy of God ; for Christ's sake yet is it propter Christum nemini ta- ; not to men fiduciam, et certitudinem be said, that sins are forgiven, or remissionis peccatorum suorum have been forgiven, to any one who jactanti, et in ea sola quiescenti, boasts of his confidence and cer- peccata dimitti, vel dimissa esse tainty of the remission of his sins, dicendum est, cum apud hcereti- and rests on that alone ; seeing that cos et schismaiicos possit esse, it may exist, yea does in our day imo nostra tempestate sit, et exist, amongst heretics and schis- magna contra ecclesiam caiho- matics ; and with great vehemence licam contentione prmdicetur va- is this vain confidence, and one alien na hcec et ah omni pietate re- from all godliness, preached up in mota fiducia. Sed neque illud opposition to the Catholic Church. asserendum est, oportere eos, qui But neither is this to be asserted vere justificati sunt, absque ulla that they who are truly justified omnino dubitatione apud seme- must needs, without any doubting tipsos statuere, se esse justificatos, whatever, settle within themselves neminemque a peccatis absolvi that they are justified, and that no ac justificari, nisi eum, qui certo one is absolved from sins and justi- credat se absolutum et justifica- fied, but he that believes for certain tum esse; atque hac sola fide that he is absolved and justified; absolutionem et justificationem and that absolution and justification perfici, quasi qui hoc non credit, are effected by this faith alone : as de Dei promissis, deque mortis though whoso has not this belief, et resurrectionis Christi eficacia doubts of the promises of God, and dubitet. Nam, sicut nemo pius of the efficacy of the death and de Dei misericordia, de Christi resurrection of Christ. For even merito deque sacramentorum vir- as no pious person ought to doubt tute et efficacia dubitare debet : of the mercy of God, of the merit sic quilibet, dum se ipsum su- of Christ, and of the virtue and amque propriam infirmitatem et efficacy of the sacraments, even so : . ; uauuho ai-hu vuAjiitL&a ua THE COUNCIL OF TEENT. 99 dispositionem respicit, de sua each one, when he regards himself, •atia formidare et timere po- and his own weakness and indispo- st; cum nullus scire valeat cer- sition, may have fear and appre- tudine Jidei, cui non potest su- hension touching his own grace sse falsum, se gratiam Dei esse seeing that no one can know with Caput X. Chapter X. De acceptas justificationis incremento. On the increase of Justification received. Sic ergo justificati, et amid Having, therefore, been thus jus- ki ac domestici facti, euntes tified, and made the friends and 1 X virtute in vi/rtutem, renovan- domestics of God, advancing^rom tr, ut apostolus inquit, de die virtue to virtue? they are renewed, 3 i diem, hoc est, mortificando as the Apostle says, day by day; mibra carnis suae, et exhibendo that is, by mortifying the members 4 i arma justitice in sanctifica- of their own flesh, and by present- onem : per observationem man- ing them as instruments ofjustice b itorum Dei et ecclesice, in ipsa unto sanctification, they, through ustitia per Christi gratiam ac- the observance of the command- pta, cooperante fide bonis ope- ments of God and of the Church, 'hus, crescunt atque magis jus- faith co-operating with good works, ficantur, sicut scriptum est increase in that justice which they }ui Justus est, justificetur ad- have received through the grace of uc ; et iterum : Ne verearis Christ, and are still further justified, sque is written : that is just, let ad mortem justificari ; as it He 6 rursus : Videtis, quoniam him be justified still ; and again, c operibus justificatur homo, Be not afraid to be justified even 7 5 non ex fide tantum. Hoc to death y and also, Do you see that ero justitice incrementum petit by works a man is justified, and 6 zncta ecclesia, cum orat : Da not by faith only. And this in- 1 ' Ephes. ii. 19. * Coloss. iii. 5. Eccles. xviii. 22. s 8 * Psa. lxxxiii. 8. Rom. vi. 13, 19. James ii. 24. 6 * 2 Cor. iv. 16. Apoc. xxii. 1 1 ; 100 SYMBOLA ROMANA. nobis Domine fidei, spei, et cari- crease of justification holy Church tatis augmentum. begs, when she prays, ' Give unto us, O Lord, increase of faith, hope, and charity.' Caput XI. Chapter XI. De observations mandatorum, deque illitis On keeping the Commandments, and on the necessitate et possibilitate. necessity and possibility thereof. Nemo autem, quantumvis jus- But no one, how much soever tificatus, liberum se esse ab ob- justified, ought to think himself servatione mandatorum putare exempt from the observance of the debet; nemo temeraria ilia et a commandments; no one ought to patribus sub anathemate prohi- make use of that rash saying, one bita voce uti, Dei prcecepta ho- prohibited by the Fathers under an mini justijicato ad observandum anathema,—that the observance of esse impossibilia. Nam Deus im- the commandments of God is im- possibilia non jubet, sed jubendo possible for one that is justified. monet et facere quod possis, et For God commands not impossibil- petere quod non possis, et ad- ities, but, by commanding, both ad- juvat, ut possis. Cujus man- monishes thee to do what thou art data gravia non sunt, cujus able, and to pray for what thou art jugum suave est et onus leve. not able (to do), and aids thee that Qui enim sunt filii Dei, Chri- thou mayest be able ; whose com- x stum diligunt ; qtii autem dili- mandments are not heavy whose gunt eum, ut ipsemet testatur, yoke is svjeet and whose burthen servant sermones ejus, quod uti- light.2 For, whoso are the sons of que cum divino auxilio prcestare God, love Christ ; but they who love possunt. Licet enim in hoc him< keep his commandments, 3 as mortali vita quantumvis sancti himself testifies ; which, assuredly, et justi in levia saltern et quo- with the divine help, they can do. tidiana, quce etiam venialia di- For, although, during this mortal cuntur, peccata quandoque ca- life, men, how holy and just soever, dant, non propterea desinunt at times fall into at least light and esse justi; nam justorum ilia daily sins, which are also called ve- est vox et humilis et verax : Di- nial, not therefore do they cease to 1 3 1 John v. 3. Matt. xi. 30. 3 John xiv. 15. inc CiUNOiNB AiSU DECREES OE THE COUNCIL OF TRENT. 101 nitte nobis debita nostra. Quo be just. For that cry of the just, lit, ut justi ipsi eo magis se Forgive us our trespasses, is both Migatos ad ambulandum in humble and true. And for this via justitice sentire debeant, quo cause, the just themselves ought to iberati jam a peccato, servi au- feel themselves the more obliged to em facti Deo, sobrie, juste et walk in the way of justice, in that, pie viventes proficere possint being already freed from sins, but per Christum lesum, per quern made servants of God} they are iccessum hdbuerunt in gratiam able, living soberly, justly, and god- ,stam. Deus namque sua gratia ly? to proceed onwards through Je- temel justificatos non deserit, sus Christ, by whom they have had risi ab eis prius deseratur. access unto this grace} For God Itaqxie nemo sibi in sola fide forsakes not those who have been Uandiri debet, putans fide sola once justified by his grace, unless ?e heredem esse constilutum, he- he be first forsaken by them. reditatemque consecuturum, eti- Wherefore, no one ought to flatter xm si Christo non compatiatur, himself up with faith alone, fancy- ut et conglorificetur. Nam et ing that by faith alone he is made Christus ipse, ut inquit aposto- an heir, and will obtain the inherit- lus, cum esset filius Dei, didicit ance, even though he suffer not with ex Us, quce passus est, obedi- Christ, that so he may be also glori- entiam, et consummatus factus fied with him.* For even Christ est omnibus obtemperantibus si- himself, as the Apostle saith, Where- bi causa salutis ceternce. Prop- as he was the son of God, learned terea apostolus ipse monet justi- obedience by the things which he ficatos, dicens : Nescitis, quod suffered, and being consummated, U, qui in stadio currunt, omnes he became, to all who obey him, the quidera currunt, sed unus acci- cause of eternal salvation? For pit bravium ? Sic currite, ut which cause the same Apostle ad- comprehendatis. Ego igitur sic monishes the justified, saying: curro, non quasi in incertum, Know you not that they that run sic pugno, non quasi aerem ver- in the race, all run indeed, but one berans, sed castigo corpus meum, receiveth the prize ? So run that et in servitutem redigo, ne forte, you may obtain. I therefore so 1 Rom. vi. 18. ' Rom. v. 2. Heb. v. 8, 9. s Titus ii. 12. * Rom. viii. 17. 102 SYMBOLA ROMANA. cum aliis prcedicaverim, ipse re- run, not as at an uncertainty : Iso probus efficiar. Item princeps fight, not as one beating the air, apostolorum Petrus : Satagite, but I chastise my body, and bring ut per bona opera certain ves- it into subjection ; lest, perhaps, tram vocationem et electionem when I have preached to others, I faciatis. JTcec enim facientes, myself should become a cast-away} non peccabitis aliquando. Unde So also the prince of the Apostles, constat eos orthodoxce religionis Peter : Labor the more that by good doctrince adversari, qui dicunt, works you may make sure your call- justum in omni bono opere sal- ing and election. For doing those tern venialiter peccare, aut, quod things, you shall not sin at any intolerabilius est, poenas ceternas time. From which it is plain, that mereri, atque etiam eos, qui sta- those are opposed to the orthodox tuunt, in omnibus operibus jus- doctrine of religion, who assert that tos peccare, si in illis suam ip- the just man sins, venially at least, sorum socordiam excitando, et in every good work ; or, which is sese ad currendum in stadio co- yet more insupportable, that he hortando, cum hoc, ut in primis merits eternal punishments ; as also glorificetur Deus, mercedem quo- those who state, that the just sin in que intuentur ceternam / cum all their works, if, in those works, princi- scriptum sit : Inclinavi cor me- they, together with this aim um ad faciendas justificationes pally that God may be glorified, tuas propter retributionem • et have in view also the eternal re- de Mose dicat apostolus, quod ward, in order to excite their sloth, respiciebat in remunerationem. and to encourage themselves to run in the course : whereas it is writen, / have inclined my heart to do all 3 thy justifications for the reward : and, concerning Moses, the Apostle saith, that he looked unto the re- ward.* 1 1 Cor. ix. 24, 26, 27. 3 Psa. cxviii. 112. 2 4 2 Peter i. 10. Heb. xi. 26. H vAiivno ainu jjiiCKJiliS OF THE COUNCIL OF TRENT. 103 Caput XII. Chapter XII. 'rcedestinationis temerariam prcesumptionem That a rash presumptuousness in the matter of cavendam esse. Predestination is to be avoided. Nemo quoque, quamdiu in hac No one, moreover, so long as he lortalitate vivitur, de arcano is in this mortal life, ought so far 'ivince prmdestinationis mysterio to presume as regards the secret mys- sque adeo prcesumere debet, ut tery of divine predestination, as to srto statuat, se omnino esse in determine for certain that he is as- mmero prcedestinatorum, quasi suredly in the number of the pre- erum esset, quod justificatus destinate ; as if it were true, that he ut amplius peccare non possit, that is justified, either can not sin ut, si peecaverit, certam sibi re- any more, or, if he do sin, that he ipiscentiam promittere debeat. ought to promise himself an assured Vam, nisi ex speciali revelatione, repentance; for except by special oiri non potest, quos Deus sibi revelation, it can not be known legerit. whom God hath chosen unto him- self. Caput XIII. Chapter XIII. De perseverantice munere. On the gift of Perseverance. Similiter de perseverantice mu- So also as regards the gift of per- ere, de quo seriptum est : Qui severance, of which it is written, wrseveraverit usque in finem, He that shall persevere to the end, ie 1 salvus erit / quod quidem ali- he shall be saved; —which gift can unde haberi non potest, nisi ab not be derived from any other but o, qui potens est eurn, qui stat, Him, who is able to establish him 2 tatuere, ut perseveranter stet, who standeth that he stand perse- t eum, qui cadit, restituere : ne- veringly, and to restore him who 10 sibi certi aliquid absoluta falleth : —let no one herein promise ertitudine polliceatur, tametsi himself any thing as certain with n Dei auxilio firmissimam speni an absolute certainty ; though all oUocare et reponere omnes de- ought to place and repose a most writ. Deus enim, nisi ipsi il- firm hope in God's help. For God, ius gratice defuerint, sicut cospit unless men be themselves wanting >pus bonum, ita perficiet, ope- in his grace, as he has begun the 1 Matt. xxiv. 13. 5 Rom. xiv. 4. Vol. II.— : : 104 SYMBOLA ROMANA. vans velle et perficere. Verum- good work, so will he perfect it, tamen, qui se existimant stare, working (in them) to will and to videant ne cadant et cum timore, accomplish} Nevertheless, let those ac tremore salutem suam ope- who think themselves to stand, take rentur in laboribus, in vigiliis, heed lest they fall,' and, with fear in eleemosynis, in orationibus et and trembling work out their sal- 3 oblationibus, in jejuniis et casti- vation, in labors, in watchings, in in prayers oblations, tate ; formidare enim debent, sci- almsdeeds, and entes qucd in spem glorice, et in fastings and chastity : for, know- nondum in gloriam renati sunt, ing that they are born again unto a de pugna, quce superest cum hope of glory* but not as yet unto came, cum rnundo, cum diabo- glory, they ought to fear for the lo ; in qua victores esse non combat which yet remains with the possunt, nisi cum Dei gratia flesh, with the world, with the devil, apostolo obtemperent, dicenti wherein they can not be victorious, Debitores sumus non carni, ut unless they be with God's grace, secundum carnem vivamus ; si obedient to the Apostle, who says enim secundum carnem vixeritis, We are debtors, not to the flesh, to • moriemini si an tern spiritu live according to the flesh ; for if facta carnis mortijicaveritis, vi- you live according to the flesh, you, vetis. shall die ; but if by the spirit you mortify the deeds of the flesh, you 5 shall live. Caput XIV. Chapter XIV. De lapsis, et eorum reparatione. On the fallen, and their restoration. Qui vero ab accepta justifica- As regards those who, by sin, have tionis gratia per peccatum exci- fallen from the received grace of derunt, rursus justificari pote- Justification, they may be again runt, cum, excitante Deo, per justified, when, God exciting them, pcenitentice sacramentum merito through the sacrament of Penance Christi amissam gratiam recu- they shall have attained to the re- perare procuraverint ; hie enim covery, by the merit of Christ, of justifications modus est lapsi the grace lost : for this manner of 1 3 5 Phil. i. 6 ; ii. 13. Phil. ii. 12. Rom. viii. 12, 13. 1 1 Cor. x. 12. * 1 Peter i. 3. : ; THE CANONS AND DECKEES OF THE COUNCIL OF TRENT. 105 reparatio, quam secundam post Justification is of the fallen the rep- naufragium deperditce gratice ta- aration: which the holy Fathers bulam sancti patres apte nuncu- have aptly called a second plank parunt ; etenim pro Us, qui post after the shipwreck of grace lost. baptismum in peccata labuntur, For, on behalf of those who fall Christus Iesus sacramentum in- into sins after baptism, Christ Je- stituit pcenitentice, cum dixit sus instituted the sacrament of Pen- Accipite Spiritum Sanctum, : quo- ance, when he said, Receive ye the rum remiseritis peccata, remit- Holy Ghost, whose sins you shall tuntur eis / et quorum retinue- forgive, they are forgiven them, ritis, retenta sunt. Unde docen- and whose sins you shall retain, 1 dum est, Christiani hominis pce- they are retained. Whence it is nitentiam post lapsurn multo to be taught, that the penitence of aliam esse a baptismali, eaque a Christian, after his fall, is very contineri non modo cessationem different from that at (his) baptism a peccatis, et eorum detestation- and that therein are included not em, aut cor contritum et humili- only a cessation from sins, and a de- atum, verum etiam eorundem testation thereof, or, a contrite and sacramentalem confessionem sal- humble heart? but also the sacra- tern in voto et suo tempore fa- mental confession of the said sins, ciendum, et sacerdotalem absolu- —at least in desire, and to be made tionem / itemque satisfactionem in its season,—and sacerdotal abso- per jejunia, eleemosynas, ora- lution ; and likewise satisfaction by tiones et alia pia spiritualis fasts, alms, prayers, and the other vitce exercitia ; non quidem pro pious exercises of a spiritual life pmna ceterna, quce vel Sacramen- not indeed for the eternal punish- to, vel sacramenti voto una cum ment,—which is, together with the culpa remittitur / sed pro poena guilt, remitted, either by the sacra- temporali, quce, ut sacrce litterce ment, or by the desire of the sacra- docent, non tota semper, ut in ment,—but for the temporal pun- baptismo Jit, dimittitur illis, qui ishment, which, as the sacred writ- gratice Dei, quam acceperunt, in- ings teach, is not always wholly re- grati, Spiritum Sanctum contris- mitted, as is done in baptism, to taverunt, et templum Dei vio- those who, ungrateful to the grace lare non sunt veriti. De qua of God which they have received, 2 i John xx. 22, 23. Psa. 1. 10. ; : 106 SYMBOLA ROMANA. Spirit? and jxmitentia scrotum est : Me- have grieved the Holy the ntor esto, unde excideris, age pos- have not feared to violate tem- 2 nitentiam, et prima opera fac. ple of God. Concerning which it is written : Be mindful Et iterum : Quce secundum De- penitence um tristitia est, pasnitentiam in whence thou artfallen; dopenance, salutem stabilem qperatur. Et and do thefirst works? And again rursus : Pcenitentiam agite, et The sorrow that is according to fadte fructus dignos pceniten- God worketh penance steadfast tice. unto salvation.* And again : Do penance, and bring forth fruits worthy ofpenance? Caput XV. Chapter XV. Quolibet mortali peccato amitti gratiam, sed That, by every mortal sin, grace is lost, but non Jidem. not faith. Adversus etiam hominum quo- In opposition also to the subtle rundam callida ingenia, qui per wits of certain men, who, by pleas- dulces sermones et benedictiones ing speeches and good words, seduce sedvcunt corda innocentium, as- the hearts of the innocent? it is serendum est, non modo infi- to be maintained, that the received delitate, per quam et ipsa fides grace of Justification is lost, not amittitur, sed etiam quoeumque only by infidelity whereby even alio mortali peccato, quamvis faith itself is lost, but also by any non amittatur fides, acceptam other mortal sin whatever, though justifications gratiam amitti faith be not lost; thus defending divinoe legis doctrinam defen- the doctrine of the divine law, dendo, quce a regno Dei non so- which excludes from the kingdom lum infideles excludit, sed et fide- of God not only the unbelieving, les quoque, fornicarios, adulte- but the faithful also [who are] ros, molles, masculorum concu- fornicators, adulterers, effeminate, bitores, fures, avaros, ebriosos, Hers with mankind, thieves, covet- maledicos, rapaces, ceterosque om- ous, drunkards, railers, extortion- nes, qui letalia committunt pec- ers? and all others who commit cata, a quibus cum divinoe gra- deadly sins ; from which, with the 1 5 Ephes. iv. 30. Apoc. ii. 5. Matt. iii. 2. 1 Cor. vi. 9, 10. a e 1 Cor. iii. 17. 2 Cor. vii. 10. Bom. xvi. 18. —; THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 107 tice adiumento dbstinere possunt, help of divine grace, they can re- et pro quibus a Ghristi gratia frain, and on account of which they separantur. are separated from the grace of Christ. Caput XVI. Chapter XVI. Be fructu justification's, hoc est, de merito On the fruit of Justification, that is, on the bonorum operum, deque ipsius meriti ra- merit of good works, and on the nature of tione. that merit. Sac igitur ratione justifica- Before men, therefore, who have tis hominibus, sive acceptam gra- been justified in this manner, tiam perpetuo conservaverint, whether they have preserved unin- sive amissam recuperaverint, pro- terruptedly the grace received, or ponsnda sunt apostoli verba : whether they have recovered it .Abundate in omni opere bono, when lost,—are to be set the words scientes, quod labor vester non of the Apostle : Abound in every est inanis in Domino ; non enim good work, knowing that your la- injustus est Deus, ut oblivisca- bor is not in vain in the Lord x tur operis vestri et dilectionis, for God is not unjust, that he quam ostendistis in nomine ip- should forget your work, and the sius ; et : Nolite amittere confi- love which you have shown in his dentiam vestram, quae magnam name ? and, do not lose your con- habet remunerationem. Atque fidence, which hath a great reward? ideo bene operantibus usque in And, for this cause, life eternal is finem, et in Deo sperantibus pro- to be proposed to those working ponenda est vita ceterna, et tan- well unto the end* and hoping in quam gratia filiis Dei per Chris- God, both as a grace mercifully tum Iesum misericorditer pro- promised to the sons of God through missa, et tanquam merces ex ip- Jesus Christ, and as a reward which sius Dei promissione bonis ip&o- is according to the promise of God rum operibus et meritis fideliter himself, to be faithfully rendered reddenda. Hcec est enim ilia to their good works and merits. corona justitice, quam post.suum For this is that crown of justice certamen et cursum repositam which the Apostle declared was, sibi esse aiebat apostolus, a justo after his fight and course, laid up 1 3 1 Cor. xv. 58. Heb. x. 35. » Heb. vi. 10. * Matt. x. 22. 108 SYMBOLA KOMANA. judice sibi reddendam ; non so- for him, to be rendered to him by lum autem sibi, sed et omnibus, thejust Judge, and not only to him, 1 qui diligunt advent um ejus : cum but also to all that love his coming. e/iim ille ipse Ohristus Iesus, For, whereas Jesus Christ himself tanquam caput in membra et continually infuses his virtue into tanquam vitis in palmites, in the said justified, —as the head into ipsos justificatos jugiter virtu- the members, and the vine into the tem influat, quae, virtus bona branches,—and this virtue always eorum opera semper anteeedit precedes and accompanies and fol- et comitatur et subsequitur, et lows their good works, which with- sine qua nullo pacto Deo grata, out it could not in any wise be et meritoria esse possent : nihil pleasing and meritorious before ipsis justificatis amplius deesse God,—we must believe that noth- credendum est, quo minus plene ing further is wanting to the justi- illis quidem operibus, quce in fied, to prevent their being account- Deo sunt facta, divince legi pro ed to have, by those very works hujus vitce statu satisfecisse, et which have been done in God, fully vitam ceternam suo etiam tem- satisfied the divine law according to pore (si tamen in gratia deces- the state of this life, and to have tru- serint), consequendam, vere pro- ly merited eternal life, to be obtain- meruisse censeantur, cum Ohris- ed also in its (due) time, if so be, how- tus, Salvator noster, dicat ; Si ever, that they depart in grace : see- quis biberit ex aqua, quam ego ing that Christ, our Saviour, saith : dabo ei, non sitiet in ceternum, If any one shall drink of the tva- sed jiet in eo fons aquae salien- ler that I will give him, he shall tis in vitam ceternam. not thirst forever ; but it shall become in him a fountain ofwater springing up unto life everlasting? Ita neque propria nostra jus- Thus, neither is our own justice es- titia, tanquam ex nobis pro- tablished as our own as from our- 3 statuitur, neque ignora- selves nor is the justice of God ig- pria ; tur aut repudiatur justitia Dei; nored or repudiated: for that justice quce, enim justitia nostra dici- which is called ours, because that we tur, quia per earn nobis inhce- are justified from its being inherent rentem, justijicamur, ilia eadem in us, that same is (the justice) of 1 2 Tim. iv. 8. 'John iv. 13, 14. 3 Rom. x. 3. THK CANONS AND DECREES OF THE COUNCIL OF TRENT. 1Q9 Dei est, quia a Deo nobis in- God., because that it is infused into funditur per Christi meritum. us of God, through the merit of Hfeque vero Mud omittendum Christ. Neither is this to be omit- est, quod licet bonis operibus ted, —that although, in the sacred in sacris litteris usque adeo tri- writings, so much is attributed to buatur, ut etiam qui uni ex good works, that Christ promises, minimis suis potum aquce fri- that even he that shall give a drink yidce dederit, promittat Christus ofcold water to one ofhis least ones, turn non esse sua mercede cari- shall not lose his revmrd; x and the turum, et apostolus testetur, id Apostle testifies that, That which is juod in prcesenti est momenta- at present momentary and light of neum et leve tribulationis nos- our tribtdation, worketh for us tras, supra modum in sublimi- above measure exceedingly an eter- 2 tate cetemum glorice pondus ope- nal weight of glory ; nevertheless rari in nobis : absit tamen, ut God forbid that a Christian should Christianus homo in se ipso vel either trust or glory in himself, and confidat vel glorietur, et non in not in the Lord, whose bounty to- Domino, cujus tanta est erga wards all men is so great, that he will omnes homines bonitas, ut eorum have the things which are his own velit esse merita, quce sunt ipsius gifts be their merits. And forasmuch dona. Et quia in multis offen- as in many things we all offend? dimus omnes, unusquisque, sicut each one ought to have before his misericordiam et bonitatem, ita eyes, as well the severity and judg- severitatem et judicium ante ment, as the mercy and goodness oculos habere debet, neque se ip- (of God) ; neither ought any one to sum aliquis, etiam si nihil sibi judge himself, even though he be conscius fuerit, judicare • quo- not conscious to himself of any niam omnis hominum vita non thing /* because the whole life of humano judicio examinanda et man is to be examined and judged, judicanda est, sed Dei, qui il- not by the judgment of man, but luminabit abscondita tenebra- of God, who will bring to light the rum, et manifestabit consilia hidden things ofdarkness, and will cordium : et tunc laus erit uni- make manifest the counsels of the cuique a Deo, qui, ut scrip- hearts, and then shall every man 1 3 Matt. x. 42. James iii. 2. ' 2 Cor. iv. 17. * 1 Cor. iv. 3, 4. ——— ; 110 SYMBOLA ROMANA. 1 turn est, reddet imicuique opera have praise from God, who, as it sua. is written, will render to every man according to his works? Post hanc catholicam de justi- After this Catholic doctrine on ficatione doctrinam, quam nisi Justification, which whoso receiveth quisque fideliter firmiterque re- not faithfully and firmly can not be ceperit, justificari non poterit, justified, it hath seemed good to placuit sanctce synodo hos canones the holy Synod to subjoin these subjungere, ut omnes sciant, non canons, that all may know not only solum quid tenere et sequi, sed what they ought to hold and follow, etiam quid vitare et fugere de- but also what to avoid and shun. beant. DE JUSTDJICATIONE. ON JUSTIFICATION. Canon I. Si quis dixerit, ho- Canon I.—If any one saith, that minem suis qperibus, quoe vel man may be justified before God per humance naturoe vires, vel by his own works, whether done per legis doctrinam fiant, absque through the teaching of human na- divina per Iesum Christum gra- ture, or that of the law, without the tia posse justificari coram Deo: grace of God through Jesus Christ: anathema sit. let him be anathema. Canon II. Si quis dixerit, ad Canon II.—If any one saith, that hoc solum divinam gratiam per the grace of God, through Jesus Christum Iesum dari, ut faci- Christ, is given only for this, that lius homo juste vivere, ac vi- man may be able more easily to live tam wternam promereri possit justly, and to merit eternal life, as quasi per liberum arbitrium if, by free-will without grace, he sine gratia utrumque, sed cegre were able to do both, though hardly tamen et difficulter possit : anath- indeed and with difficulty : let him ema sit. be anathema. Canon III. Si quis dixerit, Canon III.—If any one saith, sine prceveniente Spiritus Sancti that without the prevenient inspira- inspiratione atque ejus adjuto- tion of the Holy Ghost, and with- rio hominem credere, sperare, di- out his help, man can believe, ligere, aut pcenitere posse, sicut hope, love, or be penitent as he 1 1 Cor. iv. 5. * Matt. xvi. 27. ——— : THE CANONS AND DECREES OF THE COUNCIL OF TRENT. HI portet, ut ei justijicationis gra- ought, so tli at the grace of Justi- ia conferatur : anathema sit. fication may be bestowed upon him let him be anathema. Canon IV. Si quis dixerit, li- Canon IV.—If any one saith, erum hominis arbitrium a Deo that man's free-will moved and ex- wtum et excitatum nihil coope- cited by God, by assenting to God ari assentiendo Deo excitanti exciting and calling, nowise co- tque vocanti, quo ad obtinendam coperates towards disposing and ustificationis gratiam se dispo- preparing itself for obtaining the at ac prceparet ; neque posse dis- grace of Justification ; that it can mtire, si velit, sed veluti ina- not refuse its consent, if it would, ime quoddam nihil omnino but that, as something inanimate, gere, mereque passive se habere : it does nothing whatever and is nathema sit. merely passive : let him be anath- m ema. Canon V. Si quis liberum ho- Canon V.—If any one saith, that, dnis arbitrium post Adce pecca- since Adam's sin, the free-will of im amissum et extinctum esse man is lost and extinguished ; or, ixerit, aut rem esse de solo titu- that it is a thing with only a name, i, imo titulum sine re,Jigmenlum yea a name without a reality, a fig- enique a Satana invectum in ec- ment, in fine, introduced into the lesiam: anathema sit. Church by Satan : let him be anath- ema. Canon VI. — Si quis dixerit, Canon VI.—If any one saith, on esse in potestate hominis, that it is not in man's power to ias suas malas facere, sed mala make his ways evil, but that the vera ita, ut bona, Deum operari, works that are evil God worketh on permissive solum, sed etiam as well as those that are good, not vroprie et per se, adeo ut sit permissively only, but properly, and >roprium ejus opus non minus of himself, in such wise that the woditio ludce, quam vocatio treason of Judas is no less his own *auli: anathema sit. proper work than the vocation of Paul : let him be anathema. Canon VII. Si quis dixerit, Canon VII.—If any one saith, pera omnia, quae ante justifica- that all works done before Justifi- wnem Jiunt, quacumque ratione cation, in whatsoever way they be ——— 112 SYMBOLA ROMANA. facta sint, vere esse peccata, vel done, are truly sins, or merit the odium Dei mereri, aut, quanto hatred of God; or that the more vehementius quis nititur se dis- earnestly one strives to dispose him- ponere ad gratiam, tanto eum self for grace, the more grievously gravius peccare : anathema sit. he sins : let him be anathema. Canon VIII. Si quis dixerit, Canon VIII.—If any one saith, gehennce metum, per quern ad mi- that the fear of hell,—whereby, by sericordiam Dei de peccatis do- grieving for our sins, we flee unto lendo confugimus vel a peccando the mercy of God, or refrain from abstinemus,peccatum esse, autpec- sinning,—is a sin, or makes sinners catores peiores facere : anathema worse : let him be anathema. sit. Canon IX. Si quis dixerit, Canon IX.—If any one saith, sola fide impium justificari, ita that by faith alone the impious is ut intelligat nihil aliud requiri, justified, in such wise as to mean, quod ad justificationis gratiam that nothing else is required to co- consequendam cooperetur, et nul- operate in order to the obtaining la ex parte necesse esse, eum the grace of Justification, and that succ voluntatis rnotu prceparari it is not in any way necessary, that atque disponi : anathema sit. he be prepared and disposed by the movement of his own will : let him be anathema. Canon X. Si quis dixerit, ho- Canon X.—If any one saith, that mines sine Christi justitia, per men are just without the justice of quam nobis meruit, justificari, Christ, whereby he merited for us aut per earn ipsam formaliter to be justified ; or that it is by that justos esse : anathema sit. justice itself that they are formally just : let him be anathema. Canon XI. Si quis dixerit, Canon XI.—If any one saith, that homines justificari, vel sola im- men are justified, either by the sole putatione justitice Christi, vel imputation of the justice of Christ, sola peccatorum remissione, ex- or by the sole remission of sins, to clusa gratia et caritate, qum in the exclusion of the grace and the cordibus eorum per Spiritum charity which is poured forth in 1 Sanctum diffundatur atque il- their hearts by the Holy Ghost, 1 Rom. v. 5. ——— : ; THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 113 is inhcereat ; aut etiam gra- and is inherent in them; or even lam, qua justificamur, esse tan- that the grace, whereby we are jus- irn favorem Dei : anathema tified, is only the favor of God : let It. him be anathema. Canon XII. Si quis dixerit, Canon XII.—If any one saith, * idem justificantem nihil aliud that justifying faith is nothing else m, quam fiduciam divince mi- but confidence in the divine mercy mcordioe peccata remittentis which remits sins for Christ's sake iropter Christum; vel earn fidu- or, that this confidence alone is that iam solam esse, qua justifica- whereby we are j ustified : let him inr : anathema sit. be anathema. Canon XIII. Si quis dixerit, Canon XIII.—If any one saith, mni homini ad remissionem that it is necessary for every one, leccatorum assequendam neces- for the obtaining the remission of iriurn esse, ut eredat certo, et sins, that he believe for certain, and bsque ulla hesitations proprice without any wavering arising from nfirmitatis et indispositionis pec- his own infirmity and indisposition, ata sibi esse remissa : anathema that his sins are forgiven him : let it. him be anathema. Canon XIV. Si quis dixerit, Canon XIV.—If any one saith, ominem a peccatis absolvi ae that man is truly absolved from 'ustificari ex eo quod se absolvi his sins and justified, because that c justificari certo eredat ; aut he assuredly believed himself ab- \eminem vero esse justificatum, solved and justified ; or, that no one risi qui eredat se esse justifica- is truly justified but he who believes um, et hac sola fide absolution- himself justified ; and that, by this m et justificationem perfici faith alone, absolution and justifica- 'nathema sit. tion are effected : let him be anath- ema. Canon XV. Si quis dixerit, Canon XV.—If any one saith, aminem renatum et justifica- that a man, who is born again and um teneri ex fide ad creden- justified, is bound of faith to be- lum, se certo esse in numero lieve that he is assuredly in the orcedestinatorum : anathema sit. number of the predestinate: let him be anathema. Canon XVI. Si quis magnum Canon XVI.—If any one saith, ——— 114 SYMBOLA ROMANA. Mud usque in finem perseve- that he will for certain, of an abso- certainty, rantioe. donum se certo habitu- lute and infallible have rum absoluta et infallibili cer- that great gift of perseverance unto titudine dixerit, nisi hoc ex spe- the end,—unless he have learned cials revelatione didicerit : anath- this by special revelation : let him ema sit. be anathema. Canon XVII. Si quis justifi- Canon XVII.—If any one saith, cationis gratiam non nisi jprce- that the grace of Justification is destinatis ad vitam contingere only attained to by those who are dixerit, reliquos vero omnes, predestined unto life ; but that all qui vocantur, vocari quidem, sed others who are called, are called in- gratiam non accipere, utpote di- deed, but receive not grace, as be- vina jpotestate prcedestinatos ad ing, by the divine power, predes- malum : anathema sit. tined unto evil : let him be anath- ema. Canon XVIII. Si quis dixerit, Canon XVIII.—If any one saith, Dei prcecepta homini etiam jus- that the commandments of God are, i tificato et sub gratia constituto even for one that is justified and esse ad observandum inipossibi- constituted in grace, impossible to lia : anathema sit. keep : let him be anathema. Canon XIX. Si quis dixerit, Canon XIX.—If any one saith, nihil jyrceceptum esse in evange- that nothing besides faith is com- lio prceter fidem, cetera esse in- manded in the Gospel; that other differentia, neque jorcecepta, neque things are indifferent, neither com- jprohibita, sed libera; aut decern manded nor prohibited, but free; prcecepta nihil pertinere ad Chris- or, that the ten commandments tianos : anathema sit. nowise appertain to Christians : let him be anathema. Canon XX. Si quis hominem Canon XX.—If any one saith, ' justificatum et quantumlibet jper- that the man who is justified and fectum dixerit non teneri ad ob- how perfect soever, is not bound to servantiam raandatorum Dei et observe the commandments of God ecclesice, sed tantum ad creden- and of the Church, but only to be- dum, quasi vero evangelium sit lieve ; as if indeed the Gospel were nuda et absoluta promissio vitas, a bare and absolute promise of eter- ceternce sine conditione observa- nal life, without the condition of ————— TJtUS UAJNOJNS AJSD DECREES OF THE COUNCIL OF TRENT. H5 tionis mandatorum : anathema observing the commandments: let sit. him be anathema. Canon XXI. Si quis dixerit, Canon XXI.—If any one saith, Christum Iesum a Deo horni- that Christ Jesus was given of God nibus datum fuisse, ut redemp- to men, as a redeemer in whom to torem, cui Jidant, non etiam trust, and not also as a legislator ut legislatorem, cui obediant : whom to obey : let him be anath- anathema sit. ema. Canon XXII. Si quis dixe- Canon XXII.—If any one saith, rit, justifieatum, vel sine spe- that the justified, either is able to ciali auxilio Dei in accepta persevere, without the special help justitia perseverare posse, vel of God, in the justice received ; or cum eo non posse : anathema that, with that help, he is not able : sit. let him be anathema. Canon XXIII. Si quis homi- Canon XXIII.—If any one saith, nem semel justifieatum dixerit that a man once justified can sin no xmplius peccare non posse, neque more, nor lose grace, and that there- yratiam amittere, atque ideo eum fore he that falls and sins was never iui labitur et peccat, nunquam truly justified ; or, on the other hand, vere fuisse justifieatum / aut con- that he is able, during his whole tra, posse in tota vita peccata life, to avoid all sins, even those that omnia} etiam venialia, vitare, are venial, — except by a special nisi ex speciali Dei privilegio, privilege from God, as the Church juemadmodum de beata Virgine holds in regard of the Blessed Vir- tenet ecclesia : anathema sit. gin : let him be anathema. v^ Canon XXIV. Si quis dixerit, Canon XXIV. —If any one saith, justitiam acceptam non conser- that the justice received is not pre- vari, atque etiam non augeri served and also increased before ooram Deo per bona opera; sed God through good works ; but that ipera ipsa fructus solummodo the said works are merely the fruits it signa esse justificationis adep- and signs of Justification obtained, te, non autem ipsius augendce but not a cause of the increase nusam: anathema sit. thereof : let him be anathema. Canon XXY. Si quis in quo- Canon XXV.—If any one saith, •wet bono opere justum saltern that, in every good work, the just venialiter peccare dixerit, aut, sins venially at least, or—which is ———— ;: 116 SYMBOLA ROMANA. quod intolerabilius est, morta- more intolerable still — mortally, liter, atque idea pcenas ceter- and consequently deserves eternal nas mereri / tantumque ob id punishments ; and that for this cause non damnari, quia Deus opera only he is not damned, that God non imputet ad damnationem does not impute those works unto anathema sit. damnation : let him be anathema. Canon XXVI. Si quis dixe- Canon XXVI.—If any one saith, rit, justos non debere pro bonis that the just ought not, for their qperibus, quae in Deo fuerint good works done in God, to expect facta, expectare et sperare ceter- and hope for an eternal recompense nam retributionem a Deo per from God, through his mercy and ejus misericordiam et Iesu the merit of Jesus Christ, if so be Christi meritum, si bene agendo that they persevere to the end in et divina mandata custodiendo well doing and in keeping the di- usque in finem perseveraverint : vine commandments : let him be anathema sit. anathema. Canon XXVII. Si quis dixe- Canon XXVII. — If any one rit, nullum esse mortale peecatum, saith, that there is no mortal sin nisi infidelitatis ; aut nullo alio, but that of infidelity ; or, that grace quantumvis gravi et enormi, praz- once received is not lost by any other terquam infidelitatis, peccato, se- sin, however grievous and enor- mel acceptam gratiam amitti: mous, save by that of infidelity : let anathema sit. him be anathema. Canon XXVIII. Si quis dixe- Canon XXVIII.—If any one lost through rit, amissa per peecatum gratia, 6aith, that, grace being faith also is always lost with it; simul et fidem semper amitti; sin, which remains, aut fidem, quae remanet, non esse or, that the faith it be not a lively faith, is veram fidem, licet non sit viva though that he who aut eum, qui fidem sine caritate not a true faith; or, charity is not a habet, non esse Christianum has faith without be anathema. anathema sit. Christian : let him saith, / Canon XXIX. Si quis dixerit, Canon XXIX.—If any one eum, qui post baptismum lapsus that he who has fallen after bap- grace of est, non posse per Dei gratiam tism is not able by the or, that he is resurgere ; aut posse quidem, sed God to rise again; justice sola fide amissam justitiam re- able indeed to recover the ——— ltibj (JAJNUJNS AND DECREES OF THE. COUNCIL OF TRENT. 117 uperare sine sacramento ponni- which he has lost, but by faith alone mtice, prout sancta romana et without the sacrament of Penance, miversalis ecclesia a Christo Do- contrary to what the holy Eoman tino et ejus apostolis edocta and universal Church—instructed ucusque professa est, servavit by Christ and his Apostles—has t docuit : anathema sit. hitherto professed, observed, and taught : let him be anathema. Canon XXX. Si quis post ac- Canon XXX.—If any one saith, vptamjustifications gratiam cui- that, after the grace of Justifica- ibet peccatori pcenitenti ita cul- tion has been received, to every peni- \/ )am remitti et reatum ceternce tent sinner the guilt is remitted, and mnce deleri dixerit, ut nullus the debt of eternal punishment is emaneat reatus pcence tempo- blotted out in such wise that there ilis exsolvendaz vel in hoc se- remains not any debt of temporal ulo, vel in futuro in purgato- punishment to be discharged either io, antequam ad regna ccelorum in this world, or in the next in Pur- ditus patere possit : anathema gatory, before the entrance to the It kingdom of heaven can be opened [to him] : let him be anathema. Canon XXXI. Si quis dixe- Canon XXXI.—If any one saith, it, justificatum peccare, dum in- that the justified sins when he per- ^ litu ceternce mercedis bene ope- forms good works with a view to atur: sit. anathema an eternal recompense : let him be anathema. Canon XXXII. Si quis dixe- Canon XXXII. — If any one it hominis justificati bona opera saith, that the good works of one 'a esse dona Dei, ut non sint that is justified are in such manner Mam bona ipsius justificati me- the gifts of God, that they are not ita; aut ipsum justificatum bo- also the good merits of him that is operibus, quae, ab eo per Dei is justified; or, that the said justi- ratiam et lesu Christi meri- fied, by the good works which he wm, cujus vivum membrum est, performs through the grace of God vunt, non vere mereri augrnen- and the merit of Jesus Christ, whose wm gratice, vitam ceternam, et living member he is, does not truly V8nis vitce ozternce, si tamen in merit increase of grace, eternal life, ratia decesserit, consecutionem, and the attainment of that eternal — 118 SYMBOLA ROMAXA. atque etiam glorice augraentum : life,—if so be, however, that he de- anathema sit. part in grace,—and also an increase of glory: let him be anathema. Canon XXXIII. Si quis dixe- Canon XXXIII.—If any one rit, per hanc doctrinam catholi- saith, that, by the Catholic doctrine cam de justificatione, a sancta touching Justification, by this holy synodo hoc prcesenti decreto ex- Synod set forth in this present de- pressam, aliqua ex parte glorice cree, the glory of God, or the mer- Dei vel meritis Iesu Christi Do- its of our Lord Jesus Christ are in mini nostri derogari, et non po- any way derogated from, and not tius veritatem fidei nostras, Dei rather that the truth of our faith, denique, ac Christi Iesu gloriam and the glory in fine of God and illustrari: anathema sit. of Jesus Christ are rendered [more] illustrious : let him be anathema. Sessio Septtma, Seventh Session, celebrata die III. Martii 1547. held March 3, 1547. DECRETUM DE SACEAMENTIS. decree on the sacraments. Procemium. Proem. Ad consummationem saluta- For the completion of the salu- ris de justificatione doctrince, tary doctrine on Justification, which guce in prcecedenti proxima ses- was promulgated with the unani- sions uno om/nium patrum con- mous consent of the Fathers in the sensu promulgata fuit; consen- last preceding Session, it hath seem- taneum visum est de sanctissi- ed suitable to treat of the most holy mis ecclesice sacramentis agere, Sacraments of the Church, through per quae omnis vera justitia which all true justice either begins, vel incipit, vel coepta augetur, or being begun is increased, or be- vel amissa reparatur. Propte- ing lost is repaired. With this view, rea sacrosancta, meum,enica et in order to destroy the errors and to generalis Tridentina synodus, in extirpate the heresies which have Spiritu Sancto legitime congre- appeared in these our days on the gata, prcesidentibus in ea eisdem subject of the said most holy sacra- —I -*.* j.a.i-i rriE Jtii , v^ *j XJ x^^xvr^o ud COUNCIL OF TRENT. H9 wstolicce sedis legatis, ad er- ments,—as well those which have res eliminandos et extirpandas been revived from the heresies con- treses, quae circa sanctissima demned of old by our Fathers, as sa sacramenta hac nostra tern- also those newly invented, and which estate, turn de damnatis olim are exceedingly prejudicial to the patribus nostris hceresibus purity of the Catholic Church, and scitatce, turn, etiam de novo to the salvation of souls, —the sa- Hwentce sunt, quce Catholicce cred and holy, oecumenical and gen- oclesice puritati et animarum eral Synod of Trent, lawfully assem- luti magnopere officiunt; sane- bled in the Holy Ghost, the same rum scripturarum doctrines,, legates of the Apostolic See presid- wstolicis traditionibus atque ing therein, adhering to the doc- iorum conciliorum et patrum trine of the holy Scriptures, to the nsensui inhcerendo, hos prce- apostolic traditions, and to the con- htes canones statuendos et de- sent of other councils and of the rnendos censuit, reliquos, qui Fathers, has thought fit that these persunt ad ccepti operis per- present canons be established and xtionem, deinceps, dirino Spi- decreed ; intending, the divine Spir- tu adjuvante, editura. it aiding, to publish later the re- maining canons which are wanting for the completion of the work which it has begun. DE SACRAMENTIS IN GENERE. ON THE SACRAMENTS EST GENERAL. Canon I. Si quis dixerit, sa- Canon I. —If any one saith, that amenta novae legis non fuisse the sacraments of the New Law nnia a lesu Christo Domino were not all instituted by Jesus ystro instituta ; aut esse plura Christ, our Lord ; or, that they are 'I pauciora quam septem, vide- more, or less, than seven, to wit, ?et: baptismum, confirmationem, Baptism, Confirmation, the Eu- wharistiam, pcenitentiam, extre- charist, Penance, Extreme Unc- am unctionem, ordinem, et ma- tion, Order, and Matrimony ; or imonium; aut etiam aliquod even that any one of these seven irum septem non esse vere etpro- is not truly and properly a sacra- rie sacramentum : anathema sit. ment: let him be anathema. Vol. II._ ——— : 120 SYMBOLA ROMANA. Canon II. Si quis dixerit, ea Canon II. —If any one saith, that ipsa novae legis sacramenta a these said sacraments of the New sacramentis antiquce legis non Law do nut differ from the sacra- differre, nisi quia ceremonice ments of the Old Law, save that the sunt alice et alii ritus externi : ceremonies are different, and differ- anathema sit. ent the outward rites: let him be anathema. Canon III. — Si quis dixerit, Canon III.—If any one saith, hcec septem sacramenta ita esse that these seven sacraments are in inter se paria, ut nulla ratione snch wr ise equal to each other, as aliud sit alio dignius : anathema that one is not in any way more wor- sit. thy than another : let him be anath- ema. " Canon IV Si quis dixerit, Canon IV.—If any one saith, sacramenta novae legis non esse that the sacraments of the New ad salutem necessaria, sed su- Law are not necessary unto salva- perfiua ; et sine eis aut eorum tion, but superfluous ; and that, voto per solam fidem homines without them, or without the desire a Deo gratiam justifications thereof, men obtain of God, through adipisci / licet omnia singulis faith alone, the grace of justifica- necessaria non sint : anathema tion ; —though all [the sacraments] sit. are not indeed necessary for every individual : let him be anathema. Canon V- Si quis dixerit, hcec Canon V,—If any one saith, that sacramenta propter solam fidem these sacraments were instituted for nutriendam instituta fuisse : the sake of nourishing faith alone anathema sit. let him be anathema. Canon VI. Si quis dixerit, Canon VI.—If any one saith, sacramenta novae, legis non con- that the sacraments of the New Law tinere gratiam, quam significant; do not contain the grace which they confer aut gratiam ipsam, non ponenti- signify ; or, that they do not do not place bus obicem non conferre / quasi that grace on those who signa tantum externa sint ac- an obstacle thereunto ; as though cepter per fidem gratice, vel jus- they were merely outward signs of titice, et notce qucedam Christianas, grace or justice received through professionis, quibus apud ho- faith, and certain marksof the Chris- ——— : : THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 121 nes discernuntur fideles ab in- tian profession, whereby believers 'slibus : anathema sit. are distinguished amongst men from unbelievers : let him be anathema. Danon VII. Si quis dixerit, Canon VII.—If any one saith, i dari gratiam per hujusmodi that grace, as far as God's part is con- ramenta semper et omnibus, cerned, is not given through the said intum est ex parte Dei, etiam sacraments, always, and to all men, rite ea suscipiant, sed ali- even though they receive them right- mdo et aliquibus : anathema ly, but [only] sometimes,and to some persons : let him be anathema. Qanon VIII. Si quis dixerit, Canon VIII. —If any one saith, r ipsa novce legis sacramenta that by the said sacraments of the opere operato non conferri New Law grace is not conferred itiam, sed solam fidem divince through the act performed, but that •oinissionis ad gratiam con- faith alone in the divine promise niendam sufficere : anathema suffices for the obtaining of grace let him be anathema. Canon IX. Si quis dixerit, Canon IX.—If any one saith, tribus sacramentis, baptismo that, in the three sacraments, to wit, licet, confirmatione et ordine, Baptism, Confirmation, and Or- n imprimi characterem in der, there is not imprinted in the ima, hoc est signum quod- soul a character, that is, a certain m spirituale et indelebile, spiritual and indelible sign, on ac- ministris, dum sacramenta that, in ministers, when they effect, nficiunt et conferunt, non re- and confer the sacraments, there is 'dri intentionem saltern facien- not required the intention at least , quod facit eeclesia : anathema of doing what the Church does : let him be anathema. Canon XII. Si quis dixerit, Canon XII.—If any one saith, — —— 122 SYMBOLA ROMANA. ministrum in peccato mortali that a minister, being in mortal sin, existentem, modo omnia essen- —if so be that he observe all the tialia, quce ad sacramentum con- essentials which belong to the effect- Jiciendum aut conferendum per- ing, or conferring of, the sacrament, tinent, servaverit, non conficere aut —neither effects, nor confers the conferre sacramentum: anathema sacrament : let him be anath- sit. ema. Canon XIII. Si quis dixerit, Canon XIII.—If any one saith, receptos et approbates Ecclesice that the received and approved rites Catholicce ritus, in solemni sacra- of the Catholic Church, wont to be mentorum administratione adhi- used in the solemn administration beri consuetos, aut contemni, aut of the sacraments, may be con- sine peccato a ministris pro li- temned, or without sin be omitted bito omitti, aut in novos alios at pleasure by the ministers, or be per quemcumque ecclesiarum changed, by every pastor of the pastorem mutariposse : anathema churches, into other new ones : let sit. him be anathema. DE BAPTISMO. ON baptism. Canon I. Si quis dixerit, bap- Canon I.—If any one saith, that tismum Ioannis habuisse eam- the baptism of John had the same dem vim cum baptismo Christi : force as the baptism of Christ : let anathema sit. him be anathema. Canon II. — Si quis dixerit, Canon II.—If any one saith, that aquam veram et naturalem non true and natural water is not of ne- esse de necessitate baptismi,' at- cessity for baptism, and, on that que ideo verba ilia Domini nos- account, wrests, to some sort of met- tri Iesu Christi: Nisi quis re- aphor, those words of our Lord Je- natus fuerit ex aqua et Spiritu sus Christ: Unless a man be born Sancto ; ad metaphoram aliquam again of water and the Holy #1 : detorserit anathema sit. Ghost . let him be anathema. Canon III. Si quis dixerit, Canon III.—If any one saith, that in Eccles'm Romana, quae, omnium in the Roman Church, which is the ecclesiarum mater est et magis- mother and mistress of all churches, tra, non esse veram de baptismi there is not the true doctrine con- 1 John iii. 5. —— : : THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 123 zcramento doctrinam : anathema cerning the sacrament of baptism It. let him be anathema. Canon IV- Si quis dixerit, Canon IV.—If any one saith, that iptismum, qui etiam datur ab the baptism which is even given by cereticis in nomine Patris, et heretics in the name of the Father, tilii, et Spiritus Sancti, cum and of the Son, and of the Holy itentione faciendi, quod facit Ghost, with the intention of doing xlesia, non esse verum baptis- what the Church doth, is not true wm : anathema sit. baptism : let him be anathema. Canon V- — Si quis dixerit, Canon V.—If any one saith, that aptismum liberum esse, hoc est, baptism is free, that is, not neces- on necessarium ad salutem sary unto salvation : let him be nathema sit. anathema. -Canon VI. — Si quis dixerit, Canon VI.—If any one saith, that aptizatum non posse, etiam si one who has been baptized can not, elit, gratiam amittere, quan- even if he would, lose grace, let him umcumque peccet, nisi nolit cre- sin ever so much, unless he will not lere ; anathema sit. believe : let him be anathema. Canon VII.— Si quis dixerit, Canon VII.—If any one saith, 'optizatos per baptismum ip- that the baptized are, by baptism um, solius tantum fidei debi- itself, made debtors but to faith ores fieri, non autem universes alone, and not to the observance 1 egis Christi servanda?, : anathema of the whole law of Christ : let it. him be anathema. Canon VIII. Si quis dixerit, Canon VIII.—If any one saith, "urn vel scripta vel tradita transmitted, of holy Church, in such unt, ita ut ea observare non wise that they are not bound to ob- eneantur, nisi se sua sponte illis serve them, unless they have chosen ubmittere voluerint : anathema of their own accord to submit them- it. selves thereunto : let him be anath- ema. Canon IX. — Si quis dixerit, Canon IX.—If any one saith, that ta revocandos esse homines ad the remembrance of the baptism 1 Gal. v. 3. ——— : : 124 SYMBOLA ROMANA. baptismi suscepti memoriam, ut which they have received is so to vota omnia, quae, post baptis- be recalled unto men, as that they mum fount, vi promissionis in are to understand that all vows baptismo ipso jam factce, irri- made after baptism are void, in ta esse intelligant, quasi per ea virtue of the promise already made et fidei, quam professi sunt, in that baptism ; as if, by those detrahatur et ipsi baptismo vows, they both derogated from anathema sit. that faith which they have pro- fessed, and from that baptism it- self : let him be anathema. Canon X. Si quis dixerit, Canon X.—If any one saith, that peccata omnia, quce post baptis- by the sole remembrance and the mum fount, sola recordations et faith of the baptism which has been fide suscepti baptismi vel dimit- received, all sins committed after ti, vel venialia fieri : anathema baptism are either remitted, or made sit. venial : let him be anathema. Canon XI. — Si quis dixerit, Canon XI.—If anv one saith, that verum et rite collatum baptis- baptism, which was true and rightly mum iterandum esse illi, qui conferred, is to be repeated, for him apud infideles fidem Christi ne- who has denied the faith of Christ gaverit, cum ad pcenitentiam amongst Infidels, when he is con- convertitur : anathema sit. verted unto penitence: let him be anathema. Canon XII. Si quis dixerit, Canon XII.—If any one saith, neminem esse baptizandum, nisi that no one is to be baptized save ea cetate, qua Ghristus baptiza- at that age at which Christ was bap- tus est, vel in ipso mortis arti- tized, or in the very article of death culo : anathema sit. let him be anathema. Canon XIII. Si quis dixerit, Canon XIII.—If any one saith, parvulos, eo quod actum cre- that little children, for that they dendi non habent, suscepto bap- have not actual faith, are not, after tismo inter fideles computandos having received baptism, to be reck- non esse, ac propterea, cum ad oned amongst the faithful ; and that, annos discretionis pervenerint, for this cause, they are to be rebap- esse rebaptizandos / aut prce- tized when they have attained to stare, omitti eorum baptisma, years of discretion ; or, that it is —— — THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 125 mam eos non actu projprio cre- better that the baptism of such be lentes, baptizari in sola fide ec- omitted, than that, while not believ- iesioz: anathema sit. ing by their own act, they should be baptized in the faith alone of the Church : let him be anathema. Canon XIV- Si quis dixerit, Canon XIV.—If any one saith, utjusmodi parvulos bajptizatos, that those who have been thus bap- 'inn adoleverint, interrogandos tized when children, are, when they sse, an ratum habere velint, have grown up, to be asked whether mod joatrini eorum nomine, they will ratify what their sponsors lum baptizarentur, polliciti promised in their names when they "unt ; et, ubi se nolle resjpon- were baptized ; and that, in case lerint, suo esse arbitrio relin- they answer that they will not, they mendos / nee alia interim poena are to be left to their own will ; and id Ghristianam vitam cogendos, are not to be compelled meanwhile lisi ut ab Eucharistiaz aliorum- to a Christian life by any other pen- me sacramentorum perceptione alty, save that they be excluded from irceantur, donee resipiscant : the participation of the Eucharist, mathema sit. and of the other sacraments, until they repent : let him be anathema. DE CONFIRMATIONS. on confirmation. Canon I. Si quis dixerit, con- Canon I. —If any one saith, that firmationem bwptizatorum otio- the confirmation of those who have Canon II. Si quis dixerit, in- Canon II. —If any one saith, that jurios esse Sjpiritui Sancto eos, they who ascribe any virtue to the I'm sacro confirmations chris- sacred chrism of confirmation, offer 126 SYMBOLA ROMANA. mati virtutem aliquant tribu- an outrage to the Holy Ghost: let unt : anathema sit. him be anathema. Canon III. — Si quis dixerit, Canon III.—If any one saith, sanctce confirmationis ordinari- that the ordinary minister of holy um ministrum non esse solum confirmation is not the bishop episcopum, sed quemvis simpli- alone, but any simple priest so- cem sacerdotem : anathema sit. ever : let him be anathema. Sessio Decimatertia, Thirteenth Session, celebrata die XI. Octobris 1551. held October 11, 1551. DECRETUM DE SANCTISSIMO EUCHA- DECREE CONCERNING THE MOST HOLT RISTLE SACRAMENTO. SACRAMENT OF THE EUCHARIST. Caput I. Chapter I. De reali prcesentice Domini nostri lesu Christi On the real presence of our Lord Jesus Christ in sanctissimo Eucharistice sacramento. in the most holy sacrament of the Eucharist. Principio docet sancta syno- \ In the first place, the holy Synod dus, et aperte ac simpliciter teaches, and openly and simply pro- profitetur, in alrno sanctce JEu- fesses, that, in the august sacrament charistice sacramento, post panis, of the holy Eucharist, after the con- et vini consecrationem, Domi- secration of the bread and wine, our nion nostrum Iesum Christum, Lord Jesus Christ, true God and verum Deum atque hominem, man, is truly, really, and substan- vere, realiter, ac substantialiter tially contained under the species sub specie illarum rerum sensi- of those sensible things. For nei- bilium contineri. Neque enim ther are these things mutually re- hcec inter se pugnant, ut ipse pugnant,—that our Saviour him- Salvator noster semper ad dex- self always sitteth at the right hand teram Patris in coelis assideat of the Father in heaven, according juxta modum existendi natura- to the natural mode of existing, and lem, et ut multis nihilominus that, nevertheless, he be, in many aliis in locis sacramentaliter other places, sacramentally present prcesens sua substantia nobis to us in his own substance, by a man- adsit, ea existendi ratione, quam ner of existing, which, though we et/ti verbis exprimere vix possu- can scarcely express it in words, yet THM CANONS AND DECREES OF THE COUNCIL OF TRENT. 127 ms, possibilem tamen esse Deo, can we, by the understanding illu- ogitatione per fidem illustrata minated by faith, conceive, and we ssequi possumus, et constantis- ought most firmly to believe, to be ime credere debemus : ita enim possible unto Grodj for thus all our lajores nostri omnes, quotquot forefathers, as many as were in the i vera Christi ecclesia fuerunt, true Church of Christ, who have ui de sanctissimo hoc sacra- treated of this most holy Sacra- lento. disseruerunt, apertissime ment, have most openly professed, wofessi sunt, hoc tarn admira- that our Redeemer instituted this ble sacramentum in ultima coma so admirable a sacrament at the edemptorem nostrum instituisse, last supper, when, after the bless- urn post panis vinique bene- ing of the bread and wine, he tes- 'ictionem se suum ipsius cor- tified, in express and clear words, pus illis prcebere, ac suum that he gave them his own very anguinem, disertis et perspicuis body, and his own blood, words erbis testatus est; quce verba a which, — recorded by the holy anctis evangelistis commemora- Evangelists, and afterwards re- a et a divo Paulo postea repe- peated by Saint Paul, whereas ita, cum propriam illam et they carry with them that proper pertissimam significationem prce and most manifest meaning in e ferant, secundum quam a pa- which they were understood by ribus intellecta sunt; indignis- the Fathers,—it is indeed a crime imum sane flagitium est, ea a the most unworthy that they mibusdam contentiosis et pra,vis should be wrested, by certain con- wminibus ad fictitios et imagi- tentious and wicked men, to fic- xarios tropos, quibus Veritas ear- titious and imaginary tropes, ns et sanguinis Christi negatur, whereby the verity of the flesh 'ontra universum ecclesice sen- and blood of Christ is denied, turn detorqueri; quce, tamquam contrary to the universal sense of wlumna et firmamentum veri- the Church, which, as the pillar 'atis, hcec ab impiis hominibus and ground of truth, has detest- weogitata commenta velut sata- ed, as satanical, these inventions nica detestata est, grato sem- devised by impious men; she rec- per et memore animo prcestan- ognizing, with a mind ever grate- tissimum hoc Christi beneficium ful and unforgetting, the most ex- agnoscens. cellent benefit of Christ. : 128 SYMBOLA ROMANA. Caput II. Chapter II. De ratione institutions sanctissimi hujus On the reason of the institution of this most sacramenti. holy sacrament. Ergo Salvator noster, discessu- Wherefore, our Saviour, when rus ex hoc mundo ad Patrem, about to depart out of this world sacramentum hoc instituit, in to the Father, instituted this sacra- quo divitias divini sui erga ho- ment, in which he poured forth as mines amoris velut effudit, me- it were the riches of his divine love moriam faciens mirabilium suo- towards men, making a remem- l rum; et in illius sumptions brance of his wonderful works ; colere nos sui memoriam prce- and he commanded us, in the par- cepit, suaraque annunciare mor- ticipation thereof, to venerate his tem, donee ipse ad judicandum memory, and to show forth his mundum veniat. Sumi autem death until he come 2 to judge the voluit sacramentum hoc, tam- world. And he would also that quam spiritualem animarum ci- this sacrament should be received bum, quo alantur, et conforten- as the spiritual food of souls, where- tur viventes vita illius, qui dixit by may be fed and strengthened Qui manducat me, et ipse vivet those who live with his life who said, propter me : et tamquam anti- He that eateth me, the same also dotum, quo liberemur a culpis shall live by me; 3 and as an anti- quotidianis, et a peccatis mor- dote, whereby we may be freed from talibus prceservemur. Pignus daily faults, and be preserved from prmterea id esse voluit futuras mortal sins. He would, further- nostron glorice, et perpetuce feli- more, have it be a pledge of our citatis, adeoque symbolum unius glory to come, and everlasting hap- illius corporis, cujus ipse caput piness, and thus be a symbol of that existit, cuique nos, tamquam one body whereof he is the head, membra, arctissima fidei, spei et and to which he would fain have us caritatis connexione adstrictos as members be united by the closest esse voluit, ut idipsum omnes bond of faith, hope, and charity, diceremus, nee essent in nobis that we might all speak the same schismata. things, and there might be no schisms amongst us.* 1 Psa. ex. 4. ' John vi. 58. J 1 Cor. xi. 26. * 1 Cor. i. 10. THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 129 Caput III. Chapter III. h excellentia sanctissimai Eucharistim super On the excellency of the most holy Eucharist reliqua sacramenta. over the rest of the sacraments. Commune hoc quidem est The most holy Eucharist has in- anctissimce Eucharistioe cum deed this in common with the rest eteris sacramentis, symbolum of the sacraments, that it is a sym- sse rei sacrce, et invisibilis gra- bol of a sacred thing, and is a visi- ved formam visibilem / verum ble form of an invisible grace ; but llud in ea excellens et singulare there is found in the Eucharist this •eperitur, quod reliqua sacra- excellent and peculiar thing, that nenta tunc primum sanctifi- the other sacraments have then first andi vim habent, cum quis the power of sanctifying when one His utitur : at in Eucharistia uses them, whereas in the Eucharist, pse sanctitatis auctor ante before being used, there is the Au- tsum est. Nondum enim Eu- thor himself of sanctity. For the 'haristiam de manu Domi- apostles had not as yet received the xi apostoli susceperant, cum Eucharist from the hand of the wre tamen ipse affirmaret cor- Lord, when nevertheless himself af- pus suum esse, quod prcebebat. firmed with truth that to be his own body which he presented [to them]. Et semper hcec fides in Ec- And this faith has ever been in the iesia Dei fuit, statim post Church of God, that, immediately wnsecrationem verum Domini after the consecration, the verita- wstri corpus verumque ejus ble bodv of our Lord, and his veri- languinem sub panis et vini table blood, together with his soul specie una cum ipsius anima et and divinity, are under the spe- iivinitate existere / sed corpus cies of bread and wine; but the juidem sub specie panis et san- body indeed under the species of guinem sub vini specie ex vi bread, and the blood under the spe- verborum; ipsum autem corpus cies of wine, by the force of the sub specie vini, et sanguinem sub words; but the body itself under ypecie panis, animamque sub the species of wine, and the blood utraque, vi naturalis illius con- under the species of bread, and the nexionis et concomitantice, qua soul under both, b} - the force of that partes Christi Domini, qui jam natural connection and concomi- ex mortuis resurrexit non am- tancy whereby the parts of Christ 130 SYMBOLA ROMANA. plius moriturus, inter se copu- our Lord, who hath now risenfrom lantur, divinitatem porro prop- the dead, to die no more- are united ter admirabilem illam ejus cum together ; and the divinity, further- corpore et anima hypostaticam more, on account of the admirable unionem. Quapropter verissi- hypostatical union thereof with his mum est, tantumdem sub alteru- body and soul. "Wherefore it is most tra specie atque sub utraque true, that as much is contained under contineri : totus enim, et inte- either species as under both; for ger Christus sub panis specie Christ whole and entire is under the et sub quavis ipsius speciei parte, species of bread, and under any part totus item sub vini specie et sub\ whatsoever of that species ; likewise ejus partibus existit. the whole (Christ) is under the species ^of wine, and under the parts thereof. Caput IV Chapter IV. De Transsubstantiatione. On Transubstantiation. Quoniam autem Christus, re- And because that Christ, our Re- demptor noster, corpus suum id, deemer, declared that which he quod sub specie panis qfferebat, offered under the species of bread vere esse dixit ; ideo persuasum to be truly his own body, therefore semper in Ecclesia Dei fuit, id- has it ever been a firm belief in the que nunc denuo sancta hcec sy- Church of God, and this holy Synod nodus declarat, per consecratio- doth now declare it anew, that, by nem panis et vini conversionem the consecration of the bread and fieri totius substantia panis in of the wine, a conversion is made substantiam corporis Christi Do- of the whole substance of the bread mini nostri, et totius substantive, into the substance of the body of vini in substantiam sanguinis Christ our Lord, and of the whole ejus : quce conversio convenien- substance of the wine into the sub- ter et proprie a sancta Catho- stance of his blood ; which conver- lica Ecclesia Transsubstantiatio sion is, by the holy Catholic Church, est appellata. suitably and properly called Tran- substantiation. 1 1 Cor. vi. 9. ;: THE CANONS AND DECREES OF THE COUNCIL OF TKEMT. 131 Caput V. Chaptek V. De cultu et veneratione huic sanctissimo On the cult and veneration to be shown to this sacramento exhibenda. most holy sacrament. JVullus itaque dubitandi locus Wherefore, there is no room left "elinquitur, quin omnes Christi for doubt, that all the faithful of fideles jpro more in Catholica Christ may, according to the cus- Ecclesia semper recepto latrice tom ever received in the Catholic outturn, qui vero Deo debetur, Church, render in veneration the huic sanctissimo sacramento in worship of latria, which is due to veneratione exhibeant : neque the true God, to this most holy sac- mim ideo minus est adoran- rament. For not therefore is it the tum, quod fuerit a Christo Do- less to be adored on this account, mino, ut sumatur, institutum that it was instituted by Christ, the nam ilium eumdem Deum prce- Lord, in order to be received ; for sentem in eo adesse credimus, we believe that same God to be quern Pater ceternus introducens present therein, of whom the eter- in orbem terrarum dicit : Et nal Father, when introducing him idorent eum omnes angeli Dei into the world, says : And let all the quern magi jprocidentes adorave- angels of God adore him/ 1 whom the Magi, 2 runt ; quern denique in Galilcea falling down, adored; ab apostolis adoratum fuisse, who, in fine, as the Scripture testi- scriptura testatur. fies, was adored by the apostles in Galilee. Declarat prceterea sancta sy- The holy Synod declares, more- nodus,j)ie et religiose admodum over, that very piously and relig- in Dei Ecclesiam inductum fu- iously was this custom introduced isse hunc morem, ut singulis into the Church, that this sublime annis joeculiari quodam et and venerable sacrament be, with festo die prcecelsum hoc et ve- special veneration and solemnity, nerdbile sacramentum singulars celebrated, every year, on a certain veneratione ac solemniter cele- day, and that a festival ; and that it braretur, utque in jprocessionibus be borne reverently and with honor reverenter et honorifice Mud per in processions through the streets vtas et loca jyublica circumfer- and public places. For it is most retur. ^Equissimum est enim, sa- just that there be certain appointed 1 2 Psa. xcvi. 7. Matt. ii. 11. 132 SYMBOLA ROMANA. cros aliquos statutos esse dies, holy days, whereon all Christians cum Christiani omnes singulari may, with a special and unusual ac rara quadam signijicatione demonstration, testify that their gratos et memores testentur ani- minds are grateful and thankful mos erga communem Dominum to their common Lord and Redeem- et Redemptorem pro tarn inefa- er for so ineffable and truly divine bili et plane divino benejicio, a benefit, whereby the victory and quo mortis ejus victoria et tri- triumph of his death are represent- umphus reprcesentatur. Ac sic ed. And so indeed did it behoove quidem oportuit victricem veri- victorious truth to celebrate a tri- tatem de mendacio et hceresi tri- umph over falsehood and heresy, umphum agere, ut ejus adver- that thus her adversaries, at the sarii in conspectu tanti splen- sight of so much splendor, and in doris, et in tanta universce ec- the midst of so great joy of the uni- clesice Icetitia positi, vel debili- versal Church, may either pine 1 tati et fracti tabescant, vel pu- away weakened and broken ; or, dore affecti et confusi aliquando touched with shame and confound- resipiscant. ed, at length repent. Caput VI. Chapter VI. De asservando sacra; Eucharistim sacramento, On reserving the sacrament of the sacred et ad infirmos deferendo. Eucharist, and bearing it to the sick. Consuetudo asservandi in sa- The custom of reserving the holy crario sanctam Eucharistiam Eucharist in the sacrarium is so adeo antiqua est, ut earn scecu- ancient, that even the age of the lum etiam JVicceni Concilii ag- Council of Nicsea recognized that noverit. Porro deferri ipsam usage. Moreover, as to carrying sacram Eucharistiam ad infir- the sacred Eucharist itself to the mos, et in hunc usum diligenter sick, and carefully reserving it in ecclesiis conservari, preeter- for this purpose in churches, be- quam quod cum summa cequi- sides that it is exceedingly con- tate et ratione conjunctum est, formable to equity and reason, it turn multis in conciliis prcecep- is also found enjoined in numer- tum invenitur et vetustissimo ous councils, and is a very ancient CatholiccB Ecclesice more est ob- observance of the Catholic Church. 1 Psa. cxi. 10. THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 133 servatum. Quare sancta hcec syn- Wherefore, this holy Synod or- odtts retinendum omnino saluta- dains that this salutary and neces- rem hunc et necessarium morem sary custom is to be by all means statuit. retained. Caput VII. Chapter VII. De pr¶tione, quw adhibenda est, ut digne On the preparation to be given that one may quis sacram Eucharistiam percipiat. worthily receive the sacred Eucharist. Si non decet ad sacras ullas If it is unbeseeming for any one functiones quempiam accedere to approach to any of the sacred nisi suncte, certe, quo magis functions, unless he approach ho- sanctitas et divinitas ccelestis lily ; assuredly, the more the holi- hvjus sacramenti viro Christi- ness and divinity of this heaven- ano comperta est, eo diligentius ly sacrament are understood by a cavere ille debet, ne absque mag- Christian, the more diligently ought na reverentia et sanctitate ad he to give heed that he approach id percipiendum accedat, prm- not to receive it but with great rev- sertim cum ilia plena formidi- erence and holiness, especially as nis verba apud apostolum lega- we read in the Apostle those words mus : Qui manducat et bibit full of terror : He that eateth and indigne, judicium sibi mandu- drinketh unworthily, eateth and cat et bibit, non dijudicans cor- drinketh judgment to himself. 1 pus Domini. Quare communi- Wherefore, he who would commu- care volenti revocandum est in nicate, ought to recall to mind the memoriam ejus prceceptum : Pro- precept of the Apostle : Let a man bet autem seipsum homo. Eccle- prove himself. 2 Now ecclesias- siastica autem consuetudo decla- tical usage declares that necessary rat, earn probationem necessari- proof to be, that no one, conscious am esse, ut nullus sibi conscius to himself of mortal sin, how con- peccati mortalis, quantumvis si- trite soever he may seem to himself, bi contritus videatur, absque pra>- ought to approach to the sacred missa sacramentali confessione Eucharist without previous sacra- ad sacram Eucharistiam acce- mental confession. This the holy dere debeat. Quod a Christia- Synod hath decreed is to be inva- ns omnibus, etiam ab Us sacer- riably observed by all Christians, 1 l Cor. xi. 29. ' 1 Cor. v. 28. ; 134: SYMBOLA ROMANA. dot thus, quibus ex officio incubu- even by those priests on whom it erit celebrare, hcec sancta syno- may be incumbent by their office to dus perpetuo servandum esse de- celebrate, provided the opportunity crevit, modo non desit illis copia of a confessor do not fail them; confessoris. Quod si necessitate but if, in an urgent necessity, a urgente sacerdos absque prcevia priest should celebrate without pre- confessione celebraverit, quampri- vious confession, let him confess as mum confiteatur. soon as possible. Caput VIII. Chapter VIII. De usu admirabilis hujus sacramenti. On the use of this admirable sacrament. Quoad usttm autem recte et Now as to the use of this holy sapienter Patres nostri tres ra- sacrament, our Fathers have right- tiones hoc sanctum sacramen- ly and wisely distinguished three tum accipiendi distinxerunt. ways of receiving it. For they have Quosdam enim docuerunt sacra- taught that some receive it sacra- mentaliter dumtaxat id sumere mentally only, to wit, sinners : oth- ut peccatores / alios tantum spi- ers spiritually only, those to wit who ritualiter, illos nimirum, qui vo- eating in desire that heavenly bread to propositum, ilium ccelestem pa- which is set before them, are, by a rt em edentes, fide viva, quce per lively faith which worketh by cJiar- dilectionem operatur, fructum ity, 1 made sensible of the fruit and ejus et utilitatem sentiunt ; ter- usefulness thereof : whereas the tios porro sacramentaliter simul third [class] receive it both sacra- et spiritualiter ; hi autem sunt, men tally and spiritually, and these qui ita se prius probant et in- are they who so prove and prepare struunt, ut vestem nuptialem in- themselves beforehand, as to ap- duti ad divinam hanc mensam proach to this divine table clothed accedant. with the wedding garment. 2 Now In sacramentali autem sump- as to the reception of the sacrament, tione semper in Ecclesia Dei it was always the custom in the mos fuit, ut laid a sacerdoti- Church of God that laymen should bus communionem acciperent • receive the communion from priests sacerdotes autem celebrantes se- but that priests when celebrating ipsos communicarent, qui mos, should communicate themselves; 1 Gal. v. 6. Matt. xxii. 11, 12. K ;; THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 135 irnquam ex traditione aposto- which custom, as coming down from ca descendens, jure ac merito an apostolic tradition, ought with ztineri debet. justice and reason to be retained. Demum autem paterno affectu And finally this holy Synod, with dmonet sancta synodus, hor- true fatherly affection, admonishes, itur, rogat et obsecrat per exhorts, begs, and beseeches, through iscera misericordice Dei nos- the bowels of the mercy of our God. •i, ut omnes et singuli, qui that all and each of those who beai ^hristiano nomine censentur, the Christian name would now at 1 hoc unitatis signo, in hoc length agree and be of one mind in inculo caritatis, in hoc concor- this sign of unity, in this bond of 'ice symbolo jam tandem ali- charity, in this symbol of concord uando conveniant et concordent, and that, mindful of the so great lemoresque tantoe majestatis, et majesty, and the so exceeding love im eximii amoris Iesu Christi, of our Lord Jesus Christ, who gave hmini nostri, qui dilectam ani- his own beloved soul as the price of zam suam in nostras, salutis pre- our salvation, and gave us his own lum et carnem suam nobis dedit flesh to eat, they would believe and d manducandum, hcec sacra venerate these sacred mysteries of zysteria corporis et sanguinis his body and blood, with such con- ius ea fidei constantia et firmi- stancy and firmness of faith, with %te ea animi devotione, ea pie- such devotion of soul, with such %te et cultu credant et veneren- piety and worship, as to be able fre- ur, ut panem ilium supersub- quently to receive that supersub- tantialem frequenter suscipere stantial bread, and that it may be to oossint, et is vere eis sit animce them truly the life of the soul and iter, et perpetua sanitas mentis, the perpetual health of their mind ujus vigore confortati, ex hujus that being invigorated by the liserce peregrinationis itinere strength thereof, they may, after d ccelestem patriam pervenire the journeying of this miserable >aleant, eumdem panem angelo- pilgrimage, be able to arrive at 'um, quern modo sub sacris vela- their heavenly country, there to ninibus edunt, absque ullo vela- eat, without any veil, that same nine manducaturi. bread of angels which they now eat under the sacred veils. Quoniam autem non est satis But forasmuch as it is not enough 7ou II.— — ;: 136 SYMBOLA ROMANA. veritatem dicere, nisi detegantur to declare the truth, if errors be not et refellantur errores : placuit laid bare and repudiated, it hath sanctce synodo hos canones sub- seemed good to the holy Synod to jungere, ut om?ies, jam agnita subjoin these canons, that all,—the Catholica doctrina, intelligant Catholic doctrine being already quoque, quce ab illis hcereses ca- recognized,—may now also under- veri, vitarique debeant. stand what are the heresies which they ought to guard against and avoid. DE SACEOSANCTO EUCHAKISTI^ ON THE MOST HOLY SACRAMENT OF SACRAMENTO. THE EtfCHARIST. Canon I. Si quis negaverit, Canon I. —If any one denieth,! in sanctissimce Eucharistice Sacra- that, in the sacrament of the most \ mento contineri vere, realiter et holy Eucharist, are contained truly, \ substantialiter corpus et sangui- really, and substantially, the body nem una cum anima et divinitate and blood together with the soul and Domini nostri Iesu Christi, ac divinity of our Lord Jesus Christ, proinde totum Christum; sed and consequently the whole Christ dixerit, tantummodo esse in eo, but saith that he is only therein as ut in signo, vel figura, aut vir- in a sign, or in figure, or virtue tute : anathema sit. let hurf be anathema. Canon II. Si quis dixerit, in J0ANON II. —If any one saith, that, sacrosancto Eucharistice Sacra- in the sacred and holy sacrament mento remanere substantiam pa- of the Eucharist, the substance of nis et vini una cum corpore the bread and wine remains con- et sanguine Domini nostri Ie- jointly with the body and blood of su Christi, negaveritque mirabi- our Lord Jesus Christ, and denieth lem illam et singularem conver- that wonderful and singular conver- sionem totius substantia panis sion of the whole substance of the in corpus, et totius substantias, bread into the body, and of the vini in sanguinem, manentibus whole substance of the wine into dumtaxat speciebus panis et the blood—the species only of the vini; quam quidem conversio- bread and wine remaining—which nem Catholica Ecclesia aptissime conversion indeed the Catholic ——— ;: THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 137 Trammbstantiationem appellat Church most aptly calls Transub- anathema sit. stantiation : let him be anathema. Canon III. Si quis negaverit, Canon III.—If any one denieth, in venerabili sacramento Eucha- that, in the venerable sacrament of ristioe sub unaquaque specie, et the Eucharist, the whole Christ is mb singulis cujusque speciei par- contained under each species, and ibus, separatione facta, totum under every part of each species, Christum contineri : anathema when separated : let him be anath- fit. ema. Canon IV. Si quis dixerit, Canon IV.—If any one saith, that, peracta consecratione, in admira- after the consecration is completed, HU Eucharistice sacramento non the body and blood of our Lord Je- ?sse corpus et sanguinem Do- sus Christ are not in the admirable mini nostri Iesu Christi, sed sacrament of the Eucharist, but [are '.antum in usu, dura sumitur, there] only during the use, whilst it ion autem ante vel post, et in is being taken, and not either before \ostiis seu particulis consecra- or after ; and that, in the hosts, or ',is, quce post communionem re- consecrated particles, which are re- wrvantur vel supersunt, non re- served or which remain after com- 'nanere verum corpus Domini munion, the true body of the Lord inatheraa sit. remainethnot: let him be anathema. Canon V. Si quis dixerit, vel Canon V.—If any one saith, prcecipuum fructum sanctissimce. either that the principal fruit of Eucharistice esse remissionem the most holy Eucharist is the re- peccatorum, vel ex ea non alios mission of sins, or that other effects pectus provenire : anathema do not result therefrom : let him be tit. anathema. Canon VI. Si quis dixerit, Canon VI.—If any one saith, In sancto Eucharistice sacramen- that, in the holy sacrament of the to Christum, unigenitum Dei Eucharist, Christ, the only-begotten Filium, non esse cultu latrice Son of God, is not to be adored tiiam externo adorandum, at- with the worship, even external of fue ideo non festiva peculiari latria ; and is, consequently, neither •elebritate venerandum, neque in to be venerated with a special fes- processionibus secundum lauda- tive solemnity, nor to be solemnly Ulem et universalem Ecclesice borne about in procession, accord- ———— : 138 SYMBOLA ROMANA. sanctce ritum et consuetudinem ing to the laudable and universal solemniter circumgestandum, vel rite and custom of holy Church ; or, non publice, ut adoretur, popu- is not to be proposed publicly to the lo proponendum, et ejus adora- people to be adored, and that the tores esse idololatras : anathema adorers thereof are idolators : let sit. him be anathema. Canon VII. Si quis dixerit, Canon VII.—If any one saith, non licere sacram Eucharistiam that it i$ not lawful for the sacred in sacrario reservari, sed sta- Eucharist to be reserved in the tim, post consecrationem adstan- sacrarium, but that, immediately tibus necessario distribuendam / after consecration, it must neces- aut non licere, ut ilia ad sarily be distributed amongst those infirmos honorifice deferatur present ; or, that it is not .lawful anathema sit. that it be carried with honor to the sick : let him be anathema. Canon VIII. Si quis dixerit, Canon VIII.—If any one saith, Christum in Eueharistia exhi- that Christ, given in the Eucharist, bitum spiritualiter tantum man- is eaten spiritually only, and not ducari, et non etiam sacramen- also sacramen tally and really: let taliter ac realiter ; anathema sit. him be anathema. Canon IX. Si quis negaverit, Canon IX.—If any one denieth, omnes et singulos Christi fide- that all and each of Christ's faith- les utriusque sexus, cum ad an- ful of both sexes are bound, when nos discretionis pervenerint, te- they have attained to years of dis- neri singulis annis, saltern in cretion, to communicate every year, paschate, ad communicandum, at least at Easter, in accordance juxta prceceptum sanctce matris with the precept of holy Mother Ecclesice : anathema sit. Church : let him be anathema. Canon X. Si quis dixerit, Canon X.—If any one saith, that non licere sacerdoti celebranti it is not lawful for the celebrating seipsum communicare : anathema priest to communicate himself : let sit. him be anathema. Canon XI. — Si quis dixerit, Canon XI.—If any one saith, solam fidem esse svfficientem that faith alone is a sufficient prep- prceparationem ad sumendum aration for receiving the sacrament sanctissimcB Eucharistice sacra- of the most holy Eucharist : let him THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 139 mentum: anathema sit. Et, ne be anathema. And for fear lest so tantum sacramentum indigne, great a sacrament may be received atque ideo in mortem et con- unworthily, and so unto death and demnationem sumatur, statuit condemnation, this holy Synod or- atque declarat ipsa sancta syno- dains and declares, that sacrament- dus illis, quos conscientia jpec- al confession, when a confessor may cati mortalis gravat, quantum- be had, is of necessity to be made cumque etiam se contritos existi- beforehand, by those whose con- ment, hahita copia confessoris, science is burthened with mortal sin, necessario jprcemittendam esse how contrite even soever they may confessionem sacramentalem. Si think themselves. But if any one quis autem contrarium docere, shall presume to teach, preach, or prcedicare, vel jpertinaciter as- obstinately to assert, or even in pub- serere, seu etiam publice dispu- lic disputation to defend the con- tando defendere prcesumpserit, eo trary, he shall be thereupon excom- ipso excommunicatus existat. municated. Sessio Dectmaquarta, Fourteenth Session, celebrata die XXV Nov. 1551. held November 25, 1551., DE SANCTISSIMIS PCENITENTLE ET EX- ON THE MOST HOLY SACRAMENTS OF TREME UNCTIONIS SACRAMENTIS. PENANCE AND EXTREME UNCTION. Caput I. Chapter I. De necessitate et institutione Sacramenti On the necessity, and on the institution of the Pcenitentice. Sacrament of Penance. Si ea in regeneratis omnibus If such, in all the regenerate, gratitudo erga Deum esset, ut were their gratitude towards God, justitiam in bwptismo, i/psius as that they constantly preserved beneficio et gratia susceptam the justice received in baptism by constanter tuerentur, non fuisset his bounty and grace, there would opus, aliud ab ipso baptismo not have been need for another sacramentum ad peccatorum re- sacrament, besides that of baptism missionem esse institutum. Quo- itself, to be instituted for the remis- niam autem Deus, dives in mise- sion of sins. But because God, rich rkordia, cognovit JZgmentum nos- in mercy, knows ourframe? he hath Psa. cii. 14. e 140 SYMBOLA ROMANA. trum, illis etiam vitce remedium bestowed a remedy of life even on contulit, qui se postea in peccati those who may, after baptism, have servitutem et dcemonis potesta- delivered themselves up to the serv- tem tradidissent, sacramentum itude of sin and the power of the videlicet painitentice, quo lapsis devil,—the sacrament to wit of post baptismum beneficium mor- Penance, by which the benefit of tis Christi applicatur. Fuit qui- the death of Christ is applied to dem pcenitentia universis homi- those who have fallen after baptism. nibus, qui se mortali aliquo Penitence was indeed at all times peccato inquinassent, quovis tem- necessary, in order to attain to grace pore ad gratiam et justitiam and justice, for all men who had de- assequendam necessaria, illis filed themselves by any mortal sin, etiam, qui baptismi sacramento even for those who begged to be ablui petivissent, ut, perversi- washed by the sacrament of Bap- tate abjecta et emendata, tan- tism ; that so, their perverseness re- tam Dei offensionem cum pec- nounced and amended, they might, cati odio et pio animi dolor with a hatred of sin and a godly detestarentur y unde propheta sorrow of mind, detest so great an ait : Convertimini, et agite pce- offense of God. Wherefore the nitentiam ab omnibus iniquita- prophet says : Be converted and do tibus vestris ; et non erit vobis penance for all your iniquities, in ruinam iniquitas. Dominus and iniquity shall not be your etiam dixit : Nisi pcenitentiam ruin} The Lord also said : Except egeritis, omnes similiter peri- you dopenance, you shall also like- 2 prince bit is. Et princeps apostolorum wiseperish ; and Peter, the Petrus peccatoribus baptismo of the apostles, recommending peni- initiandis pcenitentiam com- tence to sinners who were about to mendans dicebat : Pcenitentiam be initiated by baptism, said: Do agite, et baptizetur unusquisque penance, and be baptised every one vestrum. Porro nee ante adven- of you? Nevertheless, neither be- tum Christi posnitentia erat sa- fore the coming of Christ was peni- cramentum, nee est post adven- tence a sacrament, nor is it such, turn illius cuiquam ante baptis- since his coming, to any previously mum. Dominus autem sacra- to baptism. But the Lord then mentum pamitentioz tunc prce- principally instituted the sacrament xviii. Ezek. 30. Luke : Acts ii. 38. Ttiii CA.NOJNS AJSD DECREES OF THE COUNCIL OF TRENT. 141 >ipue instituit, cum a mortals of penance, when, being raised from wcitatus insufflavit in discipu- the dead, he breathed upon his dis- 08 suos, dice/is : Accipite Spi- ciples, saying : Receive ye the Hohj itura Sanctum; quorum remi- Ghost: whose sins you shall for- leritis peccata, remittuntur eis, give, they are forgiven them, and it quorum retinueritis, retenta whose sins you shall retain, they writ. Quo tarn insigni facto are retained} By which action so ?t verbis tarn perspicuis pote- signal, and words so clear, the con- tfatem remittendi et retinendi sent of all the Fathers has ever peccata, ad reconciliandos fide- understood that the power of for- *£S post baptismum lapsos, apos- giving and retaining sins was tolis et eorum legitimis succes- communicated to the apostles and wribus fuisse communicatam, their lawful successors, for the rec- universorum patrum consensus onciling of the faithful who have semper intellexit, et Novatianos, fallen after baptism. And the remittendi potestatem olim per- Catholic Church with great reason tinaciter negantes, magna rati- repudiated and condemned as here- one Ecclesia Catholica, tamquam tics the Xovatians, who of old ob- hcereticos, explosit atque condem- stinately denied that power of for- navit. Quare verissimum hunc giving. Wherefore, this holy Syn- illorum verborum Domini sen- od, approving of and receiving as sum sancta hcec synodus probans most true this meaning of those et recipiens, damnat eorum com- words of our Lord, condemns the mentitias interpretations, qui fanciful interpretations of those verba ilia ad potestatem prce- who, in opposition to the institu- dicandi verbum Dei et Christi tion of this sacrament, falsely wrest evangelium annuntiandi, contra those words to the power of preach- hujusmodi sacramenti institutio- ing the Word of God, and of an- nem,falso detorquent. nouncing the Gospel of Christ. Caput II. Chapter II. De differentia Sacratnenti Paenitentice et On the difference between the Sacrament of Baptismi. Penance and that of Baptism. Ceterum hoc sacramentum mul- For the rest, this sacrament is tis rationibus a baptismo differre clearly seen to be different from 1 John xx. 23. 142 SYMBOLA EOMANA. dignoscitur. N~am prceterquam baptism in many respects : for be- quod materia et forma, quibus sides that it is very widely different sacramenti essentia perficitur, indeed in matter and form, which longissime dissidet : constat cer- constitute the essence of a sacra- te, baptismi ministrum judicem ment, it is beyond doubt certain esse non qportere, cum Ecclesia that the minister of baptism need in neminem judicium exerceat, not be a judge, seeing that the qui non prius in ipsam per bap- Church exercises judgment on no tismi januam fuerit ingressus. one who has not entered therein Quid enim mihi, inquit aposto- through the gate of baptism. For, lus, de Us, qui foris sunt, judi- what have I, saith the apostle, to caref Secus est de domesticis do tojudge them that are without? 1 fidei, quos Christus dominus It is otherwise with those who are lavacro baptismi sui corporis of the household of thefaith, whom membra semel effecit ; nam hos, Christ our Lord has once, by the si se postea crimine aliquo con- laver of baptism, made the members taminaverint, non jam repetito of his own body ; for such, if they baptismo ablui, cum id in Ec- should afterwards have defiled clesia Catholica nulla ratione themselves by any crime, he would liceat, sed ante hoc tribunal no longer have them cleansed by a tamquam reos sisti voluit, ut repetition of baptism—that being per sacerdotum sententiam non nowise lawful in the Catholic semel, sed quoties peccatis ad ipsum pcenitentes inals before this tribunal ; that, by confugerint, possent liberari. the sentence of the priests, they Alius prceterea est baptismi, et might be freed, not once, but as alius pamitentiw fructus • per often as, being penitent, they should, baptismum enim Christum in- from their sins committed, flee duentes, nova prorsus in illo thereunto. Furthermore, one is the efficimur creatura, plenam et fruit of baptism, and another that integram peccatorum omnium of penance. For, by baptism put- 2 remissionem consequentes : ad ting on Christ, we are made there- quam tamen novitatem, et in- in entirely a new creature, obtain- tegritatem per sacramentum pce- ing a full and entire remission of nitentice, sine magnis nostris fle- all sins : unto which newness and 1 1 1 Cor. v. 12. Gal. iii. 23. THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 143 bus et laboi'ibus, divina id exi- entireuess, however, we are no ways nte justitia, pervenire nequa- able to arrive by the sacrament of lam possumus, ut merito jpce- Penance, without many tears and 'tentia laboriosus quidam bap- great labors on our parts, the divine tmus a Sanctis patribus dictus justice demanding this ; so that pen- lerit. Est autem hoc sacra- ance has justly been called by holy entum pwnitentice lapsis post Fathers a laborious kind of baptism. ;ptismum ad salutem necessa- And this sacrament of Penance is, um, ut nondum regeneratis for those who have fallen after bap- se baptismus. tism, necessary unto salvation ; as baptism itself is for those who have not as yet been regenerated. Caput III. Chapter III. Oe partibus et fructibus hujus sacramenti. On the parts and on the fruit of this sacrament. Docet prceterea sancta synodus, The holy Synod doth further- cramenti pcenitentice Jvrmam, more teach, that the form of the qua prcecipue ipsius vis sita sacrament of Penance, wherein its i, in illis ministri verbis posi- force principally consists, is placed m esse : Ego te absolvo, etc. in those words of the minister: I uibus quidem de Ecclesice absolve thee, etc. ; to which words netce more preces qucedam lau- indeed certain prayers are, accord- ibiliter adjunguntur / ad ip- ing to the custom of holy Church, us tamen Jvrmce essentiam ne- laudably joined, which nevertheless idquam spectant, neque ad ip- by no means regard the essence of us sacramenti administratio- that form, neither are they necessary 'm sunt necessarice. Sunt au- for the administration of the sacra- n quasi materia hujus sacra- ment itself. But the acts of the enti ipsius pcenitentis actus, penitent himself, to wit, contrition, 'mpe contritio, confessio, et confession, and satisfaction, are as hsfactio. Qui quatenus in it were the matter of this sacrament. mitente ad integritatem sa- Which acts, inasmuch as they are, amenti, ad plenamque et per- by God's institution, required in the sctam peccatorum remissionem penitent for the integrity of the sac- ' Dei institutione requiruntur, rament, and for the full and per- 144 SYMBOLA ROMANA. hac ratione pcenitenticz partes feet remission of sins, are for this dicuntur. Sane vero res et reason called the parts of penance. effectus hujus sacramenti, quan- But the thing signified indeed, and tum ad ejus vim et efficaciam the effect of this sacrament, as far pertinet, reconciliatio est cum as regards its force and efficacy, Deo, (juam interdum in viris is reconciliation with God, which pits, et cum devotione hoc sa- sometimes, in persons who are pious erarnentuin percipientibus, con- and who receive this sacrament with scientice, pax ac serenitas cum. devotion, is wont to be followed by vehementi spiritus consolatione peace and serenity of conscience, consequi solet. Hmc de parti- with exceeding consolation of spirit. bus et effectu hujus sacramenti The holy Sjnod, whilst delivering sancta synodus tradens, simul these things touching the parts and eorum sententias damnat, qui the effect of this sacrament, con- jpcenitentice partes incussos con- demns at the same time the opinions scientitx terrores et fidem esse of those who contend that the ter- contendunt. rors which agitate the conscience, and faith, are the parts of penance. Caput IV Chapter IV De Contritione. On Contrition. Contritio, quce primum lo- Contrition, which holds the first cum inter dictos pcenitentis place amongst the aforesaid acts of actus habet, animi dolor ac de- the penitent, is a sorrow of mind, testatio est de peccato commis- and a detestation for sin committed, so, cum proposito non peccandi with the purpose of not sinning for de cetero. Ftiit autem quovis the future. This movement of con- tempore ad impetrandam veni- trition was at all times necessary for am peccatorum hie contritionis obtaining the pardon of sins; and, motus necessarius, et in ho- in one who has fallen after baptism, mine post baptismum lapso ita it then at length prepares for the re- demum prceparat ad remissio- mission of sins, when it is united nem peccatorum, si cum fiducia with confidence in the divine mer- dirithf misericordice et voto cy, and with the desire of perform- prcestandi reliqua conjvnctus ing the other things which are re- J sit, quae ad rite suscipiendum quired for rightly receiving this sac- THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 145 oc sacramentum requiruntur. rament. Wherefore the holy Synod Jedarat igitur sancta synodus, declares, that this contrition con- anc contritionem non solum tains not only a cessation from sin, essationem a peccato et vitce and the purpose and the beginning ,ov(B propositum et inchoatio- of a new life, but also a hatred of em, sed veteris etiam odium the old, agreeably to that saying: ontinere, juxta Mud : Proji- Cast away from you all your iniq- ite a vobis omnes iniquitates uities, tvherein you have trans- estras, in quibus prcevaricati gressed, and make to yourselves a stis, et facite vobis cor no- new heart and a new spirit} And am et spiritum novum. Et assuredly he who has considered erte, qui illos sanctorum cla- those cries of the saints : To thee wres consideraverit : Tibi soli only have I sinned, and have done 2 »eccavi, et malum coram te fe- evil before thee ; / have labored in i; Laboravi in gemitu meo, my groaning, every night I will 3 ivabo per singulas nodes lec- wash my bed ; I will recount to um meum. Recogitdbo tibi om- thee all my years, in the bitterness les annos meos in amaritudine of'my soul /* and others of this kind, •mmoe mem; et alios hujus ge- will easily understand that they leris, facile intelliget, eos ex flowed from a certain vehement 'ehementi quodam anteactce vitce hatred of their past life, and from dio et ingenti peccatorum de- an exceeding detestation of sins. estatione manasse. Docet prce- The Synod teaches moreover, that, erea, etsi contritionem hanc ali- although it sometimes happens that •tuando caritate perfectam esse this contrition is perfect through ontingat, hominemque Deo re- charity, and reconciles man with 'onciliare, priusquam hoc sa- God before this sacrament be actu- cramentum actu suscipiatur, ally received, the said reconcilia- psam nihilominus reconciliatio- tion, nevertheless, is not to be lem ipsi contritioni sine sacra- ascribed to that contrition, inde- menti voto, quod in ilia inclu- pendently of the desire of the sac- iitur, non esse adscribendam. rament which is included therein. illam vero contritionem imper- And as to that imperfect contrition, fectam, quae, attritio dicitur. which is called attrition, because 1 Ezek. xviii. 31. 3 Psa. vi. 7. * 4 Psa. 1. 6. Isa. xxxviii. ; — 146 SYMBOLA ROMANA. quoniam vel ex turpitudinis that it is commonly conceived ei- peccati consideratione vel ex ther from the consideration of the gehennce et poznarum inetu turpitude of sin, or from the fear communiter concipitur, si vo- of hell and of punishment, it de- luntatem peccandi excluded cum clares that if, with the hope of par- spe Venice, declarat non solum don, it exclude the wish to sin, it non facere hominem hypocri- not only does not make a man a tam et magis peccatorem, ve- hypocrite, and a greater sinner, but rum etiam donum Dei esse et that it is even a gift of God, and an Spiritus Sancti impulsion, non impulse of the Holy Ghost,—who adhuc quidem inhabitantis, sed does nut indeed as yet dwell in the tantum moventis, quo pcenitens penitent, but only moves him, adjutus viarn sibi ad justitiam whereby the penitent being assist- parat. Et quamvis sine Sacra- ed prepares a way for himself unto mento pcenitentiw per se ad jus- justice. And although this [attri- tificationem perducere peccato- tion] can not of itself, without the rem nequeat, tamen eum ad sacrament of Penance, conduct the Dei gratiam in sacramento poe- sinner to justification, yet does it nitentice impetrandam disponit : dispose him to obtain the grace of hoc enim timore utiliter con- God in the sacrament of Penance. cussi Ninivitce, ad Ionce prce- For, smitten profitably with this dicationem, plenam terroribus fear, the Ninivites, at the preach- poznitentiam egerunt et miseri- ing of Jonas, did fearful penance, cordiam a Domino impetrarunt. and obtained mercy from the Lord. Quamobrem falso quidam ca- Wherefore falsely do some calum- lumniantur Catholicos scrip- niate Catholic writers, as if they had tores, quasi tradiderint, sacra- maintained that the sacrament of mentum pcenitentice absque bo- Penance confers grace without any no motu suscipientium gratiam good motion on the part of those conferre, quod numquam Ec- who receive it: a thing which the clesia Dei docuit, neque sensit Church of God never taught, or sed et falso docent, contritio- thought; and falsely also do they nem esse extortam et coactam, assert that contrition is extorted and non liberam et voluntariam. forced, not free and voluntary. ; .HE COUNCIL OF TRENT. 147 Caput V. Chapter V. De Confessione. On Confession. Ex institutione sacramenti From the institution of the sac- panitentim jam explicata uni- rament of Penance, as already ex- verse/, Ecclesia semper intellexit, plained, the universal Church has institutam etiam esse a Domino always understood that the entire integram peccatorum confessio- confession of sins was also instituted nem, et omnibus post baptis- by the Lord, and is of divine right mum lapsis jure divino necessa- necessary for all who have fallen riam existere, quia Dominus after baptism; because that our noster lesus Christ us, e terris Lord Jesus Christ, when about to ascensurus ad ccelos, sacerdotes ascend from earth to heaven, left sui ipsius vicarios reliquit, tam- priests his own vicars, as presidents quam prcesides et judices, ad and judges, unto whom all the mor- quos omnia mortalia crimina tal crimes, into which the faithful deferantur, in quae Christi fide- of Christ may have fallen, should les ceciderint, quo, pro pote- be carried, in order that, in accord- state clavium, remissionis aut ance with the power of the keys, retentionis peccatorum senten- they may pronounce the sentence tiam pronuncient. Constat enim, of forgiveness or retention of sins. sacerdotes judicium hoc incog- For it is manifest that priests could nita causa exercere non potu- not have exercised this judgment isse, nee cequitatem quidem illos without knowledge of the cause in pcenis injungendis servare neither indeed could they have ob- potuisse, si in genere tumtaxat, served equity in enjoining punish- et non potius in specie, ac si- ments, if the said faithful should gillatim sua ipsi peccata decla- have declared their sins in general rassent. Ex his colligitur, opor- only, and not rather specifically, and tere a pcenitentibus omnia pec- one by one. Whence it is gathered cata mortalia, quorum post di- that all the mortal sins, of which, ligentem sui discussionem con- after a diligent examination of scientiam habent, in confessione themselves, they are conscious, must recenseri, etiam si occultissima needs be by penitents enumerated ula sint et tantum adversus in confession, even though those sins duo ultima decalogi prcecepta be most hidden, and committed only commissa, quae nonnunquam ani- against the two last precepts of the 148 SYMBOLA ROMANA. mum gravius sauciant, et peri- decalogue,—sins which sometimes culosiora sunt Us, quae in ma- wound the soul more grievously, nifesto admittuntuc Nam ve- and are more dangerous, than those nialia, quibus a gratia Dei non which are committed outwardly. excludimur et in quae, frequen- For venial sins, whereby we are not tius labimur, quamquam recte excluded from the grace of God, et utiliter citraque omnem prce- and into which we fall more fre- sumptionem in confessione di- quently, although they be rightly cantur, quod piorum hominum and profitably, and without any pre- usus demonstrate taceri tamen sumption, declared in confession, as citra culpam multisque aliis the custom of pious persons demon- remediis expiari possunt. Ve- strates, yet may they be omitted rum, cum universa mortalia without guilt, and be expiated by peccata, etiam cogitationis, ho- many other remedies. But, where- mines irce filios et Dei inimi- as all mortal sins, even those of cos reddant, necessum est, om- thought, render men children of nium etiam veniam cum aper- wrath, 1 and enemies of God, it is ta et verecunda confessione, a necessary to seek also for the par- Deo qucerere. Itaque dum om- don of them all from God, with nia, quae memorice occurrunt, an open and modest confession. peccata Christi fideles confiteri Wherefore, while the faithful of student, procul dubio omnia Christ are careful to confess all the divince misericordice ignoscenda sins which occur to their memory, exponunt. Qui vero secus fa- they without doubt lay them all ciunt et scienter aliqua reti- bare before the mercy of God to be nent, nihil divince bonitati per pardoned : whereas they who act sacerdotem remittendum propo- otherwise, and knowingly keep back nent. Si enim erubescat cegro- certain sins, such set nothing before tus vulnus medico detegere, the divine bounty to be forgiven quod ignorat, medicina non cu- through the priest ; for if the sick rat. Colligitur prceterea, etiam be ashamed to show his wound to eas circumstantias in confes- the physician, his medical art cures sione explicandas esse, quae spe- not that which it knows not of. We ciem peccati mutant, quod sine gather, furthermore, that those cir- illis peccata ipsa neque a pceni- cumstances which change the spe- 1 Ephes. ii. 3. ; :; J.-S- U- THE COUNCIL OF TRENT. 149 tentibus integre exponantur, nee eies of the sin are also to be ex- judicibus innotescant ; et fieri plained in confession, because that, nequeat, ut de gravitate crimi- without them, the sins themselves num rede censere possint et are neither entirely set forth by the pomam, quam qportet, pro illis penitents, nor are they known clear- pcenitentibus imponere. Unde ly to the judges ; and it can not be alienum a ratione est docere, that they can estimate rightly the circumstantias has ab homini- grievousness of the crimes, and im- bus otiosis excogitatas fuisse, pose on the penitents the punish- aut unam tantum circumstan- ment which ought to be inflicted on tiam confitendam esse, nempe account of them. Whence it is un- peccasse in fratrem. Sed et reasonable to teach that these cir- impium est, confessionem, quce cumstances have been invented bv hac ratione fieri prcecipitur, idle men; or that one circumstance impossibilem dicere, aut carni- only is to be confessed, to wit, that ficinam illam conscientiarum one has sinned against a brother. appellare ; constat enim, nihil But it is also impious to assert, that aliud in Ecclesia a pcenitenti- confession, enjoined to be made in bus exigi, quam ut, postquam this manner, is impossible, or to call quisque diligentius se excusse- it a slaughter-house of consciences rit et conscientiai sum sinus for it is certain, that in the Church omnes et latebras exploraverit, nothing else is required of penitents, ea peccata confiteatur, quibus se but that, after each has examined Dominum et Deum suum mor- himself diligently, and searched all taliter offendissi meminerit ; re- the folds and recesses of his con- liqua autem peccata, quae dili- science, he confess those sins by genter cogitanti non occurrunt, which he shall remember that he has in universum eadem confes- mortally offended his Lord and God sions inclusa esse intelliguntur whilst the other sins, which do not pro quibus fideliter cum pro- occur to him after diligent thought, pheta dicimus : Ab occultis are understood to be included as a meis munda me, Domine. Ip- whole in that same confession ; for sa vero hujusmodi confessionis which sins we confidently say with difficultas ac peccata detegendi the prophet : From my secret sins verecundia gravis quidem vi- cleanse me, O Lord. 1 Now, the 1 Psa. xviii. 13. 150 SYMBOLA KOMAJNA. deri posset, nisi tot tantisque very difficulty of a confession like eommodis et consolationibus le- this, and the shame of making varetur, quae, omnibus digne ad known one's sins, might indeed hoc sacramentum accedentibus seem a grievous thing, were it not per absolutionem certissime con- alleviated by the so many and so foruntur. Ceterum, quoad mo- great advantages and consolations, dum confitendi secreto apud so- which are most assuredly bestowed lum sacerdotem, etsi Christus by absolution upon all who worthily non vetuerit, quin aliquis in approach to this sacrament. For vindictam suorum scelerum et the rest, as to the manner of con- sui humiliationem, cum ob ali- fessing secretly to a priest alone, orurri exemplum, turn ob Eccle- although Christ has not forbidden sice qffensce cedificationem de- that a person may,— in punishment licta sua publice confiteri pos- of his sins, and for his own humil- sit : non est tamen hoc divino iation, as well for an example to prcecepto mandatum, nee satis others as for the edification of the consulte humana aliqua lege Church that has been scandalized, prceeiperetur, ut delicta, prce- —confess his sins publicly, never- sertim secreta, publica essent theless this is not commanded by a confessione aperienda ; unde divine precept ; neither would it be cum a sanctissimis et antiquis- very prudent to enjoin by any hu- simis patribus magno unani- man law, that sins, especially such mique consensu secreta confes- as are secret, should be made known sio sacramentalis, qua ab ini- by a public confession. Wherefore, tio Ecclesia sancta usa est et whereas the secret sacramental con- modo etiam utitur, fuerit sem- fession, which was in use from the per commendata, manifeste re- beginning in holy Church, and is fellitur inanis eorum calum- still also in use, has always been nia, qui earn a divino manda- commended by the most holy and to alienam et inventum huma- the most ancient Fathers with a num esse, atque a patribus in great and unanimous consent, the concilio lateranensi congregatis vain calumny of those is manifestly initium, habuisse, docere non ve- refuted, who are not ashamed to rentur / neque enim per latera- teach that confession is alien from nense concilium Ecclesia statuit, the divine command, and is a hu- ut Christi fideles confiterentur, man invention, and that it took its L : a XMlfi CANONS AND DECREES OF THE COUNCIL OF TRENT. 151 uod jure divino necessarium et rise from the Fathers assembled in nstitutum esse intellexerat, sed the Council of Lateran : for the it prceceptum confessionis, sal- Church did not, through the Coun- em semel in anno, ab omni- cil of Lateran, ordain that the faith- us et singulis, cum ad annos ful of Christ should confess,— liscretionis pervenissent, imple- thing which it knew to be neces- etur ; unde jam in uni versa sary, and to be instituted of divine ^cclesia cum, ingenti anima- right,—but that the precept of con- um jidelium fructu observa- fession should be complied with, at ur mos ille salutaris confiten- least once a year, by all and each, li sacro illo et maxime accep- when they have attained to years abili tempore quadragesimu? of discretion. "Whence, throughout 'item morem hcec sancta syno- the whole Church, the salutary cus- lus maxime probat et amplec- tom is, to the great benefit of the itur, tamquam pium et merito souls of the faithful, now observed, 'etinendum. of confessing at that most sacred and most acceptable time of Lent,— custom which this holy Synod most highly approves of and embraces, as pious and worthy of being retained. Caput VI. Chapter VI. De ministro hujus sacramenti et Absolu- On the ministry of this sacrament, and on tions. Absolution. Circa ministrum autem hu- But, as regards the minister of ms sacramenti declare t sancta this sacrament, the holy Synod de- ynodus, falsas esse et a veri- clares all those doctrines to be false, ate evangelii penitus alienas and utterly alien from the truth of loctrinas omnes, quae ad alios the Gospel, which perniciously ex- mo8vis homines, prater epis- tend the ministry of the keys to any opos et sacerdotes clavium others soever besides bishops and ninisterium perniciose exten- priests ; imagining, contrary to the lunt, putantes verba ilia Do- institution of this sacrament, that nini : Qucecumque alligaveritis those words of our Lord, Whatso- wper terram, erunt alligata et ever you shall bind upon earth, n ccbIo, et qucecumque solveritis shall be bound also in heaven, and Vol. II.— — 152 SYMBOLA ROMANA. super terrain, erunt soluta et in whatsoever you shall loose upon • 1 cailo et : Quorum remiseritis earth shall be loosed also in heaven, peccata, remittuntur eis, et and, Whose sins you, shall forgive, quorum retinueritis, retenta they are forgiven them, and whose sunt : ad omnes Christi fideles, sins you shall retain, they are re- indifferenter et promiscue, con- tained? were in such wise addressed tra institutionem hujus sacra- to all the faithful of Christ indiffer- menti ita fuisse dicta, ut qui- ently and indiscriminately, as that vis potestatem habeat remitten- every one has the power of forgiv- di peccata, publica quidem per ing sins,—public sins to wit by re- correptionem, si correptus ac- buke, provided he that is rebuked quieverit, seereta vero per spon- shall acquiesce, and secret sins by a taneam confessionem cuicurnque voluntary confession made to any in- factam. Docet quoque, etiam dividual whatsoever. It also teach- sacerdotes, qui peccato mortali es, that even priests, who are in mor- tenentur, per virtutem Spiritus tal sin, exercise, through the virtue Sancti in ordinatione collatam, of the Holy Ghost which was be- tamquam Christi ministros, stowed in ordination, the office of functionem remittendi peccata forgiving sins, as the ministers of exercere, eosque prave sentire, Christ ; and that their sentiment is qui in malis sacerdotibus hanc erroneous who contend that this potestatem non esse contendunt. power exists not in bad priests. But Quamvis autem absolutio sacer- although the absolution of the priest dotis alieni beneficii sit dispen- is the dispensation of another's boun- sation tamen non est solum nu- ty, yet is it not a bare ministry only, dum ministerium vel annunti- whether of announcing the Gospel, andi evangelium, vel declaran- or of declaring that sins are for- di remissa esse peccata; sed given, but is after the manner of a ad instar actus judicialis, quo judicial act, whereby sentence is ab ipso, velut a judice, senten- pronounced by the priest as by a tia pronuntiatur. Atque ideo judge ; and therefore the penitent non debet pcenitens adeo sibi ought not so to confide in his own de sua ipsius fide blandiri, ut, personal faith as to think that, etiam si nulla illi adsit con- even though there be no contrition tritio, aut sacerdoti animus se- on his part, or no intention on the 1 Matt, xviii. 18. ' John xx. 23. THE CANONS AND DECREES OF THE COUNCIL OP TRENT. 153 agendi et vere dbsolvendi part of the priest of acting seriously it, putet tamen se propter and absolving truly,—he is never- im solam fidem vere et co- theless truly and in God's sight ab- il Deo esse absolutum. Nee solved, on account of his faith alone. m fides sine pcenitentia re- For neither would faith without pen- ssionem ullam peccatorum ance bestow any remission of sins, mtaret ; nee is esset nisi nor would he be otherwise than utis suae negligentissimus, most careless of his own salvation, i sacerdotem joco se absolven- who, knowing that a priest but ab- i cognosceret, et non alium solved him in jest, should not care- io agentem sedulo require- fully seek for another who would act in earnest. Cafut VII. Chapter VII. De casuum reservations On the reservation of cases. }uoniam igitur natura et ra- Wherefore, since the nature and ' judicii illud exposcit, ut sen- order of a judgment require this, itia in subditos dumtaxat fe- that sentence be passed only on tur, persuasum semper in Ec- those subject [to that judicature], sia Dei fuit, et verissimum it has ever been firmly held in the •e synodus haze confirmed, nul- Church of God, and this Synod rati- ls momenti absolutionem earn fies it as a thing most true, that te debere, quam sacerdos in the absolution, which a priest pro- m profert, in quern ordina- nounces upon one over whom he im aut subdelegatam non ha- has not either an ordinary or a del- ' jurisdictionem. Magnopere egated jurisdiction, ought to be of w ad Christiani populi disci- no weight whatever. And it hath 'inam pertinere sanctissimis seemed to our most holy Fathers to xtribus nostris visum est, ut be of great importance to the dis- rociora qucedam et graviora cipline of the Christian people, that imina non a quibusvis, sed a certain more atrocious and more mmis dumtaxat sacerdotibus heinous crimes should be absolved, solverentur ; unde merito Pon- not by all priests, but only by the gees maximi pro suprema po- highest priests ; whence the Sover- ttate sibi in Ecclesia universa eign Pontiffs, in virtue of the su- adita causas aliquas crimi- preme power delivered to them in 154 SYMBOLA EOMANA. num graviores suo potuerunt the universal Church, were deserv- peculiari judicio reservare. edly able to reserve, for their spe- Neque dubitandum esset, quan- cial judgment, certain more griev- do omnia, quce a Deo sunt, or- ous cases of crimes. Neither is it dinate/, sunt, quin hoc idem to be doubted, — seeing that all episcopis omnibus in sua cui- things, that are from God, are well que dicecesi, in cedificationem ordered,—but that this same mav be tamen, non in destructionem lawfully done by all bishops, each liceat, pro illis in subditos tra- in his own diceese, unto edification, dita supra reliquos inferiores however, not unto destruction, in sacerdotes auetoritate, prcesertim virtue of the authority, above [that quoad ilia, quibus excommuni- of] other inferior priests, delivered oationis censura annexa est. to them over their subjects, espe- Hanc autem delictorum reser- cially as regards those crimes to vationem consonum est divince which the censure of excommuni- auctoritali non tantum in ex- cation is annexed. But it is conso- terna polltia, sed etiam coram, nant to the divine authority, that Deo vim habere. Verumtamen this reservation of cases have effect, pie admodum, ne hac ipsa oc- not merely in external polity, but casione aliquis pereat, in eadem also in God's sight. Nevertheless, Ecclesia Dei custodittcm sem- for fear lest any may perish on this per fuit, ut nxdla sit reserva- account, it has always been very tio in articulo mortis; atque piously observed in the said Church ideo omnes sacerdotes quoslibet of God, that there be no reservation pcenitentes a quibusvis peccatis at the point of death, and that there- et censuris absolvere possunt / fore all priests may absolve all peni- extra quern articulum sacer- tents whatsoever from every kind dotes cum nihil possint in ca- of sins and censures whatever : and sibus reservatis, id unum pce- as, save at that point of death, priests nitentibus persuadere nitantur, have no power in reserved cases, let ut ad superiores et legitimos this alone be their endeavor, to per judices pro beneficio absolutio- suade penitents to repair to superior nis accedant. and lawful judges for the benefit of absolution. THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 155 Caput VIII. Chapter VIII. Be Satisfactionis necessitate et fructu. On the necessity and on the fruit of Satisfaction. Demum quoad satisfactionem, Finally, as regards satisfaction, ice ex omnibus posnitentice par- —which as it is, of all the parts of ous, quemadmodum a patribus penance, that which has been at all >stris Christiano populo fitit times recommended to the Chris- ?rpetuo tempore commendata, tian people by our Fathers, so is it % una maxime nostra estate the one especially which in our age inmo pietatis prcetextu im- is, under the loftiest pretext of piety, ugnatur ab its, qui speciem impugned by those who have an ap- xetatis haient, virtutem autem pearance ofgodliness, but have de- 1 %s abnegarunt : sancta syno- nied the power thereof, —the holy 18 declarat, falsum omnino Synod declares, that it is wholly w et a verbo Dei alienum, false, and alien from the Word of Ipam a Domino nunquam God, that the guilt is never forgiven mitti, quin universa etiam by the Lord, without the whole pun- una condonetur. Perspicua ishment also being therewith par- im et illustria in sacris lit- doned. For clear and illustrious "is exempla reperiuntur, qui- examples are found in the sacred s, pmter divinam traditio- writings, whereby, besides by di- m, hie error quam manifes- vine tradition, this error is refuted tsime revincitur. Sane et di- in the plainest manner possible. me justitice ratio exigere vi- And truly the nature of divine jus- tur, ut aliter ah eo in gra- tice seems to demand, that they, im recipiantur, qui ante bap- who through ignorance have sinned mum per ignorantiam deli- before baptism, be received into '.erint ; aliter vero qui semel grace in one manner; and in an- peccati et dcemonis servitute other those who, after having been >erati, et accepto Spiritus freed f:*om the servitude of sin and mcti dono, scientes templum of the devil, and after having re- ei violare et Spiritum Sanc- ceived the gift of the Holy Ghost, m contristare non formida- have not feared, knowingly to vio- nnt. Et divinarn clementiam late the temple of God,2 and to cet, ne ita nobis absque ulla grieve the Holy Spirit? And it 1 2 Tim. iii. 5. » 1 Cor. iii. 17. Ephes. iv. 30. ; 156 SYMBOLA ROMANA. satisfactione peccata dimittan- beseems the divine clemency, that tur, ut, occasione accepta, jpec- sins be not in such wise pardoned cata leviora putantes, velut in- us without any satisfaction, as that, jur hi et contumeliosi Spiritui taking occasion therefrom, think- Sancto in graviora labamur, ing sins less grievous, we, offering thesaurizantes nobis tram in as it were an insult and an outrage 1 die ircB. Procul dubio enim to the Holy Ghost, should fall into magnopere a peccato revocant more grievous sins, treasuring up et quasi frceno quodam cozr- wrath against the day of wrath? cent hoe satisfactorice pcence, cau- For, doubtless, these satisfactory tioresque et vigilantiores in fu- punishments greatly recall from turum poenitentes efficiunt ; me- sin, and check as it were with a bri- dentur quoque peccatorum re- dle, and make penitents more cau- liquiis et vitiosos habitus male tious and watchful for the future vivendo comparatos contrariis they are also remedies for the re- virtutum actionibus tollunt. mains of sin, and, by acts of the Neqxie vero securior ulla via opposite virtues, they remove the in Ecclesia Dei umquam exis- habits acquired by evil living. Nei- timata fuit ad amovendam im- ther indeed was there ever in the minentem a Domino pcenam, Church of God any way accounted quam ut hcec poenitentim opera surer to turn aside the impending homines cum vero animi do- chastisement of the Lord, than that lore frequentent. Accedit ad men should, with true sorrow of hcec, quod, dum satisfaciendo mind, practice these works of peni- patimur pro peccatis, Christo tence. Add to these things, that, Iesu, qui pro peccatis nostris whilst we thus, by making satisfac- satisfecit, ex quo omnis nostra tion, suffer for our sins,we are made Christ, who svfficientia est, conformes effi- conformable to Jesus cimur, certissimam quoque wi- satisfied for our sins, from whom 3 also de arrham habentes, quod, si all our sufficiency is ; having compatimur et conglorificabi- thereby a most sure pledge, that if mur. Neque vero ita nostra we suffer with him, we shall also est satisfactio hcec, quam pro be glorified with him.* But nei- peccatis nostris exsolvimus, ut ther is this satisfaction, which we 1 3 Heb. x. 29. 2 Cor. iii. 5. 3 Rom. ii. 4. * Rom. viii. 17. ; i:an. UAJNUJNS AND DECREES OF THE COUNCIL OF TKEXT. 157 on sit per Christum Iesum, discharge for our sins, so our own, am qui ex nobis, tamquam as not to be through Jesus Christ. c nobis, nihil possumus, eo For we who can do nothing of ooperante, qui nos confortat, ourselves, as of ourselves, can do mnia possumus. Ita non ha- all things, he co-operating, who et homo, unde glorietur / sed strengthens us. Thus, man has not mnis gloriatio nostra in Chris- wherein to glory, but all our glory- est; in quo vivimus, in quo ing is in Christ : in whom we live leremur, in quo satisfacimus, in whom we merit ; in whom we ucientes fructus dignos pceni- satisfy ; bringing forth fruits wor- mtioB, qui ex illo vim habent, thy of penance, 1 which from him b illo offeruntur Patri, et per have their efficacy ; by him are Hum acceptantur a Patre. offered to the Father ; and through )ebent ergo sacerdotes Domini, him are accepted by the Father. uantum Spiritus et prudentia Therefore the priests of the Lord uggesserit, pro qualitate cri- ought, as far as the Spirit and pru- linum et poenitentium facul- dence shall suggest, to enjoin salu- ite, salutares et convenientes tary and suitable satisfactions, ac- itisfactiones injungere ; ne, si cording to the quality of the crimes e 7 orte peccatis conniveant et in- and the abilit} of the penitent ; lest, lulgentius cum pcenitentibus if haply they connive at sins, and gant, levissima qucedam opera deal too indulgently with penitents, oro gravissimis delictis injun- by enjoining certain very light works endo, dlienorum peceatorum for very grievous crimes, they be oarticipes efficiantur. Habeant made partakers of other men's sins. aitem prce oeulis, ut satisfac- But let them have in view,that the io, quam imponunt, non sit satisfaction, which they impose, be antum ad novce vitce custodi- not only for the preservation of a ',m et infirmitatis medicamen- new life and a medicine of infirmi- um, sed etiam ad prceterito- ty, but also for the avenging and 'um peceatorum vindictam et punishing of past sins. For the an- 'mtigationem : nam claves sa- cient Fathers likewise both believe 'erdotum, non ad solvendum and teach, that the keys of the lumtaxat, sed et ad ligandum priests were given, not to loose only, '•oncessas etiam antiqui patres but also to bind.2 But not therefore Matt. iii. 18. Matt. xvi. 1 9 ; John xx. 23. 158 SYMBOLA KOMANA. et credunt , et docent. Nee prop- did \hey imagine that the sacrament terea existimarunt, sacramentum of Penance is a tribunal of wrath or poenitentioe esse forum, tree vel of punishments ; even as no Catho- puenarum, stent nemo umquam lic ever thought, that, by this kind Caiholicus se?isit, ex hujusmodi of satisfaction on our parts, the effi- nostris satisfactionibus vim me- cacy of the merit and of the satis- riti et satisfactionis Domini nos- faction of our Lord Jesus Christ is tri Iesu Christl eel obscurari vel either obscured or in any way les- sened : which when the innovators aliqua ex parte imminui / quod dum nocatores intelligere nolunt, seek to understand, they in such wise ita optimam poenitentiam novam maintain a new life to be the best vitam esse docent, ut omnem satis- penance, as to take away the entire factionis vim et usum tollant. efficacy and use of satisfaction. Caput IX. Chapter IX. De operibus Satisfactionis. On works of Satisfaction. Docet praiterea, tantam esse The Synod teaches furthermore, divince munificentice largitatem, that so great is the liberality of the ut non solum poznis sponte a divine munificence, that we are able nobis pro vindicando peccato through Jesus Christ to make satis- susceptis, aut sacerdotis arbitrio faction to God the Father, not only pro mensura delicti impositis, by punishments voluntarily under- sed etiam, quod, maximum amo- taken ofourselves for thepunishment ris argumentum est, tempo- of sin, or by those imposed at the dis- ralibus Jlagellis a Deo in- cretion of the priest according to the flictis et a nobis patienter to- measure of our delinquency, but leratis apud Deum Patrem also, which is a very great proof of per Christum Iesum satisfacere love, by the temporal scourges inflict- valeamus. ed of God, and borne patiently by us. DOCTRINA DE SACRAMENTO EXTREME ON THE SACKAMENT OF EXTREME UNCTIONIS. TTNCTION. Visum est autem sanctce synodo, It hath also seemed good to the prcecedenti doctrince de poenitentia holy Synod, to subjoin to the pre- adjungere ea, quae, sequuntur de sa- ceding doctrine on Penance, the fol- : — ma UAJNONS AND DECREES OF THE COUNCIL OF TRENT. 159 ramento exlremce unctionis, quod lowing on the sacrament of Extreme on modo pcenitentice, sed et to- Unction, which, by the Fathers was lus Christiana, vitce, quae, perpe- regarded as being the completion, w pcenitentia esse debet, consum- not only of penance, but also of the lativum existimatum est a Patri- whole Christian life, which ought to us. Primum itaque circa illius be a perpetual penance. First, there- ustitutionem declarat et docet, fore, as regards its institution, it de- uod clementissimus Pedemptor clares and teaches, that our most gra- oster, qui servis suis quovis tem- cious Redeemer,—who would have pore voluit de salutaribus reme- his servants at all times provided 'iis adversus omnia omnium hos- with salutary remedies against all lum tela esse prospectum, quem- the weapons of all their enemies, dmodum auxilia maxima in as, in the other sacraments, he pre- xcramentis aliis prceparavit, qui- pared the greatest aids, whereby, m us Christiani conservare se inte- during life, Christians may preserve ros, dum viverent, ah omni gra- themselves whole from every more iori spiritus incommodo possint grievous spiritual evil, so did he ta extremes unctionis sacramento guard the close of life, by the sac- inem vitce, tamquam firmissimo rament of Extreme Unction, as with uodam prcesidio, munivit. Nam a most firm defense. For though (si adversarius noster occasiones our adversary seeks and seizes op- ?er omnem vitam qucerat et cap- portunities, all our life long, to be 1 it, ut devorare animas nostras able in any way to devour our uoquo modo possit : nullum ta- souls; yet is there no time wherein %en tempus est, quo vehementius he strains more vehemently all the lie omnes suae versutice nervos in- powers of his craft to ruin us ut- endat ad perdendos nos penitus, terly, and, if he can possibly, to t a fiducia etiam, si possit, di- make us fall even from trust in ince misericordice deturbandos, the mercy of God, than when he uam cum impendere nobis exi- perceives the end of our life to be um vitce prospicit. at hand. 1 1 Pet. v. 8. 160 SYMBOLA ROMANA. Caput I. Chapter I. De institutione sacramenti Extremes On the institution of the sacrament of Unctionis. Extreme Unction. Instituta est autem sacra unc- Now, this sacred unction of the tio infirmorum tamquam vere et sick was instituted by Christ our proprie sacramentum novi te- Lord, as truly and properly a sac- stamenti, a Christo Domino nos rament of the new law, insinu- tw apud Marcum quidem in- ated indeed in Mark, but recom- sinuatum, per lacobum autem mended and promulgated to the apostolum ac Domini fratrem, faithful by James the Apostle, and fidelibus commendatum ac pro- brother of the Lord. Is any man, mulgatum. Infirmatur, inquit, he saith, sick among you? Let quis in vobis? inducat presby- him bring in the priests of the teros Ecclesioe, et orent super Church, and let them pray over eum, ungentes eum oleo in no- him, anointing him with oil in mine Domini; et oratio fdei the name of the Lord : and the salvabit infirmum; et alleviabit prayer of faith shall save the eum Dominus ; et si in pecca- sick man; and the Lord shall tis sit, dimittentur ei. Quibus raise him up; and if he be in verbis, ut ex apostolica tradi- sins, they shall be forgiven him. 1 tione per manus accepta Ec- In which words, as the Church clesia didicit, docet materiam, has learned from apostolic tradi- formam, proprium ministrum, tion, received from hand to hand, et effectum hujus salutaris sa- he teaches the matter, the form, cramenti. Intellexit enim Ec- the proper minister, and the effect clesia, materiam esse oleum ab of this salutary sacrament. For episcopo benedictum ; nam unc- the Church has understood the tio aptissime Spiritus Sancti matter thereof to be oil blessed gratiatn, qua invisibiliter ani- by a bishop. For the unction very ma cegrotantis inungitur, reprce- aptly represents the grace of the sentat ; formam deinde esse il- Holy Ghost, with which the soul ia verba: Per istam unctionem, of the sick person is invisibly etc. anointed ; and furthermore that those words, "By this unction," etc., are the form. James v. 14, 15. THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 161 Caput II. Chaptbr II. De effectu hujus Sacramento, On the effect of this Sacrament. Res porro et effectus hujus Moreover, the thing signified, and acramenti illis verbis explica- the effect of this sacrament, are in- ur : Et oratio fidei salvabit explained in those words : And the Urmum / et alleviabit eum Do- prayer offaith shall save the sick ninus; et si in peccatis sit, di- man, and the Lord shall raise him nittentur ei. Res etenim hcec up, and if he be in sins they shall rratia est Spiritus Sancti, cujus beforgiven him. For the thing here mctio delicto,, si quce sint adhuc signified is the grace of the Holy •xpianda, ac peccati reliquias Ghost; whose anointing cleanses ibstergit ; et cegroti animam al- away sins, if there be any still to eviat et confirmat, magnam in be expiated, as also the remains of jo divince misericordioe fiduci- sins ; and raises up and strengthens the soul of the sick person, im excitando / qua infirmus by ex- mblevatus et morbi incommoda citing in him a great confidence in ic labores levius fert, et tenta- the divine mercy ; whereby the sick 'ionibus dcemonis, calcaneo in- being supported, bears more easily ridiantis, facilius resistit, et the inconveniences and pains of his mnitatem corporis interdum, ubi sickness ; and more readily resists laluti animce expedierit, conse- the temptations of the devil who lies \uitur. in wait for his heel; 2 and at times obtains bodily health, when expe- dient for the welfare of the soul. Caput III. Chapter III. De ministro hujus Sacramenti, et tempore, quo On the minister of this Sacrament, and on the dari debeat. time when it ought to be administered. Jam vero, quod attinet ad prce- And now as to prescribing who Kriptionem eorum, qui et susci- ought to receive, and who to admin- pere et ministrare hoc sacra- ister this sacrament, this also was mentum debent, haud obscure not obscurely delivered in the words fuit Mud etiam in verbis prce- above cited. For it is there also iictis traditum. Nam et osten- shown, that the proper ministers of iitur illic, proprios hujus sa- this sacrament are the Presbyters Gen. iii. 15. 162 SYMBOLA ROMANA. cramenti ministros esse Eccle- of the Church; by which name are that sia Presbyteros ; quo nomine eo to be understood, in place, not loco, non cetate seniores, aut pri- the elders by age, or the foremost mores in populo intelligendi ve- in dignity amongst the people, but niunt, sed aut episcopi, aut sa- either bishops, or priests by bishops cerdotes ab ipsis rite ordinati per rightly ordained by the imposition impositionem manuum presbyte- of the hands of the priesthood} It rii. Declaratur etiam, esse hanc is also declared, that this unction is unctionem infirmis adhibendam, to be applied to the sick, but to illis vero prcesertim, qui tarn pe- those especially who lie in such riculose decumbunt, ut in exit to danger as to seem to be about to vitas eonstituti videantur / un- depart this life: whence also it is de et sacramentum exeuntium called the sacrament of the depart- nuncupatur. Quod si infirmi ing. And if the sick should, after post susceptam hanc unctionem having received this unction, re- convaluerint, iterum hujus sa- cover, they may again be aided by cramenti subsidio juvari pote- the succor of this sacrament, when runt, cum in aliud simile vi- they fall into another like danger tas, diserimen inciderint. Quare of death. Wherefore, they are on nulla ratione audiendi sunt, qui no account to be hearkened to, who, contra tarn apertam et diluci- against so manifest and clear a sen- dam apostoli Iacobi sententiam tence of the Apostle James, teach, docent, hanc unctionem vel fig- either that this unction is a human mentum esse humanum, vel ri- figment or is a rite received from tam a patribus acceptum, nee the Fathers, which neither has a mandatum Dei, nee promissio- command from God, nor a promise nem gratice habentem ; et qui of grace : nor those who assert that illam jam, cessasse asserunt, qua- it has already ceased, as though it si ad gratiam curationum dum- were only to be referred to the taxat in primitiva Ecclesia re- grace of healing in the primitive ferenda esset ; et qui dicunt, Church ; nor those who say that the ritum et usum, quern sancta Bo rite and usage which the holy Eo- mana Ecclesia in hujus sacra- man Church observes in the admin- menti administratione observat, istration of this sacrament is repug- Iacobi apostoli sententice repug- nant to the sentiment of the Apostle 1 1 Tim. iv. 14. — THE CANONS AND DECKEES OF THE COUNCIL OF TRENT. 163 ire, atque ideo in alium com- James, and that it is therefore to utandum esse; et denique, qui be changed into some other; nor mc extremam unctionem a fide- finally those who affirm that this bus sine peccato contemni pos- Extreme Unction may without sin affirmant. Rcec enim omnia be contemned by the faithful ; for anifestissime pugnant cum per- all these things are most manifestly dcuis tanti apostoli verbis. at variance with the perspicuous r ec profecto Ecclesia Romana, words of so great an apostle. Nei- iarum omnium mater et ma- ther assuredly does the Roman stra, aliud in hac admini- Church, the mother and mistress randa unctione, quantum ad of all other churches, observe aught sub- in this unction, as ',, quce hujus sacramenti administering — antiam perficiunt, observat, regards those things which consti- tarn quod beatus Iacobtis prce- tute the substance of this sacra- ripsit. Neque vero tanti sa- ment,—but what blessed James has •amenti contemptus absque in- prescribed. Nor indeed can there mti scelere et ipsius Spi- be contempt of so great a sacra- tus Sancti injuria esse pos- ment without a heinous sin, and an t. injury to the Holy Ghost himself. Hcbc sunt, quae de pcenitentice These are the things which this extremce unctionis sacramen- holy oecumenical Synod professes s sancta hcec cecumenica syno- and teaches and proposes to all the us profitetur et docet atque faithful of Christ, to be believed mnibus Christi fidelibus cre- and held, touching the sacraments enda et tenenda proponit. Se- of Penance and Extreme Unction. uentes autem canones inviola- And it delivers the following can- lliter servandos esse tradit, et ons to be inviolably preserved ; and sserentes contrarium perpetuo condemns and anathematizes those amnat et anathematizat. who assert what is contrary thereto. E SANCTISSIMO PCENITENTLE SACRA- ON THE MOST HOLY SACKAMENT OF MENTO. PENANCE. Canon I. Si quis dixerit, in Canon I.—If any one saith, that atholica Ecclesia pcenitentiam in the Catholic Church Penance -on esse vere et proprie sacra- is not truly and properly a sacra- lentum pro fidelibus, quoties ment, instituted by Christ our Lord —— : 164 SYMBOLA KOMANA. post baptismum in peccata la- for reconciling the faithful unto bun tur, ipsi Deo reconciliandis God, as often as they fall into sin a Christo Domino nostro insti- after baptism: let him be anath- tutum ; anathema sit. ema. Canon II. Si quis sacramenta Canon II. — If any one, eon- confundens, ipsum baptismum founding the sacraments, saith that posnitentice sacramentum esse di- baptism is itself the sacrament of xerit, quasi hcec duo sacramenta Penance, as though these two sac- distincta non sint, atque ideo raments were not distinct, and that pcenitentiam non recte seeundam therefore Penance is not rightly post naufragium tabulam ap- called a second plank after ship- pellari : anathema sit. wreck : let him be anathema. Canon III. Si quis dixerit, Canon III. — If any one saith, verba ilia Domini Salvatoris that those words of the Lord the Accipite Spiritum Sanctum / Saviour, Receive ye the Holy Ghost, quorum remiseritis peccata, re- whose sins you shall forgive, they mittuntur eis ; et quorum reti- are forgiven them, and whose sins nueritis, retenta sunt : non esse you shall retain, they are retained? intelligenda de potestate remit- are not to be understood of the tendi et retinendi peccata in power of forgiving and of retain- sacramento pcenitentice, sicut Ec- ing sins in the sacrament of Pen- clesia Catholica ab initio sem- ance, as the Catholic Church has per intellexit / detorserit autem, always from the beginning under- contra znstitutionem hujus sa- stood them ; but wrests them, con- cramenti, ad auctoritatem prce- trary to the institution of this sac- dicandi evangelium : anathema rament, to the power of preaching sit. the gospel : let him be anathema. Canon IV. Si quis negave- Canon IV.—If any one denieth, rit, ad integram et perfectam that, for the entire and perfect re- peccatorum remissionem requi- mission of sins, there are required ri tres actus in pmnitente, three acts in the penitent, which quasi materiam sacramenti poe- are as it were the matter of the nitentioe, videlicet, contritio- sacrament of Penance, to wit, con- nem, confer ionem,, et satis- trition, confession, and satisfaction, factionem quae, tres pcenitentice which are called the three parts of 1 John xx. 22, 23. —— : —: THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 165 oartes dicuntur ; aut dixerit, penance ; or saith that there are two \uas tantum esse pcenitentio3 parts only of penance, to wit, the varies, terrores scilicet in- terrors with which the conscience is ussos conscientice, agnito pec- smitten upon being convinced of sin, ato, et fidem conceptani ex and the faith, generated by the gos- vangelio vel absolutione, qua pel, or by the absolution, whereby redit quis sibi per Chri- one believes that his sins are for- tum remissa peccata : anathe- given him through Christ : let him ma sit. be anathema. Canon V. Si quis dixerit earn Canon V.—If anv one saith, that ontritionem, quae, paratur per the contrition which is acquired by '.iseussionem, collectionem et de- means of the examination, collec- estationem peccatorum, qua quis tion, and detestation of sins, ycogitat annos suos in amari- whereby one thinks over his years udine animce such, ponderando in the bitterness of his soul, 1 by oeccatorum suorum gravitatem, pondering on the grievousness, the lultitudinem, fceditatem, amis- multitude, the filthiness of his sins, ionern ceternce beatitudinis, et the loss of eternal blessedness, and 'ternu' damnationis inctcrsum, the eternal damnation which he has um proposito melioris vitce, incurred, having therewith the pur- ,on esse verum et utilem dolo- pose of a better life,— is not a true em, nee prceparare ad gratiam, and profitable sorrow, does not pre- ed facere hominem hypocritam pare for grace, but makes a man a t magis peccatorem ; demum, hypocrite and a greater sinner; in Hum esse dolorem coactum et fine, that this [contrition] is a forced on liberum ac voluntarium and not free and voluntary sorrow nathema sit. let him be anathema. Canon VI. Si quis negaverit, Canon VI.—If any one denieth, onfessionem sacramentalem vel either that sacramental confession nstitutam, vel ad salutem ne- was instituted, or is necessary to essariam esse jure divino ; aut salvation, of divine right ; or saith, dixerit, modum, secrete confiten- that the manner of confessing se- 'i soli sacerdoti, quern Ecclesia cretly to a priest alone, which the atholica ab initio semper ob- Church hath ever observed from the vrvavit et observat, alienum beginning, and doth observe, is alien Isa. xxxviii. 15. ; 166 SYMBOLA ROMANA. esse ab institutione et mandato from the institution and command Ohristi, et inventum esse huma- of Christ, and is a human inven- num : anathema sit. tion : let him be anathema. Canon VII. — SI qtds dixerit, Canon VII. —If any one saith, in sacramento pcenitentice ad that, in the sacrament of Penance, remissionem pecoatorum neces- it is not necessary, of divine right, sarium Hon, esse jure divino for the remission of sins, to confess confiteri omnia et singula pec- all and singular the mortal sins cata mortalia, quorum memo- which after due and diligent pre- ria cum debita et diligenti prm- vious meditation are remembered, meditatione habeatur, etiam oc- even those [mortal sins] which are cidta, et quce sunt contra duo secret, and those which are opposed ultima Decalogi prcecepta, et cir- to the two last commandments of cumstantias, quae, peccati spe- the Decalogue, as also the circum- ciem mutant, sed earn confessio- stances which change the species of nem tantum esse utilem. ad eru- a sin ; but [saith] that such confes- diendum et consolandum poeni- sion is only useful to instruct and tentem, et olim observatam fiu- console the penitent, and that it was isse tantum ad satisfactionem of old only observed in order to canonicam imponendam / aut impose a canonical satisfaction ; or dixerit eos, qui omnia peccata saith that they, who strive to con- confiteri student, nihil relin- fess all their sins, wish to leave quere velle divince misericordice nothing to the divine mercy to ,' ignoscendum aut dernum, non pardon ; or, finally, that it is not licere confiteri peccata venialia : lawful to confess venial sins : let anathema sit. him be anathema. Canon VIII. — Si quis dixe- Canon VIII.—If any one saith, rit, confessionem omnium pec- that the confession of all sins, such catorum, qualem Ecclesia ser- as it is observed in the Church, is vat, esse impossibilem et tradi- impossible, and is a human tradi- tionern. humanam a piis abo- tion to be abolished by the godly lendam • aut ad earn non teneri or that all and each of the faithful ornnes et singulos utriusque of Christ, of either sex, are not sexus Christi fideles, jnxta ma- obliged thereunto once a year, con- gni C'oncilii Lateranensis con- formably to the constitution of the stitutionem, semel in anno et great Council of Lateran, and that, M— THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 167 b id suadendum esse Christi for this cause, the faithful of Christ Idelibus, ut non confiteantur are to be persuaded not to confess ??npore quadragesimce : anathe- during Lent : let him be anath- la sit. ema. Canon IX. Si quis dixerit, Canon IX.—If any one saith, that bsolutionem sacramentalem sa- the sacramental absolution of the erdotis, non esse actum judi- priest is not a judicial act, but a ialem, sed nudum minlsteri- bare ministry of pronouncing and m pronunciandi et declaran- declaring sins to be forgiven to him i, remissa esse peccata confi- who confesses; provided only he mti, modo tantum credat, se believe himself to be absolved, or ise absolutum • aut sacerdos [even though] the priest absolve serio, not in earnest, on sed joco absolvat / but in joke; or ut dixerit, non requiri confes- saith, that the confession of the ionem poenitentis, ut sacerdos penitent is not required, in order mum, absolvere possit : anathe- that the priest may be able to ab- la sit. solve him : let him be anathema. Canon X. — Si quis dixerit, Canon X.—If any one saith, that icerdotes, qui in peccato mor- priests, who are in mortal sin, have ili sunt, potestatem ligandi et not the power of binding and loos- ilvendi non habere; aut non ing; or, that not priests alone are )los sacerdotes esse ministros the ministers of absolution, but that, bsolutionis, sed omnibus et sin- to all and each of the faithful of ulis Christi fidelibus esse dic- Christ is it said : Whatsoever you '.i?n : Qucecumque ligaveritis su- shall bind upon earth shall be )er terram, erunt ligata et in bound also in heaven / and what- do; et qucecumque solveritis soever you shall loose upon earth, uper terram, erunt soluta et shall be loosed also in heaven ^ i ccelo ; et : Quorum remiseritis and, whose sins you shall forgive, leccata, reraittuntur eis ; et quo- they areforgiven them / and whose um retinueritis, retenta sunt : sins you shall retain, they are re- uorum 2 words verborum virtute quill- tained ; by virtue of which et absolvere jpossit peccata, pu- every one is able to absolve from hca quidem per correptionem sins, to wit, from public sins by re- umtaxat, si correptus acquie- proof only, provided he who is 1 3 Matt, xviii. 15. John xx. 23. Vol. II.— —— 168 SYMBOLA ROMANA. ce/'it, secreta vero per spon- reproved yield thereto, and from taneam confessionem : anathema secret sins by a voluntary confes- sit. sion : let him be anathema. Canon XI. Si quis dixerit, Canon XI.—If anv one saith, episcopos non habere jus reser- that bishops have not the right of vandi sibi casus, nisi quoad reserving cases to themselves, ex- externam politiam, atque ideo cept as regards external polity, and casuum reservationem non pro- that therefore the reservation of hibere, quo minus sacerdos a cases hinders not, but that a priest reservatis vere absolvat : anathe- may truly absolve from reserved ma sit. cases : let him be anathema. Canon XII. — Si quis dixe- Canon XII.—If any one saith, rit, totam poenam simul cum that God always remits the whole culpa remitti semper a Deo, punishment together with the guilt, satisfactionemque poenitentium and that the satisfaction of peni- non esse aliam quam fidem, tents is no other than the faith qua apprehendunt Christum whereby they apprehend that Christ pro eis satisfecisse : anathema has satisfied for them : let him be sit. anathema. Canon XIII. — Si quis dixe- Canon XIII.—If any one saith, rit, pro peccatis, quoad pce- that satisfaction for sins, as to their nam temporalem, minime Deo temporal punishment, is nowise pro Christi merita satisfieri made to God, through the merits pcenis ab eo inflictis et pati- of Jesus Christ, by the punishments enter toleratis, vel a sacerdote inflicted by him, and patiently injunctis, sed neque sponte sus- borne, or by those enjoined by the eeptis, ut jejuniis, orationibus, priest, nor even by those volun- eleemosynis, vel aliis etiam pie- tarily undertaken, as by fastings, tat la operibus, atque ideo op- prayers, alms-deeds, or by other timam pcenitentiam esse tan- works also of piety ; and that, there- tum novam vitam : anathema fore, the best penance is merely a sit. new life : let him be anathema. Canon XIV. Si quis dixe- Canon XIY.—If any one saith, rit, satisfactiones, quibus pceni- that the satisfactions, by which tentes per Christum Iesum pec- penitents redeem their sins through cata redimunt, non esse cultus Jesus Christ, are not a worship of — — : THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 169 Dei, sed traditiones hominum, God, but traditions of men, which ioctrinam de gratia, et verum obscure the doctrine of grace, and Dei cultum atque ipsum bene- the true worship of God, and the ficium mortis Ohristi obscu- benefit itself of the death of Christ rantes : anathema sit. let him be anathema. Canon XV. Si quis dixerit, Canon XV.—If any one saith, slaves Ecclesice. esse datas tan- that the keys are given to theChurch, tom ad solvendum, non etiam only to loose, not also to bind; and id ligandum,, et propterea sa- that, therefore, priests act contrary wrdotes, dum imponunt poe- to the purpose of the keys, and con- ms confitentibus, agere contra trary to the institution of Christ, finein clavium et contra in- when they impose punishments on ttitutionem Christi ; et fictio- those who confess ; and that it is a uem esse, quod, virtute clavi- fiction, that, after the eternal pun- um sublata parna ceterna, poe- ishment has, by virtue of the keys, na temporalis plerumque ex- been removed, there remains for the wlvenda remaneat : anathema most part a temporal punishment to fit be discharged : let him be anathema. DE SACKAMENTO EXTREALE TJNCTI0- ON THE SACKAMENT OF EXTREME NIS. UNCTION. Canon I. Si quis dixerit, ex- Canon I.—If any one saith, that tremam unctionem non esse vere Extreme Unction is not truly and it proprie sacramentum a Chris- properly a sacrament, instituted by to domino nostro institutum et Christ our Lord, and promulgated a beato Iacobo apostolo promul- by the blessed Apostle James ; but gatum; sed ritura tantum accep- is only a rite received from the tum a patribus aut figmentum Fathers, or a human figment: let humanum : anathema sit. him be anathema. Canon II. — Si quis dixerit, Canon II.—If any one saith, that sacram injwmorum unctionem the sacred unction of the sick does non conferre gratiam, nee re- not confer grace, nor remit sin, nor mittere peccata, nee alleviare in- comfort the sick ; but that it has fi/rmos, sed jam cessasse, quasi already ceased, as though it were olim tantum fuerit gratia cura- of old only the grace of working tionum: anathema sit. cures : let him be anathema. — — 170 SYMBOLA EOMANA. Canon III. Si quis dixerit, Canon III. —If any one saith, extremce unctionis ritum et that the right and usage of Extreme us u?ii, quern observat sancta Ro- Unction, which the holy Roman mana Ecclesia, repugnare sen- Church observes, is repugnant to tentice beati Iacobi apostoli, the sentiment of the blessed Apos- ideoque eum mutandum, pos- tle James, and that is therefore to seque a Ghristianis absque be changed, and may, without sin, peccato contemni : anathema be contemned by Christians: let sit. him be anathema. Canon IV. — Si quis dixerit, Canon IV.—If any one saith, Presbyteros Ecclesioe, quos bea- that the Presbyters of the Church, tus Iacobus adducendos esse ad whom blessed James exhorts to be infirmum inungendum hortatur, brought to anoint the sick, are not non esse sacerdotes ab episcopo the priests who have been ordained ordinatos, sed cetate seniores in by a bishop, but the elders in each quavis communitate, ob idque community, and that for this cause proprium, extremce unctionis mi- a priest alone is not the proper min- nistrum non esse solum sacerdo- ister of Extreme Unction : let him tem : anathema sit. be anathema. Sessto Vigesimapeima, Twentt-fiest Session, celebrata die XVI. Iulii 1562. held July 16, 1562. DOCTBINA DE COMMUNIONE SUB DOCTEINE CONCEENING THE COMMU- UTBAQUE SPECIE, ET PABVULO- NION UNDEE BOTH SPECIES, AND EUM. OF LITTLE CHILDEEN. Caput I. Chapter I. Laicos et clericos non conficientes non ad- That laymen and clerics, when not sacrificing, stringi jure divino ad communionem sub are not bound, of divine right, to communion utraque specie. under both species. Itaque sancta ipsa synodus, a Wherefore, this holy Synod, Spirit a Sancto, qui spiritus instructed by the Holy Spirit, who est sapientife et intellectus, spi- is the spirit of wisdom and of un- ritus consilii et pietatis, edoeta, derstanding, the spirit of counsel atque ipsius Ecclesioz judicium and ofgodliness? and following the Isa. xi. 2. : ; inn UAJNUNS AND DECREES OF THE COUNCIL OF TRENT. 17J t consuetudinem secuta, decla- judgment and usage of the Church at, ac docet, nullo divino prce- itself,—declares and teaches, that etpto laicos et clericos non con- laymen, and clerics when not con- Icientes, obligari ad Eucharis- secrating, are not obliged, by any ice sacramentum sub utraque divine precept, to receive the sacra- peoie sumendum ; neque ullo ment of the Eucharist under both oacto, salva fide, dubitari posse, species ; and that neither can it by uin illis alterius speciei com- any means be doubted, without in- fiunio ad salutem sufficiat jury to faith, that communion un- mm, etsi Christus Dominus in der either species is sufficient for iltima ccena venerabile hoc sa- them unto salvation. For, although ramentum in pants, et vini Christ, the Lord, in the Last Sup- peeiebus instituit et apostolis per, instituted and delivered to the radidit ; non tamen ilia insti- apostles, this venerable sacrament utio et traditio eo tendunt, ut in the species of bread and wine >mnes Christi fideles statu to not therefore do that institution Domini ad iitramque spedem and delivery tend thereunto, that iccipiendam adstringantur. Sed all the faithful of the Church be leque ex serm.one illo, apud Io- bound, by the institution of the mnem VI., recte colligitur, Lord, to receive both species. But itriusque speciei communionem neither is it rightly gathered, from i Domino prceceptam esse : ut- that discourse which is in the sixth vumque juxta varias sanctorum, of John,—however according to the patrum et doctorum interpreta- various interpretations of holy Fa- iones intelligatur : nainque, qui thers and Doctors it be understood, lixit : Nisi manducaveritis car- —that the communion of both spe- lem filii hominis et biberitis cies was enjoined by the Lord ; for yus sanguinem, non habebitis he who said, Except you eat the ritam in vobis : dixit quoque : flesh of the Son of man and drink Si quis manducaverit ex hoc his blood, you shall not have life in pane, vivet in ceternum. Et you (v. 54), also said : He that eat- \ui dixit : Qui manducat meam eth this bread shall live forever oarnem, et Mbit meum sangui- (v. 59) ; and he who said, He that nem, habe't vitam ceter?iam : di- eatefh my flesh and drinJceth my (v. xit etiarn : Panis, quern ego blood hath everlasting life 55), dabo, caro mea est pro mundi also said : The bread that I will 172 SYMBOLA KOMANA. vita. Et denique qui dixit : give is my flesh for the life of the Qui manducat meam carnem world (v. 52) ; and, in line, he who et bibit meum sanguinem, in said, He that eateth my flesh and rue manet et ego in illo : dixit drinketh my blood, abideth in me (v. nihilominus : Qui manducat and I in him 57), said, never- hunc panem, vivet in ceter- theless, He that eateth this bread num. shall liveforever (v. 59). Caput II. Chapter II. Ecclesia potestas circa dispensationem sacra- The power of the Church as regards the dis- menti Eucharistia. pensation of the Sacrament ofthe Eucharist. Prceterea declarat, hanc po- It furthermore declares, that this lestatem perpetuo in Ecclesia power has ever been in the Church, fuisse, ut in sacramentorum that, in the dispensation of the sac- dispensation, salva illorum sub- raments, their substance being un- stantia, ea statueret vel muta- touched, it may ordain, or change, ret, quce suscipientium utilitati what things soever it may judge sen ipsorum sacramentorum ve- most expedient, for the profit of nerationi, pro rerum, tempo- those who receive, or for the ven- rum et locorum veritate, magis eration of the said sacraments, ac- expedire judicaret. Id autem cording to the difference of circum- apostolus non obscure visus est stances, times, and places. And this innuisse, cum ait : Sic nos exi- the Apostle seems not obscurely to stimet homo, ut ministros Chris- have intimated, when he says : Let ti et dispensatores mysteriorum a man so account of us, as of the Dei ; atque ipsum quidem hac ministers of Christ, and the dis- potestate usum esse satis con- pensers of the mysteries of God. 1 stat cum in multis aliis, turn And, indeed, it is sufficiently mani- in hoc ipso Sacramento, cum, fest that he himself exercised this ordinatis nonnullis circa ejus power, as in many other things, so usum, Cetera, inquit, cum vene- in regard of this very sacrament; ro, disponam. Quare agnoscens when, after having ordained certain sancta mater Ecclesia hanc su- things touching the use thereof, he am in administratione sacra- says : The rest I will set in order mentorum auctoritatem, licet ab when I come? Wherefore, holy 1 1 Cor. iv. i. ' 1 Cor. xi. ?,\. ; uAi>uiNS AJNL» DECREES OF inn THE COUNCIL OF TRENT. 17*at initio Christianas religionis non Mother Church, knowing this her infrequens utriusque speciei authority in the administration of usus fuisset, tamen progressu the sacraments, although the use of temporis, latissime jam mutata both species lias, from the begin- ilia consuetudine, gravibus et ning of the Christian religion, not justis causis adducta hano con- been unfrequent, yet, in progress suetudinem sub altera specie of time, that custom having been communicandi approbabit, et already very widely changed, she, pro lege habendam decrevit, induced by weighty and just rea- quam reprobare aut sine ipsius sons, has approved of this custom Ecclesim auctoritate pro libito of communicating under one spe- mutare non licet. cies, and decreed that it was to be held as a law ; which it is not law- ful to reprobate, or to change at pleasure, without the authority of the Church itself. Caput III. Chapter III. Totum et integrum Christum ac verum sacra- That Christ whole and entire and a true Sac- mentum sub qualibet specie sumi. rament are received under either species. Tnsuper declarat, quamvis Re- It moreover declares, that al- demptor noster, ut antea dic- though, as hath been already said, tum est, in suprema ilia coena our Redeemer, in that last supper, hoc sacramentum in duabus spe- instituted, and delivered to the ciebus instituerit et apostolis tra- apostles, this sacrament in two spe- diderit, tamen fatendum esse, cies, yet is to be acknowledged, that etiam sub altera tantum specie Christ whole and entire and a true totum atque integrum Christum sacrament are received under either verumque sacramentum sumi species alone ; and that therefore, ac propterea, quod ad fructum as regards the fruit thereof, they, attinet nulla gratia necessaria who receive one species alone are ad salutem eos defraudari, qui not defrauded of any grace neces- unam speciam solam accipiunt. sary to salvation. — 174: SYMBOLA ROMANA. Caput IV. Chapter IV. Parvulos non obligari ad communionem sacra- That little Children are not bound to sacra- mentalem. mental Communion. Denique eadem sancta syno- Finally, this same holy Synod dus docet, parvulos usu ratio- teaches, that little children, who nis carentes nulla obligari ne- have not attained to the use of rea- cessitate ad sacramentalem Eu- son, are not by any necessity obliged charistice communionem, siqui- to the sacramental communion of dem, per baptismi lavacrum the Eucharist : forasmuch as, hav- regenerati et Christo incorpo- ing been regenerated by the laver rati, adeptam jam filiorum Del of baptism, and being incorporated gratiam in ilia cetate amittere with Christ, they can not, at that non possunt. Weque ideo tamen age, lose the grace which they have damnanda est antiquitas, si eum already acquired of being the sons morem in quibusdam locis ali- of God. Not therefore, however, quando servavit. JJt enim sanc- is antiquity to be condemned, if, in tissimi illi patres sui Jhcti pro- some places, it, at one time, observed babilem causam pro illius tem- that custom ; for as those most holy poris ratione habuerunt, ita Fathers had a probable cause for certe eos nulla salutis necessi- what they did in respect of their tate id focisse sine controversia times, so, assuredly, is it to be be- credendum est. lieved without controversy, that they did this without any necessity thereof unto salvation. DE COMMUNIONE SUB UTRAQUE SPE- ON COMMUNION UNDER BOTH SPECIES, CIE ET PARVULORUM. AND ON THE COMMUNION OF INFANTS. Canon I. — Si quis dixerit, Canon I. —If an}- one saith, that, ex Dei prcecepto vel necessitate by the precept of God, or by ne~ salutis omnes et singulos Ghris- cessity of salvation, all and each of ti fideles ulramque speciem sanc- the faithful of Christ ought to re^ tissimi Eucharistia) sacramenti ceive both species of the most holy let sumere debere : anathema sit. sacrament of the Eucharist : him be anathema. Canon II. -Si quis dixerit, sanc- Canon II. —If any one saith, that tam Ecclesiam Catholicam nonjus- the holy Catholic Church was not : THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 175 causis et rationibus adductam induced, by just causes and reasons, isse, ut laicos atque etiam cleri- to communicate, under the species non conficientes sub panis tan- of bread only, laymen, and also nmodo specie communicaret,aut clerics when not consecrating : let eo errasse : anathema sit. him be anathema. Janon III. — Si quis negave- Canon III.—If any one denieth, et integrum Christum, that Christ , totum whole and entire,—the nium gratiarum fontern et fountain and author of all graces, tforem, sub una jpanis specie —is received under the one species ni, quia, ut quidam falso as- of bread ; because that, as some unt, non secundum ipsius falsely assert, he is not received, nsti institutionem sub utra- according to the institution of 1 specie sumatur : anathema Christ himself, under both species let him be anathema. Danon IV- — Si quis dixerit, Canon IV.—If any one saith,that rvulis, antequam ad annos the communion of the Eucharist is cretionis pervenerint, necessa- necessary for little children, before m esse JEucharistice commu- they have arrived at years of dis- >nem : anathema sit. cretion : let him be anathema. Duos vero articulos alias As regards, however, those two opositos nondum tamen ex- articles, proposed on another occa- 'sos, videlicet : an rationes, sion, but which have not as yet been Ibus sancta Catholica Eccle- discussed : to wit, whether the rea- adducta fait, ut communi- sons by which the holy Catholic 'et laicos atque etiam non Church was led to communicate, ibrantes sacerdotes, sub una under the one species of bread only, 'turn panis specie, ita sint laymen, and also priests when not inendce, ut nulla ratione ca- celebrating, are in such wise to be w usus cuiquam sit jyermit- adhered to, as that on no account is dus ; et : an, si honestis et the use of the chalice to be allowed ristiance caritati consentaneis to any one soever ; and whether, 'ionibus concedendus alicui in case that, for reasons beseeming nationi vel regno calicis and consonant with Christian char- us videatur, sub aliquibus ity, it appears that the use of the iditionibus concedendus sit, chalice is to be granted to any na- qucenam sint illce, eadem tion or kingdom, it is to be con- 176 SYMBOLA KOMANA. sancta synodus in aliud tern- ceded under certain conditions ; and pus, oblata sibi quamprimum what are those conditions : this same occasione, examinandos atque de- holy Synod reserves the same to an- finiendos reservat. other time,—for the earliest oppor- tunity that shall present itself,—to be examined and defined. Sessio Vigesimasecunda, Twenty-second Session, celebrata die XVII. Sept. 1562. held Sept. 17, 1562. DOCTRINA DE SACRIFICIO MISS^E. DOCTRINE on the sacrifice of the MASS. Caput I. Chapter I. De institutione sacrosancti missce sacri- On the institution of the most holy Sacrifice Jicii. of the Mass. Quoniam sub priori Testa- Forasmuch as, under the former mento, teste Apostolo Paulo, Testament, according to the testi- propter Levitici sacerdotii im- mony of the Apostle Paul, there becillitatem consummatio non was no perfection, because of the erat, oportuit, Deo patre mi- weakness of the Levitical priest- 1 sericordiarum ita ordinante, sa- hood y there was need, God, the cerdotem alium secundum ordi- Father of mercies, so ordaining, that nem Melchisedech surgere, Do- another priest should rise, accord- minum nostrum Iesum Chri- ing to the order of Melchisedech? stum, qui posset omnes, quot- our Lord Jesus Christ, who might quot sanctificandi essent, con- consummate, and lead to what is summare, et ad perfectum ad- perfect, as many as were to be sanc- ducere. Is igitur Deus et Do- tified. He, therefore, our God and minus noster, etsi semel se ip- Lord, though he was about to offer sum in ara crucis, morte in- himself once on the altar of the tercedente, Deo patri oblaturus cross unto God the Father, by means erat, ut 03ternam illic redemp- of his death, there to operate an tionem operaretur, quia tamen eternal redemption; 3 nevertheless, per mortem sacerdotium ejus because that his priesthood was not Heb. vii. 11, 18. Heb. v. 10. 3 Heb. ix. 12. THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 177 txtinguendum non erat, in coe- to be extinguished by his death, in na novissima, qua node trade- the Last Supper, on the night in batur, ut dilectce sponsce suae, which he was betrayed,—that he EcdesicB visibile, sicut hominum might leave, to his own beloved natura exigit, relinqueret sacri- Spouse the Church, a visible sacri- ficium, quo cruentum illud se- fice, such as the nature of man re- mel in cruce peragendum re- quires, whereby that bloody sacri- pnesentaretur, ejusque memo- fice, once to be accomplished on the rial in finem usque sceculi per- cross, might be represented, and the maneret, atque illius salutaris memory thereof remain even unto virtus in remissionem eorum, the end of the world, and its salu- quce a nobis quotidie commit- tary virtue be applied to the remis- tuntur, peccatorum applicare- sion of those sins which we daily fcur, sacerdotem secundum or- commit,—declaring himself consti- dinem Melchisedech se in exter- tuted a priest forever, according to num constitutum declarans, cor- the order of Melchisedech? he of- pus et sanguinem suum sub fered up to God the Father his own speciebus panis et vini Deo Pa- body and blood under the species trl obtulit, ac sub earumdem of bread and wine ; and, under the rerum symbolis apostolis, quos symbols of those same things, he tunc Novi Testamenti sacerdo- delivered [his own body and blood] tes constituebat, ut sumerent, to be received by his apostles, whom tradidit, et eisdem eorumque he then constituted priests of the in sacerdotio successoribus, ut ]Sew Testament; and by those offerrent, prcecepit per hone ver- words, Do this in commemoration ba : Hoc facite in meam com- of me? he commanded them and memorationem : uti semper Oa- their successors in the priesthood tholica Ecclesia intellexit et do- to offer [them] ; even as the Cath- cuit. Nam celebrato veteri Pas- olic Church has always understood cha, quod in, memoriam exitus and taught. For, having celebrated de Aegypto multitudo filiorum the ancient Passover, which the Israel immolabat, novum, instl- multitude of the children of Israel tuit Pascha se ipsum ab Eccle- immolated in memory of their go- sia per sacerdoles sub signis vi- ing out of Egypt, lie instituted the sibilibus immolandum in me- new Passover [to wit], himself to 1 2 Psa. cix. 4. Luke xxii. 19. ; 178 SYMBOLA EOMANA. moriam transitus sui ex hoc be immolated, under visible signs, mundo ad Patrem, quando per by the Church through [the minis- sui sanguinis effusionem nos try of] priests, in memory of his redemit eripuitque de potestate own passage from this world unto tenebrarum, et in regnum suum the Father, when by the effusion of transtulit. Et Jicec quidem ilia his own blood he redeemed us, and tnunda oblatio est, quae, nulla delivered us from the power of indignitate aut malitia offer- darkness, and translated us into 1 entium inquinari potest / quam his kingdom. And this is indeed Dominus per Malachiam nomi- that clean oblation, which can not ni suo, quod magnum futurum be defiled by any nnworthiness, or esset in gentibus, in omni loco malice of those that offer [it] mundam offerendam prcedixit, which the Lord foretold by Mala- et quam non obscure innuit chias was to be offered in every Apostolus Paulus Corinthiis pilace, clean to his name,which was scribens, cum dicit, non posse to 2 be great amongst the 'entiles ; eos, qui participatione mensce and which the Apostle Paul, writ- dcemoniorum polluti sint, men- ing to the Corinthians, has not ob- see Domini participes fieri, per scurely indicated, when he says, that mensam altare utrobique intel- they who are detiled by the partici- ligent. Hmc denique ilia est, pation of the table of devils, can quae per varias sacrificiorum, not be partakers of the table of the et 3 naturae legis tempore, simili- Lord ; by the table, meaning in tudines figurabatur ; utpote quae both places the altar. This, in fine, bona omnia, per ilia significa- is that oblation which was prefig- ta, velut illorum omnium con- ured by various types of sacrifices, summate et perfectio complec- during the period of nature, and of titur. the law; inasmuch as it comprises all the good things signified by those sacrifices, as being the consumma- tion and perfection of them all. 1 a Col. i. 13. Mai. i. 11. » 1 Cor. x. 20 sqq. THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 179 ^ Caput II. Chapter II. Sacrificium missce est propitiatorium, tarn pro That the Sacrifice of the Mass is propitiatory, vivis, quam pro defunctis. both for the living and the dead. Et quoniam in divino hoc And forasmuch as, in this divine acrificio, quod in missa pera- sacrifice which is celebrated in the •itur, idem ille Christus con- mass, that same Christ is contained inetur et incruente immolatur, and immolated in an unbloody man- •ui in ara crucis semel se ip- ner who once offered himself in a um entente obtulit, docet sanc- bloody manner on the altar of the a synodus, sacrificium istud cross ; the holy Synod teaches, that ^ere propitiatorium esse, per this sacrifice is truly propitiatory, psumque fieri, ut, si cum vero and that by means thereof this is orde et recta fide, cum metu et effected, that we obtain mercy, and everentia, contriti ac pceniten- find grace in seasonable aid, 1 if we es ad Deum accedamus, mise- draw nigh unto God, contrite and icordiam consequamur et gra- penitent, with a sincere heart and iam inveniamus in auxilio op- upright faith, with fear and rever- vortuno. Hujus quippe obla- ence. For the Lord, appeased by ione placatus Dominus gra- the oblation thereof, and granting iam et donum poenitentice con- the grace and gift of penitence, for- edens, crimina et peccata etiam gives even heinous crimes and sins. ngentia dimittit. Una enim For the victim is one and the same, ademque est hostia, idem nunc the same now offering by the minis- 'fferens sacerdotum ministerio, try of priests, who then offered him- 'ui se ipsum tunc in cruce ob- self on the cross, the manner alone ulit, sola offerendi ratione di- of offering being different. The ersa. Cujus quidem oblatio- fruits indeed of which oblation, of ns cruentce, inquam, fructus that bloody one to wit, are received ver hanc incruentam uberrime most plentifully through this un- oercipiu?itur, tantum abest, ut bloody one ; so far is this [latter] Hi per hanc quovis modo de- from derogating in any way from 'ogetur. Quare non solum pro that [former oblation]. Wherefore, fidelium vivorum peccatis, poe- not only for the sins, punishments, w, satisfactionibus et aliis ne- satisfactions, and other necessities essitatibus, sed pro defunctis of the faithful who are living, but 1 Heb. iv. 6. ; 180 SYMBOLA ROMANA. in Christo nondum ad plenum also for those who are departed in purgatis rite juxta apostolo- Christ, and who are not as yet fully rum traditionem offertur. purified, is it rightly offered, agree- ably to a tradition of the apostles. Caput III. Chapter III. De missa in honorem sanctorum. On Masses in honor of the Saints. Et qitamvis in honorem et And although the Church has memoriam sanctorum nonmdlus been accustomed at times to cele- interdum missas Ecclesia cele- brate certain masses in honor and brare consueverit, non tamen memory of the saints; not therefore, Mis sacrifieium offerri docet, however, doth she teach that sacri- sed Deo soli, qui illos corona- fice is offered unto them, but unto vit ; unde nee sacerdos dicere God alone, who crowned them solet : Offero tibi sacrifieium, whence neither is the priest wont to Petre vel Paule ; sed, Deo de say, ' I offer sacrifice to thee, Peter illorum victoriis gratias agens, or Paul ;' but, giving thanks to God eorum patrocinia implorat, ut for their victories, he implores their ipsi pro nobis intercedere dig- patronage, that they may vouchsafe nentur in ccelis, quorum memo- to intercede for us in heaven, whose riam facimus in terris. memory we celebrate upon earth. Caput IV. Chapter IV. De canone missce. On the Canon of the Mass. Et cum, sancta sancte admini- And whereas it beseemeth that strari conveniat, sitque hoc om- holy things be administered in a nium sanctissimum sacrifieium, holy manner, and of all holy things Ecclesia Catholica, ut digne re- this sacrifice is the most holy; to verenterque offerretur ac perci- the end that it might be worthily peretur, sacrum canonem multis and reverently offered and received, ante swculis instituit, ita ab the Catholic Church instituted,many omni errore purum, ut nihil years ago, the sacred Canon, so pure in eo contineatur, quod non from every error, that nothing is maxime sanctitatem ac pieta- contained therein which does not in tem quamdam redoleat, mentes- the highest degree savor of a cer- que qfferentium in Deum erigat. tain holiness and piety, and raise THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 181 r s enim constat cum ex ipsis up unto God the minds of those that lomini verbis, turn ex aposto- offer. For it is composed out of the orum traditionibus ac sancto- very words of the Lord, the tradi- um quoque pontificum piis in- tions of the Apostles, and the pious titutionibus. institutions also of holy Pontiffs. Caput V. Chapter V. De missce ceremoniis et ritibus. On the solemn ceremonies of the Sacrifice of the Mass. Cumque natura hominum ea And whereas such is the nature it, ut non facile queat sine of man, that, without external helps, dminiculis exterioribus ad re- he can not easily be raised to the um divinarum meditationem meditation of divine things ; there- ustolli, propterea pia mater fore has holy Mother Church insti- Tjcclesia ritus quosdam, ut sci- tuted certain rites, to wit, that cer- Icet qucedam summissa voce, tain things be pronounced in the lia vero elatiore, in missa pro- mass in a low, and others in a louder, unciarentur, instituit. Cerimo- tone. She has likewise employed ias item adhibuit, ut mysticas ceremonies, such as mystic benedic- enedictiones, lumina, thymia- tions, lights, incense, vestments, and lata, vestes, aliaque id genus many other things of this kind, de- lulta ex apostolica disciplina rived from an apostolical discipline t traditione, quo et majestas and tradition, whereby both the mti sacrificii commendaretur, majesty of so great a sacrifice might 5 mentes fidelium jyer hcec visi- be recommended, and the minds of ilia religionis et pietatis signa the faithful be excited, by those visi- d rerum altissimarum, quae in ble signs of religion and piety, to oc sacrificio latent, contempla- the contemplation of those most lonem excitarentur. sublime things which are hidden in this sacrifice. Cxpdt VI. Chapter VI. )e missa, in qua solus sacerdos communicat. On Mass wherein the priest alone communi- cates. Optaret quidem sacrosancta The sacred and holy Synod would ynodus, ut in singulis missis fain indeed that, at each mass, the 182 SYMBOLA ROMANA. Jideles adstantes non solum spi- faithful who are present should rit uali affectu, sed sacramentali communicate, not only in spiritual etiam Eucharistioe, perceptione desire, but also by the sacramental communicarent, quod ad eos participation of the Eucharist, that sanctissimi hujus sacrificii fruc- thereby a more abundant fruit tus uberior proveniret ; nee ta- might be derived to them from this men, si id non semper fiat, most holy sacrifice : but not there- propterea missas illas, in qui- fore, if this be not always done, bus solus sacerdos sacramenta- does it condemn, as private and un- liter communicat, ut privatas lawful, but approves of and there- et illicitas damnat, sed probat fore commends, those masses in atque adeo commendat, siqui- which the priest alone communi- dem illce quoque missce vere cates sacramentally ; since those communes censeri debenf, par- masses also ought to be consid- tim, quod in eis populus spiri- as truly common partly ered ; tualiter communicet, partim ve- because the people communicate ro, quod a publico Ecclesice spiritually thereat; partly also be- ministro non pro se tantum, cause they are celebrated by a pub- sed pro omnibus Jidelibus, qui lic minister of the Church, not for ad corpus Christi pertinent, cele- himself only, but for all the faith- brentur. ful, who belong to the body of Christ. Caput VII. Chapter VII. De aqua miscenda vino in calice offerendo. On the water that is to be mixed with the wine to be offered in the chalice. Monet deinde sancta synodus, The holy Synod notices, in the prceceptum esse ab Ecclesia sa- next place, that it has been enjoined cerdotibus, ut aquam vino in by the Church on priests, to mix wa- calice offerendo miscerent, turn ter with the wine that is to be offered it is quod Christum Dominum ita fe- in the chalice ; as well because cisse credatur, turn etiam quia believed that Christ the Lord did e latere ejus aqua simul cum this, as also because from his side sanguine exierit, quod sacramen- there came out blood and water; 1 tum hac mixtione recolitur, et, the memory of which mystery is 1 John xix. 34. N ^^.^1 A^ JLS AJV^J-fcAU-l^lU \^J? IHE COUNCIL OF TRENT. 183 apoealypsi beati renewed by this >im aqua in commixture ; and, oannis populi dieantur, ipsius whereas in the apocalypse of blessed wpuli fidelis cum capite Chri- John the peoples are called waters, 1 l ,o unio reprcesentatur. the union of that faithful people with Christ their head is thereby represented. Caput VIII. Chapter VIII. (issa vuigari lingua non celebretur. Ejus On not celebrating the Mass every where in the mysteria populo explicentur. vulgar tongue ; the mysteries of the Mass to be explained to the people. Etsi missa magnam conti- Although the mass contains great eat populi Jidelis eruditionem; instruction for the faithful people, on tamen expedire visum est nevertheless, it has not seemed ex- Ibtribiis, ut vuigari passim lin- pedient to the Fathers that it should ua celebraretur. Quamobrem, be every where celebrated in the vul- etento ubique cujusque Ecclesice gar tongue. Wherefore, the ancient ntiquo et a sancta Homana usage of each Church, and the rite fcclesia, omnium ecclesiarum approved of by the holy Roman latre et magistra, probato ritu, Church, the mother and mistress of e oves Christi esuriant, neve all churches, being in each place re- mrvuli panem petant et non tained; and, that the sheep of Christ It qui frangat eis, mandat may not suffer hunger, nor the little mcta synodus pasto?'ibus et ones ask for bread, and there be mgulis curam animarum ge- none to break it unto them? the holy entibus, ut frequenter inter Synod charges pastors, and all who lissarum celebrationem vel per have the cure of souls, that they fre- ? vel per alios ex Us, quce in quently, during the celebration of lissa leguntur, aliquid expo- mass, expound either by themselves, ant ; atque inter cetera sanc- or others, some portion of those issimi hujus sacrifieii mysteri- things which are read at Mass, and m aliquod declarent, diebus that, amongst the rest, they explain vrmertim dominicis et festis. some mystery of this most holy sac- rifice, especially on the Lord's days and festivals. 1 Apoc. xvii. 15. * Lam. iv. 4. Vol. II.— —— : 184 SYMBOLA ROMANA. Caput IX. Chapter IX. Prolegomenon canonum sequentium. Preliminary Remark on the following Canons. Quia vero adversus veterem And because that many errors hanc in sacrosancto evangelio, are at this time disseminated and apostolorum traditionibus sanc- many things are taught and main- torumque patrum doctrina fun- tained by divers persons, in oppo- datam fidem hoc tempore multi sition to this ancient faith, which is disseminati sunt errores, mul- based on the sacred Gospel, the tra- taque a multis docentur et dis- ditions of the Apostles, and the doc- putantur ; sancta synodus, post trine of the holy Fathers ; the sa- multos gravesque his de rebus cred and holy Synod, after many mature habitos tractatus, unani- and grave deliberations maturely mi patrum omnium concensu had touching these matters, has re- quae huic purissimce fidei sa- solved, with the unanimous consent crceque doctrince adversantur of all the Fathers, to condemn, and damnare et a sancta Ecclesia to eliminate from holy Church by eliminare, per subjectos hos ca- means of the canons subjoined, nones constituit. whatsoever is opposed to this most pure faith and sacred doctrine. DE SACKIFICIO MISS.E. ON THE SACRIFICE OF THE MASS. Canon I. Si quis dixerit, in Canon I. —If any one saith, that missa non qfferri Deo verum et in the mass a true and proper sac- proprium sacrifcium, aut quod rifice is not offered to God ; or, that qfferri non sit aliud quam no- to be offered is nothing else but that bis Christum ad manducandum Christ is given us to eat : let him dari : anathema sit. be anathema. Canon II. Si quis dixerit, il- Canon II. —If any one saith, that lis verbis : Hoc facite in me- by those words, Do thisfor the com- am commemorationem, Chri- memoration of me (Luke xxii. 19), stum non instituisse apostolos Christ did not institute the apostles sacerdotes, aut non ordinasse, priests ; or, did not ordain that they ut ipsi aliique sacerdotes offer- and other priests should offer his rent corpus et sanguinem suum own body and blood : let him be anathema sit. anathema. Canon III. — Si quis dixerit, Canon III.—If any one saith, ———— : ijiji uAjNUiNS AJND JJKCKEES OF THE COUNCIL OF TEENT. 185 \issoe sacrificium tantum esse that the sacrifice of the mass is only ',udis et gratiarum actionis, a sacrifice of praise and of thanks- ut nudum commemorationem giving; or, that it is a bare com- xcrificli in cruce peracti, non memoration of the sacrifice consum- litem propitiatorium / vel soli mated on the cross, but not a pro- rodesse sumenti ; neque pro pitiatory sacrifice ; or, that it profits '.vis et defunctis pro peccatis, him only who receives ; and that it cents, satisfactionibus et aliis ought not to be offered for the liv- tcessitatibus qfferri debere : ing and the dead for sins, pains, sat- lathema sit. isfactions, and other necessities : let him be anathema. Canon IV- Si quis dixerit, Canon IV-—If any one saith , that, asphemiam irrogari sanctissi- by the sacrifice of the mass, a blas- k? Christi sacrificio in cruce phemy is cast upon the most holy eracto per missce sacrifici- sacrifice of Christ consummated on m, aut illi per hoc derogari : the cross ; or, that it is thereby dero- *are in honorem sanctorum et es in honor of the saints, and for to ittorwm intercessione apud obtaining their intercession with hum obtihenda, sicut Ecclesia God, as the Church intends : let itendit : anathema sit. him be anathema. Canon VI. Si quis dixerit, Canon VI.—If any one saith, monem missce errores contine- that the canon of the mass contains '>, ideoque abrogandum esse errors, and is therefore to be abro- wthema sit. gated : let him be anathema. Canon VII. Si quis dixerit, Canon VII.—If any one saith, remonias, vestes et externa that the ceremonies, vestments, and qna, quibus in missarum cele- outward signs, which the Catholic "atione Ecclesia Catholica uti- Church makes use of in the cele- vr, irritabula impietatis esse bration of masses, are incentives to 'Mjis quam officia pietatis : impiety, rather than offices of piety: nathema sit. let him be anathema. Canon VIII. Si quis dixe- Canon VIII.—If any one saith, ' miscendam esse vino in calice only ; or, that water ought not to be offerendo, eo quod sit contra mixed with the wine that is to be Christi institutionem : anathe- offered in the chalice, for that it is ma sit. contrary to the institution of Christ: let him be anathema. Sessio Yigesimatertia, Twenty-third Session, celebrata die XV Iulii 1563. held July 15, 1563. VERA ET CATHOLICA DOCTKINA DE THE TRUE AND CATHOLIC DOCTRINE SACRAMENTO ORDINIS. CONCERNING THE SACRAMENT OF ORDER. Caput I. Chapter I. De institutione sacerdoti novce legis. On the institution of the Priesthood of the New Law. Sacrificium et sacerdotium ita Sacrifice and priesthood are, by Dei ordinatione conjuncta sunt, the ordinance of God, in such wise ut utrumque in omni lege ex- conjoined, as that both have existed stiterit. Gum igitur in Novo in every law. Whereas, therefore, Testamento sanctum Eucharis- in the New Testament, the Catho- tice sacrificium visibile ex Do- lic Church has received, from the mini institutione Catholica Ec- institution of Christ, the holy visi- clesia acceperit, fateri etiam ble sacrifice of the Eucharist; it oportet, in ea novum esse visi- must needs also be confessed, that bile et externum sacerdotium, there is, in that Church, a new, visi- in quod vetus translatum est. ble, and external priesthood, into Hoc autem ab eodem Domino which the old has been trans- ; ; THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 187 1 tlvatore nostro institutum esse, lated. And the sacred Scriptures iue apostolis eorumque suc- show, and the tradition of the Cath- isoribus in sacerdotio potesta- olic Church has always taught, that n traditam consecrandi, qffe- this priesthood was instituted by idi et ministrandi corpus et the same Lord our Saviour, and nguinem ejus, neenon et pec- that to the Apostles, and their suc- ta dimittendi et retinendi, cessors in the priesthood, was the cm litterce ostendunt et Ca- power delivered of consecrating, olicm Ecclesice traditio semper offering, and administering his cuit. body and blood, as also of forgiv- ing and of retaining sins. Caput II. Chapter II. De septem prdinibus. On the Seven Orders. Cum autem divina res sit And whereas the ministry of so m sancti sacerdotii ministe- holy a priesthood is a divine thing; um, consentaneum fuit, quo to the end that it might be exer- gnius et majori cum venera- cised in a more worthy manner, and me exerceri posset, ut in Ec- with greater veneration, it was suit- moe ordinatissima dispositione able that, in the most well-ordered ktres et diversi essent mini- settlement of the Church, there rorum ordines, qui sacerdotio should be several and diverse or- officio deservirent, ita di- ders of ministers to minister to the nbuti, ut, qui jam clericali priesthood, by virtue of their office nsura insigniti essent, per orders so distributed as that those inores ad majores ascenderent. already marked with the clerical r am non solum de sacerdoti- tonsure should ascend through the i8, sed et de diaconis sacrce lesser to the greater orders. For tterce apertam mentionem fa- the sacred Scriptures make open nnt, et quce maxime in illo- mention not only of priests, but also iin ordinatione attendenda of deacons ; and teach, in words the t>nt gravissimis verbis docent most weighty, what things are espe- ab ipso Ecclesioe initio se- cially to be attended to in the Or- untium ordinum nomina, at- dination thereof; and, from the w uniuscujusque eorum pro- very beginning of the Church, the 'na ministeria, subdiaconi sci- names of the following orders, and 188 SYMBOLA ROMANA. licet, acolythi, exorcistce, lecto- the ministrations proper to each one ris et ostiarii in usu fuisse of them, are known to have been in cognoscuntur, quamvis non pa- use; to wit, those of subdeacon, ri gradu ; nam subdiaconatus acolyth, exorcist, lector, and door- ad majores ordines a patribus keeper; though these were not of et sacris conciliis refertur, in equal rank ; for the subdeaconship quibus et de aliis inferioribus is classed amongst the greater orders frequentissime legimus. by the Fathers and sacred Councils, wherein also we very often read of the other inferior orders. Caput III. Chapter III. Ordinem vere esse sacramentum. That Order is truly and properly a Sacrament. Cum Scripturce testimonib, Whereas, by the testimony of apostolica traditione et patrum Sciipture, by Apostolic tradition, unanimi consensu perspicumn and the unanimous consent of the sit, per sacram ordinationem, Fathers, it is clear that grace is con- quce verbis et signis exteriori- ferred by sacred ordination, which bus perficitur, gratiam confer- is performed by words and outward ri, dubitare nemo debet, ordi- signs, no one ought to doubt that nem esse vere et proprie unum Order is truly and properly one ex septem sanctce Ecclesice sa- of the seven sacraments of holy cramentis. Inquit enim aposto- Church. For the Apostle says : / lus : Admoneo te, %d resuscites admonish thee that thou stir up gratiam Dei, quce est in te, per the grace of God, which is in thee impositionem manuum mearum. by the imposition of my hands. Non enim dedit nobis Deus spi- For God has not given us the spirit rit urn timoris, sed virtutis et offear, but ofpower, and of love, dilectionis et sobrietatis. and of sobriety. 1 Caput IV Chapter IV. De ecclesiastica hierarchia et ordinatione. On the Ecclesiastical hierarchy, and on Ordi- nation. Quoniam vero in sacramento But, forasmuch as in the sacra- ordinis, sicut et in baptismo et ment of Order, as also in Baptism 1 2 Tim. i. 6, 7. ; THE CANONS AND DECKEES OF THE COUNCIL OF TRENT. 1S9 onfirmatione, character impri- and Confirmation, a character is litur, qui nee deleri nee au- imprinted which can neither be h'/'i potest, merito sancta sy- effaced nor taken away, the holy odus damnat eorum senten- Synod with reason condemns the lam, qui asserunt Novi Tes- opinion of those who assert that the imenti sacerdotes temporariam priests of the New Testament have mtummodo potestatem habere, only a temporary power ; and that I semel rite ordinatos ite- those who have once been rightly um laicos effici posse, si verbi ordained can again become laymen, )ei ministerium non exerceant. if they do not exercise the ministry }uod si quis omnes Christianos of the Word of God. And if any womiscue Novi Testamenti sa- one affirm, that all Christians indis- irdotes esse, aut omnes pari criminately are priests of the New %ter se potestate spirituali prce- Testament, or that they are all mu- itos affirmet, nihil aliud fa- tually endowed with an equal spir- °,re videtur, quam ecclesiasti- itual power, he clearly does nothing im hierarchiam, quae est ut but confound the ecclesiastical hie- istrorum acies ordinata, con- rarchy, which is as an army set in 1 juncture / perinde ac si contra array y as if, contrary to the doc- °xiti Pauli doctrinam omnes trine of blessed Paul, all were apos- postoli, omnes prophetce, omnes tles, allprophets, all evangelists, all langelistae, omnes pastores, om- pastors, all doctors.2 Wherefore, es sint doctores. Proinde sa- the holy Synod declares that, be- "osancta synodus declarat, prce- sides the otherecclesiastical degrees, •/' ceteros ecclesiasticos gradus bishops, who have succeeded to the nscopos, qui in apostolorum place of the Apostles, principally wum successerunt, ad hunc hie- belong to this hierarchical order; xrchieum ordinem prcecipue that they are placed, as the same >ertinere, et positos, sicut idem apostle says, by the Holy Ghost, to postolus 3 ait, a Spiritu Sancto rule the Church of God ; that they ° 1 Cant. vi. 3. 'Ephes.vi. 11,12. 3 Acts xx. 28. 190 SYMBOLA ROMANA. ragere tpsos posse, quarum functions others of an inferior order functionum potestatem reliqui have no power. Furthermore, the inferioris ordinis nullam ha- sacred and holy Synod teaches, that, bent. Docet insuper sacrosancta in the ordination of bishops, priests, synodus, in ordinatione episco- and of the other orders, neither the porum, sacerdotum et cetero- consent, nor vocation, nor authori- rum ordinum nee populi nee ty, whether of the people, or of any cujusvis scecularis potestatis et civil power or magistrate whatso- magistratus consensum sive vo- ever, is required in such wise as cationem sive auctoritatem ita that, without this, the ordination is requiri, ut sine ea irrita sit invalid : yea rather doth it decree, ordinatio / quin potius decer- that all those who, being only called nit, eos, qui tantummodo a po- and instituted by the people, or by pulo aut sceculari potestate ac the civil power and magistrate, as- magistratu vocati et instituti cend to the exercise of these minis- ad hcec ministeria exercenda trations, and those who of their own adscendunt, et qui ea propria rashness assume them to themselves, temeritate sibi sumunt, omnes are not ministers of the Church, but non Ecclesice ministros sed fures are to be looked upon as thieves and et latrones per ostium non in- robbers, who have not entered by the gressos habendos esse. Hcec sunt, door. 1 These are the things which quae generatim sacrm synodo vi- it hath seemed good to the sacred sum est Christi jideles de Sa- Synod to teach the faithful of cramento ordinis docere. His Christ, in general terms, touching autem contraria certis et pro- the sacrament of Order. But it priis canonibus in hunc, qui hath resolved to condemn whatso- sequitur, modum damnare con- ever things are contrary thereunto, stituit, ut omnes adjuvante in express and specific canons, in Christo fidei regula utentes in the manner following; in order that tot errorum tenebris Catholicam all men, with the help of Christ, veritatem facilius agnoscere et using the rule of faith, may, in the tenere possint. midst of the darkness of so many errors, more easily be able to recog- nize and to hold Catholic truth. 1 John x. 1. — THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 191 DE SACRAMENTO OKDINIS. ON THE SACRAMENT OF ORDER. Canon I. — Si quis dixerit, Canon I.—If any one saith, that on esse in Novo Testamento there is not in the New Testament %cerdotium visibile et exter- a visible and external priesthood; um, vel non esse potestatem or, that there is not any power of liquam consecrandi et qfferendi consecrating and offering the true erum corpus et sanguinem Do- body and blood of the Lord, and lini, et peccata remittendi et of forgiving and retaining sins, etinendi, sed officium tantum but only an office and bare min- t nudum ministerium prcedi- istry of preaching the Gospel ; or, %ndi evangelium, vel eos, qui that those who do not preach are on prcedicant, prorsus non esse not priests at all : let him be anath- %cerdotes : anathema sit. ema. Canon II. -Si quis dixerit, Canon II.— If any one saith, wceter sacerdotium non esse in that, besides the priesthood, there Vcclesia Catholica alios ordines are not in the Catholic Church t majores et minores, per quos, other orders, both greater and mi- elut per gradus quosdarn, in nor, by which, as by certain steps, xcerdotium tendatur : anathema advance is made unto the priest- it. hood : let him be anathema. Canon III. — Si quis dixerit, Canon III. —If any one saith, rdinem sive saeram ordina- that order, or sacred ordination, is ionem non esse vere et proprie not truly and properly a sacrament icramentum a Christo Domi- instituted by Christ the Lord; or, o institutum, vel esse figmen- that it is a kind of human figment ura quoddam humanum, exco- devised by men unskilled in eccle- itatum a viris rerum ecclesi- siastical matters ; or, that it is only sticarum imperitis, aut esse a kind of rite for choosing min- intum ritum quemdam eligen- isters of the Word of God and of 'i ministros verbi Dei et sacra- the sacraments : let him be anath- 'lentorum : anathema sit. ema. Canon IV. — Si quis dixerit, Canon TV. — If any one saith, ver saeram ordinationem non that, by sacred ordination, the Holy iari Spwitum Sanctum, ae Ghost is not given ; and that vain- vroinde fnistra episcopos di- ly therefore do the bishops say, ——— : 192 SYMBOLA BOMANA. cere : Accipe Spiritum Sanc- Receive ye the Holy Ghost; or, that tum ; aut per earn non impri- a character is not imprinted by that mi characterem ; vel eum, qui ordination ; or, that he who has once sacerdos semel fuit, laicum rur- been a priest can again become a sus fieri posse : anathema sit. layman : let him be anathema. Canon V. — Si quis dixerit, Canon V-—If any one saith, that sacram unctionem, qua Ecclesia the sacred unction which the Church in sancta ordinatione utitur, uses in holy ordination is not only non tantum non requiri, sed not required, but is to be despised contemnendam et perniciosam and is pernicious, as likewise are the esse, similiter et alias ordinis other ceremonies of order : let him ceremonias : anathema sit. be anathema. Canon VI. Si quis dixerit, Canon VI.—If any one saith, in Ecclesia Catholica non esse that, in the Catholic Church there hierarchiam divina ordinatione is not a hierarchy by divine ordina- institutam, quce constat ex epi- tion instituted, consisting of bish- scopis, preshyteris et ministris ops, priests, and ministers : let him anathema sit. be anathema. Canon VII. Si quis dixerit, Canon VII.—If any one saith, episcopos non esse preshyteris that bishops are not superior to superiores, vel non habere pote- priests ; or, that they have not the statem confirmandi et ordinan- power of confirming and ordaining; di, vel earn, quam hdbent, illis or, that the power which they pos- esse cum preshyteris commu- sess is common to them and to nem, vel ordines ah ipsis col- priests; or, that orders, conferred latos sine populi vel potestatis by them, without the consent or vo- scectdaris consensu aut vocati- cation of the people, or of the secu- ons irritos esse; aut eos qui lar power, are invalid ; or, that those nee ah ecclesiastica et canonica who have neither been rightly or- potestate rite ordinati, nee mis- dained, nor sent, by ecclesiastical si stint, sed aliunde veniunt, and canonical power, but come legitimos esse verhi et sacra- from elsewhere, are lawful minis- mentorum ministros : anathema ters of the Word and of the sacra- sit. ments : let him be anathema. Canon VIII. Si quis dixerit, Canon VIII.—If any one saith, episcopos, qui auctoritate Ro- that the bishops, who are assumed ;: : THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 193 maid pontificis assumuntur, non by authority of the Eoman Pontiff, esse legitimos et veros episco- are not legitimate and true bishops, pos, sed jtgmentum humanum but are a human figment : let him anathema sit. be anathema. Sessio Vigesimaquarta, Twenty-fourth Session, celebrata die XI. Nov. 1563. held Nov. 11, 1563. DOCTRINA DE SACRAMENTO MATRI- DOCTRINE ON THE SACRAMENT OF MONII. MATRIMONY. Matrimonii perpetuum in- The first parent of the human dissolubilemque nexum primus race, under the influence of the Di- Jiumani generis parens divini vine Spirit, pronounced the bond Spiritus instinctu pronuntiavit, of matrimony perpetual and indis- cum dixit : Hoe nunc os ex ossi- soluble, when he said : This now is bus meis et caro de came mea bone of my bones, and Jlesh of quamobrem relinquet homo pa- my jlesh. Wherefore a man shall trem suum et matrem et adhce- leave father and mother, and shall rebit uxori sua}, et erunt duo in cleave to his wife, and they shall came una. be two in one jlesh} Hoc autem vinculo duos tan- But, that by this bond two only tummodo copulari et conjungi, are united and joined together, our Ohristus Dominus apertius do- Lord taught more plainly, when, re- cuit, cum postrema ilia verba hearsing those last words as hav- tamquam a Deo prolata refe- ing been uttered by God, he said rens dixit : Itaque jam non Therefore now they are not two, sunt duo, sed una caro; sta- but onejlesh; 7, and straightway con- timque ejusdem nexus firmita- firmed the firmness of that tie, pro- tem ab Adamo tanto ante pro- claimed so long before by Adam, nuntiatam his verbis confirma- by these words: What therefore mt : Quod ergo Deus conjunxit, God hath joined together, let no homo non separet. man put asunder? Gratiam vero, quce naturalem But the grace which might per- ilium amorem perficeret et in- fect that natural love, and confirm 1 3 Gen. ii. 23, 24. ' Matt. xix. C. Matt. xix. 6. 194 SYMBOLA ROMANA. dissolubilem unitatem confirma- that indissoluble union, and sanc- ret conjugesque sanctificaret, ip- tify the married, Christ himself, se Christus, venerabilium sacra- the institutor and perfecter of the mentorum institutor atque per- venerable sacraments, merited for fector, sua nobis passione pro- us by his passion ; as the Apostle Paul intimates, saying, Husbands meruit / quod Paulus Apostolus innuit, dicens : Viri, diligite uxo- love your wives, as Christ also res vestras, sicut Christus dilexit loved the Church, and delivered Ecclesiam, et seipsum tradidit pro himself up for it; adding shortly ea / mox subjungens : Sacramen- after, This is a great sacrament, tum hoc magnum est, ego autem but I speak in Christ and in the dico in Christo et hi Ecclesia. Church. 1 Cum igitur matrimonium in Whereas therefore matrimony, lege evangelica veteribus comiu- in the evangelical law, excels in biis per Christum gratia prcestet, grace, through Christ, the ancient merito inter novo?, legis sacramen- marriages, with reason have our ta adnumerandum, sancti patres holy Fathers, the Councils, and the nostri, concilia, et universalis tradition of the universal Church, Ecclesice traditio semper docu- always taught, that it is to be num- erunt, adversus quam impii ho- bered amongst the sacraments of mines hujus sceculi insanientes the new law; against which, im- non solum perperam de hoc ve- pious men of this age raging, have nerabili sacramento senserunt, not only had false notions touching sed de more suo prcetextu evan- this venerable sacrament, but, in- gelii libertatem carnis introdu- troducing according to their wont, centes, multa ab Ecclesice Ca- under the pretext of the Gospel, a tholics sensu et ab apostolorum carnal liberty, they have by word temporibus probata consuetudine and writing asserted, not without aliena scripto et verbo asserue- great injury to the faithful of Christ, runt non sine magna Christi many things alien from the senti- and fidelium jactura ; quorum teme- ment of the Catholic Church, ritati sancta et universalis sy- from the usage approved of since the nodus cupiens occurrere, insigni- times of the Apostles ; the holy and ores prcedictorum schismaticorum universal Synod, wishing to meet the hcereses et errores, ne plures ad rashness of these men, has thought 1 Ephes. v. 25, 32. — THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 195 ? trahat perniciosa eorum con- it proper, lest their pernicious con- igio, exterminandos duxit, hos tagion may draw more after it, that % ipsos hcereticos eorumque the more remarkable heresies and "rores decernens anathematis- errors of the above-named schis- ws. matics be exterminated, by decree- ing against the said heretics and their errors the following anathemas. DE SACRAMENTO MATRIMONII. ON THE SACRAMENT OF MATRIMONY. Canon I. — Si quis dixerit, Canon I. —If any one saith, that latrimonium non esse vere et matrimony is not truly and properly rroprie unum ex septem legis one of the seven sacraments of the langelicce sacramentis a Chri- evangelic law, [a sacrament] insti- 'g Domino institutum, sed ab tuted by Christ the Lord ; but that ominibus in Ecclesia inventum, it has been invented by men in the eque gratiam conferre : anathe- Church ; and that it does not con- la sit. fer grace : let him be anathema. Canon II. — Si quis dixerit, Canon II.—If any one saith, that cere Christianis plures simul it is lawful for Christians to have abere uxores, et hoc nulla lege several wives at the same time, and ivina esse prohibitum : anathe- that this is not prohibited by any la sit. divine law : let him be anathema. Canon III. Si quis dixerit, Canon III.—If any one saith, ?* tantum consanguinitatis et that those degrees only of consan- ffinitatis gradus, qui Levitico guinity and affinity which are set vprimuntur, posse impedire ma- down in Leviticus can hinder mat- imonium contrahendum et di- rimony from being contracted, and imere eontractum, nee posse dissolve it when contracted ; and 'xclesiam in nonnullis illorum that the Church can not dispense ispensare aut constituere, ut in some of those degrees, or estab- iures impediant et dirimant : lish that others may hinder and dis- nathema sit. solve it : let him be anathema. Canon IV. — Si quis dixerit, Canon IV.—If any one saith, icclesiam non potuisse consti- that the Church could not estab- uere impedimenta matrimoni- lish impediments dissolving mar- fn dirimentia, vel in Us con- riage; or, that she has erred in es- ——— :; 196 SYMBOLA ROMANA. stituendis errasse : anathema tablishing them : let him be anath- sit. ema. Canon V. — Si quis dixerit, Canon V.—If any one saith, that propter hwresim, aut molestam on account of heresy, or irksome cohabitationem, aut affectatam cohabitation, or the affected ab- absentiam a conjuge, dissolvi sence of one of the parties, the posse matrimonii vinculum bond of matrimony may be dis- anathema sit. solved : let him be anathema. Canon VI. Si quis dixerit, Canon VI.—If any one saith, matrimonium ratum non con- that matrimony contracted, but not summatum per solemnem reli- consummated, is not dissolved by gionis prqfessionem alterius con- the solemn profession of religion jugum non dirimi : anathema by one of the parties : let him be sit. anathema. Canon VII. Si quis dixerit, Canon VII.—If any one saith, Eeclesiam errare, cum docuit et that the Church has erred, in that docet juxta evangelicam et apos- she hath taught, and doth teach, in tolicam doctrinam, propter adul- accordance with the evangelical and terium alterius conjugum ma- apostolical doctrine, that the bond trimonii vinculum non posse of matrimony can not be dissolved dissolvi, et utrumque, vel etiam on account of the adultery of one innocentem, qui causam adul- of the married parties ; and that terio non dedit, non posse, alte- both, or even the innocent one who ro conjuge vivente, aliud matri- gave not occasion to the adultery, monium, contrahere, moschari- can not contract another marriage que eum, qui, dimissa adultera, during the lifetime of the other; aliam duxerit, et earn, quce, di- and, that he is guilty of adultery, misso adultero, alii nupserit who, having put away the adulter- anathema sit. ess, shall take another wife, as also she, who, having put away the adul- terer, shall take another husband: let him be anathema. Canon VIII. Si quis dixerit, Canon VIII.—If any one saith, Eeclesiam errare, cum ob mul- that the Church errs, in that she tas causas separationem inter declares that, for many causes, a conjuges quoad thorum seu separation may take place between — ; THE CANONS AND DECKEES OF THE COUNCIL OF TRENT. 197 uoad cohabitationem ad cer- husband and wife, in regard of bed, m incertumve tempus fieri or in regard of cohabitation, for a wsse decernit : anathema sit. determinate or for an indetermi- nate period : let him be anathema. Canon IX. Si quis dixerit, Canon IX.—If any one saith,that 'wicos in sacris ordinibus con- clerics constituted in sacred orders, lit utos, vel regulares castitatem or regulars, who have solemnly ilemniter prqfessos posse ma- professed chastity, are able to con- nmonium contrahere, contrac- tract marriage, and that being con- wique validum esse non ob- tracted it is valid, notwithstanding ',ante lege ecclesiastica vel voto the ecclesiastical law, or vow ; and 5 oppositum nil aliud esse that the contrary is nothing else uam damnare matrimonium, than to condemn marriage ; and, wsseque omnes contrahere ma- that all who do not feel that they nmonium, qui non sentiunt se have the gift of chastity, even utitatis, etiam si earn voverint, though they have made a vow there- abere donum : anathema sit / of, may contract marriage : let him um Deus id recte petentibus be anathema; seeing that God re- on deneget, nee patiatur nos fuses not that gift to those who ask upra id quod possumus, ten- for it rightly, neither does he suffer iri. us to be tempted above that which we are able. 1 Canon X. — Si quis dixerit, Canon X.—If any one saith, that tatum conjugalem anteponen- the marriage state is to be placed 'um esse statui mrginitatis vel above the state of virginity, or of fdibatus, et non esse melius ac celibacy, and that it is not better eatius manere in virginitate and more blessed to remain in vir- v.t ccelibatu, quam jungi matri- ginity, or in celibacy, than to be wnio : anathema sit. united in matrimony: let him be anathema. Canon XI.- -Si quis dixerit, Canon XI.—If any one saith , that wohibitionem solemnitatis nup- the prohibition of the solemnization iarum certis anni temporibus of marriages at certain times of the uperstilionem esse tyrannicam year is a tyrannical superstition, de- 'b ethnicorum superstitione pro- rived from the superstition of the 1 1 Cor. x. 13. — : : 198 SYMBOLA KOMANA. fectam, aut benedictiones et heathen ; or condemn the benedic- alias ceremonias, quibus Eccle- tions and other ceremonies which sia in illis utitur, damnaverit the Church makes use of therein anathema sit. let him be anathema. Canon XII. Si quis dixerit, Canon XII.—If any one saith, causas matrimoniales non spec- that matrimonial causes do not be- tare ad judices ecclesiasticos long to ecclesiastical judges: let anathema sit. him be anathema. Sessio Vigesimaquinta, Twenty-fifth Session, caypta die III. absoluta die IV begun on the third, and terminated Decembris 1563. on the fourth ofDecember, 1563. DECRETUM DE PURGATORIO. decree concerning purgatory. Cum Catholica Ecclesia, Spi- Whereas the Catholic Church, ritu Sancto edocta ex sacris instructed by the Holy Ghost, has, litteris et antiqua patrum tra- from the Sacred Writings and the ditione, in sacris conciliis et ancient tradition of the Fathers, novissime in hac ozcumenica taught, in sacred Councils, and very synodo docuerit, purgatorium recently in this oecumenical Synod, esse, animasque ibi detentas, that there is a Purgatory, and that fidelium suffragiis, potissimum the souls there detained are helped vero acceptabili altaris sacrifi- by the suffrages of the faithful, but cio, juvari ; praicipit sancta sy- principally by the acceptable sacri- nodus episcopis, ut sanam de fice of the altar,—the holy Synod purgatorio doctrinam a Sanctis enjoins on bishops that they dili- patribus et sacris conciliis tra- gently endeavor that the sound doc- ditam, a Christi fidelibus credi, trine concerning Purgatory, trans- teneri, doceri et ubique praedi- mitted by the holy Fathers and cari diligenter studeant. sacred Councils, be believed, main- tained, taught, and every where pro- claimed by the faithful of Christ. Apud rudem vero plebem diffici- But let the more difficult and subtle liores ac subtiliores qucestiones, questions, and which tend not to quceque cedificationem non faci- edification, and from which for the O ; xnn, ^ainuino ajnu UJiCKKES OF THE COUNCIL OF TRENT. 199 nt, et ex quibus plerumque nulla most part there is no increase of t pietatis accessio, a populari- piety, be excluded from popular us concionibus secludantur. In- discourses before the uneducated >rta item, vel quce specie falsi multitude. In like manner, such iborant, evulgari ac tractari things as are uncertain, or which on permittant. Ea vero, qua? labor under an appearance of error, d curiositatem quamdam aut let them not allow to be made pub- \iperstitionem spectant, vel tur- lic and treated of. While those >e lucrum sapiunt, tamquam things which tend to a certain kind :andala et fidelium offendicula of curiosity or supei s "it ion, or which wohibeant. savor of filthy lucre, let them pro- hibit as scandals and stumbling- 'went autem episcqpi, tit fide- blocks of the faithful. But let the 'wm vivorum suffragia, missa- bishops take care that the suffrages um scilicet sacrificia, ora- of the faithful who are living, to lones, eleemosynce, aliaque pie- wit, the sacrifices of masses, prayers, itis opera, quae a fidelibus alms, and other works of piety, )ro aliis fidelibus defunctis which have been wont to be per- leri consueverunt, secundum formed bv the faithful for the other %j fcclesice instituta pie et devote faithful departed, be piously and lant ; et quae pro illis ex tes- devoutly performed, in accordance itorum fundationibus vel alia with the institutes of the Church atione debentur, non perfunc- and that whatsoever is due on their orie, sed a sacerdotibus et Ec- behalf, from the endowments of lesia ministris et aliis, qui hoc testators, or in other way, be dis- wwstare tenentur, diligenter et charged, not in a perfunctory man- ccurate persolvantur. ner, but diligently and accurately, by the priests and ministers of the Church, and others who are bound to render this [service]. 'E INVOCATIONE, VENERATIONE, ET ON THE INVOCATION, VENERATION, KELIQtTCIS SANCTORUM, ET SACRIS AND RELICS OF SAINTS, AND ON IMAGIND3US. SACRED IMAGES. Mandat sancta synodus omni- The holy Synod enjoins on all 'us episcopis et ceteris docendi bishops, and others who sustain the Vol. II.— 200 SYMBOLA EOMANA. munus curantique sustinentibus, office and charge of teaching, that, ut juxta Catholicce et Aposto- agreeably to the usage of the Cath- licoe Ecclesioe. usum a primcevis olic and Apostolic Church, received Christiana? religionis temporibus from the primitive times of the receptum sanctorumque patrum Christian religion, and agreeably to consensionem et sacrorum con- the consent of the holy Fathers, and ciliorum decreta in primis de to the decrees of sacred Councils, sanctorum intercessione, invoca- they especially instruct the faithful tion, rcliquiarum honore et diligently concerning the interces- legitimo imaginum usu, fideles sion and invocation of saints ; the diligenter instruant, docentes eos, honor [paid] to relics ; and the le- sanctos una cum, Christo regnan- gitimate use of images: teaching tes orationes suas pro homini- them, that the saints, who reign to- bus Deo qfferre ; bonum, atque gether with Christ, offer up their utile esse, suppliciter eos invo- own prayers to God for men ; that care ; et ob beneficia impene- it is good and useful suppliantly to tranda a Deo per filium ejus invoke them, and to have recourse lestim. Christum Dominum no- to their prayers, aid, [and] help strum, qui solus noster redemp- for obtaining benefits from God, tor et salvator est, ad eorum through his Son, Jesus Christ our orationes, opem, auxiliumque Lord, who is our alone Redeemer confugere / illos vero, qui ne- and Saviour; but that they think gant, sanctos externa felicitate impiously who deny that the saints, in ccelo fruentes invocandos who enjoy eternal happiness in esse ; aut qui asserunt, vel il- heaven, are to be invocated ; or who los pro hominibus non orare, assert either that they do not pray vel eorum, ut pro nobis etiam, for men ; or that the invocation of singulis orent, invocationem esse them to pray for each of us even in idololatriam, vel pugnare cum particular is idolatry; or that it is verbo Dei, adversarique honori repugnant to the Word of God, and unius mediatoris Dei et homi- is opposed to the honor of the one num Iesu Christi, vel stultum mediator of God and men, Christ esse, in ccelo 1 sup- regnantibus voce Jesus z or that it is foolish to vel mente supplicare, impie sen- plicate, vocally or mentally, those tire. who reign in heaven. 1 Tim. ii. 5. ; THE CANONS AND DECKEES OF THE COUNCIL OF TRENT. 201 Sanctorum quoque martyrum Also, that the holy bodies of t aliory,m cum Christo viven- holy martyrs, and of others now ium sancta corpora, quce viva living with Christ,—which bodies nembra fuerunt Christi et tem- were the living members of Christ, olum Spirit us Sancti, ab ipso and the temple of the Holy Ghost, 1 ,d ceternam vitam suscitanda et and which are by him to be raised 'lorificanda, a fidelibus vene- unto eternal life, and to be glori- nnda esse, per quce multa bene- fied,—are to be venerated by the I fidelibus inutiliter honorari, these, and other sacred monuments, itque eorum opis impetrandce are uselessly honored by the faith- ausa sanctorum memorias frus- ful ; and that the places dedicated ra frequentari ; omnino dam- to the memories of the saints are in mndos esse, prout jam pridem vain visited with the view of ob- 'os damnavit, et nunc etiam taining their aid, are wholly to be lamnat Ecclesia. condemned, as the Church has al- ready long since condemned, and now also condemns them. Imagines porro Christi, Dei- Moreover, that the images of paroe Virginis et aliorum sanc- Christ, of the Virgin Mother of orum in templis prcesertim ha- God, and of the other saints, are to >endas et retinendas, eisque de- be had and retained particularly in titum honorem et venerationem temples, and that due honor and rnpertiendam; non quod creda- veneration are to be given them ur inesse aliqua in Us divini- not that any divinity, or virtue, is 1 1 Cor. iii. 6. 202 SYMBOLA ROMANA. collocabant ; sed quoniam honos, in idols; but because the honor qui eis exhibetur, refertur ad which is shown them is referred to prototypa, quae illce reprcesen- the prototypes which those images tant, ita ut per imagines, quas represent ; in such wise that by the osculamur et coram quibus ca- images which we kiss, and before put aperimus et procumbimus, which we uncover the head, and Christum adoremus, et sanctos, prostrate ourselves, we adore Christ, quorum illce similitudinem ge- and we venerate the saints, whose runt, veneremur : id quod con- similitude they bear : as, by the de- ciliorum prcesertim vero secun- crees of Councils, and especially of d(B JViccence Synodi decretis con- the second Synod of Nicsea, has tra imaginum oppugnatores est been defined against the opponents sancitum. of images. lllud vero diligenter doceant And the bishops shall carefully episcopi, per historias mysterio- teach this,—that, by means of the rum nostras redemptionis pic- histories of the mysteries of our Re- tures vel aliis similitudinibus demption, portrayed by paintings expressas erudiri et confirmari or other representations, the people populum in articulis fidei com- is instructed, and confirmed in [the memorandis et assidue recolen- habit of] remembering, and contin- dis / turn vero ex omnibus sa- ually revolving in mind the articles cris imaginibus magnum fruc- of faith ; as also that great profit is tum percipi, non solum quia derived from all sacred images, not admonetur populus beneficiorum only because the people are thereby et munerum, quce a Christo sibi admonished of the benefits and gifts collata sunt, sed etiam quia bestowed upon them by Christ, but Dei per sanctos miracula et also because the miracles which salutaria exempla oculis fideli- God has performed by means of the um subjiciuntur, ut pro iis saints, and their salutary examples, Deo gratias agant, ad sancto- are set before the eyes of the faith- rumque imitationem vitam mo- ful ; that so they may give God resque suos componant, exciten- thanks for those things ; may or- turque arl adorandum ac d/'li- der their own lives and manners in gendum Denm et ad pieta- imitation of the saints; and may be tem colendam. Si quis autem excited to adore and love God, and his decretis contraria docue- to cultivate piety. But if any one THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 203 't aut senserit : anathema shall teach or entertain sentiments t. .contrary to these decrees : let him be anathema. In has autem sanctas et salu- And if any abuses have crept tes observationes si qui abu- in amongst these holy and salutary ts irrepserint, eos prorsus abo- observances, the holy Synod ardent- rt sancta synodus vehementer ly desires that they be utterly abol- ipit; ita ut nullce falsi dog- ished ; in such wise that no images atis imagines et rudibus peri- [suggestive] of false doctrine, and ilosi erroris occasionem prm- furnishing occasion of dangerous 'ntes, statuantur. Quod si ali- error to the uneducated, be set up. lando historias et narrationes And if at times, when expedient xrce scriptures, cum id indoc- for the unlettered people, it happen l plebi expediet, exprimi et that the facts and narratives of sa- gurari contigerit, doceatur cred Scripture are portrayed and opulus, non propterea divini- represented, the people shall be tem Jigurari, quasi corporeis taught, that not thereby is the Di- ndis conspici vel coloribus, vinity represented, as though it it figuris exprimi possit. could be seen by the eyes of the body, or be portrayed by colors or figures. Omnis porro superstitio in Moreover, in the invocation of mctorum invocatione, reliquia- saints, the veneration of relics, and tm veneratione et imaginum the sacred use of images, every ',cro usu tollatur, omnis tur- superstition shall be removed, all is qucestus eliminetur, omnis filthy lucre be abolished ; finally, all unique lascivia vitetur / ita ut lasciviousness be avoided ; in such rocaci venustate imagines non wise that figures shall not be paint- mgantur nee ornentur, et sane- ed or adorned with a beauty excit- rum celebratione ac reliquia- ing to lust ; nor the celebration of tm visitatione homines ad com- the saints and the visitation of relics essationes atque ebrietates non be by any perverted into revelings 'futantur, quasi festi dies in and drunkenness ; as if festivals morem sanctorum per luxum were celebrated to the honor of the ' lasciviam agantur. saints by luxury and wantonness. Postremo, tanta circa hcee di- In fine, let so great care and dili- ; 204 SYMBOLA ROMANA. gentia et cura ab episcopis ad- gence be used herein by bishops, as hibeatur, ut nihil inordinatum that there be nothing seen that is aut prozpostere et tumultuarie disorderly, or that is unbecoming- accomodatum,, nihil profanum ! ly or confusedly arranged, nothing nihilque inhonestum appareat, that is profane, nothing indecorous, cum domum Dei deceat sancti- seeing that holiness becometh the tudo. house of God. 1 Hoec ut fidelius observentur, And that these things may be statuit sancta synodus, nemini the more faithfully observed, the licere ullo in loco vel ecclesia, holy Synod ordains, that no one be etiam quomodolibet exempta, ul- allowed to place, or cause to be lam insolitam ponere vel po- placed, any unusual image, in any nendam curare imaginem, nisi place or church, howsoever exempt- ab episcopo approbata fuerit ed, except that image has been ap- nulla etiam admittenda esse no- proved of by the bishop ; also, that va miracula, nee novas reli- no new miracles are to be acknowl- quias recipiendas, nisi eodem edged, or new relics recognized, recognoscente et approbante epis- unless the said bishop has taken copo, qui, simul atque de Us cognizance and approved thereof; aliquid compertum habuerit, ad- who, as soon as he has obtained hibitis in consilium theologis some certain information in regard et aliis piis viris, ea faciat, of these matters, shall, after having quae veritati et pietati consen- taken the advice of theologians, and tanea judicaverit. of other pious men, act therein as he shall judge to be consonant with Quod si aliquis dubius, aut truth and piety. But if any doubt- difficilis abusus sit exstirpan- ful or difficult abuse has to be ex- dus, vel omnino aliqua de tirpated ; or, in fine, if any more Us rebus gravior qucestio in- grave question shall arise touching cidat, episcopus, antequam these matters, the bishop, before de- controversiam dirimat, metro- ciding the controversy, shall await politani et comprovincialium the sentence of the metropolitan episcoporum in coneilio pro- and of the bishops of the province, vinciali sententiam in a provincial Council yet so that exspectet, ; ita tamen, ut nihil inconsulto nothing new, or that previously has 1 Psa. xcii. 5. - ; THE CANONS AND DECREES OF THE COUNCIL OF TRENT. 205 mctissimo Romano pontifice not been usual in the Church, shall ovum aut in Ecclesia hacte- be resolved on without having first ,us inusitatum decernatur. consulted the most holy Eoman Pontiff. CONTCNUATIO SeSSIONIS Continuation of the Session, die IV Decembris. on the fourth day of December. DECRETDM DE INDULGENTIIS. DECREE CONCERNING INDULGENCES. Cum potestas conferendi in- Whereas the power of confer- 'ulgentias a Ghristo Ecclesice ring Indulgences was granted by oncessa sit, atque hujusmodi Christ to the Church, and she has, yotestate divinitus sibi tradita even in the most ancient times, m used ntiquissimis etiam temporibus the said power delivered unto her lla usa fuerit, sacrosancta sy- of God, the sacred holy Synod odus indulgentiarum usum, teaches and enjoins that the use of ^hristiano populo maxime salu- Indulgences, for the Christian peo- zrem et sacrorum conciliorum ple most salutary, and approved of uctoritate probatum, in Eccle- by the authority of sacred Councils, ia retinendum esse docet et is to be retained in the Church ; and wcBcipit, eosque anathemate it condemns with anathema those hmnat, qui aut inutiles esse who either assert that they are use- sserunt, vel eas concedendi in less, or who deny that there is in the Vcclesia potestatem esse negant. Church the power of granting them. « his tamen concedendis mo- In granting them, however, it de- ^rationem juxta veterem et sires that, in accordance with the orobatam in Ecclesia consuetu- ancient and approved custom in the rinem adhiberi cupit, ne m- Church, moderation be observed lia facilitate ecclesiastica disci lest, by excessive facility, ecclesias- olina enervetur. tical discipline be enervated. And ibusus vero, qui in Ms ir- being desirous that the abuses which 'epserunt, et quorum occa- have crept therein, and by occasion ione insigne hoc indulgen- of which this honorable name of In- iarum nomen ab hcereticis dulgences is blasphemed by here- 'lasphematur, emendatos et cor- tics, be amended and corrected, it ; 206 SYMBOLA ROMANA. rectos cupiens, prcesenti decreto ordains generally by this decree, generaliter statuit, pravos quce- that all evil gains for the obtaining stus omnes pro Ms consequendis, thereof,—whence a most prolific unde plurima in Christiano po- cause of abuses amongst the Chris- pulo abusuum causa fluxit, om- tian people has been derived,—be nino abolendos esse. wholly abolished. But as regards Ceteros vero, qui ex supersti- the other abuses which have pro- tione, ignorantia, irreverentia, ceeded from superstition, ignorance, aut aliunde quomodocumque irreverence, or from whatsoever provenerunt, cum ob multiplices other source, since, by reason of the locorum et provlnciarum, apud manifold corruptions in the places quas hi committuntur, corrup- and provinces where the said abuses tees commode nequeant specia- are committed, they can not conven- liter prohiberi ; mandat omni- iently be specially prohibited, it bus episcopis, ut diligenter quis- commands all bishops diligently to que hujusmodi abusus Ecclesiai collect, each in his own Church, all sum colligat, eosque in prima abuses of this nature, and to report synodo provinciali referat ; ut, them in the first provincial Synod aliorum quoque episcoporum that, after having been reviewed by sententia cognita, statim ad the opinions of the other bishops summum JRoma?ium pontificem also, they may forthwith be referred deferantur, cujus auctoritate et to the Sovereign Roman Pontiff, by prudentia, quod universale Ec- whose authority and prudence that clesiai expediet, statuatur ; ut which may be expedient for the ita sanctarum indnlgentiarum universal Church will be ordained munus pie, sancte et incorrupte that thus the gift of holy Indulgences omnibus fidelibus dispensetur. may be dispensed to all the faithful, piously, holily, and incorruptly. : PKOFESSION OF THE TKIDENTINE FAITH. 207 II. PEOFESSIO FIDEI TRLDENTIM:. Profession of the Tridentine Faith. A.D. 1564. ' torn the bulls of Pope Pius IV., Injunctum nobis,' Nov. 13, 1564, and '7n sacrosancta,' Dec. 9, 1564 he Bullar. Rom., also in Streitwolf and Klener, Libri Symb. Eccles. Cath. Tom. II. pp. 315-321). The q text of the Creed is given also by Streitwolf and Klener (Tom. I. p. 98, sub tit. : Forma juramenti essionis fidei), by Denzinger, and in other collections of Roman Symbols. See Vol. I. § 25, pp. 96-99.] I. I, - [. Ego firma fide credo -, with a firm faith profiteor omnia et singula, believe and profess all and every ie continentur in symbolo one of the things contained in ei, quo sancta Pomana JEc- that creed which the holy Roman ria utitur, videlicet Church makes use of : Credo in unum Deum, Pa- ' I believe in one God, the Fa- m omnipotentem,' etc. [Sym- ther Almighty,' etc. [The Nicene um Nicenum. See p. 27.] Creed. See pp. 27 and 98.] I. Apostolicas et ecclesiasticas II. I most steadfastly admit and ditiones, reliquasque ejusdem embrace apostolic and ecclesiastic olesias observationes et consti- traditions, and all other observ- iones firmissime admitto et ances and constitutions of the same plector. Church. II. Item sacram Scripturam III. I also admit the holy Scrip- vta eum sensum, quern tenuit tures, according to that sense which tenet sancta mater Ecclesia, our holy mother Church has held us est judicare de vero sen- and does hold, to which it belongs et interpretation sacrarum to judge of the true sense and inter- ipturarum, admitto / nee earn pretation of the Scriptures ; neither juam, nisi juxta unanimem will I ever take and interpret them sensum patrum accipiam et otherwise than according to the erpretabor. unanimous consent of the Fathers. V Profiteor auoqme, septem IV I also profess that there ? vere et proprie sacramenta are truly and properly seven sac- >ce legis a Jesu Christo Do- raments of the new law, insti- 10 nostro instituta, atque ad tuted by Jesus Christ our Lord, 'item humani generis, licet and necessary for the salvation i omnia singulis, necessaria : of mankind, though not all for icet baptismum, confirmati- every one, to wit : baptism, con- ; 208 SYMBOLA ROMANA. onem, eucharistiam, pcenitentiam, firmation, the eucharist, penance, extremam unctionem, ordinem et extreme unction, holy orders, and matrimonium y illaque gratiam matrimony ; and that they confer conferre ; et ex his baptismum, grace ; and that of these, baptism, confirmationem et ordinem sine confirmation, and ordination can sacrilegio reiterare non posse. not be reiterated without sacrilege. Receptos quoque et approbates I also receive and admit the re- Eeclesice Catholicce ritus in su- ceived and approved ceremonies of pradictorum omnium sacramen- the Catholic Church, used in the torum solemni administratione solemn administration of the afore- recipio et admitto. said sacraments. V Omnia et singula, quae de V I embrace and receive all peccato originali et de justifica- and every one of the things which tione in sacrosancta Tridentina have been defined and declared in synodo definita et declarata fu- the holy Council of Trent concern- erunt, amplector et recipio. ing original sin and justification. VI. Profiteor pariter, in mis- VI. I profess, likewise, that in sa qfferri Deo verum, prqprium the mass there is offered to God a et propitiatorium sacrijicium true, proper, and propitiatory sacri- pro vivis et defunctis y atque fice for the living and the dead; in sanctissimo eucharistice Sa- and that in the most holy sacrament cramento esse vere, realiter et of the eucharist there is truly, real- substantialiter corpus et sangui- ly, and substantially, the body and nem, una cum anima et divini- blood, together with the soul and tate Domini nostri Jesu Christi, divinity of our Lord Jesus Christ Jierique conversionem totius sub- and that there is made a change of stantias, panis in corpus et to- the whole essence of the bread into tius substantias vini in sangui- the body, and of the whole essence which nem y quam conversionem Ca- of the wine into the blood ; iholica Ecclesia transsubstantia- change the Catholic Church calls tionem appellat. transubstantiation. VII. Fateor etiam, sub altera VII. I also confess that under tantum specie totum atque in- either kind alone Christ is received tegrum Christum, verumque sa- whole and entire, and a true sacra- cramentum sumi. ment. VIII. Constanter teneo, pur- VIII. I firmly hold that there is ; PROFESSION OF THE TRIDENTINE FAITH. 209 torium esse, animasque ibi a purgatory, and that the souls there- tentas fidelium syffragiis ju- in detained are helped by the suf- ri. Similiter et sanctos una frages of the faithful. Likewise, m Christo regnantes veneran- that the saints reigning with Christ s atque invocandos esse, eos- are to be honored and invoked, e orationes Deo pro nobis and that they offer up prayers to 'erre, atque eorum reliquias God for us, and that their relics e venerandas. are to be had in veneration. IX. Firmissime 1 assero, ima- IX. I most firmly assert that the les Christi ac Deiparce sem~ images of Christ, and of the per- r Virginis, nee non aliorum petual Virgin the Mother of God, •icto/'um habendas et retinen- and also of other saints, ought to s esse, atque eis debitum ho- be had and retained, and that due rem ae venerationem imper- honor and veneration are to be ndam. Indulgentiarum etiam given them. I also affirm that the testatem a Christo in Eccle- power of indulgences was left by relictam fuisse, illarumque Christ in the Church, and that the X. Sanctam Catholicam et X. I acknowledge the holy Cath- wstolicam Homanam Ecclesi- olic Apostolic Roman Church for •> omnium ecclesiarum matrem the mother and mistress of all magistram agnosco, Romano churches ; and I promise and ? pontifici, beati Petri apo- swear true obedience to the Bish- loruifi principis successori ae op of Rome, successor to St. Peter, m Christi vicario veram obe- Prince of the Apostles, and Vicar ntiam spondeo ac juro. of Jesus Christ. £1. Coetera item omnia a sa- XI. I likewise undoubtingly re- s canonibus et cecumenicis ceive and profess all other things '.ciliis, ac prcEcipue a sacro- delivered, defined, and declared by wta Tridentina synodo tra- the Sacred Canons and General ct, definita et declarata indu- Councils, and particularly by the anter recipio atque prqfiteor holy Council of Trent ; and I con- lulque contraria omnia, at- demn, reject, and anathematize all ? hcereses quascumque ab Ec- things contrary thereto, and all 1 Bullarium Rom. : firmiter. 210 SYMBOLA ROMANA. clesia damnatas, rejectas et ana- heresies which the Church has con- thematisatas ego jpariter damno, demned, rejected, and anathema- rejieio et anathematizo. tized. XII. Hanc veram Catholicam XII. I do, at this present, freely fidem, extra quam nemo salvus profess and truly hold this true esse jyotest, quam in prcesenti Catholic faith, without which no sponte profiteor et veraciter te- one can be saved ; and I promise neo, eundem integram et invio- most constantly to retain and con- 1 latam usque ad extremum vitce fess the same entire and invio- spiritum constantissime, Deo ad- late, with God's assistance, to the juvante, ret mere et confiteri, at- end of my life. And I will take que a meis subditis vel illis, care, as far as in me lies, that quorum cura ad me in munere it shall be held, taught, and meo spectabit, teneri, doceri et preached by my subjects, or by jircedicari, quantum in me erit, those the care of whom shall ap- curaturum. Ita ego idem pertain to me in my office. This spondeo, voveo ac juro. Sic one I promise, vow, and swear — so Deus adjuvet, et hmc sancta Dei help me God, and these holy Gos- Evangelia. pels of God. 1 Bullarium Bom. : immaculatam. ^A JJ J.1UU I ^fc . uu injs imMACULATE CONCEPTION. 211 I. DECRETUM PII IX. DE IMMACULATA CONCEPTIONE BEAT^E VIRGINIS MARINE. The Decree of Pope Pius IX. on the Immaculate Conception of the Blessed Virgin Mary. The Latin text from the Bull 'Ineffabilis Deus,' in which Pope Pius IX. promulgated to the Roman tholic world the definition of the Immaculate Conception of the Virgin Mary, as read before an assem- of Cardinals and Bishops in St. Peter's, Dec. S, 1854. See Vol. I. §§ 28 and 29, pp. 108 sqq.] Postquam nunquam interml- Since we have never ceased in mus, in humilitate et jejunio humility and fasting to offer up our rivatas nostras et publicas prayers and those of the Church to 'eclesice preces Deo Patri per God the Father through his Son, ilium, Ejus qfferre, ut Spi- that he might deign to direct and tus Sancti virtute mentem nos- confirm our mind by the power of am dirigere et confirmare di- the Holy Ghost, after imploring the laretur, implorato universes, protection of the whole celestial 'lestis curiae prcesidio, et ad- court, and after invoking on our 'cato cum, genitibus Paraclito knees the Holy Ghost the Para- oiritu, eoque sic adspirante, clete, under his inspiration we pro- I honorem Sanctce et Indivi- nounce, DECLARE, AND DEFINE, Unto un Trinitatis, ad decus et or- the glory of the Holy and Indivisi- imentum Virginis Deiparce, ble Trinity, the honor and orna- I exaltationem Fidei Catho- ment of the holy Virgin the Mother ?oe et Christiana? Religionis of God, for the exaltation of the tgmentum, auctoritate Domini Catholic faith and the increase of r ostri Jesu Christi, beatorum the Christian religion, by the au- wstolorum Petri et Pauli ac thority of our Lord Jesus Christ istra declaramus, pronuncia- and the blessed Apostles Peter and us et definimus, Paul, and in our own authority, 'OCTRINAM, QU.E TENET, BEATISSI- that THE DOCTRINE WHICH HOLDS THE AM YlRGINEM MaRIAM IN PRIMO Blessed Virgin Mary to have jstanti sile Conceptions fuisse been, from the first instant of NGULARI OMNIPOTENTIS Dei GRA- her conception, by a singular B'S PRIVILEGIO, intuitu merito- grace and privilege of almighty ra Chkisti Jesu Salvatoris hu- God, in view of the merits of ANI GENERIS, AB OMNI ORIGINALIS Christ Jesus the Saviour of man- 212 SYMBOLA ROMANA. culpj: labe pr^eservatam immu- kind, preserved free from all NEM, ESSE A DeO REVELATAM, AD- stain of original sin, was revealed QUE IDCIECO AB OMNIBUS FIDELI- by God, and is, therefore, to be BUS FIRMITER CONSTANTERQUE CRE- firmly and constantly believed DENDAM. by all the faithful. Therefore, Quapropter si qui seeus ac a if some should presume to think in nobis definitum est, quod Deus their hearts otherwise than we have avertat, jvrcesumpserint corde defined (which God forbid), they sentire, ii noverint, ac j>orro shall know and thoroughly under- sciant, se jproprio judido con- stand that they are by their own demnatos, nanfragium circa judgment condemned, have made filem passos esse, et ah uni- shipwreck concerning the faith, and tate Eccleswe, defecisse, ac prce- fallen away from the unity of the terea facto ipso suo semet j?ce- Church; and, moreover, that they, nis a jure statutis subjicere by this very act, subject themselves si quod corde sentiunt, verbo to the penalties ordained by law, aut scripto vel alio quovis ex- if, by word or writing, or any other terno modo significare ausi fue- external means, they dare to signify rint. what they think in their hearts. THE PAPAL SYLLABUS OF ERRORS. 213 IV SYLLABUS ERROKUM. The Papal Syllabus of Errors. A.D. 1864. [This document, though issued by the sole authority of Pope Pius IX., Dec. 8,1864, must be regarded ow as infallible and irreformable, even without the formal sanction of the Vatican Council. It is purely sgative, hut indirectly it teaches and enjoins the very opposite of what it condemns as error. See ol. I. i 20, pp. 128-134.] tyttabus complectens prcecipuos The Syllabus the principal er- j of nostrce cetatis Errores qui notan- rors of our time, which are stig- tur in Allocutionibus Consisto- matized in the Consistorial Al- rialibus, in Encyclicis, aliisque locutions, Encyclicals, and other Apostolicis Letteris Sanctissimi Apostolical Letters of our Most Domini Nostri Pii Papce IX. Holy Lord, Pope Pius IX. 1. — PANTHEISMUS, NATURALISMUS § I. PANTHEISM, NATURALISM, AND ET RATIONALISMUS ABSOLUTUS. ABSOLUTE RATIONALISM. 1. Nullum supremum, sapien- 1. There exists no supreme, most ssimum, providentissimumque wise, and most provident divine Tumen divinum exsistit ab hac being distinct from the universe, '.rum universitate distinctum, and God is none other than na- Deus idem est ac rerum na- ture, and is therefore subject to ira et iccirco immutationibus change. In effect, God is pro- hnoxius, Deusque reapse Jit in duced in man and in the world, )mine et mundo, atque omnia and all things are God, and have kus sunt et ipsissimam Dei the very substance of God. God dent substantiam; ac una ea- is therefore one and the same thing rnique res est Deus cum mun- with the world, and thence spirit y, et proinde spiritus cum ma- is the same thing with matter, ne- ria, necessitas cum libertate, cessity with liberty, true with false, rum cum /also, bonum cum good with evil, justice with injus- alo, et justum cum injusto. tice. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 2. Neganda est omnis Dei ac- 2. All action of God upon man o in homines et mundum. and the world is to be denied. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1 862. 3. Humana ratio, nullo pror- 3. Human reason, without any 214 SYMBOLA ROMANA. sus Dei respectu habito, untcus regard to God, is the sole arbiter of est veri et falsi, boni et mali truth and falsehood, of good and arbiter, sibi ipsi est lex et natu- evil ; it is its own law to itself, and ralibus suis viribus ad hominum suffices by its natural force to se- ac populorum bonum curandum cure the welfare of men and of sufficit. nations. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1 862. 4. Omnes religionis veritates 4. All the truths of religion are ex nativa humance rationis vi derived from the native strength derivant / hinc ratio est prin- of human reason ; whence reason cess norma, qua homo cognotio- is the master rule by which man nem omnium cujuscumque ge- can and ought to arrive at the neris veritatum assequi possit knowledge of all truths of every ac debeat. kind. Epist. encycl. Qui pluribus 9 novembris Encyclical Letters, Qui pluribus, 9th No- 1846. vember, 1846. Epist. encycl. Singulari quidem 17 martii Encyclical Letters, Singulari quidem, 17th 1856. March, 1856. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima, quidem, 9th June, 1 862. 5. Divina revelatio est imper- 5. Divine revelation is imperfect, fecta et iccirco subjecta conti- and, therefore, subject to a contin- nuo et indefinito progressui, qui ual and indefinite progress, which humance rationis progressioni re- corresponds with the progress of spondeat. human reason. Epist. encycl. Qui pluribus 9 novembris Encyclical Letters, Qui pluribus, 9th No- 1846. vember, 1846. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 6. Christi fides humance. refra- 6. Christian faith contradicts gatur rationi ; divinaque reve- human reason, and divine revela- latio non solum, nihil prodest, tion not only does not benefit, but vertcm etiam nocet hominis per- even injures the perfection of fectioni. man. Epist. encycl. Qui pluribus 9 novembris Encyclical Letters, Qui pluribus, 9th No- 1846. vember, 1846. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 7. Prophetice et miracula in 7. The prophecies and miracles P THE PAPAL SYLLABUS OF ERRORS. 215 facris Litteris exposita et narra- set forth and narrated in the Sa- i sunt poetarum commenta, et cred Scriptures are the fictions of po- 'hristiance fidei mysteria philo- ets; and the mysteries of the Chris- ophicarum investigationum sum- tian faith are the result of philo- la j et utriusque Testamenti sophical investigations. In the books Ibris mythica continentur in- of both Testaments there arecontain- enta ; ipseque Jesus Ohristus ed mythical inventions, and Jesus tf mythica fictio. Christ is himself a mythical fiction. Epist. encycl. Qui pluribus 9 novembris Encyclical Letters, Qui pluribus, 9th No- 346. vember, 1846. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. II.—RATIONALISMUS MODERATUS. § II. MODERATE RATIONALISM. 8. Quum ratio humana ipsi 8. As human reason is placed on eligioni cequiparetur, iccirco the- a level with religion, so theological logicce disciplines, perinde ac phi- matters must be treated in the same wophicce tractandce sunt. manner as philosophical ones. Alloc. Singulars quadam perfusi 9 de- Allocution Singulars quadam perfusi, 9th imbris 1854. December, 1854. 9. Omnia indiscrimination do- 9. All the dogmas of the Chris- mata religionis Christians sunt tian religion are, without excep- bjectum naturalis scientice seu tion, the object of scientific knowl- philosophic ; et humana ratio edge or philosophy, and human istorice tantum exculta potest reason, instructed solely by his- v suis naturalibus viribus et tory, is able, by its own natural rrincipiis ad veram de omnibus strength and principles, to arrive tiam reconditioribus dogmatibus at the true knowledge of even nentiam pervenire, modo hcec the most abstruse dogmas : pro- ogmata ipsi rationi tamquam vided such dogmas be proposed as bjectum proposita fuerint. subject-matter for human reason. Epist. ad Archiep. Frising. Gravissimas Letter ad Archiep. Frising. Gravissimas, 1 decembris 1862. 11th December, 1862. Epist. ad eumdem Tuas libenter 21 de- To the same, Tuas libenter, 21st Decem- smbris 1863. ber, 1863. 10. Quum aliud sit philoso- 10. As the philosopher is one ohus, aliud philosophia, ille jus thing, and philosophy is another, so Vol. II.— — 216 SYMBOLA ROM ANA. et officium habet se submittendi it is the right and duty of the philos- auctoritati, quam veram ipse opher to submit to the authority probaverit ; at philosophia ne- which he shall have recognized as que potest, neque debet ulli sese true ; but philosophy neither can nor submittere auctoritati. ought to submit to any authority. Epist. ad Archiep. Frising. Gravissimas Letter ad Archiep. Frising. Gravissimas, 11 decembris 1862. 11th December, 1862. Epist. ad eumdem Tuas libenter 21 de- To the same, Tuas libenter, 21st Decem- cembris 1863. ber, 1863. 11. JEcclesia non solum non 11. The Church not only ought debet in philosophiam unquam never to animadvert upon philoso- animadvertere, verum etiam de- phy, but ought to tolerate the er- bet ipsius philosophies tolerare rors of philosophy, leaving to phi- errores, eique relinquere ut ipsa losophy the care of their correc- se corrigat. tion. Epist. ad Archiep. Frising. Gravissimas Letter ad Archiep. Frising. Gravissimas, 11 decembris 1862. 11th December, 1862. 12. Apostolicm Sedis, Romana- 12. The decrees of the Apostolic rumque Congregationum decreta See and of the Roman Congrega- liberum scientice progressum im- tions fetter the free progress of pediunt. science. Epist. ad Archiep. Frising. Tuas libenter Letter ad A rchiep. Frising. Tuas libenter, 21 decembris 1863. 21st December, 1863. 13. Methodus etprincipia, quibus 13. The method and principles antiqui Doctores scholastici Theo- by which the old scholastic doctors logiam excoluerunt, temporum nos- cultivated theology are no longer trorum necessitatibus scientiarum- suitable to the demands of the age que progressui minime congruunt. and the progress of science. Epist. ad Archiep. Frising. Tuas libenter Letter ad Archiep. Frising. Tuas libenter, 21 decembris 1863. 21st December, 1863. 14. PMlosophia tractanda est, 14. Philosophy must be treated nulla supematuralis revelationis of without any account being taken hdbita ratione. of supernatural revelation. Epist. ad Archiep. Frising. Tuas libenter Epist. ad Archiep. Frising. Tuas libenter, 21 decembris 1863. 21st December, 1863. N. B. Cum rationalismi systemate conce- N. B. —To the rationalistic system belong, inn rAfAL, SYLLABUS OF ERRORS. 217 in great part, the errors of t maximam partem errores Antonii Giin- Anthony Giinther, in the letter to r qui damnantur in Epist. ad Card. Ar- condemned the Cardinal Arch- junii bishop of Cologne, tuam, ep. Coloniensem Eximiam tuam 15 Eximiam June 15, 1857, and in that to the Bishop of Breslau, 57, et in Epist. ad Episc. Wratislaviensem lore haud mediocri 30 aprilis 1860. Dolore haud mediocri, April 30, 1860. QI. — INDIFFEKENTISMTJS, LATJ.TTJ- § III. INDIFFERENTISM, LATITTJDI- DINARISMITS. NARIANISM. 15. Liberum cuique homini est 15. Every man is free to em- m amplecti ac projiteri reli- brace and profess the religion he onem, quam rationis lumine shall believe true, guided by the m ductus veram putaverit. light of reason. Litt. Apost. Multiplices inter 10 junii Apostolic Letter, Multiplices inter, 10th 51. June, 1851. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 16. Homines in cujusvis religio- 16. Men may in any religion ns cultu viam ceternce salutis re- find the way of eternal salva- erire ceternamque salutem asse- tion, and obtain eternal salva- d possunt. tion. Epist. encycl. Qui pluribus 9 novembris Encyclical Letters, Qui pluribus, 9th No- 46. vember, 1846. Alloc. Ubi primum 17 decembris 1847. Allocution Ubi primum, 17th December, 1847. Epist. encycl. Singulari quidem 17 martii Encyclical Letters, Singulari quidem, 17th 56. March, 1856. 17. Saltern bene sperandum est 17. We may entertain at least a ? ceterna illorum omnium salute, well-founded hope for the eternal hi in vera Christi Ecclesia ne- salvation of all those who are in taquam versantur. no manner in the true Church of Christ. Alloc. Singulari quadam 9 decembris Allocution Singulari quadam, 9th Decem- 154. ber, 1854. Epist. encycl. Quanto conficiamur 17 au- Encyclical Letters, Quanto conficiamur, istii 1863. 17th August, 1863. 18. Protestantismus non aliud 18. Protestantism is nothing ft quam diversa verce ejusdem more than another form of the 'hristiance religionis forma, in same true Christian religion, in wt ceque ac in Ecclesia Ca- which it is possible to be equally 218 SYMBOLA ROMANA. tholica Deo placere datum pleasing to God as in the Catholic est. Church. Epist. encycl Noscitis et Nobiscum 8 de- Encyclical Letters, Noscitis et Nobiscum, cembris 1849. 8th December, 1849. § IV- SOCIALISMUS, COMMTJNISMTJS, § IV- — SOCIALISM, COMMUNISM, SE- SOCIETATES CLANDESTINE, SOCIE- CRET SOCIETIES, BIBLICAL SOCIE- TATES BIBLIC^E, SOCIETATES CLE- TIES, CLEEICO-LIBERAL SOCIE- RICO-LIBERALES. TIES. Ejusmodi pestes scepe gravis- Pests of this description are fre- simisque verborum forrmdis re- quently rebuked in the severest probantur in Epist. encycl. Qui terms in the Encyc. Qui pluvi- pluribns 9 novembr. 1846 ; in Al- ous, Nov. 9, 1846; Alloc. Quibus loc. Quibus quantisque 20 april. quantisque, April 20, 1849 ; En- 1849 ; in Epist. encycl. Noscitis et cyc. Noscitis et Nobiscum, Dec. Nobiscum 8 dec. 1849 ; in Alloc. 8, 1849 ; Alloc. Singulari qua- Singulari quadam 9 dec. 1854 ; in dam, Dec. 9, 1854 ; Encyc. Quan- Epist. encycl. Quauto conficiamur to conficiamur mozrore, Aug. 10, moerore 10 augusti 1863. 1863. § V- ERRORES DE ECCLESIA EJUS- § V. ERRORS CONCERNING THE QUE JUKIBUS. CHURCH AND HER RIGHTS. 19. Ecclesia non est vera per- 19. The Church is not a true, and fectaque societas plane libera, perfect, and entirely free society, nee pollet suis propriis et con- nor does she enjoy peculiar and per- stantibus juribus sibi a divino petual rights conferred upon her by suo fundatore collatis, sed civi- her Divine Founder, but it apper- lis potestatis est definire quae, tains to the civil power to define sint Ecclesice jura ac limites, what are the rights and limits with intra quos eadem jura exercere which the Church mav exercise an- %j queat. thoritv. Alloc. Singulari quadam 9 decembris Allocution Singulari quadam, 9th Decem- 1854. ber, 1854. Alloc. Multis gravibusque 17 decembris Allocution Multis gravibusque, 17th De- 1860. cember, 1860. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 20. Ecclesiastica potestas suam 20. The ecclesiastical power must. THE PAPAL SYLLABUS OF ERRORS. 219 xuctoritatem exercere non debet not exercise its authority without absque civilis gubernii venia et the permission and assent of the zssensu. civil government. Alloc. Meminit unusquisque 30 septembris Allocution Meminit unusquisque, 30th Sep- 1861. tember, 1861. 21. Ecclesia non hdbet potesta- 21. The Church has not the km dogmatice definiendi, religio- power of defining dogmatically lem Catholicce Ecclesice esse unice that the religion of the Catholic veram religionem. Church is the only true religion. Litt. Apost. Multiplices inter 10 junii Apostolic Letter, Multiplices inter, 10th 1851. June, 1851. 22. Obligatio, qua Catholici 22. The obligation which binds nagistri et scriptores omnino ad- Catholic teachers and authors ap- rtringuntur, coarctatur in lis tan- plies only to those things which are 'um, quae, ab infallibili Ecclesice proposed for universal belief as judicio veluti jidei dogmata ab dogmas of the faith, by the infal- imnibus credenda proponuntur. lible judgment of the Church. Epist. ad Archiep. Frising. Tuas libenter Letter ad Archiep. Frising. Tuas libenter, 21 decembris 1863. 21st December, 1863. 23. Romani Pontifices et Con- 23. The Eoman Pontiffs and cilia mcumenica a limitibus suce oecumenical Councils have exceed- potestatis reeesserunt, jura prin- ed the limits of their power, have lipum usurparunt, atque etiam usurped the rights of princes, and in rebus jidei et morum definien- have even committed errors in de- iis errarunt. fining matters of faith and morals. Litt. Apost. Multiplices inter 10 junii Apostolic Letter, Multiplices inter, 10th [851. June, 1851. 24. Ecclesia vis inferendce pote- 24. The Church has not the rtatem non habet, neque potesta- power of availing herself of force, >em ullam temporalem directam or any direct or indirect temporal ')el indirectam. power. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolicce, 22d Au- 1851. gust. 1851. 25. Prceter potestatem Episco- 25. In addition to the authority patui inhoerentem, alia est at- inherent in the Episcopate, a fur- fributa temporalis potestas a ci- ther and temporal power is granted 220 SYMBOLA KOMANA. vili imperio vel expresse vel ta- to it by the civil authority, either cite concessa, revocanda propte- expressly or tacitly, which power is rea, cum libuerit, a civili im- on that account also revocable by the perio. civil authority whenever it pleases. Litt. Apost. Ad apostolica 22 augusti Apostolic Letter, Ad apostolica, 22d Au- 1851. gust, 1851. 26. Ecclesia non habet nativum 26. The Church has not the in- ac legitimum jus acquirendi ac nate and legitimate right of acqui- possidendi. sition and possession. Alloc. Nunquamfore 15 decembris 1856. Allocution Nunquamfore, 15th Dec, 1856. Epist. encycl. Incredibili 17 septembris Encyclical Letters, Incredibili, 17th Sep- 1863. tember, 1863. 27. Sacri Ecclesice ministri Ro- 27. The ministers of the Church, manusque Pontifex ah omni re- and the Roman Pontiff, ought to be rum temporalium cura ac domi- absolutely excluded from all charge nio sunt omnino excludendi. and dominion over temporal affairs. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 28. Episcopis, sine gubernii 28. Bishops have not the right of venia, fas non est vel ipsas promulgating even their apostolical apostolicas litteras promul- letters, without the permission of gare. the government. Alloc. Nunquam fore 15 decembris 1856. Allocution Nunquam fore, 15th Dec, 1856. 29. Gratice a Romano Ponti- 29. Dispensations granted by the fice concessce existimari debent Roman Pontiff must be considered tamquam irritce, nisi per guber- null, unless they have been asked niumfuerint imploratce. for by the civil government. Alloc. Nunquam fore 15 decembris 1856. Allocution Nunquam fore, 15th Dec, 1856. 30. Ecclesice et personarum ec- 30. The immunity of the Church clesiasticarum immunitas a jure and of ecclesiastical persons derives civili ortum habuit. its origin from civil law. 10th Litt. Apost. Multiplices inter 10 junii Apostolic Letter, Multiplices inter, 1851. June, 1851. 31. Eeclesiasticum forum pro 31. Ecclesiastical courts for tem- temporalibus clericorum causis poral causes, of the clergy, whether sive civilibus sive criminalibus civil or criminal, ought by all means omnino de medio tollendum est, to be abolished, either without the THE PAPAL SYLLABUS OF ERRORS. 221 etiam inconsulta et reclamante concurrence and against the pro- Apostolica Sede. test of the Holy See. Alloc. Acerbissimum 27 septembris Allocution Acerbissimum, 27th September, 1852. 1852. Alloc. Nunquam fore 15 decembris Allocution Nunquam fore, 15th December, 1856. 1856. 32. Absque ulla naturalis juris 32. The personal immunity exon- et cequitatis violatione potest ab- erating the clergy from military rogari personalis immunitas, qua service may be abolished, with- clerici ab onere subeundce exercen- out violation either of natural iceque militice eximuntur / hanc right or of equity. Its abolition vero abrogationem postulat civilis is called for by civil progress, progressus maxime in societate especially in a community consti- id formam liberioris regiminis tuted upon principles of liberal wnstituta. government. Epist. ad Epistc. Montisregal. Singularis Letter to the Archbishop of Montreal, Sin- Nobisqve 29 septembris 1864. gularis nobisque, 29th September, 1864. 33. Non pertinet unice ad ec- 33. It does not appertain exclu- "Xesiasticam jurisdictions pote- sively to ecclesiastical jurisdiction, tiatem proprio ac nativo jure by any right, proper and inherent, iirigere theologicarum rerum to direct the teaching of theological ioctrinam. subjects. Epist. ad Archiep. Frising. Tuas libenter Letter ad Archiep. Frising. Tuas libenter, i\ decembris 1863. 21st December, 1863 34. Doctrina comparantium 34. The teaching of those who Romanum Pontijicem principi compare the sovereign Pontiff to a libero et agenti in universa Ec- free sovereign acting in the univer- iesia doctrina est quce medio cevo sal Church is a doctrine which pre- prcevaluit. vailed in the middle ages. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolica:, 22d Au- 1851. gust, 1851. 35. Nihil vetat, alicujus con- 35. There would be no obstacle "iilii generalis sententia aut uni- to the sentence of a general coun- versorum populorum facto, sum- cil, or the act of all the universal mum Pontificatum ab Romano peoples, transferring the pontifical Episcopo atque JJrbe ad alium sovereignty from the Bishop and 222 SYMBOLA ROMANA. Episcopum aliamque civitatem, City of Rome to some other bish- transferri. opric and some other city. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolicce, 22d Au- 1851. gust, 1851. 36. Nationalis consilii definitio 36. The definition of a national nullam aliam admittit disputa- council does not admit of any sub- tionem, civilisque administratio sequent discussion, andthe civil pow- rem ad hosce terminos exigere er can regard as settled an affair potest. decided by snch national council. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolicce, 22d Au- 1851. gust, 1851. 37. Institui possunt nationales 37. National churches can be Ecclesiaz ab auctoritate Roma- established, after being withdrawn ni Pontificis subductce planeque and plainly separated from the au- divisce. thority of the Roman Pontiff. Alloc. Multis gravibusque 17 decembris Allocution- Multis gravibusque, 1 7th De- 1860. cember, 1860. Alloc. Jamdudum cernimus 18 martii Allocution Jamdudum cernimus, 18th 1861. March, 1861. 38. Divisioni Ecclesice in ori- 38. Roman Pontiffs have, by their entalem atque occidentalem nimia too arbitrary conduct, contributed Romanorum Pontificum arbitria to the division of the Church into contulerunt. eastern and western. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolicce, 22d Au- 1851. gust, 1851. § VI.—ERRORES DE SOCIETATE CIVI- § VI.—ERRORS ABOUT CIVIL SOCIE- LI TUM IN SE, TUM IN SUIS AD TY, CONSIDERED BOTH IN ITSELF ECCLESIAM RELATI0ND3US SPEC- AND IN ITS RELATION TO THE TATA. CHURCH. 39. Reipublicce, status, utpote 39. The commonwealth is the omnium jurium origo et fons, origin and source of all rights, and jure quodam pollet nullis circum- possesses rights which are not cir- scripta limitibus. cumscribed by any limits. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 40. Catholicce JEcclesia doctrina 40. The teaching of the Catholic THE PAPAL SYLLABUS OF ERRORS. 223 nance societatis bono et commo- Church is opposed to the well-being adversatur. and interests of society. Spist. encycl. Qui pluribus 9 novembris Encyclical Letters, Qui pluribus, 9th No- 6. vember, 1846. Mloc. Quibus quantisque 20 aprilis Allocution Quibus quantisque, 20th April, i. 1849. U. Civili potestati vel ab in- 41. The civil power, even when eli imperante exercitca corn- exercised by an unbelieving sover- tit potestas indirecta nega- eign, possesses an indirect and neg- a in sacra; eidem proinde ative power over religions affairs. rvpetit nedum jus quod vocant It therefore possesses not only the squatur, sed etiam jus appel- right called that of exequatur, but lonis, quam nuncupant, ab that of the (so-called ) appellatio isu. ab abusu. Jitt. Apost. Ad apostolical ?2 augusti Apostolic Letter, Ad apostolicce, 22d Au- 1. gust. 1851. 1:2. In conflictu legum utrius- 42. In the case of conflicting ? potestatis jus civile prceva- laws between the two powers, the civil law ought to prevail. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolica, 22d Au- 1. gust, 1851. i3. Laica potestas auctorita- 43. The civil power has a right i habet rescindendi, declarandi to break, and to declare and ren- faciendi irritas solemnes con- der null, the conventions (commonly itiones (vulgo Concordata) su- called Concordats) concluded with >' usu jurium ad ecclesiasti- the Apostolic See, relative to the m immunitatem pertinentium use of rights appertaining to the m Sede Apostolica initas, sine ecclesiastical immunity, without jus consensu, immo et ea re- the consent of the Holy See, and mante. even contrary to its protest. Alloc. In Consistoriali 1 novembris 1850. Allocution In Consistoriali, 1st Nov., 1850. Alloc. Multis gravibusque 17 decembris Allocution Multis gravibusque, 17th De- 50. cember, 1860. 44. CiviKs auctoritas potest se 44. The civil authority may in- wiiscere rebus quw ad religio- terfere in matters relating to re- m, mores et regimen spiritu- ligion, morality, and spiritual gov- 224 SYMBOLA ROMANA. ale pertinent. Hinc potest de ernment. Hence it has control instruetionibus judicare, quas over the instructions for the guid- J?cclesice pastores ad conscientia- ance of consciences issued, conform- rum normam pro suo munere ably with their mission, by the pas- edunt, quin etiam potest de di- tors of the Church. Further, it pos- vinorum sacramentorum admi- sesses power to decree, in the matter nistratione et dispositionibus ad of administering the divine sacra- ea suseipienda necessariis decer- ments, as to the dispositions neces- nere. sary for their reception. Alloc. In Consistoriali 1 novembris 1850. Allocution In Consistoriali, 1st Nov., 1850. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 45. Totum scholarum publica- 45. The entire direction of pub- rum regimen, in quibus juventus lic schools, in which the youth of Christianas, alicujus reipubliece Christian states are educated, ex- instituitur, episcopalibus dum- cept (to a certain extent) in the case taxat seminariis aliqua ratione of episcopal seminaries, may and exceptis, potest ac debet attribui must appertain to the civil power, auctoritati civili, et ita quidem, and belong to it so far that no other attribui, ut nullam alii cuicum- authority whatsoever shall be recog- que auctoritati recognoscatur jus nized as having any right to inter- immiscendi se in disciplina scho- fere in the discipline of the schools, larum, in regimine studiorum, the arrangement of the studies, the in graduum collations, in dilectu taking of degrees, or the choice and aut approbations magistrorum. approval of the teachers. Alloc. In Consistoriali 1 novembris 1850. Allocution In Consistoriali, 1st Nov., 1850. Alloc. Quibus luctuosissimis 5 septembris Allocution Quibus luctuosissimis, 5th Sep- 1851. tember, 1851. 46. Immo in ipsis clericorum 46. Much more, even in clerical seminariis methodus studiorum seminaries, the method of study to adhibenda civili auctoritati sub- be adopted is subject to the civil jicitur. authority. Alloc. Nunquam fore 15 decembris 1856. Allocution Nunquam fore, 15 Dec, 1856. 47. Postulat optima civilis so- 47. The best theory of civil so- cietatis ratio, ut populares scholce, ciety requires that popular schools quce patent omnibus cujusque e open to the children of all classes, populo classis pueris, ac publica and, generally, all public institutes THE PAPAL SYLLABUS OF ERRORS. 225 iversim instituta, quae, litteris intended for instruction in letters lerioribusque disciplinis traden- and philosophy, and for conduct- t et educationi juventutis curan- ing the education of the young, eximantur ab should be freed from all ecclesias- ! sunt destinata, mi Ecclesice auctoritate, modera- tical authority, government, and in- te vi et ingerentia, plenoque ci- terference, and should be fully sub- lis ac politicce auctoritatis arbi- ject to the civil and political power, o subjiciantur ad imperantium in conformity with the will of rulers acita et ad communium cetatis and the prevalent opinions of the inionum amussim. age. Epist. ad Archiep. Friburg. Quum non Letter to the Archbishop of Fribourg, e 14 julii 1864. Quum non sine, 14th July, 1864. 48. Catholicis vi/ris probari 48. This system of instructing \test ea juventutis instituendce youth, which consists in separating tio, quae sit a Catholica fide it from the Catholic faith and from ab Ecclesice potestate sejuncta, the power of the Church, and in ceque rerum dumtaxat natu- teaching exclusively, or at least pri- lium scientiam ac terre?ice so- marily, the knowledge of natural ilis vitce fines tantummo- things and the earthly ends of so- vel saltern primario spec- cial life alone, may be approved by Catholics. Epist. ad Archiep. Friburg. Quum non Letter to the Archbishop of Fribourg, e 14 julii 1864. Quum non sine, 14th July, 1864. 49. Civilis auctoritas potest 49. The civil power has the right ipedire quominus sacrorum to prevent ministers of religion, itistites et fideles populi cum and the faithful, from communi- omano Pontifice libere ac mu- cating freely and mutually with o communicent. each other, and with the Roman Pontiff. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 50. Laica auctoritas habet per ' 50. The secular authority pos- jus prcesentandi episcopos sesses, as inherent in itself, the right potest ab Mis exigere, ut of presenting bishops, and may re- eant dioecesium procuratio- quire of them that they take pos- nn, antequam ipsi canoni- session of their dioceses before ' r>i> a S. Sede institutionem having received canonical institu- 226 SYMBOLA KOMANA. et apostolicas litteras accipi- tion and the apostolic letters from ant. the Holy See. Alloc. Nunquam fore 15 decembris 1856. Allocution Nunquamfore, 15th Dec, 1856. 51. Immo laicitm gubernium 51. And, further, the secular gov- hdbet jus deponendi ab exer- ernment has the right of deposing citio pastoralis ministerii epis- bishops from their pastoral func- copos, neque tenetur obedire tions, and it is not bound to obey Romano Pontifici in iis qua: the Roman Pontiff in those things episcopatuum et episcoporum re- which relate to episcopal sees and spiciunt institutionem. the institution of bishops. Litt. Apost. Multiplices inter 10 junii Apostolic Letter, Multiplices inter, 10th 1851. June, 1851. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. 52. Gubernium potest suo jure 52. The government has of it- immutare aitatem ab Ecclesia self the right to alter the age pre- prcescriptam pro religiosa tarn scribed by the Church for the re- mulierum quam virorum pro- ligious profession, both of men and fessione, omnibusque religiosis women ; and it may enjoin upon familiis indicere, ut neminem all religious establishments to ad- sine suo permissu ad solemnia mit no person to take solemn vows vota nuncupanda admittant. without its permission. Alloc. Nunquam. fore 15 decembris 1856. Allocution Nunquamfore, 15th Dec, 1856. 53. Abroganda, sunt leges quce 53. The laws for the protection ad religiosarum familiarum sta- of religious establishments, and tum tutandum, earumqne jura securing their rights and duties, et officia pertinent; immo po- ought to be abolished : nay, more, test civile gubernium iis omni- the civil government may lend its bus auxilium prcestare, qui a assistance to all who desire to quit suscepto religiosce vitce instituto the religious life they have un- deficere ac solemnia vota fran- dertaken, and break their vows. gere velint; pariterque potest The government may also sup- religiosas easdem familias pe- press religious orders, collegiate rinde ac collegiatas Ecclesias, churches, and simple benefices, et beneficia simplicia etiam ju- even those belonging to private ris patronatus penitus extingue- patronage, and submit their goods re, illorumque bona et reditus and revenues to the adminis- THE PAPAL SYLLABUS OF ERRORS. 227 'His jpotestatis administrationi tration and disposal of the civil arbitrio subjicere et vindicare. power. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. Alloc. Probe memineritis 22 januarii 1855. AllocutionPro6ememinen' Alloc. Cum scepe 26 julii 1855. Allocution Cum scepe, 26th July, 1855. 54. Reges et jprincipes non so- 54. Kings and princes are not rt ab Ecclesice jurisdictions only exempt from the jurisdiction Imuntur, verum etiam in quce- of the Church, but are superior to onibus jurisdictions dirimen- the Church, in litigated questions i superiores sunt Ecclesia. of jurisdiction. Litt. Apost. Multiplices inter 10 junii Apostolic Letter, Multiplices inter, 10th 1. June, 1851. 55. Ecclesia a Statu, Status- 55. The Church ought to be sep- e ab Ecclesia sejungendus arated from the State, and the State from the Church. • Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. TH.—ERRORES DE ETHICA NATU- § YIL—ERRORS CONCERNING NATU- RALI ET CHRISTIANA. RAL AND CHRISTIAN ETHICS. 56. Morum leges divina haud 56. Moral laws do not stand in mt sanctione, minimeque opus need of the divine sanction, and ut humance leges ad natures there is no necessity that human s conjirmentur aut obligandi laws should be conformable to the n a Deo accipiant. law of nature, and receive their sanction from God. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1 862. 57. Philosophicarum rerum 57. Knowledge of philosophical rrumque scientia, itemque ci- things and morals, and also civil 'es leges possunt et debent a laws, may and must depart from vina et ecclesiastica auctoritate divine and ecclesiastical author- dinare. ity. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 58. Alice vires non sunt agno- 58. No other forces are to be 'ndaz nisi illce quce in materia recognized than those which reside 'Sitce sunt, et omnis morum in matter ; and all moral teaching 8ciplina honestasque collocari and moral excellence ought to be 228 SYMBOLA ROMANA. debet in cumulandis et augen- made to consist in the accumula- dis quovis modo divitiis ac in tion and increase of riches by every voluptatibus explendis. possible means, and in the enjoy- ment of pleasure. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. Epist. encycl. Quanto confidamur 10 au- Encyclical Letters, Quanto confidamur, gusti 1863. 10th August, 1863. 59. Jus in materiali facto con- 59. Right consists in the mate- sistit, et omnia hominum officia rial fact, and all human duties are sunt nomen inane, et omnia hu- but vain words, and all human acts mana facta juris vim habent. have the force of right. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 60. Auctoritas nihil aliud est 60. Authority is nothing else but nisi numeri et materialium viri- the result of numerical superiority um summa. and material force. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1 862. 61. Fortunata facti injustitia 61. An unjust act, being suc- nullum juris sanctitati detrimen- cessful, inflicts no injury upon the tum affert. sanctity of right. Alloc. Jamdudum cernimus 18 martii Allocution Jamdudum cernimus, 18th 1861. March, 1861. 62. Proclamandum est et ob- 62. The principle of non-inter- servandum principium quod vo- vention, as it is called, ought to be cant de non-interventu. proclaimed and adhered to. Alloc. Novos et ante 28 septembris 1860. Allocution Novos et ante, 28th Sept. , 1860. 63. Legitimis principibus obe- 63. It is allowable to refuse obe- dientiam detrectare, immo et re- dience to legitimate princes: nay, bellare licet. more, to rise in insurrection against them. Epist. encycl. Qui pluribus 9 novembris Encyclical Letters, Qui pluribus, 9th No- 1846. vember, 1846. Alloc. Quisque vestrum 4 octobris 1847. Allocution Quisque vestrum, 4th Oct., 1847. Epist. encycl. Noscitis et Nobiscum 8 de- Encyclical Letters, Noscitis et Nobiscum, cembris 1849. 8th December, 1849. Litt. Apost. Cum catholica 26 martii Apostolic Letter, Cum catholica, 26th 1860. March, 1860. 64. Turn cujusque sanctissimi 64. The violation of a solemn •l-iiii 1-AJfAL, SYJLLABUS OF ERRORS. 229 iramenti violatio, turn quceli- oath, even every wicked and fla- t scelesta flagitiosaque actio gitious action repugnant to the mpiternm legi repugna?is, non eternal law, is not only not blam- lum haud est improbanda, ve- able, but quite lawful, and wor- m etiam omnino licita, sum- thy of the highest praise, when isque lavdibus eferenda, quan- done for the love of coun- try. ) id pro patriae amove agatur. Alloc. Quibus quantisque 20 aprilis Allocution Quibus quantisque, 20th April, 49. 1849. VIII.— ERRORES DE MATRIMONIO § VIII.—THE ERRORS CONCERNING CHRISTIANO. CHRISTIAN MARRIAGE. 65. Nulla ratione ferri potest, 65. It can not be by any means iristum evexisse matrimonium tolerated, to maintain that Christ I dignitatem sacramenti. has raised marriage to the dignity of a sacrament. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolicce, 22d Au- 51. gust, 1851. 66. Matrimonii sacramentum 66. The sacrament of marriage m est nisi quid contractui acces- is only an adjunct of the contract, rium ah eoque separabile, ipsum- and separable from it, and the sac- ie sacramentum in una tantum rament itself consists in the nup- iptiali benedictione situm est. tial benediction alone. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolicce, 2 2d Au- 51. gust, 1851. 67. Jure naturce matrimonii 67. By the law of nature, the nculum non est indissolubile marriage tie is not indissoluble, in variis casibus divortnim and in many cases divorce, prop- roprie dictum auctoritate ti- erly so called, may be pronounced ll sanciri potest. by the civil authority. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolicce, 22d Au- 51. gust, 1851. Alloc. Acerbissimum 27 septembris 1 852. Allocution Acerbissimum, 27th Sept. 1852. 68. Ecclesia non habet potesta- 68. The Church has not the power n impedimenta matrimonium of laying down what are diriment rimentia inducendi, sed ea po- impediments to marriage. The ttos cvoili auctoritati competit, civil authority does possess such a 230 SYMBOLA KOMANA. a qua impedimenta existentia power, and can do away with exist- tollenda sunt. ing impediments to marriage. Litt. Apost. Multiplices inter 10 junii Apostolic Letter, Multiplices inter, 10th 1851. June, 1851. 69. Ecclesia sequioribus sceeu- 69. The Church only commenced lis dirimentia impedimenta in- in later ages to bring in diriment ducere ccepit, nun jure proprio, impediments, and then availing her- sed illo jure usa, quod a civili self of a right not her own, but potestate mutuata erat. borrowed from the civil power. Litt. Apost. Ad apostolicos 22 augusti Apostolic Letter, Ad apostolicce, 22d Au- 1851. gust, 1851. 70. Tridentini canones, qui 70. The canons of the Council anathematis censuram illis in- of Trent, which pronounce censure ferunt, qui facultatem impedi- of anathema against those who de- menta dirimentia inducendi Ec- ny to the Church the right of lay- elesice negate audeant, vel non ing down what are diriment imped- sunt dogmatici vel de hae iments, either are not dogmatic, or mutuata potestate intelligendi must be understood as referring sunt. only to such borrowed power. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolicce, 22d Au- 1851. gust, 1851. 71. Tridentini forma sub in- 71. The form of solemnizing mar- firmitatis poena non obligat, tibi riage prescribed by the said Council, lex eivilis aliam formam prce- under penalty of nullity, does not stituat, et velit hac nova forma bind in cases where the civil law has interveniente matrimonium va- appointed another form, and where lere. it decrees that this new form shall effectuate a valid marriage. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolical, 22d Au- 1851. gust, 1851. 72. Bonifacius VIII. voturn 72. Boniface VIII. is the first castitatis in ordinations emis- who declared that the vow of sum nuptias nullas reddere pri- chastity pronounced at ordination mus asseruit. annuls nuptials. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolicce, 22d Au- 1851. gust, 1851. — Q ; ±njc rAi-AL, tiYhLABVS OF ERROKS. 231 73. Vi contractus mere civilis 73. A merely civil contract may, wtest inter Christianos constare among Christians, constitute a true eri nominis mairimonium marriage ; and it is false, either ulsumque est, aut contractum that the marriage contract be- mtrimonii inter Christianos tween Christians is always a sac- miper esse sacramentum, aut rament, or that the contract is ullum esse contractum, si sa- null if the sacrament be exclud- ramentum excludatur. ed. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolicce, 22d Au- 851. gust, 1851. Lettera di S. S. PIO IX. al Re di Sardeg- Letter to the King of Sardinia, 9th Sep- a 9 settembre 1852. tember, 1852. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. Alloc. Multis gravibusque 17 decembris Allocution Multis gravibusque, 17th De- 360. cember, 1860. * 74. Caussce matrimoniales et 74. Matrimonial causes and es- ponsalia suajpte natura ad fo- pousals belong by their very nature um civile pertinent. to civil jurisdiction. Litt. Apost. Ad apostolicce 22 augusti Apostolic Letter, Ad apostolical, 22d Au- 851. gust, 1851. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. K. B. Hue facer e possunt duo alii errores N. B.—Two other errors may tend in this le clericorum cadibatu abolendo et de statu direction, those upon the abolition of the celib- mtrimonii statui virginitatis anteferendo. acy of priests, and the preference due to the Confodiuntur, prior in epist. encycl. Qui state of marriage over that of virginity. These luribus 9 novembris 1846, posterior in have been proscribed ; the first in the Ency- Itteris apost. Multiplices inter 10 junii clical Qui pluribus, Nov. 9, 1846; the second 851.) in the Apostolic Letter Multiplices inter, June 10th, 1851. IX. CIVIL ( —EKRORES DE CIVILI ROMANI § IX. ERRORS REGARDING THE PONTIFICIS PRINCIPATU. POWER OF THE SOVEREIGN PONTIFF. 75. De temporalis regni cum 75. The children of the Christian pirituali compatibilitate dispti- and Catholic Church are not agreed o.nt inter se Christiance et Ca- upon the compatibility of the tem- holicce Ecclesios filii. poral with the spiritual power. Litt. Apost. Ad apostolicce. 22 augusti Apostolic Letter, Ad apostolical, 22d Au- 1851. gust, 1851. Vol. IT.— — ; 232 SYMBOLA ROMANA. 76. Abrogatio civilis imperii, 76. The abolition of the tempo- quo Apostolica Sedes potitur, ad ral power, of which the Apostolic Ecclesiae, libertatem felicitatem- See is possessed, would contribute qvie vel maxime conduceret. in the greatest degree to the liberty and prosperity of the Church. Alloc. Quibus quantisque 20 aprilis Allocution Quibus quantisque, 20th April, .849. 1849. N. B. Prceter hos errores explicite nota- N.B. —Besides these errors, explicitly noted, tos, alii complures implicite reprobantur, pro- many others are impliedly rebuked by the pro- posita et asserta doctrina, quam Catholici posed and asserted doctrine, which all Cath- omnes firmissime retinere debeant, de civili olics are bound most firmly to hold, touching Romani Pontijicis principatu. (Ejusmodi the temporal sovereignty of the Roman Pon- doctrina luculenter traditur in Alloc. Quibus tiff. These doctrines are clearly stated in the quantisque 20 aprilis 1849 ; in Alloc. Si semper Allocutions Quibus quantisque, 20th April, antea 20 maii 1850 ; in Litt. apost. Quum 1 849, and Si semper antea, 20th May, 18f>0 Catholica Ecelesia 26 martii 1860; in Alloc. Apost. Letter Quum Catholica Ecelesia, 26th Novos 28 sept. 1860; in Alloc. Jamdudum March, 1860; Allocutions Novos, 28th Sept., 18 martii 1861; in Alloc. Maxima quidem 9 1860; Jamdudum, 18th March, 1861; and junii 1862. Maxima quidem, 9th June, 1862. § X. — ERRORES QUI AD LIBERALIS- § X. — ERRORS HAVING REFERENCE MUM HODIERNUM REFERUNTUR. TO MODERN LIBERALISM. 77. jEtate hoc nostra non am- 78. In the present day, it is no plius expedit, religionem Catho- longer expedient that the Catholic licam haberi tamquam unicam religion shall be held as the only Status religionem, ceteris quibus- religion of the State, to the exclu- cumque cultibus exclusis. sion of all other modes of worship. Alloc. Nemo vestrum 26 julii 1855. Allocution Nemo vestrum, 26th July, 1855. 78. Hinc laudabiliter in qui- 78. Whence it has been wisely busda/m Catholici nominis regio- provided by law, in some countries nibus lege cautum est, nt ho- called Catholic, that persons com- minibus illuc immigrantibus li- ing to reside therein shall enjoy ceat publicum proprii cujusque the public exercise of their own cultus exercitium habere. worship. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. 79. Enimvero falsum est, civi- 79. Moreover, it is false that the lem cujusque cultus libertatem, civil liberty of every mode of wor- THE PAPAL SYLLABUS OF ERRORS. 233 temque plenam potestatem om- ship, and the full power given to nibus attributam quaslibet opi- all of overtly and publicly mani- iones cogitationesque palam pu- festing their opinions and their liceque manifestandi conducere ideas, of all kinds whatsoever, con- d populorum mores animosque duce more easily to corrupt the facilius corrumpendos ac in- morals and minds of the people, lifferentismi pestem propogan- and to the propagation of the pest 'am. of indifferentism. Alloc. Nunquam fore 15 decembris 1856. Allocution Nunquamfore, 15th Dec, 1856. 80. Romanus Pontifex potest 80. The Roman Pontiff can and x debet cum progressu, cum li- ought to reconcile himself to, and eralismo et cum recenti civili- agree with, progress, liberalism, ate sese reconciliare et compo- and civilization as lately intro- lere. duced. Alloc. Jamdudum cernimus 18 martii Allocution Jamdudum cernimus, 18th 861. March, 1861. 234 SYMBOLA KOMANA. V DEGRETA DOGMATICA CONCILII VATICANI DE FIDE CATHOLICA ET DE ECCLESIA CHRIST! The Dogmatic Decrees of the Vatican Council concerning the Catholic Faith and the Church of Christ. A.D. 1870. [The Latin text from Acta et Decreta sacrosaiicti et oecumenici Concilii Vaticani, etc., cum permissions superiorum, Friburgi Brisgoviae, 1871, Fasc. II. pp. 170-179, and 181-187. The English translation from Archbishop Manning : Petri Privilegium, London, 1871, Part III. pp. 192-203, and 211-219. On the Vati- can Council, see Vol. I. §5 31-34, pp. 134 sqq.] constitutio dogmatica de flde Dogmatic Constitution on the Catholica. Catholic Faith. Sessio III. Hdbita die 24 Aprilis Published in the Third Session, 1870. held April 24, 1870. PIUS, BISHOP, SERVANT OF THE SERV- ANTS OF GOD, WITH THE APPROVAL AD PERPETUAM REI MEMORIAM. OF THE SACRED COUNCIL, FOR PER- PETUAL REMEMBRANCE. Dei Filius et generis humani Our Lord Jesus Christ, the Son Redemptor, Dominus Noster Je- of God, and Redeemer of Man- sus Christus, ad Patrem code- kind, before returning to his heav- stem rediturus, cum Ecclesia enly Father, promised that he would sua in terris militante omni- be with the Church Militant on bus diebus usque ad consumma- earth all days, even to the consum- tionem sceculi futurum se esse mation of the world. Therefore, promisit. Quare dilectce spon- he has never ceased to be present sce prcesto esse, adsistere docenti, with his beloved Spouse, to assist operanti benedicere, periclitanti her when teaching, to bless her when opem ferre nullo unquam tem- at work, and to aid her when in pore destitit. Hcec vero salu- danger. And this his salutary prov- taris ejus providentia, cum ex idence, which has been constantly aliis beneficiis innumeris conti- displayed by other innumerable nenter apparuit, turn Us mani- benefits, has been most manifestly festissime comperta est fructi- proved by the abundant good re- bus, qui orbi Christiana e C'on- sults which Christendom has de- ciliis oecumenicis, ac nominatim rived from oecumenical Councils, ; DOGMATIC DECEEES OF THE VATICAN COUNCIL. 235 ', Tridentino, iniquis licet tempo- and particularly from that of Trent, "ibus celebrato, amplissimi pro- although it was held in evil times. yenerunt. Sine enim sanctissi- For, as a consequence, the sacred na religionis dogmata pressius doctrines of the faith have been de- iefinita uberiusque exposita, er- fined more closely, and set forth wres damnati atque eohibiti more fully, errors have been con- \inc ecclesiastica disciplina re- demned and restrained, ecclesiasti- tfituta Ji/rmiusque sancita, pro- cal discipline has been restored and notum in clero scientice et pie- more firmly secured, the love of 'Mis studium, parata adolescen- learning and of piety has been pro- tibus ad sacram militiam edu- moted among the clergy, colleges wndis collegia, Christiani de- have been established to educate lique populi mores et accu- youth for the sacred warfare, and mtiore fideilum eruditione et the morals of the Christian world frequentiore sacramentorum usu have been renewed by the more ac- Instaurati. Hinc prceterea arc- curate training of the faithful, and 'dor membrorum cum visibili by the more frequent use of the sac- Sopite communio, universoque raments. Moreover, there has re- wrpori Christi mystico additus sulted a closer communion of the rigor; hinc religiosce multipli- members with the visible head, an Mtce familicB aliaque Christianas, increase of vigor in the whole mys- pietatis instituta; hinc ille eti- tical body of Christ, the multipli- im assiduus et usque ad san- cation of religious congregations, guinis efflusionem constans ardor and of other institutions of Chris- in Christi regno late per orbem tian piety, and such ardor in extend- prqpagando. ing the kingdom of Christ through- out the world as constantly endures, even to the sacrifice of life itself. Verumtamen hcec aliaque in- But while we recall with due signia emolumenta, quce per thankfulness these and other sig- ultimam maxime mcumenicam nal benefits which the divine Synodum divina dementia Ec- mercy has bestowed on the the last ilesice largita est, dum grato, quo Church, especially by can not par est, animo recolimus, acer- oecumenical Council, we hum compescere haud possumus restrain our bitter sorrow for iolorem ob mala gravissima, inde the grave evils, which are prin- 236 SYMBOLA ROMANA. potissimum orta, quod ejusdem cipally due to the fact that sacrosanctce Synodi apud per- the authority of that sacred multos vel auctoritas contempta, Synod has been contemned, or vel sapientissima neglecta fuere its wise decrees neglected, by decreta. many. JYemo enim ignorat, hcereses, No one is ignorant that the here- quas Tridentini Patres proscrip- sies proscribed by the Fathers of serutit, dum, rejecto divino Ec- Trent, by which the divine magis- clesice magisterio, res ad religio- terium of the Church was rejected, nem spectantes privati cujusvis and all matters regarding religion judicio permitterentur, in sec- were surrendered to the judgment tas paullatim dissolutas esse of each individual, gradually be- multiplices, quibus inter se dis- came dissolved into many sects, sentientibus et concertantibus, which disagreed and contended omnis tandem in Christum fides with one another, until at length apud non paucos labefactata est. not a few lost all faith in Christ. Itaque ipsa Sacra Biblia, quae Even the Holy Scriptures, which antea Christianoe, doctrince uni- had previously been declared the cus funs et judex asserebantur, sole source and judge of Christian jam non pro divinis haberi, imo doctrine, began to be held no longer mythieis commentis accenseri cce- as divine, but to be ranked among perunt. the fictions of mythology. Turn nata est et late nimis Then there arose, and too widely per orbem vagata ilia rationa- overspread the world, that doctrine lism), seu naturalismi doctrina, of rationalism, or naturalism, which quce religioni Christianas, utpote opposes itself in every way to the supernaturali instituto per om- Christian religion as a supernatural nia adversans, summo studio institution, and works with the ut- molitur, ut Christo, qui solus most zeal in order that, after Christ, Dominus et Salvator noster est, our sole Lord and Saviour, has been a mentibus humanis, a vita et excluded from the minds of men, moribus populorum excluso, me- and from the life and moral acts of rce quod vocant rationis vel na- nations, the reign of what they call turae regnum stabiliatur. JRe- pure reason or nature may be estab- licta autem projectaque Christi- lished. And after forsaking and re- ana religione, negato vero Deo jecting the Christian religion, and : DOGMATIC DECREES OF THE VATICAN COUNCIL. 23< et Christo ejus, prolapsa tandem denying the true God and his Christ, est rnultorum mens in Panthe- the minds of many have sunk into ismi, Materialismi, Atheismi ba- the abyss of Pantheism, Material- rathrum, ut jam ipsam rationa- ism, and Atheism, until, denying lem naturam, omnemque justi rational nature itself, and every rectique normam negantes, ima sound rule of right, they labor to humance societatis fundamenta destroy the deepest foundations of dlruere connitantur. human society. Hac porro impietate circum- Unhappily, it has yet further quaque grassante, infeliciter con- come to pass that, while this im- tigit, ut plures etiam e Catho- piety prevailed on every side, many licce Ecclesice filiis a via verce even of the children of the Catho- pietatis aberrarent, in Usque, lic Church have strayed from the diminutis jpaullatim veritatibus, path of true piety, and by the grad- sensus Catholicus attenuaretur. ual diminution of the truths they Variis enim ac peregrinis doc- held, the Catholic sense became trinis abducti, naturam et gra- weakened in them. For, led away tiam, scientiam humanam et by various and strange doctrines, fidem divinam perperam com- utterly confusing nature and grace, miscentes, genuinum sensum dog- human science and divine faith, matum, quern tenet ac docet they are found to deprave the true sancta mater Ecclesia, depra- sense of the doctrines which our vare, integritatemque et sinceri- holy Mother Church holds and tatem fidei in periculum addu- teaches, and endanger the integrity cere comperiuntur. and the soundness of the faith. Quibus omnibus perspectis, fie- Considering these things, how can ri qui potest, ut non commove- the Church fail to be deeply stirred? antur intima Ecclesice, viscera? For, even as God wills all men to Quemadmodum enim Deus vult be saved, and to arrive at the knowl- omnes homines salvos fieri, et edge of the truth, even as Christ ad agnitionem veritatis venire; came to save what had perished, quemadmodum Christus venit, and to gather together the children ut salvum faceret, quod perie- of God who had been dispersed, rat, et filios Dei, qui erant dis- so the Church, constituted by God persi, congregaret in unum the mother and teacher of nations, ita Ecclesia, a Deo populorum knows its own office as debtor to all, : 238 SYMBOLA KOMANA. mater et magistra constitute/,, om- and is ever ready and watchful to nibus debitricem se novit, ac lapsos raise the fallen, to support those erigere, lahantes sustinere, rever- who are falling, to embrace those tentes amplecti, confirmare bonos et who return, to confirm the good and ad meliora provehere parata sem- to carry them on to better things. per et intenta est. Quapropter nui- Hence, it can never forbear from lo tempore a Dei veritate, quw sa- witnessing to and proclaiming the nat omnia, testanda et prcedicanda truth of God, which heals all things, quiescere potest, sibi dictum esse knowing the words addressed to it ' non ignorans : Spiritus meus, qui My Spirit that is in thee, and my est in te, et verba mea, quceposui in words that I have put in thy mouth, ore tuo, non recedent de ore tuo shall not depart out of thy mouth, amodo et usque in sernpitemum. from henceforth and forever.' 1 Nos itaque, inhcerentes prai- We, therefore, following the foot- decessorum nostrorum vestigiis, steps of our predecessors, have never pro supremo nostro Apostolico ceased, as becomes our supreme munere veritatem Catholicam db- Apostolic office, from teaching and cere ac tueri perversasque doc- defending Catholic truth, and con- trinas reprobare nunquam in- demning doctrines of error. And termissimus. Nunc autem, se- now, with the Bishops of the whole dentibus nobiscum et judicanti- world assembled round us, and judg- bus universi orbis Episcopis, in ing with us, congregated by our au- hanc cecumenicam Synodum auc- thority, and in the Holy Spirit, in toritate nostra in Spiritu Sancto this oecumenical Council, we, sup- congregatis, innixi Dei verbo ported by the Word of God written scripto et tradito, prout ab Ec- and handed down as we received it clesia Catholica sancte custodi- from the Catholic Church, preserved tum et genuine expositum accepi- with sacredness and set forth ac- mus, ex hac Petri Cathedra, in cording to truth, have determined conspectu omnium, salutarem to profess and declare the salutary Christi doctrinam profiteri et teaching of Christ from this Chair declarare constituimus, adversis of Peter, and in sight of all, pro- erroribus potestate nobis a Deo scribing and condemning, by the tradita proscriptis atque dam- power given to us of God, all er natis. rors contrary thereto. Isaiah lix. 21. DOGMATIC DECEEES OF THE VATICAN COUNCIL. 239 Caput I. Chapter I. De Deo rerum omnium Creatore. Of God, the Creator of all Things. ncta Catholica Apostolica The holy Catholic Apostolic Ro- ,ana Ecclesia credit et con- man Church believes and confesses tr, unum esse Deum verum that there is one true and living ivum, Creatorem ac Domi- God, Creator and Lord of heaven cceli et terras, omnipoten- and earth, almighty, eternal, im- CBternum, immensum, in- mense, incomprehensible, infinite wehensibilem, intellectu ac in intelligence, in will, and in all itate omnique perfectione perfection, who, as being one, sole, itum; qui cum sit una sin- absolutely simple and immutable ris, simplex otnnino et in- spiritual substance, is to be de- nutabilis substantia spiritu- clared as really and essentially dis- jprazdicandus est re et essen- tinct from the world, of supreme % mundo distinctus, in se et beatitude in and from himself, and ? beatissimus, et super omnia, ineffably exalted above all things prceter ipsum sunt et con- which exist, or are conceivable, ex- possunt, ineffabiliter excels us. cept himself. ic solus verus Deus bonitate This one only true God, of his et omnipotenti virtute non own goodness and almighty power, augendam suam beatitudi- not for the increase or acquirement of his own happiness, but to mani- , nee ad acquirendam, sed ad ifestandam perfectionem su- fest his perfection by the blessings per bona, quae creaturis im- which he bestows on creatures, and l itur, liberrimo consilio si- with absolute freedom of counsel, ab initio temporis utram- created out of nothing, from the de nihilo condidit creatu- very first beginning of time, both , spiritualem et corporalem, the spiritual and the corporeal creat- dicam videlicet et munda- ure, to wit, the angelical and the i, ac deinde humanam quasi mundane, and afterwards the hu- munem ex spiritu et corpore man creature, as partaking, in a iitutam. sense, of both, consisting of spirit and of body. niversa vero, quce condidit, God protects and governs by his is providentia sua tuetur at- providence all things which he hath gubernat, attingens a fine made, 'reaching from end to end 240 SYMBOLA ROMANA. usque ad finem fortiter, et dis- mightily, and ordering all things l ponens omnia suaviter. Omnia sweetly.' For ' all things are bare enim nuda et aperta sunt oculis and open to his eyes,' 2 even those ejus, ea etiam, quae libera crea- which are yet to be by the free turarum actione futura sunt. action of creatures. / Caput II. Chapter II. De Revelatione. Of Revelation. Eadem sancta mater Ecclesia The same holy Mother Church tenet et docet, Deum, rerum om- holds and teaches that God, the be- nium principium et finem, na- ginning and end of all things, may turali humance rationis lumine be certainly known by the natural e rebus creatis certo cognosei light of human reason, by means of ' posse; invisibilia enim ipsius, created things ; for the invisible a creatura mundi, per ea quae things of him from the creation of facta sunt, intellecta, conspici- the world are clearly seen, being untur : attamen placuisse ejus understood by the things that are 3 sapientice et bonitati, alia, eaque made,' but that it pleased his wis- supernaturali via se ipsum ac dom and bounty to reveal himself, ceterna voluntatis suae, decreta and the eternal decrees of his will, hurnano generi revelare, dicente to mankind by another and a super- Apostolo : Multifariam, multis- natural way : as the Apostle says, que modis olim Deus loquens ' God, having spoken on divers oc- patribus in Prophetis : novis- casions, and many ways, in times sime, diebus istis locutus est no- past, to the Fathers by the Prophets; bis in Filio. last of all, in these days, hath spoken to us by his Son.' 4 Huic divince revelationi tri- It is to be ascribed to this divine buendum quidem est, ut ea, quae revelation, that such truths among in rebus divinis humance, ratio- things divine as of themselves are ni per se impervia non sunt, in not beyond human reason, can, prcesenti quoque generis humani even in the present condition of conditions ab omnibus expedite, mankind, be known by every one firma certitudine et nullo ad- with facility, with firm assurance, mixto errore cognosei possint. and with no admixture of error. 2 3 Wisd. viii. 1. Heb. iv. 13. Rom. i. 20. * Heb. i. 1,2. DOGMATIC DECREES OF THE VATICAN COUNCIL. 241 on hoc tamen de causa revela- This, however, is not the reason why < absolute necessaria dicenda revelation is to be called absolutely quia , sed Deus ex infinita necessary ; but because God of his quae, humance mentis intelli- utterly exceed , the intelligence of itiam omnino superant ; si- the human mind ; for ' eye hath not idem oculus non vidit, nee seen, nor ear heard, neither hath it ris audivit, nee in cor homi- entered into the heart of man, what '< ascendit, quce jyrceparavit things God hath prepared for them 'us Us, qui diligunt ilium. that love him.' 1 Hcec porro supernaturalis re- Further, this supernatural reve- atio, secundum universalis Ec- lation, according to the universal rive Jidem, a sancta Triden- belief of the Church, declared by a Synodo declaratam, conti- the sacred Synod of Trent, is con- ur in libris seriptis et sine tained in the written books and un- ipto traditionibus, quce ip- written traditions which have come s Christi ore ab Apostolis down to us, having been received eptce, aut ab ipsis Apostolis by the Apostles from the mouth of iritu Sancto dictante quasi Christ himself ; or from the Apos- »• manus traditce, ad nos us- tles themselves, by the dictation of ' pervenerunt. Qui quidem the Holy Spirit, have been trans- iris et Novi Testamenti libri mitted, as it were, from hand to egri cum omnibus suis joar- hand.2 And these books of the Old 'is, prout in ejusdem Concilii and New Testament are to be re- reto recensentur, et in veteri ceived as sacred and canonical, in gata latina editione habentur. their integrity, with all their parts, o sacris et canonicis suscipi- as they are enumerated in the de- 'i sunt. Eos vero Ecclesia cree of the said Council, and are ? sacris et canonicis habet, contained in the ancient Latin edi- i ideo, quod sola humana tion of the Vulgate. These the •ustria concinnati, sua deinde Church holds to be sacred and 1 Cor. ii. 9. Canons and Decrees of the Council of Trent, Session the Fourth. Decree concerning the onical Scriptures. 242 SYMBOLA KOMANA. auctoritate sint approbati / nee canonical, not because, having been ideo dumtaxat, quod revelatio- carefully composed by mere human nem sine errore contineant, sed industry, they were afterwards ap- propterea, quod Spiritu Sancto proved by her authority, nor merely inspirante conscripti Deum ha- because they contain revelation,with bent auctorem, atque lit tales no admixture of error; but because, ipsi Ecclesixx, traditi sunt. having been written by the inspira- tion of theHolyGhost, theyhaveGod for their author, and have been de- livered as such to the Church herself. Quoniam vero, quce sancta And as the things which the holy Tridentina Synodus de inter- Synod of Trent decreed for the good pretation divince Scriptures ad of souls concerning the interpreta- coercenda petulantia ingenia sa- tion of Divine Scripture, in order * lubriter decrevit, a quibusdam to curb rebellious spirits, have been hominibus prave exponuntur, wrongly explained by some, we, re- nos, idem decretum renovantes, newing the said decree, declare this hanc illius mentem esse declara- to be their sense, that, in matters of mus, ut in rebus fidei et mo- faith and morals, appertaining to rum, ad cedijicationem doctrinaz the building up of Christian doc- Christians pertinentium, is pro trine, that is to be held as the true vero sensu sacrce Scripturce ha- sense of Holy Scripture which our bendus sit, quern tenuit ac tenet holy Mother Church hath held and sancta mater Ecclesia, cujus est holds, to whom it belongs to judge judicare de vero sensu et inter- of the true sense and interpreta- pretation Scripturarum sancta- tion of the Holy Scripture ; and rum ; atque ideo nemini licere therefore that it is permitted to no contra hunc sensum aut etiam one to interpret the Sacred Scripture contra unanimem consensum Pa- contrary to this sense, nor, likewise, trum ipsam Scripturam sacram contrary to the unanimous consent interpretari. of the Fathers. Caput III. Chapter III. De Fide. On Faith. Quum homo a Deo tamquam Man being wholly dependent Creatore et Domino suo totus upon God, as upon his Creator and _~~ .ATICAN COUNCIL. 243 pendeat, et ratio creatce incre- Lord, and created reason being ab- tr veritati penitus subjecta sit, solutely subject to uncreated truth, enum revelanti Deo intellec- we are bound to yield to God, by $ et voluntatis obsequium fide faith in his revelation, the full obe- "cestare tenemur. Hanc vero dience of our intelligence and will. lem, quce humance salutis ini- And the Catholic Church teaches im est, Ecclesia Catholica pro- that this faith, which is the begin- 'etur, virtutem esse supematu- ning of man's salvation, is a super- lem, qua, Dei aspirante et ad- natural virtue, whereby, inspired :vante gratia, ab eo revelata and assisted by the grace of God, ra esse credimus, non propter we believe that the things which trinsecam rerum veritatem na- he has revealed are true; not be- rali rationis lumine perspec- cause of the intrinsic truth of the m, sed propter auctoritatem things, viewed by the natural light wius Dei revelantis, qui nee of reason, but because of the au- illi nee fallere potest. Est thority of God himself, who reveals im fides, testante Apostolo, them, and who can neither be de- erandarum substantia rerum, ceived nor deceive. For faith, as 'gumentum non apparentium. the Apostle testifies, is 'the sub- stance of things hoped for, the con- viction of things that appear not.' l Ut nihilominus fidei nostrce Nevertheless, in order that the sequium rationi consentaneum obedience of our faith might be in let, voluit Deus cum internis harmony with reason, God willed nritus Sancti auxiliis externa that to the interior help of the Holy ingi revelationis suce argu- Spirit there should be joined exte- enta, facta scilicet divina, at- rior proofs of his revelation ; to le imprimis miracula et pro- wit, divine facts, and especially hetias, quae cum Dei omnipo- miracles and prophecies, which, as ntiam et infinitam scientiam they manifestly display the omnip- cule?iter commonstrent, divince otence and infinite knowledge of velationis signa sunt certissi- God, are most certain proofs of his & et omnium intelligent^ divine revelation, adapted to the 'commodata. Quare turn Moy- intelligence of all men. Wherefore, s et Prophetce, turn ipse ma- both Moses and the Prophets, nv\, 1 Heb.i. 11. : : 244 SYMBOLA ROMANA. xime Christus Dominus multa most especially, Christ our Lord et manifestissima miracula et himself, showed forth many and prophetias ediderunt ,• et de most evident miracles and prophe- Apostolis legimus : Itti autem cies ; and of the Apostles we read profecti prcedicaverunt ubique, 'But they going forth preached Domino cooperante et sermo- every where, the Lord working with- nem confirmante sequentibus si- al, and confirming the word with gnis. Et rursum scriptum est signs that followed.' 1 And again, ' Habemus firmiorem propheticum it is written : We have the more sermonem, cui bene facitis at- firm prophetical word, whereunto tendentes quasi lucernce lucenti you do well to attend, as to a light in caliginoso loco. shining in a dark place.' 2 Licet autem fidei assensus ne- But though the assent of faith is quaquam sit motus animi cce- by no means a blind action of the cus : nemo tamen evangelicce mind, still no man can assent to prcedicationi eonsentire potest, the Gospel teaching, as is necessary sicut oportet ad salutem conse- to obtain salvation, without the il- quendam, absque illuminatione lumination and inspiration of the et inspiratione Spiritus Sancti, Holy Spirit, who gives to all men qui dat omnibus suavitatem in sweetness in assenting to and believ- consentiendo et credendo veri- ing in the truth. 3 Wherefore, faith tati. Quare fides ipsa in se, itself, even when it does not work etiamsi per caritatem non ope- by charity, is in itself a gift of God, retur, donum Dei est, et actus and the act of faith is a work ap- ejus est opus ad salutem perti- pertaining to salvation, by which nens, quo homo liberam prmstat man yields voluntary obedience to ipsi Deo obedientiam, gratice God himself, by assenting to and ejus, cui resistere posset, consen- co-operating with his grace, which tiendo et cooperando. he is able to resist. Porro fide divina et Catho- Further, all those things are to lica ea omnia credenda sunt, be believed with divine and Catho- quae, in verbo Dei scripto vel lic faith which are contained in the tradito continentur, et ab Eccle- Word of God, written or handed 1 Mark xvi. 20. ' 2 Peter i. 19. 3 Canons of the Second Council of Orange, confirmed by Pope Boniface II., A.D. 529, against the Semipelagians, Canon VII. See Denzinger's Enchiridion Symbolorum, p. 53 (Wiirzburg, 18651 .L/vyoriM-n. iiv ucj^n&zn ut> lt±E VATICAN COUNCIL. 245 sive solemni judicio sive down, and which the Church, either iinario et universali magis- by a solemn judgment, or by her io tamquam divinitus reve- ordinary and universal magisteri- a credenda proponuntur. um, proposes for belief as having been divinely revealed. Quordam vero sine fide im- And since, without faith, it is ssibile est placere Deo, et ad impossible to please God, and to iorum ejus consortium perve- attain to the fellowship of his chil- °e ; ideo nemini, unguam sine dren, therefore without faith no one i contigit justificatio, nee ul- has ever attained justification, nor t, nisi in ea perseveraverit will any one obtain eternal life \ue in finem, vitam a&ternam unless he shall have persevered in 'equetur. Ut autem officio ve- faith unto the end. And, that we n fidem amplectendi, in eaque may be able to satisfy the obliga- Tstanter perseverandi satisfa- tion of embracing the true faith, 'e possemus, Deus per Filium and of constantly persevering in urn unigenitum Ecclesiam in- it, God has instituted the Church tuit, suceque institutionis ma- through his only-begotten Son, and festis notis instruxit, ut ea has bestowed on it manifest notes nquam custos et magistra ver- of that institution, that it may be revelati ab omnibus posset recognized by all men as the guard- wsci. Ad solam enim Caiho- ian and teacher of the revealed am Ecclesiam ea pertinent Word ; for to the Catholic Church .nia, quae, ad evidentem fidei alone belong all those many and ristiance credibilitatem tarn admirable tokens which have been dta et tarn mira divinitus divinely established for the evident it disposita. Quin etiam Ec- credibility of the Christian faith. sia per se ipsa, ob suam nempe Nay, more, the Church by itself, mirabilem propagationem, exi- with its marvelous extension, its am sanctitatem et inexhaustam eminent holiness, and its inexhaust- omnibus bonis Jwcunditatem, ible fruitfulness in every good Catholicam unitatem, invictam- thing, with its Catholic unity and e stabilitatem, magnum quod- its invincible stability, is a great m> et perpetuum est motivum and perpetual motive of credibility, dibilitatis et divince suce lega- and an irrefutable witness of its nis testimonium i/rrefragabile. own divine mission. 246 SYMBOLA ROMANA. Quo fit, ut ipsa veluti si- And thus, like a standard set up gnum levatum in nationes, et unto the nations, 1 it both invites to ad se invitet, qui nondum credi- itself those who do not yet believe, derunt, et filios suos certiores and assures its children that the faciat, firmissimo niti funda- faith which they profess rests on mento fidem, quam profitentur. the most firm foundation. And its Cui quidem testimonio efficax testimony is efficaciously supported subsidium accedit ex superna by a power from on high. For our virtute. Etenim benignissimus most merciful Lord gives his grace Dominus et errantes gratia sua to stir up and to aid those who are excitat atque adjuvat, ut ad ag- astray, that they may come to a nitionem veritatis venire pos- knowledge of the truth ; and to sint, et eos, quos de tenebris those whom he has brought out of transtulit in admirabile lumen darkness into his own admirable suum, in hoc eodem lumine ut light he gives his grace to strength- perseverent, gratia sua confir- en them to persevere in that light, mat, non deserens, nisi desera- deserting none who desert not him. tur. Quocirca minime par est Therefore there is no parity be- conditio eorum, qui per coeleste tween the condition of those who fidei donum Catholicce veritati ad- have adhered to the Catholic truth hceserunt, atque eorum, qui ducti by the heavenly gift of faith, and opinionibus humanis, falsam re- of those who, led by human opin- ligionem sectantur ; Mi enim, qui ions, follow a false religion ; for fidem sub Ecclesioe magisterio sus- those who have received the faith ceperunt, nullam unquam habere under the magisterium of the possunt justam causam mutandi, Church can never have any just aut in dubium, fidem eamdem re- cause for changing or doubting that vocandi. Quce cum ita sint, gra- faith. Therefore, giving thanks to tias agentes Deo Patri, qui dignos God the Father who has made us nos fecit in partem sortis sancto- worthy to be partakers of the lot of rum in lumine, tantam ne negli- the Saints in light, let us not neglect gamus salutem, sed aspicientes in so great salvation, but with our eyes auctorem fidei et consummatorem fixed on Jesus, the author and finisher Jesum, teneamus spei nostrce con- ofourfaith,letusholdfasttheconfes- 2 fiessionem indeclinabilem. sion of our hope without wavering. 1 Isaiah xi. 1 2. Heb. xii. 2, and x. 23. R o ±sa^\^x\xUH*0 VJ£ inn VATICAN COUNCIL. 247 Caput IV. Chapter IV. De Fide et Ratione. On Faith and Reason. Hoc quoque perpetuus Eccle- The Catholic Church, with one s Catholics consensus tenuit et consent, has also ever held and does let, duplicem esse ordinem co- hold that there is a twofold order itionis, non solum principio, of knowledge distinct both in prin- i ohjecto etiam distinction : ciple and also in object; in princi- 'incipio quidem, quia in alter ple, because our knowledge in the turall ratione, in altero fide one is by natural reason, and in the vina cognoscimus / objecto au- other by divine faith; in object, n, quia prader ea, ad quce na- because, besides those things to ralis ratio pertingere potest, which natural reason can attain, idenda nobis proponuntur my- there are proposed to our belief fia in Deo abscondita, qiue, mysteries hidden in God, which, H revelata divinitus, innote- unless divinely revealed, can not 're non possunt. Quocirca be known. "Wherefore, the Apos- oostolus, qui a gentibus Deum tle, who testifies that God is known :r ea, quce facta sunt, cogni- by the Gentiles through created m esse testatur, disserens ta- things, still, when discoursing of in de gratia et veritate, quae the grace and truth which come by 1 vr ' Jesum Christum facta est, Jesus Christ, says : We speak the "onunciat : Loquimur Dei sa- wisdom of God in a mystery, a wis- entiam in mysterio, quce ab- dom which is hidden, which God mdita est, quam prcedestinavit ordained before the world unto our °ms ante sozcula in gloriam glory ; which none of the princes of strain, quam nemo principum this world knew but to us God jus sceculi cognovit : nobis au- hath revealed them by his Spirit. n revelavit Deus per Spiritum For the Spirit searcheth all things, 2 urn : Spiritus enim omnia yea, the deep things of God.' And "utatur, etiam, profunda Dei. the only-begotten Son himself gives t ipse Unigenitus confitetur thanks to the Father, because he has atri, quia abscondit hoec a sa- hid these things from the wise and wntibus et prudentibus, et re- prudent, and has revealed them to 3 lavit ea parvulis. little ones. Ac ratio quidem,fide illustrata, Reason, indeed, enlightened by 1 a 3 John i. 17. 1 Cor. ii. 7-9. Matt. xi. 25. Vol. II.— ; 248 SYMBOLA ROMANA. cum sedulo, pie et sobrie quce- faith, when it seeks earnestly, pious- rit, aliquam, Deo dante, myste- ly, and calmly, attains by a gift riorum intelligentiam eamque from God some, and that a very fructuosissimam assequitur, turn fruitful, understanding of myster- ex eorum, quce naturaliter cogno- ies; partly from the analogy of scit, analogia, turn e mysterio- those things which it naturally rum ipsorum nexu inter se et knows, partly from the relations cum fine hominis ultimo / nun- which the mysteries bear to one quam tamen idonea redditur another and to the last end of man ad ea perspicienda instar veri- but reason never becomes capable tatum, quae, proprium ipsius of apprehending mysteries as it objectum constituunt. Divina does those truths which constitute enim mysteria suapte natura its proper object. For the divine intellectum creatum sic exce- mysteries by their own nature so dunt, ut etiam revelatione tra- far transcend the created intelli- dita et fide suscepta, ipsius gence that, even when delivered tamen fidei velamine contecta et by revelation and received by faith, quadam quasi caligine obvoluta they remain covered with the veil maneant, quamdiu in hac mor- of faith itself, and shrouded in a tali vita peregrinamur a Domi- certain degree of darkness, so long no : per fidem enim ambula- as we are pilgrims in this mortal ' mus, et non per speciem. life, not yet with God ; for we walk by faith and not by sight.' 1 Verum etsi fides sit supra But although faith is above rea- rationem, nulla tamen unquam son, there can never be any real inter fidem et rationem vera dis- discrepancy between faith and rea- sensio esse potest : cum idem son, since the same God who re- Deus, qui mysteria revelat et veals mysteries and infuses faith fidem infundit, animo humano has bestowed the light of reason on rationis lumen indiderit; Deus the human mind ; and God can not autem negare seipsum non pos- deny himself, nor can truth ever sit, nee verum vero unquam con- contradict truth. The false ap- tradicere. Inanis autem hujus pearance of such a contradiction is contradictionis species inde po- mainly due, either to the dogmas tissimum oritur, quod vel fidei of faith not having been understood 1 2 Cor. v. 7. ; juuuiviAiiC DECREES OF THE VATICAN COUNCIL. 249 ogmata ad mentem Ecclesice. and expounded according to the xtellecta et exposita non fue- mind of the Church, or to the in- nt, vel opinionum commenta ventions of opinion having been ro rationis effatis habeantur. taken for the verdicts of reason. 'mnem igitur assertionem veri- We define, therefore, that every ii illuminatoB fidei contrariam assertion contrary to a truth of en- nnino falsam esse definimus. lightened faith is utterly false. 1 'orro Ecclesia, quoe. una cum Further, the Church, which, to- oostolico munere docendi, man- gether with the Apostolic office of itum accepit fidei depositum teaching, has received a charge to tstodiendi, jus etiam et offici- guard the deposit of faith, derives m divinitus hdbet falsi nomi- from God the right and the duty is scientiam proscribendi, ne of proscribing false science, lest 'tis decipiatur per philosophi- any should be deceived by philoso- n et inanem fallaciam. Qua- phy and vain fallacy.2 Therefore ropter omnes Christiani fideles all faithful Christians are not only ujusmodi opiniones, quae fidei forbidden to defend, as legitimate octrince contrarice esse cogno- conclusions of science, such opin- nintur, maxime si ab Ecclesia ions as are known to be contrary to zprobatce fiuerint, non solum the doctrines of faith, especially if wohibentur tanquam legitimas they have been condemned by the ientice conclusiones defondere, Church, but are altogether bound d pro erroribus potius, qui to account them as errors which allacem veritatis speciem prce se put on the fallacious appearance erant, habere tenentur omnino. of truth. Neque solum fides et ratio in- And not only can faith and rea- r se dissidere nunquam pos- son never be opposed to one an- tnt, sed qpem quoque sibi inu- other, but they are of mutual aid tam fierunt, cum recta ratio one to the other; for right reason 'dei fundamenta demonstret, demonstrates the foundations of usque lumine illustrata rerum faith, and, enlightened by its light, ivinarum scientiam excolat cultivates the science of things di- des vero rationem ab erroribus vine ; while faith frees and guards From the Bull of Pope Leo X., Apostolici regiminis, read in the Eighth Session of the ifth Lateran Council, A.D. 1513. See Labbe's Councils, Vol. XIX. p. 842 (Venice, 1732). ' Coloss. ii. 8. 250 SYMBOLA KOMANA. liheret ac tueatur, eamque mul- reason from errors, and furnishes tiplici cognitione instruat. Qua- it with manifold knowledge. So propter tantum abest, ut Eccle- far, therefore, is the Church from sia humanarum artium et disci- opposing the cultivation of human plinarum culturce obsistat, ut arts and sciences, that it in many hanc multis modis juvet atque ways helps and promotes it. For promoveat. Non enim commo- the Church neither ignores nor de- da ab lis ad hominum vitam spises the benefits of human life dimanantia aut ignorat aut de- which result from the arts and sci- spicit ; fatetur imo, eas, que- ences, but confesses that, as they madmodum a Deo, scientiarum came from God, the Lord of all Domino, prqfectce sunt, ita si science, so, if they be rightly used, rite pertractentur, ad Deum, ju- they lead to God by the help of his vante ejus gratia, perducere. grace. Nor does the Church for- Nee sane ipsa vetat, ne hujus- bid that each of these sciences in its modi disciplines in suo quceque sphere should make use of its own ambit u propriis utantur princi- principles and its own method ; but, piis et propria methodo / sed while recognizing this just liberty, justam hanc libertatem agno- it stands watchfully on guard, lest scens, id sedulo cavet, ne divines sciences, setting themselves against doctrince repugnando errores in the divine teaching, or trans- se suscipiant, aut fines proprios gressing their own limits, should transgresses, ea, quce sunt fidei, invade and disturb the domain of occupent et perturbent. faith. Neque enim fidei doctrina, For the doctrine of faith which quam Deus revelavit, velut phi- God hath revealed has not been losophicum inventum proposita proposed, like a philosophical in- est humanis ingeniis perficienda, vention, to be perfected by human sed tanquam divinum deposi- ingenuity, but has been delivered tum Christi Sponm tradita, fide- as a divine deposit to the Spouse liter custodienda et infallibiliter of Christ, to be faithfully kept and declaranda. Hinc sacrorum quo- infallibly declared. Hence, also, que dogmatum is sensus perpe- that meaning of the sacred dogmas tuo est retinendus, quern semel is perpetually to be retained which declaravit sancta mater Eccle- our holy mother the Church has sia, nee unquam ab eo sensu, once declared ; nor is that meaning : : DOGMATIC DECEEES OF THE VATICAN COUNCIL. 251 iltioris intelligentice specie et ever to be departed from, under tomine, recedendum. Crescat the pretense or pretext of a deeper •gitur et midtum vehementerque comprehension of them. Let, then, proficiat, tarn singulorum, quam the intelligence, science, and wis- minium, tarn unius hominis, dom of each and all, of individuals luam totius Ecclesice, oetatem ac and of the whole Church, in all mculorum gradibus, intettigen- ages and all times, increase and ',ia, scientia, sapientia ,' sed in flourish in abundance and vigor; mo dumtaxat genere, in eodem but simply in its own proper kind, scilicet dogmate, eodem sensu, that is to say, in one and the same tademque sententia. doctrine, one and the same sense, one and the same judgment. 1 Canones. Canons. I. I. De Deo rerum omnium Creatore. Of God, the Creator of all things. 1. Si quis unum verum Deum 1. If any one shall deny one true visibilium et invisibilium Crea- God, Creator and Lord of things torem et Dominum negaverit : visible and invisible : let him be anathema sit. anathema. 2. Si quis prceter materiam 2. If any one shall not be nihil esse afiirmare non erubue- ashamed to affirm that, except rit : anathema sit. matter, nothing exists : let him be anathema. 3. Si quis dixerit, unarn, ean- 3. If any one shall say that the demque esse Dei et rerum omni- substance and essence of God and um substantiam vel essentiam of all things is one and the same anathema sit. let him be anathema. 4. Si quis dixerit, res finitas, 4. If any one shall say that finite turn corporeas turn spirituales things, both corporeal and spiritual, aut saltern spirituales, e divina or at least spiritual, have emanated substantia ernanasse ; aut divi- from the divine substance ; or that nam essentiam sui manifesta- the divine essence by the manifesta- tione vel evolutione fieri omnia; tion and evolution of itself becomes aut denique Deum esse ens uni- all things ; or, lastly, that God is 1 Vincent, of Lerins, Common, n. 28. 252 SYMBOLA KOMANA. versale seu indefinitum, quod sese universal or indefinite being, which determinando constituat rerum by determining itself constitutes the universitatem in genera, species universality of things, distinct ac- et individua distinctam : anathe- cording to genera, species, and in- ma sit. dividuals : let him be anathema* 5. Si quis non confiteatur, 5. If any one confess not that mundum, resque omnes, quce in the world, and all things which are eo continentur, et spirituales et contained in it, both spiritual and materiales, secundum totam su- material, have been, in their whole am substantiam a Deo ex nihilo substance, produced by God out of esse productas ; aut Deum di- nothing ; or shall say that God cre- xerit non voluntate ab omni ne- ated, not by his will, free from all cessitate libera, sed tarn neces- necessity, but by a necessity equal sario creasse, quam necessario to the necessity whereby he loves amat seipsum ; aut mundum ad himself; or shall deny that the Dei gloriam conditum esse ne- world was made for the glory of gaverit : sit. anathema God : let him be anathema. II. II. De Revelatione. Of Revelation. 1. Si quis dixerit, Deum unum 1. If any one shall say that the et verum, Creatorem et Dominum one true God, our Creator and Lord, nostrum, per ea, quce facta sunt, can not be certainly known by the naturali rationis humance lumine natural light of human reason certo cognosci non posse : anathe- through created things: let him ma sit. be anathema. 2. Si quis dixerit, fieri non 2. If any one shall say that it is posse, aut non expedire ut per impossible or inexpedient that man revelationem divinam homo de should be taught by divine revela- Deo cultuque ei exhibendo edo- tion concerning God and the wor- : ceatur anathema sit. ship to be paid to him : let him be anathema. 3. Si quis dixerit, hominem 3. If any one shall say that man ad cognitionem et perfectionem, can not be raised by divine power quce naturalem superet, divini- to a higher than natural knowledge tus evehi non posse, sed ex seipso and perfection, but can and ought, DOGMATIC DECREES OF THE VATICAN COUNCIL. 253 4. Si quis sacrce Scriptures li- 4. If any one shall not receive ros integros cum omnibus suis as sacred and canonical the books oartibus, grout illos sancta Tri- of Holy Scripture, entire with all lentina Synodus recensuit, pro their parts, as the holy Synod of acris et canonicis non suscepe- Trent has enumerated them, or shall it, aut eos divinitus inspiratos deny that they have been divinely •sse negaverit : anathema sit. inspired : let him be anathema. III. ill. De Fide. On Faith. 1. Si quis dixerit, rationem 1. If any one shall say that hu- \umanam ita independentem man reason is so independent that 'sse, ut fides ei a Deo imperari faith can not be enjoined upon it ion possit ; anathema sit. by God : let him be anathema. 2. Si quis dixerit, fidem divi- 2. If any one shall say that di- mm a naturali de Deo et rebus vine faith is not distinguished from noralibus scientia non distin- natural knowledge of God and of jui, ac propterea ad fidem divi- moral truths, and therefore that it lam non requiri, ut revelata is not requisite for divine faith that Veritas propter auctoritatem Dei revealed truth be believed because revelantis credatur : anathema of the authority of God, who re- iit. veals it : let him be anathema. 3. Si quis dixerit, revelatio- 3. If any one shall say that divine nem divinam externis signis cre- revelation can not be made credible iibilem fieri non posse, ideoque by outward signs, and therefore that tola interna cujusque experien- men ought to be moved to faith tm aut inspiratione privata ho- solely by the internal experience mines ad fidem moveri debere : of each, or by private inspiration : anathema sit. let him be anathema. 4. Si quis dixerit, miracula 4. If any one shall say that mira- nulla fieri posse, proindeque cles are impossible, and therefore omnes de Us narrationes, etiam that all the accounts regarding : 254 SYMBOLA KOMANA. in sacra Scripttira contentas, in- them, even those contained in Holy ter fabulas vel mythos ablegan- Scripture, are to be dismissed as das esse,' aut miracula certo fabulous or mythical ; or that mira- cognosci nunquam posse, nee its cles can never be known with cer- dioinam religionis Christians tainty, and that the divine origin originem rite probari : anathe- of Christianity can not be proved ma sit. by them : let him be anathema. 5. Si quis dixerit, assensum 5. If any one shall say that the fidei Christians non esse libe- assent of Christian faith is not a rum, sed argumentis humans free act, but inevitably produced by rationis necessario produci ; aut the arguments of human reason ; or ad solam fidem vivam, qus per that the grace of God is necessary caritatem operatur, gratiam Dei for that livingfaith only which work- necessariam esse : anathema sit. eth by charity : let him be anathema. 6. Si quis dixerit, parem esse 6. If any one shall say that the conditionem fidelium atque eo- condition of the faithful, and of rum, qui ad fidem unice veram those who have not yet attained to nondum pervenerunt, ita ut Ca- the only true faith, is on a par, so tholici justam causam habere that Catholics may have just cause possint, fidem, quam sub Eccle- for doubting, with suspended assent, sis magisterio jam susceperunt, the faith which they have already assensu suspenso in dubium vo- received under the magisterium of candi, donee demonstrationem the Church, until they shall have scientificam, credibilitatis et ve- obtained a scientific demonstration ritatis fidei suce absolverint of the credibility and truth of their anathema sit. faith : let him be anathema. IV. IV. De Fide et Matione. On Faith and Reason. 1. Si quis dixerit, in revela- 1. If any one shall say that in di- tione divina nulla vera et pro- vine revelation there are no myster- prie dicta mysteria contineri, ies, truly and properly so called, but sed universa fidei dogmata posse that all the doctrines of faith can be per rationem rite excultam e na- understood and demonstrated from turalibus principiis intelligi et natural principles, by properly culti- demonstrari : anathema sit. vated reason : let him be anathema. : UUliMATIC DECREES OF THE VATICAN COUNCIL. 255 2. Si quis dixerit, disciplinas 2. If any one shall say that human imanas ea cum libertate trac- sciences are to be so freely treated ndas esse, ut earum assertiones, that their assertions, although op- si doctrince revelatce adversen- posed to revealed doctrine, are to '/r, tanquam verce retineri, neque be held as true, and can not be con- > Ecdesia proscribe possint demned by the Church : let him be lathema sit. anathema. 3. Si quis dixerit, fieri posse, 3. If any one shall assert it to be ! dogmatibus ab Ecdesia pro- possible that sometimes, according ositis, aliquando secundum pro- to the progress of science, a sense ressurn scieniice sensus tribuen- is to be given to doctrines propound- us sit alius ab eo, quern intel- ed by the Church different from that xit et intelligit Ecdesia : anathe- which theChurch has understood and a sit. understands : let him be anathema. Itaque supremi pastoralis Nos- Therefore, we, fulfilling the duty •i officii debitum exequentes, of our supreme pastoral office, en- nnes Christi fideles, maxime treat, by the mercies of Jesus Christ, ?ro eos, qui prcesunt vel docen- and, by the authority of the same, i munere funguntur, per visce- our God and Saviour, we command, i Jesu Christi obtestamur, nec- all the faithful of Christ, and espe- on ejusdem Dei et Salvatoris cially those who are set over others, ostri auctoritate jubemus, ut or are charged with the office of in- d hos errores a Sancta Ecdesia struction, that they earnestly and rcendos et eliminandos, atque diligently apply themselves to ward ntrissimce fidei lucem panden- off and eliminate these errors from am studium et operant confe- holy Church, and to spread the light ant. of pure faith. Quoniam vero satis non est, And since it is not sufficient to (ereticam pravitatem devitare, shun heretical pravity, unless those 'isi ii quoque errores diligenter errors also be diligently avoided fugiantur, qui ad illam plus which more or less nearly approach ninusve accedunt ; omnes officii it, we admonish all men of the fur- lonemus, servandi etiam Consti- ther duty of observing those consti- utiones et Decreta, quibus pra- tutions and decrees by which such '« ejusmodi opiniones, quce isthic erroneous opinions as are not here 256 SYMBOLA ROMANA. dlserte non enumerantur, ab hoc specifically enumerated, have been Sancta Sede proscriptce et pro- proscribed and condemned by this hibits sunt. Holy See. Datum Pomce in publico, Ses- Given at Rome in public Session sione in Vaticana Basilica so- solemnly held in the Vatican Basil- lemniter celebrata, anno Incarna- ica in the year of our Lord one tionis Dominicce millesimo octin- thousand eight hundred and sev- gentesimo septuagesimo, die vige- enty, on the twenty-fourth day of sima quarta Aprilis. Pontifica- April, in the twenty-fourth year of tus Nostri anno vigesimo quarto. our Pontificate. CoNSTITUTIO DoGMATICA PRIMA DE First Dogmatic Constitution on ECCLESIA ChRISTI. the Church of Christ. JEdita in Sessione Quarta Sacro- Published in the Fourth Session sancti (Ecumenici Coneilii Va- of the holy (Ecumenical Council ticani. of the Vatican. us EPI DEI SACEO APPROBANTE CONCI- LIO AD PEEPETUAM EEI MEMORI- of the sacred council, for an AM. everlasting remembrance. Pastor ceternus et Episcopus The eternal Pastor and Bishop animarum nostrarum, ut salu- of our souls, in order to continue tlferum Redemptionis opus pe- for all time the life-giving work renne redderet, sanctam cedifi- of his Redemption, determined to care Ecclesiam decrevit, in qua build up the holy Church, where- veluti in domo Dei viventis in, as in the house of the living fideles omnes unius fidei et cari- God, all who believe might be tatis vinculo continerentur. Qua- united in the bond of one faith propter, priusquam clarificare- and one charity. Wherefore, be- ticr, rogavit Pairem non pro fore he entered into his glory, he Apostolis tantum, sed et pro eis, prayed unto the Father, not for the qui credituri erant per verbum Apostles only, but for those also eorum in ipsum, ut omnes unum who through their preaching should DUUMAT1U DECREES OF THE VATICAN COUNCIL. 257 lent, sicut ipse Filius et Pa- come to believe in him, that all * unum sunt. Quemadmodum might be one even as he the Son itur Apostolos, quos sibi de and the Father are one. 1 As then undo elegerat, misit, sicut ipse he sent the Apostles whom he had issus erat a Patre : ita in chosen to himself from the world, jclesia sua jpastores et docto- as he himself had been sent by s usque ad consummationem the Father : so he willed that there culi esse voluit. Ut vero epi- should ever be pastors and teachers ypatus ipse unus et indivisus in his Church to the end of the let, et per cohcerentes sibi in- world. And in order that the Epis- cem sacerdotes credentium mul- copate also might be one and undi- udo universa in fidei et com- vided, and that by means of a close- unionis unitate conservaretur, ly united priesthood the multitude xtum Petrum cceteris Aposto- of the faithful might be kept secure ( prcBponens in ipso instituit in the oneness of faith and commu- wpetuum utriusque unitatis nion, he set blessed Peter over the nncipium ac visibile funda- rest of the Apostles, and fixed in entum, super eujus fortitudi- him the abiding principle of this m cetemum exstrueretur tem- twofold unity, and its visible foun- lum, et Ecclesice ccelo inferen- dation, in the strength of which the '> sublimitas in hujus fidei everlasting temple should arise, and rrnitate consurgeret. Et quo- the Church in the firmness of that am portce inferi ad everten- faith should lift her majestic front 2 'm, si fieri posset, Eeclesiam, to Heaven. And seeing that the ntra ejus fundamentum di- gates of hell, with daily increase of nitus positum majori in dies hatred, are gathering their strength m>} urulique insurgunt, JVos on every side to upheave the foun- I Catholiei gregis custodiam, dation laid by God's own hand, and columitatem, augmentum, ne- so, if that might be, to overthrow smrium esse judicamus, sacro the Church : we, therefore, for the vprobante Concilio, doctrinam preservation, safe-keeping, and in- ' institutione, perpetuitate, ac crease of the Catholic flock, with 1 John xvii. 21. ' From Sermon IV chap. ii. of St. Leo the Great, A.D. 440, Vol. I. p. 17 of edition of illerini, Venice, 1753 ; read in the eighth lection on the Feast of St. Peter's Chair at An- «*, February 22. 258 SYMBOLA KOMANA. natura sacri Apostolici prima- the approval of the sacred Coun- tus, in quo totius JEcclesioe vis cil, do judge it to be necessary to ac soliditas consistit, cunctis propose to the belief and accept- fidelibus credendam et tenen- ance of all the faithful, in accord- dam, secundum antiquum atque ance with the ancient and constant constantem universalis Ecclesice faith of the universal Church, the fidem, proponere, atque contra- doctrine touching the institution, rios, dominico gregi adeo perm- perpetuity, and nature of the sacred ciosos, errores proscribere et con- Apostolic Primacy, in which is demnare. found the strength and solidity of the entire Church, and at the same time to proscribe and condemn the contrary errors, so hurtful to the flock of Christ. Caput I. Chapter I. De Apostolici Primatus in beato Petro in- Of the Institution of the Apostolic Primacy stitutions. in blessed Peter. Docemus itaque et declaramus, We therefore teach and declare juxta Evangelii testimonia pri- that, according to the testimony of matum jurisdictions in univer- the Gospel, the primacy of juris- sain Dei Ecclesiam immediate diction over the universal Church et directe beato petro Apostolo of God was immediately and di- promissum atque collatum a rectly promised and given to blessed Christo Domino fuisse. Unum Peter the Apostle by Christ the enim Simonem, cui jam pridem Lord. For it was to Simon alone, dixerat : Tu vocaberis Cephas, to whom he had already said: ' Thou postquam ille suam edidit con- shalt be called Cephas," that the fessionem inquiens : Tu es Lord after the confession made by ' Christus, Filius Dei vivi, solem- him, saying : Thou art the Christ, nibus his verbis allocutus est the Son of the living God,' addressed ' Dominus ; Beatus es, Simon these solemn words : Blessed art Bar-Jona, quia caro et sanguis thou, Simon Bar-Jona, because flesh non revelavit tibi, sed Pater and blood have not revealed it to meus, qui in coelis est : et ego thee, but myFather who is in heaven. 1 John i. 42. ; dogmatic decrees of the Vatican council. 259 jo tibi, quia tu es Petrus, et And I say to thee that thou art ver hanc Petram cedificabo Peter ; and upon this rock I will •desiam meam, et portce in- build my Church, and the gates of ri non prcevalebunt adversus hell shall not prevail against it. n : et tibi dabo claves regni And I will give to thee the keys of lorum : et quodcumque liga- the kingdom of heaven. And what- "is super terram, erit ligatum soever thou shalt bind on earth, in ccelis : et quodcumque sol- it shall be bound also in heaven 4s super terram,, erit solutum and whatsoever thou shalt loose on in ccelis. Atque uni Simoni earth, it shall be loosed also in 1 itro contulit Jesus post suarn heaven.' And it was upon Simon mrrectionem summi pastoris alone that Jesus after his resurrec- rectoris jurisdictionem in to- tion bestowed the jurisdiction of Bi suum ovile dicens : Pasce chief pastor and ruler over all his ' nos meos : Pasce oves ineas. fold in the words : Feed my lambs; uic tarn manifesto sacrarum feed my sheep.' 2 At open variance ripturarum doctrince, tit ab with this clear doctrine of Holy :clesia Catholica semper intel- Scripture as it has been ever under- ia est, aperte opponuntur stood by the Catholic Church are "avce eorum sententice, qui, the perverse opinions of those who, nstitutam a Christo Domino while they distort the form of gov- sua Ecclesia regiminis for- ernment established by Christ the %m pervertentes, negant, so- Lord in his Church, deny that Pe- m Petrum prce cceteris Apo- ter in his single person, preferably Ms, sive seorsum singulis to all the other Apostles, whether ">e omnibus simul, vero pro taken separately or together, was noque jurisdictionis primatu endowed by Christ with a true and dsse • a Christo instructum proper primacy of jurisdiction ; or it qui affirmant, eundem pri- of those who assert that the same atum non immediate directe- primacy was not bestowed immedi- '>e ipsi beato Petro, sed Ec- ately and directly upon blessed Pe- '<*ice, et per hanc illi ut ip- ter himself, but upon the Church, us Ecclesice ministro delatum and through the Church on Peter dsse. as her minister. Si quis igitur dixerit, beatum If any one, therefore, shall say 1 Matt. xvi. 16-19. 2 John xxi. 15-17. 260 SYMBOLA KOMANA. Petrum Apostolum non esse a that blessed Peter the Apostle was Christo Domino constitutum not appointed the Prince of all the Apostolorum omnium princi- Apostles and the visible Head of pem et totius Ecclesioe militan- the whole Church Militant ; or that tis visibile caput; vel eundem the same directly and immediately honoris tantum, non autem verce received from the same our Lord propri que jurisdictionis pri- Jesus Christ a primacy of honor matum ab eodem Domino nos- only, and not of true and proper tro Jesu Christo directe et im- jurisdiction : let him be anathe- mediate accepisse : anathema sit. ma. Caput II. Chapter II. De perpetuitate Primatus beati Petri in On the Perpetuity of the Primacy of blessed Romania Pontificibus. Peter in the Roman Pontiffs. Quod autem in beato Aposto- That which the Prince of Shep- lo Petro princeps pastorum et herds and great Shepherd of the pastor rnagnus ovium Dominus sheep, Jesus Christ our Lord, estab- Christus Jesus in perpetuam sa- lished in the person of the blessed lutem ac perenne bonum Eccle- Apostle Peter to secure the perpet- sioe. instituit, id eodem auctore ual welfare and lasting good of the in Ecclesia, quae fundata super Church, must, by the same institu- petram ad fidem sceculorum tion, necessarily remain unceasing- usque firma stabit, jugiter du ly in the Church; which, being rare necesse est. JVulli sane du- founded upon the Rock, will stand bium, imo sceculis omnibus no- firm to the end of the world. For tum est, quod sanctus beatissi- none can doubt, and it is known to musque Petrus, Apostolorum all ages, that the holy and blessed princeps et caput fideique co- Peter, the Prince and Chief of the lumna, et Ecclesice Catholicce Apostles, the pillar of the faith and fundamentum, a Domino nos- foundation of the Catholic Church, tro Jesu Christo, Salvatore hu- received the keys of the kingdom mani generis ac Pedemptore, from our Lord Jesus Christ, the Sav- claves regni accepit : qui ad iour and Redeemer of mankind, and hoc usque tempus et semper in lives, presides, and judges, to this suis successoribus, episcopis sanc- day and always, in his successors tce Romance Sedis, ab ipso fun- the Bishops of the Holy See of DOGMATIC DECREES OF THE VATICAN COUNCIL. 261 fotce, ejusque consecrate sin- Eome, which was founded by him, uine, vivit et prcesidet et judi- and consecrated by his blood. 1 ium exercet. Unde quicumque Whence, whosoever succeeds to Pe- n hac Cathedra Petro succe- ter in this See, does by the institu- lit, is secundum Christi ipsius tion of Christ himself obtain the nstitutionem primatum Petri Primacy of Peter over the whole n universam Ecclesiam obtinet. Church. The disposition made by \fanet ergo dispositio veritatis, Incarnate Truth therefore remains, t beatus Petrus, in accepta for- and blessed Peter, abiding through itudine petrce perseverans, sus- the strength of the Rock in the epta Eeclesice gubernacula non power that he received, has not 'diquit. Hac de causa ad Ro- abandoned the direction of the 2 nanam Ecclesiam propter po- Church. Wherefore it has at all entiorem principalitatem necesse times been necessary that every emper fuit omnem convenire particular Church—that is to say, Ecclesiam, hoc est, eos, qui sunt the faithful throughout the world mdique fideles, ut in ea Sede, —should agree with the Roman ' qua venerandce communionis Church, on account of the greater iura in omnes dimanant, tam- authority of the princedom which mam membra in capite conso- this has received ; that all being riata, in unam corporis compa- associated in the unity of that See jem coalescerent. whence the rights of communion spread to all, might grow together as members of one Head in the compact unity of the body. 3 Si quis ergo dixerit, non esse If, then, any should deny that it 'X ipsius Christi Domini insti- is by the institution of Christ the utione, seu jure divino, tit bea- Lord, or by divine right, that blessed lus Petrus in primatu super Peter should have a perpetual line iniversam Ecclesiam habeat per- of successors in the Primacy over 1 From the Acts (Session Third) of the Third General Council of Ephesus, A. D. 431 , Labbe's Jonnoils, "Vol. III. p. 1154, Venice edition of 1728. See also letter of St. Peter Chrysologus o Eutyches, in life prefixed to his works, p. 13, Venice, 1750. 1 From Sermon III. chap. iii. of St. Leo the Great, Vol. I. p. 1 2. 5 From St. Irenaeus against Heresies, Book III. cap. iii. p. 1 75, Benedictine edition, Venice, 1734; and Acts of Synod of Aquileja, A.D. 381, Labbe's Councils, Vol. II. p. 1185, Venice, 1728. ; 262 SYMBOLA ROMANA. petuos successores ; aut Roma- the universal Church, or that the nian Pontificevi non esse beati Roman Pontiff is the successor of Petri in eodem primatu succes- blessed Peter in this primacy: let sorem ; anathema sit. him be anathema. Caput III. Chapter III. De vi et ratione Primatus Romani Ponti- On the Power and Nature of the Primacy of ficis. the Roman Pontiff. Quapropter apertis innixi sa- Wherefore, resting on plain tes- cran/m, litterarum testimoniis, et timonies of the Sacred Writings, inhcerentes turn Prcedecessortcm and adhering to the plain and ex- Nostrorum, Pomanorum Ponti- press decrees both of our predeces- ficum, turn Conciliorum genera- sors, the Roman Pontiffs, and of lium disertis perspicuisque de- the General Councils, we renew cretis, innovamus oecumenici Con- the definition of the oecumenical cilii Florentini definitionem, qua Council of Florence, in virtue of credendum ab omnibus Christi which all the faithful of Christ fidelibus est, sanctam Apostoli- must believe that the holy Apos- cam Sedem, et Pomanum Ponti- tolic See and the Roman Pontiff ficem in universum orbern tenere possesses the primacy over the primatum., et ipsum Pontificem whole world, and that the Roman Pomanum successorem esse beati Pontiff is the successor of blessed Petri, principis Apostolorum, et Peter, Prince of the Apostles, and verum Christi Vicarium, totius- is true vicar of Christ, and head que Pcclesice caput, et omniiim of the whole Church, and father Christ ianorum patrem ac docto- and teacher of all Christians; rem existere ; et ipsi in beato Pe- and that full power was given to tro pascendi, regendi ac guber- him in blessed Peter to rule, feed, nandi universalem Ecclesiam a and govern the universal Church Domino nostro Jesu Christo ple- by Jesus Christ our Lord ; as is nam potestatem traditam esse also contained in the acts of the quemadmodum etiam in gestis General Councils and in the sa- cee'timenicorum. Conciliorum et sa- cred Canons. cris canonibus continetur Docemus proinde et declara- Hence we teach and declare that mus, Ecclesiam Pomanam, dis- by the appointment of our Lord the DOGMA TIC DECREES OF THE VATICAN COUNCIL. 263 onente Domino, supper omnes Roman Church possesses a superi- lias ordinance potestatis obti- ority of ordinary power over all t, immediatam esse : erga quam mediate ; to which all, of whatever ijuscumque ritus et dignitatis rite and dignity, both pastors and astores atque fideles, tarn seor- faithful, both individually and col- iin singvli quam simul omnes, lectively, are bound, by their duty ficio hierarchies subordinatio- of hierarchical subordination and ns verceque obediential, obstrin- true obedience, to submit not only intur, non solum in rebus, quae in matters which belong to faith i fidem et mores, sed etiam in and morals, but also in those that s, quie ad disciplinam et regi- appertain to the discipline and gov- en Ecclesice per totum orbem ernment of the Church throughout iffusee pertinent / ita ut, cus- the world, so that the Church of dita cum Romano Pontifice Christ may be one flock under one \m communionis, quam ejusdem supreme pastor through the preser- 'del prqfessionis unitate, Eccle- vation of unity both of communion ce Christi sit unus grex sub and of profession of the same faith no summo pastore. Hcec est with the Roman Pontiff. This is atholicce veritaUs doctrina, a the teaching of Catholic truth, from m deviare salva fide atque sa- which no one can deviate without ite nemo potest. loss of faith and of salvation. Tantum autem. abest, ut hcec But so far is this power of the ummi Pontificis potestas offi- Supreme Pontiff from being any >cum successerunt, tamquam ve- to succeed and hold the place of the i pastores assignatos sibi greges, Apostles, 1 feed and govern, each his inguli singulos, pascunt et re- own flock, as true pastors, that this unt, ut eadem a supremo et their episcopal authority is really 1 From chap. iv. of Twenty-third Session of Council of Trent, ' Of the Ecclesiastical Hie- irchy.' Vol. II.-S : 264 SYMBOLA ROMANA. universali Pastore asseratur, ro- asserted, strengthened, and protect- boretur ac vindicetur, secundum ed by the supreme and universal illud sancti Gregorii Magni Pastor; in accordance with the Meus honor est honor universa- words of St. Gregory the Great: lis Ecclesice. Meus honor est ' My honor is the honor of the fratrum meornm solidus vigor. whole Church. My honor is the Turn ego vere honoratus sum, firm strength of my brethren. I cum singulis quibusque honor am truly honored when the honor debitus non negatur due to each and all is not withheld. 1 Porro ex suprema ilia Roma- Further, from this supreme pow- ni Pontificis potestate gubernan- er possessed by the Roman Pontiff di universam Ecclesiam jus ei- of governing the universal Church, dem esse consequitur, in hujus it follows that he has the right of sui muneris exercitio libere com- free communication with the pas- municandi cum pastoribus et tors of the whole Church, and with gregibus totius Ecclesice, ut iidem their flocks, that these may be taught ah ipso in via salutis doceri ac and ruled by him in the way of sal- regi possint. Quare damnamus vation. Wherefore we condemn ac reprobamus illorum senten- and reject the opinions of those tias, qui hanc supremi capitis who hold that the communication cum pastoribus et gregibxis com- between this supreme head and municationem licite impediri the pastors and their flocks can posse dicunt, aut eandem red- lawfully be impeded ; or who make dunt sceculari potestati obnoxi- this communication subject to the am, ita ut contendant, quai ah will of the secular power, so as to Apostolica Sede vel ejus aucto- maintain that whatever is done by ritate ad regimen Ecclesiw con- the Apostolic See, or by its au- stituuntur, vim ac valorem non thority, for the government of the habere, nisi potestatis scecularis Church, can not have force or value placito confirmentur. unless it be confirmed by the as- sent of the secular power. Et quoniam divino Apostolici And since by the divine right primatus jure Romanus Ponti- of Apostolic primacy the Eoman fex universal Ecclesia; prceest, Pontiff is placed over the universal 1 From the letters of St. Gregory the Great, Book VIII. 30, Vol. II. p. 919, Benedictine edition, Paris, 1 705. DOGMATIC DECREES OF THE VATICAN COUNCIL. 265 docemus etiam et declaramus, Church, we further teach and de- esse judicem clare that is eum supremum fide- he the supreme j udge 1 lium, et in omnibus causis ad of the faithful, and that in all examen ecclesiasticum spectanti- causes, the decision of which be- bus ad ipsius posse judicium longs to the Church, recourse may 2 recurri • Sedis vero Apostolicce, be had to his tribunal, and that cujus auctoritate major non est, none may re-open the judgment of judicium a nemine fore retrac- the Apostolic See, than whose au- tandum, neque cuiquam de ejus thority there is no greater, nor can licere judicare judicio. Quare any lawfully review its judgment. 3 a recto veritatis tramite aber- Wherefore they err from the right rant, qui affirmant, licere ab ju- course who assert that it is lawful diciis Romanorum Pontijicum to appeal from the judgments of -ad cecumenicum Concilium tam- the Roman Pontiffs to an oecumen- quam ad auctoritatem Romano ical Council, as to an authority high- Pontifice superiorem appellare. er than that of the Roman Pontiff. Si quis itaque dixerit, Roma- If, then, any shall say that the num Pontificem habere tantum- Roman Pontiff has the office mere- modo officium inspectionis vel ly of inspection or direction, and directionis, non autem plenam not full and supreme power of et supremam potestatem juris- jurisdiction over the universal dictions in universam Ecclesi- Church, not only in things which am, non solum in rebus, quae belong to faith and morals, but ad jidem et mores, sed etiam in also in those which relate to the %is, quce ad disciplinam et regi- discipline and government of the men Ecclesice, per totum orbem Church spread throughout the diffusa, pertinent; aut eum ha- world; or assert that he possesses bere tantum potiores partes, non merely the principal part, and not vero totam plenitudinem hujus all the fullness of this supreme supremce potestatis ; aut hanc power; or that this power which tyus potestatem non esse ordina- he enjoys is not ordinary and im- "riam et immediatam sive in om- mediate, both over each and all the 1 From a Brief of Pius VI. Super soliditate, of Nov. 28, 1786. ' From the Acts of the Fourteenth General Council of Lyons, A.D. 1274 (Labbe's Coun- cils, Vol. XIV. p. 51 2). J From Letter VIII. of Pope Nicholas I., A.D. 858, to the Emperor Michael (Labbe's Councils, Vol. IX. pp. 1339 and 1570). : 266 SYMBOLA ROMANA. nes ac singulas ecclesias, sive in churches, and over each and all the omnes et singulos pastores et pastors and the faithful: let him Jideles : anathema sit. be anathema. Caput IV. Chapter IV. De Romani Pontificis infallibili magiste- Concerning the Infallible Teaching of the rio. Roman Pontiff. Ipso autem Apostolico prima- Moreover, that the supreme pow- tu, quern Pomanus Pontifex, er of teaching is also included in tamquam Petri principis Apo- the Apostolic primacy, which the stolorum successor, in univer- Roman Pontiff, as the successor of sam Ecclesiam obtinet, supre- Peter, Prince of the Apostles, pos- mam quoque magisterii potesta- sesses over the whole Church, this tem comprehendi, hcec Sancta Holy See has always held, the per- Sedes semper tenuit, perpetuus petual practice of the Church con- Ecclesice usus comprobat, ipsa- firms, and oecumenical Councils also que oecumenica Concilia, ea im- have declared, especially those in primis, in quibus Oriens cum which the East with the West met Occidente in fidei caritatisque in the union of faith and charity. unionent conveniebat, declarave- For the Fathers of the Fourth Coun- runt. Patres enim Concilii cil of Constantinople, following in Constantinopolitani, quarti, ma- the footsteps of their predecessors, jorum vestigiis inhcereiites, hanc gave forth this solemn profession solemnem ediderunt professio- The first condition of salvation is nem : Prima solus est, rectce to keep the rule of the true faith. fidei regulam custodire. Et And because the sentence of our quia non potest Domini nostri Lord Jesus Christ can not be passed Jesu Christi prwtermitti senten- by, who said : ' Thou art Peter, tia dicentis : Tu es Petrus, et and upon this rock I will build super hanc petram cedificabo my Church,' 1 these things which Ecclesiam meam, hcec, quae dicta have been said are approved b}7 sunt, rerum probantur effectibus, events, because in the Apostolic quia in Sede Apostolica imma- See the Catholic religion and her culata est semper Catholica reser- holy and well-known doctrine has vata religio, et sancta celebrata always been kept undefiled. De- Matt. xvi. 18. ; DOGMATIC DECKEES OF THE VATICAN COUNCIL. 267 loctrina. Ab hujus ergo fide et siring, therefore, not to be in the loctrina separari minime cupi- least degree separated from the mtes, speramus, ut in una com- faith and doctrine of that See, we nunione, quam Sedes Apostolica hope that we may deserve to be in prcedicat, esse mereamur, in qua the one communion, which the ',st integra et vera Christiance Apostolic See preaches, in which 'eligionis soliditas. Approbante is the entire and true solidity of the 1 estatis plenitudine recepisse ve- blessed Peter, Prince or Head of the •aciter et humiliter recognoscit Apostles, whose successor the Ro- t sicut prcn cceteris tenetur fidei man Pontiff is; and as the Apos- writatem defendere, sic et, si tolic See is bound before all others mce de fide subortce fuerint to defend the truth of faith, so also, fucestiones, suo debent judicio if any questions regarding faith lefiniri. Florentinum denique shall arise, they must be defined by 2 Concilium definivit : Pontificem its judgment. Finally, the Coun- 3 Romanum, verum Christi Vi- cil of Florence defined: That the 'arium, totiusque Ecclesice caput Roman Pontiff is the true vicar of i omnium Christianorum pa- Christ, and the head of the whole rem ac doctorem existere ; et Church, and the father and teacher pri in beato Petro pascendi, re- of all Christians ; and that to him lendi ac gubemandi universalem in blessed Peter was delivered by 1 From the Formula of St. Hormisdas, subscribed by the Fathers of the Eighth General Council (Fourth of Constantinople), A.D. 869 (Labbe's Councils, Vol. V pp. 583, 622). * From the Acts of the Fourteenth General Council (Second of Lyons), A.D. 1274 (Labbe, Pol. XIV p. 51 2). 3 From the Acts of the Seventeenth General Council of Florence, A.D. 1438 (Labbe, Vol. XVIII. p. 526). 268 SYMBOLA KOMANA. Ecclesiam a Domino nostro Jesu our Lord Jesus Christ the full Christo plenam potestatem tradi- power of feeding, ruling, and gov- tam esse. erning the whole Church. 1 Huic pastorali muneri ut sa- To satisfy this pastoral duty, our tisfacerent, Proedecessores Nostri predecessors ever made unwearied indefessam semper qperam dede- efforts that the salutary doctrine of runt, ut salutaris Christi doctri- Christ might be propagated among na apud omnes terrce populos all the nations of the earth, and propagaretur, parique cura vigi- with equal care watched that it larunt, ut, ubi recepta esset, sin- might be preserved genuine and cera et pura conservaretur. Quo- pure where it had been received. eirca totius orbis Antistites, nunc Therefore the Bishops of the whole singuli, nunc in Synodis congre- world, now singly, now assembled gate longam ecclesiarum consue- in Synod, following the long-estab- tudinem et antiquce regulce for- lished custom of churches,2 and mara sequentes, ea prcesertim pe- the form of the ancient rule, 3 sent ricula, quce in negotiis jidei emer- word to this Apostolic See of those gebant, ad hanc Sedem Apostoli- dangers especially which sprang up cam retulerunt, ut ibi potissi- in matters of faith, that there the mum resarcirentur damna Jidei, losses of faith might be most effect- ubi fides non potest sentire de- ually repaired where the faith can 4 fectum. Romani autem Ponti- not fail. And the Roman Pontiffs, ficis, prout temporum et rerum according to the exigencies of times conditio suadebat, nunc convoca- and circumstances, sometimes as- tis cecumenicis Conciliis aut ex- sembling oecumenical Councils, or plorata Ecclesioe. per orbem dis- asking for the mind of the Church perses sententia, nunc per Syno- scattered throughout the world, dos particulares, nunc aliis, quae, sometimes by particular Synods, divina suppeditabat providentia, sometimes using other helps which adhibitis auxiliis, ea tenenda de- Divine Providence supplied, de- ' John xxi. 15-17. 8 From a letter of St. Cyril of Alexandria to Pope St. Celestise I., A.D. 422 (Vol. VI. Part II. p. 36, Paris edition of 1638). 3 From a Rescript of St. Innocent I. to the Council of Milevis, A.D. 402 (Labbe, Vol. III. p. 47). 1 From a letter of St. Bernard to Pope Innocent II. A.D. 1130 (Epist. 191, Vol. IV- p. 433, Paris edition of 1742). jjyjmn.ri.nyj .L»r^jvEj.E>i3 \jc Lrix, VATICAN COUNCIL. 269 fyiiverunt, quce sacris Scripturis fined as to be held those things t apostolicis traditionibus con- which with the help of God they entanea, Deo adjutore, cognove- had recognized as conformable with ant. Neque enim Petri succes- the sacred Scriptures and Apos- oribus Spiritus Sanctus promis- tolic traditions. For the Holy Spirit us est, ut eo revelante novam was not promised to the successors hctrinam patefacerent sed ut, of Peter, that } by his revelation they o assistente, traditam per Apos- might make known new doctrine ; ohs revelationem seu fidei de- but that by his assistance they might oositum sancte custodirent et inviolably keep and faithfully ex- tdeliter exponerent. Quorum pound the revelation or deposit of uidern apostolicam doctrinam faith delivered through the Apos- mnes venerabiles Patres am- tles. And, indeed, all the venerable olexi et sancti doctores ortho- Fathers have embraced, and the foxi venerati atque secuti sunt / holy orthodox doctors have vener- olenissime scientes, hanc sancti ated and followed, their Apostolic °etri Sedem ab omni semper doctrine ; knowing most fully that rrore illibatam permanere, se- this See of holy Peter remains ever undum Domini Salvatoris nos- free from all blemish of error ac- ri divinam pollicitationem di- cording to the divine promise of eipulorum suorum principi fac- the Lord our Saviour made to the ' am : Ego rogavi pro te, ut non Prince of his disciples : I have leficiat fides tua, et tu ali- prayed for thee that thy faith fail uando conversus confirma fra- not, and, when thou art converted, res tuos. confirm thy brethren.' 1 Hoc igitur veritatis et fidei This gift, then, of truth and iumquam deficientis charisma never-failing faith was conferred D etro ejusque in hac Cathedra by heaven upon Peter and his suc- uccessoribus divinitus collatum cessors in this chair, that they might st, ut excelso suo munere in om- perform their high office for the num salutem fungerentur, ut salvation of all ; that the whole miversus Christi grex per eos flock of Christ, kept away by them to erroris venenosa esca aversus, from the poisonous food of error, 'cdestis doctrince pabulo nutri- might be nourished with the pas- 1 Luke xxii. 32. See also the Acts of the Sixth General Council, A.D. 680 (Labbe, Vol. ra.p.659). 270 SYMBOLA ROMANA. retur, ut, mblata schismatis oc- ture of heavenly doctrine : thatch e- 1'™' A] casione, Ecclesia tota una con- 2.T"" nf to innixa, firma adversus inferi one, and, resting on its foundation, portas consisteret. might stand firm against the gates of hell. At vero cum hoc ipsa cetate, But since in this very age, in qua salutifera Apostolici mune- which the salutary efficacy of the ris efficacia vel maxime requiri- Apostolic office is most of all re- tur, non jpauci inveniantur, qui quired, not a few are found who illius auctoritati obtrectant ; ne- take away from its authority, we cessarium omnino esse censemus, judge it altogether necessary sol- prairogativam, quam unigenitus emnly to assert the prerogative, Dei Filius cum summo pasto- which the only-begotten Son of rali officio conjungere dignatus God vouchsafed to join with the est, solemniter asserere. supreme pastoral office. Itaque Nos traditioni a fidei Therefore faithfully adhering to Christianas exordio perceptce fide- the tradition received from the be- liter inhcerendo, ad Dei Salva- ginning of the Christian faith, for toris nostri gloriam, religionis the glory of God our Saviour, the Catholicce exaltationem et Chris- exaltation of the Catholic religion, tianorum populorum salutem, and the salvation of Christian peo- sacro approbante -Concilio, doce- ple, the sacred Council approving, mus et divinitus revelatum do- we teach and define that it is a gma esse definimus : Romanum dogma divinely revealed : that the Pontificem, cum ex Cathedra lo- Roman Pontiff, when he speaks ex quitur, id est, cum omnium cathedra, that is, when in discharge Christianorum pastoris et docto- of the office of pastor and doctor ris munere fungens pro supre- of all Christians, by virtue of his ma sua Apostolica auctoritate supreme Apostolic authority, he doctrinam de fide vel moribus defines a doctrine regarding faith ab universa Ecclesia tenendam or morals to be held by the uni- definit, per assistentiam divi- versal Church, by the divine assist- nam, ipsi in beato Detro pro- ance promised to him in blessed missam, ea infallibilitate pol- Peter, is possessed of that infalli- lere, qua divinus Redemptor bility with which the divine Re- DOGMATIC DECREES OF THE VATICAN COUNCIL. 271 cclesiam suam in definienda deemer willed that his Church >cti'ina de fide vel moribus in- should be endowed for defining "udam esse voluit ; ideoque doctrine regarding faith or morals; uamodi Roraani Pontificis de- and that therefore such definitions riitiones ex sese, non autem ex of the Roman Pontiff are irreform- nsensu Ecclesice, irreformabiles able 1 of themselves, and not from w. the consent of the Church. Si quis autem huic Nostras, But if any one—which may God finitioni contradicere, quod avert—presume to contradict this eus avertat, prcesumpserit : our definition : let him be anathe- lathema sit. ma. Datum Pomce, in jp%Mica Ses- Given at Rome in public Session 'me in Vaticana Basilica so- solemnly held in the Vatican Basil- n-niter celebrata, anno Incarna- ica in the year of our Lord one wiis DominiccE millesimo octin- thousand eight hundred and sev- ntesimo septuagesimo, die de- enty, on the eighteenth day of July, ma octava Julii. Pontificatus in the twenty-fifth year of our Pon^ r ostri anno vigesimo quinto. tificate. 1 That is, in the words used by Pope Nicholas I., note 13, and in the Synod of Quedlin- rg, A.D. 1085, ' It is allowed to none to revise its judgment, and to sit in judgment upon lat it has judged' (Labbe, Vol. XII. p. 679). SYMBOLA GR^CA ET RUSSICA. SYMBOLA GR^CA ET RUSSICA. GREEK AND RUSSIAN SYMBOLS. FAQS I. ORTHODOXA CONFESSIO FIDEI CATHOLICS ET APOS- TOLIC^E ECCLESLE ORIENTALIS. THE ORTHODOX CONFESSION OF THE CATHOLIC AND APOSTOLIC EASTERN CHURCH. A.D. 1643 2T5 II. DOSITHEI CONFESSIO, SIVE DECRETA XVIII. SYNODI HIEROSOLYMITAN^E. THE CONFESSION OF DOSITHEUS, OR THE EIGHTEEN DECREES OF THE SYNOD OF JERUSALEM. A.D. 1672 401 HI. THE LONGER CATECHISM OF THE RUSSIAN CHURCH, PREPARED BY PHILARET. REVISED AND APPROVED BY THE MOST HOLY SYNOD, A.D. 1839 445 THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. A.D. 1643. b Oethodox Confession of Faith of the Catholic and Apostolic Chttech of thb East (also Catechism from its method) was drawn up by Peter Mogilas, Metropolitan of Kieff, the father ssian theology (d. 1647), or under his direction, and was revised and adopted by the Graeco- an Synod at Jassy, 1643, signed by the Eastern Patriarchs, and approved again by the Synod of ilem, 1672. It sets forth the faith of the Eastern Church in distinction both from the Latin and jtant Churches. We print the introduction and doctrinal part in full, but omit Parts II. and III., contain an exposition of the Lord's Prayer, the Beatitudes, and the Ten Commandments, and be- :o Ethics rather than Symbolics. In the division of the Decalogue the Greek Church sides with sformed against the Roman and the Lutheran. Comp. History, pp. 58 sqq. modern Greek text, with the semi-official Latin translation of Panagiota, appeared first at Am- is here reprinted ,m,1662. It from Kimmel's Monumenta Fidei Bcclesice Orientalis, Pars I. pp. 56- On other editions and textual variations, see his Prolegomena, p. lxii.] ^ocosOf bpoXuy'iu rrjg nia- Orthodoxa Confessio Fidei Ca- :d)o rrjg KaSoXiKrjg icat tholicce et Apostolicce Ecclesim iroo-ToAticfje £KicA»}(Tiae Tr)g Orientalis. vaToXiKrig. Epwrritrig a. Qilestto I. avSpwirog 6 xpioTtavbg 6 bp- Quid tenere atque observare Or- £oe icat KdSoXiicbg t'l xpeujtjTEi thodoxus et Catholicus homo Chri- vXarry, eta va KXripovopr)(jri rr)v stianus debet, nt seternse olim vitse ' Tr)v alwviov ; heres fiat ? iroKpiaig. Tliariv 6p%r)v Kai Responsio. Rectam fidem et KaXa. Atari birolog to. $vo bona opera. Qui enim haec duo i Kparti, tlvai KaXbg ^piaTia- servat, ille bonus Christianus est, Kai I'x" j3ij3atav iXniSa Trig certamque seternae salutis spem ha- low oioTtipiag /uaprvpovarig Trig bet teste sacra scriptura (Jac. ii. Tpa^ijc j3' ' ' ? ('IaK. k8'.) opare, 24) : Videtis, quod ex operibus £ ipywv SiKatovrai avSpwirog, justificetur homo non autem ex wk k iriaTiuyg p,6vov ' Kai 6 fide tan turn.' Turn panllo post C mrwrtpov '.) ' { • a . t&.) ty*. e%wv TritjTiv icai fidem et bonam conscientiam : qua ' 276 SYMBOLA GRjECA ET RUSSICA. aya&rjv avvtlctjatv fiv Tivtg cnrwoa- repulsa nonnulli fidei naufragium fisvoi irtpi rr/v ttiotiv tvavayrfcrav fecerunt.' Et alio idem loco (1 " ' Kai aXXa^ov {a Tip. y £'.) e\ov- Tim. iii. 9) : Habentes mysterium Ttg TO /J.VGTT]piOV Tt}Q 7ri(TT£Wg tV Kflt- fidei in pura conscientia.' Stapq avvticr)att. 'Epwrijerie /3\ Qilestio II. Atari \ptwarsX 6 xpiortavbg va Quid vero prius credere, turn iriarevy wpwrov, Kai vartpa va Kafir) deinde bona opera eflicere debet Christian us ? ra KaXa tpya ; 'A7r. 'EtteiSJj elvai aSvvarov va Eesp. Quoniam sine fide nemo apiaar) rivag tov Qtov XWP'C triariv, Deo placere potest, secundum dic- ' Kara tov TiavXov Xiyovra ( Epp. ta . tum Pauli (Hebr. xi. 6) : Fieri g'.) ' ^wplg iricsTtiog acvvarov tiiapt- non potest, ut sine fide quisquam aTr\aai ' TTiGTtvaai yap Bti tov irpoa- placeat ; nam qui ad Deum acce- tp\6fltV0V TljJ Oedj), UTl tOTl, Kai dit, hunc credere oportet, et esse rolg Ik^tovuiv avrbv pia^aTrocorrig Deum, et remuneratorem iis esse, yiviTai. Aia. va. aptoari Xonrbv 6 qui ilium sedulo quaerunt.' Ut ac- Xptariavog Ti$ ©E irptirti tig opera primum fidem in Deum rov va txV ^iaTiv rbv ; 06ov, Kai Stvrtpov va. tv$r)vri rrjv habeat oportet : postmodum ut vi- Z,wr)v rov Kara, rrfv triariv. tam etiam suam ad fidei regulam componat ac conformet. bjp ri Quibus in rebus hsec duo con- Ta Svo ravra tig artKOvvrai ; sistent ? 'A7r. Etc rag rptig StoXoyiKag Eesp. In tribus hisce virtutibus aptrag fj-yovv tig rrjv iriariv ' tig theologicis: in Fide, in Spe, in rrjv tXir&a' Kai tig rr)v ayuTrr\v Caritate, secundum quas etiam tres Kara rag onotag SiXoptv ptpiotiv Confessionis hujus partes distribu- Ka\ ra rpia piprj rrjg OpoXoyiag, ere nobis animus est ; nimirum ut wart tig to irpwrov va. opoXoyrioio- in prima parte concordi concessione fitv irtpl t Kai 7repi ca, et >oem»x>ie '"ije Kupmicfjc, Beatitudinibus Evangelicis : tv paKapiapwv, tig Bi ro rpirov, in tertia denique, de Praeceptis Di- pi TWV S'tlWV iVToXtoV, £V dtp 7T£- vinis, quibus Caritas in Deuna et EYtrat ij 7rpoc Gtov Kat r6v 7tXjj- Froximum continetur. ov ayairr\. Tlpwrov pipog Orthodoxoe Confessionis r»je 6pSo5d?ov 6/ioXoyiag, PABS PRIMA, iv y Trtpi niffrewg. DE FIDE. 'Epwrijortp S' Qilestio IV. Quid est Fides ? Tt' £ffTi Ilt'ffnc ; 'A7r. IL'arte £<""i ((cara tov pa- Resp. ' Fides (secundum beatum ptov IlavXov Ej3p. id. a.) IXirti^o- Paulum (Heb. xi. 1) est substan- v(i>v viroaraaig, wpaypaTwv i\ey- tia earum rerum quae sperantur, >g oil ^Xtiropivtov * Iv Tavry yap earumque quae non videntur de- t) monstratio testi- apTvprfitiaav ol irpeafivTEpoi ; per hanc enim itw Triartg 6p&6Bo%og, KaSoXiKJ] monium consecuti sunt seniores.' teat a7rocr7-oXtK»} tart, KapBia iri- Aut hunc in modum : Fides Or- ivtiv Kai aTopaTi bpoXoyuv %va thodoxa, Catholica et Apostolica eov TpiavTTOoTarov, Kara tt)v avrov est corde credere et ore profiteri w IlauAou BiBaaKaXiav, Xiyovrog unum Deum, personis trinum ; id- Pwju. i. i.) KapBia yap TriaTtisrai que secundum Pauli ipsius doctri- ' S ctKaioovvriv, aropart Bi opoXo- nam (Rom. x. 10) : Corde credi- iirai tig awriiplav. TIpbg tovti^ tur ad justitiam : ore fit confessio aivti vu Kpary Bid fiifiaiov Kai ad salutem.' Ad haec pro certo >ap >C («'- SwvoS. Kav. ir/3'.), 7rwe eiXa thodoxus Christianus (Synod. VI. i apSpa 7% TTiaTtwg rrjg KaSoXi- Can. LXXXII.), omnes fidei Arti- IC Kai 6|0$roSo£ou £KKX?)(Tta£ "vat culos, quos Catholica et Orthodoxa apaotooptva cnrb tov Kvpiov ripwv credit Ecclesia, a Domino nostro ijffouv Xpiarbv pi to piaov twv Jesu Christo per Apostolos Eccle- iroiTToXwv tov tig tJjv tKKXrjaiav, siae traditos : atque ab oecumenicis »' at otKovjufvtKat auvoSot ro ip- conciliis expositos approbatosque nvivovaav Kat to tSoKt'/xaaav, Kat fuisse. Quos et ipse vera fide 1 7rt(TT£up ttc aura icaSiog irpooTaa- complecti debet, secundum prae- : 278 SYMBOLA GR.&CA ET KUSSICA. aei 6 'AttocttoXoc, Xtywv (j3'. Qtaa. ceptum Apostoli (2 Thess. ii. 15) j3' if'.) apa ovv, aSfX^oi, arriKtrt ' Vos igitur, fratres, perstate tra- Kai KpariiTE Tag TrapaSbaug, ag £&- ditionesque tenete, quas sive ex da^rjrt, art cia Aoyou site ot £7n(x- sermone nostro sive epistola didi- ToXrjg ri[iu>v icai aXXa^ov {a Ko/0. cistis.' Rursiis alibi (1 Cor. xi. 2) j3'.) ' ia " inaivw Se vpag, a$>i\ XBT£ - 'A7ro to. birola Xoyia ilvai tradidi, retinetis.' Ex hisce mani- AtovvGtog Xtyei (ekkX. lep. a .) ov- sius (Hierarch. Eccles. cap. i. p. 108, ' Ttvg ovata yap Trig icar ilpag h- Morell.) : Quippe essentia Hierar- papy^iag tori ra SeoTrapaSora Xoyia chies hujus nostrae tradita divini- , atTTTOTara ol Xoyia Taiira Xs(ttwv iv aytoypa \oyiKotg cicwpt]Tai otXTOig, tcai fAr)v (Apostolis) in sacris ac theologicis bcra irpbg twv lepwv dvSpwv diiTiw- codicibus nobis data sunt: itemque Ttpq pvr)oEi, Kai yshovi irwg tjoi> rrjg ilia, in quibus a sanctissimis istis ovpavlag hpap^iag ek vobg tig vovv, hominibus immateriali quadam ini- $ia piaov Xoyov awpariKOV plv. au- tiatione, et coelesti Hierarchia? jam XwTtpov $e bpwg, ypatfttig sktoq, ol quodammodo vicina, de mente in KaSriyepovtg rfpwv epvriSrioav, r/yovv mentem facta, ope quidem corpo- irwg Sio Xoyiwv uvat ra coypara. rese sermocinationis, sed minus ta- "AXXa irapacicsi r\ ypa Trzpii\ovTai eig tu SeoXoyiKa /3«/3X('a proditse, praeceptores et duces nos- Trig ayiag ypa ano Tovg AiroaroXovg, Kai rovra clesise dogmata sunt : alia literis kpp,r\vt\)%r\oav diro rag ovvo^ovg Ka\ mandata, quae divinis sacrae 6crip- ; HE EASTERN CHURCH. 279 tvg ayiovg irartpag Kai tig ra turse libris coraprehensa habentur iio TavTa r\ iriarig zivai T&sptXiw- alia viva voce ab Apostolis tradita. ivti. Kai Stv tlvat irpiirov, va Atque hsec ipsa sunt, quae postrao- rtKirai uovov j3'. §'. IC Xiyet (¥aX. pig'. 1. Kop. di oportet : verum etiam confessione '.) iiriarsvaa, $16 tXaXrjcra, Kat oris intrepide atque indubitanter xug 7T(ffT£UOjU£V, dio Kai XaXov- prsedicari ac proferri. Quemaduio- •v. dum et sacer Psaltes loquitur (Psa. ' cxvi. 10 et 2 Cor. iv. 13) : Credidi, propterea et locutus sum. Nos quo- que credimus, ideoque etiam loqui- inur.' iipwrijfftc £• Qu^estio V Iloffa dvai ra ap$pa Trig KaSoXi- Quot Catholicae atque Orthodoxse Kai 6p%oS6%ov JC irloTiwg ; fidei Articuli sunt ? Ait. Ta apStpa Trig opSodo^ov Eesp. Orthodoxse et Catholics u KaSoXticrig iriaTiwg tlvai SwSeko, fidei Articuli numero duodecim ira to OWTIJC (7UVO§OU, KOI TT)V ev Kwv- lii primi Nicsese, et secundi Con- ravTivowroXsi Stvripav tig ralg stantinopoli habiti. Quibus in roiaig oOtwc tfavtp^tjtrav oXa, Conciliis ita sunt accurate expo- tow avvTiivovai irpog tyjv r\ptTt- si ta, quse ad fidem nostram atti- IV TTiaTW, 07T0V OUT£ 7rXt/OT£0a nent, omnia; ut neque plura ne- ptTTU Va TTKTTtVWpiV, OVTt dXtyw- que pauciora a nobis credi opor- pa, oute aXXottJc 7rapa on-ow iypoi- l teat, neque alio sensu intellectuque, loav 01 nariptg ekeivoi. Mo'vov quam quo Patres illi intellexerunt. 'Torn aV aura rd apSpa uvai 0a- Verumenimvero nonnulli horumce •pa, Kai Ka$' lavra yvwpifia, Kai Articulorum clari per seque mani- Ma fl-EoiKparouffi pvariKa tig tav- festi sunt, alii qusedam occultius h Kai aw avrd voovvrai Kai Ta complectuntur, unde cetera etiam \Xb. intelliguntur. Vol. II.—T 280 SYMBOLA GRECA ET RUSSICA. 'Epwrrjffte ?'• Qilestio VI. ITotov tlvat to Trptorov apSrpov Tr)g Primus Fidei Arti cuius quis est? martwg ; 'At. (SuvoS. a'.). UtoTsvu) tig tva Eesp. (Synod. I.). Credo in unum Qtov Haripa 7ravTOnpaTopa, ttoit\- Deum, Patrem omnipotentem, con- rr)v ovpavov Kai yr\g, bpaTwv re irdv- ditorem coali et terrae, rerumque visi- t(dv Kai doparwv. bilium atque invisibilium omnium. 'Epwrijfftc K' QlLESTIO VII. El£ TOVTO TO ap&pOV TTIQ TTlOTEtOQ Cujusmodi in hoc Fidei Articulo tl \oyr\g SiSaaxaXia TrtpiKpaTtirai ; continetur doctrina? Att. Tovto to apSpov rrjg iri- Resp. Hie Articulus duo quse- OTtwg Svo Tiva irtpii\u, irpWTOV va. dam complectitur. Prius, ut cre- iriortvr) rivag Kai va bfxoXoyy {Aivt. dat quisque ac confiteatur (Deut. g'. S'.), irwg tlvai tvag Qtog tv rpta- vi. 4), Deum esse unum, in sanctis- Si ayta $o!Z,aZ6p.tvog ' Kai iruig tig sima Trinitate adorandum, et in ttiv S'torrjra r) dp\r) Kai fi p'iZ,a tov Divinitate originem et radicem Ylov Kai tov ayiov Hvtvparog ilvai Filii Sanctique Spiritus Patretn 6 TlaTT)p ' StVTtpOV SlSdtTKtl, vdig esse. Posterius, hunc ipsum trin- ai)Tog o tv TptaSt Qtog tTrotriotv ik unum Deum cuncta de nihilo tov /XT} ovTog irdvTa to, bpara. Kai condidisse, visibilia pariter atque aopara ' KaSwg b ^FaXju^Soe fiaprv- invisibilia, teste sacro vate (Psa. * ' pwv Xtyu ('I'aX. Xy\ S'.) on airog xxxiii. 9) : Ipse dixit, et facta tiTrt, Kai tytvr)$!r\aav, avrog tvtrti- sunt. Ipse jussit, et creata sunt.' Xaro Kai EKTitrS/jaav. 'Epwrrjatc tj. QlLESTIO VIII. Ttva •yvwjurjv irpiirti va t\w irepi Quam de Deo habere debeo opi- Qtov; nionem ? Att. Ylpttrti va Triartvyg wwg ti- Eesp. Credere debes Deum in vat tvag Qtog iv TpidSi ayia, Kara sancta Trinitate unum esse, secun- rrjv ypatprjv Tr)v Xiyovaav (E^>. & dum hsec scripturse verba (Ephes. ' C •) «C Qtog Kai Ilarr/p ttcivtwv, 6 iv. 6) : Unus Deus itemque om- tin iravrwv Kai.1 eta iravrwv Kai tv nium pater : qui super omnes, per r r iraaiv rifiiv o oiroiog wg aya-iog omnes, in nobisque omnibus est.' ' THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. 281 virtpayaSog, pi oXov bwov ilvai Qui ut bonus, immo plus quam J' iavrhv virEpTtkrjc; ko.1 $tco%,a >og, fit bXov tovto Bia va. juete- ipso longe perfectissimus gloriosis- v ;, §o£a£ovra avrbv, £7TOjjj(T£V £k Entia, gloriam ipsius celebrando, ; juij ovtoq tov Koafiov. Ma ri bonitatem ejusdem participarent, ilvai b Qiog «e frjv fyvaiv tov, totum hunc mundum ex nihilo ef- no iivai aZvvarov va yvwpioSri finxit. Ceterum quidnam omnino b »cav tva KTivpa, o\i povov bpa- in natura sua Deus sit, id ipsum i, aXXa Kai aoparov, riyovv Kai res creata nulla satis assequi ac ' avrovQ tovq ayyiXovg, ciari civ percipere potest: non visibilis mo- at ou§£ fiia avyKpioig Ka&6\ov do sed ne invisibilis quidem, sive IfltaOV TOV KTIOTOV Kai KTlOfia- Angeli ipsiinet, quoniam nulla pe- j. Kai i% kiroptvov (jt&avu flag nitus inter creatoreni et rem cre- bg ivotfisiav (icaStog paprvpu 6 atam comparatio proportioque in- waoXvp. KvpiXXog Karij^. g'.), tercedit. Sed illud denique nobis rfetvpwptv, t£v 7rwe £X°A & eov *va > ad pietatem satis esse potest (teste )v ovra, Kai ati ovra, opoiov Kai Cyrillo Hierosolymitano, Catechesi tov wavroTE pi TOV kaVTOV TOV VI. p. 40, MorelL). Si recte te- > a7ro tov ottoXov aAAog Qtbg $iv nemus, Deum nos habere, Deum m. KaSwg Xiytt 6 avrbg Qebg unum, eumque sempiternum ; at- tov irpo(f>riTov ('Ho-. juS'. £'.) que similem semper et eundem si- » (ilfii Qtbg) TrpwTog, Kai lyw bimet ipsi : prseterque ilium, Deum a Tavra, Kai irXrjv ipov oiik exsistere neminem, quemadmodum iv Qeog ~ koi 6 Mtvvarig irpbg tov idem ille Deus per Prophetam (Jes. oatjAijriKov : Xabv para irpoTpowfig xliv. 7) fatur ' Ego (sum Deus) pri- w Xtyu (Atur. c'- S'.)* ukove mus, et ego postea; et prseter me oarjX, Kipiog 6 Geo? i)/xwv Kw- non est Deus.' In quam senten- C £iC £ ita populum Israeliticum alloqui- tur (Deut. vi. 4): 'Audi Israel, Dominus Deus noster, Dominus unus est.' EpwTtioig S'. Qu^stio IX. Ai> ktwc Kai 6 Qtbg elvai tvag Atqui si unus Deus est, necesse ;: 282 SYMBOLA GJLffiCA ET EUSSICA. ipaivirai, Trior vd r\rov avdyKtf, vd videtur, ilium etiam unicam tan- icai r\rov iva ~poaivirov ; tumodo personam esse? 'At Atv tlvai avdynrj Start 6 Resp. Nihil necesse est. Quippe Qtbg tlvai tvag tig rrjv (pvaiv Kai secundum uaturam et essentiam rrjv ovaiav, fxa TputvTToaraTog, Ka- Deus unus est; at personis trinus. SfCjg tlvai Xlav avrov rov Swrijjooc 17/-IWV, birov ad Apostolos suos loquentis, doc- tnrtv rrpdg roiig 'AwoaToXovg tov trina satis claret (Matt, xxviii. 19) (MOTS'. K»J. & .) TTOptvSiVTEg jUaS'J)" ' Euntes docete omnes gentes, bap- T&voart ixavra rd tSvri fiairriZovrtg tizantes eos in nomine Patris, Fi- avroi/g tig to ovofia rov narpog, Kai lii, et Spiritus Sancti.' Unde pa- rov Ylov, Kai rov ayiov HvtVfxaTog. tet, in una et eadem Divinitate 'A7TO rd birola Xoyia ^avtpwvtrai, tres omnino esse personas; Pa- Tru>g tig rrjv fxiav Qt6rr\ra vd tlvai trem, Filium et Spiritum Sanc- rpia Ttpoauma, 6 Tiarrip, 6 Ytop, to tum ; Patrem, qui ante secula, de Tlvtvfxa to ayiov, Ilarrjo 6 biro~iog propria essentia sua, Filium gig- irpo alwvwv ytvva tov vlov airo rr/v nit, ac Spiritum Sanctum emit- iStav tov ovaiav, Kai to ayiov Tlvtv- tit; Filium, a Patre ante secula fxa irpoiriaiv. Ylog ek Uarpog ytv- genitum, illique consubstantialem vrfitig rrpb alwvwv bfioovaiog awTtji Spiritum Sanctum, ab omni seter- Tivtvfia ayiov air alwvog tKiroptvo- nitate de Patre procedentem, Pa- fitvov tK Tlarpbg, o/noovmov reji Ha- trique ac Filio coessentialem. rp\ icai TtjJ viiiii tovto ipfir\vtvii)v b Quam rem hisce verbis exponit Stiog Aajuaaicrjvoc Xiyti ovrtog (a. divinus Damascenus (Lib. I. c. ' Btj3. Ktijt. id.) 6 Ylbg icai to Tlvtv- xi.) : Filius, et Spiritus Sanctus jua to ayiov, tig fiiav alriav, rov ad caussam unam, nempe Patrem, Hartpa, dva (k£0. 1.) 6 avTog 6 vlbg tK tov Da- x.) : Filius a Patre per mo- Tpbg tan fit rpotrov ytvvrjceiwg ' to dura generationis exsistit: Spiri- Hvtv/na to ay tov Kai avrb tK tov tus Sanctus itidem a Patre est; Uarpog tlvai, /ud o%i fit rpoirov ytv- at non per modum generationis vi)otwg, dXX tKTToptvatwg. Kai 6 verum processionis. Porro et StoXoyog Tpr\y6piog tig rd Xo-yta Gregorins Theologus, in verba tou 'A7to (Kf0. ia' Xg'.), oTt s£ avrov, Kai St' ' Ex illo, et per ilium, et in illnm avrov, Kai tic avrov, rd irdvra, Xtyti omnia;' sic loquitur (de Spiritu :: THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. 283 utw to irpuiTOv (riyovv ro it amov) S. f. 64, Aid. p. 604, Par. adde pinu va cnroBwawpiv tig tov Ha- p. 431): Primum (nimirum ex illo), 'pa, to Stvrtpov, tig tov Ytbv, Kai Patri reddemus : secundum ' > Tp'nov, tig to ayiov Hvtvpa Sia Filio : tertium Spiritui Sancto i yvupiaSy, ttu)Q tlvat rptag tig ut inde palain fiat, exsistere re )v ^aoTijra. Kai wpog Tovrotg Start vera in Divinitate Trinitatern. ~ uoiwg Kai airapa\uKTU>g, XWP 1 ^ Tl Turn prseterea quare sequali ra- og i^aipiatwg, fiarrTtZoptSa tig to tione nullaque differentia aut ex- w/ia tov Harpbg, Kai tov Yiov, Kai ceptione in nomen Patris, Filii et w ayiov YlvtvpaTog ; Aoiirbv 6, tl Spiritus Sancti baptizemur? Qua- vai 6 Ylarrip tig rr)v (pvaiv, rb avrb propter quod secundum naturam vat Kai 6 Y'tbg Kai to ayiov Tlvtvpa. Pater est: id ipsum et Filius et [\\a prjv 6 Harrip tlvat Qtog Kara Spiritus Sanctus est. Atqui Pa- fraiv aXr\^r)g Kai aluiviog, Kai irav- ter natura verus et seternus Deus ti>v 7rojrjT»jc twv bparwv Kai aopd- est, rerumque omnium, quae sub ov, Toiovrog Xonrov tlvat Kai 6 Ylog adspectum veniunt aut non veni- il to ayiov Hvtvpa. Kai tlvat bpo- unt, conditor; talis igitur omnino uata aXXrjXotc, koto tjjv SiSaaKaXlav turn Filius est, turn Spiritus Sanc- w EvayytXiaTov 'Iwavvou, ottov Xt- tus, sibique invicem consubstan- £t (a' 'Iwav. /. £'.) on Tptlg tlaiv tiales sunt, docente ita Joanne ' paprvpovvTtg iv Tip ovpavu, 6 Yla- Evangelista (1 Job. v. 7): 'Tres rtp, 6 Ao-yoe Kai to ayiov Tlvtvpa sunt, qui testificantur in cselo, Pa- ni oxitoi oi rptig 'iv tlaiv. Elg 7a ter, Verbum et Spiritus Sanctus irota Xo-yia tovto povov t^atptiTai, et bi tres unum sunt.' Unum il- iroxi o Ylarrip tlvat a'lrtog tig rr)v lud tamen his in verbis singilla- 'torrjra row Yiov Kai tov ayiov Tlvtv- tim excipiendum, quod in essen- arog raura Se ra Svo irpoawira tl- tia divina Filii Sanctique Spiritus ai t£ tKtivov, tKtlvog §t t£ ovStvog. caussa Pater est, quod ambseque »U7Wf ioiSa^rj^fv an avTrjg rrjg alw- hac personse ab illo originem ha- lov a\r}$tiag, tov Irjaovv tov Swtj}- bent : at ipse met ab nemine. Hunc a uag, ovrtDg ano rovg ciyiovg airoo- in modum ab ipsa seterna Veritate, oXovg TraptXafioptv. Kai al oIkov- Jesu Servatore nostro, edocti su- mmi Kai roiriKal SwvoSoi, bpoiwg mns : hunc in modum de Sanctis <" oi oibaaKakoi Trig tKKXriaiag aX- Apostolis accepimus : hunc omni- oiag \oyr)g o'vrt t§i$a%av, ovrt tira- no in modum, et non alinm, univer- QctOKamv, jj tKvpixxraai irapa ovtuj sales particularesque Synodi una 284 SYMBOLA GR.ffiCA ET RUSSICA. Kal tovto Kparu bfioiojg r) bpSoSo- cum doctoribusEcclesise docuerunt, %og fifxwv Kal KaSaiXiicrj tKKXrjaia. tradiderunt, sanxerunt. Idemque Aid ri}v TTiartv TavTtjV ot Siyioi consimiliter Orthodoxa ac Catho- pdprvptg t\vaav to alfia tiov, Kal lica Ecclesia nostra tenet docetque. dXXd^aai rriv Z,uy^v Tavrrfv fit tov Hanc eandem ob fidem sanguinem Savarov. Tiroiag Xoyrjg Kal r)fit7g suum sancti Martyres profuderunt, XptujoTovpitv va irioTtvwfitv e£ bXrig mortemque cum vita prsesente com- flag rrig KapSlag avajU0ij3oXwe, Kai mutarunt. Hoc plane et nosmodo, va tyvXaTTWfitv rr)v irioriv raurrjv ex toto corde nostro, sine ulla titu- aa^aXwg Kal aTtptwg, Kal oY avrr)v batione credere, atque hanc firmam va aTroSvY} KaXtari) $td tt)v iXwiBa Ttjg ctwtij- que caussa, si necesse sit, mortem op- ptag flag, avvtpyovvTwv Kal rwv petere debemus ; ob spem nimirum dya&iov r)fiwv tpytov, wv Tag dfiti- seternse salutis nostrse, adminiculan- (5dg ^aXojusv i\uv iv ovpavolg alw- tibus etiam bonis operibus nostris, viovg. quorum prsemia fructusque sempi- ternos in cselo percepturi sumus. 'EjOtt»T»J Etr&vuovv fie Qavipwrepov rpo- Vellem sane paullo clarius dis- ttov va Karavoriaid to fivarripiov Trig tinctiusque isthoc sacrse Trinitatis dytag rpiacog. mysterium percipere. 'Air. Ml ovSi kciv fiiav OjUOtdYij- Resp. Atqui nulla profecto si- ra tlvat SuvaroV va ^aveowSp rf- militudine fieri potest, ut plene Xtiwg to Trpayfia tovto, Kal va ira- perfecteque res illustretur; ut evi- paarrj tig tov vovv flag (pavtpq, fit denterque apud animum nostrum Tiva Tpfaov uvai 6 Qtog ivag tig proponatur, quonam tandem pacto ty)v ovoiav, Kal rptig tig rag vtto- Deus essentia unus, idemque per- aTaaug. Kai wiog fit ovStfiiav bfioi- sonis trinus sit. Quod nulla pe- OTTjra r)fiiropti va yvwpurSrj, to fiap- nitus imagine, nullo exemplo, satis Tvpa b avTog Qtog, bvofiat^ofitvog declarari posse, Deus ipsemet, cui 'If^wpa, ota tov irpotyriTOV Xiyov- Jehovse nomen est, per Prophe- ' Tog (H Kal fit t^tadatTt Kai tirapafidXtTt fit, me adsimilastis ? cui me sequastis? Kal ttriptDfioiaatTt fit, $ia va tlfiai et cui comparavistis me, consimi- V o/ioiog fitT tKtivov ; wart brrov oii- lemque fecistis, ut illi similis sim : THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. 285 ag vovg o"xi povov avSpuririvog, Adeo ut nullus intellectus, non Va ovte dyytXiKog rtfiiroptl va. na- modo huraanus, sed ne angelicus k«j3p, V yXwaaa va to eppt]vivay. quidem hoc comprehendere, nulla i tovto irpiiru va tlirovptv jua£i eloqui valeat lingua. Quaraobrem ' tov 'AiroaroXov (j3. Kojo. t. £.) rectissime cum Apostolo dixerimus yiapoiig KaSaipovvrtg, Kal irav (2 Cor. x. 5): 'Destruentes ratioci- Dfia iiraipofitvov Kara Trig yvw- nationes, omnemque celsitudinem, >g tov Qsov, Kal al^jiaXiDTitfOVTiq quae attollitur adversus cognitionem v vort/ua elg tt)v inraicorjv tov Xpi- Dei, et captivam ducentes omnem w. IltaTevofnv fitfiaiwg, oti 6 cogitationem in obedientiam Chri- jf icai HaTrip inrap\wv air" atw- sti.' Firma fide credimus, Deum :, ical lir alwva, Kal in air ov- Patrem, ab seterno, et in seternum og irapayopsvog ytvvq tov Ylov reapse exsistentem, eundemque a " irpoayu to Uvevpa to ayiov. nullo prorsus oriundum generare di ov 6 piyag 'ASavaaiog irXaTV- Filium, Spiritumque Sanctum pro- ov c&aoKijJVTag tig to avfifioXov ducere. Qua de re plenius ube- 1 ilTTi, KO.I OVTU) TTtaTlVOVTtg 7T£- riusque in Symbolo suo magnus rtpio Siv Ipevvovpev. Atari o Athanasius tractat. Hac fidei sim- lr)TT}Tr)g Kal t&raKTjje Tr)g Suag plicitate contenti nihil ulterius ex- aAoTrptTrtiag KwXvtrai dno Tr)v quirimus ac scrutamur. Scrutator a(j>r)v Tr)v ' Xiyovaav (Ssijo. y . k.) enim disputatorque divinse majes- \tTTWTipa oov pr) KriTei, jcai ia-^y- tatis vetatur a scriptura dicente ipa ' gov pr) l^tTaZe. "Airpoot- (Sirach. iii. 20) : Diffieiliora quam ir\ aoi, Tavra Siavoov, ov yap pro tuo captu ne require: et viri- 1 a01 Xl° f ' a ™v Kpvwrwv. 'Ev bus tuis fortiora ne scrutare. Quae C iripiaaolg twv epywv aov pr) tibi mandata sunt, ea meditare. mpyaZov. QSdvei flag Xonrov Non enim indiges iis, quae occulta ov, ttwc V ayia Fpafr) tov ira- sunt. In iis, quae supervacna tibi ov vojuou 7r/)oj3aAAojulv»j eva Qzov sunt, ne curiosus esto.' Hoc igitur : ipprivtvti Tpla irponwira, Xtyov- nobis satis sit, quod sacra legis an- {Ftv. a. Kg'.) ' utts Kvpiog 6 tique Scriptura, dum Deum unum »Cj 7TO 'a yuiTipav Kai KaS? opolwmV personarum exponit (Gen. i. 26) (Hv. y'. Kj3'.) • \lov 'ASa> yi- 'Dixit Dominus Deus, faciamus ViV W - C tig 1% fy^ Kal (p£v la hominem ad imaginem nostram I titVTt KaTaj3avr£c avrwv Tag et ad similitudinem ;' et (cap. iii. ; 286 SYMBOLA GRjECA ET RUSSICA. ' yXwaaag avy\iwfitv Iku, "tva ut? 22) : Ecce Adam ut unus nostrum anovowaiv iKaarog rrjv Xiywv tSijXwffEV ('Ha. g'. y'.) Kai mus illic linguas eorum : ut ne alii tutupaytv tTtpog {ayyeXog) irpog tov aliorum voces exaudiant.' Decla- tTepov, Kai zXtyov ' "Aytog, ayiog, rat id ipsum manifeste et Propheta, 1 ayiog, Kvpiog SajSjSawS , irXriprig qui ait (Jes. vi. 3): 'Et clamabat 7raaa rj yr\ Tt)g oo^ijc avTOv ' (cat alter (Angelus) alteri, dixitque: ' 6 ltpo\pa\Tr)g £0»}S£ (¥aX. Xj3\ g'.) Sanctus, sanctus, sanctus Dominus rtjJ Xoytj) Kvpiov ol ovpavol £ ' p.arog avrov iraaa r) Siva/atg avTiHv (Psa. xxxiii. 6) : Verbo Domini irzpl oi) (j>r\ K\r)oiag. quo fusius latiusque sacrse literse Doctoresque ecclesiastici agunt. 'EpwTJjCTif ta. Qilestio XI. Tloia ilvai to iBiuip-ara tov 0£oi) Qusenam Dei Proprietates sunt ? 'Att. KaS Xovg Trig SKicXrjcnac, togov t)(Ofi£v sise colligere ac conducere poteri- i%ovaiav, Kai va voovfizv, Kai va Xi- mus : tantum item fas nobis est, et yw/biev. Kai Sm tovto irpivsi va animo concipere, et ore proferre. ri&vpojfjitv, 7rwc Ta Siia tStw/uara Scire itaque licet proprietatum Di- aXXa ilvai TrpoahrnrtKa Kai itXXa ov- vinarum alias Personales esse alias Essentiales. 'EpwTrjfftc t/3'. Qilestio XII. IloTa ilvai to. TrpoaiotriKa. iStw/xa- Personales Dei proprietates quae Ta tov Qtov ; sunt ? 'A7T. Ta TTpoawiriKa iSitojxaTa «c Resp. Proprietates personales in ra S'Eta ilvai iKziva, ptTa oiroia to. Divinis illse sunt, quibus ita ab se ; THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. 287 •poawira rijc aytag TpidBog ovt 'laipovvrat irpog aXXrjXa, ware oirov sonse distinguuntur, ut quod una o ha iivai fifjv ripiropy vd tlvdi to est, alia esse nequeat. Scilicet Wo i^yovv to irpoaoiirov tov Yla- persona Patris haudquaquam Filii poQ Siv iivai irpoawirov tov Ylov, persona est, quoniam Pater a nul- itari 6 Ilar»jjO Sev iivai ytw^rog diro lo genitus est; sed Filius ante ivog, fid 6 YIoq elvai ytytvvriptvog aevum omne essentialiter a Patre \ir6 tov Uaripa Kara (jtixjiv irpo t ' lovaav (¥a\. pi y .) Ik yaarpog ferum genui te, Pater itaque et rjoo iuxj(f)6pov lyivvr\aa ere. To, Yla- Filius et Spiritus Sanctus : et rur- jjp Xoi7TOV, KCU TO, Y'lOg, KCU TO, sus ingenitum et genitum et' pro- Ivtvfia to ayiov to dyivvrfTOv, Kai cedens : hsec sunt, quae personas 6 yivvr)TOv, Kai to tKiropivrov diai- divinas discriminant; non vero »£i to. Trpoawira. Iv rote Stioig, pa essentiam, quae in semet ipsam >\i ttjv oiiaiav, 17 biraila ttotI civ haud unquam distinguitur : ve- HaipuTai tig eavTriv, fidvov \uipiZ,£- nim a rebus creatis duntaxat se- at airo tx\v ktioiv. 10 0£ sva Kai to cernitur. lam vero nullo modo ivt6 irpoaojirov Blv r\piropu vd elvai una et eadem geniti pariter et in- fivvqTov pa^i Kai dyevvrtTOv. Opoi- geniti esse potest persona. Idem i>C irpiiru vd ypoiKOvpev Kai <5m to de Spiritu Sancto sentiendum est, IvEUjiia to ay tov, to birolov aKiropsvs- qui de essentia et natura Patris •ai airb rriv odalav Kai >ai bpooxxnov pi tov Ylaripa Kai tov trique ac Filio consubstantialis Viov. Ma StaipuTui airb tov UutI- est ; sed sua personali proprietate, >a ui to leiwpa 70 irpoawiriKOv, Start quod a Patre emanat, ab eodem 1W EKEtVOV iKTTOptVtTai. Kai wdXiv distinguitur. Uti rursus a Filio iiro tov vlov xwpiZtrai, SiaA Sev el- quod non ut Filius per modum vai airo tov Haripa p.1 rpoirov yevvr'i- generationis, verum per modum vtwg, kuSojq elvai a Ylbg, pd pt Tpo- processionis, ab eodem illo Patre TOV £K7TO(0£U(T£WC, EK TOl) aVTOV JJa- exsistit. Sunt igitur sibi mutuo rpog' kcu dvat bp.oovaioi aXXj}Xo<<,- coessentiales Filius ac Spiritus Koi o Yioc Kai to Uvtvpa to dyiov, Sanctus : quod ab eadem ilia Pa- oiari airo ttjv ainrjv iSlav (f>vaiv tov tris natura ambae hse personaa Uarpoe tlvai Kai rd Svo TOVTa irpo- sunt. Patri vero omnino consub- 288 SYMBOLA GRjECA ET RUSSICA. owTra ' Kai fit tov Hartpa tlvai bfioov- stantiales sunt; quandoquidem de aia, tarwvTag Kai va. tlvai airb rrjv ipsa illins natura ortum ducunt. Ylov tlvai Kai 17 tvaapKog iraaa oIko- neque Spiritus Sanctus in se sus- vofxia, Ti]v birolav Ztv avtiXr\fe jujjte cepit. Hoc pacto unum natura 6 Ylarrjp fii'irt to Ylvtvfxa to ayiov. Deum in trinitate personam m Tirotag Ao-yije SiSaaKii, va ttkitevw- credere nos et confiteri, Sancta, fitv Kai va. bfxoXoyov/jitv, t) ayia £k- Catholica et Apostolica docet Ec- icXqata 17 KaSoXncij Kai cnroaToXiKrj, clesia. De quo lege primam Sy- tva Otbv Trj \v NtKata SuvoSov Kai rrjv Stvrtpav nopolitanam. rrjv lv KuwaravTivoviroXa rrjv ol- KOVfltVlKTIV. 'Epwri/ertc ly . QlLESTIO XIII. Ilota tlvai rd ovaiwSt) iBtw/xara Qusenam Essentiales Dei Pro- tov Otov ; prietates sunt? A7T. OvcnijjSr) Idiwfiara tov Qtov Resp. Essentiales Dei Propri- tlvai tKtiva, ottov apu6Z,ovaiv bfioiwg etates illse sunt, quae in Patrem Kai tig tov Uaripa, Kai tig tov Ylbv, et Filium et Spiritum Sanctum Kai tig to ayiov Ylvtvfia oiov to sequaliter conveniunt. Nimiruin tlvai Qtbv, to tlvai aiStov, avap\ov, esse Deum, esse seternum, carere artX^vrriTov, ayaSbv, iravrocMvafiov, omni et principio et fine, bonum Troir\TY)v, Trpovorirriv, iravrtiriaKOirov, esse, omnipotentem, creatorem, Tract irapovTa,Kal rd wavra TrXrjpovv- futuri providum, perspectare res ' THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. 289 •a airtpiypaiTTov, yvwarijv Travrwv, cunctas, cunctis prsesentem adesse, •WV Tt KpVTTTWV KCU Jjd va to £i7rw avvrofiwq, ic,ii) air ineircumscriptum, omniumque turn xtiva rd Trpovwiriicd iBitvpara, ottov occultorum tum manifestorum gna- iirap.iv, to dytvvriTOv, ri to Ylarrjp, rum. Atque ut paucis rem verbis cat atrtav tlvai ' to ysvvifrov, jj to complectar, praeter personales, quas Iftoc, Kat Aoyoe atoapKwp&voq, to diximus, proprietates : ingenitum \KiroptvTOV ?j Ilwujua ayiov' 6, ti esse, sive Patrem, ceterarumque rpaypa Xiyirai irtpl Qeov, oXa £t- personarum causam : genitum esse, i/at iBavpara Tt\g Seiag ovoiag KOtvd sive Filium, verbnmque carne vesti- )fX0ib)Q KOI TU)V TpiWV TrpO naturae divinae attributum est: et aequaliter, nulloque prorsus discri- mine, tribus commune personis. 'EjDWTlJfflC tS*. QtLESTIO XIV Atari tig to irp£)TQv ap%pov Trig Quamobrem omissis ^ceteris, tIotewq, a(j»r)vovTfQ rd aWa l8iu)- unum hoc Omnipotentice Attri- tara, ifiakaoi povov to, iravroicpd- butum, in primo Fidei Articulo opa; positum est? 'Air. Atari p\ tov Xayov tovtov Resp. Quoniam illud Essentiae pprfViiiTai dicpifiioTtpov ro iBiwpa Divinae proprietatem quam accu- 'ov ©sou, £7T£iStj ov§(va KTiapa ijju- ratissime exprimit. Nulla namque Topti vd ovopao^ry iravro^vvapov res creata omnipotens appellari cat touto $id Svo alriag. Upwrov duas praecipue ob caussas potest: wan etv e\« cup taurou rt)v 'ov, pa airo tov ktiottiv rou. Aeu- suam habet, sed a creatore suo: 'ipov ctart Sev rtpnopu icai £K£tvo va tum quod nihil ex mero nihilo faup Kav tva KTiapa aVo to jUijSayuij quidquam creatum producere ac iijoauwe ttvat. Ta 07rota Suo roiira creare potest: quae res duae soli iovov app6Z,ovaiv dg to wavToSvva- omnipotentiae divinse conveniunt. *ov tov 8eou. "Ort & 6 Qiog thai Quod vero omnipotens Deus est, favrocvvapog, SitKwai tovto 6 ai- ipsemet in Apocalypsi demonstrat r oc> ' Mywv tv ry 'An-oicaAui/'Et (Ke0. (i. 8) : Ego sum Alpha, et ego 290 SYMBOLA GRjECA ET BUSSICA. et finis, ait a . i} .) tyu> apt to AA0a, kcll to Omega, principium 'Qptya, apxh Kai TtXog Xtyu Kv- Dominus, qui est, qui fuit, qui piog b wv, Kai 6 rjv Kai 6 ip\opevog, venturus est, omnipotens.' Idem TravTOKpaThjp bpoiwg Xiyti Kai b ait et Archangelus Gabriel (Luc. ' 'AjOxayyeAoe (Aovk. a. X£'.) on i. 37) : Quoniam non impossibile ovk aSwaTi'iartL napa r«j> ©£tj) irav erit Deo ullum verbum.' Yerum pijfia. Kai tovtt) 17 iravroKpaTopla enimvero secreta et distincta uni- Kai navroSwapia tov Qtov tlvai ciw- versalis hsecee potestas Dei atque piopivri and rrjv iSiav SiXijatv Kai rfjv omnipotentia a voluntate illius et tvdoKiav tov, ware SjjXaSrj va. pi)v arbitrio est, ita ut non illud omne Kapy kjtvov oXov, oVou r)p7roptt, pa eflBciat, quod efficere potis est ; ve- tKUVO pOVOV, UTTOV StXtl, tKUVO Kai rum id solum, quod vult, et possit qpiropti, tKtivo Kai Kapti. Ka3"a>e et efficiat ; teste sacro cantore (Psa. ' Xtya 6 t£jooe ^PaXrije (^aX. pt£. y .) cxv. 3) : Deus noster in coelo et 6 Qtbg rjpwv tv rtj) ovpavijj Kai Ji> in terra, fecit omnia, quae voluit.' rrj yrj, TravTa baa ri^iXrfcnv tnott](Ttv. Hie quidem certe sexcenta mundo- 'HjU7TO|0£i va Kapy pvpidcag Koapiov, rum millia seque ac nostrum hunc wg civ tovtov, pa Stv riSiXriatv. "Eirti- fabricari potuit at noluit. Porro ra irpiirti va. ypoiKaTai to TravToov- eadem divina omnipotentia sum- vapov tovto tov Otow, wCog tivai tig mse perfectioni conjuncta longis- rrjv TtXtiOTTfTa, paKpdv atrb iraaav, simoque intervallo ab imperfec- aTtXtaWrrra r) d^vvaplav, wg §r)Xov tione ac impotentia omni sejuncta pi irapdStiypa. O Qibg Stv ripnopti existimanda est: ut hoc patescet va tlvai KaKog, rj va. apapTij rj iptv- exemplo. Deus malus esse non aaaSai iavTov, rj apvri UavXog (j3' Tip. ($' iy' 'E(3p. g aut abnegare semet ipsum, teste ir\ '.), Star) tovto tlvai aTtXtiOTr)TOv Paulo (2 Tim. ii. 13 ; Heb. vi. 18), TTpaypa. Kai av Qtbg fiStXtv tlvai quia hse merse imperfectiones KaKog, ri va kcrQaXXtv, rj va f)pvuTO sunt. Quod si aut improbus Deus tov tavrov tov, Stv fiStXtv tlvai Trav- foret, aut peccando laberetur, aut Tocvvapog. Atari roura u Twg tivai ar]pdbia tCov drtXwv irpay- omnipotens esset. Sunt ista enim parwv. Rival Xotirbv b Qtbg ttuvto- per se rerum imperfectarum signa. Zvvapog Kara r!jv SiXrioiv Kai TtXtio- Est itaque plane omnipotens Deus, tutt\v tov ayaS-orrjra, KaSwg tov t£u- ex voluntate ac perfectissima bo- pvq b peXwSbg IIjOO^Tjrrje (¥aA. oij. nitate sua; qnemadinodum ilium THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. 291 . $.), Xtyiuv rig Qtog fiiyag wg concelebrat Propheta, Psalrnorum tl ' dibg j'jjuwv ; ov 6 Qtbg, u troiwv auctor (lxxvii. 13, 14) : Ecquis ita vfiaaia fiovog iyvwpiaag iv Tolg magnus Deus est, ut Deus noster? dig ttjv Svvap.iv aov. Kat riXog Tu es Deus, qui mirabilia solus vrtov iravro^vvapog ?j wavTOKpd- efficis. Notam fecisti in populis p bvopd^tTai, Start oXa tivat tig potentiam tuam.' Ad extremura v Svvapiv tov, Kai tov Koapov ideo etiam omnipotens sive rerum ot)) mundum universum nulla difficul- tate nullo labore ac molimine, solo arbitrio suo, architectatus fuit. 'EpwTijfft? li. Qtlestio XV Kai av tivat o Qtog amplypairrog Siquidem vero nullo Deus loco t iravTa\ov irapeari, irwg Xiytrai, circumscribitur et ubique prsesto i iv ovpavolg KinoiKa, Kai tig aX- est : quo quseso modo in coelo cer- C V y\ 2iiwv r\ aAAog Tivag roirog quasi immaterialem et incorpore- wipiopiZy Trjv dvXov Kai dowpa- am illam Divinitatem, ccelum for- v vEorjjra, Start 6 Qtog §tv t\ti tasse, aut Zijon, aut quicunque v tva tottov, pa iivai ronog avrog locus alius circumscribat. Nul- utou. Ma Start ivtpytl elg avroiig lum enim Deus occupat locum; vg rowovg ntpiaaoTtpa, Kat 0at- sed ipse sibi locus est. Yerum vrai Qavtpwrtpa Kat avvt\iaTtpov quoniam iis in locis, illustriora tvtpytiai tov Kat 17 \dpig tov, Stci qusedam magisque insignia efficit, wo Aeytrai vd kotoiko tig avrovg. ibique opera ipsius et gratise ve- ov tig Toiig oipavovg (wg Xtyti 6 stigia clarius ssepiusque emicant; >0C AauaffKrivoc Bt/3- a'. Kt(j). ig'.), ideo illic habitare fertur. Yelut avrolg yap tlmv 01 iroiovvrtg to in coalo (sicut sanctus ait Damas- A»jua avrov dyytXoi, Kat dii So£a- cenus Orthod. Fid. Lib. I. cap. VTtg avrov ' tig tt\v yr\v ' iv avrrj xvi.), quoniam ibi sunt, qui jussa l P ota crajOKOc rote dvSpwTroig av- atqne arbitria illius capessunt, il- 292 SYMBOLA GRjECA ET RUSSICA. vavf Xtrai ' 6fioi(Dg Kai Ka&a TOirog, tig do peculiari et gratia ipsius fideli- rbv oiro'iov va tpaivtrat fit Kav tva bus datur, et prsedicatur gloria. rpoirov r) X°Pl? T°v ® l °v> Xiytrai Similiter et locus quilibet alius, in roirog avrov. quo aliqua gratise Dei significatio ostenditur, locus illius appellatur. Qujestio XVI. Kai av Xtyyg, irwg tivai loi(t>fia Quando autem Dei solius hoc tov 0eou fiovov, to tlStvai wavra, esse adfirrnas, nosse omnia, occulta to. Kpixpia StjXoSjj Kai (pavtpa, iriog videlicet et aperta : quo igitur pacto Kai ot av&pwirot, oi TrpoffiTai, km turn Angeli turn inter mortales Pro- oi to. ayytXoi riZtvpam ; phetse eadem cognoverunt ? - 'An . 'O Qtog ri^tvpet a^' bovtov Resp. Deus per se ipsum abdita tov iravTa to. cnroKpvtpa Kai to. j3a- et arcana omnia, profundasque ho- Sla rwv avSpwirwv Kai twv ayyt- •minum Angelorumque cogitationes Xo>v ' 6\i fiovov OTav to. Xoyia^ovm, cognoscit: non illo solum momen- fia Kai irpb KTitrtwg Koafiov, na^wg r\ ta, quo cogitantur ; sed et ante or- - 1 Tjoa0rj (StjjO. k '.) Xiyti ' /. kS 6 ' SaX/ioi Kvplov fivpionXaaiwg riXiov tura (Sirach. xxiii. 29) : Ocnli Do- tfitoTuvoTtpot, tirtjiXtTrovTtg iraoag mini millies sole lucidiores sunt; ocovc avSrpwwojv, Kai KaTavoovvrtg intuentur omnes vias hominum; tig atroKpvtpa fitpri Kai aXXa^ow partesque abstrusas contemplantur.' (Sap. m/3'. &'. k.) tyvtt) 6 Kvpiog Itemque loco alio (Sirach. xlii. 19, ' iracrav aSr/fftv, Kai ivifiXtiptv tig otj- 20) : Novit Dominus scientiam fitlov alwvog, cnrayyiXXijjv to. irapt- omnem, ac intuetur signum secu- XrjXuSora, Kai lirtooptva, Kai airo- li. Enunciat prseterita et futura; KaXvTTTwv 'i\vri cnroKpv 'lwdvvrig ilg ttjv 'AiroKaXm/ztv (k£0. nifestat.' Et Ioannes in Apoca- K-y'.)' 'Eyai tlfii 6 ' p tptvviov vt- lypsi (ii. 23) : Ego sum, qui corda THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. 293 ai kSv filav (jtopav tu airoKpvfa ibus occulta futura prsenoscere \ovra, rd rfetvpovaiv Ik Stlag contingit; utique eadem ex divi- >ica\tytwg, we fiaprvpa r\ Tpa- na patefactione cognoscunt, teste ' ' Xiyovaa (Aav. )3'. k/3\) 6 Qtbg Scriptura (Dan. ii. 22) : Deus est, )Ka\vTTTti j3a$£a ml diroKpv S'WC dmicdXwptv tig tov 'EXt OV iKtlVO, OTTOV 6 SovXog TOV 6 id quod servus illius Gehasi clan- £ij lirript Kpv > tov Nttpdv (j3'. Baa. t . kc'.) rat Keg. v. (2 26) ; pariterque Pe- tig rbv Htrpov tov 'AttoWoXov, tro apostolo factum Ananise et i tov 'Avavlov kcu ILairtyiipag Sapphirae (Act. v.). Cujusmodi re- )a£. t.). Kat TOiavTt\v Ittkjtx]- rum futurarum prsesensione Pro- > tl\aaiv aKOfu teat oXot ot irpo- phetse omnes instructi fuerunt. «(. Epwnjfftc «£'• QujEStio XVII. Vivai Ta\a a\\a l&bjpiaTa fiovov Suntne vero et alise qusedam Qtov «5m Dei solius Proprietates ? - An . Ta IdiiLpiara tov Qtov ilvai Resp. Proprietates divinse sane ijOt'S'/iTjra. Ma tovto, oirov iirpoti- innumerabiles sunt quas tamen ut ; izv, wg av w iav tf>Suvovai vd flag, Stt^ovai, suimus; illse satis demonstrant no- av yvwfxriv va i'^Wjuev wtpi Qtov. bis, quam de Deo habere conveniat i tovto acjtrivwvrag tail Ta aWa, sententiam. Tu itaque, reliquis se- Tivt aTa^tpwg kou dptraKivriTwg, positis^firma immotaque fide crede, C tivai tvag Qtbg tv rpidSt wpoa- unum in trinitate personarnm Deum wv, iravTO$vvap:og, travTa\ov ira- esse, omnipotentem, omnipraeseri- v kcu Ta TrdvTa tlBtvg a/i£raj3Xrj- tem, omniscium, natura immutabi- tig tjjv Epa»T7}(TtC IV- Qu^stio XVIII. Etteicjj koi tig tovto to apSpov Quando autem nomen Creatoris Wovat tov \6yov tovtov, iroir]- in hoc Articulo positum est, num >, Ta\a o Qtbg oXwvdSv T(Sv irpay- igitur rerum omnino omnium con- r<*>v ilvai 7rotijT>7c ditor Deus est? - An . X(Dp\g Kav fiiav dp. 6 Qebg eivat Troiryrrig iravTwv twv rum omnium, turn visibilium, turn bparwv nai aoparwv KTiapaTwv Kai invisibilium sine ulla controversia wpoTtiTtpa airb bXa inapt iraaag Tag creator Deus est. Atque ante ce- Svvapug tow ovpavoii ek tow prj ovtoq tera quidem omnia, caalestes omnes pi to vor\pa tov, we «v vpvr\Tag i£,ai- Exercitus, ut praecipuos gloria? ma- pirovg Trig $d%,rig tov. Kai inTtas jestatisque suae prsecones, sola cogi- tov voepbv zKtivov Koapov, ottov ty- tatione, de nihilo effinxit ; mundum- vwptaaat. KaXa tov Qtbv, Kara r»)v que ilium intellectualem condidit, X<*Plv r,) v SovEtaav avToXg, Kai viro- qui secundum concessam sibi gra- Taaaovrai oXtjjg otoAow tig rrjv $i\t)- tiam Deum pulchre cognoscunt, criv tov. ' FtireiTa b Koapog ovrog, 6 penitusque ac perpetuo voluntati bparbg Kai vXiKog, £ktio%tik£v airb illius morem gerunt. Turn vero to pi) tlvai Ik Geow. Kai varspov 6 postea aspectabilem atque materia- Qtbg tov a.v$pw7rov tTrXaae, owSetov tum hunc orbem item ex nihilo avb awAov Kai Ao-yHc^y \pv\riv icat Deus fabricatus est. Ad ultimum a7ro vXikov awpa, $ia va yvwptoSrj denique et hominem fecit, imma- pi tov 'iva avvSerov avSptoirov, ttwc," terial! mentisque compote anima 6 'loiog TovTog uvai 6 TroiriTrjg teal et materiato corpore compositum, tu)v Swo KoVjUwv, tow auAow Kai vXi- ut vel ex uno homine hunc in mo- kow. Kai §ia rrjv a Tracsiypa oAow tow ptydXov Koapov opificem auctoremque esse. Ideo- {Aap.Bifi.p. K£0. y.i/3\). que haud abs re homo pusillus mundus appellatur; quippe qui universi mundi majoris expressam in sese imaginem circumfert (Da- masc. ii. 3 et 12). Qtlestio XIX. En-stor) Kai 6 Qtog tirXaae irpwTov lam quoniam primo loco Ange- Tovg dyyiXovg, Tiva yvtoprfv irpiiru los creavit Deus, die quseso quid- va e^wpev St avrovg nam de iis statuendum habemus? ; At. 01 ayytXoi Uvai nvtvpara, Resp. Angeli sunt Spiritus, ex irXa THE OBTHODOX CONFESSION OF THE EASTERN CHURCH. 295 ov, kcu vd tov dovXtvovaiv, tirttTa nis suis concelebrent illique appa- i va SiaKOVovai Kai tig tov Koapov reant : et prseterea hoc in orbe sno utov twv avSpwTrwv, boriyovvrtg ministerio hominibus adsint, illis- vg tig rrjv fiaoiXtlav tov Qtov. que in regnum Dei viam prseeant. •Sovrai aico/ii tig (jtvXa^iv iroXtwv, Est illis etiam urbium, regnorum, laiXuuv, ^wpwv, povaarriptwv, Ik- regionum, monasteriorum, ecclesi- IJffJWV KOI CLvSptoTTtoV WViVfXaTlKUJV arum, hominumque item, turn reli- i KoafiiKwv. Tov biroiov irpcty- giosorum, turn secularium cura et rog wapd^uypa t\optv tig rag tutela coinmissa. Cnjus rei lucu- la^ug twv 'A7to(ttoXwv, birov ypd- lentum in Actibus Apostolicis com- ' i (k£0. t. i$>\) ayytXog St Kvpiov memoratur exemplum (cap. v. 19). i Trig vvKTog fivoi^t rag Svpag Trig Angelus autem Domini noctn fores iXaicrig, t^ayaywv Tt avroiig tlirt carceris reclusit, illisque eductis ' ipivioSt, Kai aTaSliVTtg XaXiiTt tv dixit : Ite, et in templo consisten- > hpdji T ' g £wrjc ravTYig ' kcli irdXiv (Ilpa!;. exponite.' Et rursus (xii. 8) : Ecce ij.) ayytXog Kvplov tirtaTT), vero snbito adstabat Angelus Do- i dirt rijJ TltTpty, TTtpiZwoat Kai mini, dixitque Petro : accinge te oojjffat to. aavSdXid gov ' irtpifia- ocius, indue soleas, circumda tibi v to t/uaTtov gov Kai ukoXovSu pot. pallium et sequere me.' Et mox v fitr bXiya ((Troi^. t/3') Kai 6 Hi- (v. 12) : 'Yerum ut ad se rediit Pe- og ytvoptvog tv iavTtJp tint, vvv trus, dixit : nunc vero plane scio, ba aXriSwg, on t%,airtaTnXt Kvpiog emisisse Dominiim Angelum suum, v ayytXov aVTOV, Kai t^tiXtTO fit meque eripuisse de raanu Herodis, X*ipog HpwSov, Kai irdarig Trjg et de omni exspectatione populi lOuooKi'ac tov Aaou twv 'lovSaiwv. Indseorum.' Pari modo parvulo- fioiwg ' C nfuZv rr)v Xtyovaav (Mar3\ n'j. i.) xviii. 10) : Dico enim vobis, quod y<<> yap vpiv, on 01 dyytXoi avTwv Angeli illorum in coelis perpetuo ovpavoig Std 7ravroc fiXtirovm to vultum patris mei, qui in coelis est, <0(twttov tov Ilarpdc fiov tov tv intuentur.' Iidem preces et elee- pavo'ig. 'Ako'ui irpootytpovaiv tig mosynas nostrse et benefacta reli- v Xtiav utyaXtiOTtiTa Tag irpoatv- qua ad divinam majestatem perfe- 'C Kai ZXtripoavvag pag, koi Tag runt. Minime istuc quidem, quasi nirag ayaSotpyiag ' 6\t Siari Ta\a eleemosynas non animadverteret Vol. II._u ; 296 SYMBOLA GR-ffiCA ET RUSSICA. 6 Qtog vd firjv Sewprj rag IXtrtfioav- nostras, aut preces non ipse satis vag flag, t) vd fir) ypotny rcug irpoatv- exaudiret Deus, sed quod illi pro \alg flag, fid Btarl tKtivoi fitoiTtvovai nobis intercedunt. Et in autiqua $id flag. Kat tig tov naXaiov vofiov, lege, lege Mosaica nondum lata, irplv SoSrj 6 vofiog tov Mwvatwg, lEi- legem voluntatemque Dei omnen BdcFKaai ol ayytXoi tov vofxov, Kal ti)v maj ores nostros Angeli edocebant SiXr/env tov Qtov tig rovg TrpoTraro- eisque rectum salutis iter cominon- pdg fiag, Kal rovg l^d^vaai rrjv ocov strabant, teste S. Dionysio (Hier- Trig awTr\piag' tta^wg to fiaprvpa 6 arch. Eccl. iv. p. 26). Postea vero itpog Aiovvaiog. Kal vartpov, a^' quam promulgata lex erat, instrue- ov icoijrtKtv o vofiog, toioatjKaaiv bant homines ducebantque ad bo- 6$riywvTag) Tovg tig to ayaSov. num. Prout ipsa satis Scriptura Kal tovto i] Ypatyri to arifiaStvti Xi- arguit, dum et apparuisse Prophetis yovaa, Triog ol ayytXoi tfyaivovTO tig Angelos, et futura aperuisse, pro- rovg irpo Ta ftiXXovra, wg av tig tov 'Iwit?)^, gelus prsemonuit, caveret sibi a san- birov idwKtv 6 ayytXog Aoyov, vd guinario Herodis proposito (Matt. Trpoot\ri ' airo tt)v dirotyaoiv tov ii. 13) : Surge, inquit, acceptoqne 'HjOwSou, tlirwv (Mar. /3'. iy) ' tytp- puerulo illiusque matre, in .^Egyp- Stlg napdXafit to TraiBlov Kal rrjv tum efifuge ; et mane illic, donee firfTtpa avToii, icai Kvpiov tov tSdppvvt, icai tov tBiBa- Horum item indicio divina opera ' c,tv. AiroKaXvirTOvoiv ctKOfii rag divulgantur: quemadmodum, na- Stiag tvtpytiag, naSwg tig tov Kai- scente Christo (Luc. ii.), ilium pov Trjg ytvvr)(rtwg XpioTov airticd- Bethlehemi jam modo in lucem Xvipav (Aouk. j3\) tig rovg noifitvag, editum esse, pastoribus nunciabant. oti 6 Xpiarbg tytvvri&riKtv tig rrjv Illi etiam, mandatu Dei localiter B^Xtifi. Kal fit to wpotTTayfia tov singulis hominibus prsesto adsunt, Qtov, TrapaaTtKOVTag TOTriKwg naSa et periculis quibuslibet nos eri- avSpwirov, flag tXtvStpuivovcriv airb piunt, animarumque nostrarum KaZa kivcvvov, ko) BiwKOvai tov t%- hostem propulsant, qui crudelis- ; ' ; THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. 297 »v tu>v \pv)((i>v rifitov, ottov airr\- sime discruciare homineni solet, ; Tifiwpa tov avStpwirov, orav Ka- quandocunque id sibi divino per- Mpy irwf 6 Qtbg tov tbwKtv missu licere intelligit. lain quod tav. Kat trwg 6 dyytXog va p.ag sua nos custodia cselestis ille genius kcltttq, to i\ofiiv tyavtpbv atrb noster sepiat tueaturque, id ex hoc to, ottov Xiyti t) rpatyrj, 01a tov scripturse dicto, de eo qui Domino i^ovra iw\ Kvpiov (¥aA. fxa' . id.) unice confidit, satis apparet (Psa. toiq ayyiXotg ovtov tvTtXtiTai xci. 11): 'Angelis suis de te prae- it aov, tov $ia 'EpwTT/ertc k. Qilestio XX. Eig TToaag rd^ttg Statpovvrai ol In quot Classes distribuuntur ycXot Angeli"? An. KaSiog Xiyti 6 Aiovu 'jpav. Itpap. Kt Tpiig Ta%ug. Kat tig rrjv wpw- denuo in tres distribuuntur classes. < Ta%iv tvpioKOWTai tteeivoi, ottov Prima in classe sevum agitant, qui ai ai/n(i>Ttpov tig tov Qtov, oilov Deum propius circumstant : Thro- ovoi, Xtpovfiip, Kai "Sitpatjnp.' tig ni, Cherubim et Seraphim. In > ctvTtpav rd^tv 'E^ouffiat, Kvpio- secunda Potestates, Dominationes, tg, Kal Avvautig ' tig tjjv tjoitjjv, Exercitus (sive etiam Virtutes). In yytXoi, 'ApxayyEXot, 'Ap^at. Kai tertia Angeli, Archangeli, Princi- 'wg tlvai SiaT&ttptvoi, ottov ol pals. Sunt autem eo dispositi or- 'ortpoi ayytXot irtpvovaiv and dine, ut inferiores a superioribus >C irXtov airdvw rrjv tXXap.\piv illuminationem ac divina beneficia rag Stiag tvtpytaiag. Ovtoi ol accipiant. Hi Angeli in gratia ytXoi iaTa/iaTiaaaiv tig rrjv X^P lv Dei jugiter permanent. Quippe 1 0£ou alwviivg taTiiJVTag, Kai va. quoniam Luciferi ad rebellionem ovfi^wv{\aovai ut tov 'EwaQopov, adversus Deum incitamentis au- tvavriwSovai tow Qtov. Kat $ia rem non praebuerunt, hanc gratiam ""o TTtpvovrtg Taurrjv rrjv \dpiv adepti non amplius labi possunt > r\p.TTopovai troTt va a 298 SYMBOLA GRJECA ET EUSSICA. 6\i airo rr)v \apiv tov Qeov. Kat rovra ra ai- tia. Hsec ita breviter annotata ad Xoyog tt\q irapovarig avvrofiov cica- pendiarise hujus Orthodoxse doc- mtaXiag Tr)g 6pSoc6%ov. Kai yvu>- trinse modus exigere videatur. pi%ovTtg riptlg, irwg pag {3ori§ovoi Itaque cognito jam satis, cum Kat fiemrtvovat Si r)pag, tig iraaav opem nobis auxiliumque Angelos flag irpocesv^rjv Tovg tirtKaXoifitSa, ferre, turn sua nos intercessione va irapatcaXovm 61 fipag tov Qtbv juvare, merito omnibus in precibus ical juaAtara tov ayytXov iicuvov, nostris illos obtestamur, ut Deum oirov ilvai custosque est. EpwTTjtrte Ka. Qujestio XXI. Tiva yvto/nriv irpiirn va. 'i\u>fisv Sta Poro quid de malis Angelis sen- Toiig KaKoiig ayyiXovg tiendum nobis? 'Ak. Uwg ol trovr\po\ ayytXoi Resp. Ipsos quidem bonos om- iirXaoSiinaatv airb tov Qebv naXoi, nino a Deo creatos fuisse: quid- Star! o, ti inoirjaev 6 Qtbg, KaXbv to quid enim fecit Deus, bonum fecit; iiroir\(jt. Ma tKtlyoi pi rrjv iBlav sed propria voluntate sua improbos Tovg ^iXrfcrtv lysvriKaai kcikoI, KaSfwg evasisse prout testatur Dominus ; paprvpq 6 Kvptog ripwv, Sta tov noster de principe Dgemonum lo- ' apypvTa Tovg XiytDV (Iwav. »/. p&.)' quens (Ioh. viii. 44) : Ille homi- iKtivog avSpwiroKTOvog r\v air apyr\g' cida f nit ab initio, nee in veritate Kat tv Trj aXriStiq ou\ eaTrfKiv, oti stetit. Non enim est in illo Veri- ouk tariv aXr)Stia iv avrtji' orav tas. Quando mendacium loquitur, XaXrj to xpiv^og, sk twv iSiwv XaXtl, de suis loquitur. Nam mendax 'oti \pivaTrig tori, nai b iraTrjp avrov. est, illiusque pater.' Hi impietatis Iovtol eivai ol ajo^rjyoi iraarig irovr\- omnis auctores et signiferi divinse- piag, fiXao TT)Tog, airaTtwvsg twv avSpwirivwv tores sunt ; hi mentium huma- xpv^wv, Kai avTOi, icai ra opyava narum deceptores; turn ipsimet twv. KaS"a»c irapaciowaiv r) Ppa(j>rj turn instrumenta ipsorum, tradente Xtyovaa (a. TltTp. t. tj.) vrftpaTt, Scriptura (1 Pet. v. 8): ' Sobrii ' THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. 299 lyopfjaare, on 6 avTiBinog ifiwv estote, vigilate. Nam adversarius 3oXoC (I»C X«WV tJpVO/HtVOQ TTtpl- vester Diabolus tanquam leo ru- ii, Z,titu)v Tiva Karairiy. Me tiXov giens obambulat, quaerens quern to, irpiTTtt va ri^tvpojptv, 7rwc oi deglutiat.' Quae quanquam ita Move? Biv iipiropovoi va ptTayti- comparata sunt, sciendum tamen, SovaL rrjv Svvap.lv rovg tig Kav non posse Daemones vim ac vio- avvjOW7rov r) icat aXXo KTio~p.a, lentiam suam in hominem ullum p\g va avy)(wpr)ay 6 Qeog. Kai ullamque rem aliam nisi Deo in- row papTvg r) TTpatyr) Xiyovaa dulgente exercere, teste Scriptura irapacaXovv avrbv oi Baipovtg, (Matt. viii. 21): 'Rogabant vero " 'ovrtg (Mar$. r). Xa.) tl ik(3uX- ilium Daemones ac dicebant : siqui- q ripag, tirirptxpov r\piv airtXStlv dem nos expellis, permitte nobis rjjv aysXrjv rtov \oipu)v. Kai abire in gregem porcorum. Ille rv ai/rotc" viraytTE. 'Ako'^ui Kat vero dixit eis: Ite.' Porro illud to TrptTTU KaS" Iva? va rj^tvpri, etiam cuivis exploratum esse de- g Biv iipwopovai va avajKaaovat bet, minime in illorum manu posi- < av3jOW7rov £t£ to va a/iaprr) tum esse, ut peccare hominem co- >ov pi wtipaaphv tov l%airaTovo~i. gant, quern suis duntaxat instiga- in 6 avSpwirog tlvat avrt^ovaiog, tionibus illecebrisque in fraudem et tig to avTt^ovuiov pf/Tt 6 (S(0£ errorem deducunt. Est enim liber- JC tyipvu kov plav (Slav t) avery- tate sui arbitrii homo praeditus, cui '. Kai tarwvTag va tlvai icara- libertati nee Deus ipse vim ullam piptvoi tig tov alwva, ouSeVote necessitatemque infert. Ceterum ovTat StKTiKoX Trig Stiag ^apiTog, qnoniam aeternis suppliciis poenis- a to tlpriptvov (MarS. kI. pa.)' que multati Daemones sunt, idcirco oivtoSt a7r' fjuou ot KaTtipapivoi nullo unquam tempore divinae gra- to TTiip to alwviov to 7}Toipaop.t- tiae misericordiaeque participes fieri ' Tcj> ciafioXty Kat Tolg ayytXoig possnnt, ut dictum est (Matt. xxv. •oi). ' 41) : Discedite a me maledicti in ignem seternum, qui Diabolo ange- lisque ejus praeparatus est.' EpWT?)(TtC k/3'. Qilestto XXII. Tiva yvwpriv TrptTTti va tx(*>pxv De reliquis autem rebus creatis T^i* oXXtjv KTiaiv ; quid statuendnm nobis est? A7r. flwe 6 0i6e arro to pi) tlvat Resp. Hoc nimirum, quod Deus 300 SYMBOLA GlkECA ET RUSSICA. tKapt ra rravra pt to Trpoaraypa verbo jussuque suo cuncta e nihilo tov, Kai tig to vartpov tirXaat tov fecerit; quodque post reliqua om- dvSpwnov, Kal tov tKaptv av^rivTtfv nia hominem creaverit, illumque dirdvw tig oAijv rrjv ktioiv, ottov herum ac dominum rerum, quae tivai viroKCLTU) tov ovpavov, Xtywv- sub ccelo sunt, omnium constitue- ' Tag (Vtv. a. Kg'.)' irotriawptv dv- nt, dicens (Gen. i. 26) : Faciamus Spwirov kclt tiKOva i)ptTtpav Kai KCtS' hominem ad imaginem nostram et ' " bpoiwmv Kal ap^trwaav twv l\^v secundum similitudinem ; et domi- wv Trig SaXaoorig, twv TTtTtivwv tov nentur piscibus maris, et volucribus ovpavov, twv ktt)vwv, Kal Trdarig Tr\g coeli, et jumentis, et orbi terrarura yr\g. T6 avrb Xiyti Kai 6 Itpbg universo.' Idem et sacer Psaltes g'.) ' ^dXrrjg (¥aX. r). ' KaTtorr\aag adstruit (Psa. viii. 6) : Prsefecisti ai/TOv im to. ipya twv %ttpwv aov' eum operibus manuum tuarum; iravTa vntra^ag vttokcitw twv iroSwv subjecisti omnia sub pedes illius: avToxt, 7rjOoj3aTa Kai j3oae airaaag, oves et boves universas, insuper et ITl §£ KOI TO. Kt{]VT] TOX) TTtSlOV' TO. pecora campi, volucres coeli, et pis- TTZTsiva tov ovpavov, Kai Tovg Ijftvag ces maris, qui semitas marinas per- Tt}g $aXaff Twnag ai)Tav fipayv ti irap ayytXovg, eum, gloria et honore coronasti bi'i^y Kai Tipy loTtfydvwaag avTOv. eum.' Quoniam vero mandatum Ma Stari Btv tipvXa^tv 6 avSpwirog Dei in Paradiso, quum adhuc in Tt)v zvToXrjv tov Qtov tig tov rrapd- statu innocentise homo esset. ne- ctiaov, orav ijrov aSwog, pd dirb glexit de vetitoque fructu carpsit rbv airriyopzvpivov Kapirbv trriaat gustavitque ; ea re honoribus fortu- nai ttpayt Sid tovto tartpriSriKtv nisque omnibus, queis tempore in- dirb rr)v aZ,iav tov Kai dirb Trjv Karda- tegritatis suee ornatns fuerat, subito Taryiv, ottov ti\tv tig tov Kaipov Trig exutus, beatoque pulsus horto, talis a^woTTjroc tov. Kai $iw\Stig dirb omnino evasit, qualem ilium Pro- tov irapdduaov Toiovrog tyivtv, 6, ti pheta depingit (Psa. xlix. 20): Xoyijg tov irtpiypd^ti 6 YIpo(j>r)Tr}g 'Homo quum in honore esset, non (^PaX. pS . k ) Xiywvrag' dv$pw7rog intellexit.' Comparatus est brutis tv Tiprj wv ov (TvvTjKt, — apcKrviitfiXiftr) jumentis, iisque similis factus est. toTq KTr)vtm Tolg dvoiirou, Kai wpoi- Ideoque banc sententiam audivit a>3'»j ' ter- avToTg. Kai i'lKovatv (Vtv. y (Gen. iii. 10) : Terra es, et in Cz' .)' oti 7»"j ii, Kai tig yrjv diTiXtixTri. rain reverteris.' THE ORTHODOX CONFESSION OE THE EASTERN CHURCH. 301 'EjOturTjffie icy. Qtlestio XXIII. [oia frov r] KaraoTaaiQ Trjg av- Cujusraodi erat status Innocen- nivriQ aStooTTiTOQ, utovv KU%a- tise hominis sive puritatis et a pec- Itoq Kai avapapTrfalag tov ; cando iminunitatis ? iw. Avo Xoytwv tlvat r\ Karaa- Resp. Innocentise integritatis- g Trtg aKaiciag utovv aS'woriji-oc que status duorum generum est a tov ayiov BamXtiov tig rr)v (ex sententia S. Basilii, Homilia rjv rwv Tlapoifi.). H Trp raig apapTtaig, r\yovv orav Xuirrj qusedam a peccato discessio ; nirni- fipwwog pi ti)v l$(av tov irpoai- rum quum homo, cui ex diuturno v ano to. apapTf)para, $ia rr)v vitiorum exercitio ac consuetudine yaaiav, wrou *X«> Kai pctKpav (nota mala sunt), proprio delibe- t'fitiav tig ra kqkci. 'H BtVTtpa ratoque consilio peccata deserit. :i f) ayvoia Kai r) airtipia tov ko- Alter, simplex qusedam mali in- , i)yovv otov ctv yvwplZrj, ovrt scientia et imperitia est, quando zipaot KaSoAou to kokov r) Sta mali penitus ignarus quispiam in- r)\iKiav tov, r) St' aXXaig atTiatg. expertusque est ; sive per tenellam Kara tov BtVTtpov tovtov rponov aetatulam suam, sive caussas alias. v tig tov 'Adap r) a3a>OT»jc Kai V Posteriore hoc modo ante lapsum Kia, irplv auaprirt, Kara waaav rt- comparata innocentia Adami inte- •rijra Kai ciicaioovvriv tptyvrov, to- gritasque fuit; cunjuncta cum a7ro to pipog rr)g Ziavoiag, oaov sum ma absolutaque perfectione ac a7ro to pipog Tr\g StXriotiDg ' tig justitia insita intellectus pariter biavoiav TrtpiKXutTai iratra tiricr- voluntatisque, ita ut in intellectu V, Kai tig rrjv $iXr)criv waaa scientia omuis includeretur, in vo- ((ttotijc Kai KaXoavvr). Atari luntate probitas omnis et honestas. vp'il>wvTag 6 'ASaju tov Qtov Ka- Quando itaque perfectissimo sane rara (roS' tierov tig tov Kaipov modo (quantum illo temporis habi- vov tov i"iTov ovyKt\wpr\pivov, tu concessum ipsi ac decorum erat), KaS OfXOV fTrptTTt) pt TOVTO, OTTOV Deum cognoscebat Adamus ; ideo 'wpiQt rov Gtov, iyvwpit,tv oXa to. hoc ipso, quod Deum cognoscebat, lypara ptT Ikuvov. Kat tovtou cetera item omnia per ipsum nosci- >ptv aijjuacta dvaptaa tig ra aAAa, tabat. Cujus rei clarum inter alia M» s^fA^rJKao-tv tig tov 'ASa^u oAa indicium habemus, quum ad Ada- : 302 SYMBOLA GRffiCA ET RUSSICA. to. Z,h)a, bia va Tovg ouxtt) ovofia. mum animantes omnes convenie- at ra wvofiaat naij tva an avra. bant, ut iis sua nomina daret, quas To biroiov eyevvaro airb to va jvuj- ille etiam singulatim suis appella- pi%r) rrjv (jtvaiv tovq, 6\t airb aXXrjv bat nominibus. Inde id autem p.a%r\aiv, povov airb to va. peXtra fiebat, quod animantis cuj usque Kal va. XoyiaZ,r) irepi Qeov, Kai rag naturam ac indolem perspectam tKtlVOV XpitTTOTTITaQ. Tlspi 0£ TTJQ haberet, non parta aliunde instruc- StXr)a£wg, avTr\ wavTOTS virtTaoatTO ts scientia, sed ex eo, quod de tig tov Xoyov ' KaXa teat iravroTt va Deo illiusque beneficiis secum me- t\tov iXtvStpa, Ka'i r\TOV t&ovoia tig ditaretur commentareturque. lam tov av&ptJirov va rtfiapry, r\ va pr)v quod ad voluntatem attinet; ilia a/uapTrj. KaSwg Xiytrai tig Trjv rationi perpetuo obtemperabat, ia'. prj quanquam et turn suam semper Tpa(j>i]v (Sup. it. ) tiirrig, on diet Kvptov airi(jTr)v. A yap lpi \tipi SiafiovXlov avrov. 'Eov 3"£- hil enim illi homine peccatore Xyg, avvrr\pr]atig IvroXag Kal irtariv, opus est. Odit Dominus omnem iroirjoai tvcoKiag. HaptSriKt trot Trip abominationem, eademque ilium Kat vSoyp, ov iav SeXr/c iicrtveig Trjv timentibus haudquaquam accepta ' \ttpa aov. Evavrt avSptoirwv r) est. Ipse ab initio hominem fecit, C,ii)r\ Kat o Savarog icai o tav tvbo- eumque in manu consilii sui dimi- Kr)ot}, boSr)otTai avrdo. Kai ptr sit. Si voles, mandata et fideir. " bXiya (gt\. k.) ouk iverdXaTo ovbt- servabis ; faciendo, quae illi grata vi aotfitiv, Kal ovk eSwkjv avtmv sunt. Ignem et aquam proposuit ouStvt apapravuv. Elg ToiavTr\v tibi ; ntrum voles, ad id extendes Xoiirbv Trig a^worrirog Kai avapaprr)- manum tuam. Vita et mors C0- illi, aiag Karaaraaiv rjrov 6 avSpojirog ram hominibns est ; dabiturque ofioiog Toig ayyzXoig. Met tog av utrum ipsi placuerit. Et mox (v. i ilg tov t'Stov Toirov tov irapaStifrov, nulli peccandi licentiam tribuit. THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. 303 wbjvrag rrjv Karaaraaiv Tt\g a/iap- Hujusmodi igitur innocentise ac p, ty'ivr\Kt ^vtfTog. Ovtw yap r) impeccabilitatis in statu siurillimus a Vpa .), Xiyovaa rd dtpwvia t7\q afiap- per transgressionem prsecepti pec- g Sdvarog. Kai tots iraptvSvg cavisset, continuo eodem Paradisi kte tyjv rsAaoVrjra tov Xoyov icai loco, suscepto peccati statu, morta- yvdjatiog ' Kai r) SeXrioig eicXivt lis evasit, tradente ita Scriptura ' naaoTtpov tig to Kaicov irapa tig (Rom. vi. 23) : Stipendium pec- K(t\6v. Km oitTwg i) KaTaaraoig cati mors est.' Mox amissa rationis • aSwoTTiTog Kai aicaiciag, iariovrag et intelligentise perfectione, etiam vd SoKifidatj to kokov, aXXa^ev voluntas in malum, quam in bo- KaTaaraatv dfiapriag, na\ o rl- num, pronior facta est. Atque hoc oc avSpojrrog tooov eTaireiviI)§r\- pacto integritatis innocentiseque 7 wart vd As'yy fie tov Aaj3iS status, homine malum jam experto, aX. k/3'. g'.) iyh) Be elfii ctkwXiiZ, in statum peccati transiit, illeque oiik avXptDirog. antea perfectus homo eo humilita- tis redactus est, ut jam merito cum ' Davide dicat (Psa. xxii. 6) : Ego vermis sum, 11011 homo.' EpwTt)(Ttg k §\ Qujsstio XXIV Eivai Ta\a 0X01 01 avSpwirot viro- Numquid vero eidem omnes ho- fitvoi tig tyjv aiiTrjv mines peccato sunt obnoxii ? d/xapTiav ; Att. KaSwg 0X01 ol avSpomoi Resp. Quemadmodum homines av tig tj)v KaratrraiTtv Trig a^worrj- omnes durante innocentise statu in ? tig tov 'Acdfi, TtTOiag Xoyr)g icai Adamo fuerunt ; eodem modo, ex ov 'totyaXsv, 0X01 ta £ afiapTiag. Aid tovto b\i fiovov manserunt. Qnamobrem non so- tt)v a/iaprlav viroKUVTai, fid icai lum peccato, sed ejus caussa, poena th)v Ti/iwp'iav Sid Trjv dfiapTiav. item tenentur. Quae poena hoc oirota Tt/uwpia yvtupt^tTai fie tov- Dei edicto promulgatur (Gen. ii. v ti)v ' air6 •) yc av i\fiipa (payr}Tt air av- ista comederitis, morte moriemini.' ", vapory aVoSavEtffvE. To avrb Refert id ipsum et Apostolus (Rom. « ATrooroXoc ('PwjU. t t/3'.) dva- v. 12) : ' Ut per unum hominem 304: SYMBOLA GR/ECA ET RUSSICA. Spwnov r\ apapria tig tov Koapov per peccatum mors; quae hoc tttrijXS'f, Kai Bid Trig dp.apTtag 6 Sdva- pacto in mortales omnes pervasit, toq, Kai ovrojg tig iravrag av%pu>- quod in illo omnes peccaverunt.' SirjXSev, Quapropter etiam in wovg 6 Sdvarog l ' p.aq avXXapfiavop&a pt rfjv dpap- (li. 7) : Ecce enim in iniquitatibus riav rovrrfv nai ytvviop&a, KaSwe conceptus sum, et in peccatis mea Xiyti b itpbg ¥aXr»jc (^aX. va. £'.)" me mater concepit.' Quod pecca- iBoii yap iv dvopiatg avvtXr} Kai tKtaar\at yur/rjjp tv dpapriaig pt 17 pellator ; primum ideo, quod ante pov. Kai naXurat rb apdprr\pa illud nullo dum alio peccato infec- ToiiTO TrponaropiKOV, TrpHjTOv ptv bi- tus homo fuit. Tametsi jam turn ari irporr]Ttpa aw avrb 6 dv^pwwog per lapsum suum corruptus esset Biv r/StXt poXvvSr} dirb k£v tva dXXo Diabolus; quo etiam instigante, dfidpTt\p.a. KaXp Kat 6 BtdfioXog pullulare in homine hoc ipsum vu riTov Bttfjt&appivog pi rfjv apap- avitum peccatum ccepit cui et riav tov, «7r6 tov biroiov rfjv Trapa- Adamus, auctor ejusdem effector- Kivr\ Biv ovXXapfidvtTai trapd tv apapTia. Kptjrriatg kL Qtlestio XXV 'E7r£to») 6 Qtog tyvwptZ,t tov Quando autem lapsurum Ada- 'ABdp, Tru>g tptXXt va atpdXy, Start mum norat Deus, quid ita, quaeso, tov tTrXaat ; ilium condidit? An. 'O^t povov Bid tt)v dpapTtav Resp. Non modo lapsum Adami, tov 'ABdp, dXXd Kai Bid Trjv KaKiav verum et malitiam Luciferi, prius- tov Ewir^opou, Kai rrplv tov ndptt, quam utrnmqne conderet, planis- r) 6'Xov TOWTO StV T}^Ar}(T£V ort TO rus acturusque aliquando esset. Ipwmvov apaprripa r) tou Sta/3o- Neque tamen aut peccato hominis, ; jj novripia va vtKrjay tJ)v Seiav aut improbitate Diaboli, divinam ]3'. i dya§0Ti)Ta (Aap. Btj3. Kt ). Ata •if>r)v Ti)g dyaSoTtiTog tov sTrAaae Adde Dialog, koto MavtxatW p. i ayytXov ekeivov ko\6v, koi av- 542, 556). Itaque ut tanto illus- v pi tt}v l$(av tov SfXijatv Kat trior ilia testatiorque fieret; ilium oalptaiv tylvriKS kokoc * bpoiwg quidem Angelum bonum creabat, tov av^pw7rov, 07roi» eo^oXe pe qui sua postmodum voluntate ac i TrapaKivrfmv ekeivov. Ml 6'Xov arbitrio, impius sceleratusque eva- iro etc tov avSpwTrov 6 Geo? «j»ko- sit, consimiliter et hominem, Dae- KrjOEV, W(T7£ pi T»JV apapTiaV EKEl- monis instinctu deinde lapsum. l> irtpiaaOTtpov va. Xap\py r\ tov Verurn enim vero cum homine ov dyaSoTrie ' eirEidr) £t^£ va ir£p\py ilium in modum egit Deus, ut per v /tovoyEvij tov Ylov tig tj)v KOt- lapsum illius majorein in modum §a Tavrrjv uni- Trig y»JC> ^« Tapp adpica sua effulgeret bonitas ; quippe o rjjv Ka^apwrarjjv napSsvov p.1 genam filium suum in terrestrem v vvvzpyiav tov ayiov JJvtvpaTog, hanc vallem demittere poterat, qui i va E^ayojoaff?) tov avSpwirov, Kat came de Yirgine castissima opera tov avaj3aarj ei? rrjv fiamXalav Spiritus Sancti adsumta, hominem v pi piyaXriTepriv So£av irapa. redimeret ; majoreque gloria, quam ov ^tov tig tov irapdSiKTOv, Sta olim in Faradiso habuerat, exorna- i\vvrjv tov SiafioXov. Kat Sid tum, cum infamia ac dedecore Dia- vto T) apapTia k«'vt) Sev £^U7roSto-E boli, in cceleste regnum suum sub- v Geov va /xjjv irXaarj t6v avSpuwov. veheret. Ideoque nee illud hominis peccatnm, ab ipsius creatione Deum deducere atque revocare potuit. Qu^estio XXVI. Av o 9eoc tyvwpi%e to iravra irp\v Si norat igitur omnia Deus ante- i Knap, Ta^a Kat 6Xa rd tirpou)piaiv qnam conderet, an bona ac mala tomg KaXa Kat KaKa, va pr) yivovv- omnia item prsedestinavit, ne aliter » aAAoiwf , :raoa fiant, quam finnt. Ka3"a>c ylvovvrat ; An*. Geo? 7rptv rijc KTiatwg Kesp. Res quidem universas an- ; 306 SYMBOLA GK^ECA ET RUSSICA. tov Koafiov oXa ra irpaypaTa tu te creationem prsescivit Deus, sed iirpoyvojpiZ,t, pa pova ra ayaSa in- bonas duntaxat praedestinavit (uti powptatv (wg Xiytt 6 hpbg Aapaanri- loquitur S.Damascenus, lib. II. cap. vbg B Kai Trig Stiag StXriatwg (Aap. tig to tur (Idem in : de duabus Christi vo- TTtpt Suo StXricrtuiv tov XjOtorou.). luntatibus). At cetera, quibus ob a ce tiriAonra, ottov u kytog pag noxias nostras Deus in nos animad- Tipwpq. £ia rag apapTiag flag, olov vertit, ut pestilentia, bella, morbi, SavariKci, iroXipoi, aoSlvuat Kai ra aliaque ejusmodi; respectu nostri Ofioia, Xiyovrai natca. wg Trpbg ripag mala dicuntur (Basil. Homil. IX. {BaaiX. bpiX. S1 ' ort ouk a'tTiog tiov Deum non esse malorum caussam), KaKU)v 6 Qtog.), ciari pag (ptpovaiv quoniam serumnas nobis atque do- oSvvag icai Xvirag, ottov airoTptiro- lores afferunt, quos fugimns ac aver- ptSa. Ma tig tov Qtbv $tv tlvai samur. Ceterum Deo nequaquam ' nana ctari typvoi cvvap.iv ayaSov mala sunt ; siquidem vim quandam tTrsicr), TipwpCovTag r)pag ptT avra, boni habent. lis enim nos casti- pag TrapaKivq. tig to ayaSov. Kai gans ad bonum excitat. Ideoque brav Xiyti 1) Tpatpr) (^Apivg y g'.) quum dicit Scriptura (Amos iii. 6): ti tGTi KaKta tv iroXti, tjv Kvpiog oi)K ' Numquid ullum in civitate malum tTroir\atv ; ovopaZti tt)v Zinaiav irai- est, Dominus non fecit? tumjustam ctvaiv tov Qtov naiciav. 'Ako/xj tKtl- Dei castigationem malum vocat' va povov o Qtbg irpooplZti Kara Trjv Porro ilia duntaxat prsedeterminat ao(j>!av Kai ctKatoavvr)v tov, ottov $tv Deus, secundum sapientiam justiti- GTtKOWTai tig Trjv tS,ov(riav Trjv iSi- amque suam, quae utrum fiant, nee ki)v pag va ytvovai. Ma ticeiva ra ne, id in nostra potestate situm non ayaSa, ottov rfTtKOWTai tig rrjv i^ov- est. Verum bona ilia, quae ut fiant, aiav pag va ytvovoi, rd irpoyvcopfXti, in nostra manu est, praecognoscit (TVVTpt^wv Kai ai)Tog Kara rrjv tvBo- ita vero, ut simul et ipse, ex propen- Kiav row jus t!)v SiXrioiv pag to sa voluntate sua, cum nostra volun- OTrotov oti' avtXti ti)v ... a ..1. :<..." _.:i,:i A s^ffinit mr- UJiJ.xiOiJUA UUiNiESJSlUN OF THE EASTERN CHURCH. 307 *Epa»Trj<7tc k£\ QtxjssTio XXVII. est Ti itvai to avroZovmov ; Quid Arbitrium liberum ? - 'An . To avT&ovaiov tov avSp<*>- Resp. Liberum hominis Arbitri- iv ilvai fiia %iXr\mg ZXzvStpa nai um est libera et absoluta illius vo- oXeXujuevjj. Kai ytvvcnai cnrb luntas, orta a ratione sive rationali v Xoyapiaapbv, utovv to Xojikov, anima ad bonum, aut malum effi- • to vd iVEpyq. to ayaSbv, rj to ko- ciendum. Quibus enim in rebus v iirziSr} rd Xoytud KTiapara irpi- mens ratioqxie inest, eas naturam i vd levari (pvatv tt,ovaia ) vd ty]v pzTa\upiZ,ovvTai tXev^i- tam habere, eamque duce ratione >g, ocriyovvTog tov Arryou. Kai libere exercere oportet. Hsec au- roc 6 Xoyog, OTav 6 avSpwTrog t\tov tem ratio quamdiu in statu inno- Trjv KaTaaraaiv Trig a^swoTr\Tog, centise homo stetit, hoc est, ante- ovv Trp)v dpaprr), yitov ddid(j)Sopog quam peccaret, incorrupta et per- ' TT)V TeXtlOTYlTa fecta erat TOV, Kai Sid TTJV ; per lapsum corrupta apTiav £ X£ Kai vd ifxuvtv aj3Xa]3»JCj *te to appetitum boni, aut mali, illsesa lm%Vp% TO KaX6v f) TO KttKOV maneret ; nihilominus in nonnullis ivtv fx oXov tovto tig Kcnroiovg haud paullo propensior atque ad \.tov twipp£Tn)g Kai kXIvii irpog to malum inclinatior evasit : in aliis koi/, Km ttc aXXouc irpog to KaXov. rursus ad bonum. De quo ita lo- a to 6 o7roioi> piyag BaoiXeiog quitur magnus Basilius (in Iesai. ' " ' k tov 'Ha. i$.) Xiysi ovrwg dwo xiv.) : Per voluntatem quisque v ibiav tov SsXijaiv Kai Trpoaipeaiv suam arbitriumque, aut semen Ka^itig rifiiropu vd eivai rj airtppa sanctum, aut contrarium esse po- " tov, rj to IvavTiov. Akovoov tov test.' Audi sodes Paulum dicen- ivXov ' XiyovTog (a Kop. % u.) tem (1 Cor. iv. 15) : Ego vos in Xptorijj Ijjffow ota tov tvayysXiov Christo Iesu per Evangelinm ge- w u/iac pyfi/vqaa Kat iicuva Ta nui.' Audi et haec Scripturse ver- >yia, ottov ('Iwav. ' a. tj3'.) Xsyst" ba (Ioh. i. 12) : Quotquot ilium ot ei sXa|3ov avrov, eoWev avroig receperunt, iis potestatem dedit, ut ovaiav, rtKva Geou yEi/EffSat." filii Dei fierent.' Quo sane sanc- ei'xv" " 0710c towtoc StSao-icaXoc, tus doctor declarat, quamvis et ipsa KaXa »C, Kat 17 dvSpwTrlvti StXrimg hominis voluntas peccato originis 'Aap»j pi to TrpoiraTopiKOv apdp- misere labefaetata fuerit ; nihilo- , 308 SYMBOLA GRJSCA ET RUSSICA. Tt}fia, fx oAov tovto nai rwpa Kara minus etiam prseeenti hoc tempore tov irapovra icaipbv tig ttjv irpoaipt- in cuj usque arbitrio positum esse, aiv tov KaB tvog artKirai to va. tlvai ut bonus Deique filius sit, aut e KaXog /cm tikvov Qtov, ?j kokoc Kai contrario improbus filiusque Dia- vibg SiafioXov ' oAov tovto tlvai tig boli. Hoc omne, inquam, in manu to \ipi Kai i^ovaiav tov avSpwirov. atque potestate hominis situm est, Kai tig ptv to /caAoi' i] Stia X^P'C ita tamen, ut in bonum divina gra- auju/3orjS, a ' aAAa koi anb to ttokov tia homini adjutrix sit, eumque ri iSia yvpi%ti tov avSpwTrov, \u)p\g item a malo retrahat; at non ut va avajKaay to avrt^ovaiov tov av- arbitrium hominis suis ingratiis 5pirov. compellat. 'EjO(t>r»}(TtC KYI. Qujestio XXVIII. 'EirtiSrj Kai ol avSpwirot ytvovv- Siquidem vero in statu peocati Tai tig ty\v KaTaaTaoiv Tr\g apapriag, nascuntur homines, an igitur cor- raya fiovov to awpa tlvai cnrb aicip- pus solum de semine Adami est fta tov 'ASa/i, ij pa%t Kai 17 ipvyfi; an vero etiam anima ? 'A7T. T6 , to awtpfia tov Acap KaTafiaivti ' pa mine Adami descendit, anima vero tj tpv\rf yivtrai airo tov Qtbv, KaSiiug a Deo oritur, teste Scriptura (Zach. : Xtyti 17 Tpa ' tv avTtJj. Kai aXAa^ou ('EickA. tj3\ (Eccles. xii. 7) : Et redeat pulvis £'.) koi iirioTptxpyj 6 ov ^ 7r ' T v in terram, quemadmodum fuerat, x G *i yriv, «I»c >Jv Kai to irvtiipa t7rioTpiipr) et Spiritus ad Deum revertatur, qui irpbg tov Qtbv, o Tlpbg TOVTOig civ fi ipv\fj r/^tXtv tlvai humano procrearetur anima, haud anb to anippa tov avSpunrov, /xa£i dubie item cum corpore commore- pi to Koppi tJSeAev ovvaTroSvfiGKtiv retur solvereturque in pulverem. Kai t/SeAe StaAwvp tig \ovv. Tou Atqni contrarinm in sacris Uteris, biroiov to svai'Tiov (SXiiroptv tig t»)i> quo loco cum latrone in cruce col- rpa ' K7 i"7 •)> bpiXtovrag tou Xyarov tig (Luc. xxiii. 43) : Amen dico tibi, tov aTavpov, ilwtv' ap,i)v Xtyw aoi, hodie mecum eris in Paradise' oi'iptpov ptT tpov Earj tv ti$ irapadti- Quippe corpus latronis in cruce re- wi^j^iafciiUJN OF THE EASTERN CHURCH. 309 ipitivtv tig . Atari to Kopfilv tov manebat, at anima, ut Spiritus im- > aravpov, r\ St ^pv\r) tov u>g ttvsv- mortalis, cum Christo Paradisum aSavarov tTrrjyt pari pt tov Xpur- ingressa est. Quae si humano satu < tig tov Trapadnaov. Mo av ijSt- genita fuisset, utique etiam suo cum > slvui cnro to anippa tov avSpto- corpore in cruce esset exstincta. v, jua£i ut to Kopfil fiSeXtv airo- Poro, quo alio pacto hisce Domini vr\ tig tov aravpov. "EiruTa ce nostri verbis ratio constare possit, g tStkamv ripiroptatt va aXjjS'fu- quum dixit (Matt. xxii. 31): ' An- \)at ra \6yia tov Kvpiov r\pH)v, non legistis, quod vobis a Deo dic- ov HirtV ovk aviyvwrt to priStv tum fuit : ego sum Deus Abraami, '.V VTTO TOV QtOV (MaTv. k)3'. Xa'.) et Deus Isaaci, et Deus Iacobi ; at yovrog " iyw tlpi 6 Qtog 'Aj3paaju, Deus non mortuorum Deus est, ve- 6 Gtoc Iaraaic, Kai 6 Qi6g 'IaKw/3 rum -viventium.' Quae non de cor- k ioTiv 6 Qtog Qtog vtKpiov aWa. pore verum de anima exaudienda VTWV. To OTToloV TTptTTU va ypoi- sunt. Quippe dudum jam defunc- rat o\i ota to aojpa, aAAa ota rrjv torum patrum istorum in pulveres %fiv Start ra (xwjuara rwv ve- dissipata corpora erant ; at de ani- wv £if %ovv aveXi)3'»} S« 6 Aoyoe $ia rrjv tpv\riv, i] tempore vivit, ita semper in con- oia, toTwvrag Kai va Eivai £w KaSa icaipov, ariKiTai tpwpoaSltv dem illo seminio, unde corporis tov Qtov. Mo av 7j£eAev Eivai constructa erat fabrica, couflata i awrjj a7r6 to iSiov airippa, ottov anima fuisset; eadem haud dubie ' .ov rj \pv\rj, cuf ov opyavuxSy to anima corpori, membris suis orga- Pfii Kai y(vr) iiriTri^tiov tig tyiv vtto- nisque jam performato, animaeque \rjv tijc * icat orav SioWat tig av- recipiendae accommodato inserta, t yyvtrai tig oXov to Koppi, we av continuo per totam ejusdem com- irvp tig to avapptvov atBtpov. pagem diffunditur, more ignis, qui a fit TTAtov IZiaiptTOv \6yov tvpia- se in omnes ferri candentis sinus in- rat ug tjjv Kt(pa\i)v Kai tig rrjv sinuat. Praecipuum tamen domici- ipci'av. lium in capite, atque corde habet. Ejowr»j«Tic k^. Qilestio XXIX. tirticrf 6 Qtog tlvat 7toi»jt7jc irav- Quoniam vero rerum omnium ' : 310 SYMBOLA GRffiCA ET RUSSICA. TWV, XoiTTOV TTptTTEt Kai oXlOVtJv VCl creator Deus est, decetne igitur irpovoarat ; ilium omnibus itidem providere ? " 'A7T. Ovtwq eivai r) aXijS'tia ctirb Kesp. Ita prorsus : quippe a mi- fiiKpov 'itog fiEjaXov 6Xa ra yvwpiZu nimis ad usque maxima accuratis- jus aicpifieiav nal 6Xwvu>v Trpovoarat, sime omnia cognoscit, omniumque, KaS-' kvbg ova ekojUE ' naSwg r)piro- quae fecit, curam separatim singula- povfiEV va. to yvwpiawptv and ra X6- timque habet, ut ex verbis Christi yia tov Xpiarov, oirov (MarS. i. kS'.) facile intelligi licet (Matt. x. 29) ' Xtysi ' oi))(\ cvo arpovSia aaaapiov Nonne duo passerculi asse uno ve- TrwXtiTai ; Kai 'iv h% avrwv ou Trecnl- neunt? et unus tamen ex iis sine Tai iifi tt\v yrjv avtv tov Tlarpbg patre vestro in terrain non decidet. vpwv. 'Y/xh)v cs ai rpi^sg Trig KE Xr)g waaai i)pi^nr)fxevat daiv. 'H numerati sunt.' Eadein hsec Pro irpovoia TOVTti ' (Si^itcbv, orav Xiyti (tyaX. ppi. it.) ait (Psa. cxiv. 15) : Oculi omnium oi btySaXpol. ttuvtwv uq al iXiri^ovai in te sperant Domine, et tu escam (Kipii) Kai ai) <$!$wg tt)v TpO(pr)v av- illorum tempore opportuno largi- tu)v iv tVKaipitf. avoiyug av ttiv \Eipa i*is. Aperis tu manum tuam, et aov, Kai IfnwrXqg irav £a>ov tvSoKiag. imples omne animal beneplacito.' 'E p u> t r\ a i g X'. Qu^stio XXX. Tavrb uvai ra%a tig ra Qua, Idemne in divinis valent vocabu- irpoyvwaig, irpoopiap.bg Kai irpo- la Prsescientise, Prsedestinationis voia ; atque Providentise ? 'A7T. lipoyvwaig, irpoopiap.bg nai Resp. Pr8escientia,Praedestinatio irpovoia tivai cia mr, uiiinuiJUA (JUJN SESSION OF THE EASTERN CHURCH. 3H ra irpoyvoxriv irpoopia/iog etvai rio definiat, hoccine an illud plane ipiapbg twv aSwv " r\yovv oiopi- futurum sit. Atqui Prsedestinatio r Kai ti fiiWet va yivy, /ua jxovov Prsescientise juncta specierum ipsa- KflAov, KOt O^t TO KOKOV. Atari rum determinatio est, quid omnino £StWjOt^£ KOI TO KOKOV, 1]St\tV fieri debeat deiiniens. Definit au- Wr\ra tov Qtoii. Nam si malum quoque definiret Prsedestinatio, jam essentiali Dei bonitati contraria esset. Ata tovto tvXoywg rtpTropov/itv va. Itaque secundum nostrum con- rovptv atro to. Ka$ ypag, irtog tig cipiendi statuendique modum recte v Qibv irpiorov tlvai tig rrjv Ta£,iv atque probabiliter etiam de Deo wpoyvtjjotg, ZtVTtpov 6 irpoopiafiog, dici potest : ordine primam Prse- tira ptra rr\v kt'hjiv aicoAouS'a r\ scientiam esse, secundam Praedesti- wvoia twv KTiafiartov. nationem, denique creatis jam re- bus earum sequi Providentiam. To biro'iov 6 'AnoaToXog ('P&jju. ?';. Quod perspicue nos docet Apo- f.) ' C on ovg wpoiyvw, rovrovg Kai quos prsescivit, eos et prsedestina- lowpurtv, ovg ce irpowpiat, tovtovq vit : quos autem prasdestinavit, u tKaXtat ' Kai ovg tKaXtat, rov- eosdem etiam vocavit: quos autem «, rovrovg Kai tdo^aat. vit, eos item justificavit: quos vero justificavit: eosdem et glorificavit.' Kai 6 roiowroe Xoyiap.bg irpiiru va. Sed hoc de solo homine cogi- vai ota povov tov avSpwrrov, Siarl tandum est. Nam reliquas res i aXXa KTiafiara (t£w cnrb Toiig ay- creatas (praBter Angelos, qui jam iXovg, ottov tlvai tig fiefiaiav Kai in vado salutis extra oranera aleam tivcvvov Karaoratjiv) <$sv irtptKpa- positi sunt), divina Prsedestinatio wvrai tig tov rrpoopiapov' iirtiSrj non complectitur, quippe libertate 'v t\ovaiv avTt&ovaiov, Kai Sia tovto Arbitrii destitntas, ideoque nee » tivai tig avra kclv tva apaprypa, ullis vitiorum maculis adspersas. " o, ti Kapvovoiv, 6\ov tKtivo rb Quidquid enim faciunt, naturali ifivowiv airb Trjv tyvmv. Kai Sia instinctu faciunt, unde neque sup- wo p.riTi Tifiwpovvrat fmrt §o£a- plicio aliquo plectuntur, neque lau- owat. dis gloriseque prseraiis ornantur. Vol. II.— : 312 SYMBOLA GR^ECA ET RUSSICA. 'E p u) t ij a i g X a'. Qu^stio XXXI. 'A7TO TOVTO TO O/OvjOOV TT\Q iridTtUig Numquid aliud est, quod de Deo ti aXXo pavSuvoptv ntpl Qtov Kai rebusque ab eo creatis ex hoc TU)V KTHTpUTWV ', Articulo disci possit? 'A7r. "O, ti ayaSbv r)uiroptig va Resp. Quidquid boni anitno at- Xoyiaayg, oXov tovto ciirocog tig tov que cogitatione complecti potes, id Qtbv, tov aKpwg ayaSbv, tog av tig omue Deo summe bono, ut caussse alriav Kai apjQiv. Kai o, ti icanbv ac principio, adscribe. Contra quid- iivai, tovto ii^tvpt irwg iivai Z,tvov quid malum est, id peregrinum Kai fiaKpav aw tKilvov, 6%i Kara tov longeque a Deo remotum esse non towov, pa Kara Tr)v (j)V KTiatwg, KaS' oaov a7r' Ikuvov tirXaa- scito. De re creata vero sic habe S'jj tov ayaSbv, tlvai Kai avrr) ayaSr)' Bonam esse, quatenus ab optimo illo pa pi tovtt}v Trjv Siaipiaiv orav r) creatore producta est ; sed cum hoc XoyiKr) Kai avrt^ovatog KTimg airoa- discrimine, ut mala fiat intellectu et Tarriay anb tov Qtbv, iivai kok/; libertate arbitrii prsedita res creata, o\t Siarl Tsroiag Xoyfig tKTiaSriKt quando a Deo desciscit. Non quod pa dia tcL TrapaXoya Trig tpya. Mo ejusmodi condita fuerit; sed quod r) aXoyog KTiaig, ottov civ t\n av- per opera rationi dissentanea talis te1Zov nibus naturae suae bona est. 'EpwrrjffiC A/3\ Qcj^stio XXXII. Ylotov ttvai to StvTtpov apSpov Qninam secundus fidei Articu- Tr]g Triarewg ; lus est ? 'A7T. Kai tig tva Kvpiov 'I »j- Resp. Et in unum Dominum, (TOWV XjOlCTTOV, TOV Y lOV TOV Iesum Christum, filium Dei uni- Q tov tov povoy tvr), tov t k tov genitum, ex Patre naturn ante Tlarpbg ytwri^ivra irpb irav- omnia secula, lucem de luce, twv tu)v alwvoiv, (j>wg tK 01 oil to. Trdvra tyivtTo- THE OKTHODOX CONFESSION OF THE EASTERN CHURCH. 313 'EjOW7T/ Ti 8t8a tT]q docet ? 5 ro apSpov wioTuog ; - 'An . Aim irpaypaTa kppr\vtvu Resp. Duo potissimum exponit. pHrov, ttioq 6 Ylog tov Qtov o 'I»j- Prius, Filium Dei, Iesum Christum, ou? XjO«rroc aval Qtog aiStog, ytv- esse Deum sempiternum, de pro- qpivog and ti)v Idiav (ftvaiv tov pria Patris natura natum, honore larpog, op.UTif.iog Kal 6po$o£og r«o ac gloria Patri sequalem, quem- larpi' wg avTog ('Iwav. it,' i.) wepl admodum de se ipse dicit (Ioh. ' ivtov tliri kol vvv So£a ItVTtpov slg to apSpov tovto t\ Sj- exsisteret.' Alterum, quod hoc aomXia. avrt} zvpiaKiTai, r\yovv 7ra>c Articulo docetur, hoc est: Iesum \j\aovq XpHTTog uvai 7roitiTrjg, 6\i Christum esse Creatorem non mo- ovov Th>v npaypciTwv, aXXa Kal av- do rerum ipsarum sed et temporis ov tov xpovov Kai tov alwvog, tig et sevi, in quo res ipsse facta? sunt, ' ov birdiov to. ovto. eyevrJKaai Ka- dicente Apostolo (Heb. i. 2) : Per r ti»C tiirtv 6 'AttootoXoc ( Ej3p. a. quern et secula fecit.' Sed de re- ).)' oY ov Kal Tovg alwvag t7roirj It|Ot ' ot tCJv ovtwv Xiyu o 'Iwavvr/e Ioannes Evangelista (i. 10) : Mun- M0. a. i.) 6 EiiaYytXtCTrrjc 6 Koapog dus per ipsum factus est, sed mun- i avTov lyivtTO, Kai 6 Koapog avTov dus ilium non cognovit' i)K iyvw. E/owrrjtrtc Xh* QuiESTio XXXIV Ta owo Xoyia Tovra otrov uvai Ecquid sibi volunt duo hsecce iaXXopiva ug to apSpov tovto, 'I r\- nomina, Iesus, Christus, quae in 'ovv, Xpiarov, t'i Articulo reperiuntur? ai)palvovaiv ; hoc Air. To 'Irjcrouf ar)paivu SwttjjO, Resp. Iesus Salvatorem signifi- avivg 6 ap^ayyeXog rippriVEvat, XI- cat, interprete Archangelo, qui Io- 314 SYMBOLA GR-ECA ET EUSSICA. avTiov. Kai cia tovto pt tvXoyov suis.' Ideoque vere recteque alii in Xoyapiaapov to ovopa tovto Siv hoc mundo nemini tribui id nomi- r\piropii ttoti va cnroSoSri Kvpiiog tig nis potest, qnam Salvatori et Do- tov noapov tovtov aXXou TIVOJS, mino nostro, qui universum genus wapa tig tov Kvpiov rfpiov Kai Swrf)- kuinanum de seterna Dsemonum pa, owov iXtv^sipioGtv 6Xov to yivog servitute liberali caussa manu adse- tuv avSpiowiov airo Tijv alwviov ruit. Christus Unctum significat, GicXaplav tCjv Saipovwv. 'O St quoniam in Antiqua lege uncti ap- XpiGTog Gr\paivu dXtippivog SiaTi pellantur Christi, Sacerdotes scili- etc tov TraXaidv vopov 01 dXtippi- cet, Reges et Prophetse. In quae vot wvopdZ,ovvTai XpiGTol, riyovv ol tria officia inunctus Christus est: Itptig, ol paaiXeig icat ol TTpotprJTai non more rituque communi, ut ce- tig ra onoia tovto. rpta o XpiGTog teri, sed prse unctis reliquis omni- i\piG%ri, 6\i Kara Tpoirov koivov, wg bus, prorsus singulari, ut de eo nar- av Toiig aXXovg, pa. t^aiptTiog and rat Psalmorum auctor (Psa. xlv. 8): oXovg Tovg aXXouc \pioTovg, tog 'Amavisti justitiam, et odisti ini- avacptpti irtpl avrov 6 ^aXpwSog quitatem propterea unxit te Deus, ; (^PaX. pi. y.) ' yytnrriaag SiKaioGVvrjv, Deus tuus, oleo lsetitise prae con- Kai tpiar\Gag avopiav, Sid tovto e\- sortibus tuis.' Quae unctio de Spi- piat Gt o Otog, o Qtog gov tXaiov ritu Sancto intelligenda est. Eo ayaXXidatiog irapd Toi/g ptTO\ovg enim secundum hoc Prophetse Ie- gov. Kae tovtt) y xpiaig wptirti va. saias dictum inunctus fuit (lxi. 1) ypoaciiTat irtpi tov dylov wvtvparog, ' Spiritus Domini super me est, otl t\piG^y pi to Ilvtvpa to ayiov, ideo unxit me, misitque me ad an- Kara to t\pr\pivov Sid tov TrpofyTov nunciandum pauperibus Evange- 'H ' piov tn ip.1, ov t'lvtKtv t-^piGt £ sibi iv. : Hodie, i" > vindicat (Luc. 21) ivayytXtaaG^at irrio^oTg aniaTaXnt inquit, impleta est hsec scriptura pi. Id otrola Xoyta 6 XpiGTog Ta audientibus vobis.' Triplici vero avtcpipti tig tov tavrov tov (Aovk. S'. excellentia eximiaque majestate ica .), Xtywv on ayptpov TTtirXypio- consortibus suis singulariter ante- rai y Vpacf>y avTTj tv roig wgIv vpCov. cellit Christus. Prima est Pontifi- Kara Tptig 6t virtpo\dg 7rai t^alptra catus secundum ordinem Melchi- ptyaXua virtpi^ti 6 XpiGTog Tovg pt- zedeki, de quo ita Apostolus (Heb. TO\ovg tov. Kai 17 piv Trpwry tlvat v. 10): 'Appellatus a Deo Ponti- y Itpwovvy Kara ryv Ta^iv MtX\tGt- fex maximus secundum ordinem rr, ufiiauuuA uu JN -bii«SlUN OF THE EASTERN CHURCH. 315 Se'k. EEf/ot rig ' ' (.) 6 AirocrroXog TrpoaayoptvStig ix. 14). Christum sacerdotem vo- viro tov 0eou ctpxitptvg Kara Tr)v cat, quod semet ipsum Deo et Pa- ' ' tu%,iv MtXyiotBtK 6 avrog aXXaxov tri obtulit, dicens : Qui per Spiri- ('Ej3j0. & lS'.) KaXil TOV XpiOTOV tual seternum obtulit semet ipsum Upia, Stort irpoatfep&v iavTov rtjp immaculatum Deo. Et inferius ' 9tfjJ icai Ylarpi, icai Xiyti og Sta (v. 28) : Christus semel oblatus Hvtvparog alioviov iavTov Trpoai)- est, ut multorum peccata tolleret.' i>fyK£v apwpov t<£ ©tejJ koli kotw- Secunda singularis majestas et ex- TtptD Xptarbg aira% irpoo~rivi)(yri cellentia officium Regium illius E?C to ttoXXHjv av£V£y»cHv apapTiag. est, quod indicavit Gabriel Arch- H civrtpa ic,aip^rog peyaXeiorrig Kal angelus, quum salutarem concepti- vntpo%f) slvai 17 paaiXtta tov rrjv onis nuncium pudicissimse virgini ' birdiav t TappiriX, orav tbwKS ra aajTripiwSri Dominus Deus thronum Davidis, fitivvpara irpog rrjv (caS'apwrarjjv patris sui, et regnabit super do- HapStvov, Xiywv (Aovk. a. Xj3'.) mum Iacobi in seternum, et regni icai Swau avT(p Kvptog 6 Qtbg tov illius nullus erit finis.' Hue ac- Spovov Aaj3t8 tov Ylarpbg avrov, cedit, quod et Magi mox a nativi- Kai paoiXtvau Itt\ tov oikov 'IaicwjS tate dona illi afferentes regii ejus tig rovg auovag, koi Trig fiaoiXtiag imperii testificationem dederint avrov ' ouk tarai TtXog. 'Aico^ut koi (Matt. ii. 2) : Ubi est, inquiunt, ot payoi tig tov icatpbv rr}g ytvvr)- recens natus Rex Iudaeorum?' otug tov (ptpvovTtg rti Supa 'ISwKav Idem affirmat et supplicii titulus, paprvpiav Trig fiacriXziag tov, Xeyov- mortis illius tempore propositus rtg (MarSr. |3' ' p".) nov lanv 6 T£X" (Ioh. xix. 9) : Jesus Eazarenus &£t? fiaaiXtvg rwv 'IouSa/wv ; To Rex Iudaeorum.' De tertia ipsius awo fitfiaitjjvu icai b rirXog ('Iwav. praecellentia jam olim instinctus a J$ $ .) Trig Tipwpiag tov, tig tov Kai- Deo Moses vaticinatus est (Deut. pov tov Savarov tov ' lrfoovg 6 Na- xviii. 18):' Dominus Deus tuus ex Zapaiog, x> fiamXtvg ru>v 'IouSatwv. fratribus tuis Prophetam, qualis Ka< 6m ti)v Tp'iTr\v tov VTripo\r)v b ego sum, suscitabit.' Quae illius mwvarig (Afur. if), if).) £Trpo(pfiTtvaev majestas satis perspecta atque com- £k Qtov, uTrtov' irpo(f>riTrjv tic 70)11 probata fuit ex sanctissima illius a6tX fieyaXeiortig tow eyvwpiaSttiKt fie ttjv terea ad salutem humanam suffi- ayiav rov diBaaKaXiav,pe rfjv oirotav cere poterant. Sicut ipse ait (Ioh. ' fipfii'ivivat KOi t?jw 0£or»jTa row, Kal xvii. 26) : Notuni illis feci nomen ' baa aXXa tiaav aputTci vrpbg r?jv av- tuum.' Et superius (v. 8) : Ver- SpwwiVTiv au)TTfpiav ' KaSwg 6 t$iog ba, quae dederas mihi, dedi illis, iliTEV (Iwav. it, kq .) kyvwpiaa aw- et ipsi receperunt et revera cog- roig to ovopa gov ' kcu avwripw noverunt, quod a te exivi, et cre- (gtX- *'v Ta p riftar-a a o£OOJKa£ pot- diderunt, quod tu me misisti.' Ce- St'SwKa avrolg, Kal avrol eXafiov am terum Prophetico hocce munere eyvwaav aXti^wg, on irapa aov e%,riX- (quae tertia praestantia erat) egre- Sov, koX iwiaTtvaav, on av fie airea- gie turn Christus functus est, reiXag. To ci 7rpo0»jTtKOv a^iw/ia quum futura praedixit, non pate- (oVow i)Tov 17 rptrrj inrepo^rj) Tore 6 factione aliqua sibi cognita, sed Xpiorbq to £&(£ev, oVav £7rpoX£y£ ra ex propria suaque cognitione, ut /ufXAovra, o^t Sta tivoc cnroKaXinp- qui verus idem Deus ac homo ewg, pa. a7ro tjjw tSt'av tow yvwaiv, esset. u>g 0£op aArjS'tvoc koi av^pwirog. 'EpwTTja 1 g Xe. Qu^stio XXXV Ata riva alriav 6 Ytoc tow 0£ow Quamobrem filius Dei vocatur ovofia^erai povoyevi)g; Unigenitus ? 'A 7r. 'H ayla Ypa SaaKei, wwg elvai povoyevrjg 6 Ylbg se, id manifesto cornprobat Scrip- ' row 0eow ('Iwav. a. iS\) Xfyowa-a tura (Ioh. i. 14) : Vidimus gloriam £S, £a ' w? /xovoy£vowc 7rapa ITarpof Kal tre.' Et paulo post (v. 18) : Fi- Karwrtpu) (gi\- '*?•) ' Ylbg, 6 u>v 6 po- lius unigenitus, qui est in sinu voyevr)g, etg rov koAttov tow HaTpog. Patris.' Unigena autem ea re di- Kat Xeyerat povoyevt)g, Siarl evag citur, quod unus duntaxat natura povog elvai b Kar ovaiav Ylbg row Dei filius est; reliqui vero, quot- 0£ow 01 0£ Xo(7roi, oaot 6vofia%ovvrai quot Dei filii nuncupahtur, per Ylol Qeov, 'e)(ovaiv to ovopa towto gratiam atque adoptionem, non Kara \apiv Kal ^eriKu>g,pa 6%i (pvai- per naturam id nominis habent; Kwg, wg iravreg 01 iritrrol Kal ekXektoi uti fideles omnes et electi Dei. tow per 0eow. Kal ij X^P 1 ^ T°vrr} Trig Quae filialis adoptionis gratia vlo^Jealag eta piaov rov Xptarow ^a- Christum conceditur, teste Scrip ; mn umauWA (JUJNiJiSSlOJS OF THE EASTERN CHURCH. 317 ',nai, we A*y« ('Iwav. a. t/3'.) 17 tura (Ioh. i. 12): ' Quotquot re- >a0/j offot t'Xa/3ov avrbv, eoWev ceperunt ilium, illis potestatem rot? i^ovaiav TtKva Qtoii yevia^ai. fecit, ut filii Dei fierent.' 'Ejowrrjffte Ac'. Qu^stio XXXVI. Tt ar\paivovGi to. Suo ravra Xoyia, Quid autem duo hsec verba, Lu- i)Q £ K