__________________________________________________________________ Title: Creeds of Christendom, with a History and Critical notes. Volume II. The History of Creeds. Creator(s): Schaff, Philip (1819-1893) Print Basis: Sixth Edition Rights: Public Domain CCEL Subjects: All; Creeds; History; Reference; Proofed LC Call no: BR145.S3 1882-1910 LC Subjects: Christianity History __________________________________________________________________ Bibliotecha Symbolica Ecclesiae Universalis 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. IN THREE VOLUMES VOLUME II. THE GREEK AND LATIN CREEDS, WITH TRANSLATIONS Reprinted by arrangement with Harper and Row, Publishers THE CREEDS OF CHRISTENDOM Copyright, 1877, by Harper & Brothers Copyright, 1905, 1919 by David S. Schaff Printed in the United States of America D-H NOTE. In the present edition I have added, at the close of this volume, an important document--namely, the Encyclical Letter of Pope Leo XIII., 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 mediaeval theory of the relation between Church and State. PHILIP SCHAFF. NEW YORK, December, 1889. TABLE OF CONTENTS. (VOL. II.) ______________________ THE CREEDS OF THE GREEK AND LATIN CHURCHES. ______________________ I. SCRIPTURE 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. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 II. ANTE-NICENE AND NICENE RULES OF FAITH AND BAPTISMAL CREEDS. Page Introductory Remarks. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 Ignatius, of Antioch. A.D. 107. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 Irenaeus, 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 Page Cyprian, of Carthage. A.D. 250 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 Novatian, of Rome. A.D. 250. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 Origen, of Alexandria. A.D. 230. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 Gregory Thaumaturgus, of Neo-Caesarea. A.D. 270. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24 Lucian, of Antioch. A.D. 300. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . 25 The Private Creed of Arius. A.D. 328. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28 Eusebius, of Caesarea in Palestine. A.D. 325 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29 Cyril, of Jerusalem. A.D. 350. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 Longer Formula. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 Shorter Formula. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32 Epiphanius, of Cyprus. A.D. 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. OECUMENICAL CREEDS. Page 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 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57 The Received Text of the Eastern Church, A.D. 381. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57 The Received Text of the Western Church. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58 The Old Nicene Symbol of 325. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60 Other Oriental Creeds of the Nicene Age. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61 3. The Creed of Chalcedon, A.D. 451. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62 4. The Athanasian Creed. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66 5. The Creed of the Sixth OEcumenical Council against the Monothelites, A.D. 680. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72 Remarks on the Dogmatic Legislation of the other OEcumenical Councils. . . . . . . . . . . . . . . . 73 IV. ROMAN CREEDS. Page 1. The Canons and Dogmatic Decrees of the Council of Trent, A.D. 1563 . . . . 77 2. The Profession of the Tridentine Faith, A.D. 1564 . . . . . . . . . . . . . . . . . . . . . . . . 207 3. The Decree of Pope Pius IX. on the Immaculate Conception of the Blessed Virgin Mary, A.D. 1854. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211 4. Papal Syllabus of the Principal Errors of Our Time, A.D. 1864. . . . . . . . . . . . 213 5. The Dogmatic Decrees of the Vatican Council concerning the Catholic Faith and the Church of Christ (the Infallibility of the Pope), A.D. 1870. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234 V. GREEK AND RUSSIAN CREEDS. Page 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 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207 3. The Longer Catechism of the Russian Church, prepared by Philaret, Revised and Approved by the Most Holy Synod, A.D. 1839. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 445 VI. OLD CATHOLIC UNION CREEDS. Page 1. The Fourteen Theses of the Old Catholic Union Conference with Greeks and Anglicans, A.D. 1874 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 545 2. The Old Catholic Agreement on the Filioque Controversy, A.D. 1875 . . . . . . . . . . . . . . . . . . 552 Appendix I.: Encyclical Letter of Pope Leo XIII., Immortale Dei, concerning the Christian Constitution of States. Nov. 1, 1885. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 555 Appendix II.: Fac-similes of the Oldest MSS. of the Athanasian Creed and the Apostles' Creed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 601 Appendix III.: Boniface VIII.'s bull, Unam sanctam, 1302. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 605 Appendix IV.: Leo XIII.'s bull, Apostolicae curae on Anglican Orders, 1896. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 445 Appendix V.: Leo XIII., 1899, and Pius X., 1907-10, on 'Americanism' and 'Modernism' . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 610 Appendix VI.: Pius X.'s oath against 'Modernism.' 1910. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 613 Appendix VII.: Pius XI.'s bull, Mortalium on Church Union, 1928. . . . . . . . . . . . . . . . . . . . . . . 616 __________________________________________________________________ CONFESSIONES ECCLESIAE APOSTOLICAE. SCRIPTURE CONFESSIONS. __________________________________________________________________ CONFESSIONES ECCLESIAE APOSTOLICAE. SCRIPTURE 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. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 CONFESSIONES ECCLESIAE APOSTOLICAE. SCRIPTURE CONFESSIONS. The Bible is the Word of God to man; the Creed is man's answer to God. The Bible reveals the truth in the popular form of life and fact; the Creed states the truth in the logical form of doctrine. The Bible is to be believed and obeyed; the Creed is to be professed 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 at the head of the Decalogue, Exod. xx. 2, 3, and put in the form of a dogma, Deut. vi. 14: ShM+aE+ J+iSh:R+o#L+ Hear, O Israel: J+H+W+oH+ #H+J+N+ J+H+W+oH+ #X+oD+ Jehovah our Elohim, Jehovah is one [The Lord our God, the Lord is one]. These words form the beginning of what is termed Shama (Hear), and are repeated in the daily morning and evening services of the Jews. They are the Creed of the Jews, in distinction from the Gentiles or idolaters. The sentence does not mean, 'Jehovah is our God, Jehovah alone' (and no other God), but it means either 'Jehovah, our God, Jehovah is one,' [1] or, 'Jehovah, our God, is one Jehovah.' [2] In either case it is an affirmation of the unity of God, and this is made the basis of the fundamental moral precept which follows (ver. 5): 'And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Hence our Lord, Mark 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; I Chron. xvii. 20; Psa. xviii. 31 ('Who is God save Jehovah? or who is a rock save our God?'); Psa. lxxxvi. 10 ('Thou art God alone'); 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 Divinity 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 the ancient rules of faith and baptismal creeds. __________________________________________________________________ The Confession of Nathanael (Bartholomew). John i. 50 (49). Apekrithe Nathanael kai legei auto ; Nathanael answered and saith unto him, Rhabbi, su ei ho huios tou theou, Rabbi, Thou art the Son of God, su ei ho basileus tou Israel. Thou art the King of Israel. Note.--'King of Israel' is a designation of the Messiah, and an anticipation of the Confession 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. Apokritheis de Simon Petros eipen ; And Simon Peter, answering, said, Su ei ho Christos, ho huios tou theou tou zontos Thou art the Christ [the Messiah], 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. Kurie, pros tina apeleusometha? remata zoes aioniou echeis; kai hemeis pepisteukamen, kai egnokamen hoti Lord, to whom shall we go? Thou hast words of life eternal, and we have believed and known that Su ei ho hagios tou theou 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', ( su ei ho Christos, ho huios tou theou tou zontos ) which is conformed to Matt. xvi. 16. It is equivalent to Thou art the Messiah, and coincides with the testimony of the demoniacs (Mark i. 26), who with ghost-like intuition perceived the supernatural character of Jesus. This Confession of Peter belongs to an earlier period than the one recorded by Matthew. See Lange, Com. on John, pp. 234 sq. (Am. ed.). __________________________________________________________________ The Confession of Thomas. John xx. 28. Apekrithe Thomas kai eipen auto; Thomas answered and said unto him, Ho kurios mou kai ho theos mou 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 addressed to Christ, as is evident from the preceding 'to him,' and from the appellation, 'My Lord;' [3] and not an exclamation of astonishment addressed to God. [4] For in the latter case 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 was an honest and earnest inquirer; his heart was anxious and ready to believe, but his understanding demanded evidence, which he embraced with joy as soon as it was presented. He represents the principle, intellectus precedit fidem , which is not entirely inconsistent with the other, fides precedit intellectum. He was a rationalist in the best sense of the term, animated 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, Believe me, than in half the creeds: He fought his doubts, and gathered strength, To find a stronger faith his own.' And yet there is a higher faith, which believes without seeing (ver. 29; (1 Pet. i. 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, unbounded trust and confidence. __________________________________________________________________ [3] The Greek nominative with the article is used for the vocative, as in Matt. xi. 26, where God is addressed in prayer, ho pater ; xxvii. 29, chaire ho basileus ; in Mark xv. 34, ho theos mou, ho theos mou, eis ti enkatelipes me ; in Luke viii. 54, and in many other passages. [4] Theodore of Mopsnestia: ' Quasi pro miraculo facto Deum collaudat. ' He is followed by Socinians and Rationalists. __________________________________________________________________ The Baptismal Formula. Matt. xxviii. 19. Matheteusate panta ta ethne, baptizontes autous Disciple [make disciples of] all the nations, baptizing them eis to onoma tou patros into the Name of the Father, kai tou huiou and of the Son, kai tou hagiou pneumatos, and of the Holy Ghost; didaskontes autous terein panta hosa eneteilamen humin. teaching them to observe all things whatsoever I have commanded you. Note.--For an explanation of the Baptismal Formula, which is the basis of the old Trinitarian creeds, and for the various renderings of eis (into, to, in, with reference to), see Schaff and Lange, Com. on Matt. pp. 556-558. __________________________________________________________________ The Confession of the Eunuch. Acts viii. 37. Pisteuo ton huion tou theou einai ton Iesoun Christon. I believe that Jesus Christ is the 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 apostolical origin of a baptismal confession of faith in Christ as the Son of God. __________________________________________________________________ One God and One Lord. 1 Cor. viii. 6. Heis theos ho Pater, There is One God the Father, ex hou ta panta, of whom are all things, kai hemeis eis auton; and we unto [for] him; kai eis kurios Iesous Christos, and One Lord Jesus Christ, di hou ta panta, by whom are all things, kai hemeis di autou. and we by him. __________________________________________________________________ The Mystery of Godliness. 1 Tim. iii. 16. Homologoumenos mega estin to tes eusebeias musterion; Confessedly great is the mystery of godliness: Hos [Theos] ephanerothe en sarki, 'Who [God] was manifested in the flesh, edikaiothe en pneumati, justified in the Spirit, ophthe angelois, seen of angels, ekeruchthe en ethnesin, preached among the Gentiles, episteuthe en kosmo, believed on in the world, anelephthe en doxe. received up in glory.' Note.--The relative OC ( hos , who) is best sustained by evidence ( # AC--though Aleph has been meddled with, and B is wanting), instead of the noun Th C ( theos , God, in the text. rec.), or of the neuter gender, ho (which). See Tischendorf, ed. viii. maj. ii. p. 849, and the long notes of Alford and Wordsworth. The reading hos improves the rhythm without changing the sense; for it certainly refers to Christ the God-Man, whether we connect it with musterion (by transition from the mystery to the person of Him who is the sum and substance of the revelation of God), or regard it (in accordance with the parallelism and continuity of the following clauses) as a quotation from a primitive hymn or confession. Wordsworth refers 'who' to the preceding 'living God,' but God as such can not be said to have been 'received in glory.' __________________________________________________________________ The Elementary Articles. Heb. vi. 1, 2. Dio aphentes ton tes arches tou Christou logon, epi ten teleioteta pherometha; me palin themelion kataballomenoi Therefore, leaving the word concerning the beginning of [the] Christ, let us go unto perfection [maturity], not laying again a foundation metanoias apo nekron ergon, of repentance from dead works, kai pisteos epi theon, and of faith in God, baptismon didaches, of the doctrine of baptisms [washings], epitheseos te cheiron, and of laying on of hands, anastaseos te nekron, and of resurrection of the dead, kai krimatos aioniou. and of eternal judgment. Note.--Many commentators suppose that the sacred writer here refers to the fundamental and elementary articles of catechetical instruction in the apostolic Church; but the articles mentioned were held by Christians in common with the Jews, and are distinguished from the fullness of Christian knowledge ( teleiotes ), or 'the strong meat for those who are of full age' (ver. 14). The passage has only a remote bearing on creeds. For details, see the commentaries of Bleek, Tholuck, Delitzsch, Luenemann, 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. Paul, 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 on the Lord Jesus Christ, and thou shall be saved, and thy house.' Rom. xii. 6: ' The analogy of faith' ( kata ten analogian tes pisteos ). 1 Cor. xv. 3: 'I delivered unto you among the first things that which I also received, that Christ died for our sins, according to the Scriptures, and that he was buried, and that he rose again the third day, according to the Scriptures,' etc. 2 Tim. i. 13, 14: 'Hold fast the form of sound words [ hupothuposin ton hugiainonton logon , a sketch or outline of the healing words] which thou hast heard from me, in faith and love, in Christ Jesus. That good thing which was committed unto thee [ ten paratheken , or parakatatheken, the deposit] keep, by the Holy Ghost, which dwelleth in us.' Comp. ver. 12, and 1 Tim. vi. 20 ( ten paratheken phulaxon ). Heb. v. 12: 'Ye have need that one teach you again which be the first principles of the oracles of god' ( ta stoicheia tes arches ton logion tou theou ). Comp. vi. 1, 2. 1 John iv. 2: 'Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh [ homologei Iesoun Christon en sarki eleluthota ] is of God.' 2 John 10: 'If there come any unto you, and bring not this doctrine [ tauten ten didachen , 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' ( te hapax paradotheise tois hagiois pistei ). __________________________________________________________________ [1] So Oehler (Theologie des A. Test. Vol. I. p. 159), and others: 'Our Elohim' is in apposition to the first Jehovah, and #X+oD+ is predicate to the second Jehovah. [2] So our English Version, Keil, and others, who take 'Jehovah, our Elohim' as the subject, 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 God but Allah; and Mohammed is his prophet.' __________________________________________________________________ __________________________________________________________________ REGULAE FIDEI ECCLESIAE ANTE-NICAENAE ET NICAENAE. ANTE-NICENE AND NICENE RULES OF FAITH AND BAPTISMAL CREEDS. __________________________________________________________________ REGULAE FIDEI ECCLESIAE ANTE-NICAENAE ET NICAENAE ANTE-NICENE AND NICENE RULES OF FAITH AND BAPTISMAL CREEDS. Page Introductory Remarks. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 Ignatius, of Antioch. A.D. 107. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 Irenaeus, 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 Cyprian, of Carthage. A.D. 250 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 Novatian, of Rome. A.D. 250. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 Origen, of Alexandria. A.D. 230. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 Gregory Thaumaturgus, of Neo-Caesarea. A.D. 270. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24 Lucian, of Antioch. A.D. 300. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . 25 The Private Creed of Arius. A.D. 328. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28 Eusebius, of Caesarea in Palestine. A.D. 325 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29 Cyril, of Jerusalem. A.D. 350. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 Longer Formula. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 Shorter Formula. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32 Epiphanius, of Cyprus. A.D. 374. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . 33 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 REGULAE FIDEI ECCLESIAE ANTE-NICAENAE ET NICAENAE. Ante-Nicene and Nicene Rules of Faith and Baptismal Creeds. 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 OEcumenical 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 Nicaeno-Constantinopolitan symbols. In addition to the valuable collections of Hahn (Bibliothek der Symbols und Glaubensregeln, 1842) and Heurtley (Harmonia Symbolica, 1858, and De Fide et Symbolo, 1869), I have examined the more recent works of Caspari (Quellen zur Geschichte des Taufsymbols and der Glaubensregel, 1866-75, 3 vols.), Lumby (History of the Creeds, 1873), Swainson (Literary History of the Nicene and Apostles' Creeds, 1875), and Hort (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 ( dokesis, hence Docetae}. 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 interpolations of the longer Greek recension added in brackets. The latter mentions also Christ's lonely descent into Hades ( kathelthen eis haden monos ). In the short Syriac Ignatius there is no Epistle to the Trallians. On the Ignatian controversy and literature, see my Church History, Vol. I. S: 119, pp. 463 sqq. Kophothete oun, hotan humin choris Iesou Christou lale tis Be deaf, therefore, when any would speak to you apart from (at variance with) Jesus Christ [tou huiou tou Theou] [the Son of God], tou ek genous [genomenou] Dabid who was descended from the family of David, tou ek Marias, born of Mary, hos alethos egennethe who truly was born [ kai ek theou kai ek parthenou ... [both of God and of the Virgin ... alethos anelabe soma; ho Logos truly took a body; for the Word gar sarx egeneto kai epoliteusato aneu hamartias ...], became flesh and dwelt among us without sin ...], ephagen te kai epien [alethos], ate and drank [truly], alethos ediochthe epi Pontiou Pilatou, truly suffered persecution under Pontius Pilate, alethos [de, kai ou dokesei] estaurothe kai apethanen ... was truly [and not in appearance] crucified and died ... hos kai alethos egerthe apo nekron [kai aneste dia trion hemeron], who was also truly raised from the dead [and rose after three days], egeirontos auton tou Patros autou ... his Father raising him up ... [kai tessarakonta hemeras sundiatripsas tois Apostolois, [and after having spent forty days with the Apostles, anelephthe pros ton Patera; was received up to the Father, kai ekathisen ek dexion autou, and sits on his right hand, perimenon heos an tethosin hoi echthroi autou hupo tous podas autou]. waiting till his enemies are put under his feet]. __________________________________________________________________ Irenaeus. A.D. 180. Irenaeus was a native of Asia Minor, a pupil of Polycarp of Smyrna (Adv. Haer. Lib. III. cap. 3, S: 4; Euseb. H. E. v. 20), and through him a grand-pupil of St. John the Apostle. 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 Rome (Adv. Haer. Lib. III. cap. 3, S: 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. [5] The sum and substance of this tradition is the baptismal creed, called by him the kanon tes aletheias, apostolon didache, to archaion tes ekklesias sustema, gnosis alethe, traditio veritatis, vera fides, praedicatio ecclesiae. 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 ( hena ... sarkothenta huper tes emeteras soterias ... to dia propheton kekeruchos ). The ancient liturgies of Gaul likewise have a semi-Oriental character. First Form Contra Haereses, Lib. I. cap. 10, S: 1 (Opera, ed. Stieren, Tom. I. p. 119). He men gar ekklesia, kaiper kath' holes tes oikoumenes heos peraton tes ges diesparmene, para de ton Apostolon kai ton ekeinon matheton paralabousa ten [pistin] The Church, though scattered through the whole world to the ends of the earth, has received [6] from the Apostles and their disciples the faith eis hena Theon, Patera pantokratora, in one God, the Father Almighty, ton pepoiekota ton ouranon, kai ten gen, who made the heaven and the earth, kai tas thalassas, kai panta ta en autois, pistin; and the seas, and all that in them is; kai eis hena Christon Iesoun, ton Huion tou Theou, and in one Christ Jesus, the Son of God, ton sarkothenta huper tes hemeteras soterias; who became flesh for our salvation; kai eis Pneuma hagion, and in the Holy Ghost, to dia ton propheton kekeruchos tas oikonomias kai tas eleuseis [ten eleusin, adventum ], who through the prophets preached the dispensations and the advents [advent], kai ten ek Parthenou gennesin, and the birth from the Virgin, kai to pathos, and the passion, kai ten egersin ek nekron, and the resurrection from the dead, kai ten ensarkon eis tous ouranous analepsin tou egapemenou Christou Iesou, tou Kuriou hemon, and the bodily assumption into heaven of the beloved Christ Jesus, our Lord, kai ten ek ton ouranon en te doxe tou Patros parousian autou, and his appearing from heaven in the glory of the Father, epi to anakephalaiosasthai ta panta, to comprehend all things under one head, kai anastesai pasan sarka pases anthropotetos, and to raise up all flesh of all mankind, hina Christo Iesou, to Kurio hemon, kai Theo, kai Soteri, kai basilei, kata ten eudokian tou Patros tou aoratou, pan gonu kampse epouranion kai epigeion kai katachthonion, kai pasa glossa exomologesetai auto, kai krisin dikaian en tois pasi poiesetai, ta men pneumatika tes ponerias, kai angelous parabebekotas, kai en apostasia gegonotas, kai tous asebeis, kai adikous kai anomous kai blasphemous ton anthropon eis to aionion pur pempse; tois de dikaiois, kai hosiois, kai tas entolas autou teterekosi kai en te agape autou diamemenekosi, tois ap' arches, tois de ek metanoias, zoen charisamenos, aphtharsian doresetai, kai doxan aionian peripoiese. that, according to the good pleasure of the Father invisible, every knee of those that are in heaven and on the earth and under the earth should bow before Christ Jesus, our Lord and God and Saviour and King, and that every tongue should confess to him, and that he may execute righteous judgment over all: sending into eternal fire the spiritual powers of wickedness, and the angels who transgressed and apostatized, and the godless and unrighteous and lawless and blasphemous among men, and granting life and immortality and eternal glory to the righteous and holy, who have both kept the commandments and continued in his love, some from the beginning, some after their conversion. Note.--Irenaeus 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 ( epimelos phulassei ) as one household, ... and unanimously preaches and teaches the same, and hands it down as by one mouth ( sumphonos tauta kerussei kai didaskei kai paradidosin, hos hen stoma kiktemene ); for although there are different dialects in the world, the power of the tradition is one and the same ( he dunamis tes paradoseos mia kai he aute ). And in no other manner have either the churches established in Germany believed and handed down, nor those in Spain, nor among the Celts, nor in the East, nor in Egypt, nor in Libya, nor those established in the middle of the world. But as the sun, God's creature, is one and the same in all the world, so, too, the preaching of the truth shines every where and enlightens all men who wish to come to the knowledge of the truth. And neither will he who is very mighty in language among those who preside over the churches say other than this (for the disciple is not above his Master), nor will he who is weak in the word impair the tradition. For as the faith is one and the same, neither he who is very able to speak on it adds thereto, nor does he who is less mighty diminish therefrom.' Second Form Adv. Haer., Lib. III. cap. 4, S: 1, 2 (Opera, Tom. I. p. 437). Quid autem si neque Apostoli quidem Scripturas reliquissent nobis, nonne oportebat ordinem sequi traditionis, quam tradiderunt iis quibus committebant ecclesias? Cui ordinationi assentiunt multae gentes barbarorum, eorum qui in Christum credunt, sine charta et atramento scriptam habentes per Spiritum in cordibus suis salutem, et veterem traditionem diligenter custodientes, If the Apostles had not left to us the Scriptures, would it not be necessary to follow the order of tradition, which those to whom they committed the churches handed down? To this order many nations of barbarians give assent, those who believe in Christ having salvation written in their hearts by the Spirit without paper and ink, and guarding diligently the ancient tradition, In unum Deum credentes, believing in one God, Fabricatorem caeli et terrae, Maker of heaven and earth, et omnium quae in eis sunt, and all that in them is, Per Christum Jesum Dei Filium; Through Christ Jesus the Son of God; Qui, propter eminentissimam erga, figmentum suum dilectionem, Who, for his astounding love towards his creatures, eam quae esset ex Virgine generationem sustinuit, sustained the birth of the Virgin, ipse per se hominem adunans Deo, himself uniting his manhood to 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 venturas, shall come in glory, Salvator eorum qui salvantur, et Judex eorum qui judicantur; et mittens in ignem aeternum transfiguratores veritatis et the Saviour of those who are saved, and the Judge of those who are judged; and sending into eternal fire the perverters of the truth contemptores Patris sui et adventus ejus. and the despisers of his Father and his advent. Third Form Adv. Haer., Lib. IV. cap. 33, S: 7 (Opera, Tom. I. p. 670). After remarking that the spiritual man shall judge all those who are beyond the pale of the truth--that is, outside of the Church--and shall be judged by no one, Irenaeus goes on to say: 'For to him all things are consistent; he has a full faith ( pistis holokeros )--' Eis hena Theon pantokratora, In one God Almighty, ex hou ta panta, from whom are all things; kai eis ton Huion tou Theou, Iesoun Christon, and in the Son of God, Jesus Christ, ton Kurion hemon, our Lord, di hou ta panta, by whom are all things, kai tas oikonomias autou, and in his dispensations, di hon anthropos egeneto ho Huios tou Theou; through which the Son of God became man; Peismone bebaia kai eis to Pneuma tou Theou, [7] the firm persuasion also in the Spirit of God, ... to tas oikonomias Patros te kai Huiou skenobatoun kath' hekasten genean en tois anthropois, kathos bouletai ho Pater. who furnishes us with a knowledge of the truth, and has set forth the dispensations of the Father and the Son, in virtue of which he dwells in every generation of men, according to the will of the Father. __________________________________________________________________ [5] The essential identity of the Scriptures and the apostolic tradition is asserted by Irenaeus (Adv. Haer. Lib. III. cap. 1, S: 1): 'Non per alios dispositionem salutis nostrae cognovimus, quam per eos [apostolos], per quos evangelium pervenit ad nos; quod quidem tunc praeconaverunt, postea vero per Dei voluntatem in Scripturis nobis tradiderunt, fundamentum et columnam fidei nostrae futuram.' 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 ( panta sumphona tais graphais ). [6] Lit. 'yet having received.' In the Greek the creed is part of one sentence, which is resumed in touto to kerugma pareilephuia kai tauten ten pistin ... he ekklesia ... epimelos phulassei. [7] The Greek original is here defective. The Latin translation reads as follows: ' Sententia firma quae est in Spiritu Dei, qui paestat agnitionem veritatis, qui dispositiones Patris et Filii exposuit, secundum quas aderat generi humano quemadmodum vult Pater. ' __________________________________________________________________ Tertullian. 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 consuetude ). But otherwise he was one of the strongest champions of catholic orthodoxy against the Gnostic heresies, and would allow no change in matters of fundamental 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 or two articles, as the occasion suggested. See Walch, pp. 7-10; Hahn, pp. 68-73; Heurtley, pp. 13-17; Swainson, pp. 35-40. First Form. De Virginibus Velandis, cap. 1. Regula quidem fidei una omnino est, sola, immobilis, et irreformabilis, credendi scilicet The Rule of Faith is altogether one, sole, immovable, and irreformable--namely, to believe In unicum Deum Omnipotentem, in one God Almighty, mundi conditorem; the Maker of the world; et Filium 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 mortuis, on the third day raised again from the dead, receptum in caelis, received in the heavens, sedentem nunc ad dexteram Patris, sitting now at the right hand of the Father, venturum judicare vivos et mortuos, coming to judge the quick and the dead, per carnis etiam resurrectionem. [8] also through the resurrection of the flesh. Second Form. Adv. Praxeam (a Patripassian Unitarian), cap. 2. Nos vero et semper, et nunc magis, ut instructiores per Paracletum, Deductorem scilicet omnis veritatis, But we believe always, and now more, being better instructed by the Paraclete, the Leader into all truth, Unicum quidem Deum credimus: One God: [9] sub hac tamen dispensatione, quam oeconomiam dicimus, but under this dispensation which we call economy, ut unici Dei sit et Filius, and the Son of the one God, Sermo ipsius, qui ex ipso processerit, his Word [Logos] who proceeded from him, per quem omnia facta sunt, by whom all things were made, et sine quo factum est nihil. (John i. 3.) and without whom nothing was made. Hunc missum a Patre in Virginem, This was sent from the Father into the Virgin, et ex ea natum, and was born of her, hominem et Deum, Filium hominis et Filium Dei, both Man and God, the Son of 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; [10] et resuscitatum a Patre, and raised again by the Father, et in caelos resumptum, and taken up into the heavens, sedere ad dexteram Patris, and sitteth at the right hand of the Father, venturum judicare vivos et mortuos: he shall come to judge the quick and the dead: qui exinde miserit, secundum promissionem suam, a Patre, He thence did send, according to his promise, from the Father, Spiritum Sanctum, Paracletum, the Holy Ghost, the Paraclete, Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum. [11] the Sanctifier of the faith of those who believe in the Father and the Son and the Holy Ghost. Third Form. De Praescript. Haeret. cap. 13. Regula est autem fidei, ... illa scilicet qua creditur, The Rule of Faith is, ... namely, that by which we believe Unum omnino Deum esse, That there is but one God, nec alium praeter mundi conditorem, and no other besides the Maker of the world, qui universa de nihilo produxerit, who produced the universe out of nothing, per Verbum suum primo omnium demissum; by his Word sent forth first of all; id Verbum, Filium ejus appellatum, that this Word, called his Son, in nomine Dei varie visum a patriarchis, was seen in the name of God in various ways by the patriarchs, in prophetis semper auditum, was always heard in the prophets, postremo delatum, ex Spiritu Patris Dei et virtute, in Virginem Mariam, at last was sent down, from the Spirit and power of God the Father, into the Virgin Mary, carnem, factum in utero ejus, et ex ea natum, was made flesh in her womb, and born of her, egisse [12] Jesum Christum; lived (appeared) as Jesus Christ; exinde praedicasse novam legem that then he preached the new law et novam promissionem regni caelorum; and the new promise of the kingdom of heaven; virtutes fecisse; wrought miracles; fixum cruci; was nailed to the cross; tertia die resurrexisse; rose again on the third day; in caelos ereptum; was caught up to the heavens; sedisse [13] ad dexteram Patris; and sat down at the right hand of the Father; misisse vicariam vim Spiritus Sancti, sent in his place the power of the Holy Ghost, qui credentes agat; to guide the believers; venturum cum claritate he will come again with glory ad sumendos sanctos in vitae aeternae et promissorum caelestium fructum, to take the saints into the enjoyment of eternal life and the celestial promises, et ad profanos adjudicandos igni perpetuo, and to judge the wicked with eternal fire, facta utriusque partis resuscitatione, after the resuscitation (resurrection) of both, cum carnis restitutione. [14] with the restitution (restoration) of the flesh. __________________________________________________________________ [8] That is: This also belongs to the unchangeable rule of faith, that the Lord will hold general 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, caetera jam disciplinae et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratia Dei ' (This law of faith remaining, 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. [9] In the Latin the following sentences depend on credimus. The English idiom requires more freedom. [10] This important insertion (the only express recognition of the Scriptures in the Creed) is also found in the Nicene Creed ( kata tas graphas ), after the clause risen on the third day, but disappeared in the later forms of the Apostles' Creed. [11] To this Tertullian adds: ' Hanc regulam ab initio Evangelii decucurrisse, etiam ante priores quosque haereticos, ne dum ante Praxean hesternum, probabit tam ipsa posteritas omnium haereticorum, quam ipsa novellitas Praxeae hesterni. ' i.e. 'That this rule has come down from 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.' [12] Al. exisse (Cod. Urs.). [13] Al. sedere, sitteth. [14] 'Haec regula,' he adds here also, 'a Christo, ut probabitur, instituta nullas habet apud nos quaestiones, nisi quas haereses inferunt et quae haereticos faciunt; caeterum manente forma ejus in suo ordine, quantum libet quaeras et tractes et omnem libidinem curiositatis effundas.' __________________________________________________________________ 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 affirmative, 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 candidate, and contain the following articles: Credo in Deum Patrem, 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. __________________________________________________________________ Novatian, of Rome. A.D. 250. Novatian, a presbyter and then a schismatical bishop of Rome, in opposition to Cornelius, from whom he dissented, in the middle of the third century, on a question of discipline concerning the readmission of the lapsed, explains, in his work De 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 omnium The rule of truth demands that, first of all, credamus in Deum Patrem et Dominum omnipotentem, we believe in God the Father and Almighty Lord, id est, rerum omnium perfectissimum conditorem. that is, the most perfect Maker of all things.... Eadem regula veritatis docet nos credere, post Patrem, etiam The same rule of truth teaches us to believe, after the Father, also in Filium Dei, Christum Jesum, in the Son of God, Christ Jesus, Dominum Deum nostrum, sed Dei Filium.... our Lord God, but the Son of God.... Sed enim ordo rationis et fidei auctoritas, digestis vocibus et literis Domini, admonet nos, post haec credere etiam Moreover, the order of reason and the authority of faith, in due consideration of the words and Scriptures of the Lord, admonishes us, after this, to believe also in Spiritum Sanctum, in the Holy Ghost, olim Ecclesiae repromissum, sed statutis temporum opportunitatibus redditum. promised of old to the Church, but granted in the appointed 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. S: 3) was less disturbed by heretical speculations 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. 250. De Principiis, Lib. I. Praef. S: 4-6. Origen (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, learning, industry, and enthusiasm for the knowledge of truth. His orthodoxy was questioned by some of his contemporaries, and he was even excommunicated by the Bishop of Alexandria, and condemned as a heretic long after his death by a council of Constantinople, 544. His curious speculations about the pre-existence of souls, the final salvation of all rational beings, etc., arose chiefly from his attempt to harmonize Christianity with Platonism. In the Introduction to his work, Peri archon, On the Principles (of the Christian Religion), written before 231 (some date it from 212-215), and preserved to us in the loose and inaccurate Latin translation of Rufinus, Origen gives some fragments of the creed which was used in his day and country. He first remarks that, while all believers in Christ accepted the books of the Old and New Testaments as a full revelation of the divine truth, the diversity of interpretations and opinions demanded a clear and certain rule ( certa linea, manifesta regula ), and that the apostles delivered such articles of faith as they deemed necessary for all, leaving the study of the reasons, the examination of the mode and origin, to the more gifted lovers of wisdom. He then proceeds to give a sketch of these dogmatic teachings of the apostles as follows: Species eorum, quae per praedicationem Apostolicam manifeste traduntur, istae sunt: The form of those things which are manifestly delivered by the preaching of the Apostles is this: Primo, quod unus Deus est, qui omnia creavit atque composuit quique cum nihil esset, esse fecit universa, Deus a prima creatura, et conditione mundi, omnium justorum Deus--Adam, Abel, Seth, Enos, Enoch, Noe, Sem, Abraham, Isaac, Jacob, duodecim Patriarcharum, Moysis et Prophetarum: et quod hic Deus in novissimis diebus, sicut per prophetas suos ante promiserat, misit Dominum nostrum Jesum Christum, primo quidem vocaturum Israel, secundo vero etiam gentes post perfidiam populi Israel. Hic Deus justus et bonus, Pater Domini nostri Jesu Christi, Legem et Prophetas et Evangelia ipse dedit, qui et Apostolorum Deus est et Veteris et Novi Testamenti. First, that there is one God, who created and framed every thing, and who, when nothing was, brought all things into being,--God from the first creation and forming of the world, the God of all the just--Adam, Abel, Seth, Enos, Enoch, Noah, Shem, Abraham, Isaac, Jacob, the twelve Patriarchs, Moses, and the Prophets: and that this God, in the last days, as he had before promised through his Prophets, sent our Lord Jesus Christ, to all Israel first, and then, after the unbelief of Israel, also to the Gentiles. This just and good God, the Father of our Lord Jesus Christ, himself gave the Law and the Prophets and the Gospels, and he also is the God of the Apostles, and of the Old and New Testaments. Tum deinde, quia Jesus Christus ipse, qui venit, ante omnem creaturam natus ex Patre est. Qui cum in omnium conditione Patri ministrasset (per ipsum enim omnia facta sunt), novissimis temporibus se ipsum exinaniens homo factus incarnatus est, cum Deus esset, et homo factus mansit, quod erat, Deus. Corpus assumsit nostro corpori simile, eo solo differens, quod natum ex Virgine et Spiritu Sancto est. Et quoniam hic Jesus Christus natus et passus est in veritate et non per phantasiam communem hanc mortem sustinuit, vere mortuus; vere enim a mortuis resurrexit et post resurrectionem, conversatus cum discipulis suis, assumtus est. Then, secondly, that Jesus Christ himself, who came, was born of the Father before all creation. And when in the formation of all things he had served the Father (for by him all things were made), in these last times, emptying himself, he became man incarnate, while he was God, and though made man, remained God as he was before. He took a body like our body, differing in this point only, that it was born of the Virgin and the Holy Ghost. And since this Jesus Christ was born and suffered in truth, and not in appearance, he bore the death common to all men and truly died; for he truly rose from the dead, and after his resurrection, having conversed with his disciples, he was taken up. Tum deinde honore ac dignitate Patri ac Filio sociatum tradiderunt Spiritum Sanctum. They also delivered that the Holy Ghost was associated in 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 ability; 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 (S: 5) as part of apostolic preaching ( ecclesiastica praedicatio ) 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. __________________________________________________________________ Gregorius Thaumaturgus, of Neo-Caesarea. About A.D. 270. Gregory, surnamed the Great or Thaumaturgus, i.e., the Wonderworker (from his supposed power of miracles), was a pupil and admirer of Origen (on whom he wrote an eloquent panegyric), and Bishop of Neo-Caesarea in Pontus (from about 240 to 270), which he changed from a heathen into a Christian city. He took a prominent part in the Synod of Antioch (A.D. 269), which condemned the errors of Paul of Samosata, and issued a lengthy creed. [15] He was held in the highest esteem, as we learn from Basil the Great, his successor in office (De Spiritu Sancto, cap. 29, S: 74, where he is compared to the apostles and prophets, and called a 'second Moses'), and from Gregory of Nyssa (Vita Gregorii). The following creed ( ekthesis pisteos kata apokalupsin Gregoriou episkopou Neokaisareias ) 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 explicit on the doctrine of the Trinity than any other ante-Nicene creed, and approaches in this respect the Symbolum Quicunque. The Greek text in Gallandi, Vet. PP. Bibl. p. 385; in Mansi, Tom. I. p. 1030, and Hahn, p. 97. Hahn gives also two Latin versions, one by Rufinus. 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). Heis theos pater logou zontos, sophias huphestoses kai dunameos kai charakteros aidiou, teleios teleiou gennetor, pater huiou monogenous. There is one God, the Father of the living Word, who is the substantive wisdom and eternal power and image of God: the perfect origin (begetter) of the perfect (begotten): the Father of the only-begotten Son. Heis kurios monos ek monou, theos ek theou, charakter kai eikon tes theotetos, logos energos, sophia tes ton holon sustaseos periektike kai dunamis tes holes ktiseos poietike, huios alethinos alethinou patros, aoratos aoratou kai aphthartos, aphthartou kai athanatos athanatou kai aidios aidiou. There is one Lord, one of one (only of the only), God of God, the image and likeness of the Godhead, the mighty Word, the wisdom which comprehends the constitution of all things, and the power which produces all creation; the true Son of the true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal, and Everlasting of Everlasting. Kai hen pneuma hagion ek theou And there is one Holy Ghost, ten huparxin echon kai di autou pephenos delade tois anthropois, eikon tou huiou teleiou teleia, zoe zonton aitia [16] [ pege hagia ], [17] hagiotes hagiasmou choregos , [18] en ho phaneroutai theos ho pater ho epi panton kai en pasi, kai theos ho huios ho dia panton, trias teleia, doxe kai aidioteti kai basileia me merizomene mede apallotrioumene. having his existence from God, and being manifested by the Son, namely, to men, the perfect likeness of the perfect Son, Life, the cause of the living [19] [the sacred fount], [20] sanctity, the Leader of sanctification: [21] in whom is revealed God the Father, who is over all things and in all things, and God the Son, who is through all things: a perfect Trinity, not divided nor differing in glory and eternity and sovereignty. Oute oun ktiston ti e doulon en te triadi, oote epeisakton, [22] hos proteron men ouch huparchon, husteron de epeiselthon; oute oun enelipe pote huios patri, oute huio pneuma, alla atreptos kai analloiotos he aute trias aei. Neither, indeed, is there any thing created or subservient in the Trinity, nor introduced, [23] as though not there before but coming in afterwards; nor, indeed, has the Son ever been without the Father, nor the Spirit without the Son, but the Trinity is ever the same, unvarying and unchangeable. __________________________________________________________________ [15] See the Greek text of the creed of the Antiochean Synod in Hahn, pp. 91-96; an English translation in Swainson, pp. 52-55. [16] Variations: teleia zoe zonton, perfecta vita viventium; viventium causa. See Hahn, p. 99. [17] Omitted in some MSS., and by Hahn. [18] Rufinus: sanctitas sanctificationis praestatrix. Another Latin version: sanctitas et fons sanctitatis et aedificationis administrator. [19] Variations: teleia zoe zonton, perfecta vita viventium; viventium causa. See Hahn, p. 99. [20] Omitted in some MSS., and by Hahn. [21] Rufinus: sanctitas sanctificationis praestatrix. Another Latin version: sanctitas et fons sanctitatis et aedificationis administrator. [22] Latin version: subintroductum. Rufinus: superinductum. [23] Latin version: subintroductum. Rufinus: superinductum. __________________________________________________________________ Lucian, of Antioch. A.D. 300. From Athanasius, Epist. de Synodis Arimini et Seleuciae celebratis, S: 23 (Opera ed. Montfauc. 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 Maximinus, 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 Nicaea. It is also called the second Antiochean Formula. It was translated into Latin by Hilarius Pictav. in his book De Synodis s. de Fide Orientalium, S: 29. See Socrates, H. E. Lib. II. cap. 10 and 18; Sozomen, H. E. Lib. III. cap. 5; VI. 12; Mansi, Conc. Tom. II. pp. 1339-1342; Walch, l.c. p. 34; Hahn, l.c. p. 100. Pisteuomen akolouthos te euangelike kai apostolike paradosei eis hena theon patera pantokratora, ton ton holon demiourgon te kai poieten kai pronoeten. We believe, in accordance with evangelic and apostolic tradition, in one God the Father Almighty, the Maker and Provider of all things. Kai eis hena kurion Iesoun Christon, ton huion autou, ton monogene theon , [24] di hou ta panta (egeneto), ton gennethenta pro ton aionon ek ton patros, theon ek theou, holon ex holou [ totum ex toto ], monon ek monou [ unum ex uno ], teleion ek teleiou, basilea ek basileos, kurion apo [ek] kuriou, logon zonta, sophian, zoen, phos alethinon, hodon, aletheian, anastasin, poimena, thuran, atrepton te kai analloioton, tes theotetos, ousias te kai boules kai dunameos kai doxes tou patros aparallakton eikona, ton prototokon pases ktiseos, ton onta en arche pros ton theon, theon logon, kata to eiremenon en euangelio; kai theos en ho logos, di hou ta panta egeneto kai en ho ta panta sunesteke; ton ep' eschaton ton hemeron katelthonta anothen kai gennethenta ek parthenou, kata tas graphas, kai anthropon genomenon, mesiten theou kai anthropon, apostolon te tes pisteos hemon, kai archegon zoes, hos phesi; hoti katabebeka ek tou ouranou, ouch hina poio to thelema And in one Lord Jesus Christ his Son, the only-begotten God, through whom all things were made, who was begotten of the Father before all ages, God of God, Whole of Whole, One of One, Perfect of Perfect, King of King, Lord of Lord, the living Word, Wisdom, Life, True Light, Way, Truth, Resurrection, Shepherd, Door, unchangeble and unalterable, the immutable likeness of the Godhead, both of the substance and will and power and glory of the Father, the first-born of all creation, who was in the beginning with God, the Divine Logos, according to what is said in the gospel: 'And the Word was God,' [25] through whom all things were made, and in whom 'all things consist:' [26] who in the last days came down from above, and was born of a Virgin, according to the Scriptures, and became man, the Mediator between God and man, and the Apostle of our Faith, [27] and the Prince of life; as he says, [28] 'I have come down from heaven, not to do to emon, alla to thelema tou pempsantos me; ton pathonta huper hemon kai anastanta te trite hemera, kai anelthonta eis ouranous kai kathesthenta en dexia tou patros, kai palin erchomenon meta doxes kai dunameos krinai zontas kai nekrous. mine own will, but the will of him that sent me:' who suffered for us, and rose for us the third day, and ascended into heaven and sitteth on the right hand of the Father, and again is coming with glory and power to judge the quick and the dead. Kai eis to pneuma to hagion, to eis paraklesin kai hagiasmon kai teleiosin tois pisteuousi didomenon, kathos kai ho kurios hemon Iesous Christos dietazato tois mathetais, legon; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos; delonoti patros alethos patros ontos, huiou de alethos huiou ontos, tou de hagiou pneumatos alethos hagiou pneumatos ontos, ton onomaton ouch haplos oude argos keimenon, alla semainonton akribos ten oikeian hekastou ton onomazomenon hupostasin kai taxin kai doxan; hos einai te men hupostasei tria, te de sumphonia hen. And in the Holy Ghost given for consolation and sanctification and perfection to those who believe; as also our Lord Jesus Christ commanded his disciples, saying, 'Go ye, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;' [29] clearly of the Father who is really a Father, and of a Son who is really a Son, and of the Holy Ghost who is really a Holy Ghost; these names being assigned not vaguely nor idly, but indicating accurately the special personality, order, and glory of those named, so that in Personality they are three, but in harmony one. Tauten oun echontes ten pistin (kai ex arches kai mechri telous echontes) enopion tou theou kai tou Christou pasan hairetiken kakodoxian anathematizomen. Kai ei tis para ten hugie ton graphon orthen pistin didaskei, legon, e chronon e kairon e aiona e einai e gegonenai pro tou gennethenai Having then this faith (from the beginning and holding it to the end) before God and Christ we anathematize all heretical false doctrine. And if any one, contrary to the right faith of the Scriptures, teaches and says that there has been a season or time or age before the ton huion, anathema esto. Kai ei tis legei ton nhion ktisma hos hen ton ktismaton, e gennema hos hen ton gennematon, e poiema hos hen ton poimaton, kai me hos hai theiai graphai paradedokan ton proeiremenon hekaston aph' hekastou, e ei tis allo didaskei e euangelizetai par ho parelabomen, anathema esto. Son of God was begotten, let him be accursed. And if any one says that the Son is a creature as one of the creatures, or generated as one of the things generated, or made as one of the things made, and not as the divine Scriptures have handed down each of the forenamed statements; or if a man teaches or preaches any thing else contrary to what we have received, let him be accursed. Hemeis gar pasi tois ek ton theion graphon paradedomenois hupo te ton propheton kai apstolon alethinos kai emphobos kai pisteuomen kai akolouthoumen. For we truly and clearly both believe and follow all things from the holy Scriptures that have been transmitted to us by the Prophets and Apostles. __________________________________________________________________ [24] I connect monogene with theon, which accords with the reading of some of the oldest MSS. (the Sinaitic and the Vatican), in John i. 18 ( monogenes theos instead of huios ). But according to the usual punctuation adopted by Hahn we must translate, 'his only-begotten Son, God.' [25] John i. 1. [26] Col. i. 17. [27] Heb. iii. 1. [28] John vi. 38. [29] Matt. xxviii. 19. __________________________________________________________________ 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 skillfully 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 Constantine, 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, Conc. Tom. II. p. 1157, and Hahn, pp. 192 sq. Pisteuomen eis hena Theon, We believe in one God, patera pantokratora; the Father Almighty; Kai eis kurion Iesoun Christon, ton huion autou, And in the Lord Jesus Christ, his Son, ton ex autou pro panton ton aionon gegennemenon, who was begotten of him before all ages, theon logon, the Divine Logos, di hou ta panta egeneto, ta te en tois ouranois kai ta epi tes ges, through whom all things were made, both those in the heavens and those on the earth; ton katelthonta kai sarkothenta, who came down and was made flesh; kai pathonta, and suffered; kai anastanta, and rose again; kai anelthonta eis tous ouranous, and ascended to the heavens; kai palin erchomenon krinai zontas kai nekrous. and shall come again to judge the quick and the dead. Kai eis to hagion pneuma. And in the Holy Ghost; kai eis sarkos anastasin, and in the resurrection of the flesh; kai eis zoen tou mellontos aionos, and in the life of the world to come; kai eis basileian ouranon, and in a kingdom of heaven; kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton. [30] and in one Catholic Church of God which extends to the ends of the earth. __________________________________________________________________ [30] The Latin version in Mansi: 'quae ab una orbis terrarum ora ad alteram usque porrigitur.' __________________________________________________________________ Eusebius, of Caesarea. A.D. 325. Socrates, Hist. Eccl. Lib. I. cap. 8. Eusebius, 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 Nicaea (325), forms the connecting 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 Eusebii Caesareensis Episcopi de fide Nicaenae exposita, in Athanasius, Epistola de decretis Synodi Nicaenae (Opera, Tom. I. Pt. I. pp. 238 sqq., ed. Montfauc.); Socrates, Hist. Eccl. Lib. I. cap. 8; Theodoret, Hist. Eccl. Lib I. cap. 12. Pisteuomen eis hena theon patera pantokratora, We believe in one God the Father Almighty, ton ton apanton horaton te kai aoraton poieten; Maker of all things visible and invisible; Kai eis hena kurion Iesoun Christon, And in one Lord Jesus Christ, ton tou theou logon, the Word of God, theon ek theou, God of God, phos ek photos, Light of Light, zoen ek zoes, Life of Life, huion monogene, the only-begotten Son, prototokon pases ktiseos, the first-born of every creature, pro panton ton aionon ek tou theou patros gegennemenon, begotten of God the Father before all ages, di hou kai egeneto ta panta; by whom also all things were made; ton dia ten hemeteran soterian sarkothenta kai en anthropois politeusamenon, who for our salvation was made flesh and made his home among men; kai pathonta, and suffered; kai anastanta te trite hemera, and rose on the third day; kai anelthonta pros ton patera, and ascended to the Father; kai hexonta palin en doxe krinai zontas kai nekrous. and will come again in glory, to judge the quick and the dead. [Pisteuomen] kai eis hen pneuma hagion. [31] [We believe] also in one Holy Ghost. [32] Touton hekaston einai kai huparchein pisteuontes, patera alethos patera kai huion alethos huion kai pneuma hagion alethos pneuma hagion, kathos kai ho kurios hemon apostellon eis to kerugma tous heautou mathetas eipe; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou agiou pneumatos. We believe that each of these is and exists, the Father truly Father, and the Son truly Son, and the Holy Ghost truly Holy Ghost; even as our Lord, when sending forth his disciples to preach, said: 'Go and make disciples of all nations, baptizing them into the name of the Father, and of the Son, and of the 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.' __________________________________________________________________ [31] Here the Creed of Caesarea stops. What follows is an explanatory summary or a personal confession of Eusebius. This difference Hahn seems to have overlooked (p. 47). [32] Here the Creed of Caesarea stops. What follows is an explanatory summary or a personal confession of Eusebius. This difference Hahn seems to have overlooked (p. 47). __________________________________________________________________ Cyril, of Jerusalem. About A.D. 350. From his Katecheseis . Cyril was elected Bishop of Jerusalem 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 ( Katecheseis ) or Sermons on the baptismal Creed used in Jerusalem, which he asserts to be the faith of the universal Church (Cat.XVII. S: 3), also 'the holy and apostolic faith' (Cat. XVIII. S: 32), although Cyril knows nothing of a literal composition by the Apostles. The Lectures were delivered to those who hoped to be baptized on the ensuing Easter eve. The Creed thus explained is not given at length in the manuscripts, since it was not to be written on paper, but to be engraved on the memory, and to serve to the baptized Christian as a viaticum for his journey through life, by which he might test the doctrine of Cyril or any other teacher. He claims for it antiquity and agreement with the Scripture from which it was drawn (Cat. V. S: 12). From these Lectures and ancient headings A. Aug. Touttee, the Benedictine editor of the Works of Cyril (Venet. 1763), has compiled the following creed. It closely resembles the Nicene Creed of 325, but, like that of Eusebius, it avoids the homoousion. 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 Reischl and Rupp, Munich, 1848-1850; my Church History, Vol. III. pp. 924 sqq.; Swainson, l.c. pp. 16 sqq.; Hort, l.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. Pisteuomen eis hena Theon Patera pantokratora, We believe in one God the Father Almighty, poieten ouranou kai ges, horaton te panton kai aoraton; Maker of heaven and earth, and of all things visible and invisible; Kai eis hena kurion Iesoun Christon, And in one Lord Jesus Christ, ton huion tou theou ton monogene, the only-begotten Son of God, ton ek huion tou patros gennethenta, pro panton aionon, begotten of the Father before all ages, theon alethinon, very God, di hou ta panta egeneto; by whom all things were made; en sarki paragenomenon, [33] who appeared in the flesh, kai enanthropesanta and became man [ek parthenou kai pneumatos agiou] [34] [of the Virgin and the Holy Ghost]; [35] staurothenta kai taphenta, was crucified and was buried; anastanta te trite hemera, rose on the third day; kai anelthonta eis tous ouranous and ascended into heaven, ai kathisanta ek dexion tou patros, and sitteth on the right hand of the Father; kai erchomenon en doxe, and will come again in glory, krinai zontas kai nekrous; to judge the quick and the dead; hou tes basleias ouk esai telos. of whose kingdom there shall be no end. Kai eis hen hagion pneuma, And in one Holy Ghost, ton parakleton, the Advocate, to lalesan en tois prophetais. who spake in the Prophets. Kai eis hen baptisma metanoias eis aphesin hamartion, And in one baptism of repentance for the remission of sins; kai eis mian hagian katholiken ekklesian, and in one holy Catholic Church; kai eis sarkos anastasin, and in the resurrection of the flesh, kai eis zoen aionion. and in life everlasting. Shorter Formula. In his Catechetical Lectures, XIX. S: 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: Pisteuo eis ton Patera, I believe in the Father, kai eis ton Huion, and in the Son, kai eis to hagion Pneuma, and in the Holy Ghost, kai eis hen bartisma metanoias. and in one baptism of repentance. Note.--This is regarded by Touttee, Walch, and Swainson as an independent formula, as the shorter baptismal creed of the church of Jerusalem. On the other hand, Hahn (p. 58) endeavors to show from the context that this form was not properly a baptismal confession, but a preparatory form of consecration ( he prhos ton Christon suntaxis ) following the formula of renunciation ( meta ten apotaxin tou Satana ). It resembles in brevity the creed of Cyprian (p. 20), and, judging from its simplicity, is much older than the longer form. __________________________________________________________________ [33] Ussher, Bull, and Hahn read sarkothenta, was made flesh. [34] The words in brackets are doubtful, and are so considered by Touttee, Hahn, and Swainson. [35] The words in brackets are doubtful, and are so considered by Touttee, Hahn, and Swainson. __________________________________________________________________ Two Creeds of Epiphanius. A.D. 374. Ancoratus, cap. 119, 120. Epiphanius, the learned champion of a narrow and intolerant orthodoxy, was born in Palestine about 310, of Jewish parentage; Bishop of Salamis or Constantia, the capital of the island of Cyprus, 367; died at sea, 403. He has preserved to us two creeds at the close of his work Ancoratus ( ho ankurotos, secured as by an anchor, the Anchored One), which was written in 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 0pera, ed. Petavius, Tom. II. pp. 122 sqq.; ed. Migne, Patrol. Vol. XLIII. pp. 231 sqq.; also Hahn, l.c. pp. 56 sqq.; and Swainson, l.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 second 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 ( ten hagian pistin tes katholikes ekklesias ), 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. Pisteuomen eis hena Theon Patera pantokratora, We believe in one God the Father Almighty, poieten ouranou te kai ges, horaton te panton kai aoraton; Maker of heaven and earth, and of all things visible and invisible; Kai eis hena Kurion Iesoun Christon, And in one Lord Jesus Christ, ton Huion tou Theou ton monogene, the only-begotten Son of God, ton ek tou Patros gennethenta pro panton ton aionon, begotten of the Father before all worlds, toutestin ek tes ousias tou Patros, that is, of the substance of the Father, phos ek photos, Light of Light, Theon alethinon ek Theou halethinou, very God of very God, gennethenta, ou poiethenta, begotten, not made, homoousion to Patri; being of one substance (consubstantial) with the Father; di hou ta panta egeneto, ta te en tois ouranois kai ta en te ge; by whom all things were made, both those in the heavens and those on earth; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon, who for us men, and for our salvation, came down from heaven. kai sarkothenta ek Pneumatos Hagiou kai Marias tes Parthenon, kai enanthropesanta; and was incarnate by the Holy Ghost and the Virgin Mary, and was made man; staurothenta te huper hemon epi Pontiou Pilatou, He was crucified for us under Pontius Pilate, kai pathonta, kai taphenta, and suffered, and was buried; kai anastanta te trite hemera, and the third day He rose again, kata tas graphas; according to the Scriptures; kai anelthonta eis tous ouranous, and ascended into heaven, kai kathezomenon ek dexion tou Patros, and sitteth on the right hand of the Father; kai palin erchomenon meta doxes and he shall come again, with glory, krinai zontas kai nekrous; to judge the quick and the dead; hou tes basileias ouk estai telos ; of whose kingdom shall be no end; Kai eis to Pneuma to Hagion, And in the Holy Ghost, kurion, kai zoopoion, the Lord, and Giver of life, to ek tou Patros ekporeuomenon, who proceedeth from the Father, to sun Patri kai Huio sumproskunoumenon kai sundoxazomenon, who with the Father and the Son together is worshiped and glorified, to lalesan dia ton propheton ; who spake by the Prophets; eis mian hagian katholiken kai apostoliken Ekklesian ; in one holy Catholic and Apostolic Church; homologoumen hen baptisma eis aphesin hamartion ; we acknowledge one baptism for the remission of sins; prosdokomen anastasin nekron, and we look for the resurrection of the dead; kai zoen tou mellontos aionos. and the life of the world to come. Tous de legontas, en pote hote ouk en, kai prin gennethenai ouk en, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai rheuston [36] e alloioton ton tou Theou Huion, toutous anathematizei he katholike kai apostolike Ekklesia. But those who say, 'There was a time when he was not,' and, 'He was not before he was begotten,' or, 'He was made of nothing [of things that are not],' or 'of another substance or essence,' saying that the Son of God is effluent [37] or variable, these the Catholic and Apostolic Church anathematizes. 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 ( apo panton homou ton hagion episkopon ), together more than three hundred and ten in number.' This evidently refers to the Council of Nicaea (which consisted of three hundred and eighteen bishops), and corrects the preceding 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 toutestin ek tes ousias tou Patros, theon ek theou, 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 Irenaeus. 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 Socrates, 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 Council of Constantinople, were, nevertheless, not generally received till 451, See Vol. I. p. 25; Lumby, l.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. Pisteuomen eis hena Theon Patera pantokratora, We believe in one God the Father Almighty, panton aoraton te kai horaton poieten ; Maker of all things, invisible and visible; Kai eis hena Kurion Iesoun Christon, And in one Lord Jesus Christ, ton Huion tou Theou, the Son of God, gennethenta ek Theou Patros monogene, the only-begotten Son of God the Father, toutestin ek tes ousias tou Patros, that is, of the substance of the Father, Theon ek Theou, God of God, Phos ek Photos, Light of Light, Theon alethinon ek Theou alethinou, very God of very God, gennethenta ou poiethenta, begotten, not made, homoousion to Patri, being of one substance with the Father, di hou ta panta egeneto, ta te en tois ouranois kai ta en te ge, horata te kai aorata ; by whom all things were made, both those in the heavens and those on earth, things visible and invisible; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta, kai sarkothenta, who for us men, and for our salvation, came down, and was made flesh, toutesti gennethenta teleios ek tes hagias Marias tes aeiparthenou dia pneumatos hagiou, enanthropesanta, that is, begotten perfectly of the holy ever-Virgin Mary by the Holy Ghost, who became man, toutesti teleion [38] anthropon labonta, that is, assumed a perfect man, psuchen kai soma kai noun kai panta, ei ti estin anthropos, choris hamartias, soul and body and mind (spirit), and all that belongs to man, without sin, ouk apo spermatos andros, oude en anthropo not of the seed of man, nor in a man, all' eis heauton sarka anaplasanta eis mian hagian henoteta, but forming for himself flesh into one holy unity, ou kathaper en prophetais enepneuse te kai elalese kai energesen, not, as in the Prophets, where he breathed and spoke and wrought, alla teleios enanthropesanta, but he became perfectly man, ho gar Logos sarx egeneto, for the Word became flesh, ou tropen hupostas, not undergoing any change, oude metabalon ten heautou theoteta eis anthropoteta, nor converting his Godhead into Manhood, eis mian sunenosanta eautou hagian teleioteta te kai theoteta [but] uniting into his own one holy perfection and Godhead, (ehis gar estin Kurios Iesous Christos kai ou duo, (for there is one Lord Jesus Christ and not two, ho autos Theos, ho autos Kureos, ho autos basileus); the same God, the same Lord, the same King); pathonta de ton auton en sarki, the same suffered in the flesh; kai anastanta, and rose again; kai anelthonta eis tous ouranous en auto to somati, [39] and went up into heaven in the same body, endoxos kathisanta en dexia tou Patros; sat down gloriously at the right hand of the Father; erchomenon en auto to somati en doxe is coming in the same body in glory, krinai zontas kai nekrous; to judge the quick and the dead; hou tes basileias ouk estai telos. of whose kingdom there shall be no end. Kai eis to Hagion Pneuma pisteuomen, And we believe in the Holy Ghost, to lalesan en nomo, who spake in the Law, kai keruxan en tois prophetais, and preached in the Prophets, kai kataban epi ton Hiordanen, and came down at the Jordan, laloun en hapostolois, who speaks in Apostles, oikoun en hagiois; dwells in saints; houtos de pisteuomen en auto, and thus we believe in Him, hoti esti Pneuma hagion, that there is a Holy Spirit, Pneuma Theou, a Spirit of God, Pneuma teleion, a perfect Spirit, Pneuma parakleton, a Paraclete Spirit, aktiston, uncreated, ek tou Patros ekporeuomenon, proceeding from the Father, kai ek tou Huiou lambanomenon [40] kai pisteuomenon. and received [receiving] from the Son, and believed. Pisteuomen eis mian katholiken kai apostoliken ekklesian, We believe in one Catholic and Apostolic Church; kai eis hen baptisma metanoias, and in one baptism of repentance; kai eis anastasin nekron, and in the resurrection of the dead; kai krisin dikaian psuchon kai somaton, and in a righteous judgment of the souls and bodies; kai eis basileian ouranon, and in the kingdom of heaven; kai eis zoen aionion. and in life everlasting. Tous de legontas, hoti en pote hote ouk en ho Huios e to Pneuma to Hagion, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai trepton e alloioton ton Huion tou Theou e to Hagion Pneuma, toutous anathematizei he katholike kai he apostolike ekklesia, he meter umon te kai hemon. Kai palin anathematizomen tous me homologountas anastasin nekron, kai pasas tas haireseis tas me ek tautes tes orthes pisteos ousas. But those who say, 'There was a time when the Son or the Holy Ghost was not,' or, 'He was made of nothing,' or 'of a different substance or essence,' saying 'the Son of God or the Holy Ghost is changeable or variable,' these the Catholic and Apostolic Church, your and our mother, anathematizes. And again we anathematize those who will not confess the resurrection of the dead, and all the heresies which are not of this, the right faith. Note.--This creed has a striking resemblance to the 'Interpretation of the [Nicene] Symbol' ( Hermeneia eis to sumbolon ), 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 Nicaea, which he considered to be 'sufficient for the refutation of all impiety.' His Ekthesis pisteos (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 Ermeneia. 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. __________________________________________________________________ [36] Substituted for ktiston e trepton, made or changeable, in the Nicene Formula of 325. [37] Substituted for ktiston e trepton, made or changeable, in the Nicene Formula of 325. [38] teleion, as also the preceding teleios and the following noun , 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. [39] Probably directed against Origen's view of the spiritual resurrection body. [40] The codices read lambanomenon and lambanonta. Caspari (Vol. I. p. 5) conjectures lambanon with reference to John xvi. 14, ek tou emou lempsetai, and Ancor. c. 7; Pan. haer. 74, c. 1, where Epiphanins uses lambanon . __________________________________________________________________ The Creed of the 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 Apostolicae (a compilation of several generations) belongs to the Eastern family, and resembles closely the longer formula of Cyril of Jerusalem (p. 31), with some original clauses on the Holy Spirit. It originated probably in Antioch about the middle of the fourth century, though some trace it as far back as 280. It was used as a baptismal confession; hence baptizomai after pisteuo, 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.' Pisteuo kai baptizomai eis hena agenneton monon alethinon Theon pantokratora, ton Patera tou Christou, ktisten kai demiourgon ton hapanton, ex hou ta panta; Kai eis ton Kurion Iesoun ton Christon, ton monogene autou Huion, ton prototokon pases ktiseos, ton pro aionon eudokia tou Patros gennethenta [ou ktisthenta], di hou ta panta egeneto ta en ouranois kai epi ges, horata te kai aorata; ton ep' eschaton hemeron katelthonta ex ouranon, kai sarka analabonta, kai ek tes hagias parthenou Marias gennethenta, kai politeusamenon hosios kata tous nomous tou Theou kai Patros autou, kai staurothenta epi Pontiou Pilatou, kai apothanonta huper hemon, kai anastanta ek nekron meta to pathein te trite hemera, kai anelthonta eis tous ouranous, kai kethesthenta en dexia tou Patros, kai palin erchomenon epi sunteleia tou aionos meta doxes, krinai zontas kai nekrous, hou tes basileias houk estai telos; Baptizomai kai eis to Pneuma to Hagion, toutesti ton Parakleton, to energesan en pasin tois ap' aionos hagiois, husteron de apostalen kai tois apostolois para tou Patros, kata ten epangelian tou Soteros hemon, Kuriou Iesou Christou, kai meta tous apostolous de pasi tois pisteuousin en te hagia katholike ekklesia; eis sarkos anastasin, kai eis aphesin hamartion, kai eis basileian ouranon, kai eis zoen tou mellontos aionos. __________________________________________________________________ COMPARATIVE TABLE OF THE ANTE-NICENE RULES OF FAITH, AS RELATED TO THE APOSTLES' CREED AND THE NICENE CREED. The Apostles' Creed. (Rome.) About A.D. 340. Later additions are in italics. Irenaeus. (Gaul.) A.D. 170. Tertullian. (North Africa.) A.D. 200. Cyprian. (Carthage.) A.D. 250. Novatian. (Rome.) A.D. 250. Origen. (Alexandria.) A.D. 230. I believe We believe We believe I believe We believe (We believe in) 1. in God the Father Almighty, Maker of heaven and earth; 1. ... in one God the Father Almighty, who made heaven and earth, and the sea, and all all that in them is; 1. ... in one God, the Creator of the world, who produced all out of nothing ... 1. in God the Father; 1. in God the Father and Almighty Lord; 1. One God, who created and framed everything ... Who in the last days sent 2. and in Jesus Christ, His only Son, our Lord; 2. And in one Christ Jesus, the Son of God [our Lord]; 2. And in the Word, his Son, Jesus Christ; 2. in his Son Christ; 2. in the Son of God, Christ Jesus, our Lord God; 2. Our Lord Jesus Christ ... born of the Father before all creation ... 3. who was conceived by the Holy Ghost, born of the Virgin Mary; 3. Who became flesh [of the Virgin] for our salvation; 3. Who through the Spirit and power of God the Father descended into the Virgin Mary, was made flesh in her womb, and born of her; 3. born of the Virgin and the Holy Ghost ... made incarnate while remaining God ... 4. suffered under Pontius Pilate, was crucified, dead, and buried; 4. and his suffering [under Pontius Pilate]; 4. Was fixed on the cross [under Pontius Pilate], was dead and buried, 4. suffered in truth, died; 5. He descended into Hades; the third day he rose from the dead; 5. and his rising from the dead; 5. rose again the third day; 5. rose from the dead; 6. He ascended into heaven, and sitteth on the right hand of God the Father Almighty; 6. and his bodily assumption into heaven; 6. was taken up into heaven and sitteth at the right hand of God the Father; 6. was taken up ... 7. from thence he shall come to judge the quick and the dead. 7. and his coming from heaven in the glory of the Father to comprehend all things under one head, ... and to execute righteous judgment over all. 7. He will come to judge the quick and the dead. 8. And I believe in the Holy Ghost; 8. And in the Holy Ghost ... 8. And in the Holy Ghost, the Paraclete, the Sanctifier, sent by Christ from the Father. 8. in the Holy Ghost; 8. in the Holy Ghost (promised of old to the Church, and granted in the appointed and fitting time). 8. the Holy Ghost, ... united in honor and dignity with the Father and the Son. 9. the holy Catholic Church; the communion of saints; 10. the forgiveness of sins; 10. I believe the forgiveness of sins, 11. the resurrection of the body; 11. And that Christ shall come from heaven to raise up all flesh, ... and to adjudge the impious and unjust ... to eternal fire, 11. And that Christ will, after the restoration of the flesh, receive his saints 12. and the life everlasting. [41] 12. and to give to the just and holy immortality and eternal glory. 12. into the enjoyment of eternal life and promises of heaven, and judge the wicked with eternal fire. 12. and eternal life through the holy Church. The Apostles' Creed. Gregory. (Neo Caesarea.) A.D. 270. Lucian. (Antioch.) A.D. 300. Eusebius. (Caesarea, Pal.) A.D.325. Cyril. (Jerusalem.) A.D. 350. Nicaeno-Constantinopolitan Creed. A.D. 325 and 881. I believe [We believe in] [We believe in] We believe We believe We [I] believe 1. in God the Father Almighty, Maker of heaven and earth; 1. one God the Father; 1. One God the Father Almighty, Maker and Provider of all things; 1. in one God the Father Almighty, Maker of all things visible and invisible; 1. in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible; 1. in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible; 2. And in Jesus Christ, His only Son, our Lord; 2. one Lord, ... God of God, the image and likeness of the Godhead, ... the Wisdom and Power which produces all creation, the true Son of the true Father ... 2. And in one Lord Jesus Christ his Son, begotten of the Father before all ages, God of God, Wisdom, Life, Light ... 2. And in one Lord Jesus Christ, the Word of God, God of God, Light of Light, Life of Life, the only-begotten Son, the first-born of every creature, begotten of God the Father before all ages; by whom all things were made; 2. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages, very God, by whom all things were made; 2. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; [God of God], Light of Light, very God of very God, begotten, not made, being of one substance with the Father ( omoousion to Patri ), by whom all things were made; 3. who was conceived by the Holy Ghost, born of the Virgin Mary; 3. who was born of a Virgin, according to the Scriptures, and became man ... 3. who for our salvation was made flesh and lived among men; 3. who was made flesh, and became man; 3. who, for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost and [of, ex] the Virgin Mary, and was made man; 4. suffered under Pontius Pilate, was crucified, dead, and buried; 4. who suffered for us; 4. and suffered; 4. was crucified, and was buried; 4. He was crucified for us under Pontius Pilate, and suffered, and was buried; 5. He descended into Hades; the third day he rose from the dead; 5. and rose for us on the third day; 5. and rose on the third day; 5. rose on the third day; 5. and the third day he rose again, according to the Scriptures; 6. He ascended into heaven, and sitteth on the right hand of God the Father Almighty; 6. and ascended into heaven, and sitteth on the right hand of God the Father; 6. and ascended to the Father; 6. and ascended into heaven, and sitteth on the right hand of the Father; 6. and ascended into heaven, and sitteth on the right hand of the Father; 7. from thence he shall come to judge the quick and the dead. 7. and again is coming with glory and power, to judge the quick and the dead; 7. and will come again with glory, to judge the quick and the dead. 7. and will come again in glory, to judge the quick and the dead; whose kingdom shall have no end; 7. and he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end; 8. And I believe in the Holy Ghost; 8. one Holy Ghost, ... the minister of sanctification, in whom is revealed God the Father, who is over all things and through all things, and God the Son, who is through all things-- a perfect Trinity, not divided nor differing in glory, eternity, and sovereignty ... 8. And in the Holy Ghost, given for consolation and sanctification and perfection to those who believe ... 8. We believe also in the Holy Ghost. 8. And in one Holy Ghost, the Advocate, who spake in the Prophets. 8. And [I believe] in the Holy Ghost, the Lord, and Giver of life, Who proceedeth from the Father [and the Son, Filioque], who with the Father and the Son together is worshiped and glorified, who spake by the Prophets. 9. the holy Catholic Church; the communion of saints; 9. And in one baptism of repentance for the remission of sins; 9. And [I believe] in one holy Catholic and Apostolic Church; 10. the forgiveness of sins; 10. and in one holy Catholic Church; 10. we [I] acknowledge one baptism for the remission of sins; 11. the resurrection of the body; 11. and in the resurrection of the flesh; 11. and we [I] look for the resurrection of the dead; 12. and the life everlasting. 12. and in life everlasting ( zoen aionion ). 12. and the life of the world to come ( zoen tou mellontos aionos ). The words in italics in the last column are additions of the second oecumenical Council (381); the words in brackets are Western changes. __________________________________________________________________ [41] The Roman Creed according to Rufinus (380) ends with carnis resurrectionem but the Greek version of the Roman Creed by Marcellus (341) with zoen aionion. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ SYMBOLA OECUMENICA. __________________________________________________________________ __________________________________________________________________ SYMBOLA OECUMENICA. OECUMENICAL SYMBOLS __________________________________________________________________ Page I. SYMBOLUM APOSTOLICUM. THE APOSTLES' CREED. (a) FORMA RECEPTA. Sixth Century or Later. Latin, Greek, and English. . . . . . . . . . . . . 45 (b) FORMA ROMANA VETUS. SYMBOLUM MARCELLI. SYMBOLUM AUGUSTINI. Fourth Century . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47 (c) FORMA AQUILEJENSIS. RUFINUS. FORTUNATUS. Fourth and Fifth Centuries. 49 (c) FORMA ITALICA VETUS. Fourth Century. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50 COMPARATIVE TABLE showing the Gradual Formation of the Apostles' Creed. . . . . . . . 52 II. SYMBOLUM NICAENO-CONSTANTINOPOLITANUM. THE NICENE CREED. A.D. 325 and 38l. (a) FORMA RECEPTA ECCLESIAE ORIENTALIS. A.D. 381. Greek and Latin. . . . 57 (b) FORMA RECEPTA ECCLESIAE OCCIDENTALIS. Latin and English. . . . . . . . 58 (c) SYMBOLUM NICAENUM 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, ADVERSUS MONOTHELETAS. A.D. 680. THE CREED OF THE SIXTH OECUMENICAL COUNCIL, AGAINST THE MONOTHELITES. Review of the Dogmatic Legislation of the Seven OEcumenical Councils. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72 __________________________________________________________________ I. SYMBOLUM APOSTOLICUM. (a) FORMA RECEPTA. [42] Credo in Deum Patrem omnipotentem; Creatorem caeli et terrae. Pisteuo eis ThEON PATERA, pantokratora, poieten ouranou kai ges. Et in Jesum Christum, Filium ejus unicum, Dominum nostrum; qui conceptus est de Spiritu Sancto, natus ex Maria virgine; passus sub Pontio Pilato, crucifixus, mortuus, et sepultus; descendit ad inferna; [43] tertia die resurrexit a mortuis; ascendit ad caelos; sedet ad dexteram Dei Patris omnipotentis; inde venturus (est) judicare vivos et mortuos. Kai (eis) IESOUN ChRISTON, huion autou ton monogene, ton kurion hemon, ton sullephthenta ek pneumatos hagiou, gennethenta ek Marias tes parthenou, pathonta epi Pontiou Pilatou, staurothenta, thanonta, kai taphenta, katelthonta eis ta katotata , [44] te trite hemera anastanta apo ton nekron, anelthonta eis tous ouranous, kathezomenon en dexia theou patros pantodunamou, ekaithen erchomenon krinai zontas kai nekrous. Credo in Spiritum Sanctum; sanctam ecclesiam catholicam; sanctorum communionem; remissionem peccatorum; carnis resurrectionem; vitam aeternam. Amen. Pisteuo eis to PNEUMA TO HaGION, hagian katholiken ekklesian, hagion koinonian, aphesin hamartion, sarkos anastasin, xoen aionion. Amen. 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; he descended into hell [Hades, spirit-world]; [45] the third day he rose from the dead; he ascended into heaven; and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body [flesh]; [46] and the life everlasting. Amen. __________________________________________________________________ [42] The Latin and Greek texts of the Apostles' Creed are taken from the Psalterium Graecum et Romanum, erroneously ascribed to Pope Gregory the Great, first published from a MS. preserved in the library of Corpus Christi College, Cambridge, by Archbishop Ussher: De Romanae Ecclesiae Symbolo Apostolico vetere, London, 1647. I used the Geneva edition, 1722, pp. 6, 7. The MS. is written in two parallel columns, the one Latin, the other Greek, but the Greek likewise in Latin characters. The same text is given by Hahn, Biblioth. der Symb. p. 10, and Heutley (in Greek), Harmonia Symb. pp. 81-83. The Latin text agrees with the creed of Pirminius (d. 758) in Heurtley, p. 71. Caspari discovered and published four other Greek translations from mediaeval MSS. with slight variations, Vol. III. pp. 11 sqq. [43] See Footnote 45. [44] See Footnote 45. [45] Descendit ad inferna (other Latin copies: ad inferos , to the inhabitants of the spirit-world; so also in the Athanasian Symbol), katelthonta eis ta katotata (other Eastern creeds: eis hadou , viz., topon , or eis ton haden ), 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 Aquilcia, 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 katotata and inferna, taken from Eph. iv. 9, correspond here to the Greek Haides , which occurs eleven times in the Greek Testament, viz., Matt. xi. 23; xvi. 18; Luke x. 15; xvi. 23; Acts ii. 27, 31; 1 Cor. xv. 55; Rev. i. 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 eternal 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, 33; Mark ix. 43, 45, 47; Luke xii. 5; James iii. 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. The current translation, hell, is apt to mislead, and excludes the important fact--the only 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 a separate article, and should be included in (;), as above. The clause has been explained in three different ways: 1. It is identical with sepultus (Rufinus), or means 'continued in the state of death and under the power of death' till the resurrection (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 crucifixion to all the departed spirits, Luke xxiii. 43; Acts ii. 27, 31; 1 Pet. iii. 18, 19; iv.6; comp. Eph. iv. 8, 9; Col. ii. 15; Phil. ii. 10; Rev. i. 18. As such the descent is a part of the universality 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. [46] 'Resurrection of the body.' The older English translations of the Creed had the literal rendering flesh ( caro , sarx ), by which the ancient Church protested against spiritualistic conceptions 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, l.c. p. 147, the change of flesh into body was first made 1543, in 'The necessary Doctrine and Erudition for any Christian Man,' set forth by Henry VIII.; but in the Interrogative Creed, used at Baptism and at the Visitation of the Sick, flesh is retained. __________________________________________________________________ (b) THE OLD ROMAN AND AFRICAN FORM OF THE APOSTLES' CREED. Forma Romana Vetus. Symbolum Augustini (354-430). Before A.D. 341. [47] Hippo Regius, Africa (Circ. 400). [48] Credo in Deum Patrem omnipotentem. Credo in Deum Patrem omnipotentem. Et in Jesum Christum, Filium ejus unicum, Dominum nostrum; Et in Jesum Christum, Filium ejus unigenitum (unicum), Dominum nostrum; qui natus est de Spiritu Sancto et Maria virgine; qui natus est per Spiritum Sanctum ex virgine Maria; sub Pontio Pilato crucifixus, et sepultus; sub Pontio Pilato crucifixus est, et sepultus; tertia die resurrexit a mortuis; tertio die resurrexit a mortuis; ascendit in caelum, sedet ad dexteram Patris; ascendit in caelum, sedet ad dexteram Patris; inde venturus judicare vivos et mortuos. inde venturus est judicaturus (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 vitam eternam). Professio Fidei Marcelli Ancyrani. Before A.D. 341. [49] The Roman Form Translated. Pisteuo eis ThEON [PATERA], pantokratora; I believe in God the Father Almighty. kai eis ChRISTON IESOUN, ton huion autou ton monogene, ton kurion hemon, And in Jesus Christ his only-begotten Son our Lord, ton gennethenta ek pneumatos hagiou kai Marias tes parthenou, who was born of the Holy Ghost and the Virgin Mary; ton epi Pontiou Pilatou, staurothenta, kai taphenta, crucified under Pontius Pilate, and buried; kai te trite hemera anastanta ek ton nekron, the third day he rose from the dead; anabanta eis tous ouranous, kai kathemenon en dexia tou patros, he ascended into heaven, and sitteth at the right hand of the Father; hothen erchetai krinein zontas kai nekrous; from thence he shall come to judge the quick and the dead. kai eis to HaGION PNEUMA, And in the Holy Ghost; hagian ekklesian, the holy Church; aphesin hamartion, the forgiveness of sins; sarkos anastasin, the resurrection of the body; zoen aionion. (the life everlasting). __________________________________________________________________ [47] The Latin text of the old Roman Creed first appears in Rufinus, Espositio Symboli Apostolici, towards the end of the fourth century (compare the Appendix to the Opp. Cypriaeni, 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 Ambrose, Epistola ad Siricium Pap.: 'Credatur Symbolo Apostolorum, quod Ecclesia Romana intemeratum semper custodit et servat;' and by Vigilius of Thapsus, Contra Entych. 1. IV. c. I: 'Romae . . . a temporibus Apostolorum usque ad nunc . . . ita fidelibus Symbolum traditur.' Compare Hahn, Bibliothek der Symbole, pp. 3, 30, 42, 43. On the difference between the old Roman form and the enlarged received text, see Vol. I. pp. 21, 22. [48] 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 (De 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 Tractates 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 imbedded, 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. [49] The Greek text is to be found in Epiphanius, Haeres. LXXII. Opp. ed. Petav. Tom. I. p. 836; ed. Oehler in Corp. haereseol. Tom. II. Pt. III. p. 52. It was inserted in a letter written by Marcellus of Ancyra 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 predicate patera (Father) in the first article (which may be an error of the copyist), and by the addition of the last two words, zoen aionion (which occur also in the creed of Petrus Chrysologus 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 to Rome from Asia Minor early in the second century. It is simpler and older than the rules of faith of Tertullian and Irenaeus. __________________________________________________________________ (c) THE APOSTLES' CREED, ACCORDING TO RUFINUS AND FORTUNATUS. A.D. 390-570. Ecclesia Aquilejensis. Venantius Fortunatus. Circ. A.D. 390. [50] Circ. A.D. 570. [51] Credo in Deo Patre omnipotente [invisibili et impassibili]. [52] Credo in Deum Patrem omnipotentem. Et in Jesu Christo, unico Filio ejus, Domino nostro; Et in Jesum Christum, unicum Filium; qui natus est de Spiritu Sancto ex Maria virgine; qui natus est de Spiritu Sancto ex Maria virgine; crucifixus sub Pontio Pilato, et sepultus; crucifixus sub Pontio Pilato; [descendit in inferna]; [53] descendit ad infernum; tertia die resurrexit a mortuis; tertia die resurrexit; ascendit in caelos; ascendit in caelum; sedet ad dexteram Patris; sedet ad dexteram Patris; inde venturus est judicare vivos et mortuos. judicaturus vivos et mortuos. Et in Spiritu Sancto; Credo in Sancto Spiritu ; [54] sanctam ecclesiam; sanctam ecclesiam; remissionem peccatorum; remissionem peccatorum; [hujus] [55] carnis resurrectionem. resurrectionem carnis. __________________________________________________________________ [50] Taken from Rufinus (d.410), Expos. Symboli Apost. (in Cyprian's Op., ed. Fell, Appendix, pp. 17 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 (' illum ordinem sequimur, quem in Aquilejensi ecclesia per lavaori gratiam 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 Roman 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 Rubeis (Venice, 1754), in his Dissertationes ... de Liturgicis Ritibus Ecclesiae Forojuliensis, pp. 242, 243, 249; then by Walch. l.c. p. 54 sq.; Hahn, p. 39; and Heurtley, pp. 30 sqq. [51] 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, l.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. [52] 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 correct the ablative into the accusative: in Deum Patrem omnipotentem, invisibilem et impassibilem, in Jesum Christum. So the first printed ed. of 1468, the Bened. ed. of Jerome, Pamelius, 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 invisible 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 (S: 5). [53] Rufinus (S: 18): 'Sciendum sane est quod in Ecclesiae Romanae Symbolo non habetur additum "Descendit ad inferna:" sed neque in Orientis Ecclesiis habetur hic sermo: vis tamen verbi eadem videtur esse in eo quod "sepultus" dicitur.' [54] 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. [55] The exceptional hujus is thus explained by Rufinus (S: 43): ' Ita fit ut unicuique animae non confusum aut extremeum corpus, sed unum quod habuerat reparetur; ut consequenter possit pro agonibus praesentis vitae cum anima sua caro vel pudica coronari, vel impudica puniri. ' __________________________________________________________________ (d) AN OLD ITALIAN (Pseudo-Ambrosian) FORM OF THE APOSTLES' CREED. About A.D. 350. Credimus in Deum Patrem omnipotentem, We believe in God the Father Almighty, saeculorum omnium et creaturarum regem et conditorem. Ruler and Creator of all ages and creatures. Et in Jesum Christum, Filium ejus unicum, Dominum nostrum; And in Jesus Christ, his only Son, our Lord; qui natus est de Spiritu Sancto et ex Maria Virgine; who was born of the Holy Ghost and from the Virgin Mary; qui sub Pontio Pilato crucifixus et sepultus; who was crucified under Pontius Pilate, and buried; tertia die resurrexit a mortuis; on the third day he rose from the dead; ascendit in caelas; ascended into the heavens; sedet ad dexteram Dei Patris; sitteth on the right hand of God the Father; inde venturus est judicare vivos et mortuos. from thence he shall come to judge the quick and the dead. Et in Spiritum Sanctum; And in the Holy Ghost; et sanctam ecclesiam catholicam; and the holy Catholic Church; remissionem peccatorum; the remission of sins; carnis resurrectionem. the resurrection of the flesh. NOTES. 1. This baptismal creed was copied, together with an Exhortatio sancti Ambrosii ad neophytos 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 controversy 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 committing 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 aeternam; but, unlike the Roman, it has catholicam after ecclesiam , and the peculiar clause saeculorum omnium et creaturarum regem et conditorem. A similar addition occurs in the Symbol of Carthage ( universorum creatorem, regem saeculorum, invisibilem et immortalem ). 3. Other Italian forms of the Western Creed, see in Hahn, pp. 6 sqq. __________________________________________________________________ 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 far as they can be ascertained, from the earliest rules of faith to the eighth century, or from Irenaeus to Pirminius. The first occurrence of any word or phrase of the Creed is marked by small capitals. Ultimate Text of the Western Creed. ------ Pirminius, A.D. 750. Credo (I believe): Art. I. Art. II. In Deum Patrem Omnipotentem Creatorem coeli et terrae Et in Jesum Christum Filium ejus Unicum Dominum nostrum In God the Father Almighty Maker of Heaven and Earth And in Jesus Christ His only Son Our Lord I. St. Irenaeus, A.D. 200. [Pisteuo] eis hena Theon Patera pantokratora ton pepoiekota ton ouranon kai ten gen, kai tas thalassas kai panta ta en autois kai eis ena Christon Iesoun ton huion tou Theou (ton Kurion hemon, di hou ta panta) II. Tertullian, A.D. 220. In unicum Deum. Omnipotentem mundi conditoremm Jesum Christum Filium ejus III. St. Cyprian, A.D. 250. In Deum Patrem in Christum Filium IV. Novatian, A.D. 260. In Deum Patrem Dominum omnipotentem in Christum Jesum Filium Dei Dominum Deum Nostrum V. Marcellus, A.D. 341. eis Theon pantokratora eis Christon Iesoun ton uion autou ton monogene ton Kurion hemon VI. Rufinus, A.D. 390. Aquileja. In Deum Patrem omnipotentem invisibilem et impassibilem et in Jesum Christum unicum Filium ejus Dominum nostrum VII. Rufinus, Rome, A.D. 390. In Deum Patrem omnipotentem et in Jesum Christum unicum Filium ejus Dominum nostrum VIII. St. Augustine, A.D. 400. In Deum Patrem omnipotentem et in Jesum Christum unicum Filium ejus also [unigenitum] Dominum nostrum IX. St. Nicetas, A.D. 450. In Deum Patrem omnipotentem et in Jesum Christum Filium ejus X. Eusebius Gallus, A.D. 550 (?). In Deum Patrem omnipotentem et in Jesum Christum Filium ejus Dominum nostrum XI. Sacramentarium Gallicanum, A.D. 650. In Deum Patrem omnipotentem creatorem coeli et terrae et in Jesum Christum Filium ejus unigenitum sempiternum Dominum nostrum THE GRADUAL FORMATION OF THE APOSTLES' CREED. 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-Nicene rules of faith, viz., that of Irenaeus, Adv. haer. I. 10 (Greek); III. 4 (Latin, in parentheses); and IV. 33 (Greek, in parentheses); and that of Tertullian, De virg. veland. c. 1; Adv. Prax. c. 2 (in parentheses); and De praescr. haer. c. 13 (in parentheses). Credo (I believe): Art. III. Art. IV. Qui Conceptus est De Spiritu Sancto Natus Ex Maria Virgine Passus Sub Pontio Pilato Crucifixus Mortuus Et Sepultus Who was Conceived By the Holy Ghost Born Of the Virgin Mary Suffered Under Pontius Pilate Was Crucified Dead And Buried ton sarkothenta huper tes hemteras soterias (anthropos egeneto) (Generationem) ten ek parthenou gennesin (ex Virgine) kai to pathos (sub pontio pilato) (missum a Patre in Virginem) (ex spiritu Patris Dei et virtute) Natum (carnem factum et ex ea natum) ex virgine maria crucifixum (passum) sub Pontio Pilato (mortuum) (et sepultum secundum Scripturas) ek pneumatos hagiou gennethenta kai Marias tes parthenou ton epi Pontiou Pilatou staurothenta kai taphenta qui de Spiritu Sancto natus est ex Maria Virgine sub Pontio Pilato crucifixus et sepultus qui de Spiritu Sancto natus est ex Maria Virgine sub Pontio Pilato crucifixus et sepultus qui de Spiritu Sancto also [per Sp. Sanct.] natus est ex Maria Virgine also [et] passus sub Pontio Pilato crucifixus et sepultus qui ex Spiritu Sancto natus est et Virgine Maria passus sub Pontio Pilato qui conceptus est de Spiritu Sancto natus est ex Maria Virgine mortuus et sepultus qui conceptus est de Spiritu Sancto natus est ex Maria Virgine passus sub Pontio Pilato crucifixus mortuus et sepultus THE GRADUAL FORMATION OF THE APOSTLES' CREED--Continued. Ultimate Text of the Western Creed. ------ Pirminius, A.D. 750. Credo (I believe): Art. V. Art. VI. Descendit ad Inferna Tertia die Resurrexit A mortuis Ascendit ad coelos Sedet ad dexteram Dei Patris Omnipotentis He descended into Hell The third day He rose again From the Dead He ascended into Heaven And sitteth at the right hand Of God The Father Almighty I. St. Irenaeus, A.D. 200. kai ten egersin (et resurgens) ek nekron eis tous ouranous analepsin (et in claritate receptus) II. Tertullian, A.D. 220. tertia die resuscitatum (a Patre) (resurrexisse) e mortuis receptum in coelis (in coelis resumptum) (in coelos ereptum) sedentem nunc ad dexteram patris III. St. Cyprian, A.D. 250. IV. Novatian, A.D. 260. V. Marcellus, A.D. 341. kai te trite hemera anastanta ek ton nekron anabanta es tous ouranous kai kathemenon en dexia tou patros VI. Rufinus, A.D. 390. Aquileja. descendit in inferna tertia die resurrexit a mortuis ascendit in coelos sedet ad dexteram Patris VII. Rufinus, Rome, A.D. 390. tertia die resurrexit a mortuis ascendit in coelos sedet ad dexteram Patris VIII. St. Augustine, A.D. 400. tertio die resurrexit a mortuis ascendit in coelos sedet ad dexteram Patris IX. St. Nicetas, A.D. 450 tertio die resurrexit vivus a mortuis ascendit in coelos sedet ad dexteram Patris X. Eusebius Gallus, A.D. 550 (?). tertia die resurrexit a mortuis ascendit ad coelos sedet ad dexteram dei Patris omnipo-tentis XI. Sacramentarium Gallicanum, A.D. 650. Descendit ad Inferna tertia die resurrexit a mortuis ascendit ad coelos sedet ad dexteram Dei Patris omnipotentis THE GRADUAL FORMATION OF THE APOSTLES' CREED. Credo (I believe): Art. VII. Art. VIII. Art. IX. Art. X. Art.XI. Art. XII. Inde venturus est judicare vivos et mortuos In Spiritum Sanctum Sanctum Ecclesiam Catholicam Sanctorum Communionem Remissionem peccatorum Carnis Resurrectionem Vitam AEternam From thence he shall come to judge the quick and the dead In the Holy Ghost The Holy Catholic Church The Communion of Saints The Forgiveness of Sins The Resurrection of the Body And the Life Everlasting ten ek ton ouranon en te doxe tou patros parousian autou epi to anakephailaio-sasthai ta panta (In gloria venturus) kai eis pneuma hagion aphtharsian kai doxan aionian venturum judicare vivos et mortuos (venturum cum claritate) (spiritum sanctum, Paracletum, Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum) per carnis etiam resurrectionem (cum carnis restitutione) (ad sumendos sanc. in vitae aeter. et promiss. coeles, fructum et ad profanos adjud. igni perpetuo) in Spiritum Sanctum per sanctam ecclesiam remissionem peccatorum vitam aeternam in Spiritum Sanctum hothen erchetai krinein zontas kai nekrous kai eis to agion Pneuma hagian ekklesian aphesin amartion sarkos anastasin zoen aionion inde venturus est judicare vivos et mortuos et in Spiritu Sancto Sanctam Ecclesiam remissionem peccatorum hujus carnis resurrectionem inde venturus est judicare vivos et mortuos et in Spiritu Sancto Sanctam Ecclesiam remissionem peccatorum carnis resurrectionem inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam remissionem peccatorum carnis resurrectionem vitam aeternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam catho-licam remissionem peccatorum carnis hujus resurrectionem vitam aeternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam Catholicam sanctorum communionem remissionem peccatorum carnis resurrectionem vitam aeternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam Catholicam sanctorum communionem remissionem peccatorum carnis resurrectionem vitam aeternam __________________________________________________________________ __________________________________________________________________ II. SYMBOLUM NICAENO-CONSTANTINOPOLITANUM. THE NICAENO-CONSTANTINOPOLITAN CREED. __________________________________________________________________ (a) Forma Recepta Ecclesiae Orientalis. A.D. 381. The Received Text of the Greek Church. [56] Latin Version of Dionysius Exiguus. [57] Pisteuomen eis hen ThEON PATERA pantokratora, poieten ouranou kai ges, horaton te panton kai aoraton. Credimus in unum Deum Patrem omnipotentem; factorem coeli et terrae, visibilium omnium et invisibilium. Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou ton monogene, ton ek tou patros gennethenta pro panton ton aionon, phos ek photos, theon alethinon ek theou alethenou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon kai sarkothenta ek pneumatos hagiou kai Marias tes parthenou kai enanthropesanta, staurothenta te huper hemon epi Pontiou Pilatou, kai pathonta kai taphenta, kai anastanta te trite hemera kata tas graphas, kai anelthonta eis tous ouranous, kai kathezomenon ek dexion tou patros, kai palin erchomenon meta doxes krinai zontas kai nekrous; hou tes basileias ouk estai telos. Et in unum Dominum Jesum Christum, Filium Dei [unigenitum], natum ex Patre ante omnia saecula [Lumen de Lumine], Deum verum de Deo vero, natum [genitum], non factum, consubstantialem Patri; per quem omnia facta sunt; qui propter nos homines et [propter] salutem nostram descendit de caelis et incarnatus est de Spiritu Sancto ex Maria virgine et humanatus [homo factus] est; et crucifixus est pro nobis sub Pontio Pilato [passus] et sepultus est; et resurrexit tertia die [secundum scripturas]; ascendit in coelum [coelos], sedet ad dexteram Patris; iterum venturus, cum gloria, judicare vivos et mortuos; cujus regni non erit finis. Kai eis to PNEUMA TO HaGION, to kurion, (kai) to zoopoion , [58] to ek tou patros ekporeuomenon, to sun Et in Spiritum Sanctum, Dominum et vivificantem [vivificatorem], ex Patre procedentem, cum Patre patri kai huio sun proskunoumenon kai sundoxazomenon, to lalesan dia ton propheton; eis mian, hagian, katholiken kai apostoliken ekklesian; homologoumen hen bartisma eis aphesin hamartion; prosdokomen anastasin nekron, kai zoen tou mellontos aionos. Amen. et Filio adorandum et conglorificandum, qui locutus est per sanctos prophetas. Et unam, sanctam, catholicam et apostolicam ecclesiam. Confitemur unum baptisma in remissionem peccatorum. Expectamus resurrectionem mortuorum et vitam futuri saeculi. Amen. __________________________________________________________________ [56] See the History, pp. 24 sqq. The Greek text is found in the Acts of the First Council of Constantinople in Mansi, Conc. Tom. III. p. 565, and twice in the Acts of the Council of Chalcedon, Act. II. Tom. VI. p. 957, and Act. V. Tom. VII. p. 111; also in the Acts of the Third Constantinop. Counc., Act. XVIII. Tom. XI. p. 633. See Hahn, p. 111, and Hort, pp.73 sqq. [57] 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 Walch, pp. 94-103, and Hahn, pp. 112-116, who compared with it the translations in the Codex Canonum et Constitutorum Eccl. Rom. in Opp. Leonis Magni, ed. Quesnel, Tom. II. p. 56; in the Sacramentarium Gelasianum, as given by Muratori, Liturg. Rom. vet. Tom. I. p. 541, and Assemani, Codex liturg. univ. Tom. I. p. 11; the old transl. of the Canones Conc. Const. by Isidorus Mercator in Mansi, Tom. III. p. 574; Acta Conc. Toletani, of the year 589, given by Mansi, Tom. IX. pp. 977 sqq.; Etherii 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. in Mansi, Tom. VII. p. 111; 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, kai tou huiou . A Syriac version is given by Caspari, l.c. Vol. I. p. 103. [58] Mansi gives three readings: to kur. to zoop. , to kur. kai zoop. , and to kur. kai to zoop . See the critical note of Dr. Hort, p. 81. __________________________________________________________________ (b) Forma Recepta, Ecclesiae Occidentalis. The Received Text of the Roman Catholic Church. [59] The Received Text of the Protestant Churches. [60] Credo in unum Deum Patrem omnipotentem; factorem coeli et terrae, visibilium omnium et invisibilium. I believe in one God the Father Almighty; Maker of heaven and earth, and of all things visible and invisible. Et in unum Dominum Jesum Christum, Filium Dei unigenitum, et ex Padre natum ante omnia saecula [Deum de Deo], Lumen de Lumine, Deum verum de Deo vero, genitum, non factum, consubstantialem Patri; per quem And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds [God of God], Light of Light, very God of very God, begotten, not made, being of one substance [essence] with the Father; omnia facta sunt; qui propter nos homines et propter nostram salutem descendit de coelis, et incarnatus est de Spiritu Sancto ex Maria virgine, et homo factus est; crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est; et resurrexit tertia die, secundum Scripturus; et ascendit in coelum, sedet ad dexteram Patris; et iterum venturus est, cum gloria, judicare vivos et mortuos; cujus regni non erit finis. by whom all things were made; who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; he suffered and was buried; and the third day he rose again, according to the Scriptures; and ascended into heaven, and sitteth on the right hand of the Father; and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre [Filioque] procedit; qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per Prophetas. Et unam, sanctam, catholicam et apostolicam ecclesiam. Confiteor unum baptisma in remissionem peccatorum; et expecto resurrectionem mortuorum, et vitam venturi seculi. Amen. And [I believe] in the Holy Ghost, the Lord and Giver of Life; who proceedeth from the Father [and the Son]; who with the Father and the Son together is worshiped and glorified; who spake by the Prophets. And [I believe] one Holy Catholic and Apostolic Church. I acknowledge one Baptism for the remission of sins; and I look for 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.] __________________________________________________________________ [59] 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 utitur, tanquam principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod portae inferi nunquam praevalebunt. ' The same text is incorporated in the Profession of the Tridentine Faith. The punctuation varies in different editions. [60] 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 version of the Apostles' Creed; unwisely leaving the Romanists to monopolize the name Catholic. __________________________________________________________________ (c) Symbolum Nicaenum. A.D. 325. The Original Form of the Nicene Creed, as adopted at Nicaea, 325. [61] The Latin Version of Hilarius Pictaviensis, between 356 and 361. [62] Pisteuomen eis hena ThEON PATERA pantokratora, panton horaton te kai aoraton poieten. Credimus in unum Deum Patrem omnipotentem, omnium visibilium et invisibilium factorem. Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou, gennethenta ek tou patros monogene, toutestin ek tes ousias tou patros, theon ek theou, phos ek photos, theon alethinon ek theou alethinou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto, ta te en to ourano kai ta epi tes ges; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta kai sarkothenta kai enanthropesanta, pathonta, kai anastanta te trite hemera, kai anelthonta eis tous ouranous, kai erchomenon krinai zontas kai nekrous. Et in unum Dominum nostrum Jesum Christum, Filium Dei, natum ex Patre unigenitum, hoc est, de substantia Patris, Deum ex Deo, Lumen ex Lumine, Deum verum de Deo vero, natum, non factum, unius substantiae cum Patre, quod Graeci dicunt homoousion; per quem, omnia facta, sunt, quae in coelo et in terra; qui [propter nos homines et] propter nostram salutem descendit, incarnatus est et homo factus est, et passus est; et resurrexit tertia die, et ascendit in coelos; venturus judicare vivos et mortuos. Kai eis to HaGION PNEUMA. Et in Spiritum Sanctum. Tous de legontas, hoti en pote hote ouk en, kai prin gennethenai ouk en, kai hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias phaskontas einai, [e ktiston,] trepton e alloioton ton huion tou theou, [toutous] anathematizei he katholike [kai apostolike] ekklesia. [63] Eos autem qui dicunt: 'erat, quando non erat,' et 'antequam nasceretur, non erat,' et 'quod de non exstantibus factus est,' vel 'ex alia, substantia' aut 'essentia,' dicentes ['creatum,' aut] 'convertibilem et demutabilem Filium Dei,' hos anathematizat catholica [et apostolica] ecclesia. [64] [See the English version both of the original and the enlarged Creed in Vol. I. pp. 28, 29.] APPENDIX. Other Oriental Creeds of the Nicene Age. With the Nicene Creed should be compared several similar Greek forms of the fourth century (see above, pp. 24-40, and Hahn, pp. 42-59), especially the following: (1.) The Creed of Caesarea, which Eusebius read at Nicaea, 325, as his own baptismal creed. It omits theon alethinon and homoousion , but otherwise agrees nearly with the first Nicene Creed till pneuma hagion , and is the basis of it. (2.) The Creed of Jerusalem, which Cyril of Jerusalem taught in his Catechetical Lectures before 350. It likewise omits homoousion , but has after hagion pneuma the articles: 'In ( eis 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; showing 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 Nicaea, confesses Christ as theon logon, di hou ta panta egento , and adds after hagion pneuma the articles: kai eis sarkos anastasin, kai eis zoen tou mellontos aionos, kai eis basileian ouranon, kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton. __________________________________________________________________ [61] The Greek text after Eusebius, in his Epist. ad Caesareenses (as preserved by 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, Vol. I. p. 100. Dr. Hort (Dissertations, p. 54) ingeniously but artificially connects monogene with theon ( tout' estin ek tes ousias tou patros being parenthetical), and thus derives from the Nicene Creed a traditional support for the famous reading monogenes theos , instead of the received text monogenes huios , John i. 18. [62] The Latin form from Hilarius (Bishop of Poitiers, called the Athanasius of the West; died 368): De Synodis sive de fide Orientalium, S: 84, Opp. ed. Constant. Veron. Tom. II. p. 510, and Fragm. II. ex opere historico, S: 27, l.c. p. 643. Walch (pp. 80-92) gives also other Latin versions from Lucifer, Rufinus, Leo M., Marius Mercator, etc., and Hahn (pp. 108--110) notes the principal variations. [63] The received text, as sanctioned by the Fourth, or previously by the Second OEcumenical Council, omits the words tout' estin ek tes ousias tou patros and theon ek theou , and the concluding anathema, but adds the important clauses after the Holy Spirit. [64] The received text, as sanctioned by the Fourth, or previously by the Second OEcumenical Council, omits the words tout' estin ek tes ousias tou patros and theon ek theou , and the concluding anathema, but adds the important clauses after the Holy Spirit. __________________________________________________________________ __________________________________________________________________ III. SYMBOLUM CHALCEDONENSE. THE SYMBOL OF CHALCEDON. Oct. 22d, 451. Hepomenoi toinun tois hagiois patrasin hena kai ton auton homologein huion ton kurion hemon Iesoun Christon sumphonos hapantes ekdidaskomen, teleion ton auton en theoteti kai teleion ton auton en anthropoteti, theon alethos kai anthropon alethos ton auton, ek psuches logikes [65] kai somatos, homoousion [66] to patri kata ten theoteta, kai homoousion [67] ton auton hemin kata ten anthropoteta, kata panta homoion hemin choris hamartias; pro aionon men ek tou patros gennethenta kata ten theoteta, ep' eschaton de ton hemeron ton auton di hemas kai dia ten hemeteran soterian ek Marias tes parthenou tes theotokou kata ten anthropoteta , [68] hena kai ton auton Christon, huion, kurion, monogene, ek duo phuseon [en duo phusesin] , [69] asunchutos, atreptos , [70] adiairetos, achoristos [71] gnorizomenon; oudamou tes ton phuseon diaphoras aneremenes dia ten henosin, sozomenes de mallon tes idiotetos hekateras phuseos kai eis hen prosopon kai mian hupostasin suntrechouses, ouk eis duo prosopa merizomenon e diairoumenon, all' hena kai ton auton huion kai monogene, theon logon, kurion Iesoun We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul [72] and body; consubstantial [coessential] [73] with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; [74] one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, [75] inconfusedly, unchangeably, [76] indivisibly, inseparably; [77] the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ, as Christon; kathaper anothen hoi prophetai peri autou kai autos hemas ho kurios Iesous Christos exepaideuse kai to ton pateron hemin karadedoke sumbolon. the prophets from the beginning [have declared] concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us. SYMBOLUM CHALCEDONENSE. VERSIO LATINA. Sequentes igitur sanctos patres, unum eundemque confiteri Filium et Dominum nostrum Jesum Christum consonanter omnes docemus, eundem perfectum in deitate et eundem perfectum in humanitate; Deum verum et hominem verum eundem ex anima rationali et corpore; consubstantialem Patri secundum deitatem, consubstantialem nobis eundem secundum humanitatem; 'per omnia nobis similem, absque peccato' (Heb. iv.): ante secula quidem de Patre genitum secundum deitatem; in novissimis autem diebus eundem propter nos et propter nostram salutem ex Maria virgine, Dei genitrice secundum humanitatem; unum eundemque Christum, filium, Dominum, unigenitum, in duabus naturis inconfuse, immutabiliter, indivise, inseperabiliter agnoscendum: nusquam sublata differentia naturarum propter unitionem, magisque salva proprietate utriusque naturae, et in unam personam atque subsistentiam concurrente: non in duos personas partitum aut divisum, sed unum eundemque Filium et unigenitum, Deum verbum, Dominum Jesum Christum; sicut ante prophetae de eo et ipse nos Jesus Christus erudivit et patrum nobis symbolum tradidit. NOTES. The Greek text, together with the Latin version, is taken from the horos tes en Chalkedoni tetartes Sunodou , Act. V. in Mansi, Conc. Tom. VII. p. 115. We have inserted en duo phusesin (see note 4). There are several other Latin versions which Mansi gives, Tom. VII. pp. 115 and 751-758, with the various readings. See also Hahn, l.c. pp. 117 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 Nicaea,' and 'the Creed of the hundred and fifty holy Fathers who were assembled at Constantinople.' The Fathers of Chalcedon declare that 'this wise and saving Creed [of Nicaea] 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, Nestorianism, and Eutychianism). After stating it, the Synod solemnly prohibits, on pain of deposisition 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.' __________________________________________________________________ [65] Against Apollinaris, who denied that Christ had a psuche logike , anima rationalis , or nous, pneuma , and who reduced the Incarnation to the assumption of a human body ( soma ) with an animal soul ( psuche alogos ), inhabited by the Divine Logos. But the rational spirit of man requires salvation as much as the body. [66] Homoousios , 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 essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature. [67] Homoousios , 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 essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature. [68] The predicate theotokos , the Bringer-forth of God, Dei genitrix (al. quae 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: Theon sarkothenta tekousa theotokos onomazetai. It is immediately after qualified by the phrase kata ten anthropoteta ( secundum humanitatem ), in distinction from kata ten theoteta ( secundum deitatem ). This is a very important limitation, and necessary to guard against Mariolatry, and the heathenish, blasphemous, and contradictory 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 Christ; yet not of his eternal Godhead (the logos asarkos ), but of his incarnate person, or the Logos united to humanity (the logos ensarkos ). In like manner, the subject of the Passion 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 theotokos , Dei genitrix , Deipara , mater 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 meter Iesou , or meter tou Kuriou (Luke i. 43). [69] En duo phusesin , 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, ek duo phuseon , 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. Understood in that sense, Dioscurus at the Council was very willing to accept the formula ek duo phuseon . But for this very reason the Orientals, and also the Roman delegates, protested with one voice against ek , and insisted upon another formula with en , 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. 129) assert that ek is the accurate and original expression, and is a concession to Monophysitism; that it also agrees better (?) with the verb gnorizein (to recognize by certain tokens); but that it was from the very beginning changed by the Occidentals into en . But, with Gieseler, Neander (iv. 988), Hefele (Conciliengesch. II. 451 sq.), Beck (Dogmengeschichte, p. 251), and Hahn (l.c. p. 118, note 6), we prefer the view that en duo phusesin 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 ek duo phusesin 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 inexcusable crime of having taught en duo phusesin adiairetois gnorizesthai ton christon (see Mansi, Conc. 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 same. His words are: 'The Latin formula has "to acknowledge Christ as Son in two natures;" the Greek has "to recognize Christ as Son from two natures," which is plainly the 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 Roman type of doctrine' (l.c. II. 129). From my Church History, Vol. III. p. 745 sq. [70] asunchutos , inconfuse , and atreptos , immutabiliter (without confusion, without conversion or change), are directed against Eutychianism, which mixes and confounds the human and the divine natures in Christ ( sunchusis ), and teaches an absorption of the former into the latter; 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 ( mia phusis sunthetos ), making his humanity a mere accident of the immutable divine substance, and using the liturgical shibboleth 'God has been crucified' (without a qualifying 'according to the human nature,' or 'the flesh,' as the ( theotokos 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 corruptible or incorruptible (hence the Phthartolaters, from phthartos and latres , and Aphthartodocetae). [71] adiairetos , indivise , achoristos , 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 person, and to substitute for a real Incarnation a mere conjunction ( sunapheia ), a moral union or intimate friendship between the Divine Logos and the man Jesus. Hence, also, the opposition to the term theotokos , with which the Nestorian controversy began. With the Symbol of Chalcedon should be compared the semi-symbolical Epistola dogmatica 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, Conc. Tom. V. pp. 1366-90 (Latin and Greek, with the different readings), Hardouin, Conc. 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. [72] Against Apollinaris, who denied that Christ had a psuche logike , anima rationalis , or nous, pneuma , and who reduced the Incarnation to the assumption of a human body ( soma ) with an animal soul ( psuche alogos ), inhabited by the Divine Logos. But the rational spirit of man requires salvation as much as the body. [73] Homoousios , 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 essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature. [74] The predicate theotokos , the Bringer-forth of God, Dei genitrix (al. quae 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: Theon sarkothenta tekousa theotokos onomazetai. It is immediately after qualified by the phrase kata ten anthropoteta ( secundum humanitatem ), in distinction from kata ten theoteta ( secundum deitatem ). This is a very important limitation, and necessary to guard against Mariolatry, and the heathenish, blasphemous, and contradictory 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 Christ; yet not of his eternal Godhead (the logos asarkos ), but of his incarnate person, or the Logos united to humanity (the logos ensarkos ). In like manner, the subject of the Passion 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 theotokos , Dei genitrix , Deipara , mater 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 meter Iesou , or meter tou Kuriou (Luke i. 43). [75] En duo phusesin , 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, ek duo phuseon , 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. Understood in that sense, Dioscurus at the Council was very willing to accept the formula ek duo phuseon . But for this very reason the Orientals, and also the Roman delegates, protested with one voice against ek , and insisted upon another formula with en , 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. 129) assert that ek is the accurate and original expression, and is a concession to Monophysitism; that it also agrees better (?) with the verb gnorizein (to recognize by certain tokens); but that it was from the very beginning changed by the Occidentals into en . But, with Gieseler, Neander (iv. 988), Hefele (Conciliengesch. II. 451 sq.), Beck (Dogmengeschichte, p. 251), and Hahn (l.c. p. 118, note 6), we prefer the view that en duo phusesin 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 ek duo phusesin 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 inexcusable crime of having taught en duo phusesin adiairetois gnorizesthai ton christon (see Mansi, Conc. 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 same. His words are: 'The Latin formula has "to acknowledge Christ as Son in two natures;" the Greek has "to recognize Christ as Son from two natures," which is plainly the 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 Roman type of doctrine' (l.c. II. 129). From my Church History, Vol. III. p. 745 sq. [76] asunchutos , inconfuse , and atreptos , immutabiliter (without confusion, without conversion or change), are directed against Eutychianism, which mixes and confounds the human and the divine natures in Christ ( sunchusis ), and teaches an absorption of the former into the latter; 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 ( mia phusis sunthetos ), making his humanity a mere accident of the immutable divine substance, and using the liturgical shibboleth 'God has been crucified' (without a qualifying 'according to the human nature,' or 'the flesh,' as the ( theotokos 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 corruptible or incorruptible (hence the Phthartolaters, from phthartos and latres , and Aphthartodocetae). [77] adiairetos , indivise , achoristos , 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 person, and to substitute for a real Incarnation a mere conjunction ( sunapheia ), a moral union or intimate friendship between the Divine Logos and the man Jesus. Hence, also, the opposition to the term theotokos , with which the Nestorian controversy began. With the Symbol of Chalcedon should be compared the semi-symbolical Epistola dogmatica 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, Conc. Tom. V. pp. 1366-90 (Latin and Greek, with the different readings), Hardouin, Conc. 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. __________________________________________________________________ IV. SYMBOLUM QUICUNQUE. The Athanasian Creed. The Latin Original. Old Translation Revised. 1. Quicunque vult salvus esse: ante omnia opus est, ut teneat catholicam fidem. 1. Whosoever will be saved: before all things it is necessary that he hold the Catholic Faith: 2. Quam nisi quisque integram inviolatamque servaverit: absque dubio in aeternum peribit. 2. Which Faith except every one do keep whole and undefiled: without doubt he shall perish everlastingly. 3. Fides autem catholica haec est: ut unum Deum in Trinitate, et Trinitatem in Unitate veneremur; 3. And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity; 4. Neque confundentes personas: neque substantiam separantes. 4. Neither confounding the Persons: nor dividing the Substance [Essence]. 5. Alia est enim persona Patris: alia Filii: alia Spiritus Sancti. 5. For there is one Person of the Father: another of the Son: and another of the Holy Ghost. 6. Sed Patris et Filii et Spiritus Sancti una est divinitas: aequalis gloria, coaeterna majestas. 6. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the Majesty coeternal. 7. Qualis Pater: talis Filius: talis [et] Spiritus Sanctus. 7. Such as the Father is: such is the Son: and such is the Holy Ghost. 8. Increatus Pater: increatus Filius: increatus [et] Spiritus Sanctus. 8. The Father uncreate [uncreated]: the Son uncreate [uncreated]: and the Holy Ghost uncreate [uncreated]. 9. Immensus Pater: immensus filius: immensus [et] Spiritus Sanctus. 9. The Father incomprehensible [unlimited]: the Son incomprehensible [unlimited]: and the Holy Ghost incomprehensible [unlimited, or infinite]. 10. AEternus Pater: aeternus Filius: aeternus [et] Spiritus Sanctus. 10. The Father eternal: the Son eternal: and the Holy Ghost eternal. 11. Et tamen non tres aeterni: sed unus aeternus. 11. And yet they are not three eternals: but one eternal. 12. Sicut non tres increati: nec tres immensi: sed unus increatus: et unus immensus. 12. As also there are not three uncreated: nor three incomprehensibles [infinites], but one uncreated: and one incomprehensible [infinite]. 13. Similiter omnipotens Pater: omnipotens Filius: omnipotens [et] Spiritus Sanctus. 13. So likewise the Father is Almighty: the Son Almighty: and the Holy Ghost Almighty. 14. Et tamen non tres omnipotentes: sed unus omnipotens. 14. And yet they are not three Almighties: but one Almighty. 15. Ita deus Pater: deus Filius: deus [et] Spiritus Sanctus. 15. So the Father is God: the Son is God: and the Holy Ghost is God. 16. Et tamen non tres dii: sed unus est Deus. 16. And yet they are not three Gods: but one God. 17. Ita dominus Pater: dominus Filius: dominus [et] Spiritus Sanctus. 17. So likewise the Father is Lord: the Son Lord: and the Holy Ghost Lord. 18. Et tamen non tres domini: sed unus [est] Dominus. 18. And yet not three Lords: but one Lord. 19. Quia sicut singulatim unamquamque personam Deum ac Dominum confiteri, Christiana veritate compellimur: 19. For like as we are compelled by the Christian verity: to acknowledge every Person by himself to be God and Lord: 20. Ita tres deos, aut [tres] dominos dicere, catholica religione prohibemur. 20. So are we forbidden by the Catholic Religion: to say, There be [are] three Gods, or three Lords. 21. Pater a nullo est factus: nec creatus, nec genitus. 21. The Father is made of none: neither created, nor begotten. 22. Filius a Patre solo est: non factus, nec creatus: sed genitus. 22. The Son is of the Father alone: not made, nor created: but begotten. 23. Spiritus Sanctus a Patre et filio: non factus, nec creatus, nec genitus: sed procedens. 23. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten: but proceeding. 24. Unus ergo Pater, non tres patres: unus Filius, non tres filii: unus Spiritus Sanctus, non tres spiritus sancti. 24. So there is one Father, not three Fathers: one Son, not three Sons: one Holy Ghost, not three Holy Ghosts. 25. Et in hac Trinitate nihil prius, aut posterius: nihil majus, aut minus. 25. And in this Trinity none is afore, or after another: none is greater, or less than another [there is nothing before, or after: nothing greater or less]. 26. Sed totae tres personae coaeternae sibi sunt, et coaequales. 26. But the whole three Persons are coeternal, and coequal. 27. Ita, ut per omnia, sicut jam supra dictum est: et Unitas in Trinitate, et Trinitas in Unitate, venerenda sit. 27. So that in all things, as aforesaid: the Unity in Trinity, and the Trinity in Unity, is to be worshiped. 28. Qui vult ergo salvus esse, ita de Trinitate sentiat. 28. He therefore that will be saved, must [let him] thus think of the Trinity. -------- -------- 29. Sed necessarium est ad aeternam salutem: ut incarnationem quoque Domini nostri Jesu Christi fideliter credat. 29. Furthermore it is necessary to everlasting salvation: that he also believe rightly [faithfully] the Incarnation of our Lord Jesus Christ. 30. Est ergo fides recta, ut credamus et confiteamur: quod Dominus noster Jesus Christus Dei Filius, Deus [pariter] et homo est; 30. For the right Faith is, that we believe and confess: that our Lord Jesus Christ, the Son of God, is God and Man; 31. Deus [est] ex substantia Patris, ante secula genitus: et homo ex substantia matris, in seculo natus. 31. God, of the Substance [Essence] of the Father; begotten before the worlds: and Man, of the Substance [Essence] of his Mother, born in the world. 32. Perfectus Deus: perfectus homo, ex anima rationali et humana carne subsistens. 32. Perfect God: and perfect Man, of a reasonable soul and human flesh subsisting. 33. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. 33. Equal to the Father, as touching his Godhead: and inferior to the Father as touching his Manhood. 34. Qui licet Deus sit et homo; non duo tamen, sed unus est Christus. 34. Who although he be [is] God and Man; yet he is not two, but one Christ. 35. Unus autem, non conversione divinitatis in carnem: sed assumptione humanitatis in Deum. 35. One; not by conversion of the Godhead into flesh: but by taking [assumption] of the Manhood into God. 36. Unus omnino; non confusione substantiae: sed unitate personae. 36. One altogether; not by confusion of Substance [Essence]: but by unity of Person. 37. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. 37. For as the reasonable soul and flesh is one man: so God and Man is one Christ; 38. Qui passus est pro nostra salute: descendit ad inferos: tertia die resurrexit a mortuis. 38. Who suffered for our salvation: descended into hell [Hades, spirit-world]: rose again the third day from the dead. 39. Ascendit ad [in] coelos: sedet ad dexteram [Dei] Patris [omnipotentis]. 39. He ascended into heaven, he sitteth on the right hand of the Father God [God the Father] Almighty. 40. Inde venturus [est] judicare vivos et mortuos. 40. From whence [thence] he shall come to judge the quick and the dead. 41. Ad cujus adventum omnes homines resurgere habent cum corporibus suis; 41. At whose coming all men shall rise again with their bodies; 42. Et reddituri sunt de factis propriis rationem. 42. And shall give account for their own works. 43. Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum. 43. And they that have done good shall go into life everlasting: and they that have done evil, into everlasting fire. 44. Haec est fides catholicae: quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit. 44. This is the Catholic Faith: which except a man believe faithfully [truly and firmly], he can not 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 Romanae Eccles. Symbolo Apost. vetere, 1647, Genev. ed. 1722, pp. 13-15), Montfaucon (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. Vol. III. pp. 690-695, I 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. ^3The 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: ten orthodoxon pistin , orthodoxam fidem. 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., Orat. xxiii.: monada en triadi, kai triada en monadi proskunoumenen . Ver. 4.--Person in the sense of persona , prosopon (also hupostasis 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 , ousia , phusis ). God is one in essence, three in persons ( Deus est trinus, h. e. in essentia unus, tres habet subsistendi modos ). In modern philosophical 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 aspect and mode of manifestation, in the Sabellian or Swedenborgian sense; [78] but it is a real, objective, and eternal, though ineffable, distinction in the one Divine being, with a corresponding threefold revelation of this being in the works of creation, redemption, and sanctification. Hence the distinction between the immanent, intrinsic (or ontological) trinity and the extrinsic or oeconomical) 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 ousia , as distinct from prosopon . 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 ( hupostasis , foundation, groundwork, substratum , substantia ) was originally used in the same sense as ousia , but afterwards it became identical with prosopon , persona. Ver. 6.--Usher reads after divinitas: ' Unum robur, una potestas, unum regnum ' (an interpolation 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 akataleptos . But other Greek copies read apeiros or ametros instead. Usher's Greek text has pantokrator , omnipotent. The Latin immensus means, what can not be circumscribed or limited by any boundaries, what is illocal, omnipresent. Fortunatus explains the word: ' Non est mensurabilis in sua natura, quia illocalis est, incircumscriptus, ubique totus, ubique praesens, 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. Ver. 20.--Waterland omits tres before Dominos. Usher reads for prohibemur: ' Non comprobamus, sed omnino prohibemus. ' Ver. 21.--Usher: sed ingenitus for nec genitus. Ver. 23.--The Greek translation and the Latin text in Usher omit et Filio , which is contrary to the Greek doctrine of the single procession. Most Greek copies read only apo tou patros . Ver. 25.--Usher: nullus primus aut postremus, nullus major aut minor , oudeis protos e eschatos, oudeis megas e mikros . Ver. 29.-- Fideliter is variously rendered in the Greek copies by orthos , pistos , bebaios . 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 keeping 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: apathous tes theotetos menouses , impassibili manente divinitate. Ver. 38.--Some MSS. read ad infernos or ad inferna. Usher's enlarged Greek copy omits the clause, and reads tapheis kai anastas . The Utrecht Psalter reads et qui for qui vero. Ver. 43.--Usher: eis aionious kolaseis , ad cruciatus eternos. Ver. 44.--The Greek copies read either pistos alone, or pistos te kai bebaios , or ek pisteos bebaios pisteuse . __________________________________________________________________ [78] Swedenborg was willing to adopt the Athanasian 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. __________________________________________________________________ V. SYMBOLUM CONSTANTINOPOLITANUM TERTIUM, ADVERSUS MONOTHELETAS, A.D. 680. The Creed of the Sixth OEcumenical Council, against the Monothelites. Review of the Dogmatic Legislation of the Seven OEcumenical Councils. The Nicaeno-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 oecumenical Councils of the undivided ancient or Graeco-Latin Church. All the rest is merely explanatory and supplementary, or disputed. The Sixth OEcumenical (or Third Constantinopolitan) Council (also called Conc. Trullanum I.), held A.D. 680, in consequence of the Monothelite or One-Will Controversy (683-680), enlarged the Creed of Chalcedon, notwithstanding the solemn prohibition of the Council of Chalcedon (see p. 16), by adding a horos , or dogmatic definition to the effect that Jesus Christ had two distinct and inseparable wills ( thelemata ), as well as two natures, a human 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, Conc., Tom.XI. pp.637 sqq. After quoting the Symbol of Chalcedon down to the words paradedoke sumbolon (see p. 15), the Synod goes on, without interruption, as follows: Kai duo phusikas theleseis etoi thelemata en auto [Ies. Christo] kai duo phusikas energeias adiairetos, atreptos, ameristos, asunchutos, kata ten ton hagion pateron didaskalian hosautos keruttomen; kai duo men phusika thelemata ouch' hupenantia, me genoito, kathos hoi asebeis ephesan hairetikoi, all' hepomenon to anthropinon autou thelema, kai me antipipton e antipailaion, mallon men oun kai hupotassomenon to theio autou kai pansthenei thelemati; edei gar to tes sarkos thelema kinethenai, hupotagenai de to thelemati to theiko kata ton pansophon Athanasion. Et duas naturales voluntates in eo [Jesu Christo], et duas naturales operationes indivise, inconvertibiliter, inseparabiliter, inconfuse secundum sanctorum patrum doctrinam adaeque praedicamus; et duas naturales voluntates non contrarias, absit, juxta quod impii asseruerunt haeretici, sed sequentem ejus humanam voluntatem, et non resistentem vel reluctantem, sed potius et subjectam divinae ejus atque omnipotenti voluntati. Oportebat enim carnis voluntatem moveri, subjici vero voluntati divinae, juxta sapientissimum Athanasium. Then follow quotations from John vi. 38, Gregory Nazianzen, Pope Leo (Ep. ad Flavianum, c. 4), Cyril of Alexandria, 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 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 OEcumenical Council, held at Ephesus, A.D. 431, and the Fifth OEcumenical Council, held at Constantinople, A.D. 553 (hence also called the Second Constantinopolitan 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 Alexandria hurled against Nestorius, which are purely negative, and need not be inserted here. [79] The same Synod sanctioned also the letters of Cyril and of Coelestinus of Rome to Nestorius, and incidentally (in can. 1 and 4) condemned Pelagianism in the person of Coelestius, the chief pupil of Pelagius, on the supposition that he sympathized with Nestorius; but the Pelagian doctrines are not stated. The Fifth OEcumenical 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 ( tria kephaleia ), 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 Chalcedon. The Fifth OEcumenical Council had a leaning towards Monophysitism, but the Sixth OEcumenical Council reacted again in favor of the dyophysitism of the Council of Chalcedon, and supplemented it by teaching the dyotheletism of Christ. [80] The Seventh (and last strictly) OEcumenical Council, held, under the Empress Irene, at Nicaea, A.D. 787, and hence also called the Second Nicene Council, condemned the Iconoclasts, and sanctioned the ecclesiastical use and limited worship of sacred images. [81] But this decision is recognized only by Greeks and Romans, while Protestants regard it as a relapse into a refined form of idolatry, condemned by the Second Commandment and the primitive Christian Church. It became a fruitful source of superstition, but stimulated also the development of Christian art. __________________________________________________________________ [79] See the Anathematismi Cyrilli in Mansi, Conc. Tom. IV. p. 1082 and Tom. V. pp. 85 sqq. (Greek and Latin, with the anatrope of Theodoret, and the apologia 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 Constantinople, and leaned towards the opposite heresy of Eutychianism. Compare the refutation of Theodoret in Mansi, Tom. V. pp. 87 sqq., and my Church History, Vol. III. pp. 722-729. The OEcumenical Council of 431 was saved by its orthodoxy, otherwise it would have shared the disgrace of the infamous Robber Synod ( sunodos lestrike , 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 OEcumenical Council, drew a sad picture of the unchristian spirit which disgraced the synodical assemblies of his day. But the Third OEcumenical Council stands morally as well as doctrinally far below its two predecessors. [80] 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 much controversy, is preserved. See Mansi, Conc. Tom. IX. pp. 163 sqq., especially pp. 538-582. 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. [81] The aspasmos kai timetike proskunesis , osculum et honoraria adoratio , but not alethine latreia he prepei mone te theia phusei , vera latria, quae solam divinam naturam decet. See the decree in Mansi, Conc. Tom. XIII. p. 378 sq. Also in Denzinger, Enchir. pp. 104, 105. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ SYMBOLA ROMANA. __________________________________________________________________ SYMBOLA ROMANA. ROMAN SYMBOLS __________________________________________________________________ Page I. CANONES ET DECRETA DOGMATICA CONCILII TRIDENTINI. THE CANONS AND DOGMATIC DECREES OF THE COUNCIL OF TRENT. A.D. 1563. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77 II. PROFESSIO FIDEI TRIDENTINAE. THE PROFESSION OF THE TRIDENTINE FAITH. A.D.1564. . . . . . . . . . . . . . . . 207 III. DECRETUM PII IX. DE IMMACULATA CONCEPTIONE B. VIRGINIS MARIAE. THE DECREE OF POPE PIUS IX. ON THE IMMACULATE CONCEPTION OF THE BLESSED VIRGIN MARY. A.D. 1854. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211 IV. SYLLABUS ERRORUM NOSTRAE AETATIS. 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 CONCERNING THE CATHOLIC FAITH AND THE CHURCH OF CHRIST (THE INFALLIBILITY OF THE POPE). A.D. 1870. . . . . . . . . . . . . . . . . . . . . . . . . . . . 234 __________________________________________________________________ I. CANONES ET DECRETA DOGMATICA CONCILII TRIDENTINI. THE CANONS AND DOGMATIC DECREES OF THE COUNCIL OF TRENT. A.D. 1563. [The Latin text after the editions of Le Plat, Richter, Streitwolf and Klener, and Smets, compared. It is also incorporated in Theiner's Acta genuina SS. oecum. Concilii Tridentini, 1874, 2 Tom. The English translation by the Rev. J. Waterworth (R. C.): The Canons and Decrees of the Sacred and OEcumenical Council of Trent, London, 1848. The Scripture quotations are conformed to the Vulgate, and are printed in italics. The decrees of the Council on the reformation of discipline are foreign to this collection, and have been omitted also in Denzinger's Enchiridion. On the Council of Trent, see Vol. I. S: 24, pp. 90-96.] __________________________________________________________________ Sessio Tertia, Third Session, celebrata die IV. Februarii 1546. held February 4, 1546. DECRETUM DE SYMBOLO FIDEI. DECREE TOUCHING THE SYMBOL OF FAITH. In nomine sanctae et individuae Trinitatis, Patris, et Filii, et Spiritus sancti. In the name of the Holy and Undivided Trinity, Father, and Son, and Holy Ghost. Haec sacrosancta, oecumenica, et generalis tridentina synodus, in Spiritu sancto legitime congregata, in ea praesidentibus eisdem tribus apostolicae sedis legatis, magnitudinem rerum tractandarum considerans, praesertim earum, quae duobus illis capitibus, de extirpandis haeresibus, et moribus reformandis, continentur, quorum causa praecipue est congregata; agnoscens autem cum apostolo, non esse sibi colluctationem adversus carnem et sanguimem, sed adversus spirituales neguitias in coelestibus, cum eodem omnes et singulos in primis This sacred and holy, oecumenical, and general Synod of Trent,--lawfully assembled in the Holy Ghost, the same three legates of the Apostolic See presiding therein,--considering the magnitude of the matters to be treated of, especially of those comprised under the two heads, of the extirpating of heresies, and the reforming of manners, for the sake of which chiefly it is assembled, and recognizing with the apostles, that its wrestling is not against flesh and blood, but against the spirits of wickedness in the high places, [82] exhorts, with the same apostle, all and each, above all hortatur, ut confortentur in Domino, et in potential, virtutis eius, in omnibus sumentes scutum fidei, in quo possint omnia tela nequissimi ignea extinguere, atque galeam spei salutis accipiant cum gladio spiritus quod est verbum Dei. Itaque, ut haec pia eius sollicitudo principium et progressum suum per Dei gratiam habeat, ante omnia statuit et decernit praemittendam esse confessionem fidei, patrum exempla in hoc secuta, qui sacratioribus conciliis hoc scutum contra omnes haereses in principio suarum actionum apponere consuevere: quo solo aliquando et infideles ad fidem traxerunt, haereticos expugnarunt, et fideles confirmarunt. Quare symbolum fidei, quo sancta romana ecclesia utitur, tanquam principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod portae inferi nunquam praevalebunt, totidem verbis, quibus in omnibus ecclesiis legitur, experimendum esse censuit; quod quidem eiusmodi est: things, to be strengthened in the Lord, and in the might of his power, in all things taking the shield of faith, wherewith they may be able to extinguish all the fiery darts of the most wicked one, and to take the helmet of salvation, with the sword of the Spirit, which is the word of God? [83] Wherefore, that this its pious solicitude may begin and proceed by the grace of God, it ordains and decrees that, before all other things, a confession of faith is to be set forth; following herein the examples of the Fathers, who have been wont, in the most sacred councils, at the beginning of the Actions thereof, to oppose this shield against heresies; and with this alone, at times, have they drawn the unbelieving to the faith, overthrown heretics, and confirmed the faithful. For which cause, this Council has thought good, that the Symbol of faith which the holy Roman Church makes use of,--as being that principle wherein all who profess the faith of Christ necessarily agree, and that firm and alone foundation against which the gates of hell shall never prevail? [84] --be expressed in the very same words in which it is read in all the churches. Which Symbol is as follows: Credo in unum Deum Patrem omnipotentem, factorem coeli et terra, visibilium omnium et invisibilium; et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula; Deum de Deo, lumen de lumine, Deum verum de Deo vero; genitum, non factum, consubstantialem Patri, per quem omnia facta sunt: qui propter nos homines et propter nostram salutem descendit de coelis, et incarnatas est de Spiritu Sancto ex Maria virgine, et homo factus est: crucifixus etiam pro nobis sub Pontio Pilato, passus, et sepultus est: et resurrexit tertia die secundum Scripturas, et ascendit in coelum, sedet ad dexteram Patris, et iterum venturus est cum gloria iudicare vivos et mortuos; cuius regni non erit finis: et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit; qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per prophetas: et unam sanctam catholicam et apostolicam ecclesiam. Confiteor unum baptisma in remissionem peccatorum: et expecto resurrectionem mortuorum et vitam venturi saeculi. Amen. I believe in one God, the Father Almighty, Maker of heaven and earth, of all things visible and invisible; and in one Lord Jesus Christ, the only-begotten Son of God, and born of the Father before all ages; God of God, light of light, true God of true God; begotten, not made, consubstantial with the Father, by whom all things were made: who for us men, and for our salvation, came down from the heavens, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man: crucified also for us under Pontius Pilate, he suffered and was buried; and he rose again on the third day, according to the Scriptures; and he ascended into heaven, sitteth at the right hand of the Father; and again he will come with glory to judge the living and the dead; of whose kingdom there shall be no end: and in the Holy Ghost, the Lord, and the giver of life, who proceedeth from the Father and the Son; who with the Father and the Son together is adored and glorified; who spoke by the prophets: and one holy Catholic and Apostolic Church. I confess one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen. __________________________________________________________________ [82] Ephes. vi. 12. [83] Ephes. vi. 16, 17. [84] Matt. xvi. 18. __________________________________________________________________ Sessio Quarta, Fourth Session, celebrata die VIII. Aprilis, 1546. held April 8, 1546. DECRETUM DE CONONICIS SCRIPTURIS. DECREE CONCERNING THE CANONICAL SCRIPTURES. Sacrosancta, oecumenica, et generalis tridentina synodus, in Spiritu Sancto legitime congregata, praesidentibus in ea eisdem tribus apostolicae sedis legatis, hoc sibi perpetuo ante oculos proponens, ut, sublatis erroribus, puritas ipsa evangelii in ecclesia conservetur; quod promissum The sacred and holy, oecumenical, and general Synod of Trent,--lawfully assembled in the Holy Ghost, the same three legates of the Apostolic See presiding therein,--keeping this always in view, that, errors being removed, the purity itself of the Gospel be preserved in the Church; which (Gospel), before ante per prophetas in Scripturis sanctis, Dominus noster Iesus Christus, Dei Filius, proprio ore primum promulgavit, deinde per suos apostolos, tanquam fontem omnis et salutaris veritatis et morum disciplinae, omni creaturae praedicari iussit; perspiciensque hanc veritatem et disciplinam contineri in libris scriptis et sine scripto traditionibus, quae ab ipsius Christi ore ab apostolis acceptae, aut ab ipsis apostolis, Spiritu Sancto dictante, quasi per manus traditae, ad nos usque pervenerunt: orthodoxorum patrum exempla secuta, omnes libros tam Veteris quam Novi Testamenti, cum utriusque unus Deus sit auctor, necnon traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tanquam vel oretenus a Christo vel a Spiritu Sancto dictatas, et continua successione in ecclesia catholica conservatas, pari pietatis affectu ac reverentia suscipit et veneratur. promised through the prophets in the holy Scriptures, our Lord Jesus Christ, the Son of God, first promulgated with His own mouth, and then commanded to be preached by His Apostles to every creature, as the fountain of all, both saving truth, and moral discipline; and seeing clearly that this truth and discipline are contained in the written books, and the unwritten traditions which, received by the Apostles from the mouth of Christ himself, or from the Apostles themselves, the Holy Ghost dictating, have come down even unto us, transmitted as it were from hand to hand: [the Synod] following the examples of the orthodox Fathers, receives and venerates with an equal affection of piety and reverence, all the books both of the Old and of the New Testament--seeing that one God is the author of both--as also the said traditions, as well those appertaining to faith as to morals, as having been dictated, either by Christ's own word of mouth, or by the Holy Ghost, and preserved in the Catholic Church by a continuous succession. Sacrorum vero librorum indicem huic decreto adscribendum censuit, ne cui dubitatio suboriri possit, quinam sint, qui ab ipsa synodo suscipiuntur. Sunt vero And it has thought it meet that a list of the sacred books be inserted in this decree, lest a doubt may arise in any one's mind, which are the books that are received by this infrascripti. Testamenti veteris, quinque Moysis, id est, Genesis, Exodus, Leviticus, Numeri, Deuteronomium; Iosuae, Iudicum, Ruth, quatuor Regum, duo Paralipomenon, Esdrae primus et secundus, qui dicitur Nehemias, Tobias, Iudith, Esther, Iob, Psalterium davidicum centum quinquaginta psalmorum, Parabolae, Ecclesiastes, Canticum canticorum, Sapientia, Ecclesiasticus, Isaias, Ieremias cum Baruch, Ezechiel, Daniel, duodecim prophetae minores, id est: Osea, Ioel, Amos, Abdias, Ionas, Michaeas, Nahum, Habacuc, Sophonias, Aggaeus, Zacharias, Malachias, duo Machabaeorum, primus et secundus. Testamenti novi: quatuor evangelia, secundum Mathaeum, Marcum, Lucam, et Ioannem; actus apostolorum a Luca evangelista conscripti; quatuordecim epistolae Pauli apostoli, ad Romanos, duae ad Corinthios, ad Galatas, ad Ephesios, ad Philippenses, ad Colossenses, duae ad Thessalonicenses, duae ad Timotheum, ad Titum, ad Philemonem, ad Hebraeos; Petri apostoli duae, Ioannis apostoli tres, Iacobi apostoli una, Iudae apostoli una, et apocalypsis Ioannis apostoli. Synod. They are as set down here below: of the Old Testament: the five books of Moses, to wit, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Josue, Judges, Ruth, four books of Kings, two of Paralipomenon, the first book of Esdras, and the second which is entitled Nehemias; Tobias, Judith, Esther, Job, the Davidical Psalter, consisting of a hundred and fifty psalms; the Proverbs, Ecclesiastes, the Canticle of Canticles, Wisdom, Ecclesiasticus, Isaias, Jeremias, with Baruch; Ezechiel, Daniel; the twelve minor prophets, to wit, Osee, Joel, Amos, Abdias, Jonas, Micheas, Nahum, Habacuc, Sophonias, Aggaeus, Zacharias, Malachias; two books of the Machabees, the first and the second. Of the New Testament: the four Gospels, according to Matthew, Mark, Luke, and John; the Acts of the Apostles written by Luke the Evangelist; fourteen epistles of Paul the apostle, (one) to the Romans, two to the Corinthians, (one) to the Galatians, to the Ephesians, to the Philippians, to the Colossians, two to the Thessalonians, two to Timothy, (one) to Titus, to Philemon, to the Hebrews; two of Peter the apostle, three of John the apostle, one of the apostle James, one of Jude the apostle, and the Apocalypse of John the apostle. Si quis autem libros ipsos integros cum omnibus suis partibus, prout in ecclesia catholica legi consueverunt, et in veteri Vulgata Latina editione habentur, pro sacris, et canonicis non susceperit, et traditiones praedictas sciens et prudens contempserit, anathema sit. Omnes itaque intelligant, quo ordine et via ipsa synodus, post jactum fidei confessionis fundamentum, sit progressura, et quibus potissimum testimoniis ac praesidiis in confirmandis dogmatibus et instaurandis in ecclesia moribus sit usura. But if any one receive not, as sacred and canonical, the said books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin vulgate edition; and knowingly and deliberately contemn the traditions aforesaid; let him be anathema. Let all, therefore, understand, in what order, and in what manner, the said Synod, after having laid the foundation of the Confession of faith, will proceed, and what testimonies and authorities it will mainly use in confirming dogmas, and in restoring morals in the Church. DECRETUM DE EDITIONE, ET USU SACRORUM LIBRORUM. DECREE CONCERNING THE EDITION, AND THE USE, OF THE SACRED BOOKS. Insuper eadem sacrosancta synodus considerans, non parum utilitatis accedere posse ecclesiae Dei, si ex omnibus Latinis editionibus, quae circumferuntur, sacrorum librorum, quaenam pro authentica habenda sit, innotescat; statuit et declarat, ut haec ipsa vetus et vulgata editio, quae longo tot saeculorum usu in ipsa ecclesia probata est, in publicis lectionibus, disputationibus, praedicationibus et expositionibus pro authentica habeatur; et ut nemo illam rejicere quovis praetextu audeat vel praesumat. Moreover, the same sacred and holy Synod,--considering that no small utility may accrue to the Church of God, if it be made known which out of all the Latin editions, now in circulation, of the sacred books, is to be held as authentic,--ordains and declares, that the said old and vulgate edition, which, by the lengthened usage of so many ages, has been approved of in the Church, be, in public lectures, disputations, sermons, and expositions, held as authentic; and that no one is to dare, or presume to reject it under any pretext whatever. Praeterea, ad coercenda petulantia ingenia, decernit, ut nemo, suae prudentiae innixus, in rebus fidei, et morum ad aedificationem doctrinae christianae pertinentium, sacram scripturam ad suos sensus contorquens, contra eum sensum, quem tenuit et tenet sancta mater ecclesia, cuius est judicare de vero sensu, et interpretatione scripturarum sanctarum, aut etiam contra unanimem consensum patrum ipsam scripturam sacram interpretari audeat, etiamsi hujusmodi interpretationes nullo unquam tempore in lucem edendae forent. Qui contravenerint, per ordinarios declarentur, et poenis a jure statutis puniantur. Furthermore, in order to restrain petulant spirits, it decrees, that no one, relying on his own skill, shall,--in matters of faith, and of morals pertaining to the edification of Christian doctrine,--wresting the sacred Scripture to his own senses, presume to interpret the said sacred Scripture contrary to that sense which holy mother Church,--whose it is to judge of the true sense and intrepretation of the holy Scriptures,--hath held and doth hold; or even contrary to the unanimous consent of the Fathers; even though such interpretations were never [intended] to be at any time published. Contraveners shall be made known by their Ordinaries, and be 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 qua impossibile est placere Deo, purgatis erroribus, in sua sinceritate integra et illibata permaneat; et ne populus christianus omni vento doctrinae circumferatur; cum serpens ille antiquus, humani generis perpetuus hostis, That our Catholic faith, without which it is impossible to please God, [85] may, errors being purged away, continue in its own perfect and spotless integrity, and that the Christian people may not be carried about with every wind of doctrine; [86] whereas that old serpent, the perpetual inter plurima mala, quibus ecclesia Dei his nostris temporibus perturbatur, etiam de peccato originali ejusque remedio non solum nova, sed vetera etiam dissidia excitaverit: sacrosancta oecumenica et generalis Tridentina synodus, in Spiritu Sancto legitime congregata, praesidentibus in ea eisdem tribus apostolicae sedis legatis, jam ad revocandos errantes et nutantes confirmandos accedere volens, sacrarum scripturarum et sanctorum patrum ac probatissimorum conciliorum testimonia et ipsius ecclesiae judicium et consensum secuta, haec de ipso peccato originali statuit, fatetur ac declarat. enemy of mankind, amongst the very many evils with which the Church of God is in these our times troubled, has also stirred up not only new, but even old, dissensions touching original sin, and the remedy thereof; the sacred and holy, oecumenical and general Synod of Trent,--lawfully assembled in the Holy Ghost, the three same legates of the Apostolic See presiding therein,--wishing now to come to the reclaiming of the erring, and the confirming of the wavering,--following the testimonies of the sacred Scriptures, of the holy Fathers, of the most approved councils, and the judgment and consent of the Church itself, ordains, confesses, and declares these things touching the said original sin: 1. Si quis non confitetur, primum hominem Adam, cum mandatum Dei in paradiso fuisset transgressus, statim sanctitatem et justitiam, in qua constitutus fuerat, amisisse incurrisseque per offensam praevaricationis hujusmodi iram et indignationem Dei, atque ideo mortem, quam antea illi comminatus fuerat Deus, et cum morte captivitatem sub ejus potestate, qui mortis deinde habuit imperium, hoc est, diaboli, totumque Adam, per illam 1. If any one does not confess that the first man, Adam, when he had transgressed the commandment of God in Paradise, immediately lost the holiness and justice wherein he had been constituted; and that he incurred, through the offense of that prevarication, the wrath and indignation of God, and consequently death, with which God had previously threatened him, and, together with death, captivity under his power who thenceforth had the empire of death, that is to say, the devil, [87] praevaricationis offensam, secundum corpus et animam in deterius commutatum fuisse; anathema sit. and that the entire Adam, through that offense of prevarication was changed, in body and soul, for the worse; let him be anathema. 2. Si quis Adae praevaricationem sibi soli, et non eius propagini asserit nocuisse; et acceptam a Deo sanctitatem et justitiam, quam perdidit, sibi soli et non nobis etiam eum perdidisse; aut inquinatum illum per inobedientiae peccatum, mortem et poenas corporis tantum in omne genus humanum transfudisse, non autem et peccatum, quod mors est animae; anathema sit: cum contradicat apostolo dicenti: Per unum hominem peccatum intravit in mundum et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt. 2. If any one asserts, that the prevarication of Adam injured himself alone, and not his posterity; and that the holiness and justice, received of God, which he lost, he lost for himself alone, and not for us also; or that he, being defiled by the sin of disobedience, has only transfused death and pains of the body into the whole human race, but not sin also, which is the death of the soul; let him be anathema:--whereas he contradicts the apostle who says: By one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned. [88] 3. Si quis hoc Adae peccatum, quod origine unum est et propagatione, non imitatione transfusum omnibus, inest unicuique proprium, vel per humanae naturae vires, vel per aliud remedium asserit tolli, quam per meritum unius mediatoris Domini nostri Iesu Christi, qui nos Deo reconciliavit in sanguine suo, factus nobis justitia, sanctificatio et redemptio; aut negat 3. If any one asserts, that this sin of Adam,--which in its origin is one, and being transfused into all by propagation, not by imitation, is in each one as his own,--is taken away either by the powers of human nature, or by any other remedy than the merit of the one mediator, our Lord Jesus Christ, [89] who hath reconciled us to God in his own blood, being made unto us justice, sanctification, and redemption; [90] ipsum Christi Iesu meritum per baptismi sacramentum in forma ecclesiae rite collatum, tam adultis quam parvulis applicari; anathema sit: quia non est aliud nomen sub coelo datum hominibus, in quo oporteat nos salvos fieri. Unde illa vox: Ecce agnus Dei; ecce qui tollit peccata mundi; et illa: Quicumque baptizati estis, Christum induistis. or if he denies that the said merit of Jesus Christ is applied, both to adults and to infants, by the sacrament of baptism rightly administered in the form of the Church; let him be anathema: For there is no other name under heaven given to men, whereby we must be saved. [91] Whence that voice: Behold the lamb of God, behold him who taketh away the sins of the world; [92] and that other: As many as have been baptized, have put on Christ. [93] 4. Si quis parvulos recentes ab uteris matrum baptizandos negat, etiam si fuerint a baptizatis parentibus orti; aut dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod regenerationis lavacro necesse sit expiari ad vitam aeternam consequendam; unde fit consequens, ut in eis forma baptismatis in remissionem peccatorum non vera, sed falsa intelligatur; anathema sit; quoniam non aliter intelligendum est id, quod dixit apostolus: Per unum hominem peccatum intravit in mundum, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt, nisi quemadmodum ecclesia 4. If any one denies, that infants, newly born from their mothers' wombs, even though they be sprung from baptized parents, are to be baptized; or says that they are baptized indeed for the remission of sins, [94] but that they derive nothing of original sin from Adam, which has need of being expiated by the laver of regeneration for obtaining life everlasting,--whence it follows as a consequence, that in them the form of baptism, for the remission of sins, is understood to be not true, but false,--let him be anathema. For that which the apostle has said, By one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned, [95] is not to be understood otherwise catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei ex traditione apostolorum etiam parvuli, qui nihil peccatorum in semetipsis adhuc committere potuerunt, ideo in remissionem peccatorum veraciter baptizantur, ut in eis regeneratione mundetur, quod generatione contraxerunt. Nisi enim quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. than as the Catholic Church spread every where hath always understood it. For, by reason of this rule of faith, from a tradition of the apostles, even infants, who could not as yet commit any sin of themselves, are for this cause truly baptized for the remission of sins, that in them that may be cleansed away by regeneration, which they have contracted by generation. For, unless a man be born again of water and the Holy Ghost, he can not enter into the kingdom of God. [96] 5. Si quis per Iesu Christi Domini nostri gratiam, quae in baptismate confertur, reatum originalis peccati remitti negat; aut etiam asserit non tolli totum id quod veram et propriam peccati rationem habet; sed illud dicit tantum radi, aut non imputari; anathema sit. In renatis enim nihil odit Deus; quia nihil est damnationis iis, qui vere consepulti sunt cum Christo per baptisma in mortem; qui non secundum carnem ambulant, sed veterem hominem exuentes, et novum, qui secundum Deum creatus est, induentes, innocentes, immaculati, puri, innoxii, ac Deo dilecti effecti sunt, heredes quidem Dei, coheredes autem 5. If any one denies, that, by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away; but says that it is only rased, or not imputed; let him be anathema. For, in those who are born again, there is nothing that God hates; because, There is no condemnation to those who are truly buried together with Christ by baptism into death; [97] who walk not according to the flesh, but, putting off the old man, and putting on the new who is created according to God, [98] are made innocent, immaculate, pure, harmless, and beloved of God, heirs Christi; ita ut nihil prorsus eos ab ingressu coeli remoretur. Manere autem in baptizatis concupiscentiam vel fomitem, haec sancta synodus fatetur et sentit: quae cum ad agonem relicta sit, nocere non consentientibus, sed viriliter per Christi Iesu gratiam repugnantibus non valet: quinimmo qui legitime certaverit, coronabitur. Hanc concupiscentiam, quam aliquando apostolus peccatum appellat, sancta synodus declarat, ecclesiam catholicam nunquam intellexisse peccatum appellari, quod vere et proprie in renatis peccatum sit, sed quia ex peccato est et ad peccatum inclinat. Si quis autem contrarium senserit, anathema sit. indeed of God, but joint heirs with Christ; [99] so that there is nothing whatever to retard their entrance into heaven. But this holy synod confesses and is sensible, that in the baptized there remains concupiscence, or an incentive (to sin); which, whereas it is left for our exercise, can not injure those who consent not, but resist manfully by the grace of Jesus Christ; yea, he who shall have striven lawfully shall be crowned. [100] This concupiscence, which the apostle sometimes calls sin, [101] the holy Synod declares that the Catholic Church has never understood it to be called sin, as being truly and properly sin in those born again, but because it is of sin, and inclines to sin. And if any one is of a contrary sentiment, let him be anathema. Declarat tamen haec ipsa sancta synodus, non esse suae intentionis comprehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam virginem Mariam, Dei genitricem; sed observandas esse constitutiones felicis recordationis Sixti papae IV. sub paenis in eis constitutionibus contentis, quas innovat. [102] This same holy Synod doth nevertheless declare, that it is not its intention to include in this decree, where original sin is treated of, the blessed and immaculate Virgin Mary, the mother of God; but that the constitutions of Pope Sixtus IV., of happy memory, are to be observed, under the pains contained in the said constitutions, which it renews. __________________________________________________________________ [85] Heb. xi. 6. [86] Ephes. iv. 14. [87] Heb. ii. 14. [88] Rom. v. 12. [89] 1 Tim. ii. 5. [90] 1 Cor. i. 30. [91] Acts iv. 2. [92] John i. 29. [93] Gal. iii. 27. [94] Acts ii. 38. [95] Rom. v. 12. [96] John iii. 5. [97] Rom. viii. 1; vi. 4 [98] Ephes. iv. 22, 24. [99] Rom. viii.17. [100] 2 Tim. ii. 5. [101] Rom. vi. 12; vii. 8. [102] [This indirect exemption of the immaculata Virgo Maria from original sin is a very near approach to the positive definition of the immaculata conceptio Virginis Mariae in 1854.--P. S.] __________________________________________________________________ Sessio Sexta, Sixth Session, celebrata die XIII. Januarii 1547. held January 13, 1547. DECRETUM DE JUSTIFICATIONE. DECREE ON JUSTIFICATION. Caput I. Chapter I. De naturae et legis ad justificandos homines imbecillitate. On the Inability of Nature and of the Law to justify Man. Primum declarat sancta synodus, ad justificationis doctrinam probe et sincere intelligendam oportere, ut unusquisque agnoscat et fateatur, quod cum omnes homines in praevaricatione Adae innocentiam perdidissent; facti immundi et ut apostolus inquit, natura filii irae, quemadmodum in decreto de peccato originali exposuit, usque adeo servi erant peccati et sub potestate diaboli ac mortis, ut non modo gentes per vim naturae, sed ne Iudaei quidem per ipsam etiam litteram legis Moysi, inde liberari aut surgere possent; tametsi in eis liberum arbitrium minime extinctum esset, viribus licet attenuatum et inclinatum. The holy Synod declares first, that, for the correct and sound understanding of the doctrine of Justification, it is necessary that each one recognize and confess, that, whereas all men had lost their innocence in the prevarication of Adam,--having become unclean, [103] and as the apostle says, by nature children of wrath, [104] as (this Synod) has set forth in the decree on original sin,--they were so far the servants of sin, [105] and under the power of the devil and of death, that not the Gentiles only by the force of nature, but not even the Jews by the very letter itself of the law of Moses, were able to be liberated, or to arise, therefrom; although freewill, attenuated as it was in its powers, and bent down,was by no means extinguished in them. Caput II. Chapter II. De dispensatione et mysterio Adventus Christi. On the Dispensation and Mystery of Christ's Advent. Quo factum est, ut coelestis Pater, Pater misericordiarum, et Deus totius consolationis, Whence it came to pass, that the heavenly Father, the Father of mercies, and the God of all comfort, [106] Christum Iesum, Filium suum, et ante legem et legis tempore multis sanctis patribus declaratum ac promissum, cum venit beata illa plenitudo temporis, ad homines miserit, ut et Iudaeos, qui sub lege erant, redimeret, et gentes, quae non sectabantur justitiam, justitiam apprehenderent, atque omnes adoptionem filiorum reciperent. Hunc proposuit Deus propitiatorem per fidem in sanguine ipsius pro peccatis nostris, non solum autem pro nostris, sed etiam pro totius mundi. when that blessed fullness of the time was come, [107] sent unto men, Jesus Christ, his own Son--who had been, both before the Law, and during the time of the Law, to many of the holy fathers announced and promised--that he might both redeem the Jews who were under the Law, [108] and that the Gentiles, who followed not after justice, might attain to justice, [109] and that all men might receive the adoption of sons. Him God hath proposed as a propitiator, through faith in his blood, [110] for our sins, and not for our sins only, but also for those of the whole world. [111] Caput III. Chapter III. Qui per Christum justificantur. Who are justified through Christ. Verum, etsi ille pro omnibus mortuus est, non omnes tamen mortis ejus beneficium recipiunt; sed ii dumtaxat, quibus meritum passionis ejus communicatur. Nam, sicut re vera homines, nisi ex semine Adae propagati nascerentur, non nascerentur injusti; cum ea propagatione, per ipsum dum concipiuntur, propriam injustitiam contrahant: ita, nisi in Christo renascerentur, nunquam justificarentur; cum ea renascentia per meritum passionis ejus gratia, But, though He died for all, [112] yet do not all receive the benefit of his death, but those only unto whom the merit of his passion is communicated. For as in truth men, if they were not born propagated of the seed of Adam, would not be born unjust,--seeing that, by that propagation, they contract through him, when they are conceived, injustice as their own,--so, if they were not born again in Christ, they never would be justified; seeing that, in that new birth, there is bestowed upon them, through the qua justi fiunt, illis tribuatur. Pro hoc beneficio apostolus gratias nos semper agere hortatur Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, et eripuit de potestate tenebrarum, transtulitque in regnum Filii dilectionis suae, in quo habemus redemptionem et remissionem peccatorum. merit of his passion, the grace whereby they are made just. For this benefit, the apostle exhorts us, evermore to give thanks to the Father, who hath made us worthy to be partakers of the lot of the saints in light, and hath delivered us from the power of darkness, and hath translated us into the Kingdom of the Son of his love, in whom we have redemption, and remission of sins. [113] Caput IV. Chapter IV. Insinuatur descriptio justifactionis impii, et modus ejus in statu gratiae. A description is introduced of the Justification of the impious, and of the manner thereof in the state of grace. Quibus verbis justifications impii descriptio insinuatur, ut sit translatio ab eo statu, in quo homo nascitur filius primi Adae, in statum gratiae, et adoptionis filiorum Dei per secundum Adam Iesum Christum, salvatorem nostrum: quae quidem translatio post evangelium promulgatum, sine lavacro regenerationis, aut ejus voto, fieri non potest; sicut scriptum est: Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. By which words, a description of the Justification of the impious is indicated,--as being a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, [114] through the second Adam, Jesus Christ, our Saviour. And this translation, since the promulgation of the Gospel, can not be effected, without the laver of regeneration, or the desire thereof, as it is written: unless a man be born again of water and the Holy Ghost, he can not enter into the Kingdom of God. [115] Caput V. Chapter V. De necessitate praeparationis ad justificationem in adultis, et unde sit. On the necessity, in adults, of preparation for Justification, and whence it proceeds. Declarat praeterea, ipsius justificationis exordium in adultis a Dei per Christum Iesum praeveniente gratia sumendum esse, hoc est, ab ejus vocatione, qua, nullis eorum existentibus meritis, vocantur; ut, qui per peccata a Deo aversi erant, per ejus excitantem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justiftcationem, eidem gratiae libere assentiendo et cooperando, disponantur: ita ut, tangente Deo cor hominis per Spiritus Sancti illuminationem, neque homo ipse nihil omnino agat, inspirationem illam recipiens, quippe qui illam et abjicere potest, neque tamen sine gratia Dei movere se ad justitiam coram illo libera sua voluntate possit. Unde in sacris litteris cum dicitur: Convertimini ad me, et ego convertar ad vos: libertatis nostrae admonemur. Cum respondemus: Converte nos, Domine, ad te, et convertemur: Dei nos gratia praeveniri confitemur. The Synod furthermore declares, that, in adults, the beginning of the said Justification is to be derived from the prevenient grace of God, through Jesus Christ, that is to say, from his vocation, whereby, without any merits existing on their parts, they are called; that so they, who by sins were alienated from God, may be disposed through his quickening and assisting grace, to convert themselves to their own justification, by freely assenting to and co-operating with that said grace: in such sort that, while God touches the heart of man by the illumination of the Holy Ghost, neither is man himself utterly inactive while he receives that inspiration, forasmuch as he is also able to reject it; yet is he not able, by his own free will, without the grace of God, to move himself unto justice in his sight. Whence, when it is said in the sacred writings: Turn ye to me, and I will turn to you, [116] we are admonished of our liberty; and when we answer: Convert us, O Lord, to thee, and we shall be converted, [117] we confess that we are prevented (anticipated) by the grace of God. Caput VI. Chapter VI. Modus praeparationis. The manner of Preparation. Disponuntur autem ad ipsam justitiam, dum excitati divina gratia et adjuti, fidem ex auditu concipientes, libere moventur in Deum, credentes vera esse, quae divinitus revelata et promissa sunt; atque illud in primis, a Deo justificari impium per gratiam ejus), per redemptionem, quae est in Christo Iesu: et, dum peccatores se esse intelligentes, a divinae justitiae timore, quo utiliter concutiuntur, ad considerandam Dei misericordiam se convertendo, in spem eriguntur, fidentes Deum sibi propter Christum propitium fore; illumque, tamquam omnis justitiae fontem diligere incipiunt; ac propterea moventur adversus peccata per odium aliquod et detestationem, hoc est, per eam poenitentiam, quam ante baptismum agi oportet: denique dum proponunt suscipere baptismum inchoare novam vitam, et servare divina mandata. De hac dispositione scriptum est: Accedentem ad Deum oportet credere, quia est, et quod inquirentibus se remunerator sit: et, Confide, fili, remittuntur tibi peccata tua; et: Timor Now they [adults] are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith by hearing, [118] they are freely moved towards God, believing those things to be true which God has revealed and promised--and this especially, that God justifies the impious by his grace, through the redemption that is in Christ Jesus; [119] and when, understanding themselves to be sinners, they, by turning themselves, from the fear of divine justice whereby they are profitably agitated, to consider the mercy of God, are raised unto hope, confiding that God will be propitious to them for Christ's sake; and they begin to love him as the fountain of all justice; and are therefore moved against sins by a certain hatred and detestation, to wit, by that penitence which must be performed before baptism: lastly, when they purpose to receive baptism, to begin a new life, and to keep the commandments of God. Concerning this disposition it is written: He that cometh to God, must believe that he is, and is a rewarder to them that seek him; [120] and, Be of good faith, son, thy sins Domini expellit peccatum; et: Poenitentiam agite, et baptizetur unusquisque vestrum in nomine Iesu Christi, in remissionem peccatorum vestrorum, et accipietis donum Spiritus Sancti; et: Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris, et Filii et Spiritus Sancti, docentes eos servare quaecumque mandavi vobis; denique: Praeparate corda vestra Domino. are forgiven thee; [121] and, The fear of the Lord driveth out sin; [122] and, Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost; [123] and, Going, therefore, teach ye all nations, baptizing them in the name of the father, and of the Son, and of the Holy Ghost; [124] finally, Prepare your hearts unto the Lord. [125] Caput VII. Chapter VII. Quid sit justificatio impii, et quae ejus causae. What the Justification of the impious is, and what the causes thereof. Hanc dispositionem, seu praeparationem justificatio ipsa consequitur, quae non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum, unde homo ex injusto fit justus, et ex inimico amicus, ut sit heres secundum spem vitae, aeternae. This disposition, or preparation, is followed by Justification itself, which is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just, and of an enemy a friend, that so he may be an heir according to hope of life everlasting. [126] Hujus justificationis causae sunt, finalis quidem: gloria Dei et Christi, ac vita aeterna; efficiens vero; misericors Deus, qui gratuito abluit, et sanctificat signans, et ungens Spiritu promissionis Sancto, qui est pignus Of this Justification the causes are these: the final cause indeed is the glory of God and of Jesus Christ, and life everlasting; while the efficient cause is a merciful God who washes and sanctifies [127] gratuitously, signing, and anointing with the hereditatis nostrae; meritoria autem: dilectissimus unigenitus suus, Dominus noster Iesus Christus, qui cum essemus inimici, propter nimiam caritatem, qua dilexit nos, sua sanctissima passione in ligno crucis nobis justificationem meruit, et pro nobis Deo Patri satisfecit; instrumentalis item: sacramentum baptismi, quod est sacramentum fidei, sine qua nulli umquam contigit justificatio; demum unica formalis causa est justitia Dei; non qua ipse justus est, sed qua nos justos facit; qua videlicet ab eo donati, renovamur spiritu mentis nostrae, et non modo reputamur, sed vere justi nominamur et sumus, justitiam in nobis recipientes, unusquisque suam secundum mensuram, quam Spiritus Sanctus partitur singulis prout vult et secundum propriam cujusque dispositionem et cooperationem. Quamquam enim nemo possit esse justus, nisi cui merita passionis Domini nostri Iesu Christi communicantur: id tamen in hac impii justificatione fit, dum ejusdem sanctissimae passionis merito per Spiritum Sanctum caritas Dei diffunditur in cordibus holy Spirit of promise, who is the pledge of our inheritance; [128] but the meritorious cause is his most beloved only-begotten, our Lord Jesus Christ, who, when we were enemies, for the exceeding charity wherewith he loved us, [129] merited Justification for us by his most holy Passion on the wood of the cross, and made satisfaction for us unto God the Father; the instrumental cause is the sacrament of baptism, which is the sacrament of faith, without which [faith] no man was ever justified; [130] lastly, the alone formal cause is the justice of God, not that whereby he himself is just, but that whereby he maketh us just, that, to wit, with which we, being endowed by him, are renewed in the spirit of our mind, [131] and we are not only reputed, but are truly called, and are just, receiving justice within us, each one according to his own measure, which the Holy Ghost distributes to every one as he wills, [132] and according to each one's proper disposition and co-operation. For, although no one can be just, but he to whom the merits of the Passion of our Lord Jesus Christ are communicated, yet is this done in the said justification of the impious, when by the merit of that same eorum, qui justificantur, atque ipsis inhaeret: unde in ipsa justificatione cum remissione peccatorum haec omnia simul infusa accipit homo per Iesum Christum, cui inseritur, fidem, spem et caritatem: nam fides, nisi ad eam spes accedat, et caritas, neque unit perfecte cum Christo, neque corporis ejus vivum membrum efficit: qua ratione verissime dicitur, fidem sine operibus mortuam, et otiosam esse: et in Christo Iesu neque circumcisionem aliquid valere neque praeputium, sed fidem, quae per caritatem operatur. Hanc fidem ante baptismi sacramentum ex apostolorum traditione catechumeni ab ecclesia petunt, cum petunt fidem, vitam aeternam praestantem: quam sine spe et caritate praestare fides non potest: unde et statim verbum Christi audiunt: Si vis ad vitam ingredi, serva mandata. most holy Passion, the charity of God is poured forth, by the Holy Spirit, in the hearts [133] of those that are justified, and is inherent therein: whence, man, through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the remission of sins, all these [gifts] infused at once, faith, hope, and charity. For faith, unless hope and charity be added thereto, neither unites man perfectly with Christ, nor makes him a living member of his body. For which reason it is most truly said, that Faith without works is dead and profitless; [134] and, In Christ Jesus neither circumcision availeth any thing nor uncircumcision, but faith which worketh by charity. [135] This faith, Catechumens beg of the Church--agreeably to a tradition of the apostles--previously to the sacrament of Baptism; when they beg for the faith which bestows life everlasting, 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. [136] Itaque veram et Christianam justitiam accipientes, eam ceu primam stolam pro illa, quam Adam sua inobedienta sibi et nobis perdidit, Wherefore, when receiving true and Christian justice, they are bidden, immediately on being born again, to preserve it pure and spotless, per Christum Iesum illis donatam, candidam et immaculatam jubentur statim renati conservare, ut eam perferant ante tribunal Domini nostri Iesu Christi, et habeant vitam aeternam. as the first robe [137] given them through Jesus Christ in lieu of that which Adam, by his disobedience, lost for himself and for us, that so they may bear it before the judgment-seat of our Lord Jesus Christ, and may have life eternal. Caput VIII. Chapter VIII. Quomodo intelligatur, impium per fidem et gratis justificari. In what manner it is to be understood, that the impious is justified by faith, and gratuitously. Cum vero Apostolus dicit, justificari hominem per fidem et gratis, ea verba in eo sensu intelligenda sunt, quem perpetuus ecclesiae catholicae consensus tenuit et expressit: ut scilicet per fidem ideo justificari dicamur, quia fides est humanae salutis initium, fundamentum et radix omnis justificationis, sine qua impossibile est placere Deo et ad filiorum ejus consortium pervenire: gratis autem justificari ideo dicamur, quia nihil eorum, quae, justificationem praecedunt, sive fides sive opera, ipsam justificationis gratiam promeretur: si enim gratia est, jam non ex operibus: alioquin, ut idem apostolus inquit, gratia jam non est gratia. And whereas the Apostle saith, that man is justified by faith and freely, [138] those words are to be understood in that sense which the perpetual consent of the Catholic Church hath held and expressed; to wit, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation, and the root of all Justification; without which it is impossible to please God, [139] and to come unto the fellowship of his sons: but we are therefore said to be justified freely, because that none of those things which precede justification--whether faith or works--merit the grace itself of justification. For, if it be a grace, it is not now by works, otherwise, as the same Apostle says, grace is no more grace. [140] Caput IX. Chapter IX. Contra inanem haereticorum fiduciam. Against the vain confidence of heretics. Quamvis autem necessarium sit credere, neque remitti, neque remissa unquam fuisse peccata, nisi gratis divina misericordia propter Christum: nemini tamen fiduciam, et certitudinem remissionis peccatorum suorum jactanti, et in ea sola quiescenti, peccata dimitti, vel dimissa esse dicendum est, cum apud haereticos et schismaticos possit esse, imo nostra tempestate sit, et magna contra ecclesiam catholicam contentione praedicetur vana haec et ab omni pietate remota fiducia. Sed neque illud asserendum est, oportere eos, qui vere justificati sunt, absque ulla omnino dubitatione apud semetipsos statuere, se esse justificatos, neminemque a peccatis absolvi ac justificari, nisi eum, qui certo credat se absolutum et justificatum esse; atque hac sola fide absolutionem et justificationem perfici, quasi qui hoc non credit, de Dei promissis, deque mortis et resurrectionis Christi efficacia dubitet. Nam, sicut nemo pius de Dei misericordia, de Christi merito deque sacramentorum virtute et efficacia dubitare debet: sic quilibet, dum se ipsum suamque propriam infirmitatem et But, although it is necessary to believe that sins neither are remitted, nor ever were remitted save gratuitously by the mercy of God for Christ's sake; yet is it not to be said, that sins are forgiven, or have been forgiven, to any one who boasts of his confidence and certainty of the remission of his sins, and rests on that alone; seeing that it may exist, yea does in our day exist, amongst heretics and schismatics; and with great vehemence is this vain confidence, and one alien from all godliness, preached up in opposition to the Catholic Church. But neither is this to be asserted--that they who are truly justified must needs, without any doubting whatever, settle within themselves that they are justified, and that no one is absolved from sins and justified, but he that believes for certain that he is absolved and justified; and that absolution and justification are effected by this faith alone: as though whoso has not this belief, doubts of the promises of God, and of the efficacy of the death and resurrection of Christ. For even as no pious person ought to doubt of the mercy of God, of the merit of Christ, and of the virtue and efficacy of the sacraments, even so indispositionem respicit, de sua gratia formidare et timere potest; cum nullus scire valeat certitudine fidei, cui non potest subesse falsum, se gratiam Dei esse consecutum. each one, when he regards himself, and his own weakness and indisposition, may have fear and apprehension touching his own grace; seeing that no one can know with a certainty of faith, which can not be subject to error, that he has obtained the grace of God. Caput X. Chapter X. De acceptae justificationis incremento. On the increase of Justification received. Sic ergo justificati, et amici Dei ac domestici facti, euntes de virtute in virtutem, renovantur, ut apostolus inquit, de die in diem, hoc est, mortificando membra carnis suae, et exhibendo ea arma justitiae in sanctificationem; per observationem mandatorum Dei et ecclesiae, in ipsa justitia per Christi gratiam accepta, cooperante fide bonis operibus, crescunt atque magis justificantur, sicut scriptum est: Qui justus est, justificetur adhuc; et iterum: Ne verearis usque ad mortem justificari; et rursus: Videtis, quoniam ex operibus justificatur homo, et non ex fide tantum. Hoc vero justitiae incrementum petit sancta ecclesia, cum orat: Da Having, therefore, been thus justified, and made the friends and domestics of God, [141] advancing from virtue to virtue, [142] they are renewed, as the Apostle says, day by day; [143] that is, by mortifying the members of their own flesh, [144] and by presenting them as instruments of justice unto sanctification, [145] they, through the observance of the commandments of God and of the Church, faith co-operating with good works, increase in that justice which they have received through the grace of Christ, and are still further justified, as it is written: He that is just, let him be justified still; [146] and again, Be not afraid to be justified even to death; [147] and also, Do you see that by works a man is justified, and not by faith only. [148] And this increase nobis Domine fidei, spei, et caritatis augmentum. of justification holy Church begs, when she prays, 'Give unto us, O Lord, increase of faith, hope, and charity.' Caput XI. Chapter XI. De observatione mandatorum, deque illius necessitate et possibilitate. On keeping the Commandments, and on the necessity and possibility thereof. Nemo autem, quantumvis justificatus, liberum se esse ab observatione mandatorum putare debet; nemo temeraria illa et a patribus sub anathemate prohibita voce uti, Dei praecepta homini justificato ad observandum esse impossibilia. Nam Deus impossibilia non jubet, sed jubendo monet et facere quod possis, et petere quod non possis, et adjuvat, ut possis. Cujus mandata gravia non sunt, cujus jugum suave est et onus leve. Qui enim sunt filii Dei, Christum diligunt; qui autem diligunt eum, ut ipsemet testatur, servant sermones ejus, quod utique cum divino auxilio praestare possunt. Licet enim in hac mortali vita quantumvis sancti et justi in levia saltem et quotidiana, quae etiam venialia dicuntur, peccata quandoque cadant, non propterea desinunt esse justi; nam justorum illa vox est et humilis et verax: Dimitte But no one, how much soever justified, ought to think himself exempt from the observance of the commandments; no one ought to make use of that rash saying, one prohibited by the Fathers under an anathema,--that the observance of the commandments of God is impossible for one that is justified. For God commands not impossibilities, but, by commanding, both admonishes thee to do what thon art able, and to pray for what thou art not able (to do), and aids thee that thou mayest be able; whose commandments are not heavy; [149] whose yoke is sweet and whose burthen light. [150] For, whoso are the sons of God, love Christ; but they who love him, keep his commandments, [151] as himself testifies; which, assuredly, with the divine help, they can do. For, although, during this mortal life, men, how holy and just soever, at times fall into at least light and daily sins, which are also called venial, not therefore do they cease to nobis debita nostra. Quo fit, ut justi ipsi eo magis se obligatos ad ambulandum in via justitiae sentire debeant, quo liberati jam a peccato, servi autem facti Deo, sobrie, juste et pie viventes proficere possint per Christum Iesum, per quem accessum habuerunt in gratiam istam. Deus namque sua gratia semel justificatos non deserit, nisi ab eis prius deseratur. Itaque nemo sibi in sola fide blandiri debet, putans fide sola se heredem esse constitutum, hereditatemque consecuturum, etiam si Christo non compatiatur, ut et conglorificetur. Nam et Christus ipse, ut inquit apostolus, cum esset filius Dei, didicit ex iis, quae passus est, obedientiam, et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae. Propterea apostolus ipse monet justificatos, dicens: Nescitis, quod ii, qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? Sic currite, ut comprehendatis. Ego igitur sic curro, non quasi in incertum, sic pugno, non quasi aerem verberans, sed castigo corpus meum, et in servitutem redigo, ne forte, be just. For that cry of the just, Forgive us our trespasses, is both humble and true. And for this cause, the just themselves ought to feel themselves the more obliged to walk in the way of justice, in that, being already freed from sins, but made servants of God, [152] they are able, living soberly, justly, and godly, [153] to proceed onwards through Jesus Christ, by whom they have had access unto this grace. [154] For God forsakes not those who have been once justified by his grace, unless he be first forsaken by them. Wherefore, no one ought to flatter himself up with faith alone, fancying that by faith alone he is made an heir, and will obtain the inheritance, even though he suffer not with Christ, that so he may be also glorified with him. [155] For even Christ himself, as the Apostle saith, Whereas he was the son of God, learned obedience by the things which he suffered, and being consummated, he became, to all who obey him, the cause of eternal salvation. [156] For which cause the same Apostle admonishes the justified, saying: Know you not that they that run in the race, all run indeed, but one receiveth the prize? So run that you may obtain. I therefore so cum aliis praedicaverim, ipse reprobus efficiar. Item princeps apostolorum Petrus: Satagite, ut per bona opera certam vestram vocationem et electionem faciatis. Haec enim facientes, non peccabitis aliquando. Unde constat eos orthodoxae religionis doctrinae adversari, qui dicunt, justum in omni bono opere saltem venialiter peccare, aut, quod intolerabilius est, poenas aeternas mereri, atque etiam eos, qui statuunt, in omnibus operibus justos peccare, si in illis suam ipsorum socordiam excitando, et sese ad currendum in stadio cohortando, cum hoc, ut in primis glorificetur Deus, mercedem quoque intuentur aeternam; cum scriptum sit: Inclinavi cor meum ad faciendas justificationes tuas propter retributionem; et de Mose dicat apostolus, quod respiciebat in remunerationem. run, not as at an uncertainty: I so fight, not as one beating the air, but I chastise my body, and bring it into subjection; lest, perhaps, when I have preached to others, I myself should become a cast-away. [157] So also the prince of the Apostles, Peter: Labor the more that by good works you may make sure your calling and election. For doing those things, you shall not sin at any time. [158] From which it is plain, that those are opposed to the orthodox doctrine of religion, who assert that the just man sins, venially at least, in every good work; or, which is yet more insupportable, that he merits eternal punishments; as also those who state, that the just sin in all their works, if, in those works, they, together with this aim principally that God may be glorified, have in view also the eternal reward, in order to excite their sloth, and to encourage themselves to run in the course: whereas it is writen, I have inclined my heart to do all thy justifications for the reward: [159] and, concerning Moses, the Apostle saith, that he looked unto the reward. [160] Caput XII. Chapter XII. Praedestinationis temerariam praesumptionem cavendam esse. That a rash presumptuousness in the matter of Predestination is to be avoided. Nemo quoque, quamdiu in hoc mortalitate vivitur, de arcano divinae praedestinationis mysterio usque adeo praesumere debet, ut certo statuat, se omnino esse in numero praedestinatorum, quasi verum esset, quod justificatus aut amplius peccare non possit, aut, si peccaverit, certam sibi resipiscentiam promittere debeat. Nam, nisi ex speciali revelatione, sciri non potest, quos Deus sibi elegerit. No one, moreover, so long as he is in this mortal life, ought so far to presume as regards the secret mystery of divine predestination, as to determine for certain that he is assuredly in the number of the predestinate; as if it were true, that he that is justified, either can not sin any more, or, if he do sin, that he ought to promise himself an assured repentance; for except by special revelation, it can not be known whom God hath chosen unto himself. Caput XIII. Chapter XIII. De perseverantiae munere. On the gift of Perseverance. Similiter de perseverantiae munere, de quo scriptum est: Qui perseveraverit usque in finem, hic salvus erit; quod quidem aliunde haberi non potest, nisi ab eo, qui potens est eum, qui stat, statuere, ut perseveranter stet, et eum, qui cadit, restituere: nemo sibi certi aliquid absoluta certitudine polliceatur, tametsi in Dei auxilio firmissimam spem collocare et reponere omnes debent. Deus enim, nisi ipsi illius gratiae defuerint, sicut coepit opus bonum, ita perficiet, operans So also as regards the gift of perseverance, of which it is written, He that shall persevere to the end, he shall be saved; [161] --which gift can not be derived from any other but Him, who is able to establish him who standeth [162] that he stand perseveringly, and to restore him who falleth:--let no one herein promise himself any thing as certain with an absolute certainty; though all ought to place and repose a most firm hope in God's help. For God, unless men be themselves wanting in his grace, as he has begun the velle et perficere. Verumtamen, qui se existimant stare, videant ne cadant et cum timore, ac tremore salutem suam operentur in laboribus, in vigiliis, in eleemosynis, in orationibus et oblationibus, in jejuniis et castitate; formidare enim debent, scientes quod in spem gloriae, et nondum in gloriam renati sunt, de pugna, quae superest cum carne, cum mundo, cum diabolo; in qua victores esse non possunt, nisi cum Dei gratia apostolo obtemperent, dicenti: Debitores sumus non carni, ut secundum carnem vivamus; si enim secundum carnem vixeritis, moriemini; si autem spiritu facta carnis mortificaveritis, vivetis. good work, so will he perfect it, working (in them) to will and to accomplish. [163] Nevertheless, let those who think themselves to stand, take heed lest they fall, [164] and, with fear and trembling work out their salvation, [165] in labors, in watchings, in almsdeeds, in prayers and oblations, in fastings and chastity: for, knowing that they are born again unto a hope of glory, [166] but not as yet unto glory, they ought to fear for the combat which yet remains with the flesh, with the world, with the devil, wherein they can not be victorious, unless they be with God's grace, obedient to the Apostle, who says: We are debtors, not to the flesh, to live according to the flesh; for if you live according to the flesh, you shall die; but if by the spirit you mortify the deeds of the flesh, you shall live. [167] Caput XIV. Chapter XIV. De lapsis, et eorum reparatione. On the fallen, and their restoration. Qui vero ab accepta justificationis gratia per peccatum exciderunt, rursus justificari poterunt, cum, excitante Deo, per poenitentiae sacramentum merito Christi amissam gratiam recuperare procuraverint; hic enim justificationis modus est lapsi As regards those who, by sin, have fallen from the received grace of Justification, they may be again justified, when, God exciting them, through the sacrament of Penance they shall have attained to the recovery, by the merit of Christ, of the grace lost: for this manner of reparatio, quam secundam post naufragium deperditae gratiae tabulam sancti patres apte nucuparunt; etenim pro iis, qui post baptismum in peccata labuntur, Christus Iesus sacramentum instituit poenitentiae, cum dixit: Accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt. Unde docendum est, Christiani hominis poenitentiam post lapsum multo aliam esse a baptismali, eaque contineri non modo cessationem a peccatis, et eorum detestationem, aut cor contritum et humiliatum, verum etiam eorundem sacramentalem confessionem saltem in voto et suo tempore faciendam, et sacerdotalem absolutionem; itemque satisfactionem per jejunia, eleemosynas, orationes et alia pia spiritualis vitae exercitia; non quidem pro poena aeterna, quae vel sacramento, vel sacramenti voto una cum culpa remittitur; sed pro poena temporali, quae, ut sacrae litterae docent, non tota semper, ut in baptismo fit, dimittitur illis, qui gratiae Dei, quam acceperunt, ingrati, Spiritum Sanctum, contristaverunt, et templum Dei violare non sunt veriti. De qua Justification is of the fallen the reparation: which the holy Fathers have aptly called a second plank after the shipwreck of grace lost. For, on behalf of those who fall into sins after baptism, Christ Jesus instituted the sacrament of Penance, when he said, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained. [168] Whence it is to be taught, that the penitence of a Christian, after his fall, is very different from that at (his) baptism; and that therein are included not only a cessation from sins, and a detestation thereof, or, a contrite and humble heart, [169] but also the sacramental confession of the said sins,--at least in desire, and to be made in its season,--and sacerdotal absolution; and likewise satisfaction by fasts, alms, prayers, and the other pious exercises of a spiritual life; not indeed for the eternal punishment,--which is, together with the guilt, remitted, either by the sacrament, or by the desire of the sacrament,--but for the temporal punishment, which, as the sacred writings teach, is not always wholly remitted, as is done in baptism, to those who, ungrateful to the grace of God which they have received, poenitentia scriptum est: Memor esto, unde excideris, age poenitentiam, et prima opera fac. Et iterum: quae secundum Deum tristitia est, poenitentiam in salutem stabilem operatur. Et rursus: Poenitentiam agite, et facite fructus dignos poenitentiae. have grieved the Holy Spirit, [170] and have not feared to violate the temple of God. [171] Concerning which penitence it is written: Be mindful whence thou art fallen; do penance, and do the first works. [172] And again: The sorrow that is according to God worketh penance steadfast unto salvation. [173] And again: Do penance, and bring forth fruits worthy of penance. [174] Caput XV. Chapter XV. Quolibet mortali peccato amitti gratiam sed non fidem. That, by every mortal sin, grace is lost, but not faith. Adversus etiam hominum quorundam callida ingenia, qui per dulces sermones et benedictiones seducunt corda innocentium, asserendum est, non modo infidelitate, per quam et ipsa fides amittitur, sed etiam quocumque alio mortali peccato, quamvis non amittatur fides, acceptam justificationis gratiam amitti; divinae legis doctrinam defendendo, quae a regno Dei non solum infideles excludit, sed et fideles quoque, fornicarios, adulteros, molles, masculorum concubitores, fures, avaros, ebriosos, maledicos, rapaces, ceterosque omnes, qui letalia committunt peccata, a quibus cum divinae gratiae In opposition also to the subtle wits of certain men, who, by pleasing speeches and good words, seduce the hearts, of the innocent, [175] it is to be maintained, that the received grace of Justification is lost, not only by infidelity whereby even faith itself is lost, but also by any other mortal sin whatever, though faith be not lost; thus defending the doctrine of the divine law, which excludes from the kingdom of God not only the unbelieving, but the faithful also [who are] fornicators, adulterers, effeminate, liers with mankind, thieves, covetous, drunkards, railers, extortioners, [176] and all others who commit deadly sins; from which, with the adiumento abstinere possunt, et pro quibus a Christi gratia separantur. help of divine grace, they can refrain, and on account of which they are separated from the grace of Christ. Caput XVI. Chapter XVI. De fructu justificationis, hoc est, de merito bonorum operum, deque ipsius meriti ratione. On the fruit of Justification, that is, on the merit of good works, and on the nature of that merit. Hac igitur ratione justificatis hominibus, sive acceptam gratiam perpetuo conservaverint, sive amissam recuperaverint, proponenda sunt apostoli verba: Abundate in omni opere bono, scientes, quod labor vester non est inanis in Domino; non enim injustus est Deus, ut obliviscatur operis vestri et dilectionis, quam ostendistis in nomine ipsius; et: Nolite amittere confidentiam vestram, quae magnam habet remunerationem. Atque ideo bene operantibus usque in finem, et in Deo sperantibus proponenda est vita aeterna, et tanquam gratia filiis Dei per Christum Iesum misericorditer promissa, et tanquam merces ex ipsius Dei promissione bonis ipsorum operibus et mentis fideliter reddenda. Haec est enim illa corona justitiae, quam post suum certamen et cursum repositam sibi esse aiebat apostolus, a justo Before men, therefore, who have been justified in this manner,--whether they have preserved uninterruptedly the grace received, or whether they have recovered it when lost,--are to be set the words of the Apostle: Abound in every good work, knowing that your labor is not in vain in the Lord; [177] for God is not unjust, that he should forget your work, and the love which you have shown in his name; [178] and, do not lose your confidence, which hath, a great reward. [179] And, for this cause, life eternal is to be proposed to those working well unto the end, [180] and hoping in God, both as a grace mercifully promised to the sons of God through Jesus Christ, and as a reward which is according to the promise of God himself, to be faithfully rendered to their good works and merits. For this is that crown of justice which the Apostle declared was, after his fight and course, laid up judice sibi reddendam; non solum autem sibi, sed et omnibus, qui diligunt adventum ejus: cum enim ille ipse Christus Iesus, tanquam caput in membra et tanquam vitis in palmites, in ipsos justificatos jugiter virtutem influat, quae virtus bona eorum opera semper antecedit et comitatur et subsequitur, et sine qua nullo pacto Deo grata, et meritoria esse possent: nihil ipsis justificatis amplius deesse credendum est, quo minus plene illis quidem operibus, quae in Deo sunt facta, divinae legi pro hujus vitae statu satisfecisse, et vitam aeternam suo etiam tempore (si tamen in gratia decesserint), consequendam, vere promeruisse censeantur, cum Christus, Salvator noster, dicat: Si (quis biberit ex aqua, quam ego dabo ei, non sitiet in aeternum, sed fiet in eo fons aquae salientis in vitam aeternam for him, to be rendered to him by the just Judge, and not only to him, but also to all that love his coming. [181] For, whereas Jesus Christ himself continually infuses his virtue into the said justified,--as the head into the members, and the vine into the branches,--and this virtue always precedes and accompanies and follows their good works, which without it could not in any wise be pleasing and meritorious before God,--we must believe that nothing further is wanting to the justified, to prevent their being accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life, to be obtained also in its (due) time, if so be, however, that they depart in grace: seeing that Christ, our Saviour, saith: If any one shall drink of the water that I will give him, he shall not thirst forever; but it shall become in him, a fountain of water springing up unto life everlasting. [182] Ita neque propria nostra justitia, tanquam ex nobis propria statuitur, neque ignoratur aut repudiatur justitia Dei; quae enim justitia nostra dicitur, quia per eam nobis inhaerentem justificamur, illa eadem Thus, neither is our own justice established as our own as from ourselves; [183] nor is the justice of God ignored or repudiated: for that justice which is called ours, because that we are justified from its being inherent in us, that same is (the justice) of Dei est, quia a Deo nobis infunditur per Christi meritum. Neque vero illud omittendum est, quod licet bonis operibus in sacris litteris usque adeo tribuatur, ut etiam qui uni ex minimis suis potum aquae frigidae dederit, promittat Christus eum non esse sua mercede cariturum, et apostolus testetur, id quod in praesenti est momentaneum et leve tribulationis nostrae, supra modum in sublimitate aeternum glorias pondus operari in nobis: absit tamen, ut Christianus homo in se ipso vel confidat vel glorietur, et non in Domino, cujus tanta est erga omnes homines bonitas, ut eorum velit esse merita, quae sunt ipsius dona. Et quia in multis offendimus omnes, unusquisque, sicut misericordiam et bonitatem, ita severitatem et judicium ante oculos habere debet, neque se ipsum aliquis, etiam si nihil sibi conscius fuerit, judicare; quoniam omnis hominum vita non humano judido examinanda et judicanda est, sed Dei, qui illuminabit abscondita tenebrarum, et manifestabit consilia cordium: et tunc laus erit unicuique a Deo, qui, ut scriptum God, because that it is infused into us of God, through the merit of Christ. Neither is this to be omitted,--that although, in the sacred writings, so much is attributed to good works, that Christ promises, that even he that shall give a drink of cold water to one of his least ones, shall not lose his reward; [184] and the Apostle testifies that, That which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory; [185] nevertheless God forbid that a Christian should either trust or glory in himself, and not in the Lord, whose bounty towards all men is so great, that he will have the things which are his own gifts be their merits. And forasmuch as in many things we all offend, [186] each one ought to have before his eyes, as well the severity and judgment, as the mercy and goodness (of God); neither ought any one to judge himself, even though he be not conscious to himself of any thing; [187] because the whole life of man is to be examined and judged, not by the judgment of man, but of God, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man est, reddet unicuique opera sua. have praise from God, [188] who, as it is written, will render to every man according to his works. [189] Post hanc catholicam de justificatione doctrinam, quam nisi quisque fideliter firmiterque receperit, justificari non poterit, placuit sanctae synodo hos canones subjungere, ut omnes sciant, non solum quid tenere et sequi, sed etiam quid vitare et fugere debeant. After this Catholic doctrine on Justification, which whoso receiveth not faithfully and firmly can not be justified, it hath seemed good to the holy Synod to subjoin these canons, that all may know not only what they ought to hold and follow, but also what to avoid and shun. DE JUSTIFICATIONE. ON JUSTIFICATION. Canon I.--Si quis dixerit, hominem suis operibus, quae vel per humanae naturae vires, vel per legis doctrinam fiant, absque divina per Iesum Christum gratia posse justificari coram Deo: anathema sit. CANON I.--If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ: let him be anathema. Canon II.--Si quis dixerit, ad hoc solum divinam gratiam per Christum Iesum dari, ut facilius homo juste vivere, ac vitam aeternam promereri possit; quasi per liberum arbitrium sine gratia utrumque, sed aegre tamen et difficulter possit: anathema, sit. CANON II.--If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free-will without grace, he were able to do both, though hardly indeed and with difficulty: let him be anathema. Canon III.--Si quis dixerit, sine praeveniente Spiritus Sancti inspiratione atque ejus adjutorio hominem credere, sperare, diligere, aut paenitere posse, sicut CANON III.--If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he oportet, ut ei justificationis gratia conferatur: anathema sit. ought, so that the grace of Justification may be bestowed upon him: let him be anathema. Canon IV.--Si quis dixerit, liberum hominis arbitrium a Deo motum et excitatum nihil cooperari assentiendo Deo excitanti atque vocanti, quo ad obtinendam justificationis gratiam se disponat ac praeparet; neque posse dissentire, si velit, sed veluti inanime quoddam nihil omnino agere, mereque passive se habere: anathema sit. CANON IV.--If any one saith, that man's free-will moved and excited by God, by assenting to God exciting and calling, nowise co-coperates towards disposing and preparing itself for obtaining the grace of Justification; that it can not refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive: let him be anathema. Canon V.--Si quis liberum hominis arbitrium post Adae peccatum amissum et extinctum esse dixerit, aut rem esse de solo titulo, imo titulum sine re, figmentum denique a Satana invectum in ecclesiam: anathema sit. CANON V.--If any one saith, that, since Adam's sin, the free-will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan: let him be anathema. Canon VI.--Si quis dixerit, non esse in potestate hominis, vias suas malas facere, sed mala opera ita, ut bona, Deum operari, non permissive solum, sed etiam proprie et per se, adeo ut sit proprium ejus opus non minus proditio Iudae, quam vocatio Pauli: anathema sit. CANON VI.--If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of himself, in such wise that the treason of Judas is no less his own proper work than the vocation of Paul: let him be anathema. Canon VII.--Si quis dixerit, opera omnia, quae ante justiftcationem fiunt, quacumque ratione CANON VII.--If any one saith, that all works done before Justification, in whatsoever way they be facta sint, vere esse peccata, vel odium Dei mereri, aut, quanto vehementius quis nititur se disponere ad gratiam, tanto eum gravius peccare: anathema sit. done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema. Canon VIII.--Si quis dixerit, gehennae metum, per quem ad misericordiam Dei de peccatis dolendo confugimus vel a peccando abstinemus, peccatum esse, aut peccatores peiores facere: anathema sit. CANON VIII.--If any one saith, that the fear of hell,--whereby, by grieving for our sins, we flee unto the mercy of God, or refrain from sinning,--is a sin, or makes sinners worse: let him be anathema. Canon IX.--Si quis dixerit, sola fide impium justificari, ita ut intelligat nihil aliud requiri, quod ad justificationis gratiam consequendam cooperetur, et nulla ex parte necesse esse, eum suae voluntatis motu praeparari atque disponi: anathema sit. CANON IX.--If any one saith, that by faith alone the impious is justified, in such wise as to mean, that nothing else is required to cooperate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will: let him be anathema. Canon X.--Si quis dixerit, homines sine Christi justitia, per quam nobis meruit, justificari, aut per eam ipsam formaliter justos esse: anathema sit. CANON X.--If any one saith, that men are just without the justice of Christ, whereby he merited for us to be justified; or that it is by that justice itself that they are formally just: let him be anathema. Canon XI.--Si quis dixerit, homines justificari, vel sola imputatione justitiae Christi, vel sola peccatorum remissione, exclusa gratia et caritate, quae in cordibus eorum per Spiritum Sanctum diffundatur atque illis CANON XI.--If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, [190] inhaereat; aut etiam gratiam, qua justificamur, esse tantum favorem Dei: anathema sit. and is inherent in them; or even that the grace, whereby we are justified, is only the favor of God: let him be anathema. Canon XII.--Si quis dixerit, fidem justificantem nihil aliud esse, quam fiduciam divinae misericordiae peccata remittentis propter Christum; vel eam fiduciam solam esse, qua justificamur: anathema sit. CANON XII.--If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified: let him be anathema. Canon XIII.--Si quis dixerit, omni homini ad remissionem peccatorum assequendam necessarium esse, ut credat certo, et absque ulla haesitatione propriae infirmitatis et indispositionis peccata sibi esse remissa: anathema sit. CANON XIII.--If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and indisposition, that his sins are forgiven him: let him be anathema. Canon XIV.--Si quis dixerit, hominem a peccatis absolvi ac justificari ex eo quod se absolvi ac justificari certo credat; aut neminem vero esse justificatum, nisi qui credat se esse justificatum, et hac sola fide absolutionem et justiftcationem perfici: anathema sit. CANON XIV.--If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected: let him be anathema. Canon XV.--Si quis dixerit, hominem renatum et justificatum teneri ex fide ad credendum, se certo esse in numero praedestinatorum: anathema sit. CANON XV.--If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate: let him be anathema. Canon XVI.--Si quis magnum CANON XVI.--If any one saith, illud usque in finem perseverantiae donum se certo habiturum absoluta et infallibili certitudine dixerit, nisi hoc ex speciali revelatione didicerit: anathema sit. that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,--unless he have learned this by special revelation: let him be anathema. Canon XVII.--Si quis justificationis gratiam non nisi praedestinatis ad vitam contingere dixerit, reliquos vero omnes, qui vocantur, vocari quidem, sed gratiam non accipere, utpote divina potestate praedestinatos ad malum: anathema sit. CANON XVII.--If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil: let him be anathema. Canon XVIII.--Si quis dixerit, Dei praecepta homini etiam justificato et sub gratia constitute esse ad observandum impossibilia: anathema sit. CANON XVIII.--If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep: let him be anathema. Canon XIX.--Si quis dixerit, nihil praeceptum esse in evangelio praeter fidem, cetera esse indifferentia, neque praecepta, neque prohibita, sed libera; aut decem praecepta nihil pertinere ad Christianas: anathema sit. CANON XIX.--If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians: let him be anathema. Canon XX.--Si quis hominem justificatum et quantumlibet perfectum dixerit non teneri ad observantiam mandatorum Dei et ecclesiae, sed tantum ad credendum, quasi vero evangelium sit nuda et absoluta promissio vitae aeternae sine conditione observationis CANON XX.--If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of mandatorum: anathema sit. observing the commandments: let him be anathema. Canon XXI.--Si quis dixerit. Christum Iesum a Deo hominibus datum fuisse, ut redemptorem, cui fidant, non etiam ut legislatorem, cui obediant: anathema sit. CANON XXI.--If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey: let him be anathema. Canon XXII.--Si quis dixerit, justificatum, vel sine speciali auxilio Dei in accepta justitia perseverare posse, vel cum eo non posse: anathema sit. CANON XXII.--If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able: let him be anathema. Canon XXIII.--Si quis hominem semel justificatum dixerit amplius peccare non posse, neque gratiam amittere, atque ideo eum qui labitur et peccat, nunquam vere fuisse justificatum; aut contra, posse in tota vita peccata omnia, etiam venialia, vitare, nisi ex speciali Dei privilegio, quemadmodum de beata Virgine tenet ecclesia: anathema sit. CANON XXIII.--If any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,--except by a special privilege from God, as the Church holds in regard of the Blessed Virgin: let him be anathema. Canon XXIV.--Si quis dixerit, justitiam acceptam non conservari, atque etiam non augeri coram Deo per bona opera; sed opera ipsa fructus solummodo et signa esse justificationis adeptae, non autem ipsius augendae causam: anathema sit. CANON XXIV.--If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof: let him be anathema. Canon XXV.--Si quis in quolibet bono opere justum saltem venialiter peccare dixerit, aut, CANON XXV.--If any one saith, that, in every good work, the just sins venially at least, or--which is quod intolerabilius est, mortaliter, atque ideo poenas aeternas mereri; tantumque ob id non damnari, quia Deus opera non imputet ad damnationem: anathema sit. more intolerable still--mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation: let him be anathema. Canon XXVI.--Si quis dixerit, justos non debere pro bonis operibus, quae in Deo fuerint facta, expectare et sperare aeternam retributionem a Deo per ejus misericordiam et Iesu Christi meritum, si bene agendo et divina mandata custodiendo usque in finem perseveraverint: anathema sit. CANON XXVI.--If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through his mercy and the merit of Jesus Christ, if so be that they persevere to the end in well doing and in keeping the divine commandments: let him be anathema. Canon XXVII.--Si quis dixerit, nullum esse mortale peccatum, nisi infidelitatis; aut nullo alio, quantumvis gravi et enormi, praeterquam infidelitatis, peccato, semel acceptam gratiam amitti: anathema sit. CANON XXVII.--If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity: let him be anathema. Canon XXVIII.--Si quis dixerit, amissa per peccatum gratia, simul et fidem semper amitti; aut fidem, quae remanet, non esse veram fidem, licet non sit viva; aut eum, qui fidem sine caritate habet, non esse Christianum: anathema sit. CANON XXVIII.--If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he who has faith without charity is not a Christian: let him be anathema. Canon XXIX.--Si quis dixerit, eum, qui post baptismum lapsus est, non posse per Dei gratiam resurgere; aut posse quidem, sed sola fide amissam justitiam recuperare CANON XXIX.--If any one saith, that he who has fallen after baptism is not able by the grace of God to rise again; or, that he is able indeed to recover the justice sine sacramento poenitentiae, prout sancta romana et universalis ecclesia a Christo Domino et ejus apostolis edocta hucusque professa est, servavit et docuit: anathema sit. which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church--instructed by Christ and his Apostles--has hitherto professed, observed, and taught: let him be anathema. Canon XXX.--Si quis post acceptam justificationis gratiam cuilibet peccatori poenitenti ita culpam remitti et reatum aeternae paenae deleri dixerit, ut nullus remaneat reatus paenae temporalis exsolvendae vel in hoc seculo, vel in futuro in purgatorio, antequam ad regna coelorum aditus patere possit: anathema sit. CANON XXX.--If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened [to him]: let him be anathema. Canon XXXI.--Si quis dixerit, justificatum peccare, dum intuitu aeternae mercedis bene operatur; anathema sit. CANON XXXI.--If any one saith, that the justified sins when he performs good works with a view to an eternal recompense: let him be anathema. Canon XXXII.--Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita; aut ipsum justificatum bonis operibus, quae ab eo per Dei gratiam, et Iesu Christi meritum, cujus vivum membrum est, fiunt, non vere mereri augmentum gratiae, vitam aeternam, et ipsius vitae aeternae, si tamen in gratiae decesserit, consecutionem, CANON XXXII.--If any one saith, that the good works of one that is justified are in such manner the gifts of God, that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal atque etiam gloriae augmentum: anathema sit. life,--if so be, however, that he depart in grace,--and also an increase of glory: let him be anathema. Canon XXXIII.--Si quis dixerit, per hanc doctrinam catholicam de justificatione, a sancta synodo hoc praesenti decreto expressam, aliqua ex parte gloriae Dei vel meritis Iesu Christi Domini nostri derogari, et non potius veritatem fidei nostrae, Dei denique, ac Christi Iesu gloriam illustrari: anathema sit. CANON XXXIII.--If any one saith, that, by the Catholic doctrine touching Justification, by this holy Synod set forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered [more] illustrious: let him be anathema. __________________________________________________________________ [103] Isa. lxiv. 6. [104] Ephes. ii. 3. [105] Rom. vi. 17, 20. [106] 2Cor. i. 3. [107] Gal. iv. 4. [108] Gal. v. 4. [109] Rom. ix. 30. [110] Rom. iii. 25. [111] 1 John ii. 2. [112] 2 Cor. v. 15. [113] Coloss. i. 12-14. [114] Rom. viii. 15, 16, 23. [115] John iii. 5. [116] Zach. i. 3. [117] Lam. v. 21. [118] Rom. x. 17. [119] Rom. iii. 24. [120] Heb. xi. 6. [121] Matt. ii. 5. [122] Eccles. i. 27. [123] Acts ii. 38. [124] Matt. xxviii. 19. [125] 1 Kings vii. 3. [126] Titus iii. 7 [127] 1 Cor. vi. 11 [128] Ephes. i. 13, 14. [129] Ephes. ii. 4. [130] Heb. xi. [131] Ephes. iv. 23 [132] 1 Cor. xii. 2. [133] Rom. v. 5. [134] James ii. 20. [135] Gal. v. 6. [136] Matt. xix. 17. [137] Luke xv. 22. [138] Rom. iii. 4. [139] Heb. xi. 6. [140] Rom. xi. 6. [141] Ephes. ii. 19. [142] Psa. lxxxiii. 8. [143] 2 Cor. iv. 16. [144] Col. iii. 5. [145] Rom. vi. 13, 19. [146] Apoc. xxii. 11. [147] Eccles. xviii. 22. [148] James ii. 24. [149] 1 John v. 3. [150] Matt. xi. 30. [151] John xiv. 15. [152] Rom. vi. 18. [153] Titus ii. 12. [154] Rom. v. 2. [155] Rom. viii. 17. [156] Heb. v. 8, 9. [157] 1 Cor. ix. 24, 26, 27. [158] 2 Peter i. 10. [159] Psa. cxviii. 112. [160] Heb. xi. 26. [161] Matt. xxiv. 13. [162] Rom. xiv. 4. [163] Phil. i. 6; ii. 13. [164] 1Cor. x. 12. [165] Phil. ii. 12. [166] 1 Peter i. 3. [167] Rom. viii. 12, 13. [168] John xx. 22, 23. [169] Psa. l. 19. [170] Ephes. iv. 30. [171] 1 Cor. iii. 17. [172] Apoc. ii. 5. [173] 2 Cor. vii. 10. [174] Matt. iii. 2. [175] Rom. xvi. 18. [176] 1 Cor. vi. 9, 10. [177] 1 Cor. xv. 58. [178] Heb. vi. 10. [179] Heb. x. 35. [180] Matt. x. 22. [181] 2 Tim. iv. 8. [182] John iv. 13, 14. [183] Rom. x. 3. [184] Matt. x. 42. [185] 2 Cor. iv. 17. [186] James iii. 2. [187] 1 Cor. iv. 3, 4. [188] 1 Cor. iv. 6. [189] Matt. xvi. 27. [190] Rom. v. 5. __________________________________________________________________ Sessio Septima, Seventh Session, celebrata die III. Martii 1547. held March 3, 1547. DECRETUM DE SACRAMENTIS. DECREE ON THE SACRAMENTS. Prooemium. Proem. Ad consummationem salutaris de justificatione doctrinae, quae in praecedenti proxima sessione uno omnium patrum consensu promulgata fuit; consentaneum visum est de sanctissimis ecclesiae sacramentis agere, per quae omnis vera justitia vel incipit, vel coepta augetur, vel amissa reparatur. Propterea sacrosancta, oecumenica et generalis Tridentina synodus, in Spiritu Sancto legitime congregata, praesidentibus in ea eisdem For the completion of the salutary doctrine on Justification, which was promulgated with the unanimous consent of the Fathers in the last preceding Session, it hath seemed suitable to treat of the most holy Sacraments of the Church, through which all true justice either begins, or being begun is increased, or being lost is repaired. With this view, in order to destroy the errors and to extirpate the heresies which have appeared in these our days on the subject of the said most holy sacraments,-- apostolicae sedis legatis, ad errores eliminandos et extirpandas haereses, quae circa sanctissima ipsa sacramenta hac nostra tempestate, tum de damnatis olim a patribus nostris haeresibus suscitatae, tum etiam de novo adinventae sunt, quae Catholicae Ecclesiae puritati et animarum saluti magnopere officiunt; sanctarum scripturarum doctrinae, apostolicis traditionibus atque aliorum conciliorum et patrum consensui inhaerendo, hos praesentes canones statuendos et decernendos censuit, reliquos, qui supersunt ad coepti operis perfectionem, deinceps, divino Spiritu adjuvante, editura. as well those which have been revived from the heresies condemned of old by our Fathers, as also those newly invented, and which are exceedingly prejudicial to the purity of the Catholic Church, and to the salvation of souls,--the sacred and holy, oecumenical and general Synod of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding therein, adhering to the doctrine of the holy Scriptures, to the apostolic traditions, and to the consent of other councils and of the Fathers, has thought fit that these present canons be established and decreed; intending, the divine Spirit aiding, to publish later the remaining canons which are wanting for the completion of the work which it has begun. DE SACRAMENTIS IN GENERE. ON THE SACRAMENTS IN GENERAL. Canon I.--Si quis dixerit, sacramenta novae legis non fuisse omnia a Iesu Christo Domino nostro instituta; aut esse plura vel pauciora quam septem, videlicet: baptismum, confirmationem, eucharistiam, poenitentiam, extremam unctionem, ordinem, et matrimonium; aut etiam aliquod horum septem non esse vere et proprie sacramentum: anathema sit. Canon I.--If any one saith, that the sacraments of the New Law were not all instituted by Jesus Christ, our Lord; or, that they are more, or less, than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven is not truly and properly a sacrament: let him be anathema. Canon II.--Si quis dixerit, ea ipsa novae legis sacramenta a sacramentis antiquae legis non differre, nisi quia ceremoniae sunt aliae et alii ritus externi: anathema, sit. Canon II.--If any one saith, that these said sacraments of the New Law do not differ from the sacraments of the Old Law, save that the ceremonies are different, and different the outward rites: let him be anathema. Canon III.--Si quis dixerit, haec septem sacramenta ita esse inter se paria, ut nulla ratione aliud sit alio dignius; anathema sit. Canon III.--If any one saith, that these seven sacraments are in such wise equal to each other, as that one is not in any way more worthy than another: let him be anathema. Canon IV.--Si quis dixerit, sacramenta novae legis non esse ad salutem necessaria, sed superflua; et sine eis aut eorum voto per solam fidem homines a Deo gratiam justificationis adipisci; licet omnia singulis necessaria non sint: anathema sit. Canon IV.--If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;--though all [the sacraments] are not indeed necessary for every individual: let him be anathema. Canon V.--Si quis dixerit, haec sacramenta propter solam fidem nutriendam instituta fuisse: anathema sit. Canon V.--If any one saith, that these sacraments were instituted for the sake of nourishing faith alone: let him be anathema. Canon VI.--Si quis dixerit, sacramenta novae legis non continere gratiam, quam significant; aut gratiam ipsam non ponentibus obicem non conferre; quasi signa tantum externa sint acceptae per fidem gratiae, vel justitiae, et notae quaedam Christianae professionis, quibus apud homines Canon VI.--If any one saith, that the sacraments of the New Law do not contain the grace which they signify; or, that they do not confer that grace on those who do not place an obstacle thereunto; as though they were merely outward signs of grace or justice received through faith, and certain marks of the Christian discernuntur fideles ab infidelibus; anathema sit. profession, whereby believers are distinguished amongst men from unbelievers: let him be anathema. Canon VII.--Si quis dixerit, non dari gratiam per hujusmodi sacramenta semper et omnibus, quantum est ex parte Dei, etiam si rite ea suscipiant, sed aliquando et aliquibus: anathema sit. Canon VII.--If any one saith, that grace, as far as God's part is concerned, is not given through the said sacraments, always, and to all men, even though they receive them rightly, but [only] sometimes, and to some persons: let him be anathema. Canon VIII.--Si quis dixerit, per ipsa novae legis sacramenta ex opere operato non conferri gratiam, sed solam fidem divinae promissionis ad gratiam consequendam sufficere: anathema sit. Canon VIII.--If any one saith, that by the said sacraments of the New Law grace is not conferred through the act performed, but that faith alone in the divine promise suffices for the obtaining of grace: let him be anathema. Canon IX.--Si quis dixerit, in tribus sacramentis, baptismo scilicet, confirmatione et ordine, non imprimi characterem in anima, hoc est signum quoddam spirituale et indelebile, unde ea iterari non possunt: anathema sit. Canon IX.--If any one saith, that, in the three sacraments, to wit, Baptism, Confirmation, and Order, there is not imprinted in the soul a character, that is, a certain spiritual and indelible sign, on account of which they can not be repeated: let him be anathema. Canon X.--Si quis dixerit, Christianos omnes in verbo, et omnibus sacramentis administrandis habere potestatem: anathema sit. Canon X.--If any one saith, that all Christians have power to administer the word, and all the sacraments: let him be anathema. Canon XI.--Si quis dixerit, in ministris, dum sacramenta conficiunt et conferunt, non requiri intentionem saltem faciendi, quod facit ecclesia: anathema sit. Canon XI.--If any one saith, that, in ministers, when they effect, and confer the sacraments, there is not required the intention at least of doing what the Church does: let him be anathema. Canon XII.--Si quis dixerit, Canon XII.--If any one saith, ministrum in peccato mortali existentem, modo omnia essentialia, quae ad sacramentum conficiendum aut conferendum pertinent, servaverit, non conficere aut conferre sacramentum: anathema sit. that a minister, being in mortal sin,--if so be that he observe all the essentials which belong to the effecting, or conferring of, the sacrament,--neither effects, nor confers the sacrament: let him be anathema. Canon XIII.--Si quis dixerit, receptos et approbates Ecclesiae Catholicae ritus, in solemni sacramentorum administratione adhiberi consuetos, aut contemni, aut sine peccato a ministris pro libito omitti, aut in novos alios per quemcumque ecclesiarum pastorem mutari posse: anathema sit. Canon XIII.--If any one saith, that the received and approved rites of the Catholic Church, wont to be used in the solemn administration of the sacraments, may be contemned, or without sin be omitted at pleasure by the ministers, or be changed, by every pastor of the churches, into other new ones: let him be anathema. DE BAPTISMO. ON BAPTISM. Canon I.--Si quis dixerit, baptismum Ioannis habuisse eamdem vim cum baptismo Christi: anathema sit. Canon I.--If any one saith, that the baptism of John had the same force as the baptism of Christ: let him be anathema. Canon II.--Si quis dixerit, aquam veram et naturalem non esse de necessitate baptismi; atque ideo verba illa Domini nostri Iesu Christi: Nisi quis renatus fuerit ex aqua et Spiritu Sancto; ad metaphoram aliquam detorserit: anathema sit. Canon II.--If any one saith, that true and natural water is not of necessity for baptism, and, on that account, wrests, to some sort of metaphor, those words of our Lord Jesus Christ: Unless a man be born again of water and the Holy Ghost: [191] let him be anathema. Canon III.--Si quis dixerit, in Ecclesiae Romana, quae omnium ecclesiarum mater est et magistra, non esse veram de baptismi Canon III.--If any one saith, that in the Roman Church, which is the mother and mistress of all churches, there is not the true doctrine concerning sacramento doctrinam: anathema sit. the sacrament of baptism: let him be anathema. Canon IV.--Si quis dixerit, baptismum, qui etiam datur ab haereticis in nomine Patris, et Filii, et Spiritus Sancti, cum intentione faciendi, quod facit ecclesia, non esse verum baptismum: anathema sit. Canon IV.--If any one saith, that the baptism which is even given by heretics in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church doth, is not true baptism: let him be anathema. Canon V.--Si quis dixerit, baptismum liberum esse, hoc est, non necessarium ad salutem: anathema, sit. Canon V.--If any one saith, that baptism is free, that is, not necessary unto salvation: let him be anathema. Canon VI.--Si quis dixerit, baptizatum non posse, etiam si velit, gratiam amittere, quantumcumque peccet, nisi nolit credere: anathema sit. Canon VI.--If any one saith, that one who has been baptized can not, even if he would, lose grace, let him sin ever so much, unless he will not believe: let him be anathema. Canon VII.--Si quis dixerit, baptizatos per baptismum ipsum, solius tantum fidei debitores fieri, non autem universae legis Christi servandae: anathema sit. Canon VII.--If any one saith, that the baptized are, by baptism itself, made debtors but to faith alone, and not to the observance of the whole law [192] of Christ: let him be anathema. Canon VIII.--Si quis dixerit, baptizatos liberos esse ab omnibus sanctae ecclesiae praeceptis, quae vel scripta vel tradita sunt, ita ut ea observare non teneantur, nisi se sua sponte illis submittere voluerint: anathema sit. Canon VIII.--If any one saith, that the baptized are freed from all the precepts, whether written or transmitted, of holy Church, in such wise that they are not bound to observe them, unless they have chosen of their own accord to submit themselves thereunto: let him be anathema. Canon IX.--Si quis dixerit, ita revocandos esse homines ad Canon IX.--If any one saith, that the remembrance of the baptism baptismi suscepti memoriam, ut vota omnia, quae post baptismum fiunt, vi promissionis in baptismo ipso jam factae, irrita esse intelligant, quasi per ea et fidei, quam professi sunt, detrahatur et ipsi baptismo: anathema sit. which they have received is so to be recalled unto men, as that they are to understand that all vows made after baptism are void, in virtue of the promise already made in that baptism; as if, by those vows, they both derogated from that faith which they have professed, and from that baptism itself: let him be anathema. Canon X.--Si quis dixerit, peccata omnia, quae post baptismum fiunt, sola recordatione et fide suscepti baptismi vel dimitti, vel venialia fieri: anathema sit. Canon X.--If any one saith, that by the sole remembrance and the faith of the baptism which has been received, all sins committed after baptism are either remitted, or made venial: let him be anathema. Canon XI.--Si quis dixerit, verum et rite collatum baptismum iterandum esse illi, qui apud infideles fidem Christi negaverit, cum ad poenitentiam convertitur: anathema sit. Canon XI.--If any one saith, that baptism, which was true and rightly conferred, is to be repeated, for him who has denied the faith of Christ amongst Infidels, when he is converted unto penitence: let him be anathema. Canon XII.--Si quis dixerit, neminem esse baptizandum, nisi ea aetate, qua Christus baptizatus est, vel in ipso mortis articulo: anathema sit. Canon XII.--If any one saith, that no one is to be baptized save at that age at which Christ was baptized, or in the very article of death: let him be anathema. Canon XIII.--Si quis dixerit, parvulos, eo quod actum credendi non habent, suscepto baptismo inter fideles computandos non esse, ac propterea, cum ad annos discretionis pervenerint, esse rebaptizandos; aut praestare, omitti eorum baptisma, Canon XIII.--If any one saith, that little children, for that they have not actual faith, are not, after having received baptism, to be reckoned amongst the faithful; and that, for this cause, they are to be rebaptized when they have attained to years of discretion; or, that it is quam eos non acta, proprio credentes, baptizari in sola fide ecclesiae: anathema sit. better that the baptism of such be omitted, than that, while not believing by their own act, they should be baptized in the faith alone of the Church: let him be anathema. Canon XIV.--Si quis dixerit, hujusmodi parvulos baptizatos, cum adoleverint, interrogandos esse, an ratum habere velint, quod patrini eorum nomine, dum baptizarentur, polliciti sunt; et, ubi se nolle responderint, suo esse arbitrio relinquendos; nec alia interim poena ad Christianam vitam cogendos, nisi ut ab Eucharistiae aliorumque sacramentorum perceptione arceantur, donec resipiscant: anathema sit. Canon XIV.--If any one saith, that those who have been thus baptized when children, are, when they have grown up, to be asked whether they will ratify what their sponsors promised in their names when they were baptized; and that, in case they answer that they will not, they are to be left to their own will; and are not to be compelled meanwhile to a Christian life by any other penalty, save that they be excluded from the participation of the Eucharist, and of the other sacraments, until they repent: let him be anathema. DE CONFIRMATIONE. ON CONFIRMATION. Canon I.--Si quis dixerit, confirmationem baptizatorum otiosam ceremoniam esse, et non potius verum et proprium sacramentum; aut olim nihil aliud fuisse, quam catechesim quamdam, qua adolescentiae, proximi fidei suae rationem coram ecclesia exponebant: anathema sit. Canon I.--If any one saith, that the confirmation of those who have been baptized is an idle ceremony, and not rather a true and proper sacrament; or that of old it was nothing more than a kind of catechism, whereby they who were near adolescence gave an account of their faith in the face of the Church: let him be anathema. Canon II.--Si quis dixerit, injurios esse Spiritui Sancto eos, qui sacro confirmationis chrismati Canon II.--If any one saith, that they who ascribe any virtue to the sacred chrism of confirmation, offer virtutem aliquam tribuunt: anathema sit. an outrage to the Holy Ghost: let him be anathema. Canon III.--Si quis dixerit, sanctae confirmationis ordinarium ministrum non esse solum episcopum, sed quemvis simplicem sacerdotem: anathema sit. Canon III.--If any one saith, that the ordinary minister of holy confirmation is not the bishop alone, but any simple priest soever: let him be anathema. __________________________________________________________________ [191] John iii. 5. [192] Gal. v. 3. __________________________________________________________________ Sessio Decimatertia, Thirteenth Session, celebrata die XI. Octobris 1551. held October 11, 1551. DECRETUM DE SANCTISSIMO EUCHARISTIAE. DECREE CONCERNING THE MOST HOLY SACRAMENT OF THE EUCHARIST. Caput I. Chapter I. De reali praesentiae Domini nostri Iesu Christi in sanctissimo Eucharistiae sacramento. On the real presence of our Lord Jesus Christ in the most holy sacrament of the Eucharist. Principio docet sancta synodus, et aperte ac simpliciter profitetur, in almo sanctae Eucharistiae sacramento, post panis, et vini consecrationem, Dominum nostrum Iesum Christum, verum Deum atque hominem, vere, realiter, ac substantialiter sub specie illarum rerum sensibilium contineri. Neque enim haec inter se pugnant, ut ipse Salvator noster semper ad dexteram Patris in coelis assideat juxta modum existendi naturalem, et ut multis nihilominus aliis in locis sacramentaliter praesens sua substantia nobis adsit, ea existendi ratione, quam etsi verbis exprimere vix possumus, In the first place, the holy Synod teaches, and openly and simply professes, that, in the august sacrament of the holy Eucharist, after the consecration of the bread and wine, our Lord Jesus Christ, true God and man, is truly, really, and substantially contained under the species of those sensible things. For neither are these things mutually repugnant,--that our Saviour himself always sitteth at the right hand of the Father in heaven, according to the natural mode of existing, and that, nevertheless, he be, in many other places, sacramentally present to us in his own substance, by a manner of existing, which, though we can scarcely express it in words, yet possibilem tamen esse Deo, cogitatione per fidem illustrata assequi possumus, et constantissime credere debemus: ita enim majores nostri omnes, quotquot in vera Christi ecclesia fuerunt, qui de sanctissimo hoc sacramento disseruerunt, apertissime professi sunt, hoc tam admirabile sacramentum in ultima caena redemptorem nostrum instituisse, cum post panis vinique benedictionem se suum ipsius corpus illis praebere, ac suum sanguinem, disertis et perspicuis verbis testatus est; quae verba a sanctis evangelistis commemorata et a divo Paulo postea repetita, cum propriam illam et apertissimam significationem prae se ferant, secundum quam a patribus intellecta sunt; indignissimum sane flagitium est, ea a quibusdam contentiosis et pravis hominibus ad fictitios et imaginarios tropos, quibus veritas carnis et sanguinis Christi negatur, contra universum ecclesiae sensum detorqueri; quae, tamquam columna et firmamentum veritatis, haec ab impiis hominibus excogitata commenta velut satanica detestata est, grato semper et memore animo praestantissimum hoc Christi beneficium agnoscens. can we, by the understanding illuminated by faith, conceive, and we ought most firmly to believe, to be possible unto God: for thus all our forefathers, as many as were in the true Church of Christ, who have treated of this most holy Sacrament, have most openly professed, that our Redeemer instituted this so admirable a sacrament at the last supper, when, after the blessing of the bread and wine, he testified, in express and clear words, that he gave them his own very body, and his own blood, words which,--recorded by the holy Evangelists, and afterwards repeated, by Saint Paul, whereas they carry with them that proper and most manifest meaning in which they were understood by the Fathers,--it is indeed a crime the most unworthy that they should be wrested, by certain contentious and wicked men, to fictitious and imaginary tropes, whereby the verity of the flesh and blood of Christ is denied, contrary to the universal sense of the Church, which, as the pillar and ground of truth, has detested, as satanical, these inventions devised by impious men; she recognizing, with a mind ever grateful and unforgetting, the most excellent benefit of Christ. Caput II. Chapter II. De ratione institutionis sanctissimi hujus sacramenti. On the reason of the institution of this most holy sacrament. Ergo Salvator noster, discessurus ex hoc mundo ad Patrem, sacramentum hoc instituit, in quo divitias divini sui erga homines amoris velut effudit, memoriam faciens mirabilium suorum; et in illius sumptione colere nos sui memoriam praecepit, suamque annunciare mortem, donec ipse ad judicandum mundum veniat. Sumi autem voluit sacramentum hoc, tamquam spiritualem animarum cibum, quo alantur, et confortentur viventes vita illius, qui dixit: Qui manducat me, et ipse vivet propter me: et tamquam antidotum, quo liberemur a culpis quotidianis, et a peccatis mortalibus praeservemur. Pignus praeterea id esse voluit futurae nostrae gloriae, et perpetuae felicitatis, adeoque symbolum unius illius corporis, cujus ipse caput existit, cuique nos, tamquam membra, arctissima fidei, spei et caritatis connexione adstrictos esse voluit, ut idipsum omnes diceremus, nec essent in nobis schismata. Wherefore, our Saviour, when about to depart out of this world to the Father, instituted this sacrament, in which he poured forth as it were the riches of his divine love towards men, making a remembrance of his wonderful works; [193] and he commanded us, in the participation thereof, to venerate his memory, and to show forth his death until he come [194] to judge the world. And he would also that this sacrament should be received as the spiritual food of souls, whereby may be fed and strengthened those who live with his life who said, He that eateth me, the same also shall live by me; [195] and as an antidote, whereby we may be freed from daily faults, and be preserved from mortal sins. He would, furthermore, have it be a pledge of our glory to come, and everlasting happiness, and thus be a symbol of that one body whereof he is the head, and to which he would fain have us as members be united by the closest bond of faith, hope, and charity, that we might all speak the same things, and there might be no schisms amongst us. [196] Caput III. Chapter III. De excellentia sanctissimae Eucharistiae super reliqua sacramenta. On the excellency of the most holy Eucharist over the rest of the sacraments. Commune hoc quidem est sanctissimae Eucharistiae cum ceteris sacramentis, symbolum esse rei sacrae, et invisibilis gratiae formam visibilem; verum illud in ea excellens et singulare reperitur, quod reliqua sacramenta tunc primum sanctificandi vim habent, cum quis illis utitur: at in Eucharistia ipse sanctitatis auctor ante usum est. Nondum enim Eucharistiam de manu Domini apostoli susceperant, cum vere tamen ipse affirmaret corpus suum esse, quod praebebat. The most holy Eucharist has indeed this in common with the rest of the sacraments, that it is a symbol of a sacred thing, and is a visible form of an invisible grace; but there is found in the Eucharist this excellent and peculiar thing, that the other sacraments have then first the power of sanctifying when one uses them, whereas in the Eucharist, before being used, there is the Author himself of sanctity. For the apostles had not as yet received the Eucharist from the hand of the Lord, when nevertheless himself affirmed with truth that to be his own body which he presented [to them]. Et semper haec fides in Ecclesia Dei fuit, statim post consecrationem verum Domini nostri corpus verumque ejus sanguinem sub panis et vini specie una cum ipsius anima et divinitate existere; sed corpus quidem sub specie panis et sanguinem sub vini specie ex vi verborum; ipsum autem corpus sub specie vini, et sanguinem sub specie panis, animamque sub utraque, vi naturalis illius connexionis et concomitantiae, qua partes Christi Domini, qui jam ex mortuis resurrexit non amplius And this faith has ever been in the Church of God, that, immediately after the consecration, the veritable body of our Lord, and his veritable blood, together with his soul and divinity, are under the species of bread and wine; but the body indeed under the species of bread, and the blood under the species of wine, by the force of the words; but the body itself under the species of wine, and the blood under the species of bread, and the soul under both, by the force of that natural connection and concomitancy whereby the parts of Christ moriturus, inter se copulantur, divinitatem porro propter admirabilem illam ejus cum corpore et anima hypostaticam unionem. Quapropter verissimum est, tantumdem sub alterutra specie atque sub utraque contineri: totus enim, et integer Christus sub panis specie et sub quavis ipsius speciei parte, totus item sub vini specie et sub ejus partibus existit. our Lord, who hath now risen from the dead, to die no more, [197] are united together; and the divinity, furthermore, on account of the admirable hypostatical union thereof with his body and soul. Wherefore it is most true, that as much is contained under either species as under both; for Christ whole and entire is under the species of bread, and under any part whatsoever of that species; likewise 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, redemptor noster, corpus suum id, quod sub specie panis offerebat, vere esse dixit; ideo persuasum semper in Ecclesia Dei fuit, idque nunc denuo sancta haec synodus declarat, per consecrationem panis et vini conversionem fieri totius substantiae panis in substantiam corporis Christi Domini nostri, et totius substantiae vini in substantiam sanguinis ejus: quae conversio convenienter et proprie a sancta Catholica Ecclesia Transsubstantiatio est appellata. And because that Christ, our Redeemer, declared that which he offered under the species of bread to be truly his own body, therefore has it ever been a firm belief in the Church of God, and this holy Synod doth now declare it anew, that, by the consecration of the bread and of the wine, a conversion is made of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of his blood; which conversion is, by the holy Catholic Church, suitably and properly called Transubstantiation. Caput V. Chapter V. De cultu et veneratione huic sanctissimo Sacramento exhibenda. On the cult and veneration to be shown to this most holy sacrament. Nullus itaque dubitandi locus relinquitur, quin omnes Christi fideles pro more in Catholica Ecclesia semper recepto latriae cultum, qui vero Deo debetur, huic sanctissimo sacramento in veneratione exhibeant: neque enim ideo minus est adorandum, quod fuerit a Christo Domino, ut sumatur, institutum: nam illum eumdem Deum praesentem in eo adesse credimus, quem Pater aeternus introducens in orbem terrarum dicit: Et adorent eum omnes angeli Dei; quem magi procidentes adoraverunt; quem denique in Galilaea ab apostolis adoratum fuisse, scriptura testatur. Wherefore, there is no room left for doubt, that all the faithful of Christ may, according to the custom ever received in the Catholic Church, render in veneration the worship of latria, which is due to the true God, to this most holy sacrament. For not therefore is it the less to be adored on this account, that it was instituted by Christ, the Lord, in order to be received; for we believe that same God to be present therein, of whom the eternal Father, when introducing him into the world, says: And let all the angels of God adore him; [198] whom the Magi, falling down, adored; [199] who, in fine, as the Scripture testifies, was adored by the apostles in Galilee. Declarat praeterea sancta synodus, pie et religiose admodum in Dei Ecclesiam inductum fuisse hunc morem, ut singulis annis peculiari quodam et festo die praecelsum hoc et venerabile sacramentum singulari veneratione ac solemniter celebraretur, utque in processionibus reverenter et honorifice illud per vias et loca publica circumferretur. AEquissimum est enim, sacros The holy Synod declares, moreover, that very piously and religiously was this custom introduced into the Church, that this sublime and venerable sacrament be, with special veneration and solemnity, celebrated, every year, on a certain day, and that a festival; and that it be borne reverently and with honor in processions through the streets and public places. For it is most just that there be certain appointed aliquos statutos esse dies, cum Christiani omnes singulari ac rara quadam significatione gratos et memores testentur animos erga communem Dominum et Redemptorem pro tam ineffabili et plane divino beneficio, quo mortis ejus victoria et triumphus repraesentatur. Ac sic quidem oportuit victricem veritatem de mendacio et haeresi triumphum agere, ut ejus adversarii in conspectu tanti splendoris, et in tanta universae ecclesiae laetitia positi, vel debilitati et fracti tabescant, vel pudore affecti et confusi aliquando resipiscant. holy days, whereon all Christians may, with a special and unusual demonstration, testify that their minds are grateful and thankful to their common Lord and Redeemer for so ineffable and truly divine a benefit, whereby the victory and triumph of his death are represented. And so indeed did it behoove victorious truth to celebrate a triumph over falsehood and heresy, that thus her adversaries, at the sight of so much splendor, and in the midst of so great joy of the universal Church, may either pine away [200] weakened and broken; or, touched with shame and confounded, at length repent. Caput VI. Chapter VI. De asservando sacrae Eucharistiae Sacramento, et ad infirmos deferendo. On reserving the sacrament of the sacred Eucharist, and bearing it to the sick. Consuetudo asservandi in sacrario sanctam Eucharistiam adeo antiqua est, ut eam saeculum etiam Nicaeni Concilii agnoverit. Porro deferri ipsam sacram Eucharistiam ad infirmos, et in hunc usum diligenter in ecclesiis conservari, praeterquam quod cum summa aequitate et ratione conjunctum est, tum multis in conciliis praeceptum invenitur et vetustissimo Catholicae Ecclesiae more est observatum. The custom of reserving the holy Eucharist in the sacrarium is so ancient, that even the age of the Council of Nicaea recognized that usage. Moreover, as to carrying the sacred Eucharist itself to the sick, and carefully reserving it for this purpose in churches, besides that it is exceedingly conformable to equity and reason, it is also found, enjoined in numerous councils, and is a very ancient observance of the Catholic Church. Quare sancta haec synodus retinendum omnino salutarem hunc et necessarium morem statuit. Wherefore, this holy Synod ordains that this salutary and necessary custom is to be by all means retained. Caput VII. Chapter VII. De praeparatione, quae adhibenda est, ut digne quis sacram Eucharistiam percipiat. On the preparation to be given that one may worthily receive the sacred Eucharist. Si non decet ad sacras ullas functiones quempiam accedere nisi sancte, certe, quo magis sanctitas et divinitas coelestis hujus sacramenti viro Christiano comperta est, eo diligentius cavere ille debet, ne absque magna reverentia et sanctitate ad id percipiendum accedat, praesertim cum illa plena formidinis verba apud apostolum legamus: Qui manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini. Quare communicare volenti revocandum est in memoriam ejus praeceptum: Probet autem seipsum homo. Ecclesiastica autem consuetudo declarat, eam probationem necessariam esse, ut nullus sibi conscius peccati mortalis, quantumvis sibi contritus videatur, absque praemissae sacramentali confessione ad sacram Eucharistiam accedere debeat. Quod a Christianis omnibus, etiam ab iis sacerdotibus, If it is unbeseeming for any one to approach to any of the sacred functions, unless he approach holily; assuredly, the more the holiness and divinity of this heavenly sacrament are understood by a Christian, the more diligently ought he to give heed that he approach not to receive it but with great reverence and holiness, especially as we read in the Apostle those words full of terror: He that eateth and drinketh unworthily, eateth and drinketh judgment to himself. [201] Wherefore, he who would communicate, ought to recall to mind the precept of the Apostle: Let a man prove himself. [202] Now ecclesiastical usage declares that necessary proof to be, that no one, conscious to himself of mortal sin, how contrite soever he may seem to himself, ought to approach to the sacred Eucharist without previous sacramental confession. This the holy Synod hath decreed is to be invariably observed by all Christians, quibus ex officio incubuerit celebrare, haec sancta synodus perpetuo servandum esse decrevit, modo non desit illis copia confessoris. Quod si necessitate urgente sacerdos absque praevia confessione celebraverit, quamprimum confiteatur. even by those priests on whom it may be incumbent by their office to celebrate, provided the opportunity of a confessor do not fail them; but if, in an urgent necessity, a priest should celebrate without previous confession, let him confess as soon as possible. Caput VIII. Chapter VIII. De usu admirabilis hujus sacramenti. On the use of this admirable sacrament. Quoad usum autem recte et sapienter Patres nostri tres rationes hoc sanctum sacramentum accipiendi distinxerunt. Quosdam enim docuerunt sacramentaliter dumtaxat id sumere ut peccatores; alios tantum spiritualiter, illos nimirum, qui voto propositum illum coelestem panem edentes, fide viva, quae per dilectionem operatur, fructum ejus et utilitatem sentiunt; tertios porro sacramentaliter simul et spiritualiter; hi autem sunt, qui ita se prius probant et instruunt, ut vestem nuptialem induti ad divinam hanc mensam accedant. Now as to the use of this holy sacrament, our Fathers have rightly and wisely distinguished three ways of receiving it. For they have taught that some receive it sacramentally only, to wit, sinners: others spiritually only, those to wit who eating in desire that heavenly bread which is set before them, are, by a lively faith which worketh by charity, [203] made sensible of the fruit and usefulness thereof: whereas the third [class] receive it both sacramentally and spiritually, and these are they who so prove and prepare themselves beforehand, as to approach to this divine table clothed with the wedding garment. [204] Now as to the reception of the sacrament, it was always the custom in the Church of God that laymen should receive the communion from priests; but that priests when celebrating should communicate themselves; In sacramentali autem sumptione semper in Ecclesia Dei mos fuit, ut laici a sacerdotibus communionem acciperent; sacerdotes autem celebrantes seipsos communicarent, qui mos, tamquam ex traditione apostolica descendens, jure ac merito retineri debet. which custom, as coming down from an apostolic tradition, ought with justice and reason to be retained. Demum autem paterno affectu admonet sancta synodus, hortatur, rogat et obsecrat per viscera misericordiae Dei nostri, ut omnes et singuli, qui Christiano nomine censentur, in hoc unitatis signo, in hoc vinculo caritatis, in hoc concordiae symbolo jam tandem aliquando conveniant et concordent, memoresque tantae majestatis, et tam eximii amoris Iesu Christi, Domini nostri, qui dilectam animam suam in nostrae salutis pretium et carnem suam nobis dedit ad manducandum, haec sacra mysteria corporis et sanguinis ejus ea fidei constantia et firmitate ea animi devotione, ea pietate et cultu credant et venerentur, ut panem illum supersubstantialem frequenter suscipere possint, et is vere eis sit animae vita et perpetua sanitas mentis, cujus vigore confortati, ex hujus miserae peregrinationis itinere ad coelestem patriam pervenire valeant, eumdem panem angelorum, quem modo sub sacris velaminibus edunt, absque ullo velamine manducaturi. And finally this holy Synod, with true fatherly affection, admonishes, exhorts, begs, and beseeches, through the bowels of the mercy of our God, that all and each of those who bear the Christian name would now at length agree and be of one mind in this sign of unity, in this bond of charity, in this symbol of concord; and that, mindful of the so great majesty, and the so exceeding love of our Lord Jesus Christ, who gave his own beloved soul as the price of our salvation, and gave us his own flesh to eat, they would believe and venerate these sacred mysteries of his body and blood, with such constancy and firmness of faith, with such devotion of soul, with such piety and worship, as to be able frequently to receive that supersubstantial bread, and that it may be to them truly the life of the soul and the perpetual health of their mind; that being invigorated by the strength thereof, they may, after the journeying of this miserable pilgrimage, be able to arrive at their heavenly country, there to eat, without any veil, that same bread of angels which they now eat under the sacred veils. Quoniam autem non est satis But forasmuch as it is not enough veritatem dicere, nisi detegantur et refellantur errores: placuit sanctae synodo hos canones subjungere, ut omnes, jam agnita Catholica doctrina, intelligant quoque, quae ab illis haereses caveri, vitarique debeant. to declare the truth, if errors be not laid bare and repudiated, it hath seemed good to the holy Synod to subjoin these canons, that all,--the Catholic doctrine being already recognized,--may now also understand what are the heresies which they ought to guard against and avoid. DE SACROSANCTO EUCHARISTIAE SACRAMENTO. ON THE MOST HOLY SACRAMENT OF THE EUCHARIST. Canon I.--Si quis negaverit, in sanctissimae Eucharistiae sacramento contineri vere, realiter et substantialiter corpus et sanguinem una cum anima et divinitate Domini nostri Jesu Christi, ac proinde totum Christum; sed dixerit, tantummodo esse in eo, ut in signo, vel figura, aut virtute: anathema sit. Canon I.--If any one denieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but saith that he is only therein as in a sign, or in figure, or virtue: let him be anathema. Canon II.--Si quis dixerit, in sacrosancto Eucharistiae sacramento remanere substantiam panis et vini una cum corpore et sanguine Domini nostri Iesu Christi, negaveritque mirabilem illam et singularem conversionem totius substantiae panis in corpus, et totius substantiae vini in sanguinem, manentibus dumtaxat speciebus panis et vini; quam quidem conversionem Catholica Ecclesia aptissime Canon II.--If any one saith, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood--the species only of the bread and wine remaining--which conversion indeed the Catholic Transsubstantiationem appellat: anathema, sit. Church most aptly calls Transubstantiation: let him be anathema. Canon III.--Si quis negaverit, in venerabili sacramento Eucharistiae sub unaquaque specie, et sub singulis cujusque speciei partibus, separatione facta, totum Christum contineri: anathema sit. Canon III.--If any one denieth, that, in the venerable sacrament of the Eucharist, the whole Christ is contained under each species, and under every part of each species, when separated: let him be anathema. Canon IV.--Si quis dixerit, peracta consecratione, in admirabili Eucharistiae sacramento non esse corpus et sanguinem Domini nostri Iesu Christi, sed tantum in usu, dum sumitur, non autem ante vel post, et in hostiis seu particulis consecratis, quae post communionem reservantur vel supersunt, non remanere verum corpus Domini: anathema sit. Canon IV.--If any one saith, that, after the consecration is completed, the body and blood of our Lord Jesus Christ are not in the admirable sacrament of the Eucharist, but [are there] only during the use, whilst it is being taken, and not either before or after; and that, in the hosts, or consecrated particles, which are reserved or which remain after communion, the true body of the Lord remaineth not: let him be anathema. Canon V.--Si quis dixerit, vel praecipuum fructum sanctissimae Eucharistiae esse remissionem peccatorum, vel ex ea non alios effectus provenire: anathema sit. Canon V.--If any one saith, either that the principal fruit of the most holy Eucharist is the remission of sins, or that other effects do not result therefrom: let him be anathema. Canon VI.--Si quis dixerit, in sancto Eucharistiae sacramento Christum, unigenitum Dei Filium, non esse cultu latriae etiam externo adorandum, atque ideo non festiva peculiari celebritate venerandum, neque in processionibus secundum laudabilem et universalem Ecclesiae Canon VI.--If any one saith, that, in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God, is not to be adored with the worship, even external of latria; and is, consequently, neither to be venerated with a special festive solemnity, nor to be solemnly borne about in procession, according sanctae ritum et consuetudinem solemniter circumgestandum, vel non publice, ut adoretur, populo proponendum, et ejus adoratores esse idololatras: anathema sit. to the laudable and universal rite and custom of holy Church; or, is not to be proposed publicly to the people to be adored, and that the adorers thereof are idolaters: let him be anathema. Canon VII.--Si quis dixcerit, non licere sacram Eucharistiam in sacrario reservari, sed statim post consecrationem adstantibus necessario distribuendam; aut non licere, ut illa ad infirmos honorifice deferatur: anathema sit. Canon VII.--If any one saith, that it is not lawful for the sacred Eucharist to be reserved in the sacrarium, but that, immediately after consecration, it must necessarily be distributed amongst those present; or, that it is not lawful that it be carried with honor to the sick: let him be anathema. Canon VIII.--Si quis dixerit, Christum in Eucharistia exhibitum spiritualiter tantum manducari, et non etiam sacramentaliter ac realiter: anathema sit. Canon VIII.--If any one saith, that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really: let him be anathema. Canon IX.--Si quis negaverit, omnes et singulos Christi fideles utriusque sexus, cum ad annos discretionis pervenerint, teneri singulis annis, saltem in paschate, ad communicandum, juxta praeceptum sanctae matris Ecclesiae: anathema sit. Canon IX.--If any one denieth, that all and each of Christ's faithful of both sexes are bound, when they have attained to years of discretion, to communicate every year, at least at Easter, in accordance with the precept of holy Mother Church: let him be anathema. Canon X.--Si quis dixerit, non licere sacerdoti celebranti seipsum communicare: anathema sit. Canon X.--If any one saith, that it is not lawful for the celebrating priest to communicate himself: let him be anathema. Canon XI.--Si quis dixerit, solam fidem esse sufficientem praeparationem ad sumendum sanctissimae Eucharistiae sacramentum: Canon XI.--If any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist: let him anathema sit. Et, ne tantum sacramentum indigne, atque ideo in mortem et condemnationem sumatur, statuit atque declarat ipsa sancta synodus illis, quos conscientia peccati mortalis gravat, quantumcumque etiam se contritos existiment, habita copia confessoris, necessario praemittendam esse confessionem sacramentalem. Si quis autem contrarium docere, praedicare, vel pertinaciter asserere, seu etiam publice disputando defendere praesumpserit, eo ipso excommunicatus existat. be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession, when a confessor may be had, is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated. __________________________________________________________________ [193] Psa. cx. 4. [194] 1 Cor. xi. 26. [195] John vi. 58. [196] 1 Cor. i. 10. [197] 1 Cor. vi. 9. [198] Psa. xcvi. 7. [199] Matt. ii. 11. [200] Psa. cxi. 10. [201] 1 Cor. xi. 29. [202] 1 Cor. v. 28. [203] Gal. v. 6. [204] Matt. xxii. 11, 12. __________________________________________________________________ Sessio Decimaquarta, Fourteenth Session, celebrata die XXV. Nov. 1551. held November 25, 1551. DE SANCTISSIMIS POENITENTIAE ET EXTREMAE UNCTIONIS SACRAMENTIS. ON THE MOST HOLY SACRAMENTS OF PENANCE AND EXTREME UNCTION. Caput I. Chapter I. De necessitate et institutione Sacramenti poenitentiae On the necessity, and on the institution of the Sacrament of Penance. Si ea in regeneratis omnibus gratitudo erga Deum esset, ut justitiam in baptismo, ipsius beneficio et gratia susceptam constanter tuerentur, non fuisset opus, aliud ab ipso baptismo sacramentum ad peccatorum remissionem esse institutum. Quoniam autem Deus, dives in misericordia, cognovit figmentum nostrum, If such, in all the regenerate, were their gratitude towards God, as that they constantly preserved the justice received in baptism by his bounty and grace, there would not have been need for another sacrament, besides that of baptism itself, to be instituted for the remission of sins. But because God, rich in mercy, knows our frame, [205] he hath illis etiam vitae remedium contulit, qui se postea in peccati servitutem et daemonis potestatem tradidissent, sacramentum videlicet poenitentiae, quo lapsis post baptismum beneficium mortis Christi applicatur. Fuit quidem poenitentia universis hominibus, qui se mortali aliquo peccato inquinassent, quovis tempore ad gratiam et justitiam assequendam necessaria, illis etiam, qui baptismi sacramento ablui petivissent, ut, perversitate abjecta et emendata, tantam Dei offensionem cum peccati odio et pio animi dolore detestarentur; unde propheta ait; Convertimini, et agite poenitentiam ab omnibus iniquitatibus vestris; et non erit vobis in ruinam iniquitas. Dominus etiam dixit: Nisi poenitentiam egeritis, omnes similiter peribitis. Et princeps apostolorum Petrus peccatoribus baptismo initiandis poenitentiam commendans dicebat: Poenitentiam agite, et baptizetur unusquisque vestrum. Porro nec ante adventum Christi poenitentia erat sacramentum, nec est post adventum illius cuiquam ante baptismum. Dominus autem sacramentum poenitentiae tunc praecipue bestowed a remedy of life even on those who may, after baptism, have delivered themselves up to the servitude of sin and the power of the devil,--the sacrament to wit of Penance, by which the benefit of the death of Christ is applied to those who have fallen after baptism. Penitence was indeed at all times necessary, in order to attain to grace and justice, for all men who had defiled themselves by any mortal sin, even for those who begged to be washed by the sacrament of Baptism; that so, their perverseness renounced and amended, they might, with a hatred of sin and a godly sorrow of mind, detest so great an offense of God. Wherefore the prophet says: Be converted and do penance for all your iniquities, and iniquity shall not be your ruin. [206] The Lord also said: Except you do penance, you shall also likewise perish; [207] and Peter, the prince of the apostles, recommending penitence to sinners who were about to be initiated by baptism, said: Do penance, and be baptized every one of you. [208] Nevertheless, neither before the coming of Christ was penitence a sacrament, nor is it such, since his coming, to any previously to baptism. But the Lord then principally instituted the sacrament instituit, cum a mortuis excitatus insufflavit in discipulos suos, dicens: Accipite Spiritum Sanctum; quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt. Quo tam insigni facto et verbis tam perspicuis potestatem remittendi et retinendi peccata, ad reconciliandos fideles post baptismum lapsos, apostolis et eorum legitimis successoribus fuisse communicatam, universorum patrum consensus semper intellexit, et Novatianos, remittendi potestatem olim pertinaciter negantes, magna ratione Ecclesia Catholica, tamquam haereticos, explosit atque condemnavit. Quare verissimum hunc illorum verborum Domini sensum sancta haec synodus probans et recipiens, damnat eorum commentitias interpretationes, qui verba illa ad potestatem praedicandi verbum Dei et Christi evangelium annuntiandi, contra hujusmodi sacramenti institutionem, falso detorquent. of penance, when, being raised from the dead, he breathed upon his disciples, saying: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained. [209] By which action so signal, and words so clear, the consent of all the Fathers has ever understood that the power of forgiving and retaining sins was communicated to the apostles and their lawful successors, for the reconciling of the faithful who have fallen after baptism. And the Catholic Church with great reason repudiated and condemned as heretics the Novatians, who of old obstinately denied that power of forgiving. Wherefore, this holy Synod, approving of and receiving as most true this meaning of those words of our Lord, condemns the fanciful interpretations of those who, in opposition to the institution of this sacrament, falsely wrest those words to the power of preaching the Word of God, and of announcing the Gospel of Christ. Caput II. Chapter II. De differentia Sacramenti poenitentiae et Baptismi. On the difference between the Sacrament of Penance and that of Baptism. Ceterum hoc sacramentum multis rationibus a baptismo differre For the rest, this sacrament is clearly seen to be different from dignoscitur. Nam praeterquam quod materia et forma, quibus sacramenti essentia perficitur, longissime dissidet: constat certe, baptismi ministrum judicem esse non oportere, cum Ecclesia in neminem judicium exerceat, qui non prius in ipsam per baptismi januam fuerit ingressus. Quid enim mihi, inquit apostolus, de iis, qui foris sunt, judicare? Secus est de domesticis fidei, quos Christus dominus lavacro baptismi sui corporis membra semel effecit; nam hos, si se postea crimine aliquo contaminaverint, non jam repetito baptismo ablui, cum id in Ecclesia Catholica nulla ratione liceat, sed ante hoc tribunal tamquam reos sisti voluit, ut per sacerdotum sententiam non semel, sed quoties ab admissis peccatis ad ipsum poenitentes confugerint, possent liberari. Alius praeterea est baptismi, et alius poenitentiae fructus; per baptismum enim Christum induentes, nova prorsus in illo efficimur creatura, plenam et integram peccatorum omnium remissionem consequentes: ad quam tamen novitatem, et integritatem per sacramentum poenitentiae, sine magnis nostris fletibus baptism in many respects: for besides that it is very widely different indeed in matter and form, which constitute the essence of a sacrament, it is beyond doubt certain that the minister of baptism need not be a judge, seeing that the Church exercises judgment on no one who has not entered therein through the gate of baptism. For, what have I, saith the apostle, to do to judge them that are without? [210] It is otherwise with those who are of the household of the faith, whom Christ our Lord has once, by the laver of baptism, made the members of his own body; for such, if they should afterwards have defiled themselves, by any crime, he would no longer have them cleansed by a repetition of baptism--that being nowise lawful in the Catholic Church--but be placed as criminals before this tribunal; that, by the sentence of the priests, they might be freed, not once, but as often as, being penitent, they should, from their sins committed, flee thereunto. Furthermore, one is the fruit of baptism, and another that of penance. For, by baptism putting on Christ, [211] we are made therein entirely a new creature, obtaining a full and entire remission of all sins; unto which newness and et laboribus, divina id exigente justitia, pervenire nequaquam possumus, ut merito poenitentia laboriosus quidam baptismus a sanctis patribus dictus fuerit. Est autem hoc sacramentum poenitentiae lapsis post baptismum ad salutem necessarium, ut nondum regeneratis ipse baptismus. entireness, however, we are no ways able to arrive by the sacrament of Penance, without many tears and great labors on our parts, the divine justice demanding this; so that penance has justly been called by holy Fathers a laborious kind of baptism. And this sacrament of Penance is, for those who have fallen after baptism, necessary unto salvation; as baptism itself is for those who have not as yet been regenerated. Caput III. Chapter III. De partibus et fructibus hujus sacramenti. On the parts and on the fruit of this sacrament. Docet praeterea sancta synodus, sacramenti poenitentiae formam, in qua praecipue ipsius vis sita est, in illis ministri verbis positam esse: Ego te absolvo, etc. Quibus quidem de Ecclesiae sanctae more preces quaedam laudabiliter adjunguntur; ad ipsius tamen formae essentiam nequaquam spectant, neque ad ipsius sacramenti administrationem sunt necessariae. Sunt autem quasi materia hujus sacramenti ipsius poenitentis actus, nempe contritio, confessio, et satisfactio. Qui quatenus in poenitente ad integritatem sacramenti, ad plenamque et perfectam peccatorum remissionem ex Dei institutione requiruntur, The holy Synod doth furthermore teach, that the form of the sacrament of Penance, wherein its force principally consists, is placed in those words of the minister: I absolve thee, etc.; to which words indeed certain prayers are, according to the custom of holy Church, laudably joined, which nevertheless by no means regard the essence of that form, neither are they necessary for the administration of the sacrament itself. But the acts of the penitent himself, to wit, contrition, confession, and satisfaction, are as it were the matter of this sacrament. Which acts, inasmuch as they are, by God's institution, required in the penitent for the integrity of the sacrament, and for the full and perfect hac ratione poenitentiae partes dicuntur. Sane vero res et effectus hujus sacramenti, quantum ad ejus vim et efficaciam pertinet, reconciliatio est cum Deo, quam interdum in viris piis, et cum devotione hoc sacramentum percipientibus, conscientiae pax ac serenitas cum vehementi spiritus consolatione consequi solet. Haec de partibus et effectu hujus sacramenti sancta synodus tradens, simul eorum sententias damnat, qui poenitentiae partes incussos conscientiae terrores et fidem esse contendunt. remission of sins, are for this reason called the parts of penance. But the thing signified indeed, and the effect of this sacrament, as far as regards its force and efficacy, is reconciliation with God, which sometimes, in persons who are pious and who receive this sacrament with devotion, is wont to be followed by peace and serenity of conscience, with exceeding consolation of spirit. The holy Synod, whilst delivering these things touching the parts and the effect of this sacrament, condemns at the same time the opinions of those who contend that the terrors which agitate the conscience, and faith, are the parts of penance. Caput IV. Chapter IV. De Contritione. On Contrition. Contritio, quae primum locum inter dictos poenitentis actus habet, animi dolor ac detestatio est de peccato commisso, cum proposito non peccandi de cetero. Fuit autem quovis tempore ad impetrandam veniam peccatorum hic contritionis motus necessarius, et in homine post baptismum lapso ita demum praeparat ad remissionem peccatorum, si cum fiducia divinae misericordiae et voto praestandi reliqua conjunctus sit, quae ad rite suscipiendum Contrition, which holds the first place amongst the aforesaid acts of the penitent, is a sorrow of mind, and a detestation for sin committed, with the purpose of not sinning for the future. This movement of contrition was at all times necessary for obtaining the pardon of sins; and, in one who has fallen after baptism, it then at length prepares for the remission of sins, when it is united with confidence in the divine mercy, and with the desire of performing the other things which are required for rightly receiving this sacrament. hoc sacramentum requiruntur. Declarat igitur sancta synodus, hanc contritionem non solum cessationem a peccato et vitae novas propositum et inchoationem, sed veteris etiam odium continere, juxta illud: Projicite a vobis omnes iniquitates vestras, in quibus praevaricati estis, et facite vobis cor novum et spiritum novum. Et certe, qui illos sanctorum clamores consideraverit: Tibi soli peccavi, et malum coram te feci; Laboravi in gemitu meo, lavabo per singulas noctes lectum meum. Recogitabo tibi omnes annos meos in amaritudine animae meae; et alios hujus generis, facile intelliget, eos ex vehementi quodam anteactae vitae odio et ingenti peccatorum detestatione manasse. Docet praeterea, etsi contritionem hanc aliquando caritate perfectam esse contingat, hominemque Deo reconciliare, priusquam hoc sacramentum actu suscipiatur, ipsam nihilominus reconciliationem ipsi contritioni sine sacramenti voto, quod in illa includitur, non esse adscribendam. Illam vero contritionem imperfectam, quae attritio dicitur, Wherefore the holy Synod declares, that this contrition contains not only a cessation from sin, and the purpose and the beginning of a new life, but also a hatred of the old, agreeably to that saying: Cast away from you all your iniquities, wherein you have transgressed, and make to yourselves a new heart and a new spirit. [212] And assuredly he who has considered those cries of the saints: To thee only have I sinned, and have done evil before thee; [213] I have labored in my groaning, every night I will wash my bed; [214] I will recount to thee all my years, in the bitterness of my soul; [215] and others of this kind, will easily understand that they flowed from a certain vehement hatred of their past life, and from an exceeding detestation of sins. The Synod teaches moreover, that, although it sometimes happens that this contrition is perfect through charity, and reconciles man with God before this sacrament be actually received, the said reconciliation, nevertheless, is not to be ascribed to that contrition, independently of the desire of the sacrament which is included therein. And as to that imperfect contrition, which is called attrition, because quoniam vel ex turpitudinis peccati consideratione vel ex gehennae et poenarum metu communiter concipitur, si voluntatem peccandi excludat cum spe veniae, declarat non solum non facere hominem hypocritam et magis peccatorem, verum etiam donum Dei esse et Spiritus Sancti impulsum, non adhuc quidem inhabitantis, sed tantum moventis, quo poenitens adjutus viam sibi ad justitiam parat. Et quamvis sine sacramento poenitentiae per se ad justificationem perducere peccatorem nequeat, tamen eum ad Dei gratiam in sacramento poenitentiae impetrandam disponit: hoc enim timore utiliter concussi Ninivitae, ad Ionae praedicationem, plenam terroribus poenitentiam egerunt et misericordiam a Domino impetrarunt. Quamobrem falso quidam calumniantur Catholicos scriptores, quasi tradiderint, sacramentum poenitentiae absque bono motu suscipientium gratiam conferre, quod numquam Ecclesia Dei docuit, neque sensit; sed et falso docent, contritionem esse extortam et coactam, non liberam et voluntariam. that it is commonly conceived either from the consideration of the turpitude of sin, or from the fear of hell and of punishment, it declares that if, with the hope of pardon, it exclude the wish to sin, it not only does not make a man a hypocrite, and a greater sinner, but that it is even a gift of God, and an impulse of the Holy Ghost,--who does not indeed as yet dwell in the penitent, but only moves him,--whereby the penitent being assisted prepares a way for himself unto justice. And although this [attrition] can not of itself, without the sacrament of Penance, conduct the sinner to justification, yet does it dispose him to obtain the grace of God in the sacrament of Penance. For, smitten profitably with this fear, the Ninivites, at the preaching of Jonas, did fearful penance, and obtained mercy from the Lord. Wherefore falsely do some calumniate Catholic writers, as if they had maintained that the sacrament of Penance confers grace without any good motion on the part of those who receive it: a thing which the Church of God never taught, or thought; and falsely also do they assert that contrition is extorted and forced, not free and voluntary. Caput V. Chapter V. De Confessione. On Confession. Ex institutione sacramenti poenitentiae jam explicata universa Ecclesia semper intellexit, institutam etiam esse a Domino integram peccatorum confessionem, et omnibus post baptismum lapsis jure divino necessariam existere, quia Dominus noster Iesus Christus, e terris ascensurus ad coelos, sacerdotes sui ipsius vicarios reliquit, tamquam praesides et judices, ad quos omnia mortalia crimina deferantur, in quae Christi fideles ceciderint, quo, pro potestate clavium, remissionis aut retentionis peccatorum sententiam pronuncient. Constat enim, sacerdotes judicium hoc incognita causa exercere non potuisse, nec aequitatem quidem illos in paenis injungendis servare potuisse, si in genere tumtaxat, et non potius in specie, ac sigillatim sua ipsi peccata declarassent. Ex his colligitur, oportere a poenitentibus omnia peccata mortalia, quorum post diligentem sui discussionem conscientiam habent, in confessione recenseri, etiam si occultissima illa sint et tantum adversus duo ultima decalogi praecepta commissa, quae nonnunquam animum From the institution of the sacrament of Penance, as already explained, the universal Church has always understood that the entire confession of sins was also instituted by the Lord, and is of divine right necessary for all who have fallen after baptism; because that our Lord Jesus Christ, when about to ascend from earth to heaven, left priests his own vicars, as presidents and judges, unto whom all the mortal crimes, into which the faithful of Christ may have fallen, should be carried, in order that, in accordance with the power of the keys, they may pronounce the sentence of forgiveness or retention of sins. For it is manifest that priests could not have exercised this judgment without knowledge of the cause; neither indeed could they have observed equity in enjoining punishments, if the said faithful should have declared their sins in general only, and not rather specifically, and one by one. Whence it is gathered that all the mortal sins, of which, after a diligent examination of themselves, they are conscious, must needs be by penitents enumerated in confession, even though those sins be most hidden, and committed only against the two last precepts of the gravius sauciant, et periculosiora sunt iis, quae in manifesto admittuntur. Nam venialia, quibus a gratia Dei non excludimur et in quae frequentius labimur, quamquam recte et utiliter citraque omnem praesumptionem in confessione dicantur, quod piorum hominum usus demonstrat, taceri tamen citra culpam multisque aliis remediis expiari possunt. Verum, cum universa mortalia peccata, etiam cogitationis, homines irae filios et Dei inimicos reddant, necessum est, omnium etiam veniam cum aperta et verecunda confessione, a Deo quaerere. Itaque dum omnia, quae memoriae occurrunt, peccata Christi fideles confiteri student, procul dubio omnia divinae misericordiae ignoscenda exponunt. Qui vero secus faciunt et scienter aliqua retinent, nihil divinae bonitati per sacerdotem remittendum proponunt. Si enim erubescat aegrotus vulnus medico detegere, quod ignorat, medicina non curat. Colligitur praeterea, etiam eas circumstantias in confessione explicandas esse, quae speciem peccati mutant, quod sine illis peccata ipsa neque a poenitentibus decalogue,--sins which sometimes wound the soul more grievously, and are more dangerous, than those which are committed outwardly. For venial sins, whereby we are not excluded from the grace of God, and into which we fall more frequently, although they be rightly and profitably, and without any presumption, declared in confession, as the custom of pious persons demonstrates, yet may they be omitted without guilt, and be expiated by many other remedies. But, whereas all mortal sins, even those of thought, render men children of wrath, [216] and enemies of God, it is necessary to seek also for the pardon of them all from God, with an open and modest confession. Wherefore, while the faithful of Christ are careful to confess all the sins which occur to their memory, they without doubt lay them all bare before the mercy of God to be pardoned: whereas they who act otherwise, and knowingly keep back certain sins, such set nothing before the divine bounty to be forgiven through the priest; for if the sick be ashamed to show his wound to the physician, his medical art cures not that which it knows not of. We gather, furthermore, that those circumstances which change the species integre exponantur, nec judicibus innotescant; et fieri nequeat, ut de gravitate criminum recte censere possint et poenam, quam oportet, pro illis poenitentibus imponere. Unde alienum a ratione est docere, circumstantias has ab hominibus otiosis excogitatas fuisse, aut unam tantum circumstantiam confitendam esse, nempe peccasse in fratrem. Sed et impium est, confessionem, quae hac ratione fieri praecipitur, impossibilem dicere, aut carnificinam, illam conscientiarum appellare; constat enim, nihil aliud in Ecclesia a poenitentibus exigi, quam ut, postquam quisque diligentius se excusserit et conscientiae suae sinus omnes et latebras exploraverit, ea peccata confiteatur, quibus se Dominum et Deum suum mortaliter offendissi meminerit; reliqua autem peccata, quae diligenter cogitanti non occurrunt, in universum eadem confessione inclusa esse intelliguntur; pro quibus fideliter cum propheta dicimus: Ab occultis meis munda me, Domine. Ipsa vero hujusmodi confessionis difficultas ac peccata detegendi verecundia, gravis quidem videri of the sin are also to be explained in confession, because that, without them, the sins themselves are neither entirely set forth by the penitents, nor are they known clearly to the judges; and it can not be that they can estimate rightly the grievousness of the crimes, and impose on the penitents the punishment which ought to be inflicted on account of them. Whence it is unreasonable to teach that these circumstances have been invented by idle men; or that one circumstance only is to be confessed, to wit, that one has sinned against a brother. But it is also impious to assert, that confession, enjoined to be made in this manner, is impossible, or to call it a slaughter-house of consciences; for it is certain, that in the Church nothing else is required of penitents, but that, after each has examined himself diligently, and searched all the folds and recesses of his conscience, he confess those sins by which he shall remember that he has mortally offended his Lord and God: whilst the other sins, which do not occur to him after diligent thought, are understood to be included as a whole in that same confession; for which sins we confidently say with the prophet: From my secret sins cleanse me, O Lord. [217] Now, the posset, nisi tot tantisque commodis et consolationibus levaretur, quae omnibus digne ad hoc sacramentum accedentibus per absolutionem certissime conferuntur. Ceterum, quoad modum confitendi secreto apud solum sacerdotem, etsi Christus non vetuerit, quin aliquis in vindictam suorum scelerum et sui humiliationem, cum ob aliorum exemplum, tum ob Ecclesiae offensae aedificationem delicta sua publice confiteri possit: non est tamen hoc divino praecepto mandatum, nec satis consulte humana aliqua lege praeciperetur, ut delicta, praesertim secreta, publica essent confessione aperienda; unde cum a sanctissimis et antiquissimis patribus magno unanimique consensu secreta confessio sacramentalis, qua ab initio Ecclesia sancta usa est et modo etiam utitur, fuerit semper commendata, manifeste refellitur inanis eorum calumnia, qui eam a divino mandato alienam et inventum humanum esse, atque a patribus in concilio lateranensi congregatis initium habuisse, docere non verentur; neque enim per lateranense concilium Ecclesia statuit, ut Christi fideles confiterentur, very difficulty of a confession like this, and the shame of making known one's sins, might indeed seem a grievous thing, were it not alleviated by the so many and so great advantages and consolations, which are most assuredly bestowed by absolution upon all who worthily approach to this sacrament. For the rest, as to the manner of confessing secretly to a priest alone, although Christ has not forbidden that a person may,--in punishment of his sins, and for his own humiliation, as well for an example to others as for the edification of the Church that has been scandalized,--confess his sins publicly, nevertheless this is not commanded by a divine precept; neither would it be very prudent to enjoin by any human law, that sins, especially such as are secret, should be made known by a public confession. Wherefore, whereas the secret sacramental confession, which was in use from the beginning in holy Church, and is still also in use, has always been commended by the most holy and the most ancient Fathers with a great and unanimous consent, the vain calumny of those is manifestly refuted, who are not ashamed to teach that confession is alien from the divine command, and is a human invention, and that it took its quod jure divino necessarium et institutum esse intellexerat, sed ut praeceptum confessionis, saltem semel in anno, ab omnibus et singulis, cum ad annos discretionis pervenissent, impleretur; unde jam in universa Ecclesia cum ingenti animarum fidelium fructu observatur mos ille salutaris confitendi sacro illo et maxime acceptabili tempore quadragesimae: quem morem haec sancta synodus maxime probat et amplectitur, tamquam pium et merito retinendum. rise from the Fathers assembled in the Council of Lateran: for the Church did not, through the Council of Lateran, ordain that the faithful of Christ should confess,--a thing which it knew to be necessary, and to be instituted of divine right,--but that the precept of confession should be complied with, at least once a year, by all and each, when they have attained to years of discretion. Whence, throughout the whole Church, the salutary custom is, to the great benefit of the souls of the faithful, now observed, of confessing at that most sacred and most acceptable time of Lent,--a 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 Absolutione. On the ministry of this sacrament, and on Absolution. Circa ministrum autem hujus sacramenti declarat sancta synodus, falsas esse et a veritate evangelii penitus alienas doctrinas omnes, quae ad alios quosvis homines, praeter episcopos et sacerdotes clavium ministerium perniciose extendunt, putantes verba illa Domini: Quaecumque alligaveritis super terram, erunt alligata et in coelo, et quaecumque solveritis But, as regards the minister of this sacrament, the holy Synod declares all those doctrines to be false, and utterly alien from the truth of the Gospel, which perniciously extend the ministry of the keys to any others soever besides bishops and priests; imagining, contrary to the institution of this sacrament, that those words of our Lord, Whatsoever you shall bind, upon earth, shall be bound also in heaven, and super terram, erunt soluta et in coelo; et: Quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt: ad omnes Christi fideles, indifferenter et promiscue, contra institutionem hujus sacramenti ita fuisse dicta, ut quivis potestatem habeat remittendi peccata, publica quidem per correptionem, si correptus acquieverit, secreta vero per spontaneam confessionem cuicumque factam. Docet quoque, etiam sacerdotes, qui peccato mortali tenentur, per virtutem Spiritus Sancti in ordinatione collatam, tamquam Christi ministros, functionem remittendi peccata exercere, eosque prave sentire, qui in malis sacerdotibus hanc potestatem non esse contendunt. Quamvis autem absolutio sacerdotis alieni beneficii sit dispensatio, tamen non est solum nudum ministerium vel annuntiandi evangelium, vel declarandi remissa esse peccata; sed ad instar actus judicialis, quo ab ipso, velut a judice, sententia pronuntiatur. Atque ideo non debet paenitens adeo sibi de sua ipsius fide blandiri, ut, etiam si nulla illi adsit contritio, aut sacerdote animus serio whatsoever you shall loose upon earth shall be loosed also in heaven, [218] and, Whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained, [219] were in such wise addressed to all the faithful of Christ indifferently and indiscriminately, as that every one has the power of forgiving sins,--public sins to wit by rebuke, provided he that is rebuked shall acquiesce, and secret sins by a voluntary confession made to any individual whatsoever. It also teaches, that even priests, who are in mortal sin, exercise, through the virtue of the Holy Ghost which was bestowed in ordination, the office of forgiving sins, as the ministers of Christ; and that their sentiment is erroneous who contend that this power exists not in bad priests. But although the absolution of the priest is the dispensation of another's bounty, yet is it not a bare ministry only, whether of announcing the Gospel, or of declaring that sins are forgiven, but is after the manner of a judicial act, whereby sentence is pronounced by the priest as by a judge; and therefore the penitent ought not, so to confide in his own personal faith as to think that,--even though there be no contrition on his part, or no intention on the agendi et vere absolvendi desit, putet tamen se propter suam solam fidem vere et coram Deo esse absolutum. Nec enim fides sine poenitentia remissionem ullam peccatorum praestaret; nec is esset nisi salutis suae negligentissimus, qui sacerdotem joco se absolventem cognosceret, et non alium serio agentem sedulo requireret. part of the priest of acting seriously and absolving truly,--he is nevertheless truly and in God's sight absolved, on account of his faith alone. For neither would faith without penance bestow any remission of sins, nor would he be otherwise than most careless of his own salvation, who, knowing that a priest but absolved him in jest, should not carefully seek for another who would act in earnest. Caput VII. Chapter VII. De casuum reservatione. On the reservation of cases. Quoniam igitur natura et ratio judicii illud exposcit, ut sententia in subditos dumtaxat feratur, persuasum semper in Ecclesia Dei fuit, et verissimum esse synodus haec confirmat, nullius momenti absolutionem eam esse debere, quam sacerdos in eum profert, in quem ordinariam aut subdelegatam non habet jurisdictionem. Magnopere vero ad Christiani populi disciplinam pertinere sanctissimis patribus nostris visum est, ut atrociora quaedam et graviora crimina non a quibusvis, sed a summis dumtaxat sacerdotibus absolverentur; unde merito Pontifices maximi pro suprema potestate sibi in Ecclesia universa tradita causas aliquas criminum Wherefore, since the nature and order of a judgment require this, that sentence be passed only on those subject [to that judicature], it has ever been firmly held in the Church of God, and this Synod ratifies it as a thing most true, that the absolution, which a priest pronounces upon one over whom he has not either an ordinary or a delegated jurisdiction, ought to be of no weight whatever. And it hath seemed to our most holy Fathers to be of great importance to the discipline of the Christian people, that certain more atrocious and more heinous crimes should be absolved, not by all priests, but only by the highest priests; whence the Sovereign Pontiffs, in virtue of the supreme power delivered to them in graviores suo potuerunt peculiari judicio reservare. Neque dubitandum esset, quando omnia, quae a Deo sunt, ordinata sunt, quin hoc idem episcopis omnibus in sua cuique diaecesi, in aedificationem tamen, non in destructionem liceat, pro illis in subditos tradita supra reliquos inferiores sacerdotes auctoritate, praesertim quoad illa, quibus excommunicationis censura annexa est. Hanc autem delictorum reservationem consonum est divinae auctoritati non tantum in externa politia, sed etiam coram Deo vim habere. Verumtamen pie admodum, ne hac ipsa occasione aliquis pereat, in eadem Ecclesia Dei custoditum semper fuit, ut nulla sit reservatio in articulo mortis; atque ideo omnes sacerdotes quoslibet poenitentes a quibusvis peccatis et censuris absolvere possunt; extra quem articulum sacerdotes cum nihil possint in casibus reservatis, id unum poenitentibus persuadere nitantur, ut ad superiores et legitimos judices pro beneficio absolutionis accedant. the universal Church, were deservedly able to reserve, for their special judgment, certain more grievous cases of crimes. Neither is it to be doubted,--seeing that all things, that are from God, are well ordered,--but that this same may be lawfully done by all bishops, each in his own diocese, unto edification, however, not unto destruction, in virtue of the authority, above [that of] other inferior priests, delivered to them over their subjects, especially as regards those crimes to which the censure of excommunication is annexed. But it is consonant to the divine authority, that this reservation of cases have effect, not merely in external polity, but also in God's sight. Nevertheless, for fear lest any may perish on this account, it has always been very piously observed in the said Church of God, that there be no reservation at the point of death, and that therefore all priests may absolve all penitents whatsoever from every kind of sins and censures whatever: and as, save at that point of death, priests have no power in reserved cases, let this alone be their endeavor, to persuade penitents to repair to superior and lawful judges for the benefit of absolution. Caput VIII. Chapter VIII. De Satisfactionis necessitate et fructu. On the necessity and on the fruit of Satisfaction. Demum quoad satisfactionem, quae ex omnibus poenitentiae, partibus, quemadmodum a patribus nostris Christiano populo fuit perpetuo tempore commendata, ita una maxime nostra aetate summo pietatis praetextu impugnatur ab iis, qui speciem pietatis habent, virtutem autem ejus abnegarunt: sancta synodus declarat, falsum omnino esse et a verbo Dei alienum, culpam a Domino nunquam remitti, quin universa etiam poena condonetur. Perspicua enim et illustria in sacris litteris exempla reperiuntur, quibus, praeter divinam traditionem, hic error quam manifestissime revincitur. Sane et divinae justitiae ratio exigere videtur, ut aliter ab eo in gratiam recipiantur, qui ante baptismum per ignorantiam deliquerint; aliter vero qui semel a peccati et daemonis servitute liberati, et accepto Spiritus Sancti dono, scientes templum Dei violare et Spiritum Sanctum contristare non formidaverint. Et divinam clementiam decet, ne ita nobis absque ulla Finally, as regards satisfaction,--which as it is, of all the parts of penance, that which has been at all times recommended to the Christian people by our Fathers, so is it the one especially which in our age is, under the loftiest pretext of piety, impugned by those who have an appearance of godliness, but have denied the power thereof, [220] --the holy Synod declares, that it is wholly false, and alien from the Word of God, that the guilt is never forgiven by the Lord, without the whole punishment also being therewith pardoned. For clear and illustrious examples are found in the sacred writings, whereby, besides by divine tradition, this error is refuted in the plainest manner possible. And truly the nature of divine justice seems to demand, that they, who through ignorance have sinned before baptism, be received into grace in one manner; and in another those who, after having been freed from the servitude of sin and of the devil, and after having received the gift of the Holy Ghost, have not feared, knowingly to violate the temple of God, [221] and to grieve the Holy Spirit. [222] And it satisfactione peccata dimittantur, ut, occasione accepta, peccata leviora putantes, velut injurii et contumeliosi Spiritui Sancto in graviora labamur, thesaurizantes nobis iram in die irae. Procul dubio enim magnopere a peccato revocant et quasi fraeno quodam caercent hae satisfactoriae poenae, cautioresque et vigilantiores in futurum paenitentes efficiunt; medentur quoque peccatorum reliquiis et vitiosos habitus male vivendo comparatos contrariis virtutum actionibus tollunt. Neque vero securior ulla via in Ecclesia Dei umquam existimata fuit ad amovendam imminentem a Domino poenam, quam ut haec poenitentiae opera homines cum vero animi dolore frequentent. Accedit ad haec, quod, dum satisfaciendo patimur pro peccatis, Christo Jesu, qui pro peccatis nostris satisfecit, ex quo omnis nostra sufficientia est, conformes efficimur, certissimam quoque inde arrham habentes, quod, si compatimur et conglorificabimur. Neque vero ita nostra est satisfactio haec, quam pro peccatis nostris exsolvimus, ut beseems the divine clemency, that sins be not in such wise pardoned us without any satisfaction, as that, taking occasion therefrom, thinking sins less grievous, we, offering as it were an insult and an outrage to the Holy Ghost, [223] should fall into more grievous sins, treasuring up wrath against the day of wrath. [224] For, doubtless, these satisfactory punishments greatly recall from sin, and check as it were with a bridle, and make penitents more cautious and watchful for the future; they are also remedies for the remains of sin, and, by acts of the opposite virtues, they remove the habits acquired by evil living. Neither indeed was there ever in the Church of God any way accounted surer to turn aside the impending chastisement of the Lord, than that men should, with true sorrow of mind, practice these works of penitence. Add to these things, that, whilst we thus, by making satisfaction, suffer for our sins, we are made conformable to Jesus Christ, who satisfied for our sins, from whom all our sufficiency is; [225] having also thereby a most sure pledge, that if we suffer with him, we shall also be glorified with him. [226] But neither is this satisfaction, which we non sit per Christum Iesum, nam qui ex nobis, tamquam ex nobis, nihil possumus, eo cooperante, qui nos confortat, omnia possumus. Ita non habet homo, unde glorietur; sed omnis gloriatio nostra in Christo est; in quo vivimus, in quo meremur, in quo satisfacimus, facientes fructus dignos poenitentiae, qui ex illo vim habent, ab illo offeruntur Patri, et per illum acceptantur a Patre. Debent ergo sacerdotes Domini, quantum Spiritus et prudentia suggesserit, pro qualitate criminum et poenitentium facultate, salutares et convenientes satisfactiones injungere; ne, si forte peccatis conniveant et indulgentius cum poenitentibus agant, levissima quaedam opera pro gravissimis delictis injungendo, alienorum peccatorum participes efficiantur. Habeant autem prae oculis, ut satisfactio, quam imponunt, non sit tantum ad novae vitae custodiam et infirmitatis medicamentum, sed etiam ad praeteritorum peccatorum vindictam et castigationem: nam claves sacerdotum, non ad solvendum dumtaxat, sed et ad ligandum concessas etiam antiqui patres discharge for our sins, so our own, as not to be through Jesus Christ. For us who can do nothing of ourselves, as of ourselves, can do all things, he co-operating, who strengthens us. Thus, man has not wherein to glory, but all our glorying is in Christ: in whom we live; in whom we merit; in whom we satisfy; bringing forth fruits worthy of penance, [227] which from him have their efficacy; by him are offered to the Father; and through him are accepted by the Father. Therefore the priests of the Lord ought, as far as the Spirit and prudence shall suggest, to enjoin salutary and suitable satisfactions, according to the quality of the crimes and the ability of the penitent; lest, if haply they connive at sins, and deal too indulgently with penitents, by enjoining certain very light works for very grievous crimes, they be made partakers of other men's sins. But let them have in view, that the satisfaction, which they impose, be not only for the preservation of a new life and a medicine of infirmity, but also for the avenging and punishing of past sins. For the ancient Fathers likewise both believe and teach, that the keys of the priests were given, not to loose only, but also to bind. [228] But not therefore et credunt et docent. Nec propterea existimarunt, sacramentum poenitentiae esse forum irae vel poenarum, sicut nemo umquam Catholicus sensit, ex hujusmodi nostris satisfactionibus vim meriti et satisfactionis Domini nostri Iesu Christi vel obscurari vel aliqua ex parte imminui; quod dum novatores intelligere nolunt, ita optimam poenitentiam novam vitam esse docent, ut omnem satisfactionis vim et usum tollant. did they imagine that the sacrament of Penance is a tribunal of wrath or of punishments; even as no Catholic ever thought, that, by this kind of satisfaction on our parts, the efficacy of the merit and of the satisfaction of our Lord Jesus Christ is either obscured or in any way lessened: which when the innovators seek to understand, they in such wise maintain a new life to be the best penance, as to take away the entire efficacy and use of satisfaction. Caput IX. Chapter IX. De operibus Satisfactionis. On works of Satisfaction. Docet praeterea, tantam esse divinae munificentiae largitatem, ut non solum paenis sponte a nobis pro vindicando peccato susceptis, aut sacerdotis arbitrio pro mensura delicti impositis, sed etiam, quod maximum amoris argumentum est, temporalibus flagellis a Deo inflictis et a nobis patienter toleratis apud Deum Patrem per Christum Iesum satisfacere valeamus. The Synod teaches furthermore, that so great is the liberality of the divine munificence, that we are able through Jesus Christ to make satisfaction to God the Father, not only by punishments voluntarily undertaken of ourselves for the punishment of sin, or by those imposed at the discretion of the priest according to the measure of our delinquency, but also, which is a very great proof of love, by the temporal scourges inflicted of God, and borne patiently by us. DOCTRINA DE SACRAMENTO EXTREMAE UNCTIONIS. ON THE SACRAMENT OF EXTREME UNCTION. Visum est autem sanctae synodo, praecedenti doctrinae de poenitentia adjungere ea, quae sequuntur de sacramento It hath also seemed good to the holy Synod, to subjoin to the preceding doctrine on Penance, the following extremae unctionis, quod non modo poenitentiae, sed et totius Christianae vitae, quae perpetua poenitentia esse debet, consummativum existimatum est a Patribus. Primum itaque circa illius institutionem declarat et docet, quod clementissimus Redemptor noster, qui servis suis quovis tempore voluit de salutaribus remediis adversus omnia omnium hostium tela esse prospectum, quemadmodum auxilia maxima in sacramentis aliis praeparavit, quibus Christiani conservare se integros, dum viverent, ab omni graviori spiritus incommodo possint: ita extremae unctionis sacramento finem vitae, tamquam firmissimo quodam praesidio, munivit. Nam etsi adversarius noster occasiones per omnem vitam quaerat et captet, ut devorare animas nostras quoquo modo possit: nullum tamen tempus est, quo vehementius ille omnes suae versutiae nervos intendat ad perdendos nos penitus, et a fiducia etiam, si possit, divinae misericordiae deturbandos, quam cum impendere nobis exitum vitae prospicit. on the sacrament of Extreme Unction, which by the Fathers was regarded as being the completion, not only of penance, but also of the whole Christian life, which ought to be a perpetual penance. First, therefore, as regards its institution, it declares and teaches, that our most gracious Redeemer,--who would have his servants at all times provided with salutary remedies against all the weapons of all their enemies,--as, in the other sacraments, he prepared the greatest aids, whereby during life, Christians may preserve themselves whole from every more grievous spiritual evil, so did he guard the close of life, by the sacrament of Extreme Unction, as with a most firm defense. For though our adversary seeks and seizes opportunities, all our life long, to be able in any way to devour [229] our souls; yet is there no time wherein he strains more vehemently all the powers of his craft to ruin us utterly, and, if he can possibly, to make us fall even from trust in the mercy of God, than when he perceives the end of our life to be at hand. Caput I. Chapter I. De institutione sacramenti Extremae Unctionis. On the institution of the sacrament of Extreme Unction. Instituta est autem sacra unctio infirmorum tamquam vere et proprie sacramentum novi testamenti, a Christo Domino nos tro apud Marcum quidem insinuatum, per Iacobum autem apostolum ac Domini fratrem, fidelibus commendatum ac promulgatum. Infirmatur, inquit, quis in vobis? inducat presbyteros Ecclesiae, et orent super eum, ungentes eum oleo in nomine Domini; et oratio fidei salvabit infirmum; et alleviabit eum Dominus; et si in peccatis sit, dimittentur ei. Quibus verbis, ut ex apostolica traditione per manus accepta Ecclesia didicit, docet materiam, formam, proprium ministrum, et effectum hujus salutaris sacramenti. Intellexit enim Ecclesia, materiam esse oleum ab episcopo benedictum; nam unctio aptissime Spiritus Sancti gratiam, qua invisibiliter anima aegrotantis inungitur, repraesentat; formam deinde esse illa verba: Per istam unctionem, etc. Now, this sacred unction of the sick was instituted by Christ our Lord, as truly and properly a sacrament of the new law, insinuated indeed in Mark, but recommended and promulgated to the faithful by James the Apostle, and brother of the Lord. Is any man, he saith, sick among you? Let him, bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick man; and the Lord shall raise him up; and if he be in sins, they shall be forgiven him. [230] In which words, as the Church has learned from apostolic tradition, received from hand to hand, he teaches the matter, the form, the proper minister, and the effect of this salutary sacrament. For the Church has understood the matter thereof to be oil blessed by a bishop. For the unction very aptly represents the grace of the Holy Ghost, with which the soul of the sick person is invisibly anointed; and furthermore that those words, "By this unction," etc., are the form. Caput II. Chapter II. De effectu hujus Sacramenti. On the effect of this Sacrament. Res porro et effectus hujus sacramenti illis verbis explicatur: Et oratio fidei salvabit infirmum; et alleviabit eum Dominus; et si in peccatis sit, dimittentur ei. Res etenim haec gratia est Spiritus Sancti, cujus unctio delicta, si quae sint adhuc expianda, ac peccati reliquias abstergit; et aegroti animam alleviat et confirmat, magnam in eo divinae misericordiae fiduciam excitando; qua infirmus sublevatus et morbi incommoda ac labores levius fert, et tentationibus daemonis, calcaneo insidiantis, facilius resistit, et sanitatem corporis interdum, ubi saluti animae expedierit, consequitur. Moreover, the thing signified, and the effect of this sacrament, are explained in those words: And the prayer of faith shall save the sick man, and the Lord shall raise him up, and if he be in sins they shall be forgiven him. For the thing here signified is the grace of the Holy Ghost; whose anointing cleanses away sins, if there be any still to be expiated, as also the remains of sins; and raises up and strengthens the soul of the sick person, by exciting in him a great confidence in the divine mercy; whereby the sick being supported, bears more easily the inconveniences and pains of his sickness; and more readily resists the temptations of the devil who lies in wait for his heel; [231] and at times obtains bodily health, when expedient for the welfare of the soul. Caput III. Chapter III. De ministro hujus Sacramenti, et tempore, quo dari debeat. On the minister of this Sacrament, and on the time when it ought to be administered. Jam vero, quod attinet ad praescriptionem eorum, qui et suscipere et ministrare hoc sacramentum debent, haud obscure fuit illud etiam in verbis praedictis traditum. Nam et ostenditur illic, proprios hujus sacramenti And now as to prescribing who ought to receive, and who to administer this sacrament, this also was not obscurely delivered in the words above cited. For it is there also shown, that the proper ministers of this sacrament are the Presbyters ministros esse Ecclesia Presbyteros; quo nomine eo loco, non aetate seniores, aut primores in populo intelligendi veniunt, sed aut episcopi, aut sacerdotes ab ipsis rite ordinati per impositionem manuum presbyterii. Declaratur etiam, esse hanc unctionem infirmis adhibendam, illis vero praesertim, qui tam periculose decumbunt, ut in exitu vitae constituti videantur; unde et sacramentum exeuntium nuncupatur. Quod si infirmi post susceptam hanc unctionem convaluerint, iterum hujus sacramenti subsidio juvari poterunt, cum in aliud simile vitae discrimen inciderint. Quare nulla ratione audiendi sunt, qui contra tam apertam et dilucidam apostoli Iacobi sententiam docent, hanc unctionem vel figmentum esse humanum, vel ritum a patribus acceptum, nec mandatum Dei, nec promissionem gratiae habentem; et qui illam jam cessasse asserunt, quasi ad gratiam curationum dumtaxat in primitiva Ecclesia referenda esset; et qui dicunt, ritum et usum, quem sancta Romana Ecclesia in hujus sacramenti administratione observat, Iacobi apostoli sententiae repugnare, of the Church; by which name are to be understood, in that place, not the elders by age, or the foremost in dignity amongst the people, but either bishops, or priests by bishops rightly ordained by the imposition of the hands of the priesthood. [232] It is also declared, that this unction is to be applied to the sick, but to those especially who lie in such danger as to seem to be about to depart this life: whence also it is called the sacrament of the departing. And if the sick should, after having received this unction, recover, they may again be aided by the succor of this sacrament, when they fall into another like danger of death. Wherefore, they are on no account to be hearkened to, who, against so manifest and clear a sentence of the Apostle James, teach, either that this unction is a human figment or is a rite received from the Fathers, which neither has a command from God, nor a promise of grace: nor those who assert that it has already ceased, as though it were only to be referred to the grace of healing in the primitive Church; nor those who say that the rite and usage which the holy Roman Church observes in the administration of this sacrament is repugnant to the sentiment of the Apostle atque ideo in alium commutandum esse; et denique, qui hanc extremam unctionem a fidelibus sine peccato contemni posse affirmant. Haec enim omnia manifestissime pugnant cum perspicuis tanti apostoli verbis. Nec profecto Ecelesia Romana, aliarum omnium mater et magistra, aliud in hac administranda unctione, quantum ad ea, quae hujus sacramenti substantiam perficiunt, observat, quam quod beatus Iacobus praescripsit. Neque vero tanti sacramenti contemptus absque ingenti scelere et ipsius Spiritus Sancti injuria esse posset. James, and that it is therefore to be changed into some other; nor finally those who affirm that this Extreme Unction may without sin be contemned by the faithful; for all these things are most manifestly at variance with the perspicuous words of so great an apostle. Neither assuredly does the Roman Church, the mother and mistress of all other churches, observe aught in administering this unction,--as regards those things which constitute the substance of this sacrament,--but what blessed James has prescribed. Nor indeed can there be contempt of so great a sacrament without a heinous sin, and an injury to the Holy Ghost himself. Haec sunt, quae de poenitentiae et extremae unctionis sacramentis sancta haec oecumenica synodus profitetur et docet atque omnibus Christi fidelibus credenda et tenenda proponit. Sequentes autem canones inviolabiliter servandos esse tradit, et asserentes contrarium perpetuo damnat et anathematizat. These are the things which this holy oecumenical Synod professes and teaches and proposes to all the faithful of Christ, to be believed and held, touching the sacraments of Penance and Extreme Unction. And it delivers the following canons to be inviolably preserved; and condemns and anathematizes those who assert what is contrary thereto. DE SANCTISSIMO POENITENTIAE SACRAMENTO. ON THE MOST HOLY SACRAMENT OF PENANCE. Canon I.--Si quis dixerit, in Catholica Ecclesia poenitentiam non esse vere et proprie sacramentum pro fidelibus, quoties Canon I.--If any one saith, that in the Catholic Church Penance is not truly and properly a sacrament, instituted by Christ our Lord post baptismum in peccata labuntur, ipsi Deo reconciliandis a Christo Domino nostro institutum: anathema sit. for reconciling the faithful unto God, as often as they fall into sin after baptism: let him be anathema. Canon II.--Si quis sacramenta confundens, ipsum baptismum poenitentiae sacramentum esse dixerit, quasi haec duo sacramenta distincta non sint, atque ideo poenitentiam non recte secundam post naufragium tabulam appellari: anathema sit. Canon II.--If any one, confounding the sacraments, saith that baptism is itself the sacrament of Penance, as though these two sacraments were not distinct, and that therefore Penance is not rightly called a second plank after shipwreck: let him be anathema. Canon III.--Si quis dixerit, verba illa Domini Salvatoris: Accipite Spiritum Sanctum; quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt: non esse intelligenda de potestate remittendi et retinendi peccata in sacramento poenitentiae, sicut Ecclesia Catholica ab initio semper intellexit; detorserit autem, contra institutionem hujus sacramenti, ad auctoritatem praedicandi evangelium: anathema sit. Canon III.--If any one saith, that those words of the Lord the Saviour, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained, [233] are not to be understood of the power of forgiving and of retaining sins in the sacrament of Penance, as the Catholic Church has always from the beginning understood them; but wrests them, contrary to the institution of this sacrament, to the power of preaching the gospel: let him be anathema. Canon IV.--Si quis negaveret, ad integram et perfectam peccatorum remissionem requiri tres actus in poenitente, quasi materiam sacramenti poenitentiae, videlicet, contritionem, confessionem, et satisfactionem, quae tres poenitentiae Canon IV.--If any one denieth, that, for the entire and perfect remission of sins, there are required three acts in the penitent, which are as it were the matter of the sacrament of Penance, to wit, contrition, confession, and satisfaction, which are called the three parts of partes dicuntur; aut dixerit, duas tantum esse poenitentiae partes, terrores scilicet incussos conscientiae, agnito peccato, et fidem conceptam ex evangelio vel absolutione, qua credit quis sibi per Christum remissa peccata: anathema sit. penance; or saith that there are two parts only of penance, to wit, the terrors with which the conscience is smitten upon being convinced of sin, and the faith, generated by the gospel, or by the absolution, whereby one believes that his sins are forgiven him through Christ: let him be anathema. Canon V.--Si quis dixerit eam contritionem, quae paratur per discussionem, collectionem et detestationem peccatorum, qua quis recogitat annos suos in amaritudine animae suae, ponderando peccatorum suorum gravitatem, multitudinem, foeditatem, amissionem aeternae beatitudinis, et aeternae damnationis incursum, cum proposito melioris vitae, non esse verum et utilem dolorem, nec praeparare ad gratiam, sed facere hominem hypocritam et magis peccatorem; demum, illum esse dolorem coactum et non liberum ac voluntarium: anathema sit. Canon V.--If any one saith, that the contrition which is acquired by means of the examination, collection, and detestation of sins,--whereby one thinks over his years in the bitterness of his soul, [234] by pondering on the grievousness, the multitude, the filthiness of his sins, the loss of eternal blessedness, and the eternal damnation which he has incurred, having therewith the purpose of a better life,--is not a true and profitable sorrow, does not prepare for grace, but makes a man a hypocrite and a greater sinner; in fine, that this [contrition] is a forced and not free and voluntary sorrow: let him be anathema. Canon VI.--Si quis negaverit, confessionem sacramentalem vel institutam, vel ad salutem necessariam esse jure divino; aut dixerit, modum secrete confitendi soli sacerdoti, quem Ecclesia Cathotica ab initio semper observavit et observat, alienum Canon VI.--If any one denieth, either that sacramental confession was instituted, or is necessary to salvation, of divine right; or saith, that the manner of confessing secretly to a priest alone, which the Church hath ever observed from the beginning, and doth observe, is alien esse ab institutione et mandato Christi, et inventum esse humanum: anathema sit. from the institution and command of Christ, and is a human invention: let him be anathema. Canon VII.--Si quis dixerit, in sacramento poenitentiae ad remissionem peccatorum necessarium non esse jure divino confiteri omnia et singula peccata mortalia, quorum memoria cum debita et diligenti praemeditatione habeatur, etiam occulta, et quae sunt contra duo ultima Decalogi praecepta, et circumstantias, quae peccati speciem mutant, sed eam confessionem tantum esse utilem ad erudiendum et consolandum poenitentem, et olim observatam fuisse tantum ad satisfactionem canonicam imponendam; aut dixerit eos, qui omnia peccata confiteri student, nihil relinquere velle divinae misericordiae ignoscendum; aut demum, non licere confiteri peccata venialia: anathema sit. Canon VII.--If any one saith, that, in the sacrament of Penance, it is not necessary, of divine right, for the remission of sins, to confess all and singular the mortal sins which after due and diligent previous meditation are remembered, even those [mortal sins] which are secret, and those which are opposed to the two last commandments of the Decalogue, as also the circumstances which change the species of a sin; but [saith] that such confession is only useful to instruct and console the penitent, and that it was of old only observed in order to impose a canonical satisfaction; or saith that they, who strive to confess all their sins, wish to leave nothing to the divine mercy to pardon; or, finally, that it is not lawful to confess venial sins: let him be anathema. Canon VIII.--Si quis dixerit, confessionem omnium peccatorum, qualem Ecclesia servat, esse impossibilem et traditionem humanam a piis abolendam; aut ad eam non teneri omnes et singulos utriusque Christi fideles, juxta magni Concilii Lateranensis constitutionem, semel in anno et Canon VIII.--If any one saith, that the confession of all sins, such as it is observed in the Church, is impossible, and is a human tradition to be abolished by the godly; or that all and each of the faithful of Christ, of either sex, are not obliged thereunto once a year, conformably to the constitution of the great Council of Lateran, and that, ob id suadendum esse Christi fidelibus, ut non confiteantur tempore quadragesimae: anathema sit. for this cause, the faithful of Christ are to be persuaded not to confess during Lent: let him be anathema. Canon IX.--Si quis dixerit, absolutionem sacramentalem sacerdotis, non esse actum judicialem, sed nudum ministerium pronunciandi et declarandi, remissa esse peccata confitenti, modo tantum credat, se esse absolutum; aut sacerdos non serio, sed joco absolvat; aut dixerit, non requiri confessionem poenitentis, ut sacerdos ipsum absolvere possit: anathema sit. Canon IX.--If any one saith, that the sacramental absolution of the priest is not a judicial act, but a bare ministry of pronouncing and declaring sins to be forgiven to him who confesses; provided only he believe himself to be absolved, or [even though] the priest absolve not in earnest, but in joke; or saith, that the confession of the penitent is not required, in order that the priest may be able to absolve him: let him be anathema. Canon X.--Si quis dixerit, sacerdotes, qui in peccato mortali sunt, potestatem ligandi et solvendi non habere; aut non solos sacerdotes esse ministros absolutionis, sed omnibus et singulis Christi fidelibus esse dictum: Quaecumque ligaveritis super terram, erunt ligata et in coelo; et quaecumque solveritis super terram, erunt soluta et in caelo; et: Quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt: quorum verborum virtute quilibet absolvere possit peccata, publica quidem per correptionem dumtaxat, si correptus acquieverit, Canon X.--If any one saith, that priests, who are in mortal sin, have not the power of binding and loosing; or, that not priests alone are the ministers of absolution, but that, to all and each of the faithful of Christ is it said: Whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven; [235] and, whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained; [236] by virtue of which words every one is able to absolve from sins, to wit, from public sins by reproof only, provided he who is secreta vero per spontaneam confessionem: anathema sit. reproved yield thereto, and from secret sins by a voluntary confession: let him be anathema. Canon XI.--Si quis dixerit, episcopos non habere jus reservandi sibi casus, nisi quoad externam politiam, atque ideo casuum reservationem non prohibere, quo minus sacerdos a reservatis vere absolvat: anathema sit. Canon XI.--If any one saith, that bishops have not the right of reserving cases to themselves, except as regards external polity, and that therefore the reservation of cases hinders not, but that a priest may truly absolve from reserved cases: let him be anathema. Canon XII.--Si quis dixerit, totam poenam simul cum culpa remitti semper a Deo, satisfactionemque poenitentium non esse aliam quam fidem, qua apprehendunt Christum pro eis satisfecisse: anathema sit. Canon XII.--If any one saith, that God always remits the whole punishment together with the guilt, and that the satisfaction of penitents is no other than the faith whereby they apprehend that Christ has satisfied for them: let him be anathema. Canon XIII.--Si quis dixerit, pro peccatis, quoad poenam temporalem, minime Deo pro Christi merita satisfieri poenis ab eo inflictis et patienter toleratis, vel a sacerdote injunctis, sed neque sponte susceptis, ut jejuniis, orationibus, eleemosynis, vel aliis etiam pietatis operibus, atque ideo optimam poenitentiam esse tantum novam vitam: anathema sit. Canon XIII.--If any one saith, that satisfaction for sins, as to their temporal punishment, is nowise made to God, through the merits of Jesus Christ, by the punishments inflicted by him, and patiently borne, or by those enjoined by the priest, nor even by those voluntarily undertaken, as by fastings, prayers, alms-deeds, or by other works also of piety; and that, therefore, the best penance is merely a new life: let him be anathema. Canon XIV.--Si quis dixerit, satisfactiones, quibus poenitentes per Christum Iesum peccata redimunt, non esse cultus Canon XIV.--If any one saith, that the satisfactions, by which penitents redeem their sins through Jesus Christ, are not a worship of Dei, sed traditiones hominum, doctrinam de gratia, et verum Dei cultum atque ipsum beneficium mortis Christi obscurantes: anathema sit. God, but traditions of men, which obscure the doctrine of grace, and the true worship of God, and the benefit itself of the death of Christ: let him be anathema. Canon XV.--Si quis dixerit, claves Ecclesiae esse datas tantum ad solvendum, non etiam ad ligandum, et propterea sacerdotes, dum imponunt poenas confitentibus, agere contra finem clavium et contra institutionem Christi; et fictionem esse, quod, virtute clavium sublata poena aeterna, poena temporalis plerumque exsolvenda remaneat: anathema sit. Canon XV.--If any one saith, that the keys are given to the Church, only to loose, not also to bind; and that, therefore, priests act contrary to the purpose of the keys, and contrary to the institution of Christ, when they impose punishments on those who confess; and that it is a fiction, that, after the eternal punishment has, by virtue of the keys, been removed, there remains for the most part a temporal punishment to be discharged: let him be anathema. DE SACRAMENTO EXTREMAE UNCTIONIS. ON THE SACRAMENT OF EXTREME UNCTION. Canon I.--Si quis dixerit, extremam unctionem non esse vere et proprie sacramentum a Christo domino nostro institutum et a beato Iacobo apostolo promulgatum; sed ritum tantum acceptum a patribus aut figmentum humanum: anathema sit. Canon I.--If any one saith, that Extreme Unction is not truly and properly a sacrament, instituted by Christ our Lord, and promulgated by the blessed Apostle James; but is only a rite received from the Fathers, or a human figment: let him be anathema. Canon II.--Si quis dixerit, sacram infirmorum unctionem non conferre gratiam, nec remittere peccata, nec alleviare infirmos, sed jam cessasse, quasi olim tantum fuerit gratia curationum: anathema sit. Canon II.--If any one saith, that the sacred unction of the sick does not confer grace, nor remit sin, nor comfort the sick; but that it has already ceased, as though it were of old only the grace of working cures: let him be anathema. Canon III.--Si quis dixerit, extremae unctionis ritum et usum, quem observat sancta Romana Ecclesia, repugnare sententiae beati Iacobi apostoli, ideoque eum mutandum, posseque a Christianis absque peccato contemni: anathema sit. Canon III.--If any one saith, that the right and usage of Extreme Unction, which the holy Roman Church observes, is repugnant to the sentiment of the blessed Apostle James, and that is therefore to be changed, and may, without sin, be contemned by Christians: let him be anathema. Canon IV.--Si quis dixerit, Presbyteros Ecclesiae, quos beatus Iacobus adducendos esse ad infirmum, inungendum hortatur, non esse sacerdotes ab episcopo ordinatos, sed aetate seniores in quavis communitate, ob idque proprium extremae unctionis ministrum non esse solum sacerdotem: anathema sit. Canon IV.--If any one saith, that the Presbyters of the Church, whom blessed James exhorts to be brought to anoint the sick, are not the priests who have been ordained by a bishop, but the elders in each community, and that for this cause a priest alone is not the proper minister of Extreme Unction: let him be anathema. __________________________________________________________________ [205] Psa. cii. 14. [206] Ezek. xviii. 30. [207] Luke xiii. 5. [208] Acts ii. 38. [209] John xx. 23. [210] 1 Cor. v. 12. [211] Gal. iii. 23. [212] Ezek. xviii. 31. [213] Psa. l. 6. [214] Psa. vi. 7. [215] Isa. xxxviii. 15. [216] Ephes. ii. 3. [217] Psa. xviii. 13. [218] Matt. xviii. 18. [219] John xx. 23. [220] 2 Tim. iii. 5. [221] 1 Cor. iii. 17. [222] Ephes. iv. 30. [223] Heb. x. 29. [224] Rom. ii. 4. [225] 2 Cor. iii. 5. [226] Rom. viii. 17. [227] Matt. iii. 18. [228] Matt. xvi. 19.; John xx. 23. [229] 1 Pet. v. 8. [230] James v. 14, 15. [231] Gen. iii. 15. [232] 1 Tim. iv. 14. [233] John xx. 22, 23. [234] Isa. xxxviii. 15. [235] Matt. xviii. 15. [236] John xx. 23. __________________________________________________________________ Sessio Vigesimaprima, Twenty-first Session, celebrata die XVI. Iulii 1562. held July 16, 1562. DOCTRINA DE COMMUNIONE SUB UTRAQUE SPECIE, ET PARVULORUM. DOCTRINE CONCERNING THE COMMUNION UNDER BOTH SPECIES, AND OF LITTLE CHILDREN. Caput I. Chapter I. Laicos et clericos non conficientes non adstringi jure divino ad communionem sub utraque specie. That laymen and clerics, when not sacrificing, are not bound, of divine right, to communion under both species. Itaque sancta ipsa synodus, a Spiritu Sancto, qui spiritus est sapientiae et intellectus, spiritus consilii et pietatis, edocta, atque ipsius Ecclesiae judicium Wherefore, this holy Synod,--instructed by the Holy Spirit, who is the spirit of wisdom and of understanding, the spirit of counsel and of godliness, [237] and following the et consuetudinem secuta, declarat, ac docet, nullo divino praecepto laicos et clericos non conficientes, obligari ad Eucharistiae sacramentum sub utraque specie sumendum; neque ullo pacto, salva fide, dubitari posse, quin illis alterius speciei communio ad salutem sufficiat: nam, etsi Christus Dominus in ultima caena venerabile hoc sacramentum in panis, et vini speciebus instituit et apostolis tradidit; non tamen illa institutio et traditio eo tendunt, ut omnes Christi fideles statuto Domini ad utramque speciem accipiendam adstringantur. Sed neque ex sermone illo, apud Ioannem VI., recte colligitur, utriusqme speciei communionem a Domino praeceptam esse: utcumque juxta varias sanctorum patrum et doctorum interpretationes intelligatur: namque, qui dixit: Nisi manducaveritis carnem filii hominis et biberitis ejus sanguinem, non habebitis vitam in vobis: dixit quoque: Si quis manducaverit ex hoc pane, vivet in aeternum. Et qui dixit: Qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam: dixit etiam: Panis, quem ego dabo, caro mea est pro mundi judgment and usage of the Church itself,--declares and teaches, that laymen, and clerics when not consecrating, are not obliged, by any divine precept, to receive the sacrament of the Eucharist under both species; and that neither can it by any means be doubted, without injury to faith, that communion under either species is sufficient for them unto salvation. For, although Christ, the Lord, in the Last Supper, instituted and delivered to the apostles, this venerable sacrament in the species of bread and wine; not therefore do that institution and delivery tend thereunto, that all the faithful of the Church be bound, by the institution of the Lord, to receive both species. But neither is it rightly gathered, from that discourse which is in the sixth of John,--however according to the various interpretations of holy Fathers and Doctors it be understood,--that the communion of both species was enjoined by the Lord; for he who said, Except you eat the flesh of the Son of man and drink his blood, you shall not have life in you (v. 54), also said: He that eateth this bread shall live forever (v. 59); and he who said, He that eateth my flesh and drinketh my blood hath everlasting life (v. 55), also said: The bread that I will vita. Et denique qui dixit: Qui manducat meam carnem et bibit meum sanguinem, in me manet et ego in illo: dixit nihilominus: Qui manducat hunc panem, vivet in aeternum. give is my flesh for the life of the world (v. 52); and, in fine, he who said, He that eateth my flesh and drinkeih my blood, abideth in me and I in him (v. 57), said, nevertheless, He that eateth this bread shall live forever (v. 59). Caput II. Chapter II. Ecclesiae potestas circa dispensationem sacramenti Eucharistiae. The power of the Church as regards the dispensation of the Sacrament of the Eucharist. Praeterea declarat, hanc potestatem perpetuo in Ecclesia fuisse, ut in sacramentorum dispensatione, salva illorum substantia, ea statueret vel mutaret, quae suscipientium utilitati seu ipsorum sacramentorum venerationi, pro rerum, temporum et locorum veritate, magis expedire judicaret. Id autem apostolus non obscure visus est innuisse, cum ait: Sic nos existimet homo, ut ministros Christi et dispensatores mysteriorum Dei; atque ipsum quidem hac potestate usum esse satis constat cum in multis aliis, tum in hoc ipso sacramento, cum, ordinatis nonnullis circa ejus usum, Cetera, inquit, cum venero, disponam. Quare agnoscens sancta mater Ecclesia hanc suam in administratione sacramentorum auctoritatem, licet ab It furthermore declares, that this power has ever been in the Church, that, in the dispensation of the sacraments, their substance being untouched, it may ordain, or change, what things soever it may judge most expedient, for the profit of those who receive, or for the veneration of the said sacraments, according to the difference of circumstances, times, and places. And this the Apostle seems not obscurely to have intimated, when he says: Let a man so account of us, as of the ministers of Christ, and the dispensers of the mysteries of God. [238] And, indeed, it is sufficiently manifest that he himself exercised this power, as in many other things, so in regard of this very sacrament; when, after having ordained certain things touching the use thereof, he says: The rest I will set in order when I come. [239] Wherefore, holy initio Christianae religionis non infrequens utriusque speciei usus fuisset, tamen progressu temporis, latissime jam mutata illa consuetudine, gravibus et justis causis adducta hanc consuetudinem sub altera specie communicandi approbabit, et pro lege habendam decrevit, quam reprobare aut sine ipsius Ecclesiae auctoritate pro libito mutare non licet. Mother Church, knowing this her authority in the administration of the sacraments, although the use or both species has, from the beginning of the Christian religion, not been unfrequent, yet, in progress of time, that custom having been already very widely changed, she, induced by weighty and just reasons, has approved of this custom of communicating under one species, and decreed that it was to be held as a law; which it is not lawful to reprobate, or to change at pleasure, without the authority of the Church itself. Caput III. Chapter III. Totum et integrum Christum ac verum sacramentum sub qualibet specie sumi. That Christ whole and entire and a true Sacrament are received under either species. Insuper declarat, quamvis Redemptor noster, ut antea dictum est, in suprema illa caena hoc sacramentum in duabus speciebus instituerit et apostolis tradiderit, tamen fatendum esse, etiam sub altera tantum specie totum atque integrum Christum verumque sacramentum sumi; ac propterea, quod ad fructum attinet nulla gratia necessaria ad salutem eos defraudari, qui unam speciam solam accipiunt. It moreover declares, that although, as hath been already said, our Redeemer, in that last supper, instituted, and delivered to the apostles, this sacrament in two species, yet is to be acknowledged, that Christ whole and entire and a true sacrament are received under either species alone; and that therefore, as regards the fruit thereof, they, who receive one species alone are not defrauded of any grace necessary to salvation. Caput IV. Chapter IV. Parvulos non obligari ad communionem sacramentalem. That little Children are not bound to sacramental Communion. Denique eadem sancta synodus docet, parvulos usu rationis carentes nulla obligari necessitate ad sacramentalem Eucharistiae communionem, siquidem, per baptismi lavacrum regenerati et Christo incorporati, adeptam jam filiorum Dei gratiam in illa aetate amittere non possunt. Neque ideo tamen damnanda est antiquitas, si eum morem in quibusdam locis aliquando servavit. Ut enim sanctissimi illi patres sui facti probabilem causam pro illius temporis ratione habuerunt, ita certe eos nulla salutis necessitate id fecisse sine controversia credendum est. Finally, this same holy Synod teaches, that little children, who have not attained to the use of reason, are not by any necessity obliged to the sacramental communion of the Eucharist: forasmuch as, having been regenerated by the laver of baptism, and being incorporated with Christ, they can not, at that age, lose the grace which they have already acquired of being the sons of God. Not therefore, however, is antiquity to be condemned, if, in some places, it, at one time, observed that custom; for as those most holy Fathers had a probable cause for what they did in respect of their times, so, assuredly, is it to be believed without controversy, that they did this without any necessity thereof unto salvation. DE COMMUNIONE SUB UTRAQUE SPECIE ET PARVULORUM. ON COMMUNION UNDER BOTH SPECIES, AND ON THE COMMUNION OF INFANTS. Canon I.--Si quis dixerit, ex Dei praecepto vel necessitate salutis omnes et singulos Christi fideles utramque speciem sanctissimi Eucharistiae sacramenti sumere debere: anathema sit. Canon I.--If any one saith, that, by the precept of God, or by necessity of salvation, all and each of the faithful of Christ ought to receive both species of the most holy sacrament of the Eucharist: let him be anathema. Canon II.--Si quis dixerit, sanctum Ecclesiam Catholicam non justis Canon II.--If any one saith, that the holy Catholic Church was not causis et rationibus adductam fuisse, ut laicos atque etiam clericos non conficientes sub panis tantummodo specie communicaret, aut in eo errasse: anathema sit. induced, by just causes and reasons, to communicate, under the species of bread only, laymen, and also clerics when not consecrating: let him be anathema. Canon III.--Si quis negaverit, totum et integrum Christum, omnium gratiarum fontem et auctorem, sub una panis specie sumi, quia, ut quidam falso asserunt, non secundum ipsius Christi institutionem sub utraque specie sumatur: anathema sit. Canon III.--If any one denieth, that Christ whole and entire,--the fountain and author of all graces,--is received under the one species of bread; because that, as some falsely assert, he is not received, according to the institution of Christ himself, under both species: let him be anathema. Canon IV.--Si quis dixerit, parvulis, antequam ad annos discretionis pervenerint, necessariam esse Eucharistiae communionem: anathema sit. Canon IV.--If any one saith, that the communion of the Eucharist is necessary for little children, before they have arrived at years of discretion: let him be anathema. Duos vero articulos alias propositos nondum tamen excussos, videlicet: an rationes, quibus sancta Catholica Ecclesia adducta fuit, ut communicaret laicos atque etiam non celebrantes sacerdotes, sub una tantum panis specie, ita sint retinendae, ut nulla ratione calicis usus cuiquam sit permittendus; et: an, si honestis et Christianae caritati consentaneis rationibus concedendus alicui vel nationi vel regno calicis usus videatur, sub aliquibus conditionibus concedendus sit, et quaenam sint illae, eadem As regards, however, those two articles, proposed on another occasion, but which have not as yet been discussed: to wit, whether the reasons by which the holy Catholic Church was led to communicate, under the one species of bread only, laymen, and also priests when not celebrating, are in such wise to be adhered to, as that on no account is the use of the chalice to be allowed to any one soever; and whether, in case that, for reasons beseeming and consonant with Christian charity, it appears that the use of the chalice is to be granted to any nation or kingdom, it is to be conceded sancta synodus in aliud tempus, oblata sibi quamprimum occasione, examinandos atque definiendos reservat. under certain conditions; and what are those conditions: this same holy Synod reserves the same to another time,--for the earliest opportunity that shall present itself,--to be examined and defined. __________________________________________________________________ [237] Isa. xi. 2. [238] 1 Cor. iv. i. [239] 1 Cor. xi. 34. __________________________________________________________________ Sessio Vigesimasecunda, Twenty-second Session, celebrata die XVII. Sept. 1562. held Sept. 17, 1562. DOCTRINA DE SACRIFICIO MISSAE DOCTRINE ON THE SACRIFICE OF THE MASS. Caput I. Chapter I. De institutione sacrosancti missae sacrificii. On the institution of the most holy Sacrifice of the Mass. Quoniam sub priori Testamento, teste Apostolo Paulo, propter Levitici sacerdotii imbecillitatem consummatio non erat, oportuit, Deo patre misericordiarum ita ordinante, sacerdotem alium secundum ordinem Melchisedech surgere, Dominum nostrum Iesum Christum, qui posset omnes, quotquot sanctificandi essent, consummare, et ad perfectum adducere. Is igitur Deus et Dominus noster, etsi semel se ipsum in ara crucis, morte intercedente, Deo patri oblaturus erat, ut aeternam illic redemptionem operaretur, quia tamen per mortem sacerdotium ejus Forasmuch as, under the former Testament, according to the testimony of the Apostle Paul, there was no perfection, because of the weakness of the Levitical priesthood; [240] there was need, God, the Father of mercies, so ordaining, that another priest should rise, according to the order of Melchisedech, [241] our Lord Jesus Christ, who might consummate, and lead to what is perfect, as many as were to be sanctified. He, therefore, our God and Lord, though he was about to offer himself once on the altar of the cross unto God the Father, by means of his death, there to operate an eternal redemption; [242] nevertheless, because that his priesthood was not extinguendum non erat, in caena novissima, qua nocte tradebatur, ut dilectae sponsae suae Ecclesiae visibile, sicut hominum natura exigit, relinqueret sacrificium, quo cruentum illud semel in cruce peragendum repraesentaretur, ejusque memoria in finem usque saeculi permaneret, atque illius salutaris virtus in remissionem eorum, quae a nobis quotidie committuntur, peccatorum applicaretur, sacerdotem secundum ordinem Melchisedech se in aeternum constitutum declarans, corpus et sanguinem suum sub speciebus panis et vini Deo Patri obtulit, ac sub earumdem rerum symbolis apostolis, quos tunc Novi Testamenti sacerdotes constituebat, ut sumerent, tradidit, et eisdem eorumque in sacerdotio successoribus, ut offerrent, praecepit per haec verba: Hoc facite in meam commemorationem: uti semper Catholica Ecclesia intellexit et docuit. Nam celebrato veteri Pascha, quod in memoriam exitus de Aegypto multitudo filiorum Israel immolabat, novum instituit Pascha se ipsum ab Ecclesia per sacerdotes sub signis visibilibus immolandum in memoriam to be extinguished by his death, in the Last Supper, on the night in which he was betrayed,--that he might leave, to his own beloved Spouse the Church, a visible sacrifice, such as the nature of man requires, whereby that bloody sacrifice, once to be accomplished on the cross, might be represented, and the memory thereof remain even unto the end of the world, and its salutary virtue be applied to the remission of those sins which we daily commit,--declaring himself constituted a priest forever, according to the order of Melchisedech, [243] he offered up to God the Father his own body and blood under the species of bread and wine; and, under the symbols of those same things, he delivered [his own body and blood] to be received by his apostles, whom he then constituted priests of the New Testament; and by those words, Do this in commemoration of me, [244] he commanded them and their successors in the priesthood to offer [them]; even as the Catholic Church has always understood and taught. For, having celebrated the ancient Passover, which the multitude of the children of Israel immolated in memory of their going out of Egypt, he instituted the new Passover [to wit], himself to transitus sui ex hoc mundo ad Patrem, quando per sui sanguinis effusionem nos redemit eripuitque de potestate tenebrarum, et in regnum suum transtulit. Et haec quidem illa munda oblatio est, quae nulla indignitate aut malitia offerentium inquinari potest; quam Dominus per Malachiam nomini suo, quod magnum futurum esset in gentibus, in omni loco mundam offerendam praedixit, et quam non obscure innuit Apostolus Paulus Corinthiis scribens, cum dicit, non posse eos, qui participatione mensae daemoniorum polluti sint, mensae Domini participes fieri, per mensam altare utrobique intelligens. Haec denique illa est, quae per varias sacrificiorum, naturae et legis tempore, similitudines figurabatur; utpote quae bona omnia, per illa significata, velut illorum omnium consummatio et perfectio complectitur. be immolated, under visible signs, by the Church through [the ministry of] priests, in memory of his own passage from this world unto the Father, when by the effusion of his own blood he redeemed us, and delivered us from the power of darkness, and translated us into his kingdom. [245] And this is indeed that clean oblation, which can not be defiled by any unworthiness, or malice of those that offer [it]; which the Lord foretold by Malachias was to be offered in every place, clean to his name, which was to be great amongst the Gentiles; [246] and which the Apostle Paul, writing to the Corinthians, has not obscurely indicated, when he says, that they who are defiled by the participation of the table of devils, can not be partakers of the table of the Lord; [247] by the table, meaning in both places the altar. This, in fine, is that oblation which was prefigured by various types of sacrifices, during the period of nature, and of the law; inasmuch as it comprises all the good things signified by those sacrifices, as being the consummation and perfection of them all. Caput II. Chapter II. Sacrificium missae est propitiatorium, tam pro vivis, quam pro defunctis. That the Sacrifice of the Mass is propitiatory, both for the living and the dead. Et quoniam in divino hoc sacrificio, quod in missa peragitur, idem ille Christus continetur et incruente immolatur, qui in ara crucis semel se ipsum cruente obtulit, docet sancta synodus, sacrificium istud vere propitiatorium esse, per ipsumque fieri, ut, si cum vero corde et recta fide, cum metu et reverentia, contriti ac poenitentes ad Deum accedamus, misericordiam consequamur et gratiam inveniamus in auxilio opportuno. Hujus quippe oblatione placatus Dominus gratiam et donum poenitentiae concedens, crimina et peccata etiam ingentia dimittit. Una enim eademque est hostia, idem nunc offerens sacerdotum ministerio, qui se ipsum tunc in cruce obtulit, sola offerendi ratione diversa. Cujus quidem oblationis cruentae, inquam, fructus per hanc incruentam uberrime percipiuntur, tantum abest, ut illi per hanc quovis modo derogetur. Quare non solum pro fidelium vivorum peccatis, poenis, satisfactionibus et aliis necessitatibus, sed pro defunctis And forasmuch as, in this divine sacrifice which is celebrated in the mass, that same Christ is contained and immolated in an unbloody manner who once offered himself in a bloody manner on the altar of the cross; the holy Synod teaches, that this sacrifice is truly propitiatory, and that by means thereof this is effected, that we obtain mercy, and find grace in seasonable aid, [248] if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence. For the Lord, appeased by the oblation thereof, and granting the grace and gift of penitence, forgives even heinous crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests, who then offered himself on the cross, the manner alone of offering being different. The fruits indeed of which oblation, of that bloody one to wit, are received most plentifully through this unbloody one; so far is this [latter] from derogating in any way from, that [former oblation]. Wherefore, not only for the sins, punishments, satisfactions, and other necessities of the faithful who are living, but in Christo nondum ad plenum purgatis rite juxta apostolorum traditionem offertur. also for those who are departed in Christ, and who are not as yet fully purified, is it rightly offered, agreeably to a tradition of the apostles. Caput III. Chapter III. De missa in honorem sanctorum. On Masses in honor of the Saints. Et quamvis in honorem et memoriam sanctorum nonnullus interdum missas Ecclesia celebrare consueverit, non tamen illis sacrificium offerri docet, sed Deo soli, qui illos coronavit; unde nec sacerdos dicere solet: Offero tibi sacrificium, Petre vel Paule; sed, Deo de illorum victoriis gratias agens, eorum patrocinia implorat, ut ipsi pro nobis intercedere dignentur in coelis, quorum memoriam facimus in terris. And although the Church has been accustomed at times to celebrate certain masses in honor and memory of the saints; not therefore, however, doth she teach that sacrifice is offered unto them, but unto God alone, who crowned them; whence neither is the priest wont to say, 'I offer sacrifice to thee, Peter or Paul;' but, giving thanks to God for their victories, he implores their patronage, that they may vouchsafe to intercede for us in heaven, whose memory we celebrate upon earth. Caput IV. Chapter IV. De canone missae. On the Canon of the Mass. Et cum sancta sancta administrari conveniat, sitque hoc omnium sanctissimum sacrificium, Ecclesia Catholica, ut digne reverenterque offerretur ac perciperetur, sacrum canonem multis ante saeculis instituit, ita ab omni errore purum, ut nihil in eo contineatur, quod non maxime sanctitatem ac pietatem quamdam redoleat, mentesque oferentium in Deum erigat. And whereas it beseemeth that holy things be administered in a holy manner, and of all holy things this sacrifice is the most holy; to the end that it might be worthily and reverently offered and received, the Catholic Church instituted, many years ago, the sacred Canon, so pure from every error, that nothing is contained therein which does not in the highest degree savor of a certain holiness and piety, and raise Is enim constat cum ex ipsis Domini verbis, tum ex apostolorum, traditionibus ac sanctorum quoque pontificum piis institutionibus. up unto God the minds of those that offer. For it is composed out of the very words of the Lord, the traditions of the Apostles, and the pious institutions also of holy Pontiffs. Caput V. Chapter V. De missae ceremoniis et ritibus. On the solemn ceremonies of the Sacrifice of the Mass. Cumque natura hominum ea sit, ut non facile queat sine adminiculis exterioribus ad rerum divinarum meditationem sustolli, propterea pia mater Ecclesia ritus quosdam, ut scilicet quaedam summissa voce, alia vero elatiore, in missa pronunciarentur, instituit. Cerimonias item, adhibuit, ut mysticas benedictiones, lumina, thymiamata, vestes, aliaque id genus multa ex apostolica disciplina et traditione, quo et majestas tanti sacrificii commendaretur, et mentes fidelium per haec visibilia religionis et pietatis signa ad rerum altissimarum, quae in hoc sacrificio latent, contemplationem excitarentur. And whereas such is the nature of man, that, without external helps, he can not easily be raised to the meditation of divine things; therefore has holy Mother Church instituted certain rites, to wit, that certain things be pronounced in the mass in a low, and others in a louder, tone. She has likewise employed ceremonies, such as mystic benedictions, lights, incense, vestments, and many other things of this kind, derived from an apostolical discipline and tradition, whereby both the majesty of so great a sacrifice might be recommended, and the minds of the faithful be excited, by those visible signs of religion and piety, to the contemplation of those most sublime things which are hidden in this sacrifice. Caput VI. Chapter VI. De missa, in qua solus sacerdos communicat. On Mass wherein the priest alone communicates. Optaret quidem sacrosancta synodus, ut in singulis missis The sacred and holy Synod would fain indeed that, at each mass, the fideles adstantes non solum spirituali affectu, sed sacramentali etiam Eucharistiae perceptione communicarent, quod ad eos sanctissimi hujus sacrificii fructus uberior proveniret; nec tamen, si id non semper fiat, propterea missas illas, in quibus solus sacerdos sacramentaliter communicat, ut privatas et illicitas damnat, sed probat atque adeo commendat, siquidem illae quoque missae vere communes censeri debent, partim, quod in eis populus spiritualiter communicet, partim vero, quod a publico Ecclesiae ministro non pro se tantum, sed pro omnibus fidelibus, qui ad corpus Christi pertinent, celebrentur. faithful who are present should communicate, not only in spiritual desire, but also by the sacramental participation of the Eucharist, that thereby a more abundant fruit might be derived to them from this most holy sacrifice: but not therefore, if this be not always done, does it condemn, as private and unlawful, but approves of and therefore commends, those masses in which the priest alone communicates sacramentally; since those masses also ought to be considered as truly common; partly because the people communicate spiritually thereat; partly also because they are celebrated by a public minister of the Church, not for himself only, but for all the faithful, 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, praeceptum esse ab Ecclesia sacerdotibus, ut aquam vino in calice offerendo miscerent, tum quod Christum Dominum ita fecisse credatur, tum etiam quia e latere ejus aqua simul cum sanguine exierit, quod sacramentum hac mixtione recolitur, et, The holy Synod notices, in the next place, that it has been enjoined by the Church on priests, to mix water with the wine that is to be offered in the chalice; as well because it is believed that Christ the Lord did this, as also because from his side there came out blood and water; [249] the memory of which mystery is cum aquae in apocalypsi beati Ioannis populi dicantur, ipsius populi fidelis cum capite Christo unio repraesentatur. renewed by this commixture; and, whereas in the apocalypse of blessed John the peoples are called waters, [250] the union of that faithful people with Christ their head is thereby represented. Caput VIII. Chapter VIII. Missa vulgari lingua non celebretur. Ejus mysteria populo explicentur. On not celebrating the Mass every where in the vulgar tongue; the mysteries of the Mass to be explained to the people. Etsi missa magnam contineat populi fidelis eruditionem; non tamen expedire visum est patribus, ut vulgari passim lingua celebraretur. Quamobrem, retento ubique cujusque Ecclesiae antiquo et a sancta Romana Ecclesia, omnium ecclesiarum matre et magistra, probato ritu, ne oves Christi esuriant, neve parvuli panem petant et non sit qui frangat eis, mandat sancta synodus pastoribus et singulis curam animarum gerentibus, ut frequenter inter missarum celebrationem vel per se vel per alios ex iis, quae in missa leguntur, aliquid exponant; atque inter cetera sanctissimi hujus sacrificii mysterium aliquod declarent, diebus praesertim dominicis et festis. Although the mass contains great instruction for the faithful people, nevertheless, it has not seemed expedient to the Fathers that it should be every where celebrated in the vulgar tongue. Wherefore, the ancient usage of each Church, and the rite approved of by the holy Roman Church, the mother and mistress of all churches, being in each place retained; and, that the sheep of Christ may not suffer hunger, nor the little ones ask for bread, and there be none to break it unto them, [251] the holy Synod charges pastors, and all who have the cure of souls, that they frequently, during the celebration of mass, expound either by themselves, or others, some portion of those things which are read at Mass, and that, amongst the rest, they explain some mystery of this most holy sacrifice, especially on the Lord's days and festivals. Caput IX. Chapter IX. Prolegomenon canonum sequentium. Preliminary Remark on the following Canons. Quia vero adversus veterem hanc in sacrosancto evangelio, apostolorum traditionibus sanctorumque patrum doctrina fundatam fidem hoc tempore multi disseminati sunt errores, multaque a multis docentur et disputantur; sancta synodus, post multos gravesque his de rebus mature habitos tractatus, unanimi patrum omnium concensu quae huic purissimae fidei sacraeque doctrinae adversantur damnare et a sancta Ecclesia eliminare, per subjectos hos canones constituit. And because that many errors are at this time disseminated and many things are taught and maintained by divers persons, in opposition to this ancient faith, which is based on the sacred Gospel, the traditions of the Apostles, and the doctrine of the holy Fathers; the sacred and holy Synod, after many and grave deliberations maturely had touching these matters, has resolved, with the unanimous consent of all the Fathers, to condemn, and to eliminate from holy Church by means of the canons subjoined, whatsoever is opposed to this most pure faith and sacred doctrine. DE SACRIFICIO MISSAE. ON THE SACRIFICE OF THE MASS. Canon I.--Si quis dixerit, in missa non offerri Deo verum et proprium sacrificium, aut quod offerri non sit aliud quam nobis Christum ad manducandum dari: anathema sit. Canon I.--If any one saith, that in the mass a true and proper sacrifice is not offered to God; or, that to be offered is nothing else but that Christ is given us to eat: let him be anathema. Canon II.--Si quis dixerit, illis verbis: Hoc facite in meam commemorationem, Christum non instituisse apostolos sacerdotes, aut non ordinasse, ut ipsi aliique sacerdotes offerrent corpus et sanguinem suum: anathema sit. Canon II.--If any one saith, that by those words, Do this for the commemoration of me (Luke xxii. 19), Christ did not institute the apostles priests; or, did not ordain that they and other priests should offer his own body and blood: let him be anathema. Canon III.--Si quis dixerit, Canon III.--If any one saith, missae sacrificium tantum esse laudis et gratiarum actionis, aut nudam commemorationem sacrificii in cruce peracti, non autem propitiatorium; vel soli prodesse sumenti; neque pro vivis et defunctis pro peccatis, poenis, satisfactionibus et aliis necessitatibus offerri debere: anathema sit. that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities: let him be anathema. Canon IV.--Si quis dixerit, blasphemiam irrogari sanctissimo Christi sacrificio in cruce peracto per missae sacrificium, aut illi per hoc derogari: anathema sit. Canon IV.--If any one saith, that, by the sacrifice of the mass, a blasphemy is cast upon the most holy sacrifice of Christ consummated on the cross; or, that it is thereby derogated from: let him be anathema. Canon V.--Si quis dixerit, imposturam esse, missas celebrare in honorem sanctorum et pro illorum intercessione apud Deum obtinenda, sicut Ecclesia intendit: anathema sit. Canon V.--If any one saith, that it is an imposture to celebrate masses in honor of the saints, and for obtaining their intercession with God, as the Church intends: let him be anathema. Canon VI.--Si quis dixerit, canonem missae errores continere, ideoque abrogandum esse: anathema sit. Canon VI.--If any one saith, that the canon of the mass contains errors, and is therefore to be abrogated: let him be anathema. Canon VII.--Si quis dixerit, ceremonias, vestes et externa signa, quibus in missarum celebratione Ecclesia Catholica utitur, irritabula impietatis esse magis quam officia pietatis: anathema sit. Canon VII.--If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of masses, are incentives to impiety, rather than offices of piety: let him be anathema. Canon VIII.--Si quis dixerit, missas, in quibus solus sacerdos Canon VIII.--If any one saith, that masses, wherein the priest alone sacramentaliter communicat, illicitas esse ideoque abrogandas: anathema sit. communicates sacramentally, are unlawful, and are, therefore, to be abrogated: let him be anathema. Canon IX.--Si quis dixerit, Ecclesiae Romanae ritum, quo submissa voce pars canonis et verba consecrationis proferuntur, damnandum esse; aut lingua tantum vulgari missam celebrari debere; aut aquam non miscendam esse vino in calice offerendo, eo quod sit contra Christi institutionem: anathema sit. Canon IX.--If anyone saith, that the rite of the Roman Church, according to which a part of the canon and the words of consecration are pronounced in a low tone, is to be condemned; or, that the mass ought to be celebrated in the vulgar tongue only; or, that water ought not to be mixed with the wine that is to be offered in the chalice, for that it is contrary to the institution of Christ: let him be anathema. __________________________________________________________________ [240] Heb. vii. 11, 18. [241] Heb. v. 10. [242] Heb. ix. 12. [243] Psa. cix. 4. [244] Luke xxii. 19. [245] Col. i. 13. [246] Mal. i. 11. [247] 1 Cor. x. 20 sqq. [248] Heb. iv. 6. [249] John xix. 34. [250] Apoc. xvii. 15. [251] Lam. iv. 4. __________________________________________________________________ Sessio Vigesimatertia, Twenty-third Session, celebrata die XV. Iulii 1563. held July 15, 1563. VERA ET CATHOLICA DOCTRINA DE SACRAMENTO ORDINIS. THE TRUE AND CATHOLIC DOCTRINE CONCERNING THE SACRAMENT OF ORDER. Caput I. Chapter I. De institutione sacerdoti novae legis. On the institution of the Priesthood of the New Law. Sacrificium et sacerdotium ita Dei ordinatione conjuncta sunt, ut utrumque in omni lege exstiterit. Cum igitur in Novo Testamento sanctum Eucharistiae sacrificium visibile ex Domini institutione Catholica Ecclesia acceperit, fateri etiam oportet, in ea novum esse visible et externum sacerdotium, in quod vetus translatum est. Hoc autem ab eodem Domino Sacrifice and priesthood are, by the ordinance of God, in such wise conjoined, as that both have existed in every law. Whereas, therefore, in the New Testament, the Catholic Church has received, from the institution of Christ, the holy visible sacrifice of the Eucharist; it must needs also be confessed, that there is, in that Church, a new, visible, and external priesthood, into which the old has been translated. [252] Salvatore nostro institutum esse, atque apostolis eorumque successoribus in sacerdotio potestatem traditum consecrandi, offerendi et ministrandi corpus et sanguinem ejus, necnon et peccata dimittendi et retinendi, sacrae litterae ostendunt et Catholicae Ecclesiae traditio semper docuit. And the sacred Scriptures show, and the tradition of the Catholic Church has always taught, that this priesthood was instituted by the same Lord our Saviour, and that to the Apostles, and their successors in the priesthood, was the power delivered of consecrating, offering, and administering his body and blood, as also of forgiving and of retaining sins. Caput II. Chapter II. De septem ordinibus. On the Seven Orders. Cum autem divina res sit tam sancti sacerdotii ministerium, consentaneum fuit, quo dignius et majori cum veneratione exerceri posset, ut in Ecclesiae ordinatissima dispositione plures et diversi essent ministrorum ordines, qui sacerdotio ex officio deservirent, ita distributi, ut, qui jam clericali tonsura insigniti essent, per minores ad majores ascenderent. Nam non solum de sacerdotibus, sed et de diaconis sacrae litterae apertam mentionem faciunt, et quae maxime in illorum ordinatione attendenda sunt gravissimis verbis docent; et ab ipso Ecclesiae initio sequentium ordinum nomina, atque uniuscujusque eorum propria ministeria, subdiaconi scilicet, And whereas the ministry of so holy a priesthood is a divine thing; to the end that it might be exercised in a more worthy manner, and with greater veneration, it was suitable that, in the most well ordered settlement of the Church, there should be several and diverse orders of ministers to minister to the priesthood, by virtue of their office; orders so distributed as that those already marked with the clerical tonsure should ascend through the lesser to the greater orders. For the sacred Scriptures make open mention not only of priests, but also of deacons; and teach, in words the most weighty, what things are especially to be attended to in the Ordination thereof; and, from the very beginning of the Church, the names of the following orders, and acolythi, exorcistae, lectoris et ostiarii in usu fuisse cognoscuntur, quamvis non pari gradu; nam subdiaconatus ad majores ordines a patribus et sacris conciliis refertur, in quibus et de aliis inferioribus frequentissime legimus. the ministrations proper to each one of them, are known to have been in use; to wit, those of subdeacon, acolyth, exorcist, lector, and door-keeper; though these were not of equal rank; for the subdeaconship is classed amongst the greater orders 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 Scripturae testimonio, apostolica traditione et patrum unanimi consensu perspicuum sit, per sacram ordinationem, quae verbis et signis exterioribus perficitur, gratiam conferri, dubitare nemo debet, ordinem esse vere et proprie unum ex septem sanctae Ecclesiae sacramentis. Inquit enim apostolus: Admoneo te, ut resuscites gratiam Dei, quae est in te, per impositionem manuum mearum. Non enim dedit nobis Deus spiritum timoris, sed virtutis et dilectionis et sobrietatis. Whereas, by the testimony of Scripture, by Apostolic tradition, and the unanimous consent of the Fathers, it is clear that grace is conferred by sacred ordination, which is performed by words and outward signs, no one ought to doubt that Order is truly and properly one of the seven sacraments of holy Church. For the Apostle says: I admonish thee that thou stir up the grace of God, which is in thee by the imposition of my hands. For God has not given us the spirit of fear, but of power, and of love, and of sobriety. [253] Caput IV. Chapter IV. De ecclesiastica hierarchia et ordinatione. On the Ecclesiastical hierarchy, and on Ordination. Quoniam vero in sacramento ordinis, sicut et in baptismo et But, forasmuch as in the sacrament of Order, as also in Baptism confirmatione, character imprimitur, qui nec deleri nec auferri potest, merito sancta synodus damnat eorum sententiam, qui asserunt Novi Testamenti sacerdotes temporariam tantummodo potestatem habere, et semel rite ordinatos iterum laicos effici posse, si verbi Dei ministerium non exerceant. Quod si quis omnes Christianos promiscue Novi Testamenti sacerdotes esse, aut omnes pari inter se potestate spirituali praeditos affirmet, nihil aliud facere videtur, quam ecclesiasticam hierarchiam, quae est ut castrorum acies ordinata, confundere; perinde ac si contra beati Pauli doctrinam omnes apostoli, omnes prophetae, omnes evangelistae, omnes pastores, omnes sint doctores. Proinde sacrosancta synodus declarat, praeter ceteros ecclesiasticos gradus episcopos, qui in apostolorum locum successerunt, ad hunc hierarchicum ordinem praecipue pertinere, et positos, sicut idem apostolus ait, a Spiritu Sancto regere Ecclesiam Dei; eosque presbyteris superiores esse, ac sacramentum confirmationis conferre, ministros Ecclesiae ordinare, atque alia pleraque peragere and Confirmation, a character is imprinted which can neither be effaced nor taken away, the holy Synod with reason condemns the opinion of those who assert that the priests of the New Testament have only a temporary power; and that those who have once been rightly ordained can again become laymen, if they do not exercise the ministry of the Word of God. And if any one affirm, that all Christians indiscriminately are priests of the New Testament, or that they are all mutually endowed with an equal spiritual power, he clearly does nothing but confound the ecclesiastical hierarchy, which is as an army set in array; [254] as if, contrary to the doctrine of blessed Paul, all were apostles, all prophets, all evangelists, all pastors, all doctors. [255] Wherefore, the holy Synod declares that, besides the other ecclesiastical degrees, bishops, who have succeeded to the place of the Apostles, principally belong to this hierarchical order; that they are placed, as the same apostle says, by the Holy Ghost, to rule the Church of God; [256] that they are superior to priests; administer the sacrament of Confirmation; ordain the ministers of the Church; and that they can perform very many other things; over which ipsos posse, quarum functionum potestatem reliqui inferioris ordinis nullam habent. Docet insuper sacrosancta synodus, in ordinatione episcoporum, sacerdotum et ceterorum ordinum nec populi nec cujusvis saecularis potestatis et magistratus consensum sive vocationem sive auctoritatem ita requiri, ut sine ea irrita sit ordinatio; quin potius decernit, eos, qui tantummodo a populo aut saeculari potestate ac magistratu vocati et instituti ad haec ministeria, exercenda adscendunt, et qui ea propria temeritate sibi sumunt, omnes non Ecclesiae ministros sed fures et latrones per ostium non ingressos habendos esse. Haeo sunt, quae generatim sacrae synodo visum est Christi fideles de sacramento ordinis docere. His autem contraria certis et propriis canonibus in hunc, qui sequitur, modum damnare constituit, ut omnes adjuvante Christo fidei regula utentes in tot errorum tenebris Catholicam veritatem facilius agnoscere et tenere possint. functions others of an inferior order have no power. Furthermore, the sacred and holy Synod teaches, that, in the ordination of bishops, priests, and of the other orders, neither the consent, nor vocation, nor authority, whether of the people, or of any civil power or magistrate whatsoever, is required in such wise as that, without this, the ordination is invalid: yea rather doth it decree, that all those who, being only called and instituted by the people, or by the civil power and magistrate, ascend to the exercise of these ministrations, and those who of their own rashness assume them to themselves, are not ministers of the Church, but are to be looked upon as thieves and robbers, who have not entered by the door. [257] These are the things which it hath seemed good to the sacred Synod to teach the faithful of Christ, in general terms, touching the sacrament of Order. But it hath resolved to condemn whatsoever things are contrary thereunto, in express and specific canons, in the manner following; in order that all men, with the help of Christ, using the rule of faith, may, in the midst of the darkness of so many errors, more easily be able to recognize and to hold Catholic truth. DE SACRAMENTO ORDINIS. ON THE SACRAMENT OF ORDER. Canon I.--Si quis dixerit, non esse in Novo Testamento sacerdotium visibile et externum, vel non esse potestatem aliquam consecrandi et offerendi verum corpus et sanguinem Domini, et peccata remittendi et retinendi, sed officium tantum et nudum ministerium praedicandi evangelium, vel eos, qui non praedicant, prorsus non esse sacerdotes: anathema sit. Canon I.--If any one saith, that there is not in the New Testament a visible and external priesthood; or, that there is not any power of consecrating and offering the true body and blood of the Lord, and of forgiving and retaining sins, but only an office and bare ministry of preaching the Gospel; or, that those who do not preach are not priests at all: let him be anathema. Canon II.--Si quis dixerit, praeter sacerdotium non esse in Ecclesia Catholica alios ordines et majores et minores, per quos, velut per gradus quosdam, in sacerdotium tendatur: anathema sit. Canon II.--If any one saith, that, besides the priesthood, there are not in the Catholic Church other orders, both greater and minor, by which, as by certain steps, advance is made unto the priesthood: let him be anathema. Canon III.--Si quis dixerit, ordinem sive sacram ordinationem non esse vere et proprie sacramentum a Christo Domino institutum, vel esse figmentum quoddam humanum, excogitatum a viris rerum ecclesiasticarum imperitis, aut esse tantum ritum quemdam eligendi ministros verbi Dei et sacramentorum: anathema sit. Canon III.--If any one saith, that order, or sacred ordination, is not truly and properly a sacrament instituted by Christ the Lord; or, that it is a kind of human figment devised by men unskilled in ecclesiastical matters; or, that it is only a kind of rite for choosing ministers of the Word of God and of the sacraments: let him be anathema. Canon IV.--Si quis dixerit, per sacram ordinationem non dari Spiritum Sanctum, ac proinde frustra episcopos dicere: Canon IV.--If any one saith, that, by sacred ordination, the Holy Ghost is not given; and that vainly therefore do the bishops say, Accipe Spiritum Sanctum, aut per eam non imprimi characterem; vel eum, qui sacerdos semel fuit, laicum rursus fieri posse: anathema sit. Receive ye the Holy Ghost; or, that a character is not imprinted by that ordination; or, that he who has once been a priest can again become a layman: let him be anathema. Canon V.--Si quis dixerit, sacram unctionem, qua Ecclesia in sancta ordinatione utitur, non tantum non requiri, sed contemnendam et perniciosam esse, similiter et alias ordinis ceremonies: anathema sit. Canon V.--If any one saith, that the sacred unction which the Church uses in holy ordination is not only not required, but is to be despised and is pernicious, as likewise are the other ceremonies of order: let him be anathema. Canon VI.--Si quis dixerit, in Ecclesia Catholica non esse hierarchiam divina ordinatione institutam, quae constat ex episcopis, presbyteris et ministris: anathema sit. Canon VI.--If any one saith, that, in the Catholic Church there is not a hierarchy by divine ordination instituted, consisting of bishops, priests, and ministers: let him be anathema. Canon VII.--Si quis dixerit, episcopos non esse presbyteris superiores, vel non habere potestatem confirmandi et ordinandi, vel eam, quam habent, illis esse cum presbyteris communem, vel ordines ab ipsis collatos sine populi vel potestatis saecularis consensu aut vocatione irritos esse; aut eos qui nec ab ecclesiastica et canonica potestate rite ordinati, nec missi sunt, sed aliunde veniunt, legitimos esse verbi et sacramentorum ministros: anathema, sit. Canon VII.--If any one saith, that bishops are not superior to priests; or, that they have not the power of confirming and ordaining: or, that the power which they possess is common to them and to priests; or, that orders, conferred by them, without the consent or vocation of the people, or of the secular power, are invalid; or, that those who have neither been rightly ordained, nor sent, by ecclesiastical and canonical power, but come from elsewhere, are lawful ministers of the Word and of the sacraments: let him be anathema. Canon VIII.--Si quis dixerit, episcopos, qui auctoritate Romani Canon VIII.--If any one saith, that the bishops, who are assumed pontiftcis assumuntur, non esse legitimos et veros episcopos, sed figmentum humanum: anathema sit. by authority of the Roman Pontiff, are not legitimate and true bishops, but are a human figment: let him be anathema. __________________________________________________________________ [252] Heb. vii. 12. [253] 2 Tim. i. 6, 7. [254] Cant. vi. 3. [255] Ephes. vi. 11, 12. [256] Acts xx. 28. [257] John x. 1. __________________________________________________________________ Sessio Vigesimaquarta, Twenty-fourth Session, celebrata die XI. Nov. 1563. held Nov. 11, 1563. DOCTRINA DE SACRAMENTO MATRIMONII. DOCTRINE ON THE SACRAMENT OF MATRIMONY. Matrimonii perpetuum indissolubilemque nexum primus humani generis parens divini Spiritus instinctu pronuntiavit, cum dixit: Hoc nunc os ex ossibus meis et caro de carne mea; quamobrem relinquet homo patrem suum et matrem et adhaerebit uxori suae, et erunt duo in carne una. The first parent of the human race, under the influence of the Divine Spirit, pronounced the bond of matrimony perpetual and indissoluble, when he said: This now is bone of my bones, and flesh of my flesh. Wherefore a man shall leave father and mother, and shall cleave to his wife, and they shall be two in one flesh. [258] Hoc autem vinculo duos tantummodo copulari et conjungi, Christus Dominus apertius docuit, cum postrema illa verba tamquam a Deo prolata referens dixit: Itaque jam non sunt duo, sed una caro; statimque ejusdem nexus firmitatem ab Adamo tanto ante pronuntiatam his verbis confirmavit: Quod ergo Deus conjunxit, homo non separet. But, that by this bond two only are united and joined together, our Lord taught more plainly, when, rehearsing those last words as having been uttered by God, he said: Therefore now they are not two, but one flesh; [259] and straightway confirmed the firmness of that tie, proclaimed so long before by Adam, by these words: What therefore God hath joined together, let no man put asunder. [260] Gratiam vero, quae naturalem illum amorem perficeret et indissolubilem But the grace which might perfect that natural love, and confirm unitatem confirmaret conjugesque sanctificaret, ipse Christus, venerabilium sacramentorum institutor atque perfector, sua nobis passione promeruit; quod Paulus Apostolus innuit, dicens: Viri, diligite uxores vestras, sicut Christus dilexit Ecclesiam, et seipsum tradidit pro ea; mox subjungens: Sacramentum hoc magnum est, ego autem dico in Christo et in Ecclesia. that indissoluble union, and sanctify the married, Christ himself, the institutor and perfecter of the venerable sacraments, merited for us by his passion; as the Apostle Paul intimates, saying, Husbands love your wives, as Christ also loved the Church, and delivered himself up for it; adding shortly after, This is a great sacrament, but I speak in Christ and in the Church. [261] Cum igitur matrimonium in lege evangelica veteribus connubiis per Christum gratia praestet, merito inter novae legis sacramenta adnumerandum, sancti patres nostri, concilia, et universalis Ecclesiae traditio semper docuerunt, adversus quam impii homines hujus saeculi insanientes non solum perperam de hoc venerabili sacramento senserunt, sed de more suo praetextu evangelii libertatem carnis introducentes, multa ab Ecclesiae Catholicae sensu et ab apostolorum temporibus probata consuetudine aliena scripto et verbo asseruerunt non sine magna Christi fidelium jactura; quorum temeritati sancta et universalis synodus cupiens occurrere, insigniores praedictorum schismaticorum haereses et errores, ne plures ad Whereas therefore matrimony, in the evangelical law, excels in grace, through Christ, the ancient marriages, with reason have our holy Fathers, the Councils, and the tradition of the universal Church, always taught, that it is to be numbered amongst the sacraments of the new law; against which, impious men of this age raging, have not only had false notions touching this venerable sacrament, but, introducing according to their wont, under the pretext of the Gospel, a carnal liberty, they have by word and writing asserted, not without great injury to the faithful of Christ, many things alien from the sentiment of the Catholic Church, and from the usage approved of since the times of the Apostles; the holy and universal Synod, wishing to meet the rashness of these men, has thought se trahat perniciosa eorum contagio, exterminandos duxit, hos in ipsos haereticos eorumque errores decernens anathematismos. it proper, lest their pernicious contagion may draw more after it, that the more remarkable heresies and errors of the above-named schismatics be exterminated, by decreeing against the said heretics and their errors the following anathemas. DE SACRAMENTO MATRIMONII. ON THE SACRAMENT OF MATRIMONY. Canon I.--Si quis dixerit, matrimonium non esse vere et proprie unum ex septem legis evangelicae sacramentis a Christo Domino institutum, sed ab hominibus in Ecclesia inventum, neque gratiam conferre: anathema sit. Canon I.--If any one saith, that matrimony is not truly and properly one of the seven sacraments of the evangelic law, [a sacrament] instituted by Christ the Lord; but that it has been invented by men in the Church; and that it does not confer grace: let him be anathema. Canon II.--Si quis dixerit, licere Christianis plures simul habere uxores, et hoc nulla lege divina esse prohibitum: anathema sit. Canon II.--If any one saith, that it is lawful for Christians to have several wives at the same time, and that this is not prohibited by any divine law: let him be anathema. Canon III.--Si quis dixerit, eos tantum consanguinitatis et affinitatis gradus, qui Levitico exprimuntur, posse impedire matrimonium contrahendum et dirimere contractum, nec posse Ecclesiam in nonnullis illorum dispensare aut constituere, ut plures impediant et dirimant: anathema sit. Canon III.--If any one saith, that those degrees only of consanguinity and affinity which are set down in Leviticus can hinder matrimony from being contracted, and dissolve it when contracted; and that the Church can not dispense in some of those degrees, or establish that others may hinder and dissolve it: let him be anathema. Canon IV.--Si quis dixerit, Ecclesiam non potuisse constituere impedimenta matrimonium dirimentia, vel in iis constituendis Canon IV.--If any one saith, that the Church could not establish impediments dissolving marriage; or, that she has erred in establishing errasse: anathema sit. them: let him be anathema. Canon V.--Si quis dixerit, propter haeresim, aut molestam cohabitationem, aut affectatam absentiam a conjuge, dissolvi posse matrimonii vinculum : anathema sit. Canon V.--If any one saith, that on account of heresy, or irksome cohabitation, or the affected absence of one of the parties, the bond of matrimony may be dissolved: let him be anathema. Canon VI.--Si quis dixerit, matrimonium ratum non consummatum per solemnem religionis professionem alterius conjugum non dirimi: anathema sit. Canon VI.--If any one saith, that matrimony contracted, but not consummated, is not dissolved by the solemn profession of religion by one of the parties: let him be anathema. Canon VII.--Si quis dixerit, Ecclesiam errare, cum docuit et docet juxta evangelicam et apostolicam doctrinam, propter adulterium alterius conjugum matrimonii vinculum non posse dissolvi, et utrumque, vel etiam innocentem, qui causam adulterio non dedit, non posse, altero conjuge vivente, aliud matrimonium contrahere, maecharique eum, qui, dimissa adultera, aliam duxerit, et eam, quae, dimisso adultero, alii nupserit: anathema sit. Canon VII.--If any one saith, that the Church has erred, in that she hath taught, and doth teach, in accordance with the evangelical and apostolical doctrine, that the bond of matrimony can not be dissolved on account of the adultery of one of the married parties; and that both, or even the innocent one who gave not occasion to the adultery, can not contract another marriage during the lifetime of the other; and, that he is guilty of adultery, who, having put away the adulteress, shall take another wife, as also she, who, having put away the adulterer, shall take another husband: let him be anathema. Canon VIII.--Si quis dixerit, Ecclesiam errare, cum ob multas causas separationem inter conjuges quoad thorum seu Canon VIII.--If any one saith, that the Church errs, in that she declares that, for many causes, a separation may take place between quoad cohabitationem ad certum incertumve tempus fieri posse decernit: anathema sit. husband and wife, in regard of bed, or in regard of cohabitation, for a determinate or for an indeterminate period: let him be anathema. Canon IX.--Si quis dixerit, clericos in sacris ordinibus constitutos, vel regulares castitatem solemniter professos posse matrimonium contrahere, contractumque validum esse non obstante lege ecclesiastica vel voto; et oppositum nil aliud esse quam damnare matrimonium, posseque omnes contrahere matrimonium, qui non sentiunt se castitatis, etiam si eam voverint, habere donum: anathema sit; cum Deus id recte petentibus non deneget, nec patiatur nos supra id quod possumus, tentari. Canon IX.--If anyone saith, that clerics constituted in sacred orders, or regulars, who have solemnly professed chastity, are able to contract marriage, and that being contracted it is valid, notwithstanding the ecclesiastical law, or vow; and that the contrary is nothing else than to condemn marriage; and, that all who do not feel that they have the gift of chastity, even though they have made a vow thereof, may contract marriage: let him be anathema; seeing that God refuses not that gift to those who ask for it rightly, neither does he suffer us to be tempted above that which we are able. [262] Canon X.--Si quis dixerit, statum, conjugalem anteponendum esse statui virginitatis vel caelibatus, et non esse melius ac beatius manere in virginitate aut caelibatu, quam jungi matrimonio: anathema sit. Canon X.--If any one saith, that the marriage state is to be placed above the state of virginity, or of celibacy, and that it is not better and more blessed to remain in virginity, or in celibacy, than to be united in matrimony: let him be anathema. Canon XI.--Si quis dixerit, prohibitionem solemnitatis nuptiarum certis anni temporibus superstitionem esse tyrannicam ab ethnicorum superstitione profectam, Canon XI.--If any one saith, that the prohibition of the solemnization of marriages at certain times of the year is a tyrannical superstition, derived from the superstition of the aut benedictiones et alias ceremonias, quibus Ecclesia in illis utitur, damnaverit: anathema sit. heathen; or condemn the benedictions and other ceremonies which the Church makes use of therein: let him be anathema. Canon XII.--Si quis dixerit, causas matrimoniales non spectare ad judices ecclesiasticos: anathema sit. Canon XII.--If any one saith, that matrimonial causes do not belong to ecclesiastical judges: let him be anathema. __________________________________________________________________ [258] Gen. ii. 23, 24. [259] Matt. xix. 6. [260] Matt. xix. 6. [261] Ephes. v. 25, 32. [262] 1 Cor. x. 13. __________________________________________________________________ Sessio Vigesimaquinta, Twenty-fifth Session, coepta die III. absoluta die IV. Decembris 1563. begun on the third, and terminated on the fourth of December, 1563 DECRETUM DE PURGATORIO. DECREE CONCERNING PURGATORY. Cum Catholica Ecclesia, Spiritu Sancto edocta ex sacris litteris et antiqua patrum traditione, in sacris conciliis et novissime in hoc oecumenica synodo docuerit, purgatorium esse, animasque ibi detentas, fidelium suffragiis, potissimum vero acceptabili altaris sacrificio, juvari; praecipit sancta synodus episcopis, ut sanam de purgatorio doctrinam a sanctis patribus et sacris conciliis traditam, a Christi fidelibus credi, teneri, doceri et ubique praedicari diligenter studeant. Whereas the Catholic Church, instructed by the Holy Ghost, has, from the Sacred Writings and the ancient tradition of the Fathers, taught, in sacred Councils, and very recently in this oecumenical Synod, that there is a Purgatory, and that the souls there detained are helped by the suffrages of the faithful, but principally by the acceptable sacrifice of the altar,--the holy Synod enjoins on bishops that they diligently endeavor that the sound doctrine concerning Purgatory, transmitted by the holy Fathers and sacred Councils, be believed, maintained, taught, and every where proclaimed by the faithful of Christ. Apud rudem vero plebem difficiliores ac subtiliores quaestiones, quaaeque aedificationem non faciunt, But let the more difficult and subtle questions, and which tend not to edification, and from which for the et ex quibus plerumque nulla fit pietatis accessio, a popularibus concionibus secludantur. Incerta item, vel quae specie falsi laborant, evulgari ac tractari non permittant. Ea vero, quae ad curiositatem quamdam aut superstitionem spectant, vel turpe lucrum sapiunt, tamquam scandala et fidelium offendicula prohibeant. most part there is no increase of piety, be excluded from popular discourses before the uneducated multitude. In like manner, such things as are uncertain, or which labor under an appearance of error, let them not allow to be made public and treated of. While those things which tend to a certain kind of curiosity or superstition, or which savor of filthy lucre, let them prohibit as scandals and stumbling-blocks of the faithful. But let the bishops take care that the suffrages of the faithful who are living, to wit, the sacrifices of masses, prayers, alms, and other works of piety, which have been wont to be performed by the faithful for the other faithful departed, be piously and devoutly performed, in accordance with the institutes of the Church; and that whatsoever is due on their behalf, from the endowments of testators, or in other way, be discharged, not in a perfunctory manner, but diligently and accurately, by the priests and ministers of the Church, and others who are bound to render this [service]. Curent autem episcopi, ut fidelium vivorum suffragia, missarum scilicet sacrificia, orationes, eleemosynae, aliaque pietatis opera, quae a fidelibus pro aliis fidelibus defunctis fieri consueverunt, secundum Ecclesiae instituta pie et devote fiant; et quae pro illis ex testatorum fundationibus vel alia ratione debentur, non perfunctorie, sed a sacerdotibus et Ecclesia ministris et aliis, qui hoc praestare tenentur, diligenter et accurate persolvantur. DE INVOCATIONE, VENERATIONE, ET RELIQUIIS SANCTORUM, ET SACRIS IMAGINIBUS. ON THE INVOCATION, VENERATION, AND RELICS OF SAINTS, AND ON SACRED IMAGES. Mandat sancta synodus omnibus episcopis et ceteris docendi The holy Synod enjoins on all bishops, and others who sustain the munus curamque sustinentibus, ut juxta Catholicae et Apostolicae Ecclesiae usum a primaevis Christianae religionis temporibus receptum sanctorumque patrum consensionem et sacrorum conciliorum decreta in primis de sanctorum intercessione, invocatione, reliquiarum honore et legitimo imaginum usu, fideles diligenter instruant, docentes eos, sanctos una cum Christo regnantes orationes suas pro hominibus Deo offerre; bonum, atque utile esse, suppliciter eos invocare; et ob beneficia impenetranda a Deo per filium ejus Iesum Christum Dominum nostrum, qui solus noster redemptor et salvator est, ad eorum orationes, opem, auxiliumque confugere; illos vero, qui negant, sanctos aeterna felicitate in coelo fruentes invocandos esse; aut qui asserunt, vel illos pro hominibus non orare, vel eorum, ut pro nobis etiam singulis orent, invocationem esse idololatriam, vel pugnare cum verbo Dei, adversarique honori unius mediatoris Dei et hominum Iesu Christi, vel stultum esse, in coelo regnantibus voce vel mente supplicare, impie sentire. office and charge of teaching, that, agreeably to the usage of the Catholic and Apostolic Church, received from the primitive times of the Christian religion, and agreeably to the consent of the holy Fathers, and to the decrees of sacred Councils, they especially instruct the faithful diligently concerning the intercession and invocation of saints; the honor [paid] to relics; and the legitimate use of images: teaching them, that the saints, who reign together with Christ, offer up their own prayers to God for men; that it is good and useful suppliantly to invoke them, and to have recourse to their prayers, aid, [and] help for obtaining benefits from God, through his Son, Jesus Christ our Lord, who is our alone Redeemer and Saviour; but that they think impiously who deny that the saints, who enjoy eternal happiness in heaven, are to be invocated; or who assert either that they do not pray for men; or that the invocation of them to pray for each of us even in particular is idolatry; or that it is repugnant to the Word of God, and is opposed to the honor of the one mediator of God and men, Christ Jesus; [263] or that it is foolish to supplicate, vocally or mentally, those who reign in heaven. Sanctorum quoque martyrum et aliorum cum Christo viventium sancta corpora, quae viva membra fuerunt Christi et templum Spiritus Sancti, ab ipso ad aeternam vitam suscitanda et glorificanda, a fidelibus veneranda esse, per quae multa beneficia a Deo hominibus praestantur; ita ut affirmantes, sanctorum reliquiis venerationem atque honorem non deberi; vel eas aliaque sacra monumenta a fidelibus inutiliter honorari, atque eorum opis impetrandae causa sanctorum memorias frustra frequentari; omnino damnandos esse, prout jam pridem eos damnavit, et nunc etiam damnat Ecclesia. Also, that the holy bodies of holy martyrs, and of others now living with Christ,--which bodies were the living members of Christ, and the temple of the Holy Ghost, [264] and which are by him to be raised unto eternal life, and to be glorified,--are to be venerated by the faithful; through which [bodies] many benefits are bestowed by God on men; so that they who affirm that veneration and honor are not due to the relics of saints; or that these, and other sacred monuments, are uselessly honored by the faithful; and that the places dedicated to the memories of the saints are in vain visited with the view of obtaining their aid, are wholly to be condemned, as the Church has already long since condemned, and now also condemns them. Imagines porro Christi, Deiparae Virginis et aliorum sanctorum in templis praesertim habendas et retinendas, eisque debitum honorem et venerationem impertiendam; non quod credatur in esse aliqua in iis divinitas vel virtus, propter quam sint colendae, vel quod ab eis sit aliquid petendum, vel quod fiducia in imaginibus sit figenda veluti olim fiebat a gentibus, quae in idolis spem suam Moreover, that the images of Christ, of the Virgin Mother of God, and of the other saints, are to be had and retained particularly in temples, and that due honor and veneration are to be given them; not that any divinity, or virtue, is believed to be in them, on account of which they are to be worshipped; or that any thing is to be asked of them; or that trust is to be reposed in images, as was of old done by the Gentiles, who placed their hope collocabant; sed quoniam honos, qui eis exhibetur, refertur ad prototypa, quae illae repraesentant, ita ut per imagines, quas osculamur et coram quibus caput aperimus et procumbimus, Christum adoremus, et sanctos, quorum illae similitudinem gerunt, veneremur: id quod conciliorum praesertim vero secundae Nicaenae Synodi decretis contra imaginum oppugnatores est sancitum. in idols; but because the honor which is shown them is referred to the prototypes which those images represent; in such wise that by the images which we kiss, and before which we uncover the head, and prostrate ourselves, we adore Christ, and we venerate the saints, whose similitude they bear: as, by the decrees of Councils, and especially of the second Synod of Nicaea, has been defined against the opponents of images. Illud vero diligenter doceant episcopi, per historias mysteriorum nostrae redemptionis picturis vel aliis similitudinibus expressas erudiri et confirmari populum in articulis fidei commemorandis et assidue recolendis; tum vero ex omnibus sacris imaginibus magnum fructum percipi, non solum quia admonetur populus beneficiorum et munerum, quae a Christo sibi collata sunt, sed etiam quia Dei per sanctos miracula et salutaria exempla oculis fidelium subjiciuntur, ut pro iis Deo gratias agant, ad sanctorumque imitationem vitam moresque suos componant, excitenturque ad adorandum ac diligendum Deum et ad pietatem colendam. Si quis autem his decretis contraria docuerit And the bishops shall carefully teach this,--that, by means of the histories of the mysteries of our Redemption, portrayed by paintings or other representations, the people is instructed, and confirmed in [the habit of] remembering, and continually revolving in mind the articles of faith; as also that great profit is derived from all sacred images, not only because the people are thereby admonished of the benefits and gifts bestowed upon them by Christ, but also because the miracles which God has performed by means of the saints, and their salutary examples, are set before the eyes of the faithful; that so they may give God thanks for those things; may order their own lives and manners in imitation of the saints; and may be excited to adore and love God, and to cultivate piety. But if any one aut senserit: anathema sit. shall teach or entertain sentiments contrary to these decrees: let him be anathema. In has autem sanctas et salutares observationes si qui abusus irrepserint, eos prorsus aboleri sancta synodus vehementer cupit; ita ut nullae falsi dogmatis imagines et rudibus periculosi erroris occasionem praebentes, statuantur. Quod si aliquando historias et narrationes sacrae scripturae, cum id indoctae plebi expediet, exprimi et figurari contigerit, doceatur populus, non propterea divinitatem figurari, quasi corporeis oculis conspici vel coloribus, aut figuris exprimi possit. And if any abuses have crept in amongst these holy and salutary observances, the holy Synod ardently desires that they be utterly abolished; in such wise that no images [suggestive] of false doctrine, and furnishing occasion of dangerous error to the uneducated, be set up. And if at times, when expedient for the unlettered people, it happen that the facts and narratives of sacred Scripture are portrayed and represented, the people shall be taught, that not thereby is the Divinity represented, as though it could be seen by the eyes of the body, or be portrayed by colors or figures. Omnis porro superstitio in sanctorum invocatione, reliquiarum veneratione et imaginum sacro usu tollatur, omnis turpis quaestus eliminetur, omnis denique lascivia vitetur; ita ut procaci venustate imagines non pingantur nec ornentur, et sanctorum celebratione ac reliquiarum visitatione homines ad commessationes atque ebrietates non abutantur, quasi festi dies in honorem sanctorum per luxum ac lasciviam agantur. Moreover, in the invocation of saints, the veneration of relics, and the sacred use of images, every superstition shall be removed, all filthy lucre be abolished; finally, all lasciviousness be avoided; in such wise that figures shall not be painted or adorned with a beauty exciting to lust; nor the celebration of the saints and the visitation of relics be by any perverted into revelings and drunkenness; as if festivals were celebrated to the honor of the saints by luxury and wantonness. Postremo, tanta circa haec digentia In fine, let so great care and diligence et cura ab episcopis adhibeatur, ut nihil inordinatum aut praepostere et tumultuarie accomodatum, nihil profanum nihilque inhonestum appareat, cum domum Dei deceat sanctitudo. be used herein by bishops, as that there be nothing seen that is disorderly, or that is unbecomingly or confusedly arranged, nothing that is profane, nothing indecorous, seeing that holiness becometh the house of God. [265] Haec ut fidelius observentur, statuit sancta synodus, nemini licere ullo in loco vel ecclesia, etiam quomodolibet exempta, ullam insolitam ponere vel ponendam curare imaginem, nisi ab episcopo approbata fuerit; nulla etiam admittenda esse nova miracula, nec novas reliquias recipiendas, nisi eodem recognoscente et approbante episcopo, qui, simul atque de iis aliquid compertum habuerit, adhibitis in consilium theologis et aliis piis viris, ea faciat, quae veritati et pietati consentanea judicaverit. And that these things may be the more faithfully observed, the holy Synod ordains, that no one be allowed to place, or cause to be placed, any unusual image, in any place or church, howsoever exempted, except that image has been approved of by the bishop; also, that no new miracles are to be acknowledged, or new relics recognized, unless the said bishop has taken cognizance and approved thereof; who, as soon as he has obtained some certain information in regard of these matters, shall, after having taken the advice of theologians, and of other pious men, act therein as he shall judge to be consonant with truth and piety. But if any doubtful or difficult abuse has to be extirpated; or, in fine, if any more grave question shall arise touching these matters, the bishop, before deciding the controversy, shall await the sentence of the metropolitan and of the bishops of the province, in a provincial Council; yet so that nothing new, or that previously has Quod si aliquis dubius, aut difficilis abusus sit exstirpandus, vel omnino aliqua de iis rebus gravior quaestio incidat, episcopus, antequam controversiam dirimat, metropolitani et comprovincialium episcoporum in concilio provinciali sententiam exspectet, ita tamen, ut nihil inconsulto sanctissimo Romano pontifice novum aut in Ecclesia hactenus inusitatum decernatur. not been usual in the Church, shall be resolved on without having first consulted the most holy Roman Pontiff. __________________________________________________________________ [263] 1 Tim. ii. 5. [264] 1 Cor. iii. 6. [265] Psa. xcii. 5. __________________________________________________________________ Continuatio Sessionis Continuation of the Session, die IV. Decembris. on the fourth day of December. DECRETUM DE INDULGENTIIS. DECREE CONCERNING INDULGENCES. Cum potestas conferendi indulgentias a Christo Ecclesiae concessa sit, atque hujusmodi potestate divinitus sibi tradita antiquissimis etiam temporibus illa usa fuerit, sacrosancta synodus indulgentiarum usum, Christiano populo maxime salutarem et sacrorum conciliorum auctoritate probatum, in Ecclesia retinendum esse docet et praecipit, eosque anathemate damnat, qui aut inutiles esse asserunt, vel eas concedendi in Ecclesia potestatem esse negant. In his tamen concedendis moderationem juxta veterem et probatam in Ecclesia consuetudinem adhiberi cupit, ne nimia facilitate ecclesiastica disciplina enervetur. Whereas the power of conferring Indulgences was granted by Christ to the Church, and she has, even in the most ancient times, used the said power delivered unto her of God, the sacred holy Synod teaches and enjoins that the use of Indulgences, for the Christian people most salutary, and approved of by the authority of sacred Councils, is to be retained in the Church; and it condemns with anathema those who either assert that they are useless, or who deny that there is in the Church the power of granting them. In granting them, however, it desires that, in accordance with the ancient and approved custom in the Church, moderation be observed; lest, by excessive facility, ecclesiastical discipline be enervated. And being desirous that the abuses which have crept therein, and by occasion of which this honorable name of Indulgences is blasphemed by heretics, be amended and corrected, it Abusus vero, qui in his irrepserunt, et quorum occasione insigne hoc indulgentiarum nomen ab haereticis blasphematur, emendatos et correctos cupiens, praesenti decreto generaliter statuit, pravos quaestus omnes pro his consequendis, unde plurima in Christiano populo abusuum causa fluxit, omnino abolendos esse. ordains generally by this decree, that all evil gains for the obtaining thereof,--whence, a most prolific cause of abuses amongst the Christian people has been derived,--be wholly abolished. But as regards the other abuses which have proceeded from superstition, ignorance, irreverence, or from whatsoever other source, since, by reason of the manifold corruptions in the places and provinces where the said abuses are committed, they can not conveniently be specially prohibited, it commands all bishops diligently to collect, each in his own Church, all abuses of this nature, and to report them in the first provincial Synod; that, after having been reviewed by the opinions of the other bishops also, they may forthwith be referred to the Sovereign Roman Pontiff, by whose authority and prudence that which may be expedient for the universal Church will be ordained; that thus the gift of holy Indulgences may be dispensed to all the faithful, piously, holily, and incorruptly. Ceteros vero, qui ex superstitione, ignorantia, irreverentia, aut aliunde quomodocumque provenerunt, cum ob multiplices locorum et provinciarum, apud quas hi committuntur, corruptelas commode nequeant specialiter prohiberi; mandat omnibus episcopis, ut diligenter quisque hujusmodi abusus Ecclesiae suae colligat, eosque in prima synodo provinciali referat; ut, aliorum quoque episcoporum sententia cognita, statim ad summum Romanum pontificem deferantur, cujus auctoritate et prudentia, quod universali Ecclesiae expediet, statuatur; ut ita sanctarum indulgentiarum munus pie, sancte et incorrupte omnibus fidelibus dispensetur. __________________________________________________________________ __________________________________________________________________ II. PROFESSIO FIDEI TRIDENTINAE. Profession of the Tridentine Faith. A.D. 1564. [From the bulls of Pope Pius IV., 'Injunctum nobis,' Nov. 13, 1564, and 'In sacrosancta,' Dec. 9, 1564 (in the Bullar. Rom., also in Streitwolf and Klener, Libri Symb. Eccles. Cath. Tom. II. pp. 315-321). The Latin text of the Creed is given also by Streitwolf and Klener (Tom. I. p. 98, sub tit.: Forma juramenti professionis fidei), by Denzinger, and in other collections of Roman Symbols. See Vol. I. S: 25, pp. 96-99.] I. Ego ---- firma fide credo et profiteor omnia et singula, quae continentur in symbolo fidei, quo sancta Romana Ecclesia utitur, videlicet: I. I, ---- with a firm faith believe and profess all and every one of the things contained in that creed which the holy Roman Church makes use of: 'Credo in unum Deum, Patrem omnipotontem,' etc. [Symbolum Nicenum. See p. 27.] 'I believe in one God, the Father Almighty,' etc. [The Nicene Creed. See pp. 27 and 98.] II. Apostolicas et ecclesiasticas traditiones, reliquasque ejusdem Ecclesiae observationes et constitutiones firmissime admitto et amplector. II. I most steadfastly admit and embrace apostolic and ecclesiastic traditions, and all other observances and constitutions of the same Church. III. Item sacram Scripturam juxta eum sensum, quem tenuit et tenet sancta mater Ecclesia, cujus est judicare de vero sensu et interpretatione sacrarum Scripturarum, admitto; nec eam unquam, nisi juxta unanimem consensum patrum accipiam et interpretabor. III. I also admit the holy Scriptures, according to that sense which our holy mother Church has held and does hold, to which it belongs to judge of the true sense and interpretation of the Scriptures; neither will I ever take and interpret them otherwise than according to the unanimous consent of the Fathers. IV. Profiteor quoque, septem esse vere et proprie sacramenta novae legis a Jesu Christo Domino nostro instituta, atque ad salutem humani generis, licet non omnia singulis, necessaria: scilicet baptismum, confirmationem, IV. I also profess that there are truly and properly seven sacraments of the new law, instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, though not all for every one, to wit: baptism, confirmation, eucharistiam, poenitentiam, extremam unctionem, ordinem et matrimonium; illaque gratiam conferre; et ex his baptismum, confirmationem et ordinem sine sacrilegio reiterare non posse. Receptos quoque et approbatos Ecclesiae Catholicae ritus in supradictorum omnium sacramentorum solemni administratione recipio et admitto. the eucharist, penance, extreme unction, holy orders, and matrimony; and that they confer grace; and that of these, baptism, confirmation, and ordination can not be reiterated without sacrilege. I also receive and admit the received and approved ceremonies of the Catholic Church, used in the solemn administration of the aforesaid sacraments. V. Omnia et singula, quae de peccato originali et de justificatione in sacrosancta Tridentina synodo definita et declarata fuerunt, amplector et recipio. V. I embrace and receive all and every one of the things which have been defined and declared in the holy Council of Trent concerning original sin and justification. VI. Profiteor pariter, in missa offerri Deo verum, proprium et propitiatorium sacrificium pro vivis et defunctis; atque in sanctissimo eucharistiae sacramento esse vere, realiter et substantialiter corpus et sanguinem, una cum anima et divinitate Domini nostri Jesu Christi, fierique conversionem totius substantiae panis in corpus et totius substantiae vini in sanguinem; quam conversionem Catholica Ecclesia transsubstantiationem appellat. VI. I profess, likewise, that in the mass there is offered to God a true, proper, and propitiatory sacrifice for the living and the dead; and that in the most holy sacrament of the eucharist there is truly, really, and substantially, the body and blood, together with the soul and divinity of our Lord Jesus Christ; and that there is made a change of the whole essence of the bread into the body, and of the whole essence of the wine into the blood; which change the Catholic Church calls transubstantiation. VII. Fateor etiam, sub altera tantum specie totum atque integrum Christum, verumque sacramentum sumi. VII. I also confess that under either kind alone Christ is received whole and entire, and a true sacrament. VIII. Constanter teneo, purgatorium VIII. I firmly hold that there is esse, animasque ibi detentas fidelium suffragiis juvari. Similiter et sanctos una cum Christo regnantes venerandos atque invocandos esse, eosque orationes Deo pro nobis offerre, atque eorum reliquias esse venerandas. a purgatory, and that the souls therein detained are helped by the suffrages of the faithful. Likewise, that the saints reigning with Christ are to be honored and invoked, and that they offer up prayers to God for us, and that their relics are to be had in veneration. IX. Firmissime [266] assero, imagines Christi ac Deiparae semper Virginis, nec non aliorum sanctorum habendas et retinendas esse, atque eis debitum honorem ac venerationem impertiendam. Indulgentiarum etiam potestatem a Christo in Ecclesia relictam fuisse, illarumque usum Christiano populo maxime salutarem esse affirmo. IX. I most firmly assert that the images of Christ, and of the perpetual Virgin the Mother of God, and also of other saints, ought to be had and retained, and that due honor and veneration are to be given them. I also affirm that the power of indulgences was left by Christ in the Church, and that the use of them is most wholesome to Christian people. X. Sanctam Catholicam et Apostolicam Romanam Ecclesiam omnium ecclesiarum matrem et magistram agnosco, Romano que pontifici, beati Petri apostolorum principis successori ac Jesu Christi vicario veram obedientiam spondeo ac juro. X. I acknowledge the holy Catholic Apostolic Roman Church for the mother and mistress of all churches; and I promise and swear true obedience to the Bishop of Rome, successor to St. Peter, Prince of the Apostles, and Vicar of Jesus Christ. XI. Caetera item omnia a sacris canonibus et oecumenicis conciliis, ac praecipue a sacrosancta Tridentina synodo tradita, definita et declarata indubitanter recipio atque profiteor; simulque contraria omnia, atque haereses quascumque ab Ecclesia XI. I likewise undoubtingly receive and profess all other things delivered, defined, and declared by the Sacred Canons and General Councils, and particularly by the holy Council of Trent; and I condemn, reject, and anathematize all things contrary thereto, and all damnatas, rejectas et anathematizatas ego pariter damno, rejicio et anathematizo. heresies which the Church has condemned, rejected, and anathematized. XII. Hanc veram Catholicam fidem, extra quam nemo salvus esse potest, quam in praesenti sponte profiteor et veraciter teneo, eundem integram et inviolatam [267] usque ad extremum vitae spiritum constantissime, Deo adjuvante, retinere et confiteri, atque a meis subditis vel illis, quorum cura ad me in munere meo spectabit, teneri, doceri et praedicari, quantum in me erit, curaturum. Ita ego idem ---- spondeo, voveo ac juro. Sic me Deus adjuvet, et haec sancta Dei Evangelia. XII. I do, at this present, freely profess and truly hold this true Catholic faith, without which no one can be saved; and I promise most constantly to retain and confess the same entire and inviolate, with God's assistance, to the end of my life. And I will take care, as far as in me lies, that it shall be held, taught, and preached by my subjects, or by those the care of whom shall appertain to me in my office. This I promise, vow, and swear--so help me God, and these holy Gospels of God. __________________________________________________________________ [266] Bullarium Rom.: firmiter. [267] [Note.--As it was promulgated by Pius IX., Jan. 20, 1877--Acta sedis sanc. X., 382--and is now offered to Catholic priests and professors, Pius IV.'s Profession contains in article XI, after the words Tridentino synodo, the clause et ab oecumenico concilio Vaticano (tradita, definita et declarata) praesertim de Romani pontificis primatu ac infallibili magisterio. The insertion conforms to Pius IX.'s letter to a German bishop, Nov. 6, 1876, that it is altogether necessary that priests with full and unreserved assent of will accept the definition of papal infallibility unless they want to abandon the right faith, pleno et absoluto intellectus et voluntatis assensu definitionem complectantur, nisi a recta fide aberrare velint. In the same letter, Pius wrote that 'nothing could be more absurd than to think that the Holy Spirit would vouchsafe truths and that, at the same time, it might be inopportune to teach them.' The Profession is printed with the insertion in Benedict's Code of Canon Law.--Ed.] __________________________________________________________________ III. DECRETUM PII IX. DE IMMACULATA CONCEPTIONE BEATAE VIRGINIS MARIAE. 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 Catholic world the definition of the Immaculate Conception of the Virgin Mary, as read before an assembly of Cardinals and Bishops in St. Peter's, Dec. 8, 1864. See Vol. I. S:S: 28 and 29, pp. 109 sqq.] Postquam nunquam intermisimus, in humilitate et jejunio privatas nostras et publicas Ecclesiae preces Deo Patri per Filium Ejus offerre, ut Spiritus Sancti virtute mentem nostram dirigere et confirmare dignaretur, implorato universae coelestis curiae praesidio, et advocato cum genitibus Paraclito Spiritu, eoque sic adspirante, ad honorem Sanctae et Individuae Trinitatis, ad decus et ornamentum Virginis Deiparae, ad exaltationem Fidei Catholicae et Christianae Religionis augmentum, auctoritate Domini Nostri Jesu Christi, beatorum apostolorum Petri et Pauli ac nostra declaramus, pronunciamus et definimus Since we have never ceased in humility and fasting to offer up our prayers and those of the Church to God the Father through his Son, that he might deign to direct and confirm our mind by the power of the Holy Ghost, after imploring the protection of the whole celestial court, and after invoking on our knees the Holy Ghost the Paraclete, under his inspiration WE PRONOUNCE, DECLARE, AND DEFINE, unto the glory of the Holy and Indivisible Trinity, the honor and ornament of the holy Virgin the Mother of God, for the exaltation of the Catholic faith and the increase of the Christian religion, by the authority of our Lord Jesus Christ and the blessed Apostles Peter and Paul, and in our own authority, that The Doctrine which holds the Blessed Virgin Mary to have been, from the first instant of her conception, by a singular grace and privilege of Almighty God, in view of the merits of Christ Jesus the Saviour of mankind, Doctrinam, quae tenet, beatissimam Virginem Mariam in primo instanti suae Conceptionis fuisse singulari omnipotentis Dei gratiae privilegio, intuitu meritorum Christi Jesu Salvatoris humani generis, ab omni originalis culpae labe praeservatam immunem, esse a Deo revelatam, adque idcirco ab omnibus fidelibus firmiter constanterque credendam. preserved free from all stain of original sin, was revealed by God, and is, therefore, to be firmly and constantly believed by all the faithful. Therefore, if some should presume to think in their hearts otherwise than we have defined (which God forbid), they shall know and thoroughly understand that they are by their own judgment condemned, have made shipwreck concerning the faith, and fallen away from the unity of the Church; and, moreover, that they, by this very act, subject themselves to the penalties ordained by law, if, by word or writing, or any other external means, they dare to signify what they think in their hearts. Quapropter si qui secus ac a nobis definitum est, quod Deus avertat, praesumpserint corde sentire, ii noverint, ac porro sciant, se proprio judicio condemnatos, nanfragium circa filem passos esse, et ab unitate Ecclesiae defecisse, ac praeterea facto ipso suo semet poenis a jure statutis subjicere si quod corde sentiunt, verbo aut scripto vel alio quovis externo modo signiftcare ausi fuerint. __________________________________________________________________ IV. SYLLABUS ERRORUM. 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 now as infallible and irreformable, even without the formal sanction of the Vatican Council. It is purely negative, but indirectly it teaches and enjoins the very opposite of what it condemns as error. See Vol. I. S: 20, pp. 128-134.] Syllabus complectens praecipuos nostrae aetatis Errores qui notantur in Allocutionibus Consistorialibus, in Encyclicis, aliisque Apostolicis Letteris Sanctissimi Domini Nostri Pii Papae IX. The Syllabus of the principal errors of our time, which are stigmatized in the Consistorial Allocutions, Encyclicals, and other Apostolical Letters of our Most Holy Lord, Pope Pius IX. S: I.--PANTHEISMUS, NATURALI8MU8 ET RATIONALISMUS ABSOLUTUS. S: I.-- PANTHEISM, NATURALISM, AND ABSOLUTE RATIONALISM. 1. Nullum supremum, sapientissimum, providentissimumque Numen divinum exsistit ab hac rerum universitate distinctum, et Deus idem est ac rerum natura et iccirco immutationibus obnoxius, Deusque reapse fit in homine et mundo, atque omnia Deus sunt et ipsissimam Dei habent substantiam; ac una eademque res est Deus cum mundo, et proinde spiritus cum materia, necessitas cum libertate, verum cum falso, bonum cum malo, et justum cum injusto. 1. There exists no supreme, most wise, and most provident divine being distinct from the universe, and God is none other than nature, and is therefore subject to change. In effect, God is produced in man and in the world, and all things are God, and have the very substance of God. God is therefore one and the same thing with the world, and thence spirit is the same thing with matter, necessity with liberty, true wit