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Volume II. 






Entered according to Act of Congress, in tlie year 1877, by 

II Λ ΐί Γ Ε R & Β R ο τ n ι: R S, 

In tlie Office of the Librarian of Congress, at Washington. 





(Vol. II.) 




IiitiOductoiy 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 V 


Introductory Remarks 11 

Ignatius, of Antioch. A,D. 107 11 

Iren^us, 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 



Cypriax, of Carthage. A.D. 250 20 

KovATiAN, OF Rome. A.D. 250 21 

Oeigex, OF Alexandria. A.D. 230 21 

Gregory Tiiaumaturgus, of Neo-Cesarea. A.D. 270 . . . . 24 

LuciAN, OF Antioch. A.D. 300 25 

The Private Creed of Arius. A.D. 328 28 


Cyril, OF Jerusalem. A.D. 350 31 

Longer Fonmila 31 

Shorter Formula 32 

Epipiianius, 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 


1. The Apostles' Creed 45 

The Received Form (Eighth Century) 45 

The Old Roman Form (Fourth Century) 47 

The Forms of Aquileja,Ruiinus,Fortunatus (Fourth and Fifth 

Centuries) 49 

An Old Italian Form (Fourth Century) 50 

Comparative Table showing the Origin and Gradual Growth 

of the Apostles' Creed 52 

2. The Nicene Creed, A.D. 325 and 381 57 

The Received Text of the Eastern Church, A.D. 381 . ... 57 

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 Q^cumenical Council against the 

Monothelites, A.D. 680 72 

Remarks on the Dogmatic Legislation of the other (Ecumen- 
ical Councils 73 




1. The C axons and Dogmatic Decrees of the Council of Teent, 

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 op the Vatican Council concerning 

THE Catholic Faith and the Church of Christ (the In- 
fallibility OF THE Pope), A.D. 1870 234 


1. The Orthodox Confession of the Eastern Church, A.D, 

1643 275 

2. The Confession of Dositheus, or the Eighteen Decrees of 

the Synod of Jerusalem, A.D. 1672 401 

3. The Longer Catechism of the Russian Church, prepared by 

Philaret, Revised and Approved by the Most Holy Syn- 
od, A.D. 1839 445 


1. The Fourteen Theses of the Old Catholic Union Confer- 

ence WITH Greeks and Anglicans, A.D. 1874 545 

2. The Old Catholic Agreement on the Filioque Controversy, 

A.D. 1875 552 

Appendix : Fac-similcs of the Oldest MSS. of the Athanasian Creed and 

the Apostles' Creed 555 

Alphabetical Index 557 

















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 log- 
ical 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. 4 : 

Hear, Ο Israel : 

Jehovah our Elohim, Jehovah is 

one [The Lord our God, the 

Lord is one]. 

These words form the beginning of what is termed Shajiia (Hear), and are repeated in the 
daily morning and evening services of the Jews. They are the Creed of the Jews, in distinc- 
tion 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,'' or, 'Jehovah, our God, is one Jeho- 
vah.'* In either case it is an affirmation of the unity of God, and this is made the basis of 
the fundamental moral precept Avhich 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. 3.5, 39 ('Jehovah is the God ; 
there is none else beside him'); 2 Sam. vii. 22; xxii. 32; 1 Kings viii. 60; 1 Chron. xvii. 
20; Psa. xviii. 31 ('Who is God save Jehovah? or who is a rock save our God?'); Psa. 
Ixxxvi. 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. 

* So Oehler {TheoJogie des A. Test. Vol. I. p. 159), and others: 'Our Elohim' is in appo- 
sition to the first Jehovah, and 1ΠΧ is predicate to the second Jehovah. 

* So our Englisii 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 tiie Jews, with a heretical addition — 'There is no God 
but Allah ; and Mohammed is Ms prophet.' 


The Confession of Naihanael {Bartholomew). 

John i. 50 (49). 

'ATTfK/Jtvi) Ναναΐ'α»)λ κοϊ λί'γίί uvrUy 

'Ραββ), συ £f ύ νΐυς του θεοϋ, 

συ ft ύ Ι^ασιΧίυς του 
Ί σραηλ. 

Nathanael answered and saith unto 

Rabbi, Thou aet the Son of God, 
Tiiou ART THE King of 

Note. — 'King of Israel' is a designation of the Messiah, and an anticipation of the Con- 
fession of Peter. Nathanael reasons from the divine character of Christ as revealed in his 
supeiTiatural 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. G), 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. C3. The Apostles, before the pentecostal illumination, had no clear 
insight into the full meaning of the expression; but their faith, based upon tlie Old Testament 
and the personal knowledge of our Lord, contained the living germ of tlie full knowledge. 

ΆτΓοκριθ'ίίς δε "Σίμων Πέτρος εΤττίν' 
Συ it 6 Χρίστος, ό νιος του 
θεοϋ του Ι,ωντος. 

The Confession of Peter. 

Matt. xvi. IG. 

And Simon Peter, answering, said, 
Thou art the Christ [the Mes- 
siah], THE Son of the living 

Note. — This is the fundamental Christian Confession, and the rock on which the Chmxh 
is built. See Schaif's Annotations to Lange on Matthew^ pp. 293-295. 

John vi. G8. 

Κνρΐΐ, ττρος τίνα αττίΧίυσόμί^α ; 
ρήματα ζο>ης οίωΐ'ίου ε\ε<ς•' καϊ 
νμπς πίΤΓίστίύκαμίν, και h /νωκα- 
μ£ν ΟΤΙ 

Συ εί ύ ay ΙΟ ς του θεοϋ. 

Lord, to whom shall we go ? Thou 
hast words of life eternal, and 
we have believed and known 

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' (σν tl b Χρίστος, ύ υίος- του θίοϋ τον ζώντος•), which is con- 
formed to Matt. xvi. IG. It is equivalent to Thou art the Hiessiah, and coincides with the 
testimony of the demoniacs (Mark i. 2G), who with ghost-like intuition perceived the super- 
natural character of Jesus. This Confession of Peter belongs to an earlier period than the 
one recorded by Matthew. See Lange, Com. on John, pp. 231 sq. (Am. cd.). 


The Confession of Thomas. 

John xx. 28. 

^ΑτΓίκρί^η Θωμάς και είττεν αντώ 


κύριος μου και ο ^ευς μου. 

Thomas ans^vered and said unto 

My Lord and my God ! 

Note. — This is the strongest apostolic Confession of Faith in the Lordship and Divinity of 
Christ, an echo of the beginning of the fourth Gospel (i. 1, 'the Word was God'), and an 
anticipation of its close (xx. 31, 'that ye may believe that Jesus is the Christ, the Son of 
God, and that believing ye may have life in his name'). For the words are undoubtedly ad- 
dressed to Christ, as is evident from the preceding 'to him,' and from the appellation, 'My 
Lord;'' and not an exclamation of astonisliment addressed to God.^ 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 inditference to 
the truth (as Pontius Pilate), still less from hostility to the truth, but from love of truth. He 
Avas an honest and earnest inquirer ; his heart was anxious and ready to believe, but his un- 
derstanding 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 othev, Jides precedit intellectum. He was a rationalist in the best sense of the term, ani- 
mated and controlled by a love of truth. Blessed are those that seek the truth, for they shall 
find it. This kind of skepticism, or spirit of inquiry rather, is a stimulating and propelling 
force in the Church, and is necessary to the progress of theological science and historical and 
philosophical research. To such skepticism the words of the poet may be applied : 

'There lives more faith iu honest doubt, 
Believe me, than in half the creeds: 
He fought his doubts, and gathered strength, 
To fiud 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), Λvhich holds fast to the invisible as seeing him (Heb. xi. 27), which goes to Christ as the 
child to his mother's breast, as heart to heart, as love to love, with undoubting, implicit, un- 
bounded trust and confidence. 

The Bajptismal Formula. 

Matt, xxviii. 19. 

ΜαθηΓευσατε ττάντα τα i^vr\, βαπτί- 
ζοντες αυτοίις 
εις το όνομα τοϋ πατρός 
και του υ'ιοϋ 
και τοϋ ayiov πνεύ ματος, 

Disciple [make disciples of] all the 
nations, baptizing them 
into the name of the Father, 



' The Greek nominative with the article is used for the vocative, as in Matt. xi. 2G, where 
God is addressed in prayer, ό πατήρ • xxvii. 29, χηΊρε 6 βασιλεύς ; in Mark xv. 3i, ύ θίός 
μον, ύ ^εός μου, ίίς τι ίγκατίλητες με ; in Luke viii. 51, and in many other passages. 

^ Theodore of Mopsnestia : ' Quasi pro miraculo facto Deum collaudat.' He is followed by 
Socinians and Rationalists. 


ζι^άσκοντίς αυτούς τηρΰν πάντα 
ΰσα ίνίΤίΐ\άμΐ)ν νμίν. 

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 Trini- 
tarian creeds, and for the various renderings of tig (tnio, to, in, with reference to), see Schaff 
and Lange, Co7n. on Matt. pp. 55G-558. 

The Confession of the Eanuch. 

Acts viii. 37. 

Πίστίυω τον v\ov του θίοΰ £t- 
vai τον Ίί)σοϋν Xp/arof. 

I believe that Jesus Christ is the 
Son of God. 

XoTE. — This confession of the Ethiopian Eunuch before his baptism by Philip the Deacon, 
together \vith 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 Irenaius and Cyprian, and tends to prove the apos- 
tolical origin of a baptismal confession of faith in Christ as the Son of God. 

Fte θίος ύ riar/jp. 

iz, ου τα πάντα, 
koi ήμΰς ύς αυτόν' 
κιά fie κύριος Ίι;σοΰς Χρίστος, 
CI ου τα πάντα, 
i<a\ νμΰς όι αυτοϋ. 

One God and One Lord. 

1 CoR. viii. 6. 

There is one God the Father, 
of whom are all things, 
and Λνβ unto [for] him ; 

and ONE Lord Jescs Christ, 
by Avhom are all things, 
and we by him. 

The Mystery of Godliness. 

1 Tim. iii. 16. 

ΌμοΧο-γουμίνως μί'γο εστίν το rijc 
ίύσφέΐας μυστιφιον' 
"Ος [θίος] Ιφανιρώ^η Ιν σαρκι, 

ίόικαιώ^η Ιν πνζνματι, 
ωφ^η «γγελοίς, 
ίκηρύ'χ^η iv Ι^νεσιν, 
ίΤΓίστίύθη Ιν κοσ/χο^ί, 
ανίΧι'ιφ^η iv oo^y. 

Confessedly great is the mystery 

of godliness: 
'Who [God] was manifested in 

the flesh, 
justified in the Spirit, 
seen of angels, 

preached among the Gentiles, 
believed on in tlie world, 
received up in glory.' 


Note. — The relative OC {ϋς, who) is best sustained by evidence (XAC — though Aleph has 
been meddled with, and Β is wanting), instead of the noun ΘΟ {SrtOQ, God, in the text, rec.), 
or of the neuter gender, ο {which). See Tischendorf, ed. viii. maj. ii. p. 8i9, and the long notes 
of Alford and Wordsworth. Tlie reading ος improves the rhythm Λvithout changing the 
sense ; for it certainly refers to Christ the God-Man, w hether we connect it with μνστηριον 
(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 fol- 
lowing clauses) as a quotation from a primitive hymn or confession. AVordsworth 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. 

Therefore, leavino• tlie word con- 

Δίο (ΐφίντίς τον τϊις υρχϊις τοϋ 
Χριστοί) \ojov, ίΤΓΐ την τίλείο- 
τητα ψίρώμε^α ' μη ττάλιν ^ιμί- 
λίον καταβα\\όμ£νοι 

μίτανοίας αττο νίκρων ipyo)v,• 
και ττίστίως ΙπΙ θίόι/, 
βατΓτισμών ^ι^αχης, 

ίΤΓίθίσεώς τε \ξΐρών, 
αναστάσεως τε νεκρών, 
και κρίματος αΙωνίου. 

cerniiig the beginnirig of [the] 
Christ, let us go unto perfec- 
tion [maturit}'], not layhig 
again a foundation 
of repentance from dead Avorks, 
and of faith in God, 
of the doctrine of baptisms 

and of laving on of hands, 
and of resurrection of the dead, 
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 (τίλιιύτης), 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 commen- 
taries of Bleek, Tholuck, Delitzsch, Liinemann, Alford, IMoll 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 shalt be saved, and thy house.' 

Rom. xii. 6 : 'The analogy of faith' {κατά τήν άναλογίαν της πίστ(ως). 

1 Cor. XV. 3 : Ί delivered unto you among the first things that Λvhieh I also received, that 
Christ died for ouk 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, l-l : 'Hold fast the form of sound avords [ΰπο^/ύττωσιν των νγιαιί'ύντων 
λόγων, 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 [_ri]v πάρα- 

Vol. II.— B 


Βηκην, or ττηρακατα^ήκην, the deposit] keep, by the Holy Ghost, whicli dwelleth in us.' Comp. 
ver. 12, and 1 Tim. vi. 20 {rt)v τΓαρα^ήκην φνΧαξυν). 

Ileb. V. 12: ' Ye have need that one teach you again wliich be the first principles of 
THE ORACLES OF god' (γιϊ οΓοιχιΖα Γ//<; άρχης των λογίων του θίοϋ). Comp. vi. I, 2. 

1 John iv. 2 : ' Ileveby know ye the h^pirit of God : every spirit that confesseth that 
Jescs Christ is come in the flesh [όμολογΗ Ίησονν Χριστϋν tv σαρκι ίληλυίότα] is of 

2 John 10: 'If there come any unto you, and bring not this doctrine ^ταντην τι)ν 
Ιιίηχήν, viz., tlie doctrine of Ciirist, ver. 9], receive him not into your house.' 

Jude 3: 'Exhorting tiuit ye should earnestly contend for the faith avhich was once 
delivered unto the saints' (rji uTTa'i Trapcdo^tiag τοΊς άγίοις πίστίΐ). 








Ι>ΓτκοϋυοτθΕΥ Remaeks 11 


IRENyEUS, OF GAUL. A.D. 180 12 

First Foemula 13 

Second Foemula 15 

TiiiED Foemula 16 


FiEST Foemula 17 

Second Foemula 17 

Thied Foemula 19 


ΝΟΛ^ΑΤΙΑΝ, OF ROME. A.D. 250 21 







Longer Formula 31 

Shorter Formula 32 


First Formula 33 

Second Formula 35 


COMPARATIVE TABLE or the Ante-Nicene Rules or Faith 


EEGULtE fidei 

Ante-Nicene and ISTicene Eules of Faith and Baptismal Creeds. 

Introductory Remarks. 

The Rules of Faith and Baptismal Confessions which we find among the ecclesiastical 
■nriters of the second and third centuries mark the transition from the Bible to the (Ecu- 
menical Creeds. They contain nearly all the articles of the Apostles' and Nicene Creeds, 
and some are even more full, especially those of the East ; for the Greek Church was, at 
an early period, disturbed by heretical speculations and perversions, and had a greater talent 
and taste for metaphysical theology than the less learned but more sober, practical, and 
steady Church of tlie West. I have included here also some creeds of the fourth century, to 
iiicilitate the comparison with the Apostles' and the Nicreno-Constantinopolitan symbols. In 
addition to the A^aluable collections of IIahn {Bibliothek der Symbole unci Glauhensregeln, 
1842) and Heurtlet (Harmonia SymboUca, 1858, and De Fide et Symbolo, 1860), I have 
examined the more recent works of Caspari {Quellen zur Geschichte des Tauf symbols und der 
Glauhensregel, 1866-75, 3 vols.), Lumbt {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 tlie 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 {ΰύκη• 
σις, hence Docetce). A similar passage of greater length occurs in the commencement of his 
letter to the Christians at Smyrna. 

The text is from the shorter Greek recension of the seven Epistles, with the chief inter- 
polations of the longer Greek recension added in brackets. The latter mentions also Christ's 
lonely descent into Hades {κα^τηλΆίν εΙς αΰην μύνος). In the short Syriac Ignatius there is 
no Epistle to the Trallians. On the Ignatian controversy and literature, see my Church 
History, Vol. I. § 119, pp. 463 sqq. 

Κωψωθητε our, όταν νμίν χιορις 
Ι>}σοϋ Χρίστου λαλ// τις 

[του υιοΰ του θεοϋ], 

του ίκ 'φίνους [γίνοαίι^ου] Δαβίδ, 

του Ικ Μαρίας, 

ος αληθώς εγενν//θί/ 

[κοί ίκ θεοϋ και ίκ τταρ^ίνου . . . 

αληθώς• ανίΧαβζ σώμα ' ό Λόγος 

Be deaf, therefore, when any would 
speak to yon apart from (at vari- 
ance with) Jesus Cheist 

[the Son of God], 

who was descended from the fam- 
ily of David, 

born of Mary, 

who truly was born 

[both of God and of the Virgin . . . 

truly took a body; for the Word 



γπ|θ συρζ tytviTo και ίποΧιτίύ- Lccaiiic flesli and dwelt among 

σατο ίίνιυ αμαρτίας . . .], 
ίφα-γίν τΐ κα\ ίπαν [αλ>}θως], 
αληθώς ΐΕιώχ^η ίττί Ποντίου Πίλ«- 

αληθώς [cf, (cot ου οο(ν•?/σί<] Ισταυ- 

ρω^η και απί^ανίν . . . 
ΰς και αΧη^ώς ΐ)•γίρ^η απυ ηκρών 

[icai ανίστη ^ια τριών ι'ιμερών^, 

ns without sin . . .], 
ate and drank [truly], 
truly suffered persecution under 

Pontius Pilate, 
was truly [and not in appcai'ance] 

crucified and died . . . 
who was also truly raised from the 

dead [and rose after three days]. 

tytipovTog αυτόν του Πατρός αυ- his Father raising him up 

[καϊ τίσσαράκοντα ημίρας συν^ια- 

τρίφας τοΊς ^ΑττοστόΧοις, 
ανίΧηφ^η ττρος τον Πατίρα' 
κα\ Εκάθίσίΐ' tic ^ίζιών αίιτοϋ, 
πίριμίνων 'ίως αν τε^ώσιν οι Ιχ^ροι 
αυτοΰ ύττο τους πόζας αίτοΰ]. 

[and after having spent forty days 

with the Apostles, 
was received up to the Father, 
and sits on his right hand, 
waiting till his enemies are put 

under his feet]. 

Ieen^us. A.D, ISO. 

Iren^:us was a native of Asia Slinor, a pupil of Polycarp of Smyrna (Adv. ILvr. Lib. III. 
cap. 3, § 4 ; Euseb. //. E. v. 20), and tbrough i]im a grand -pupil of St. Joiin tlie Apostle. 
He was bishop of tbe chnrcli at Lyons (Lugdunum), in the South of France, in 177, Avrote 
his great work against the Gnostic heresies about 180, while Eleutherus (d. 185) was bishop 
of Rome {Adv. liar. Lib. IIL caj). 3, § 3), and died about 202. 

He was therefore a connecting link between the East and the West, as well as between 
post-apostolic and ante-Kicene Cliristianity, and altogether the most important witness of the 
doctrinal status of the Catholic Church at the close of the second century. Ihe 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 churclies, as appears from tlie letter of those churches to their brethren in Asia 
Minor after the fierce persecution under Marcus Aurelius, A.D. 177 (see Euseb. //. E. v. 1). 

Irenajus refutes the heretics of his age by the Scriptures and the apostolic tradition. Tliis 
tradition, though different in form from the Kew Testament, and perJiaps older than the 
writinrjs of the Apostles, agrees witli them, being a summary of their teaching, and is handed 
down in all the churches through the hands of the presbyters.' The sum and substance of 

' The essential identity of the Scriptures and the apostolic tradition is asserted by Irenaeus 
{Adv. ILnr. Lib. IIL cap. 1, § 1): '■ Nonper alios disposilionem sululis nostrcf cognor'iiiius, quam 
per eos [ajiostolos], per quos cuanr/eliuin perveidl ad nos ; quod qnidem tunc prcvconaverunt, po- 
stea vero per Dei voluntatem in Scrijitiiris nobis tradiderunt, fundamcntuin et rolumnnm fidci 
nostrcB futurum.' Comp. the fragment of his letter to Florinus, preserved by Eusebius (//. E. 
V. 20), where he says that the presbyters and Polycarp banded 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 (πάιτα σίψψωΐ'α ταΊς γραφαϊς). 

IREX^U-S. A.D. 180. 


this tradition is the baptismal creed, called by him the κανών της άληΒύας, αποστόλων ^ι^αχη, 
το άρχαΐον της ίκκλησίας σύστημα, γνώσις αλ?;θ/}, traditio veritatis, vera fides, prcedicatio eccle- 
sice. He does not give the creed in full, but incorporates passages of it in several parts of 
his work. He gives most of the articles of the Apostles' Creed as it prevailed in the West, 
but has also several characteristic passages in common with the Nicene Creed (ίνα . . . σαρκω- 
Βίντα v-Tzip της ι)μίτ'ίρας σωτηρίας . . . το Sia προφητών κίκηρνχύς). The ancient liturgies of 
Gaul likewise have a semi-Oriental character. 

First Form. 
Contra Hj^reses, Lib. I. cap. 10, § ] {Opera, ed. Stieren, Tom. I. p. 119). 

Ή μίν yap ίκκΧησία, κα'ιπίρ ico3•' The Cliiirch, though scattered 

οΚης γΓ/γ οικυυμίνης ίως τηράτων thl'Ollgll the whole WOl'lcl to the 

της -γης ^ΐίστταρμίνη, τταρά ci των ends of the earth, has received' 

^Αποστόλων και των tKeivojv μα^η- from the Apostles and their dis- 

τών τταραΧαβοϋσα την [^ττίστινί ciples the Juitk 

it ς 'ίνα θεοί', ΥΙατίρα παντο- in one God, THE Fatiiee Al- 

κράτορα, MIGHTY, 

τον ΤΓίττοιηκοτα τον ovpavov, και την 

και τας θαλάσσατ, κα\ ττάντα τα. Ιν 
αυτοΊς, ττίστιν ' 

κα\ ίΐς εν α άριστον ^Ιησοΰν, 
τον Ύίυν τυν θίον, 

τον σαρκω^ίντα ίιττίρ της ημίτίρας 

και ίΐς ΐΐνίϋμα ayiov, 

70 Ota των προφητών κίκηρνχος τας 
οικονομίας καΐ τας ίΧίύσίΐς [την 
ίλίνσιν, adve?}tu7u], 

κα\ την ίκ ΤΙαρ^ίνου yίvvησn', 

καΐ το ιταλός, 

κα\ την iyipaiv ίκ νεκρίον, 

κα) την Ινσαρκον ίΐς τους ουρανούς 
ανάλη\Ριν του rjya^Γημtvoυ Χρί- 
στου Ίησοΰ, του Κυρίου ημών, 

καΐ Ty)v ίκ των ουρανών Ιν Ty δόξτ? 
του Πατρός τταρουσίαν αυτού, 

loho made the heaven and the 

and the seas, and all that in them 

and IN ONE Christ Jesus, the Son 

OF God, 
who lecame flesh for our salva- 
tion ; 
and IN THE Holy Ghost, 
who through the prophets preached 

the dispensations and the advents 

and the birth from the Virgin, 
and the joassion, 

and the resurrection from the dead^ 
and the bodily assiimjption into 

heaven of the beloved Clirist 

Jesus, our Lord, 
and his ajpp earing from heaven in, 

the glory of the Father, 

■ Lit. 'yet having received.' In the Greek the creed is part of one sentence, which is resumed 
in TOVTo TO κήρυγμα παραληφνϊα και ταύτην την ττίστιν . , , ή ίκκλησία . . . ΐπιμίλώς ψνλάσσίΐ. 



ί-ί TO αΐ'ακίψαλαιώσασ^^αι τα ττάντα, to comprehend all tilings under one 


Kcn αναστησαι πϊισαν σάρκα πύσψ: ΐΐηά tO raise XI]) all flcsli of all 

that, according to the good pleas- 

"iva Χριστίό ^Ιησον, τφ Κνρίω ήμων. 
Kot ΘηΪ>, κα\ 'Σωτηρι, κα). βασιλΰ, 
κατά την ivcOKtav του ΥΙατρος του 
αοράτου, παν yovv κάμφ\ι ίττου- 
ρανίων και Ιττι-γίίων και καταχθό- 
νιων, καΐ πάσα γλώσσο ίί;ο//υλο- 
^ίίσηται αυτιο, icoi κρίσιν ύικαιαν 
tv τοΊς πϊισι ποιησηται, τα μίν 
πνίνματικά της πονηρίας, καί αγ- 
Ύίλους παραβίβηκότας, icai iv 
αποστασία γίγονυτας•, k(d τους• 
ασίβΰς, και αδίκους καϊ α τόμους- 
και βλάσφημους των ανθρώπων 
ίΐς το αΐώνιον πυρ πίμφ^]' τοΙς 
δί δ/κίκ'οίς, κα\ όσίοις, κια τας ίν- 
το\ας αυτοί) τίτηρηκόσι κα\ ίν rij 
ay«7ry αύτοΰ ^ιαμίμίνηκόσι, τυΊς 
απ' άρχης, τοΐς δε ίκ μετανοίας, 
ζθ)ην χαρισάμίνος, αφθαρσίαν οω- 
ρησηται, και ουξ«ι^ αίωΐ'ΐ'αν πίρι- 

nre of the Father invisible, every 
knee of those that are in heaven 
and on the earth and under the 
eartli should bow before Christ 
Jesus, our Lord and God and 
Saviour and King, and that ev- 
ery tongue should confess to him, 
and that he Jiiay execute right- 
eous judgment over all: sending 
into eternal fire the spiritual pow- 
ers of M'ickedness, 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 com- 
mandments and continued in his 
love, some from the beginning, 
some after their conversion, 

XoTi•:. — Irciiicns adtls to tliis Creed: 'Tlie C'linicli, Ικινΐηρ; received this preaching and this 
faith, as before said, though scattered throngliout the wliole world, zealously preserves it 
(ίΤΓί/ίίλώς- ψυλάσσΗ) as one household, . . . and unanimously preaches and teaches the same, 
and hands it down as by one mouth {σνμφόΐ'ίος τηυτα κηρνσσπ και διδάσκιι και παραΰί^ωσιν, 
ώ(: 'ίν στόμα κίκτημίνη) ; for although there are different dialects in the world, the power of the 
tradition is one and the same ()/ ούναμις της τταραϋόσίως μία και ή αΐιτίι). And in no other 
manner have either the clun-ches established in Germany believed and banded down, nor those 
in Sjiiiin, nor among the Celts, nor in the East, nor in Egypt, nor in Lil^ya, 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 λνΐιο wish to come 
to the knowledge of the truth. And neitlier will be who is very mighty in language among 
those who preside over the churches say other than this (for the discij)le is not above liis 
Master), nor will he who is weak in the word impair the tradition. For as the faitii is one 
and the same, neither he who is very able to speak on it adds thereto, nor docs he who is less 
mighty diminish therefiom.' 

IREN^US. A.D. 180. 



Adv. IL^r. Lib. III. cap. 4, § 

Quid autem si neqiie Apostoli 
quidem Scriptui'as reliqitisse?it 
nolis, no7i7ie oportebat ordinem 
sequi traditionis, quam tradi- 
derunt its quihus conimitte- 
hant ecclesiasf Cui ordina- 
tioni assentiunt midtce gentes 
harharoTum^ eorum qui in 
Christum crcdunt, sine charta 
it atramento scri])tam Jiabentes 
jper Spiritum in cordihus suis 
salutem, et vcterem traditionem 
diligenter custodientes, 

In unum Deum credentes, 

Fabricatorem caeli et terrce, 

et omnium quce in eis sunt, 

Per CiiEisTUM Jesum Dei Fili- 

Qui, propter eminentissimam 
erga figmentum suiim dilectio- 

earn qute esset ex Virgine genera- 
tionem sustinuit, 

ipse per se hominem adunans 

et passus sub Pontio Pilato, 

et resurgens, 

et in claritate receptus. 

in gloria venturus, 

Salvator eorum qui salvantur, et 
Judex eorum qui judicantur ', 
et mittens in ignem mternum 
transfiguratores veritatis et 


1,2 (0/)β/-α, Tom. I. p. 437). 

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 
tliej 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 

believing in one God, 

Maker of heaven arid earth, 

and all that in them is, 

Through Cueist Jesus τήε Son of 

Who, for his astounding love to- 
wards his creatures, 

sustained the birth of the Vir- 

himself uniting his manhood to 

and suffered under Pontius Pilate, 

and rose again, 

and luas received in glory, 

shall come in glory, 

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 



contemjptores Patris sui et ad- 1 and the despisers of his Father 
ventus ejus. \ and his advent. 

Third Fomn. 

Adv. ILur. Lib. IV. cap. 33, § 7 {Opera, Tom. I. p. G70). 

After remavk-ing that tlie spiritual man sliall judge all those who are beyond the pale of 
the truth — that is, outside of the Church — and shall be judged by no one, Iren:\ius goes on to 
say : ' For to him all things are consistent ; he has a full faith {ττίστις όλύκληρος) — ' 

ΕΙς 'ίνα θίον τταλ'τοκράτορα, 

ίξ (>^ Τ" τταιτα, 

και ε ί ς τον "ϊ t ο ΐ' τον θ ε ο ϋ, Ι fj- 
σοϋν Χ. ρ ιστό ν, 

τον Κύριον ι]μων, 

CI ου τα πάντα, 

κο( TUC οικο\>ομιας αυτοϋ, 

CI ών av'^pijuTToq tjivfTO ό ΥΊος τοϋ 
θίοϋ ' 

Πίΐσμονη βιβαία κα) ξΐς το Ών^ν- 
μα του θίοϋ/ 

. . . το τίΐς οικονομίας ΥΙατρος τε 
καΙ Υίοΰ σκηνοβατοΰν καθ' ίκά- 
στί/1' γίΐ'ίαΐ' ει^ το7ς αν^ρωποις, 
καθώς βονΧίται ό ΐΐατηρ. 

In ΟΝΕ God Almighty, 

from M'honi are all things ; 

and IN THE Son of God, Jesus 

0117' Lord^ 

by whom are all things, 

and in his dispensations, 

through which the Son of God 
became man; 

the iirm persuasion also in the 
Spirit of God, 

who furnishes us witli 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. 

Tertullian. A.D. 200. 

Tkutullian, 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 centmy 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 
r.nd custom {vetus consuetudo). But otherwise he was one of the strongest champions of 

' The Gk-eek original is here defective. Tiie Latin translation reads as follows: '■ Sententia 
firma qmn est in S/)iritu Dei, qui jirirstat agnitionem veritntis, qui dispositiones Patris et 
J'\lii ejrjwsuit, secundum quas aderat (jeneri kuinano quernitdmodurn vult Pater.' 



cnthulic orthodoxy against the Gnostic heresies, and would allow no change in matters of fun- 
damental doctrine. He alludes three times to the Creed, and quotes the chief articles with 
some variations and interwoven Avith his comments. In other places he mentions only one 
or tΛvo articles, as the occasion suggested. See Walch, pp. 7-10 ; Hahn, pp. G8-73 ; Heurt- 
ley, pp. 13-17; Swainson, pp. 35-1:0. 

First Form. 

De Virginibus Velandis, cap. 1. 

Regula qu'idem fidei una omnino \T[\Q Eule of Faitli is altogether 
est, sola, immohilis, et irre- 

formahilis, credendi scilicet 
In unicum Deum Omnipotentem, 
mundi conditorem ; 
et FiLiuM EJUS, Jesum Cheistum, 
natum ex Virgine Maria, 
crucifixuin sub Pontio Pilato, 
tertioj die resuscitatum a mor- 

recejytiim in coelis, 
sedenievi nunc ad dexter am Pa- 

venturum judicare vivos et mor- 

jper carnis etiam resurrectioncm} 

one, sole, immovable, and irre- 

formable — namel}', to believe 
IN ONE God Almighty, 
the Maker of the luorld ; 
and HIS Son, Jesus Ciikist, 
borii of the Vi7'gin Mary, 
crucified under Pontius Pilate, 
on the third day raised again 

from the dead, 
received in the heavens, 
sitting now at the right hand of 

the Father, 
coming to judge the quich and the 

also through the resurrection of 

the iiesh. 

Second Form. 

Adv. Praxeam (a Patrijxtssian Unitarian), cap. 2, 

lios vero et semjper, et nunc ma- 
gis, vt instructiores per Para- 
cletum, Deductorem scilicet 
omnis veritatis. 

But Λve believe always, and now 
more, being better instructed by 
the Paraclete, the Leader into 
all truth. 

' That is : This also belongs to the unchangeable rule of faith, tliat the Lord will hold gen- 
e;:d judgment after the dead ai-e raised to life again. Neander (Tertull. p. 303) transposes 
eliaiii before per: 'To judge the dead also through the resurrection.' To this Tertuliian 
adds: ^Hac legefidei manente, cceiera jam disdj)lina; et conversationis adinittunt novitatem 
rorrectioms, operante scilicet et proficiente -usque in finem gratia Dei' (This law of faith re- 
maining, all other matters of discipline and conversation admit of the novelty of correction, 
tlie grace of God, namely, working and advancing to the end). The article on the Holy 
Ghost is here omitted. 



Unicum quidem Deum credimiis : 
sub /lac tamen dlsjyensatione, qxiam 

(jcconomiam. dicimus, 
ut unici Dei sit et Filius, 
Serino ijjsius, qui ex ijyso pro- 

jyer quern omnia facta sunt, 
et sine quo factum est nUtil. (John 

Ilunc missum a Patre in Yirgi- 

et ex ea naturn, 
honiinem et Deum., Filium Jiomi- 

7iis et iHlium Dei, 
et cognominatxim Jesum Ciieistcm: 
Hunc j)assum, 
hunc mortuuni et scj)ultuni, 
secundum Scrijjtmxis / 
et resuscitatum a Patre, 
et in coelos resumjytum, 
sedere ad dexteram Patris, 

venturum judicare vivos et mor- 

tuos : 
qui exinde miserit, secundum pro- 

7nissionem suam, a Patre, 
Si'iRiTUM Sanctum, Paradetum, 
Sanctifcatorem fidei eorum qui 

credunt in Pcdrem et Filium et 

Sjnritum Sanctum? 

One God : ^ 

but under tliis dispensation which 

Λνο call economy, 
and the Son of the one God, 
his Word [Logos] who proceeded 

from him, 
by whom all things were made, 
and without whom nothing was 

This was sent from the Father into 

the Virgin, 
and was horn of her, 
both Man and God, the Son of 

Man and the Son of God, 
and called Jesus Cukist : 
lie suffered, 
he died and was buried, 
according to the Scriptures;^ 
and raised again by the Father, 
and taken vp into the heavens, 
and sitteth at the rigid hand of 

the Father, 
he shall come to judge the quiche 

and tJie dead: 
He thence did send, according to 

his promise, from the Father, 
the Holy Ghost, the Paraclete, 
the Sanctifier of the faith of those 

who believe in the Father and 

the Son and the Holy Ghost. 

' In the Latin the following sentences depend on credimiis. The English idiom requires 
more freedom. 

* This important insertion (the only express recognition of the Scriptures in the Creed) is 
also found in tlie Niceue Creed (κατά τάς γραφύς), after the clause risen on the third day, but 
disappeared in the later forms of the A))ostles' Creed. 

^ To this Tcrtullian adds: '' JIanc regulam ah initio Evangelii decucurrisse, ctiam ante pri- 
ores quosque iucreticos, ne dum ante Praxean Itesternum, probabit tarn ipsa posteritas omnium 
htereticorum, quam ipsa noveUitas Praxeic hesterni,' i. e. 'That this rule has come down from 




De Pr^:sckipt. 

Hegula est autem βάβί, . . . ilia 

scilicet qua crediting, 
IInum omnino Deum esse, 
nee aliuin ^rceter rmindi condi- 

qui universa de nihilo joi'oduxe- 

jper Verlum suum jprimo om- 

niu m demiss u m / 
id Yerbum, Filium ejus ajj>pella- 

in nomine Dei varie visutn a 

in 2)roj)hetis semper audit urn, 
postremo delatum, ex Sjnritu 

Patris Dei et virtiite, in Vir- 

ginem JIariam, 
carnem factum in utero ejus, et 

ex ea natum, 
egisse^ Jesum Cheistum; 
exinde pradicasse novam legem 
et novam promissionem regni coe- 

lorum / 
virtutes fecisse j 
fixum cruci j 
tertia die resurrexisse j 
in cailos erejptum ; 
sedisse"^ ad dexter am Patris ; 


H^RET. cap. 13. 

The Iviile of Faith is, . . . namely, 

that by whicli Λve helieve 
Tliat there is but one God, 
and no other besides the MaJcer of 

the luorld, 
who produced the universe out of 

by his Word sent forth first of 

that this AVord, called his Son, 

was seen in the name of God in 
various ways by the patriarchs, 

was always heard in the prophets, 

at last was sent down, from the 
Sj)irit and power of God the 
Father, into the Virgin Mary, 

was made fesJi in her womb, and 
horn of her, 

lived (appeared) as Jesl's Curist ; 

that then he preached the new law 

and the new promise of the king- 
dom of heaven ; 

wrought miracles ; 

was nailed to the cross ; 

rose again on the third day ; 

ivas caught iij) to the heavens ; 

and sat down at the rigid hand 
of the Father ; 

the beginning of the gospel, even before the earlier heretics, and so of course before the Praxeas 
of yesterdaj', is proved both by the lateness of all heretics, and by the novelty of this Praxeas 
of yesterday.' 

^ Al. exisse (Cod. Urs.). 

' Al. sedere, sitteth. 



iiilsisse vicai'iam vim Spikitus 

qui credentes cigatj 
ventiivum cum claritate 
ad sumendos sanctos in vitce ceter- 

ncB et j)rom{ssorum coelestlum 

et ad j)rqfanos adjudieandos igni 

facta iiti'iusqxie j^cti'tis resuscita- 

cum carnis reditutione} 

sent ill Lis place the power of ilie 
Holy Ghost, 

to guide the believers ; 

he will come again with glory 

to take the saints into the enjoj- 
inent of eternal life and the 
celestial promises, 

and to judge the wicked with eter- 
nal fire, 

after the resuscitation (resnrrec- 
tion) of botli, 

witli the restitution (restoration) 
of the flesh. 

Cypeian, of Caethage. A.D. 250. 

CyrniAN, the great bisliop and mavtyi• of Cartilage, the chief cliampion of catholic unity 
against heretics and schismatics, and at the same time of episcojjal independence against 
Eome, during the middle of the third century (died 258), first applies the term Symholum to 
the baptismal creed, but gives us only scanty fiagments of it, in answer to the question 
whether baptized heretics and schismatics (like the Novatians) should be rebaptized when 
applying for admission into the Catholic Church. He answers the question in the affirma- 
tive, since out of the Catholic Church there is no truth, no sacraments, no salvation {extra 
Ecclesiam nulla salus) ; and hence if the Novatians used the same terms in their creed as the 
Catholics, they had not the thing, but a mere sham or empty counterfeit. This opinion on 
the validity of heretical baptism Cyprian maintained in o]>position to Bishop Stephen of 

The first of tliCFC fragmentary creeds is contained in his Ejiistle to Magnus {Ep. CO, al. 
7G), the other in his synodical Epistle to Januarius and other Numidian bishops {E]>. 70). 
Both are in form interrogative, in answer to the question Credis? put to the baptismal can- 
didate, and contain the following articles: 

Credo in Deum Patkem, 

in FiLiuM CiiKiSTUM, 

in Spiritum Sanctum. 

Credo remissiotievn jx^ccatorum, 

et vltam eternani 

per sanctam Ecclesiam. 

I believe in God the Γατπεκ, 

in his Son Christ, 

in the Holy Ghost. 

I believe tlie forgiveness of sins, 

and eternal life 

through the holy Church. 

' '■ JLcc regula,' he adds here also, 'a Christo, ut. pi-obnhilur, inslituta nulJas hahet apud 
nos f/u(rsiiones, 7nsi quas luvreses inferind et qiue lnvretir.os fariunt ; ccFterum manente forma 
ejus in sua ordine, quantum libet quceras et trades et omncin libid'tnem curiositatis effundas.' 

KOVATIAN. A.D. 250.— OEIGEN. A.D. 230. 


NovATiAN, OF Rome. Α.Ό. 250. 

NovATiAN, a presbyter and then a scliismatical bishop of Rome, in opposition to Cornelius, 
from whom he dissented, in the middle of the third century, on a question of discipline con- 
cerning the readmission of the lapsed, explains, in his work iJe Trinitate s. De Regula Fidei 
{Bibt. PP. ed. Gailandi, Tom. ΙΙΓ. pp. 287 sqq.), the 'rule of truth,' especially the divinity 
of Christ, in opposition to the heresies of his age, and states : 

Regula exiglt veritatis, ut jjrimo 

credamus in Deum Ρλτεεμ et 

DoTiiiiium omnijyotentem, 
id est, rerwm omnium perfectissi- 

miun condltorem. 
Eadem regula veritatis docet nos 

credere, post Patrem, ctiam 
in FiLiuM Dei, Christum Jesum, 
Dominum Deum nostrum, sed 

Dei Filium. , . . 
Sed cnim or do rati mis et fidei 

auctoritas, digestis vocilus et 

Uteris Domini, admonet nos, 

post lioiG credere etiam 

in Spieitum Sanctum, 

oli7n EcclesicB rejjromissum, sed 

statutis temporum oj>portuni- 

tatihus redditum. 

Tlie rule of truth demands that, 
first of all, 

we believe in God the Father 
and Almighty Lord, 

that is, the most perfect Maimer of 
all things. . . . 

The same rule of truth teaches us 
to believe, after the Father, also 

in the Son of God, Christ Jesus, 

our Lord God, but the Son of 

Moreover, the order of reason and 
the authority of faith, in due 
consideration of the words and 
Scriptures of the Lord, admon- 
ishes us, after this, to believe also 

in the Holy Ghost, 

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 Syinb. § 3) was less disturbed by heretical specula- 
tions than the Greek Church. Novatian, however, takes the knowledge of the whole creed 
for granted, and hence does not quote it literally and in full. He mentions also incidentally 
as articles of faith the holi/ Church, the remission of sins, and the resurrection. Comp. the 
notes in Hahn, pp. 74, 75. 

Origen, of Alexandeia. About A.D. 230. 

De Pkincipiis, Lib. I. Praif. § 4-G. 

Origen' (185-254), teacher of tlie Catechetical School of Alexandria in Egypt, was the 
greatest divine and one of the noblest characters of his age, equally distinguished for genius, 



learning, indiistiy, and entinisiasm for the knowledge of truth. His orthodoxy was ques- 
tioned 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 Constantino- 
ple, 514r. 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, Tlfpi άρχώι>, On the Princijiks (of the Christian Religion), 
written before 231 (some date it from 212-L'15), and preserved to us in the loose and in- 
accurate Latin translation of Rufinus, Oiigen 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 diver- 
sity of interpretations and opinions demanded a clear and certain rule Q-ertn linea, mani- 
festa rer/ula), 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 teach- 
ings of the apostles as follows : 

Species eorum^ quce jper pradl- 
cationem Apostolicam manifeste 
traduntui\ istce sunt : 

Prirno, quod unus Deus est, qui 
omnia creavit atque comjposuit 
quique cum nihil esset, esse fecit 
universa, Deus a prima creatura 
et conditione tnundi, omnium jus- 
torum Deus — Adam, Abel, /Sefh, 
Enos, Enoch, Ιίο'έ, Sem, Abra- 
ham, Isaac, Jacob, duodecim Pa- 
triarcharum, Moysis et Projyhe- 
tarum : et quod hie Deus in 
novissimis diebus, sicut per pro- 
phetas suos ante promiserat, 
misit DoMiNUM nostrum Jesum 
Christum, primo quidem, vocatu- 
rum Israel, secundo vera etiain 
gentes p)Ost pierfidiam p)opuli Is- 
rael. Hie Deus Justus et bonus, 
Pater Domini nostri Jesu Christi, 
Legem et Prophetas et Evangelia 
ipse dedit, qui et Ap)Ostolorum 
DexLS est et Veteris et Novi Tcsta- 

The form of those tilings which 
are manifestly delivered by the 
preaching of the Apostles is this: 

First, that there is one God, 
luho created and framed every 
thing, and μΊιο, when nothing was, 
brought all things into being, — God 
from the first creation and form- 
ing of the world, the God of all 
the just — Adam, Abel, Seth, Enos, 
Enoch, Noah, Shem, Abraham, 
Isaac, Jacob, the twelve Patri- 
archs, 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 Testa- 

ORIGEN. A.D. 230. 


Turn deinde, quia Jesus Ciiki- 
STus ψ8β, qui venit, ante omnem 
creaturami natus ex Patre est. 
Qui cum in omnium conditione 
Patri viinisirasset {fer ijpsum 
enim omnia facta sunt), novis- 
simis temjyoribus se ipswn exina- 
niens homo f actus incarnatus est, 
cum Deus esset, et liomo factus 
mansit, quod erat, Deus. Corpus 
assumsit nostro corjjori simile, eo 
solo differens, quod naium ex 
Virgine et Sjnriiu Sancto est. 
Et quoniam hie Jesus Christus 
natus et jxcssus est in veritate et 
non jper phantasiam coinmunem 
hanc inortem sustinuit, vere mor- 
tiius ,' vere enim a mortuis rcsur- 
rexit et post resurrectionem, con- 
versa.tus cum discipidis suis, as- 
sumtus est. 

Ticm deinde honor e ac digni- 
tate Patri ac Filio sociatum 
ti'adiderunt Spieitum Sanctum. 

Then, secondly, that Jesus Christ 
himself, who came, was 5(?ni 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 be- 
came man incarnate, while he was 
God, and tliongh made man, re- 
mained God as he was before. He 
took a body like our body, differ- 
ing in this point only, that it was 
horn of the Virgin and the Holy 
Ghost. And since this Jesus Christ 
icas horn 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 loas 
taken up. 

They also delivered tliat 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 Avas bom 
or unborn {natus an innatus), whether he was also to be regarded as a Son of God or not, are 
left for inquiry and investigation out of the holy Scriptures, according to the best of our abil- 
ity ; but it was most clearly preached in the churches that the Holy Spirit inspired every one 
of tlie saints and prophets and apostles, and that there was not one Spirit given to the ancients 
and another to the Christians.' Then he mentions (§ 5) as part of apostolic preaching (eccle- 
siastica prcedicatio) the future resurrection and judgment, the freedom of will (omnem animam 
rationahilem esse liheri arhitrii 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. 

YoL. II.— C 


Gjregorics Tiial'maturgus, of Neo-Cesakea. About A.D. 270. 

Gregory, surnamed the Great or Thaumaturgus, i. e., tlie Wonderworker (from liis 
supposed power of miracles), was a pupil and admirer of Origen (on whom he wrote an elo- 
quent panegyric), and Bishop of Neo-Cazsarea in Pontus (from about 240 to 270), which he 
changed from a heathen into a Christian city. lie took a prominent part in the Synod of 
Antioch (A.D. 2G'.•), which condemned the errors of Paul of Samosata, and issued a lengthy 
creed. ^ He was held in the highest esteem, as we learn from Basil the Great, his successor 
in office (De Sjnritu Sancto, cap. 29, § H, where he is compared to the apostles and proph- 
ets, and called a 'second Moses'), and from Gregory of Nyssa {Vita Cregorii). The following 
creed (ΐκ^ίσις ■πίστεως κατά άποκάλνφιν Γρ7]γορίου ίπισκόπου 'Νεοκαισαριίας) 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 I\Iary. It is somewhat rhetorical, but more ex- 
plicit on the doctrine of the Trinity than any other ante-Nicene creed, and approaches in this 
respect tlie Symholum Quictinque. The Greek text in Gallandi, Vet. PP. Bill. p. 385 ; in 
Mansi, Tom. I. p. 1030, and Ilahn, p. 97. Ilahn gives also two Latin versions, one by Rufi- 
nus. Two other creeds ascribed to him are not genuine. An English translation of his 
Avritings by S. D. F. Salmond, in the Ante-Nicene Christian Lilirm-y, Yol. XX. (Edinb. 1871). 

ΕΤς θεύς πατιΊρ λόγου ζώντος, 
σοφίας νφ^στώσης κάΐ ουνάμίως κ«( 
\αρακτΐφος άϊ^ίον, τίΧίίος τί\είου 
yevvi'iTwp, πατήρ υίοϋ μυνογίνυϋς. 

ΕΤς κύριος, //οΐ'ος ίκ juoi /ου, 
θίος" ίκ θίοϋ, -χαρακτηρ κα\ ίΐκων 
τΓ/ς ^(ότητος, λόγος Ιιαρηος, σοφία 
της των υλών συστάσεως περιεκτική 
και ούναμις της ο\ης κτίσεως ποιη- 
τική, νιος άΧη^ινος άλη^ινοΰ πα- 
τρός, αόρατος αοράτου και άφθαρ- 
τος άφ'^ύρτου κα\ αθάνατος αθανά- 
του και άϊοιος άίοίου. 

Και εν πνεύμα άγιου εκ θει 

There is one God, the Father 
of the living Word, who is the sub- 
stantive wisdom and eternal power 
and image of God : the perfect 
origin (begetter) of the perfect 
(begotten) : the Father of the onlj- 
bcgotten Son. 

There is one Lord, one of one 
(only of the only), God of God, 
the image and likeness of the God- 
head, the mighty ΛV"ord, the wis- 
dom Λνίπϋΐι comprehends the con- 
stitution of all things, and the 
power which produces all crea- 
tion ; the true So7i of the true 
Father, Invisible of Invisible, and 
Incorruptible of Incorruptible, and 
Immortal of Immortal, and Ever- 
lasting of Everlasting. 

And there is one Holy Ghost, 

' See the Greek text of the creed of the Antiocliean Synod in Ilahn, pp. 91-9G ; an En- 
glish trauslatioa in Swaiuson, pp. ΰ2-ΰΰ. 



την ντταρζιν Έ'χον καί ^i αυτοΰ ττί- 

φηνος 2ηλα^η το7ς αν^ρώποις, ίΐκών and being manifested by the 

liavino; his existence from God, 

Toi» νιου τίλύου τίλίία, ζωη ζώντων 
αΐτία^ [ττη-γη άγΓα],^ άγ<θΓ)]ς ayut- 
σμοϋ -χορηγός,^ ίν ώ φανεροΰταί θεός" 
ό ττατηρ υ Ιπΐ ττάντων και ίν ττασι, 
καί θίος ό υίός ό δ<ά ttUvtojv, τριας 
TiX'cta, So'sy καΐ άί^ιότητι καΙ βασι- 
λεία, μι) μζριζομίνη μηδέ ατταλλο- 

Ο'ΰτί ούν κτιστόν τι η όοϋΧον Ιν 
τη τριάρι, οΰτε Ιτηίσακτον,'* ως προ- 
τίρον μίν ούγ υττάρ^ον, ύστερον οέ 
επεισεΧ^όν ' ούτε ούν ενίΧιπε ττοτε 
νιος πατρΊ, οντε νιω ττνενμα, αλλά 
ατρεπτος κοΐ αΐΌλλοί'ωτος η αυτή 
τριας αεί. 

Son, namely, to men, the perfect 
hkeness of the perfect Son, Life, 
the canse of the living^ [the sa- 
cred fount],- sanctity, the Leader 
of sanctification : ^ in whom is re- 
^■ealed 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 di- 
vided nor differing in glory and 
eternity and sovereignty. 

JSTeither, indeed, is there any 
thino; created or subservient in the 
Trinity, nor introduced,* as though 
not there before but coming in 
afterwards; nor, indeed, has the 
Son ever been Avithout the Father, 
nor the Spirit without the Son, but 
the Trinity is ever the same, un- 
varying and unchangeable. 

LuciAN, OF Antioch. A.D, 300. 

From Athanasius, Epist. de Synodis Arimini et Seleucim celebratis, § 23 (Opera ed. Mont- 
fauc. Tom. I. Pt. II. p. 735), and Socrates, Hist. Eccl. Lib. II. cap. 10. 

LuciANus was a learned presbj'ter of Antioch, Λvho died a martyr, A.D. 311, under Maxi- 
minus, in Nicomedia. His creed was found after his death, and was, together Avith tliree 
similar creeds, laid before the Synod of Antioch, held A.D. 3-tl, in the hope that it might be 
substituted for the obnoxious Creed of Nica;a. It is also called the second Antiochean Forinula. 
It was translated into Latin by Hilarius Pictav. in his book De Synodis s. de Fide Orienta- 
Vmm, § 29. See Socrates, H. E. Lib. II. cap. 10 and 18; Sozomen, H. E. Lib. III. cap. 5 ; 
VL 12 ; Mansi, Cone. Tom. IL pp. 1339-1312 ; AValch, 1. c. p. 34 ; Hahn, 1. c. p. 100. 

* Variations : rtXaia ?ω>} ζώντων^ perfecta vita viventium ; viventium causa. See Hahn, 
p. 99. 

" Omitted in some MSS., and by Hahn. 

^ Rufinus : sanctitas sanctiJicatio7iis prcestatrix. Another Latin version: sanctitas etfons 
sanctitatis et cedificationis administrator. 

* Latin version : suhintroductum. Kufinus : stiperijiductum. 


Ώιστίίιομίν ακολούνως• ry ivay- 
yi\iK}j καΧ ατΓοστοΧικΓι παραύυσίΐ 
ίΐς 'ίνα θίοι» πατίρα παντοκρά- 
τορα, τύυ των υΧων ^r}fMOvpyov τί 
και τΓΟίητην και προνοητίβ'. 

Και Ης 'ίνα κνριυν Ίησοϋν 
Χριστόν, τυν νιον αυτοϋ, τυν μονο- 
yivi) θίοι»,^ δί' ου τα πάντα {iytvero), 
τον yevvη^ίvτa προ των αΙώνων εκ 
τυΰ πατρός, θίον Ικ θίου, ο\ον ίξ 
υλου [^iotU7}l ex toto], μόνον ίκ μόνου 
[unum ex uno], τιΚαον ίκ TtXdov, 
βασιλιά εκ βασιΧίως, κύριον άπο 
[f/c] κυρίυν, λόγοι» ζωντα, σοφίαν, 
ζωι'ιν, φως oAijvtvoi', ocor, αλ?'^- 
θίίαΐ', αναστασιν, ποιμένα, ^vpav, 
ατριπτόν τε και αναΧλοίωτον, της 
^ίότητος, ουσίας τε και βουΧης κα) 
δυνάμεως και ^όζης του πατρός Ιιπα- 
ρά\\ακτον ίΐκονα, τον πρωτοτοκον 
πάσης κτίσεως, τον οντά iv apy^y 
προς τον θεον, θεοί» λογον, κατά 
το ίίρημίνον Ιν εύαγγίλ/ω " και θεοΓ 
ήν ύ λογοί> οι ού τα πάντα iyi- 
νίτο και Ιν tj> τά πάντα συνίστηκζ ' 
τον εττ' ίσ\άτων των ιψίρών κατελ- 
•νΟί'τα άνωθεν και yίvvη^tvτa εκ 
παρ^ίνου, κατά τ«ς ypoφάς, και 
άν^ρωπον yivoptvov, μίσίτην θεοϋ 
και ανθρώπων, απόστολοι» τε της 
π'ιστίως ημών, και ap-^riyov ζωτις, 
ως φησι ' οτι καταβίβηκα εκ τοϋ 
ουρανού, oi/\ 'ίνα ποιώ το ^ίΧημα 

Wg believe, in accordance uitli 
evangelic and apostolic tradition, 
in ONE God hie Fatoek Al- 
Μΐοητγ, the Maker and Provider 
of all things. 

And in one Lord Jesus CnmsT 
his Son, the onlj-begotten God, 
through whom all things Avere 
made, who was begotten of the Fa- 
ther before all ages, God of God, 
Whole of Whole, One of One, Per- 
fect of Perfect, King of King, Lord 
of Lord, the living Word, Wisdom, 
Life, True Light,AVay, Truth, Pesur- 
rection, Shepherd, Door, nncliange- 
ble 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 begin- 
ning with God, the Divine Logos, 
according to Avliat is said in the 
gospel : 'And the Word was God,'^ 
through whom all things were made, 
and in whom ' all things consist :' ^ 
who in the last days came down 
from above, and was born of a 
Yi]-gin, according to the Script- 
ures, and became man, the Medi- 
ator between God and man, and 
the Apostle of our Faith,* and the 
Prince of life; as he says," Ί have 
come down from heaven, not to do 

1 I connect μονογενή with Btov, which accords with the reading of some of tlie oldest MSS 

(the Sinaitic and the Vatican), in Jolin i. 18 (μονογενής Ιίεος msteau or υιυς). liui accoruiii 
to the usual punctuation adopted by Ilahu we must translate, 'his only-begotten Son, God.' 

" John i. 1. 

^Col. i. 17. 

5 ί () C instead of i» ί υ c)• Bu^ according 
tten Son, God." 
' John vi. 38. 

* lleb. iii. 1 , 



TO Ιμόν, αλλά τύ ^ίΧημα του ττίμ- 
\Ι^αντός μβ ' τον παθόντα νπίρ 
■ημών κα/ αναστάντα τίι τρ'ιτι^ ημίρη, 
και άνελθοί'τα ίΐς ουρανούς κα\ 
κα^ίσ^ίντα Ιν Βίζια. τοϋ πατρός, 
κα\ ττάΧιν ψχόμίνον μίτά ^όζης 
και ύυνάμζως κρΐναι ζώντας καΙ νε- 

Και f<c το πνίϋμα το tiyiov, 
το ίΐς παράκ\ησιν και ά^ιασμον 
και τελείωσιν τοΙς ττιστίύουσι οιοο- 
μενον, καθώς και ύ κύριος ι)μών 
Ιησοΰς Χρίστος ^ΐίτάζατο τοΊς μα- 
^ηταΊς, Xijuiv ' ττορίυ^ίντίς μα^η- 
τίύσατζ Τΐίιντα τα εθί'η, βατττίζοντες 
αυτούς ίΐς το όνομα τοϋ πατρός καΙ 
του υΐοϋ και τοϋ aylou πνεύματος ' 
€Ύ\\ονυτί πατρός αΧη^ώς πατρός 
οντος, υΐοϋ ύΐ αλί)θώς υΐοϋ οντος, 
τοϋ δε αγίου πνεύματος αλί].νως• 
α^Ίου πνεύματος οντος, τών ονο- 
μάτων ούγ απλώς ούόε αρ-^/ως κεί- 
μενο)}', άλλα σημαινόντων ακριβώς 

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 sit- 
tetli on' the right hand of the 
Father, and again is coming with 
glor}' and power to judge the quick 
and the dead. 

And in the Holy Ghost given 
for consolation and sanctification 
and perfection to those who be- 
lieve ; 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 ;' ^ 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 as- 

signed not vaguely nor idly, but 
indicating accurately the special 
την οίκείαν εκάστου τών ονομαζο- personality, order, and glory of 

μένων ύπόστασιν και τάζιν και δυ- 
ζαν ' ως είναι ry μεν ύποστάσει 
τρία, τί] όε συμφωνία εν. 

Ταύτην ουν έχοντες την πίστιν (και 
it, αρ\ης και μέχρι τέλους έχοντες) 
ενώπιον τοϋ θεοΰ και τοϋ Χρίστου 
πασαν αιρετικην κοκοοοξι'αν άναθε- 
ματίζομεν. Και ει τις πάρα την vyiT] 
τών γραφών ορ^ην πίστιν οιοάσκει, 
λεyωv, η χρόνον i] καιρόν Τ] αΙώνα 
7} εΊναι η yεyovίvaι προ τοϋ yεvvη- 

those named, so that in Person- 
ality they are three, but in har- 
mony one. 

Having then this faith (from the 
beginning and holding it to the end) 
before God and Christ we anathe- 
matize all heretical false doctrine. 
And if any one, contrary to the 
right faith of the Scriptures, teach- 
es and says that there has been a 
season or time or as-e before the 

'Matt, xxviii.19. 



.νΓ/ΐ'αί τυν υ'ιόν, ιινύ^ίμα ϊστω. Και ι Son of God Λνα3 begotten, let him 
a Tie Xi'yft τυν v'lov κτίσμα ως iv be accursed. And if any one says 
των κτίσμύ-ο)ν, i) Ύίννημα ως iv that the Son is a creature as one of 
των Ύ^ννημάτων, ΐ} ποίημα ώς ev the creatures, or generated as one 
των '!Γ()ίημάτο)ν, κα\ μη ως αΙ θίΤα* of tlie things generated, or made as 
Ύραφα) παραύί^ωκαν των προίίρη- one of the things made, and not as 

μίνων ίκαστον αφ' ίκάστον, η ύ τις 
αΧλο ^ι^άσκίΐ Τ] ίύαγγέλίζίΓΟί τταρ^ υ 
τταρελάβομίν, ανύ^ίμα ίστω. 

ΉμίΊς ycip ττασι τοις Ικ των νίί'ων 
γράφων τταρα^ί^ομίνοις υπό τε των 
προφητών και αποστόλων αΧη-^ινώς 
κα\ ίμφόβως κα\ πιστίύομίν κα\ ακο- 

the divine Scriptures have handed 
down eacli of the forenamed state- 
ments ; or if a man teaches or preach- 
es any thing else contrary to what we 
have received, let him be accursed. 
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. 

The Private Creed of Aeius. A.D. 328. 

The preceding Creed of Lucian seems to have ah-eady in view the rising heresy of Arids, 
Presbyter of Alexandria (d. SoG), which kindled one of the greatest theological controversies, 
and became the occasion of tiie Nicene Council and Creed. We insert it, therefore, in tliis 
place, between Lucian and Eusebius, to show how fiir Arins agreed with the Catholic faith 
of that age. His peculiar tenets, however, which were condemned at Nica^a in 325, are skill- 
fully avoided in this private confession. It is heretical not by what it says, but by \vhat it 
omits. It was to pave the way for his restoration. It was laid before the Emperor Constan- 
tine, at his request, and is reported by Socrates, Hist. Ecd. Lib. I. caji. 20, and Sozomen, 
Hist. Ecd. Lib. II. cap. 27 ; see also Mansi, Cone. Tom. II. p. 1157, and Ilalin, pp. 192 sq. 

ΥΙιστίνομίν ύς ίνα θίόν, 

πατίρα παντοκράτορα' 

Καϊ ί/ς κυρ ΙΟ ν Ίησοϋν Χ ρ ι- 
στό ν, τον υ'ιον αυτοϋ, 

τον ίξ αυτού προ πάντων των αιώ- 
νων Ύ^Ύ^ννημίνον, 

^eov λογοί', 

St' ου τα πάντα tyivtTO, τα τί 
ίν το7ς ουρανο'ις και τα ίττι της 

We believe in one God, 

the Father Almighty; 

And in the Lord Jesus Curist, 
his Son, 

who was begotten of him before 
all ages, 

the Divine Logos, 

through whom all things M-ere 
made, both those in the heav- 
ens and those on the earth; 



τον κατίλθοντα και σαρκω•^ίντα, 

και τταθυιτο, 

και ανασταντα, 

και ανί\^όντα tig τους ουρανούς, 

και πάΧιν Ιρ-χόμίνον κρΊναι ζώντας 

και νίκρονς. 
Και ίΐς το ayiov πνεύμα. 
και ίΐς σαρκός αναστασιν, 

κα/ ίΐς ζωην τοϋ μίΧΧοντος αιώ- 
και ίΐς βασιλίίαν ουρανών, 
και Ης μίαν καθολικ/}υ ΙκκΧησΙαν 
τοϋ θίοϋ, 7171' απο τηράτων 'ΐως 

wlio came down and was made flesh ; 

and suffered; 

and rose again ; 

and ascended to the heavens ; 

and shall come again to judge the 

quick and the dead. 
And in the Holy Giiost; 
and in the resurrection of the 

flesh ; 
and in the life of the world to 

come ; 
and in a kingdom of heaven ; 
and in one Catholic Church of 

God which extends to the ends 

of the earth. 

EUSEBIUS, or C^SAREA. A.D. 325. 

Socrates, Hist. Eccl. Lib. I. cap. 8. 

EcsEBiuS, Bishop of Ca?sarea, in Palestine (d. 340), tlie Church historian, the friend and 
eulogist of Constantine I., and a leading member of the Council of Nic^a (32Γ)), forms the Con- 
necting link between the ante-Nicene and the Nicene Cinirch. In his account of that Council 
he mentions the following creed, which his church in Caisarea had received from the bishops 
of former times irt catechizing and at baptism, which he himself had learned from Scripture, 
believed, and taught, and Avhich 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 consubstmiiial, is wanting. See Eu- 
sebii Ccesareensis Episcopi dejide Niccence exposita, in Athanasius, Ejnstola de decret'is Synodi 
NiccEncE {Opera, Tom. I. Pt. I. pp. 238 sqq.j ed. Montfouc.) ; Socrates, Hist. Eccl. Lib. I. 
cap. 8 ; Theodoret, Hist. Eccl. Lib. I. cap. 12. 

ϋίστίνομίν άς 'ίνα θίοι; ττατίρα 

τον των απάντων ορατών Τζ και 
αοράτων ποιητην' 

Και ίΐς ίνα κνριον Ίησοϋν ^ ρ ι- 
στό ϊ', 

τον τοϋ θίοΰ λυγον. 

We believe in one God the Fa- 
ther Almighty, 

Maker of all things visible and 
invisible ; 

And in one Lord Jesus Christ, 

the AVord of God, 

' The Latin version in Mansi : 'quce cth una orhis terrarum ora ad alteram tisque porri- 



φως ίκ φωτός, 

ζωην ίκ ζωής, 

νΐυν μονο^ίνη, 

ΤΓμωτότοκον πάσης κτίσίως, 

~ρυ πάντων των αΙώνων ίκ του θίοϋ 

πατρός '^ί'^ίννιψίνον, 
ct ου και ijtviTO τα πάντα 
τον όιά την ιψ^τίραν σωτηρίαν σαρ- 

κω^ίντα και Ιν αν^ρώποις πο- 

και παθόντα, 

και ανασταντα tij Tp'iTij {yiipn, 
κα\ αν(\^υντα προς τον πατίρα, 
και I'/sOira πίΐ\ιν Ιν cosy κρίναι 

(,ώντας και νεκρούς. 
[Πια-τεύο/^εΐ'] και ίίς• εν πνίϋμα 

" 1 

άγιο ν. 

Τούτων ίκαστον eivai και ύπάρχ^ίΐν 
πιστίυοντίς, πατίρα άΧη^ώς πα- 
τίρα και νΐον αληθώς νΐον κα) 
πνίυμα ciyiov άλη^ως πνίϋμα 
uyiov, καθώς και ό κύριος ημών 
αποστίΧΧων εις το Kiipuypa τους 
Ιαυτοϋ μάνητας ίΤττε ' πορευθε'ιτες 
μα^ητινσατε πάντα τα 'ί^νη, βαπ~ 
τΐζοϊ'τίς αυτούς είς το όνομα του 
πατρός και του υίοΰ και του ά-γιου 

God of God, 

Light of Light, 

Life of Life, 

the oiily-begotten Son, 

the first-born of every creature, 

begotten of God the Father before 

all ages, 
by whom also all things were made ; 
who for our salvation Λvas made 

flesh and made his home amono; 

men ; 
and suffered; 

and rose on the third day; 
and ascended to the Father; 
and will come again in glory, to 

judge the quick and the dead. 
["We believe] also in one Holy 


AVe believe that each of these is 
and exists, the Father truly Fa- 
ther, and the Son truly Son, 
and the Holy Ghost truly Holy 
Ghost ; even as our Lord, when 
sending forth liis disciples to 
preach, said : ' Go and make dis- 
ciples of all nations, baptizing 
them into the name of the Fa- 
tlier, and of the Son, and of the 
Holy Ghost.' 

To tins 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 steadfost 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.' 

' Here the Creed of Cajsarea stops. What follows is an explanatory summary or a per- 
sonal confession of Eusebius. This difference Ilahn seems to have overlooked (p. 47). 



Cyeil, of Jerusalem. About A.D. 350. 

From liis Κατήχησης. 

Cyril was elected Eishop of Jerusalem in 350 ; was expelled by the Arians in 360 ; reinstated 
in 361 ; attended the second oecumenical Council in 881 as an advocate of the Nicene orthodoxy 
(although for some time he had sided with the semi-Arians) ; he died in 386. lie wrote in 348, 
wliile he was presbyter of the Church in Jerusalem, twenty-three Catechetical Lectures (Κατηχή- 
σεις) or Sermons on the baptismal Creed used in Jerusalem, ivhich he asserts to be the faith of the 
universal Church (Cat. XVII. § 3), also 'the holy and apostolic faith' (Cat. XVIII. § 32), 
although Cyril knows nothing of a literal composition by the Apostles. The Lectui-es were 
delivered to those who hoped to be baptized on the ensuing Easter eve. The Creed thus ex- 
plained 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.Y. § 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 ύμοούσιον. At the same time, 
it contains most of the additional clauses of the Constantinopolitau Creed of 381. 

Comp. the critical edition of Cyril's Lectures by Eeischl and Rupp, IMunich, 184:8-1850 ; 
my Church History,Yo\. III. pp. 924 sqq. ; Swainson, 1. c. pp. 16 sqq. ; Hort, 1. c. pp. 84 sqq. 
The fourth Catechetical Lecture of Cyril, in which he goes over the creed in a summary way, 
is printed in Heurtley's De Fide et Symholo, pp. 42-60. 

Longer Formula. 

Ώιστίύομξν £(ς 'ίνα θεόΐ' ΐΐατίρα 

ποιητΐ]ν ουρανού καΐ γΓ/ζ•, ορατών τί 

ττάντων και αοράτων' 
Kat ίΐς ίνα κύριο ν 1 1] σου ν Χρ/- 

τον νίον του θεοΰ τον μονογίνη, 
τον εκ του ττατρος Ύ^ννη^ίντα, προ 

πάντων αιώνων, 
^eov άΧη^ινον, 
Όί ού τα πάντα Ijivero ' 
Ιν σαρκΐ παρα^ίνόμίνον,^ 
και ίναν^ρωπησαντα 
[ίκ παρ^ίνου κα\ πνεύματος άγ/ου] "^ 
σταυρω^ίντα και ταφίντα. 

We believe in one God the Fa- 
ther Almighty, 

Maker of heaven and earth, and of 
all things visible and invisible ; 

And in one Lord Jesus Christ, 

the only-begotten Son of God, 
begotten of the Father before all 

very God, 

by whom all things were made ; 
who appeared in the flesh, 
and became man 
[of the Virgin and the Holy Ghost] f 
was crucified and was buried ; 

* Ussher, Bull, and Hahn read σαρκω^ίρτα, was made flesh. 

" The words in brackets are doubtful, and are so considered by Toutte'e, Ilahn, and Swain- 



ανασταντα tij Tfjiryj ιιμίρπ, 
Kcu αΐ'ίλνοιτα εΙς τους ovfjavuvg 
ai κα^ίσαντα ίκ οίζ,ιων του ττα- 
και ψχύμίνον tv SJ^yj 
κρίναι ζώντας και νεκρούς ' 
ού της βασιΧείας ουκ ίσται τίΧος. 

Και ίΐς tv ay ΙΟ ν πνίΰμα, 

τον παράκ\ητον, 

το λάλησαν ίν τοΊς ττροψηταίς. 

Και ίίς tv βύτΓΤίσμα μίτανοίας tuj 

αφίσιν αμαρτιών, 
και εις μίαν (ijiav κα^ολικην Ικκλη- 

και ίΐς σαρκός αΐ'αστασιι•, 

και εις ^ωιιν αιωνιον. 

rose on the third day ; 

and ascended into heaven, 

and sitteth on the right hand of 

the Father; 
and will come again in glory, 
to jndge the qnick and the dead; 
of whose kingdom there shall be 

no end. 
And in one Holy Ghost, 
the Advocate, 

who spake in the Prophets. 
And in one baptism of repentance 

• for the remission of sins ; 
and in one holy Catholic Cluirch ; 

and in the resnrrection of the flesh, 
and in life everlasting. 

Shorter Formula. 

In his Catechetical Lectures, XIX. § 9 (ed. Toiittce, p. "00), where he gives an account of 
the baptismal service in the church of Jerusalem, Cyril mentions also a mucli briefer creed, 
as follo\vs : 

ΙΙιστίνω εις τον Πατίρα, 

και εις τον It οι», 

και ε\ς το ayiov ΤΙν^ϋμα, 

και ίίζ" '^ν βάπτισμα μετανοίας. 

Ι believe in the Father, 

and in the Son, 

and in the Holy Ghost, 

and in one baptism of repentance. 

Note.— Tliis is regarded by Touttc'e, \Yalch, and Swainson as an independent formula, as 
the sliorter baptismal creed of the church of Jerusalem. On the other liand, Ilalin (p. 53) 
endeavors to show from the context that this form was not properly a baptismal confession, 
but a preparatory form of consecration (>/ ττρος τον Χριστυν σί'ΐ'ταξις) following the formula 
of renunciation (μιτά την άπύταξιν τοΐ' Έατανη). It resembles in brevity the creed of Cyp- 
rian (p. 20), and, judging from its simiilicity, is much older than the longer form. 

Two CiiEEDS or Epiphanius. A.D. 374. 

Ancorattts, cap. 11!), 120. 

Epiphanius, the learned champion of a narrow and intolerant orthodoxy, was born in Pales- 
tine about 310, of Jewish parentage; Bishop of Salamis or Constantia, the capital of the island 
of Cyprus, 3G7 ; died at sea, 403. He has preserved to us two creeds at the close of his work 
Ancoratus (ύ άγκίιρωτος, 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 Xicene 
faitli of tlie Holy Trinity, in opposition to the heresies of his age. The creeds are given as 
brief summaries of the preceding instruction. See Epiphanii Opera, ed. Petavius, Tom. Π. 
pp. 122 sqq. ; ed. Migne, Patrol. Vol. XLIII. pp. 231 sqq. ; also Ilahn, 1. c. pp. 5G sqq. ; and 
Swainson, 1. c. pp. 85 sqq. Comp. my Church History, Vol. III. pp. 926 sqq. 

First Formula. 

This is the shorter formula, and is chiefly interesting for its literal agreement with the fuller 
Nicene Creed as adopted, according to the current opinion, seven years afterwards by the sec- 
ond oecumenical Council (381). At the same time, it retains several clauses from the original 
Nicene Creed (325), especially 'Light of Light,' and the concluding anathema against the 
Arians. Epiphanius introduces this formula by the remark that 'this is the holy faith of the 
Catholic Cluirch {τήν ayiav τνίστιν της καθολικής ίκκλ7]σΐας), as the holy and only Virgin of 
God [i.e., the pure Churcli] 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. 

ΤΙίστίύομίν ίΐς 'ίνα θίυν Ώατίρα 

ΤΓΟίητην ονρανον τε και γΓ/ς, ορα- 
τών τε ττάντων και αοράτων ' 

Και εις 'ίνα Κίφιυν ^ϊησοϋν Χρι- 

τον Ύίόν του θεοΰ τον ^ioiOyiiir/, 

τυν εκ του ΤΙατρος -γίννη^ίντα προ 
τταντων των αΙωνων, 

τουτίστιν εκ της ουσίας του ΤΙα- 

φως εκ φωτός, 

θίον αλτ]'^ινον εκ θεοΰ αληνίνοϋ, 

γείΊ^ηθεντπ, ου τΐοι^^ίντα, 

όμοούσιον τω ΙΙατρί' 

CI ου τα τταχ'τα εγεί'ετο, τα τε ίν 
το'ίς ουρανοΊς και τα ίν τϊ) γ>7 ' 

τον CI νμας τους ανθρώπους και 
cm την ημίτίραν σωτηρίαν κατζΧ- 
θοΐ'τα εκ των ουρανών. 

We believe in one God the Fa- 
ther Almighty, 

Maker of heaven and earth, and 
of all things visible and invisi- 

And in one Lord Jesus Οπειβτ, ' 

tlie only-begotten Son of God, 

begotten of the Father before all 

that is, of the substance of the Fa- 

Light of Lio;ht, 

very God of very God, 

begotten, not made, 

being of one substance (consub- 
stantial) with the Father ; 

by Avhom all things Avere made, 
both those in the heavens and 
those on earth ; 

who for us men, and for our sal- 
vation, came down from heav- 



και σαρκο)^ίΐ'τα ίκ Ών^υματος Ay ίου 
και Μαρίας της Ώαρ^ίνου, καΙ 
ίΐ'αν^ρωπησάντα ' 
σταυρωθί ι^τα τε νττίρ ι)μών tnl Ποί'- 

τίου Πίλάτου, 
και παθόντα, και ταφίντα, 
και ίΐναστάντα ry Tplrij ιιμίρα, 
κατά τας "/ραφας ' 
κα). αι/ίλθοντα ίΐς τοίις ουρανούς, 
και κα^εζόμίνον Ικ ^ίζιών τοϋ Πα- 
και — άλιι^ ίρ\όμίνον μίτα οόζϊΐς 
κρΊναι ζώντας και νίκρούς ' 
ού τϊ]ς βασιΧίίας ουκ f στοι τίΧος ' 
Και ί<ς• το Πνίΰμα το "Αγιοι/, 
κυριον, και ζωοττοίοΐ', 
το £Κ του Πατ|θος Ικττορίυόμίνον, 
το συν Ποτρι και ΎΙω συμττροσκυ- 

νούμίνυν και συνΕοζαζόμενον, 
το ΛαλΓ/σαν οίά των ττροφητών ' 
ίΐς μίαν (lyiav κα^ο\ικην και απο- 

στοΑίκην ^ΕκκΧησίαν ' 
ό/ίολογοϋ,υεν εν βάπτισμα εΙς αφε- 

σιν αμαρτιών ' 
Ίτροσοοκώμεν άνάστασιν νεκρών, 

και ζωην τοϋ μίΧλοντος αΙώνος. 

Ύους οί λέγοντος) ήν ττοτε οτε ουκ 
ήν, και ττριν Jεvvη^ηvaι ουκ ην, 
η ΟΤΙ εξ ουκ οίκτων εγεί'ετο, τ) εξ 
ετέρας υποστάσεως ?; ουσίας, φά- 
σκοντας είναι ρευστον^ ι) άΧΧοιωτον 
τον του θεοϋ Υιοί', τούτους αΐ'αθε- 
ματίζει ή καθολικϊ/ και αττοστολ/κ») 

and was incarnate by the ilo\y 
Ghost and the Virgin Mary, and 
was made man ; 

He Λva3 crucified for ns under 
Pontius Pilate, 

and suffered, and was buried; 

and tlie tliird day He rose again, 

according to the Scriptures ; 

and ascended into heaven, 

and sitteth on the riglit liand of 
the Father; 

and lie shall come again, with glory, 

to judge the quick and the dead; 

of whose kingdom shall be no end ; 

And in the Holy Ghost, 

the Lord, and Giver of life, 

who procecdeth from the Father, 

who with the Father and the Son to- 
gether is worshiped and glorified, 

who spake by the Prophets; 

in one holy Catholic and Apos- 
tolic Church; 

we acknowledge one bai^tism for 
the remission of sins; 

and we look for the resurrection 
of the dead ; 

and the life of the world to come. 

But those who say, 'There was a 
time when he was not,' and, 'He 
was not before he Avas 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' or vari- 
able, tliese the Catholic and Apos- 
tolic Church anathematizes. 

' Substituted for κτιστον η τρεπτόν, made or changeable, in the Nicene Formula of 325. 



Note. — Epiplianius ndds: 'And this faith was delivered fiOm the holy Apostles and in 
the Church, [in] tiie holy city, from all the holy bishops (άπΰ -πάντων όμοϋ των άγιων ίπισκί,- 
πων), together more than three hundred and ten in number.' This evidently refers to the 
Council of Nicaia (which consisted of three hundred and eighteen bishops), and corrects the pre- 
ceding statement of the apostolic origin of the Nicene Creed, which is true onlyof 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 3'2o, but word for word with the Nicaino-Constantinopolitan 
Creed of 381, except that it retains from the former the clauses τοντίστιν Ικ της ουσίας τοϋ ΐΐα- 
τρύς, Beuv ίκ Βεον, and the concluding anathema, which was Λvisely 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 37-t, and in part much earlier, since some of them are found also in Cyril (348), and even 
in the heretical creed of Arins, as well as in the "Western creeds of Tertuliian and Irenaius. It is 
questionable whether the Council of Constantinople adopted a new creed differing from that 
of Xicffia. It appears, indeed, in the seventh canon of the Constantinopolitan Council (in Mansi's 
Collection, Tom. III. pp. 504 and 505), but it is wanting in the paraphrase from the Arabic 
(in Mansi), among the canons of Johannes Scholasticus (d. 578), and in the epitome of Symeon 
Magister, who both give only six canons ; nor is it mentioned by the Church historians Soc- 
rates, Sozomen, and Theodoret, or by any document before the fourth oecumenical Council of 
Chalcedon, 451, where the enlarged Nicene Creed was adopted, though not without objection 
from the Egyptian bishops. It seems, therefore, that the additions to the Nicene Creed, w^bile 
they certain/y existed several years before 381, and 7uay have been put forward at the Coun- 
cil of Constantinople, were, nevertheless, not generally received till 451. See Vol. I. p, 25 ; 
Lumby, I. 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 paraj)hrase 
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 anotlier, 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, 
especiall}' those who come to holy baptism — make the following confession, in agreement with 
the faith of those holy fothers above set forth,' etc. The formula Avas probably intended for 
converts from the ApoUinarian, Pneumatomachian, and Origenistic heresies. As a general 
baptismal confession it is too long and minute. 

Πιστίνομεν alg iva θ to ν ΐΐατίρα 

τταντων αοράτων τε και ορατών 
ΤΓΟίητην ' 

Και Ης ίνα Κύριο ν 1η σον ν Χ ρ ι- 
στό ν, 

τον Ύίον τοϋ θίοϋ, 

"γεννη^ίντα Ικ θεοϋ Πατρός μονο- 

We believe in one God the Fa- 
ther Almighty, 

Maker of all things, invisible and 
visible ; 

And in one Lord Jesus Cheist, 

the Son of God, 

the onlj-begotten Son of God the 



τουτίστιν Ικ τΐις ουσίας τοϋ Πο- 

θίυν ικ θίοΐι, 
Φως ίκ Φωτυς, 

θίυν άΧη^ινυν ίΚ θίοϋ αΧη^ινοϋ, 
Ύίννη^ίντα ου ποιη^ίντα, 
ομοούσιου τω ΥΙατρί, 

Ci οι; τα ΤΓοιτα iytvETO, τα τε tv 
τυ7ς ουρανοΊς κοϊ τα iv ry yy, 
νρατα 7£ και αόρατα ' 

τον CI Ίΐμας τους ανθρώπους κα\ 
Βια την Ί]μΒτίραν σωτηρίαν κατεΧ- 
θόιτο, κα\ σαρκω^ίντα, 

τοντίστι yivvi^zivTa τίλίΐ'ως ίκ της 
ayίaς Μαρίας της άίίπαρ^ίνου 
cut πνεύματος liyiov, εναν^ρωπη- 

τουτίστι τίΧειον^ αν^ρωπον λο- 

\Ρυ\ην κοί σώμα κα\ νουν κα\ πάΐ'τα, 
ft τι εστ\ν αν•^ρω~ος, χ(ορ\ς αμαρ- 

ουκ ίϊτΓο σπέρματος ίίνΕρός, ουαε εν 

αλλ' εις εαυτόν σάρκα άναττΧάσαντα 
εΙς μίαν ayiav ενότητα, 

ου κα^αττερ εν ττροφηταις ενέπνευσε 
τε κα\ εΧαΧησε κα\ εvηpyησεl>, 

άΧΧά τεΧείως εναν^ρωπησαντα, 
υ yap Λύγος σαρξ εyεvετo, 

that is, of the substance of the 

God of God, 

Light of Light, 

veiy God of very God, 

begotten, not made, 

being of one substance jmth the 
Father, ^ 

by M'honi all things were made, 
both those in the heavens and 
those on earth, things visible 
and invisible; 

who for US men, and for our sal- 
vation, came down, and was 
made flesh, 

that is, begotten perfectly of the 
holy ever -Virgin Mary by the 
Iloly Ghost, who became man, 

that is, assumed a perfect man, 

soul and body and mind (spirit), 

and all that belongs to man, 

without sin, 
not of the seed of man, nor in a 

but forming for himself flesh, into 

one holy unity, 
not, as in the Prophets, where 

he breathed and spoke and 

but he became perfectly man, 
for the Word became flesh. 

' rtXuov, ns also the preceding ηλύως and the following vovi', are evidently directed 
against the Apoliinarian heresy, wiiich taught only a partial incarnation, and made the divine 
Logos take the place of the reasonable soul. 



ου τροττην νποστας, 

ούδε μίταβα\ων την ίαντοΰ θίο- 

τητα ίΐς ανθρωπότητα, 
ίΐς μίαν σννίνώσαντα ίαυτοΰ ayiav 

τελειότητα τε και θίότητα 
{πς ycip Ιστ\ν Κύριος Ίησοΰς Xjoi- 

στος και ου δύο, 
6 αυτός θεός, ό αυτός Κύριος, ό 

αύτος βασιλεύς) ' 
τταθάντα οε τυν αύτυν Ιν σαρκι, 
και ανασταντα, 
και άνελθοντα εΙς τους ουρανούς εν 

αι/Γψ τω σώματι,^ 
ενουζως καθ/'σαιτο Ιν ύεζια του ΐΐα- 

τρός ' 
ερχόμενον εν αι/τφ τω σώματι εν 

κρΊναι ζώντας και νεκρούς ' 

ού της βασιλείας ουκ εσται τέ- 

Και εις το "Αγιου Τίνεΰμα ττι- 

το λάλησαν εν vo/U(i>, 

και κηρϋζαν εν τοΧς προφηταις, 

και κοταραν εττι τον ^ϊοροάνην, 

λαλούν εν αττοστόλοις, 

οικούν εν αγίοις * 

ούτως οέ πιστεύομεν εν αντίο, 

ΟΤΙ εστί ΥΙνεύμα ayiov, 

ΤΙνεύμα θεού, 

ΐΐνεύμα τελειον, 

Πνεύμα παράκλητον, 


εκ τοΰ Πατρός εκπορευόμενον. 

not undergoing any change, 

nor converting his Godliead into 

[but] uniting into his own one 

holy perfection and Godhead, 
(for there is one Lord Jesus Christ 

and not two, 
the same God, the same Lord, the 

same King) ; 
the same suffered in the flesh; 
and rose again; 
and went up into heaven in the 

same body, 
sat down gloriously at the right 

hand of the Father; 
is coming in the same body in 

to judge the quick and the 

of whose kingdom there shall be 

no end. 
And we believe in the Holy 

who spake in the Law, 
and preached in the Prophets, 
and came down at the Jordan, 
who speaks in Apostles, 
dwells in saints; 
and thus we believe in Him, 
that there is a Holy Spirit, 
a Spirit of God, 
a perfect Spirit, 
a Paraclete Spirit, 
proceeding from the Pather, 

' Probably directed against Origeii's view of the spiritual resurrection body. 


και ίκ του ΎΙοϋ Χαμβανόμίνον^ και 

ΤΙιστίύομΒν ίΐς μίαν κα^υλικην iccu 
ατΓοσΓολίΐν•))^ ίκκλησίαν, 

κα\ ίΐς tv βάτΓτισμ.α μίτανοιας, 

και ίΐς ανάστασιν νίκρων, 

και κρίσιν όικαίαν \pv\u)v κπί σω- 

κοί ύς βασι\ίίαν ουρανών, 

και tig ζωην αιωνιον. 

Ύους δί λΙγοί'ΓΟΓ, οτι ί/υ ποτΐ 
οτε ουκ 7]v ύ Ύίος τη τυ Πι^ίϋ^α το 
"Ayioi', τη οτι ίξ ουκ όντων lyivfTo, 
η ίζ ίτίρας υποστάσεως rj ουσίας, 
φάσκοντας dvai τρίπτον η ολλοιω- 
τον τον Ύίον του θίοϋ ?; τυ Αγιοί" 
ΐΐνίϋμα, τούτους άνα^ίματιζα ί) κα- 
θολίΚί/ κοί 7J ο/ΓοστολίΚϊ) ίκκ\ησία, 
7/ μι'ιτηρ υμών τε κοί Ί^μών. Κοί 
παΧιν άΐ'α^ίματίζομίν τους μη όμο- 
ΛΟΎοΰντας ανάστασιν νίκρών, και 
ττασας τάς αΐυίσίΐς τας μι) ίκ ταύτης 
της ορ^ης πίστίως ούσας. 

and received [receiving] from tlie 

Son, and believed. 
We believe in one Catholic and 

Apostolic Church; 
and in one baptism of repentance ; 
and in the resurrection of the dead ; 
and in a righteous judgment of 

the souls and bodies; 
and in the kingdom of heaven ; 
and in life everlasting. 

But those who say, ' There was 
a time when the Son or the Holy 
Ghost was not,' or, ' lie was made 
of nothing,' or ' of a different sub- 
stance or essence,' saying ' the Son 
of God or tlie Holy Ghost is change- 
able or vai'iable,' these the Catholic 
and Apostolic Church, your and our 
mother, anathematizes. And again, 
we anatliematize 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] 
Sj-mbol' (νφμηνύα ίΐ'ς τύ σΰμβολον), which is asciibed to St. Athanasius, and printed in the 
first volume of the Benedictine edition of his AVorks, pp. 127S 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 bj' Caspari (Vol. I. pp. 1-72), and conclusively proven to be an abridged 
modification of the formula of Epiplianius ; for the original clauses of this formula agree 
in spirit and style with Epiplianius and with many passages of his Ancoratus and Panarium. 
Moreover, Athanasius died May 2, 373 (see Larsow, Die Festhriefe des hell. Athanashis, p. 4G), 
i. e., about a year before the composition of tlie Ancoratus ; and he was generally opposed to 
anti-heretical creeds beyond that of Nica;a, which he considered to be ' sufiicient for the refu- 
tation of all impiety.' His Έκθίσίς ττίσηως (Ilahn, pj). 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. 8i)), without alluding to tlie lengthy discussion of Caspari, likewise . 
denies the Athanasian authorship of the 'Ερμί]νίία. 

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 Aiiollinarian heresy. 
See Ilort, pp. 120 sqq. 

' The codices read λαμβανόμενον and λαμβάνοντα. Caspari (Vol. I. p. 5) conjectures 
Χαμβύνον with reference to John xvi. 14, ίκ τυϋ ΐμοϋ λήμ^Ριται, and Ancor. c. 7; Pan. har. 
74, c. 1, where Epiphanius uses λαμβάνον. 


The Creed of the Apostolical Constitutions. About A.D. 350. 

Lib. VIL cap. 41 (ed. Ueltzen, p. 183). 

Irennens, Tevtullwn, ami Novatian give ns most of the clauses of the "Western or Apostles' 
Creed in its old Roman form (see next section) ; while Eusebius, Cyril, and Epiphaniiis bring 
us to the very text of the Eastern or Nicene Creed. 

The following creed fiom the Consiitutiones Apostolical (a compilation of several genera- 
tions) belongs to the Eastern family, and resembles closely the longer formula of Cyril of Je- 
rusalem (p. 31), with some original clauses on the Holy Spirit. It originated probably in An- 
tiocli about the middle of the fourth century, though some trace it as far back as 280. It was 
used as a baptismal confession ; hence βαπτίζομαι after τησηνιο, and again before 'The Holy 
Spirit, that is, the Paraclete, who wrought in all the saints from the begiiming 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.' 

Πίστίύω Kcu βα~τίζημαί ίΐς 'ίνα aytvvi}Tov μόνον αΧη^ίνυν θίον τταντο•• 
κράτομα, τον Πατίρα του Χριστοϊι, κτίστην και ^ημιουρ~/ον των απάν- 
των, it, 01) τα τταντα' 

Και ίΐς τον Κνριον ^Ιησοΰν τον Χριστον, τον //oroyfi'j; αυτού ΎΙον, τον 
ττρωτότοκον πάσης κτίσίως, τοί' προ αΐιόνων ίύόοκία του ΓΙατρος γΐννη- 
θίΐτα [ου ΚΓίσθίΐ'Γο], δι' ού τα πάντα ίγείΈτο τα tv ονρανοΊς κα\ ίπ\ 
γΓ;ς•, ορατά τε κα\ αόρατα ' τό)' t~' ίσχ^άτων Ί]μβρών κατελθοιτα It, ουρα- 
νών, και σάρκα άναΧαβόντα, καΙ ίκ της ά-^/ιας παρ^ίνου Μαρίας "/ίννη- 
^ίντα, και ποΧιτίυσάμίνον όσίως κατά τους νομούς τοϋ Οίοΰ και Ώατρος 
αυτοϋ, και σταυρω^ίντα ίπ\ ΐΐοντίου Πιλάτου, και αποθανόντα υπίρ τιμών, 
και άναστάντα Ικ νίκρών μίτά τό παθπν τί] TptTij ί]μίρη, και άνίΚθοντα άς 
τους ουρανούς, και καθίσθίντα ίν οίζια του ΤΙατρος, καΐ πά\ιν Ιρ^ομίνον 
ΙπΙ auvTiXdq. του αΙώνος μίτά ^όζης, κρίναι ζώντας και νίκρούς, ού της 
βασιλίίας ουκ ίσται τίΧος ' 

Βαπτίζομαι και ffc το ΤΙνίϋμα το "Ayiov, τουτίστι τον ΤΙαράκΑητο}', το 
ίvεpJησav Ιν πάσιν τοις αττ' αιώνος α-^ίοις, ύστερον όΐ άποσταλίν καΐ τοΙς 
άποστοΧοις παρά τοϋ ΐΐατρος, κατά την i~ayyi\iav τοϋ 'Σωτηρος ημών, 
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(a) FORMA RECEPTA. Sixth Ckntury ou Later. Latin, Guekk, and 

English 45 


AUGUSTINI. Fourth Century 47 


Fifth Centuries 4!J 

(d) FORMA ITALICA VETUS. Fourth Century Γ.0 

COMPARATIVE TABLE showing the gradual Formation of the Apos- 
tles' Creed '"^ 


NICENE CREED. A.D. 325 and 381. 

AND Latin 57 


(c) SYMBOLUM NIC^LNUM VETUS. A.D. 32.". Greek and Latin GO 

APPENDIX. Other Oriental Creeds of the Nicene Age CI 

Greek, Latin, and English (>2 



Latin and English Gfi 


MOXOTHELITES. Review of the Dogmatic Legislation of the 
Seven (Ecumenical Councils 72 


Credo in Deum Ρλτκεμ omnljpo- 
tentein ; Oreatorem coeli et terrce. 

Et in Jesum Ciikistum, Filium 
ejus unicum^Dominum nostrum ^ 
qui conceptus est de Spiritic Sancto, 
natus ex llaria virgine ; passus 
sub Pontio Pilato, crucifixus, inor- 
tuus, et sepultus ; descendit ad in- 
fer na '"^ tertia die resurrexit a 
inortiiis / ascendit ad ccdos / sedet 
ad dexter am Dei Patris omnipo- 
tentis ; hide venturus {est) judi- 
care vivos et mortuos. 

Credo in Spiritum Sanctum; 
sanctam ecclesiain catholicam ; 
sanctorum communionem ; reinis- 
sionem peccatorum ; carnis resur- 
rect ionem; vitam (Bteimain. Ainen. 

Πίστεύω ίίς ΘΕΟΝ ΠΑΤΕΡΑ, 
τταντοκρατορα, ποιητην ουρανού και 

υ'ιον αντοΰ τον μονο-γενη, τον κυριον 
ημών, τον συΧληφ^ίντα ίκ πνίύματος 
ά-γ'ίου, γεννηθέντα εκ Μαρίας της παρ- 
θε'νου, παθόντα εττϊ Ποντίου Πίλάτου, 
στανρω^ίντα, θανόντα, κα\ ταφίντα, 
κατελ^όντα εις τα κατώτατα,^ ττ/ Tphrj 
ημψα άναστύντα απο των νεκρών, 
άνελ^όντα εις τους ουρανούς, καθε- 
ζόμενον εν δεξ<α θεοϋ πατρός παντο- 
δυνάμου, εκείθεν ερχόμενον κρΊναι 
ζώντας κα). νεκρούς. 

Πιστεύω εΙς το ΠΝΕΥΜΑ ΤΟ 
"ΑΠΟΝ, iiyiav κα^οΧικην εκκΧη- 
σίαν, αγίων κοίνοη'ίαν, αφεσιν αμαρ- 
τιών, σαρκός ανάστασιν, ξ,οιην αιώ- 
νων. ^Αμην. 


I believe in God the Father Almiglity ; Maker of heaven and earth. 

And in Jesus Christ his only (begotten) Son our Lord ; λυΙιο 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] f the third day he rose from the dead ; he as- 
cended into heaven ; and sitteth at the right hand of God the Father 
Ahnighty ; from thence he shall come to judge the quick and the dead. 

I believe in the Holy Ghost ; the holy catholic Church ; the com- 
munion of saints ; the forgiveness of sins ; the resurrection of the body 
[flesh] f and the life everlasting. Amen. 


' The Latin and Greek texts of the Apostles' Creed are taken from the Psallerium Crcvcuvi 
et Romamim, erroneously asciibed to Pope Gregory the Great, first ])ublished from a MS. 
preserved in the library of Corpus Christi College, Cambridge, by Archbishop Usshkr: De 
RomnrKc EcclcsUc S'jmbolo Apostolico vetere, London, lG-t7. I used the Geneva edition, 
1722, pp. G, 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 Ηλην, Biiliotli. der 
Sipnh. p. 10, and Hicurti.ey (in Greek), Harmonia Symh. pp. 81-83. The Latin text agrees 
with the creed of Pirminius (d. 758) in Heurtley, p. 7L Caspari discovered and published 
four other Greek translations from mediajval MSS. with sliglit variations, Vol. III. pp. 11 sqq. 
= Descendit ad hiferna (other Latin copies : ad inferos, to the inhabitants of the spirit- 
world ; so also in the Athanasian Symbol), κατίΧ^όντα ιίς τά κατώτατα (other Eastern creeds: 
etc rt'coi',viz., τύτΓον,ον ίίς τον ^ζην), 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 tliat of Aquilcia, A.D. 390, wliere it first appears among Latin 
creeds, as we learn from Kufinus. In the East it is found before in Arian creeds (about 3G0). 
After this we meet it again in the Creed of Venantius Eortunatus, A.I). 51)0, who had the Creed 
of Kufinus before him. The words κατώτατα and iiiferna, taken from Eph. iv. 9, correspond 
liere to the Greek "Αιϋης, 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 ; Kev. 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 Slieol, the unseen spirit-world, the abode of all the departed, both the 
righteous and wicked; while Λ <?// (probably from the Saxon word liclan, to cover, to conceal), at 
least in modern usage, is a much narrower conception, and signifies the state and place of eter- 
nal damnation, like the Hebrew gehenna, which occurs twelve times in the Greek Testament, 
and is so translated in the English Bible, viz.. Matt. v. 22, 29, 30 ; x. 28 ; xviii. 9 ; xxiii. 15, 
33 ; Mark ix. 43, 45, 47 ; Luke xii. 5 ; James iii. G. The American editions of the Book of 
Common Prayer leave it optional with the minister to use, in the Creed, hell, or the jdace of 
departed spirits; but it would be much better to restore or popularize the Greek Hades. 
Tiie current translation, hell, is apt to mislead, and e.xcludes 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 contraiy, 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 exj^lained in three difterent \vays: 1. It is identical with sepidtus (Kii- 
finusj, or means ' continued in the state of death and under the power of death' till the resur- 
rection (Westminster divines). This makes it a useless repetition in figurative langtuige. 
2. It signifies the intensity of Christ's suff'erings on the cross, where he tasted the j)ain of hell 
for sinners (Calvin and the Heidelberg Catechism). This is inconsistent with the order of the 
clause between death and resurrection. 3. An actual self-manifestation of Christ after the cruci- 
fixion to all the departed spirits, Luke xxiii. 43 ; Acts ii. 27, 31 ; 1 Pet. iii. IS, 19 ; iv. G ; comp. 
E|)h. iv. 8,9 ; Col. ii. 15 ; Phil. ii. 10 ; Kev. i. 18. As such the descent is a part of the univer- 
sality of the scheme of redemption, and forms the transition from the state of humiliation to 
[ the state of exaltation. This is the historical explanation, according to the belief of the ancient 
Chin-ch, but leaves much room for speculation concerning the object and effect of the descent. 
' ' Kesurrection of the body.' The older English translations of the Creed had the literal 
renderiiigy/es/i {c.nro, σάμζ), by which the ancient Church protested against sjjirituaiistic con- 
ceptions of the Gnostics. But this may be misunderstood in a grossly materialistic sense, 
while the resurrection of the body is unobjectionable ; comp. 1 Cor. xv. 50. According to 
Heurtley, 1. c. p. 147, the change oi 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 Inter- 
rogative Creed, used at Baptism and at the Visitation of the '6'\ck,Jlcsh is retained. 




Forma Romana Yetus. 
Before A.D. 341.' 

Credo in Deum Patrem omiujpo- 

Et ill Jesum Christum, Fil- 

iiim ejus n?iicum, Doj/iitium nos- 
trum ; 

qui natiis est de S])iritu Sancto 
et Maria mrgine ; 

sub Pontio Pilato crucifixus, et 
sepultus ; 

tertla die resurrexit a mortuis ; 

ascendit in coiluni, sedet ad dex- 
ter am Patris ; 

inde venturus judicare vivos et 

Et ill Spiritum Sanctum ; 

Sa net am Eccles ia η ι • 

remissioiiem j)eccatorum ,• 

carriis resurrectioiiem. 

Symbolum Augustini (354-430). 
Hippo Regius, Africa (Circ. 400).^ 

Credo in Deum Patrem omnijyo- 

Et in Jesum Christum, Filium 
ejus unigenitum {uniciim), Domi- 
num nostrum j 

qui natus est per Spiritum Scmc- 
tuiii ex virgine Maria ; 

sub Pontio Pilato crucifixus est, 
et sepultus; 

tertio die resurrexit a mortuis ^ 

ascendit in coelum, sedet ad dex- 
ter am Patris ,' 

inde venturus est judicaturus 
{adjudicandos) vivos et mortuos. 

Credo et in Spiritum Sanctum ; 

sanctam ecclesiam^ 

remissionem peccatorum / 

carnis 'resurrectionem {liii vi- 
tain eternain). 

Professio Fidei Marcelli Ancy- 
EANi. Before A.D. 341.^ 

Πίστίύω £<c ΘΕΟΝ [ΠΑΤΕΡΑ], 

και ύς ΧΡΙΣΤΟΝ ΊΗΣΟΥΝ, τον 
νΐον αυτοΰ τον μονο-γίνΐ], τον κύριον 

τον Ύ^ννη^ίντα ίκ ττνίύματος αγί- 
ου (cat Μαρίας της —αρ^ίνου, 

τον ετΓί Ποντίου ΤΙιΧάτου σταυρω- 
θύτα, και ταφίντα, 

The Roman Form Translated. 

I believe in God the Father 

And in Jesus Christ his only- 
begotten Son our Lord, 

who was born of the Holy Ghost 
and the Virgin Mary ; 

crucified under Pontius Pilate, 
and buried : 



και T)j rpirtj r//utpfi ανασταντα ίκ 
των νίκρών, 

αναβάντα ίΐς τους ουρανούς, και 
κα^ι'ΐμίνον Ιν Bt^ia του πατρός, 

ΰθίΓ ϊρ\ίται κρίνίΐν ί,ωντας icoi 
νεκρούς ' 

κα} ίΐς το "ΑΠΟΝ ΠΝΕΥΜΑ, 
ayiav ΙκκΧησίαν, 
άψίσιν αμαρτιών, 
σαρκός ανάσταση', 
ζω η ν αΐωνιον. 

the third day he rose from the 
dead ; 

he ascended into heaven, and 
sitleth at the right hand of the 
Father ; 

from tlience he shall come to 
judge the quick and the dead. 

And in the IIoly Ghost ; 

the holy Chnrch ; 

the forgiveness of sins ; 

the resurrection of the body ; 

(the life everlasting). 


* The Latin text of the old Roman Creed first appears in Kufinds, Expositio Symholi 
Aposto/ici, towards the end of the fourth century (compare the Appendix to the 0pp. Ci/pri- 
aui, ed. Jolm Fell, Oxon. 1G82, fol. pp. 17 sqq.), but it must be much older (see note 3 below). 
The faithful transmission of the Creed in the Church of the City of Rome is testified by Am- 
brose, Epistola ad Siricium Pap. : ' Credatur Syniholo Apiostolorum, quod Ecclesiu Roniana 
intemeratuin semper custodit et servat ;' and by Vigilius of Thapsus, Contra Entych. 1. IV. 
c. 1: ^ Hunuc ... α temporilnis Apostoloriini usque ad nunc . . . ila Jidelibus Symbolum 
trad'itur.^ Compare Hahn, Bihliothek der Symbole, pp. .3, 30, 42, 43. On the difference be- 
tween the old Roman form and the enlarged received text, see Vol. I. pp. 21, 22. 

* 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 (DeFide et. Symholo; De Genesi 
ad literam; Enchiridion de Fide, Spe et Caritate), almost literally agrees ; so also the Creed of 
Ambrose, as far as it is quoted in his Tractatus in Symholuni A/>ostoloru7n (Hahn, p. IG). The 
close connection of Augustine with the Church of Rome and the Church of Milan (wliere he 
was baptized, 387) accounts for the agreement. In his genuine works, however, he never 
gives the Creed continuously, but, like Rufinus, mixed Avith the exposition in which it is im- 
bedded, and at times it is difficult to separate it from the writei-'s own words. See Hahn, 
pp. 13-1Γ», and especially Ileurtley, pp. 32-47. The former adopts the reading de Sjiiritu S. 
et virg. Mar.; tertia die for terlio; and omits in vitcvn etcrnam. 

^ The Greek text is to be found in Epijjhanius, Ihrres. LXXII. 0pp. ed. Petav. Tom. I. 
p. 830 ; ed. Oehler in Cor]>. hwrescol. Tom. II. Pt. III. p. Γ)2. It was inserted in a letter writ- 
ten by Marcei.lus 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 tlie Eusebians, who, under 
the impeachment of heresy, had previously deposed him. (As regards the clironology, see 
Zahn, Marcellus von ^«cym, Gotha, 18G7, p. G8.) It occurs also, in Anglo-Saxon letters, in 
the Psaltery of King Atiielstan (d. 941), to which Ussher first called attention. See a fac- 
simile in Ileurtley, p. SO, and the cojjy and comments in Caspari, Vol. III. i)p. 5 s<iq. Tiie 
Greek text of Marcellus dificrs from the Latin of Rufinus only by the omission of tlie jiredi- 
cate πατί-ρα (Father) in the first article (which may be an error of the copyist), and by tlie 
addition of the last two words, 'ζω7)ν αΐώνιον (which occur also in the creed of I'etrus Ci)ryso- 
logus of Ravenna). It was hei-etofore 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 jjrevailed during 
the first two centuries. It was probably transjilanted to Rome from Asia Minor eaily in the 
second centuiy. It is simiiler and older than tlie rules of faith of Tertidlian and Ireiia;us. 



AND FORTUNATUS. A.D. 390-570. 

EccLESiA Aquilejensis. 
CiKC. A.D. 390.1 

Credo i?i Deo Patre omni-po- 
tente [invisihill ct ivipassihili^'^ 

Et in Jesu Chkisto, u?uco Fil'io 
ejus, Domino nostro ; 

qui natus est de Sjjiritu Sancto 
ex Maria virgine ; 

crucifixus sub Pont'io Pilato, et 
sepultus ^ 

[descendit in inferno] ;* 

tertia die resurrcxit a mortuis ,' 

ascendit in cmlos ; 

sedet ad dexteram Patris / 

inde venturus est judicare vivos 
et mortuos. 

Et in Spieitu Sancto ; 

sanctam ecclesiam ; 

Temissionein jMCcatorum / 

\hvjusY carnis resurrect ionem. 

Yenantius Foetunatcs. 
CiEC. A.D. 570.2 

Credo in Deum Pateem omni- 

Et in Jesum Ciieistum, unicum 
Filium / 

qui natus est de Spiritii Sancto 
ex Maria virgine ; 

crucifixus suh Pontio Pilato ; 

descendit ad infernum ^ 
tertia die resurrexit ; 
ascendit in cceluni ^ 
sedet ad dexteram Patris ; 
judicaturus vivos et mortuos. 

Credo i7i Sancto SriRiTU f 
sanctam ecclesiam ,' 
remissionem peccatorum / 
resurrectionem carnis. 


^ Taken from Eufinus (d.410), Expos. StjinhoU Apost. (in Cyprian's 0/)., ed. Fell, Appendix, 
pp. 17 sqq. ; also in Jerome's Works). Comp. Hahn, Bihliothek der Si/inbole, etc., pp. 80 sqq. ; 
Uenzinger, Enrhirid., p. 2; and Henrtley, Harnionia Symh., pp. 2G sqq. Halin and Henrtley 
add the chief comments of Rnfinus. He gives it as the Creed of the Church of Aquilcja, 
where he yv3.s baptized {''ilium ordlnem sequinmr, quern in Aouilejensi ccclesia per lavaori (jra- 
tiam susrejiimus'). There are, however, two other Creeds used in the churches of the province of 
Aquileja, of uncertain (possibly of earlier) date, which are more in harmony with the old Ro- 
man form, and omit invisibili et iinpassiliili in the first article, hujus before carnis in tlie last 
article, and the clause descendit ad inferna. They were found and first published by De Ru- 
beis (Venice, 17.')4), in his Dissertationes . . . de Liturcjicis Ritihus Ecclesice Forojuliensis, 
pp. 242, 243, 24i) ; then by Walch, 1. c. p. .'')4 sq. ; Hahn, p. 39 ; and Heurtley, pp. 30 sqq. 

* From the Expositio SymhoU of Vknantics IIonorius Clemens Fortuxatus, an Italian 
presbyter, afterwards Bishop of Poitiers in France, d. about 600. He follows Rufinus very 
closely, and evidently made use of his Exposition. See Hahn, 1. c. p. 33, and Heurtley, pp. Γ)4- 
.56. The Commentary on the Athanasian Creed, which Mnratori and Waterland ascribe to 
the same author, is by an unknown Fortunatus of a later age. See Vol. I. pp. 34-37. 



' This is the oldest reading, as also in Jesu Christo, and in Sjnrltu Sancto. So Vallarsius 
(ed. of Jerome), Haltize (the IJened. editor of Cyprian), Walch, and Ilahn. Other copies cor- 
rect the ablative into the accusative: in JJeuni Putrem omnipotcntetn, invisibihm et inijxissi- 
liilcm, in Jesuin Christum. So the first printed ed. of I4(!1S, the 15ened. ed. of Jerome, Pame- 
liiis, Fell, ileiirtley. On the article on the Holy iSpirit, the majority of authorities ap;ree in 
reading the ablative, which is confirmed by Fortunatus. The addition of the attributes in- 
visible and impassible, Avhich are not found in any other form, have a polemical reference to 
the heresy of the ratri])assians and Sabellians, as Kufinus remarks (§ 5). 

'' liufinus (§ 18): ' Sciendum sane est quod in Ecclesiit Romance Sijmbolo non hahetur additum 
'■'■ Desceiidit ad injerna:'^ scd neque in Orientis Ecclesiis habetuv hie sermo : vis tamen verbi 
eadem videtur esse in eo quod ''^ sepultus" dicitur.' 

* Here Venantius adheres to the old Aquileian form, while in the first and second articles 
he uses the accusative. So also in his Commentaries : '7?)γ/ο una divinifas in irinitate, quia 
dixit Si/mboluin; Credo in Deuni Pat rem, et in Jesuni Christum, ct in Sjnritu Sancto.' See 
Hahn, p. oG ; Heurtley, p. 55. 

^ The exceptional hiijus is thus explained by Ilufinus (§ 43): '■ Ita fit ut iiniciiique animo' 
non confusum aut extraneum corjnis, sed unum quod habuerat reparetur ; lit consequcnter possit 
])Γ0 agonibus prwsentls vitce cum anima sua caro vel pudica coronari, vel impudica puniri.^ 

{(l) AN OLD ITALIAN (pseudo-Ambrosian) FORM OF THE 
APOSTLES' CREED. About A.D. 350. 

Credlmus in Dkum Patrem om- 

sccculoruDi omniu7)i et creatura- 

rum regeia et conclitorem. 
Et in Jesum Christum, /^TZiiim ejus 

unieiim, Uominum nostrum ; 
(jiti natus est de Sjpiritu Sancto 

et ex Maria Virgine ; 
qui suh Pontlo Pllato crucifxus 

et sej)ultus ,' 
tert'ia die resurrexit a mor- 

tuis ; 
ascendit in ccelos ; 
sedet ad dexteram Dei Patris ; 

inde venturus est judicare vivos 

et rnortuos. 
Et in Spiritum Sanctum; 
et sanctarn ecclesiam catholicam ,• 
remissioneni peccatovum / 
carnis resurrectlonem. 

We Iclieve in God the Father 

Ruler and Creator of all ages and 

And in Jesus Christ, his only Son, 

our Lord ; 
who was born of the Holy Ghost 

and from the Virgin Mary; 
who was crucified under Pontius 

Pilate, and buried ; 
on the third day he rose from the 

dead ; 
ascended into the heavens; 
sitteth on the right hand of God 

the Father ; 
from tliencc he shall come to judge 

the quick and the dead. 
And in the Holy Ghost; 
and the holy Catholic Church; 
the remission of sins ; 
the resurrection of the flesh. 



1. This baptismal creed was copied, together with an Exhortiitlo sancti Amhrosii ad neo- 
phytos de Syinbolo, by Dr. Caspari from two MSS. in the Vienna Library, and published in 
the second volume of his Quellen zur Geschichte des Taufsymhols, Vol. II. (1869), pp. 128 sqq. 
It is inserted in this Exhortation, not in broken fragments, as is nsual witli ante-Nicene 
writers, but continuously, with a connecting ilaque after credrmus (j). 134). The Exhortation 
was dii-ected against the heresy of Arianism, and borrows an expression {Deus de Deo, lumen 
de luinine) from the Nicene Creed, but makes no allusion to the Pneumatomachian contro- 
versy and its settlement in 381. It seems, therefore, to belong to the middle of the fourth 
century (3Γ)0-370). Caspari denies the authorship of Ambrose (who was opposed to commit- 
ting the creed to writing), and is inclined to assign it to Eusebius of Vercelli or Lucifer of 
Cagliari, in Sardinia, where the symbol may have been in use. 

2. The symbol resembles the older Italian forms of Rome, Milan, and Ravenna. With the 
Roman it omits the articles desrendit ad inferna, commun'ionem sanctorum, and vitam ceier- 
iiaiii ; but, unlike the Roman, it has catkolicam after eccJesiam, and the peculiar clause scecu- 
lorum o)iiinum et creaturarum regem et conditorem. A similar addition occurs in the Symbol 
of Carthage (jmiversorum creatoreiii, regem scecidorum, invisihilem et immorlalem). 

3. Other Italian forms of the Western Creed, see in Hahn, pp. C sqq. 




Tliis Table sliows the tlate of tlie several Articles and tlie verbal variations of the Apostles' Creed, as 
far as tlicy can be ascertained, from the earliest rules of faiih to the eighth century, or from Irenanis to 
rirmiuius. The tirst occurrence of any word or phrase of the Creed is marked by small cajjitals. 



of the Western 


A.D. 7Γ,0. 

CREDO (I believe): ] 

Art. I. 

Art. II. 1 

In Deum 

In God the 



cceli et 

Maker of Heaven 
and Earth 

Et in Jesum 

And in Jesus 



His only Son 


Our Lord 


St. IreniEus, 
A.D. 20U. 


ί('ς• tva 



παντ 0- 
K ρήτορα 

τύν πεποιη- 
κότα τον 
ου pa νυν 
καί την 

γη ν, και Γίίς• 

και πάντα 
τά ίν αϊιτοϊς 

και ει ζ iva 

τϋν v'l ΰν 
τον θίον 

(rov Κύρι- 
ο V ημών, 
ϋι ού τά 


A.D. 220. 

In unicum 



mundi con- 




St. Cvprian, 
A.D". 2Γ)0. 

In Deum 





A.D. 2(>l). 

In Deum 





Filium Dei 





Marcel! us, 
A.D. ;J41. 

εις θείν 


£('ς• Χριστϋν 

τον υίόν 
αιιτοΐι τον 

τον κίφιον 


A.D. ;5:)ϋ. 

In Deum 






et in 








Rome, A.D. 390. 

In Deum 


et in 



Filium ejus 



St. Augustine, 
A.D. 400. 

In Deum 


et in 




Filium ejus 

also [uni- 




St. Nicetas, 
A.D. 450. 

In Deum 


et in 



Filium ejus 


A.D. 550 CO- 

In Deum 


et in 



Filium ejus 





A.D. 050. 

In Deum 



et in 



Filium ejus 




A blank space Indicates that the portion of the Article under whicli it occurs had not at that time come 
into general use. The Table is based on J. R. Lu.muy's Uistori/ of the Creeds (Cambridge, 1ST3), p. 182, 
but contains several additions, especially the chief ante-Nicene rules of faith, viz., that of Ikkn^icb, Adv. 
hcer. 1. 10 (Gieeli) ; III. 4 (Latin, in parentheses) ; and IV. 33 (Greeli, in parentheses) ; and that of Ter- 
TULLiAN, De virg. veland. c. 1 ; Adv. Prax. c. 2 (in parentheses) ; and De prcescr. hcer. c. 13 (in parentheses). 

CR-EDO (I believe): 

Art. III. 1 




Who was Con- 

De Spiritu 

By the Holy 



Ex Maria 

Of the Virgin 




Under Pon- 
tius Pilate 







And Buried 


θί ΐ'τα 

VTc'tp της 





την t (c 
νου y'tv- 
νησιν (ex 

και TO 




(missum a 

Patre in 


(ex spiritu 
Patris Dei 
et virtute) 

NAT υ Μ 

(carnem factum 
et ex ea natum) 








(et 8E- 


tK ττνίΰμα- 
τος άγιου 


και Μα- 
ρίας της 

τον ίττΊ 




de Spiritu 

natus est 

ex IMaria 




i de Spiritu 
1"' Sancto 

natus est 

ex Maria 




de Spiritu 
^"' also [per 
Sp. Sanct.] 

natus est 

ex Maria 
also [et] 





1 ex Spiritu 
^^•^ Sancto 

natus est 








de Spiritu 

natus est 

ex Maria 



qui 1 ο • ■,. 
coneeptus' Je^P»;^" 
est ^'^"'^^^ 

natus est 

ex Maria 










τ κ χ Γ 

of tiie Western 


A.D. 7M. 

CREDO (I believe): | 


Art. VI. 






The third 


He rose agaiu 

A mor- 

From the 




He ascended 
into Heaven 





And situ til 

at the right 









St. Irenanis, 
A.D. 20U. 

και τι)ν 


(et resur- 



it ς τονς 
(et in clari- 
tate re- 


A.D. 22Ό. 




(a Patre) 




in ccelis 
(in coelos 

(in ccelos 






St. Cvpiian, 2Γ>(). 


A.D. 'JGO. 


A.D. 34 L 



t(C των 



ίς τυνς 

και Kci- 
tv Ctt,t^ 



A.D. ;wu. 


iu IN- 



A mor- 





ad dex- 



Rome, A.D. 390. 



a mor- 





ad dex- 




St. Augustine, 
A.D. 400. 



a mor- 




ad dex- 



St. Nicetas, 
A.D. 450. 



vivus a 




ad dex- 

Pat lis 


A.D. 550 (?). 



a mor- 





ad dex- 






uni (iailicanuin, 

A.D. (].->(). 







a mor- 




ad dex- 






CREDO (1 believe): 


Art.VllI. 1 Art. IX. 


A rt. XT. 

Art. XII. 

Inde venturus 

est judicare 

vivos et mor- 


From thence he shall 
come to judjie the 
quick and the dead 

In Rpiritum 

In the Holy Ghost 

Sanctam ^ . 
Eccle- ^.^^^«- 
siam l'^"™ 

The Holy Catholic Church 


The Com- 
munion of 

nem pec- 

The ForKive- 
nesa of Sins 




The Rf surrec- 
tion of the Body 


And the Life 

την fK των ουρα- 
νών ίν Tti oof ρ 
Ύοΰ πατροζ 
παρουσίαν ^ 



Τί'ι πάντα 

(in gloria ven- 

και εις 
πνίϋμα ίίγιον 


σιαν και 







cum claritate) 


TUJi, Paracletum, 


fidei eorum qui 


et Filium et Spir- 

itum Sanctum) 



(cum carnis 

(ad sumeu- 
dos sane, ill 

vit;e Eeter. 
coeles. fruc- 

tiim et ad 

adjnd. igui 


IX Spiritum 

per SANC- 





in Spiritum 

o^iv ϊρχίται 

KpivtLV ζώντας 

και ιηκροίς 

καΐ ίίς το ayiov 






judicare vivos 
et mortuos 

et in Spiritu 


nem pec- 





inde venturus 
estjudicare vi- 
vos et mortuos 

et in Spiritu 



nem pec- 




inde venturus 
est judicare vi- 
vos et mortuos 

et in Spiritum 


nem pec- 

tion em 

ν i tarn 

inde venturus 
estjudicare vi- 
vos et mortuos 

et in Spiritum 



nem pec- 

hujus resur- 

vitam 1 

inde venturus 
estjudicare vi- 
vos et mortuos 

et in Spiritum 





nem pec- 






inde venturus 
estjudicare vi- 
vos et mortuos 

et in Spiritum 




nem pec- 





YoL. II.— Ε 




The Nic^no-Constantinopolitan Creed, 
(«) Forma lieeejyta Ecclesice Or'ieiitalis. A.D. 381. 

The Received Text of the Greek 

ΧΙιστώομίν elr 'ίνα ΘΕΟΝ ΠΑΤΕ- 
ΡΑ παντοκράτορα, ττοιητην ουρανού 
και "/ης, ορατών τ£ πάντων κα\ αορά- 

Και ίΐς 'ίνα κνριον ΊΗΣΟΥΝ 
ΧΡΙΣΤΟΝ, τον υ'ιον τοϋ θεοΰ τον 
μονο-^ίνη, τον ίκ του πατρός -yivvr]- 
^ίντα προ πάντων των αιώνων, φως 
εκ φωτός, ^eov άΧη^ινον εκ θεοϋ 
αλί/θίΐ'οΰ, "γεννη^ίντα, ου ποιη^ίΐ'τα, 
ομοονσιον τω πατρί' cl ού τα πάντα 
lyiviTO ' τον CI ι)μάς τους ανθρώ- 
πους και δια την ί^μίτίραν σωτηρίαν 
κατίΧθόντα εκ των ουρανών και σαρ- 
κωθεντα εκ πνεύματος ά'/ίου και Μα- 
ρίας της παρθένου και Ινανθρωπί]- 
σαντα, στανρωθίντα τε υπέρ Ί)μών 
Ιπ\ Ποντίου Πιλάτου, και παθόντα 
κα\ ταφεντα, και αναστάντα τρ τρίτγ) 
■ήμερα κατά τάς ^ραφάς, και οΐ'ελ- 
θόντα εις τους ουρανούς, και καθε- 
ζόμενον εκ δεξιών τοϋ πατρός, και 
πάΧίν ερχόμενου μετά ^όζης κρΧναι 
ζώντας και νεκρούς ' ού της βασι- 
Χείας ουκ εσται τεΧος. 

Και εις το ΠΝΕΥΜΑ ΤΟ "ΑΠ- 
ΟΝ, το κύριου, (κα)) το Ζο)οποίόν,^ το 

Latin Yersiox of Dionysius Exi- 


Credlmus in unuiii Deum Pa- 
TREM omnipotentem I faetorem cceli 
et terrce, visibilium omnium et in- 

Et in uniun Dominum Jesum 
Christum, Filium Dei \_unige7ii- 
tum~\, natum ex Ρ aire ante omnia 
scBcula [^Lumen de L%Lmine\^Deurn 
veruvi de Deo vero, natum [geni- 
tmn'], non factum^ consuhstantia- 
lem Patri j jper quern omnia facta 
sunt ; qui jyropter nos homines 
et S^propterA^ salutem nostram de- 
scendit de calls et incarnatus est 
de Spiritu Sancto ex Maria vvr- 
fjine et humanatus \homo factus'] 
est j et crucifixus est pro nobis 
sub Pontio Pilato \_passns'\ et se- 
pidtus est; et resurrexlt tertia 
die [secundum scripturas'] ; as- 
cendit in coelum [coelos'], sedet ad 
dexteram Patris ; iterum ventu- 
rus, cum glo?'ia, judicare vivos 
et mortuos; ciijus regni non erit 

Et in Spiritoi Sanctum, Domi- 
num et vivifi.cantem [vwificato7'em'], 

εκ τοϋ πατρός εκπορευόμενον, το συν \ ex Patre procedentem, cum Patre 

' Mansi gives three readings : το κυρ. το ζωοπ., το κυρ. και ζωοπ., and το κυρ. και τϋ ζωοπ. 
See the critical note of Dr. Hort, p. 81. 



Ίτατρί Koi vtu) συν ττροσκννούμενον kul et Filio adoranduvi et conglorifi- 

σνν^ο^αΖ,όμινον i τυ ΧαΧϊισαν οιά των 

ΤΓρηφητων ' ίΐς μιαν, αγιοί', κπνοΛί- 
κην και α—οστο\ικην ίκκΧησίαν' υμο- 
Xoyodptv iv βάπτισμα tig αφίσιν 
αμαρτιών ' ττροσουκωμεν άιύστασιν 
νεκρών, κα\ ζωην τον piWovTOfj αΐώ- 
νος. \\μην. 

candnm, qui lociitus est per sanctos 
prophetas. Et xinam^ sanctam, ca- 
tJiolicain et apostolicaiix ecclesiam. 
Confitemiir U7iwn baptisma in re- 
tnissionem j^^ccatorwrn. Exjyecta- 
tnus resiirrectionem tnortuorum et 
vitam futuri sa-cidi. Ainen. 


' See the History, pp. 24 sqq. The Greek text is found in tlie Acts of the First Council of 
Constantinople in Mansi, Cone. Tom. III. p. 'i(jr>, and twice in the Acts of the Council of Clial- 
cedon, Act. II. Tom. VI. p. 9.">7, and Act. V.Tom. VII. p• 111 ; also in the Acts of the Third 
Constantinop.Counc, Act. XVIII. Tom. XI. p.C3;5. i^ee Hahn, p. Ill, and IIort, pp.78 sqq. 

^ The Latin text is chieily from the Canones Concilii Constantino^), ex intcrjir. Dionysii 
ExiG. in Mansi, Tom. III. p. 5G7 sq. For the diil'erent readings, see \v'ALcn, pp. 94-103, and 
Hahn, pp. 112-1 IG, who compared with it the translations iu the Codex Canonum et Consti- 
tutorum EccJ. Rom. in Opp. Lkonis Magni, ed. Quesnel, Tom. II. p. 56; in the Sacra- 
inentarium Gelasianum, as given by Muratori, Liturg. Rom. vet. Tom. I. p. 541, and Asse- 
mani, Codex liturg. univ. Tom. I. p. 11 ; the old transl. of the Canones Cone. Const, hy Isidorus 
Mercator in Mansi, Tom. III. p. 574; Acta Cone. To/etani, of the year 589, given by Mansi, 
Tom. IX. pp. 977 sqq. ; Etheuii et Bkati Adr. 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. 1 1 1 ; Codex Reg. A rmamentarii Paris. , published by Ferd. Flor. Fleck, 
in \\\ii 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 autliority, και του v'lov. A Syriac version is given by Caspari, 1. c. Vol. I. p. 103. 

(1ή Forma Ilecep>ta Ecdesim Occidentalis. 

The Received Text of the Roman 
Catholic Chukch.* 

Credo in iinum Deum Patrem 
omnipotentem ; factorein coeli et 
terrcB, visihilium oinmum et iti- 

Et in umim Dominum Jesum 
Christum, Filium Dei unigeni- 
tum, et ex Ρ aire natiim ante om- 
nia scecula [Deimi de Deo\ Lu- 
men de Lumine^ Deum verimi de 
Deo^ vero, genitwn, non factum, 
consul stantialem Patrij per quern 

The Received Text of the Prot- 
estant Churches.^ 

I believe in one God the Father 
Almighty; Maker of heaven and 
earth, and of all things visible and 

And in one Lord Jesus Christ, 
the only-begotten Son of God, be- 
gotten of the Father before all 
worlds [God of God], Light of 
Light, very God of very God, be- 
gotten, not made, being of one sub- 
stance [essence] with the Father ; 



by whom all things were made ; 
who, for us men and for our salva- 
tion, came down from heaven, and 
was incarnate by the Holy Ghost 
of the Virgin Mary, and was made 
man ; and was cruciiied also for 
us under Pontius Pilate ; he suf- 
fered 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. 

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 worehiped 
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 Fxlioqiie is the most important, are inclosed in braclieis. Compare 

Vol. I. pp. 26-28.] 


' 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 '' symholum 
fidei, quo sancta Romana ecclesia ntitur, tanquam princifdum illud, in quo omnes, qui fidem 
Christi prqfitentiir, necessario conveniunt, ac fundamentiim firmum et unicum, contra quod portce 
inferi nunquam prcevalebunt.' The same text is incorporated in the Profession of the Triden- 
tine Faith. The punctuation varies in different editions. 

* From the Anglican Book of Common Prayer, with which the text in other Protestant 
liturgies agrees, with slight variations. The Lutheran symbols substitute, in the article on the 
Church, the term christliche (Christian) for Catholic. Luther did the same in his German ver- 
sion of the Apostles' Creed ; unwisely leaving the Romanists to monopolize the name Catholic. 

omnia facta sunt ; qui propter 
nos homines et propter nostram 
salutem descendit de cmlis, et in- 
carnatiis est de Spiritu Sancto ex 
Maria mrgine., et homo f actus est ; 
crucifixus etiam pro nobis sub 
Pontio Pilato, passus et sepul- 
tus est I et resurrexit tertia die, 
secundum Scripturus / et ascendit 
in coelum, sedet ad dexteram Pa- 
tris ; et iterum venturus est, cum 
gloria, judicare vivos et mortuos; 
cujus regni non erit finis. 

Et in Spiritum Sanctum, Domi- 
ηχίτη et vivificantem, qui ex Ρ aire 
\Filioque\ procedit ; qui cum Pa- 
tre et Filio simul adoratur et co7i- 
glorificatur ', qui locutus est per 
Profjhetas. Et luiam, sanctam, 
catholicam et apostolicam eccle- 
siam. Confiteor uniim baptisma 
in rernissionein peccatorum • et ex- 
pecto resurrectionem mortuorum, 
et vitam venturi seculi. Amen. 



(c) Symhohim J^iccenum. A.D. 325. 

The Original Form of the Ni- 
CENE Creed, as adopted at Ni- 
c^A, 325.^ 

Ώιστίνομίν άς tva ΘΕΟΝ ΠΑΤΕ- 
ΡΑ -παντοκράτορα, τταντων ορατών 
τε κα\ αοράτων ποιητην. 

Kot ίΐς ίΐ'α κύρίον ΙΗΣΟΥΝ 
ΧΡΙΣΤΟΝ, τον υΐον του θεοΰ, jiv- 
νη^ίντα f(c του πατρός μονο-γίνη, 
τουτέστιν Ικ της ουσίας του πατρός, 
θίοι» f/c θίοϋ, φως ίκ φωτός, ^tov 
αΧη^ινυν £κ θεοΰ άΧη^ινοΰ, γενί'η- 
^ίντα, ου ποιη^ίντα, όμοούσιον τφ 
πατρί' οι οϋ τα πάντα lytveTO, τα τε 
ε^ τω oi'pai'O) ίναί τα επϊ της γΓ;ς• ' 
τον δί' ημάς τους ανθρώπους και όιά 
την ημίτίραν σωτηρίαν κατίΚ^όντα 
κ(Λ σαρκω^ίντα κα). ίναν^ρωπησαντα, 
πα•^όντα, κοϊ αΐ'οσται^Γο ry Tphij ημΙ~ 
pa, Ku\ ανελθοιτα ίΐς τους ουρανούς, 
κοϊ ίρ\όμίνον κρ7ναι ζώντας και 

Και εΙς το "ΑΠΟΝ ΠΝΕΥΜΑ. 

Τους οε λεγοιτοζ•, υπ ην ποτέ δτε 
ουκ ί/ΐ', και πρ'ιν γεΐΊ'»}θΓμ'αι ουκ r/i^, 

The Latin Yeesion of IIilarius 
plotaviensis, between 35 g and 

Credlmiis in ^inurn Deum Pa- 
TREM omnijjotentein, omnium visi- 
bilmm et invisihiliumfactorem. 

Et in unum Oominwn nostrum 
Jesum Christum, F'diuin Dei, na- 
tum ex Patre unigenituin, hoc est, 
de suhstantia Patris, JDeutn ex 
Deo, Lumen ex Luinine,Deuin ve- 
rum de Deo vero, natum, non fac- 
tum, iiniiis suhstantice cum Pa- 
tre, quod Grceci dlcunt homoou- 
sion I j)^'' quern omnia facta sunt, 
qucB in cailo et in terra; qui [prop- 
ter nos liomhies et~\ propter nos- 
tram salutem descendit, incarnatus 
est et homo f actus est,et passus est; 
et resurrexit tertia die, et ascendit 
in cafios; venturus judicare vivos 
et mortuos. 

Et in Si'Iritum Sanctum. 

Eos autem qui dicunt : ' erat, 
quando non erat^ et ^ antequam 

και ότι εξ ουκ όντων ί-γίνίτο, rj ίζ nasceretur, ηοη erat^ et '■quod de 

ίτίρας υποστάσεως η ουσίας φα- 
σκοντας tivai, [?) κτιστόν,^ τρεπτόν 
rj αΧλοιωτον τον υ'ιόν του θεοΰ, [τού- 
τους] αΐΌθε/^ατί^ει ί) καθολικί) [και 
c'lTToaroX/Kj)] ίκκ\ησία.^ 

ηοη exstantihus f actus est^ vel ^ ex 
alia substantia'' aut ^ essentia^ di- 
centes [' creatum,'' aut~\ '■ conver- 
tihilem et demutahilem Filium 
Dei^ hos anathematizat catholica 
\_et apostolica'] ecclesia? 

[See the Enslish version both of the original and the eularged Creed iu Vol. I. pp. 28, 29.J 

THE nicyEno-constantixopolitan creed. 61 


' The Greek text after Ecsebius, in his Ejiist. ad Casareenses (as preserved by Athanasius), 
and i\\Q Acts of the Council of C/uilcedon, which indorsed both the original and the enlarged 
form of the Kicene Creed. See Λ'οΐ. I. p. 28, note 3. The variations are carefully given by 
Walch, pp. 87 sqq., and IIah.v, pp. 105-107. For a Syriac version, see Caspari.VoI. I. 
p. 100. Dr. IIoKT {Dissertations, p. 5i) ingeniously but artificially connects μονογίν!] with 
θίον {τοϋτ ίσήν ίκ της ουσίας του τζατρύς being parenthetical), and thus derives from the 
Kicene Creed a traditional support for the famous reading μονο^ινης ^tog instead of the re- 
ceived text μονο-γίνης υ'ιύς, John i. 18. 

' The Latin form from Hilarius (Bishop of Poitiers, called the Athanasius of the ΛVest ; 
died 3G8) : De Synodis sive de Jide Orientaliuin, § 84, Oj)j>. ed. Constant. Veron. Tom. II. 
p. 510, and Fragm. II. ex opere historico, § 27, 1. c. p. G13. Walch (pp. 80-92) gives 
also other Latin versions from Lucifer, Rufiuus, Leo M., Marius Mercator, etc., and Hahn 
(pp. 108-110) notes the principal variations. 

' The received text, as sanctioned by the Fourth, or previously by the Second CEcumenical 
Council, omits the words τοϋτ ίστΊν tic τΓ/ς ουσίας του ττατρός and Sriov ίκ θεοΰ, and the con- 
cluding anathema, but adds the important clauses after the Holy Spirit. 

Other Oriental Creeds of the Nicene Age. 

■\Yith the Nicene Creed should be compared several similar Greek forms of the fourth cent- 
ury (.see above, pp. 21-40, and Halin, pp. 42-51)), especially the following: 

(1.) The Creed of Cesarea, which Eusebius read at Nica;a, 325, as his own b.iptismal 
creed. It omits Βευν άλιβινόν and ΰμοούσων, but otherwise agrees nearly with the first 
Nicene Creed till πΐ'ίϋμα αγιον,αηά is the basis of it. 

(2.) The Creed of Jerusalem, which Cyril of Jerusalem taught in his Catechetical Lect- 
ures before 350. It likewise omits o^ooiVior, but has after uyiov πνίϋμα the articles: 'In 
(ιΐς 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 Avhich it seems to be the chief basis. 

(3.) Two Creeds of Epiphanius, a longer and a shorter one, recorded in h'ls Ancoratus about 
374. Both contain the whole Xicene Creed, with the concluding anathema (enlarged in 
one formula), and at the same time almost literally the additional articles after ' the Holy 
Ghost,' Avhich Λvere incorporated in the Xicene Creed by the Synod of Constantinople; show- 
ing that these were current in tlie Cliurches before 381. 

(4.) The Creed of Arius, whicli he delivered to the Emperor Constantine (328), and which 
is recorded by Socrates and Sozomenus (also in Mansi, Tom. II. p. 1157; AValch, p. 47; 
Hahn, p. 192; and Denzinger, p. 8). It shrewdly omits the obnoxious words condemned by 
the Council of Xica;a, confesses Christ as Bebv λόγον, ci ου τα ττάντα ίγενετο, and adds after 
ίΐγιον πνεύμα the articles : και εις σαρκός άνάστασιν, και εις ζωήν του μέλλοντος αιώνος, και 
εις βασιλείαν οίφανών, κα'ι εις μίαν κα^ολικήν ίκκλησίαν του 5•εοϋ, την άπό ■κεράτων 'έως 




The Syivibol of Ciialcedon. 
Oct. 22f/, 451. 

ΕτΓο^ίΐ^οί το'ιννν toiq ayioig πα- 
τράσιν 'ίνα και τον αντον ύμοΧο-γΗν 
νΐυν τον κύρίον ημών ^Ιησοϋν Χριστον 
σνμφώΐ'ως απαντΐς Ικ^ιόάσκομίν, τί- 
\tiov τον αύτον Ιν ^ίότητι και τίΧίΐον 
τον αυτόν ev αν^ρωπότητι, θεοί» αΧη- 
θώς και αν^ρωπον αληθώς τον αυ- 
τόν, £ (C φνχ^η ς Α ο y ι κ η ς^ και σώ- 
ματος, ομοούσιο ν^ τω ττατρι κατά 
την ^ίοτητα, κα\ όμοονσιον" τον 
αύτον ημίν κατά την ανθρωπότητα, 
κατά τταντα ομοιον ί'/^κΤρ γωρις αμαρ- 
τίας ' προ αΙώνων μίν εκ του πατρός 
yevvηθίvτa κατά την θεότητα, Ιπ 
ίσ\άτων δε τών ημΐρώ)ν τον αυτόν 
οι ημάς κα\ δια την ημζτίραν σωτϊ]- 
ρίαν ίκ Μαρίας της παρθένου της 
Θεοτόκου κατά την ανθρω- 
πότητα,^ 'ίνα κα\ τον αυτόν Χρι- 
στοί/, νΐόν, κύριον, povoyivi], εκ δύο 
φύσεων \_εν όύο φύσεσιν],* uσυy^^^ύ- 
τ ως , άτρεπτως,^ άοιαιρετως, 
α ;^(.ΐ|θί στω ς^ yvωpίζόμεvov ' ούδα- 
μοΰ της τών φύσεων όιαφορας avrj- 
()ημενης δ/α την 'ενωσιν, σωζόμενης 6ε 
μαΧΧον της ιόιότητος έκατερας φύ- 
σεως καΊ ε\ς εν πρόσωπον και μίαν 
ύπόστασιν συντρεχούσης, ουκ εις δύο 
πρόσωπα μεριζόμενον η Βιαιρούμε- 
νον, άλ /V 'ενα και τόν αυτόν υίόν και 
μovoyεvϊ], θεόν Xoyov, κύριον^ίησοϋν 

ΛΥβ, then, following the holy Fa- 
thers, all M'ith 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 [ration- 
al] souP and body; consubstautial 
[coessential] ^ with the Father ac- 
cording to the Godhead, and con- 
substantial with us according to the 
Manhood ; in all things like unto us, 
without sin ; begotten before all ages 
of the Father according to the God- 
head, and in these latter days, for us 
and for our salvation, born of the 
Virgin Mary, the Mother of God, ac- 
cording to the Manhood;^ one and 
the same Christ, Son, Lord, Only- 
begotten, to be acknowledged in 
two natures,* inconfusedly, un- 
cliangeahly^ indwisihly ^ inscpara- 
hly ,'^ the distinction of natures be- 
ing by no means taken away by tlie 
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 AVord, the Lord Jesus Christ: as 


Χ,ριστόν' κα^απερ άνωθεν οι προφη- 
ται ΤΓίρΙ αυτόν και αυτός ημάς υ κύ- 
ριος Ιί^σοΰς• Χριστός ίξίττα/δίυσε και 
το των πατίρων ήμίν καραδέδωκί 

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 iis. 

Symbolum Chalcedonense. Versio Latina. 

Sequentes igitur sanctos j)atres, unum eundemque confiteri Filium 
et DoMiNUM nostrum Jesum Christum consonanter omnes docemus, 
eundeni perfectum hi deitate et eundem jperfectiim in humanitate • 
Deuin verum et lioininem veruTn etmdem ex anhna rationali et cor- 
j)ore ; consiibstantudem Patri secundum deitatein, consiihstanticdem 
nobis eundem secundum humanitatein ,' '^_?(fr omnia nohis shnilem^ 
absque joeccato' (Heb. iv.) : ante secida quidem. de Patre genitum secun- 
dum deitatein j in fwvissimis autem diebus eundem propter nos et 
jprojpter nostram salutem ex Maria virgine^ Dei genitrice secundum 
JiumanitateTn y unum eundemque Christu7n^ Filiimi, Dominum, uni- 
genitu7n, i?i duabus naturis inconfuse, evimutabiliter, indivise, in- 
seperabiliter agnoscendum : nusquam suhlata differentia naturarum 
projyter unitionem, magisque salva jproj>rietate utriusque naturce^ et 
in U7iam personam atque subsistentiavi concurrente : nan in duas 
personas partituin aut divisum, sed unum eundemque Filium et uni- 
genitum, Deum verbum•, Domiiium Jesum Christum • sicut ante pro- 
phetcB de eo et ipse nos Jesus Christus erudivit et patrum nobis sym- 
bolum tradidit. 


The Greek text, together with the Latin version, is taken from the 'όρος της ίν Χαλκηξόνι 
τετάρτης Συνόίου, Act.V. in Mansi, Cone. Tom. VII. p. 115. We have inserted ΐν Ho φύσεσιν 
(see note 4). There are several other Latin versions which Mansi gives, Tom. VII. pp. ] 15 
and 751-758, with the various readings. See also Hahn, 1. 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 Niciea,' 
and 'the Creed of the hundred and fifty holy Fathers who were assembled at Constantino- 
ple.' The Fathers of Chalcedon declare that 'this wise and saving Creed [of NicoeaJ Avould 
be sufficient for the full acknowledgment and confirmation of the true religion ; for it teaches 
completely tiie 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 bj' the subsequent Christological heresies (Apollinarianism, Nestorian- 
ism, and Eutychianism). After stating it, the Synod solemnly prohibits, on pain of deposi- 


tion ami excommunication, the setting forth of any other Creed for those 'who are desirous 
of turning to tlie a( kiiowledgnient of the trutli from Ileatiienism and Judaism.' 

' Against A])olUnaris, wlio denied tliat Clirist liad α ψυχν λυγική, unima rationalis, or vovc, 
τΓΐ'ίΓγιη, and wiio reduced tiie Incarnation to tiie assumption of a human body {σώμα) with 
an animal soul (ψί'\'') uXoyov'), inhabited by tlie Divine Logos. But tlie rational spirit of man 
re(iuires salvation as much as the body. 

" ΌμοονσιοΓ, consuhslantialis (al. coessentiali.s), is used in both clauses, though witli a sliade 
of ditVerence. Christ's honiooiisia with the Father implies numerical unity, or identity of 
essence ((Jod being one in being, or monoousios) ; Christ's homoousla with men means only 
generic unity, or equality of nature. 

^ 'i'iie predicate Βίοτύκος, the Brinfjer-forth of God, Dei genltrix (al. qiuc Deuvi peperit, or 
even dicini numinis creatrix), is directed against Nestorius, and was meant originally not so 
much to exalt tlie Virgin Mary, as to assert the true divinity of Christ and the realness of 
the Incarnation. Basil of iSeleucia : θεϋν σαρκω^ιίντα ηκονσα Θεοτόκος ΰνομάζίται. It is 
immediately after qualitied by the phrase κατά τι)ν άν^ρωττύτητα {secundum humanitatem), ία 
distinction from κατά την ^ίοτητα {secundum deitatem). This is a very important limitation, 
and necessary to guard against Mariolatry, and the heathenish, blasphemous, and contradic- 
tory notion that the uncreated, eternal God can be born in time. Mary was the mother not 
merely of the human nature of Jesus of Nazareth, but of the theanthropic person of Jesus 
Christ ; yet not of his eternal Godhead (the Χόγος άσαρκοι;), but of his incarnate person, or 
the Logos united to humanity (the Xoyot,• 'ίνσαρκος). In like manner, the subject of the Pas- 
sion was the theanthropic person; yet not according to his divine nature, which in itself is 
incapable of suffering, but according to his human nature, which was the organ of suffering. 
There is no doubt, however, that the unscriptural terms ^ίοτόκος, Dei genilrix, Deipara, mu- 
ter Dei, wh'ii^h remind one of the heathen mothers of gods, have greatl}• promoted Mariolatry, 
wliich aided in the defeat of Nestorius at the Council of Ejjhesus, 431. It is safer to adhere 
to the New Testament designation of Mary as μητηρ Ίησον, or μητηρ του Κυρίου (Luke i. 43). 

* Έν cvo φύσεσιν, and all the Latin translations, in duahus naturis (only the lioman editors 
in tlie margin read ex d. n.), are directed against Eutyches. The present Greek text reads, it is 
true, ^'k ci'o φύσεων, from two natures; but this signifies, and, according to the connection, can 
only signify, essentially the same thing; though, separately taken, it admits also of an Eutychian 
and Monophysite interpretation, namely, that Christ has arisen from the confluence of two 
natures, and since the act of the Incarnation, or unition of both, has only one nature. Under- 
stood in that sense, Dioscurus at the Council was very willing to accept the fornnda ΐκ ovo 
φύσίων. But for this very reason the Orientals, and also the Roman delegates, ])rotested with 
one voice against ϊκ, and insisted upon another formula with tr, Λvhich was adopted. Baur 
{Gesr/i. der Lehre v. d. Dreieiniijkeit, I. p. 820 sq.) and Dorner {Gesch. d. Lelire v. d. Person 
C//ris/i, II.p. 129) assert that ίκ is the accurate and original expression, and is a conces- 
sion to Monophysitism; that it also agrees better (?) with the verb γνωρΐζιιν (to recognize 
by certain tokens); but that it was from the very beginning changed by the Occidentals into 
tv. But, with Gieseler, Neander (iv. 988), Hefele {Concilien(jesch.llAi>\ sq.). Beck {Dog- 
mengesc./iic/ite, p. 2.")1), and Ilahn (1. c. p. 118, note G), we prefer the view that tv δΰο ψνσεσιν 
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 Ik οΰο ψΰσεων was protested against, and is 
confirmed by the testimony of the Abbot Euthymius, a contemporary, and by that of Heverus, 
Evagriiis, and Leontius of Byzantium, as well as by the Latin translations. Severus, the 
M(jn(>])liysite Patriarch of Antioch since 513, charges the Fathers of Chalcedon with the inex- 
cusable crime of having taught iv Svo φϋσισιν άδιαιρίτοις γνωρίζισΒαι τον χριστόν (see 
Mansi, Cohc. VII. p. 839). Evagrius {If. K. 11. c. .'>) nuiintains that both formulas amount to 
essentially the same thing, and reciprocally condition each other. Dorner also afiirms the 
same. His words are: "J'lie Latin formula has "to acknowledge Chiist as Son in two na- 
tures;" the Greek has '"to recognize Christ as Hon from two mitures," which is i)lainly the 


same thought. The Latin formuhx is only a free but essentially faithful translation, onlv that 
its coloring expresses somewliat more definitely still Christ's subsisting in two natures, and is 
therefore more literally conformable to the lloman type of doctrine' (1. c. II. 129). From my 
Church History, Vol. III. p. 7•1ί) sq. 

^ άσυγχίτως", inconfuse, and άτρίπτο}ς, iinmntah'iliter (ivithout confusion, withont conversion 
or change), are directed against Eutychianism, which mixes and confounds the human and 
the divine natures in Christ {avyxvcuQ), and teaches an absoi-ption of the former into the lat- 
ter ; hence the phrases 'God is born; God sufliered ; God was crucified; God died.' The 
Monojihysites (so called after the Council of Chalcedon) rejected the Eutychian theory of an 
absorption, but nevertheless taught only one composite nature of Christ (/π'α φύσις σύνΆετος), 
making his humanity a mere accident of the immutable divine substance, and using the litur- 
gical shibboleth 'God has been crucified' (without a qualifying 'according to the human 
nature,' or 'the flesh,' as the Άίοτύκος is qualified in the Symbol of Chalcedon). Hence they 
were also called Thcoj)cischites. They divided into sevei-al sects and parties on subtle and 
idle questions, especially the question whether Christ's body />e/ore the resurrection Avas cor- 
ruptible or incorruptible (hence the Phthartolaters, from ψ^αρτύς and λάτρι/ς, and Aphthar- 

* άοιαφίτως, indivise, άχωρίστως, inseparahiliter (without division, without separation), both 
in opposition to Nestorianism, which so emphasized the duality of natures, and the continued 
distinction between the human and the divine in Christ, as to lose sight of the unity of per- 
son, and to substitute for a real Incarnation a mere conjunction (συνάφίΐα), a moral union 
or intimate friendship between the Divine Logos and the man Jesus. Hence, also, the oppo- 
sition to the term Βιοτόκος, with which the Nestoria^i controversy began. 

With the Symbol of Chalcedon should be compared tjie semi-symbolical Epistola doq- 
viatica 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 Pome.' 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, Co«c. Tom. V. pp.l3G6-90 
(Latin and Greek, with the different readings), Hardouin, Cone. Tom. II. pp. 290-300 (also 
Latin and Greek, but without the variations), Hefele, Conciliengeschichte, Vol. II. pp. 335- 
34C (German and Latin), partly also in Deuzinger, Enchir. p. 43. 




The Atiianasian Creed. 

The Latin Original. 

1. Quicunque vult salvus esse: 
ante omnia opus est, ut teneat ca- 
tlwUcam fideni. 

2. Quam nisi quisque integram 
hiviolatanfique servaverit : absque 
duhio in mternum jyerihit. 

3. Fides autem catholica hcec est : 
ut uniun Deum in Trinitate, et 
Trinltatem in Unitate veneremur ; 

4. Neque confundentes jperso- 
nas : neque suhstantiam sejparan- 

o. Alia est enirn persona Pa- 
tris : alia Filii : alia Spirit us 

6. Sed Patris et Filii tt Sjnri- 
tus Sancti una est divinitas : 
cequalis gloria, co(Eterna majes- 

7. Qualis Pater: talis Filius : 
talis [ef] Spiritus Sanctus. 

8. Increatus Pater: increatus 
Filitis : increatus \_et^ Spiritus 

9. hmnensus Pater : immensus 
Filius : immensus \_et'\ Spirittcs 

Old Translation Revised. 

1. Whosoever will be saved : be- 
fore all things it is necessary that ■ 
he hold the Catholic Faith : 

2. Which Faith except every one 
do keep whole and iindeliled : with- 
out doubt he shall perish everlast- 

3. And the Catholic Faith is this : 
That we worship one God in Trin- 
ity, and Trinity in Unity ; 

4. Neither confounding the Per- 
sons: nor dividing the Substance 

5. For tliere is one Person of the 
Father : another of the Son : and 
another of the Holy Ghost. 

6. But the Godhead of the Fa- 
tlier, of the Son, and of the Holy 
Ghost, is all one : the Glory equal, 
the Majestj' coeternal. 

7. Such as the Father is : such is 
the Son : and such is the Holy Ghost. 

8. The Father uncreate [uncrea- 
ted] : the Son uncreate [uncreated] : 
and the Holy Ghost uncreate [un- 

9. The Father incomprehensible 
[unlimited]: the Son incomprehen- 
sible [unlimited]: and the Holy 
Ghost incomprehensible [unlim- 
ited, or infinite]. 



10. yEternus Pater : ceternus Fi- 
lius : ceternus [ef\ S^iritusSanctus. 

11. Σι tamen noii tres ceterni : 
sed unus ceternus. 

12. Sicut non tres increati : nee 
tres immensi : sed unus increa- 
tus: et unus iminensus. 

13. Similiter omnijpotens Pater : 
omnijpotens Filius : omnipotens 
[ef] Sj>iritus Sanctus. 

14. Et tamen non tres omnij)o- 
tentes : sed unus omnij^otens. 

15. Ita deus Pater : deus Fili- 
us : deus let] Spiritus Sanctus. 

16. Ft tamen 7ion trts dii : sed 
U71US est Deus. 

IT. Ita dominus Pater: domi- 
nus Filius: domiiuis ^et] Spiri- 
tus Sanctus. 

18. Ft tamen non tres domini: 
sed unus {€st'\ Dominus. 

19. Quia sicut singulatim unam- 
quamque personam Deum ac Do- 
'?ni7iu?}i confiteri, Christiana, veri- 
tate compeUimur : 

20. Ita tres deos, aut [ires'] do- 

10. The Father eternal : the Son 
eternal : and theHoly Ghost eternal. 

11. And vet they are not three 
eternals : but one eternal. 

12. As also there are not three 
uncreated : nor three incomprehen- 
sibles [infinites], but one uncrea- 
ted : and one incomprehensible [in- 

13. So likewise the Father is Al- 
mighty : the Son Almighty : and 
the Holy Ghost Almighty. 

1-1. And yet they are not three 
Almighties : but one Almighty. 

15. So the Father is God : the 
Son is God : and the Holy Ghost 
is God. 

16. And yet they are not three 
Gods : but one God. 

17. So likewise the Father is 
Lord : the Son Lord : and the Holy 
Ghost Lord. 

18. And yet not three Lords: but 
one Lord. 

19. For like as we are compel- 
led by the Christian verity : to ac- 
knowledge eveiw Person by him- 
self to be God and Lord : 

20. So are Λνβ forbidden by the 

minos dicere, catholiea religione Catholic Religion : to say. There be 


21. Pater a nullo est /actus: nee 
ereatus, nee genitus. 

22. Filius a Patre solo est : non 
f actus, nee creutus: sed genitus. 

[are] three Gods, or three Lords. 

21. The Father is made of none : 
neither created, nor begotten. 

22. The Son is of the Father 
alone : not made, nor created : but 



23. Spiritus Sanctus a Patre et 
Filio : no η fact us, nee creatus, nee 
geiiitus : sed jprocedens. 

24. Unus ergo Pater, non tres 
j)atres : unus FiUus, non tres 
βΐ'ίί : unus Spiritus /Sanetus, non 
tres spirit us sancti. 

25. Et in hac Trinitate nihil 
jrrius^aut posterius : nihil majus, 
aut minus. 

26. Sed tot(B tres persomje coce- 
ternoB sibi sunt, et cocequales. 

27. Ita, ut per omnia, sicut jain 
supra dietum est : et Unitas in 
Trinitate, et Trinitas in Unltate, 
venerenda sit. 

28. Qui vidt ergo salmis esse, 
ita de Trinitate sentiat. 

29. Sed necessarium est ad a^ter- 
nam salutcm: id incarnationem 
quoque Domini nostri Jesu Christi 
fideliter credat. 

30. Est ergo fides reeta, ut ere- 
damus et confiteamur : quod Do- 
minus noster Jesus Christus Dei 
Filius, Deus \j)ariter'] et homo est ; 

31. Deus \e8t'\ ex substantia Pa- 
tr{s,ante seeula genitus: et homo 
ex substantia matris, in seculo 

23. The Holy Ghost is of the 
Fatlicr and of the Son : neither 
made, nor created, nor begotten : 
but proceeding. 

24. So there is one Father, not 
tliree Fathers : one Son, not three 
Sons: one Holy Ghost, not three 
Holy Ghosts. 

25. And in this Trinity none is 
afore, or after another : none is 
greater, or less than another [there 
is nothing before, or after : noth- 
ing greater or less]. 

26. But the whole three Persons 
are coeternal, and coequal. 

27. So that in all things, as afore- 
said : the Unity in Trinity, and the 
Trinity in Unity, is to be wor- 

28. lie therefore that will be 
saved, must [let him] thus think 
of the Trinity. 

29. Furthermore it is necessary to 
everlasting salvation : that he also 
believe rightly [faithfully] the In- 
carnation of our Lord Jesus Christ. 

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. God, of the Substance [Es- 
sence] of the Father; begotten 
])efore the worlds : and Man, of 
the Substance [Essence] of his 
Mother, born in the world. 



32. Perfectus Deus : jperfectus 
homo, ex aimna rationali et hu- 
inana came suhsistens. 

33. Aequalis Patri secundum 
divinitateiii : minor Patre secun- 
dum humanitatem. 

3-i. Qui licet Deus sit et homo ; 
nan duo tamen, sed unus est Chris- 

35. Unus auteni, non conver- 
sione divinitatis in carneni : sed 
assumjptione humanitatis in De- 

36. Unus omnino j non confu- 
sione substantia: sed unitate j)er- 

37. ]}ί^αΏΐ sicut anima rationcdis 
et caro umis est homo : ita Deus 
et homo unus est Christus. 

38. Qui passus est jpro nostra 
salute: descendit ad inferos: ter- 
tia die resurrexit a mortuis. 

39. Ascendit ad \in'\ coelos : se- 
det ad dexferani \_Pei] Patris [orn- 

40. Tnde venturus [est'] j udicare 
vivos et mortuos. 

41. Ad cujus adventum omnes 
homines resurgere hahent cum cor- 
jporihus suis ,' 

42. Et reddituri sunt de factis 
propriis rationem. 

32. Perfect God : and perfect 
Man, of a reasonable soul and hu- 
man flesh subsisting. 

33. Equal to the Father, as touch- 
ing his Godhead: and inferior to 
the Father as touching his Man- 

34. Who although he be [is] God 
and Man ; yet he is not two, but 
one Clirist. 

35. One ; not by conversion of 
the Godhead into flesh : but by 
taking [assumption] of the Man- 
hood into God. 

36. One altogether; not by con- 
fusion of Substance [Essence] : but 
by unity of Person. 

37. For as the reasonable soul 
and flesh is one man : so God and 
Man is one Christ ; 

38. Who suffered for our salva- 
tion : descended into hell [Hades, 
spirit-world] : rose again the third 
day from the dead. 

39. He ascended into heaven, he 
sitteth on the right hand of the 
Father God [God the Father] Al- 

40. From whence [thence] he 
shall come to judge the quick and 
the dead. 

41. At Λvhose coming all men 
shall rise again with their bodies ; 

42. And shall give account for 
their own works. 


43. And they that have done 

43. Et qui hona egerunt, ibunt 
in vitam ceternam: qui vera mala, 
in ignem aiternum. 

44. //(/(? est fides caiholica : quam 
nisi quisque fideliter firmiterque 
crediderit, salvus esse non jpote- 

good shall go into life everlasting : 
and they that have done evil, into 
everlasting fire. 

44. This is the Catholic Faith : 
which except a man believe faith- 
fully [truly and firmly], he can not 
be saved. 


' The Latin text of the oldest known MS. in the Utrecht Psalter has been reproduced by 
Sir Thomas Duftus Hardy in his Report (London, 1873), and in the fac-simile ed. of the Utrecht 
Psalter (1875). It agrees nearly altogether Λνϊιΐι the text given above, but has a number of 
inaccuracies. I have compared also the texts of Waterland ( ^^Ό/•^•s, Vol. III. pp. 221 sqq.), 
Usher {De Romance Er.cles. Symholo Apost. vetere, 1G47, Genev. ed. 1722, pp. 13-15), Mont- 
faucon (in his ed. οι Athanusius, Tom. II. pp. 71D 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 
JJist.Vo]. III. pp. G90-G!)5, I have given the parallel passages from the ftithers. 

^ 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. 2(J3-2G7) published 
for the first time two otiier Greek versions from MSS. in the Venetian Library of St. INIark 
and the Ambrosian Library of JNlilan. 

^ The English translation is that of the sixteenth century (1548), as found in the English 
editions of the Book of Common Prayer, and still in use in the |)ublic 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 oims luibet for opus est. Usher: τΐ/ν όρΆό^οζον πίστη', ortlio- 
doxam fidem. The MS. in the Utrecht Psalter begins with a grammatical blunder: 'Incijjit 
fides catholicar/i. ' 

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: Orthodor.a for catholica. Compare on this verse Gregory Naz., Omi. 
xxiii. : μονάοα tv τριάΰι,καΐ Tpu'tSa iv μονάΒι προακννονμί%>ην. 

Ver. 4. — Person in the sense oi persona, πρόσωπον (also ΰπόστασις in the post-Xicene use 
of the term), i. e., character, face, manifestation, subsistence. It must not be confounded with 
essence or being (essentia, substantia, natura, ουσία, φνσις). God is one in essence, three in 
persons {Deus est trinus, h. e. in essentia unus, tres hahet subsistendi 7nodos). In modern phil- 
osophical usage the term;jer.son means a separate and distinct rational individual. But the tri- 
personality of God is not a numerical or essential trinity of three beings (like Abraham, Isaac, 
and Jacob), for this would be tritheism ; nor is it, on the other hand, merely a threefold as- 
pect and mode of manifestation, in the Sabellian or Swedenborgian sense ;' but it is a real, 
objective, and eternal, though ineffalilc, distinction in the one Divine being, with a correspond- 
ing threefold revelation of this being in the wOrks of creation, redemption, and sanctification. 

1 Sweden borg was willing to adopt the Athanasian Creed if a trinity of (the one Divine) 2>erson was 
enbstitnted for a trinity of persons. According to him, the Father is the Esseutial Divinity, the Sou the 
Divine Uumauity, the Holy Spirit the Divine Proceeding or Operation. 


Hence the distinction between the immanent, intrinsic (or ontological) trinity and the ex- 
trinsic (or oeconomical) trinity ; in other words, between the trinity of essence and the trinity 
of manifestation. 

Ver. 4. — The Latin stthstantia (that which stands under) and essentia correspond to the 
Greek ουσία, as distinct from πρόσωπον. 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 (νπύστασις, foundation, groundwork, substratnni, substantia) was 
originally used in the same sense as ουσία, but afterwards it became identical with prosopon, 

Ver. G. — Usher reads after divinitas: ''Ununi robur, una potestas, unum regmnn (an interpo- 
lation of the Greeks). 

Ver. d.—Incom/)i-ehensib/e is a false translation, unless it be taken in the unusual sense, 'not 
to be comprehended within any bounds.' The Anglican translator of 1548 periiaps followed 
a Greek copy (of 1533) which renders iynmensus by άκατάλ?]πτος. But other Greek copies 
read άπειρος or άμετρος instead. Usher's Greek text has παντοκράτωρ, 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 viensurabilis in sua natura, 
quia illocalis est, incircumscriptits, ubique totus, ubique prasens, nbique patens.' 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 i«mensus. 

Ver. 20. — Waterland omits ires before Dominos. Usher reads for prohibemur : ^ Non com- 
probamus, sed omnino proliibemus.' 

Ver. 21. — Usher : sed ingenitus for nee genitus. 

Ver. 23. — The Greek translation and the Latin text in Usher omit et Filio, Avhich is con- 
trary to the Greek doctrine of the single procession. Most Greek copies read only άπο του 

Ver. 25. — Usher : nullus primus aut postremus, nidlus major aut minor, ουυείς πρώτος η 
έσχατος, ουδείς μέγας η μικρός. 

Ver. 29. — Fideliter is variously rendered in the Greek copies by όρ^ώς, πιστώς, βεβαίως. 

Ver. 30. — Utrecht Psalter reads quia for quod, and omits pariter. 

Ver. 31. — Usher's Greek text inserts here a long interpolation, which is not at all in keep- 
ing with the sententious character of the symbol. 

Ver. 32. — Another long interpolation in Usher. 

Ver. 38. — Aivav passus est a Greek version adds the anti-patripassian clause: άπατους τί/ς 
^εότητος μενούσης, impassibiJi manente divinitate. 

Ver. 38. — Some MSS. read ad infernos or ad inferna. Usher's enlarged Greek copy omits 
the clause, and reads ταφείς καΐ άναστάς. The Utrecht Psalter reads et qui for qui vero. 

Ver. 43. — Usher : εις αιωνίους κολάσεις, ad cruciatus eternos. 

Ver. 44. — The Greek copies read either πιστώς alone, or πιστώς τε και βεβαίως, or ί'κ 
πίστεως βεβαίως πιστεΰσρ. 

Vol. Π.— F 




The Ckeed of τπε Sixth Q^^cu^iexical Council, against the 

Review of the Dogmatic Legislation of the Seven (Ecumenical Councils. 

The Nic.ENO-CoNSTANTiNOPOLiTAN Creed, and the Creed of Chalcedon, botli of which 
we have given in full, embrace the sum and substance of the dogmatic legislation of the oecu- 
menical Councils of the undivided ancient or Graico-Latiu Church. All the rest is merely- 
explanatory and supplementary, or disputed. 

The Sixth QicuMiiNiCAL (or Third Constantinopolitan) Council (also called Cone. 
Trullamnn I.), held A.D. 680, in consequence of the Monothelite or One-Will Controversy 
(633-680), enlarged the Creed of Chalcedon, notwithstanding the solemn prohibition of the 
Council of Chalcedon (see p. 16), by adding a 'όρος, or dogmatic definition to the effect that 
Jesus Christ had tivo distinct and inseparable ivills (Βίλήματα), as well as two natures, a hu- 
vian will and a divine will, working in harmony, the human in subordination to the divine ; 
the will being regarded as an attribute of nature rather than person. See Actio XVIII. in 
Mansi, Cone, Tom. XI. pp. G37 sqq. After quoting the Symbol of Chalcedon down to the 
words παραδΐεωκε σύμβολον (see p. 15), the Synod goes on, without interruption, as follows : 

jEt diias naturales voluntates in eo 
\Jesu Christo\ et duas naturales 
operatio7ies indivise, inconvertihi- 
liter, insejparabiliter, inconfuse se- 
cundum sanctorum patrum doctri- 
nam adceque j^^'CGdicamus ; et du- 
as naturales volurdates nan con- 
trarias, ahsit, juxta quod im/pii 
asseruerunt hceretici, sed sequen- 
tem ejus humanam voluntatem, 
et non resistentem vel reluctan- 
tem, sed j)otius et suhjectam di- 
viiiw ejus atque oninijpotenti vo- 
luntati. Oj>ortebat enim carnis 
voluntatem onoveri, suhjici vero 
voluntati divince, juxta sapientis- 
simum A thanasiuni. 

Then follow quotations from John vi. 38, Gregory Nazianzen, Γο))β Leo (Ep. ad Flavinnum, 
C. 4), Cyril of Alexandria, and a repetition of the Ephesian and Ciialcedonian prohibition to 
set forth any new symbol of faith on pain of excommunication. Pope Agatho, by a dogmatic 

Και δύο φυσικας ^ίΧησίΐς ήτοι θί- 
Χιΐματα iv αυτίο ['^)σ. Χ|θ<σΓφ] καΙ 
cvo φυσικας ίΐ'ί/ογί/ας άόιαιρίτως, 
ατρίτΓτως, αμίριστως, ασυ'γ'χυτως, 
κατά την των ciyiojv ττατίρων οίοα- 
σκα\ίαν ωσαύτως κηρύττομίν ' κα\ όύο 
μίν φυσικά ^ίΧηματα ου\ ΰπίναντία, 
μη jivoiTo, καθώς υί άσίβίΊς ίφησαν 
αίρίτικοι, αλλ' ίπόμί\'υν το άν-^ρώπι- 
νον αντυϋ ^ίΧημα, κα\ μη αντιπίπτον 
■η αντιτταιΧαΐον, μαλλοί' μΙν οΰν και 
υποτασσυμενον τώ θίί'ω αύτοΰ κα\ 

πανσ^ίνΰ ^ίΧηματι ' ton yap τυ της 
σαρκός Πίλημα κινη^ηναι, ντϊοταγ]- 
ίΧηματί τω θίίΚίί) κατά 


vat Ct TO) 

τυν ττανσοφον Αθανάσιοι) 


epistle, exercised a controlling influence o\'er 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 CEcumenical Council, held at Ephesus, A.D. 431, and the Fifth Qicu- 
MENicAL Council, held at Constantinople, A.D. 553 (hence also called the Second Con- 
STANTiNoroLiTAN C), issued no new Creed, but simjjly 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. I and 4), and indorsed tlie twelve anathemas of Cyril of Alexan- 
dria hurled against Nestorius, Λvhich are purely negative, and need not be inserted here.' 
The same Synod sanctioned also the letters of Cyril and of Coelestinus of Rome to Nestorius, 
and incidentally (in can. 1 and 4) condemned Pdaginnism in the person of Calestius, the 
chief pupil of Pelagius, on the supposition that he sympathized with Nestorius ; but the Pe- 
lagian doctrines are not stated. 

The Fifth QScumenical Council, of 1G4 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 (τρία 
κίφάλεια), 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 (fiiends of 
Nestorius). The last two, however, had been declared orthodox by the Council of Chalce- 
don. The Fifth CEcumenical Council had a leaning towards Monophysitism, but the Sixth 
CEcumenical Council reacted again in favor of the dyophysitism of the Council of Chalcedon, 
and supplemented it by teaching the dyotheletism of Christ.^ 

The Seventh (and last strictly) CEccjienical Council, held, under the Empress Irene, 
at Nicsea, A.D. 787, and hence also called the Second Nicene Council, condemned the Icon- 
oclasts, and sanctioned the ecclesiastical use and limited worship of sacred images.^ But 
this decision is recognized only by Greeks and Romans, while Protestants regard it as a re- 
lapse into a refined form of idolatry, condemned by the Second Commandment and the prim- 
itive Christian Church. It became a fruitful source of superstition, but stimulated also the 
development of Christian art. 

1 See the Anathcmatismi Ciirilli in Mansi, Cojic. Torn. IV. p. 10S2 and Tom. V. pp. 85 sqq. (Greek and 
Latin, with the ανατροπή of Theodoret, and the UTtoXo-iia of Cyril), also in Denzinger's Enchiridion, pp. 
27-31, and Gieseler's Church Historij, Vol. I. pp. 3•19 sqq. (Am. ed., only the Greek text). The ambitious, 
violent, and overbearing Cyril, who controlled the Synod, misrepresented his rival Patriarch of Con- 
stantinople, and leaned towards the opposite heresy of Eutychianism. Compare the refutation of The- 
odoret in Mansi, Tom. V. pp. 8T sqq., and my Church History, Vol. III. pp. 722-729. The CEcumenical 
Council of 431 was saved by its orthodoxy, otherwise it would have shared the disgrace of the infamous 
Robber Synod (σή^οοος- λ;;στρικι';, latrocinimn Ephesinum), held at Ephesus a few years later (449) under 
the lead of Dioscurns (Cyril's successor), Λvhere passion, intrigue, and uncharitableness ruled supreme. 
Gregory of Nazianzum, who-himself presided over the Second CEcumenical Council, drew a sad picture 
of the unchristian spirit which disgraced the synodical assemblies of his day. But the Third CEcumen- 
ical Council stands morally as well as doctrinally far below its two predecessors. 

2 The Greek Acts of the Fifth Council, with the exception of the fourteen anathemas on the three 
Chapters, are lost; but a Latin translation, conceruing whose genuineness and completeness there has 
been much controversy, is preserved. See Mansi, Cone. Tom. IX. pp. 163 sqq., especially pp. 538-582. 
Denzinger gives the Canonen XIV. de tribus capitulis (Eiichir. 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 Historij, Vol. III. pp. 768 sqq., and 
more fully, Hefele, CowciKeJii/isc/iic/iii, Vol. II. pp. 775-899. 

3 The ίΐσ-πασμος και τιμητική ττροσκννησιί, OSCuluni et honoraria adoratio, but not αλφινή λατρεία ή ηρίπΐΐ 

μόνη τη Άεία φύσει, vera latria, quce solam divinam naturam decet. See the decree in Manei, Cone. Tom. 
Xlil. p. 378 sq. Also in Denzinger, Enchir. pp. 104, 105. 








TRENT. A.D. 1563 • 77 








A.D. 18G4 213 





The Canons and Dogmatic Decrees of the Cottncil of Teent. 

A.D. 1563. 

[The Latin text after the editions of Le Plat, Richtek, Stkeitwolf and Klenkr, and Smets, compared. 
It is also incorporated in Theiner's Acta fiemdna SS. (Ecum. Concilii Tridentim, 1874, 2 Tom. The En- 
glish translation by the Rqv. J. Waterwortu (R. C.) : Tlw Canons and Decrees of the Sacred and (Ecumen- 
ical Council of Trent, London, 1S48. The Scripture quotations are conformed to the Vulgate, and are 
printed in italics. The decrees ofthe Council on the reformation of discipline are foreign to this collection, 
and have been omitted also in Deuziuger's Enchiridion. On the Council of Trent, see Vol. I. § 24, pp. 90-96.1 

Third Session, 

held February 4, 1546. 

decree touching the symbol of 


In the name of the Holy and 
Undivided Trinity, Fathei•, and 
Son, and Holy Ghost. 

This sacred and holy, cecumen- 
ical, and general Synod of Trent, — 
lawfully assembled in the Holy 
Ghost, the same three legates of 
the Apostolic See presiding there- 
in, — considering the magnitude of 
the matters to be treated of, espe- 
cially of those comprised under the 
two heads, of the extirpating of 
heresies, and the reforming of man- 
ners, for the sake of which chiefly 
it is assembled, and recognizing 
with the apostles, that its wrestlmg 
is not against flesh and Mood, hut 
against the spirits of wickedness 
in the high places^ exhorts, with the 
same apostle, all and each, above all 

Sessio Tertia, 
celebrata die IV. Februarii 1546. 


In oiomine sanctcB et indim- 
duce Trinitatis, Patris, et Filii, 
et Spiritus sancti, 

Iloec sacrosajwta, cecumenica, et 
generaUs tridentina synodus, in 
Sjpiritu sancfo legitime congre- 
gata, in ea prcesidentibus eisdem 
tribus apostolicce sedis legatis, 
magnitudinem rerum tractanda- 
ruin considerans, prcBsertim ea- 
7'um, qiioi duobus illis capitibiis, 
de extir_pandis hceresibus, et mo- 
ribus reformandis, continentur, 
quoriun causa proecipue est con- 
gregata ; agnoscens autem, cum 
apostolo, nan esse sibi collucta- 
tionem adversus carnem et san- 
guinem, sed adversus spirituales 
neguitias in ccelestibus, cum eo- 
dem omnes et singulos in pri- 

* Ephes. vi. 12. 



mis hortatui\ ut confortentur 
ill Domino, et in jpotentia v'lr- 
iutis cius, in omnibits sumentes 
scutum fidei, in quo jpossint om- 
nia tela 7ieqtiissimi ignea extin- 
guere, atque galeam spei salutis 
accijpiant cum gladio sjoiritus 
quod est verhiim Dei. Itaqtie, 
ut h(BC j)ia eius sollicitudo jprin- 
cipium et progressum simm, per 
Dei gratiam habeat, ante om- 
nia statuit et decernit pramit- 
tendam esse confessionem fidei, 
patrum exempla in hoc se- 
cuta, qui sacratioribus conci- 
liis hoc scutum contra omnes 
hcereses in principio suarum 
actionum apponere consuevere : 
quo solo aliquando et infideles 
ad fidem traxerunty hcereticos 
expugnammt, et fideles confirma- 
runt. Quare symholum fidei, 
quo sancta romana ecclesia uti- 
tur, tcinquam p)Tincipiumii illud, 
in quo omnes, qui fidem Christi 
prqfitentur, necessario conveni- 
unt, ac fiundamentwni firmum 
et unicum, contra quod portcc 
inferi nunquam ^>rcei'a7eJii;i^, to- 
tidem verbis, quihus in omnibus 
ecclesiis legitur, experimendum 
esse censuit J quod quidem eius- 
modl est: 

things, to be strengthened in the 
Lord, and in the might of his power, 
in all tilings tahing the shield of 
faith, luherewith they may be able 
to extinguish all the fiery darts of 
the most wiched one, and to taJ^e 
the hehnet of salvation, with the 
sword of the Spirit, ivhich is the 
loord of God? AVherefore, that this 
its pious solicitude may begin and 
proceed by the grace of God, it or- 
dains and decrees tliat, before all 
other things, a confession of faith 
is to be set forth ; following here- 
in 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 im- 
believing to the faith, overthrown 
heretics, and confirmed the faithful. 
For wliich cause, this Council has 
thought good, that the Symbol of 
faith which the holy Roman Church 
makes use of, — as being that prin- 
ciple wherein all who profess the 
faith of Christ necessarily agree, 
and that firm and alone foundation 
against xchich the gates of hell shall 
never prevail^ — be expressed in the 
very same words in which it is read 
in all the churches. Which Symbol 
is as follows : 

' Eplies. vi. IG, 1 7. = Matt. xvi. 18. 



Credo in unum Oeuin Patrem omn'ipoten- 
tem, factoreiii call et terra, visihilium om- 
nium et invisibilium ; et in unum Dominum 
lesum Christum, Filium Dei unigenitum, et 
ex Patre natum ante omnia scecula ; Deum 
de Oeo,* lumen de lumine, Dewn verum de 
Deo vera; genitum, non factum, consuh- 
stantialem Patri, per quem omnia facta 
sunt: qui propter nos homines et propter 
nostram salutem descendit de ccelis, et in- 
carnatus est de Spiritu Sancto ex Maria 
virgine, et homo factus est : crucifixus etiam 
pro nobis sub Pontio Pilato, passiis, et se- 
pullus est : et resurrexit tertia die secun- 
dum Scripturas, et ascendit in cidiim, sedet 
ad dexteram Patris, et iterum venturus est 
cum gloria iudicare vivos et mortuos ; cuius 
regni non erit finis: et in Spiritum Sanc- 
tum, Dominum et vivifcantem, qui ex Patre 
Filioque procedit ; qui cum Patre et Filio 
simul udoratur et conglorificatur ; qui lo- 
cutus est per prophetas : et unam sanctam 
catholicam et apostolicam ecclesiam. Con- 
fiteor unum baptisma in remissioJiem pec- 
catorum : et expecto resurrectionem mortu- 
orum et vitam venturi sceculi. Amen. 

Sessio Q carta, 
celebrata die Υ III. A^prilis, 1546. 


Sacrosancta, oecumeniea, et ge- 
neralis tridentiria sy nodus, in 
Sjpiritu Sancto legitwie congre- 
gata, prcesidentihus in ea eisdem 
tribus apostolicce sedis legatis, 
hoc sibi jperjpetuo ante ocidos 
jprojponens, ut, sublatis erroribus, 
puritas ipsa evangelii m eccle- 
sia conservetur ,' quod j>romis- 

I believe in one God, the Father Ahnightj, 
Maker of heaven and earth, of all things visi- 
ble 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 ascend- 
ed 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 king- 
dom thei'e shall be no end : and in the Holy 
Ghost, the Lord, and the giver of life, who pro- 
ceedeth 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 con- 
fess 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. ' 

FouKTH Session, 
held April 8, 1546. 



The sacred and liolj, oecnmen- 
ical, 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), be- 



sum ante per jprophetas in Scrip- 
turis Sanctis, Dominus noster le- 
ans Christus, Dei Filius, propria 
ore prhnum promulgavit, de- 
lude per suos apostolus, tanqiiam 
fontem omnis et salutaris veri- 
tatis et morum disciplince, omni 
creaturce proedicari iussit / per- 
spiciensque hanc veritatem et 
disciplinam contineri in lihris 
scriptis et sine scripto tradition- 
ihus, quae ab ipsius Christi ore 
ab apostolis acceptce, aut db ip- 
sis apostolis, Spiritu Sancto dic- 
tante, quasi per manus traditcv, 
ad nos usque perveneriint : or- 
thodoxorur.% patrum exempla se- 
cuta, omnes lihros tarn Yeteris 
quarn Novi Testamenti, own utri- 
usque unus Deus sit auctor, nec- 
71091 traditiones ipsas, turn ad 
fidem, turn ad mores pertinen- 
tes, tanquam vel oretenus a Ch?'is- 
to vel a Spiritu Sancto dictatas, 
et Gontinua successione in ecclesia 
catholica conservatas, pari pie- 
tatis qffectu ac reverentia susci- 
pit et veneratur. 

Sacrorum vero Uhrorum indi- 
cem huic decreto adscribendum 
censuit, ne cui dubitatio sttboriri 
possit, quinani sint, qui ab ipsa 
synodo suscipiuntur. Sunt vero 

fore promised tlirongli the propFiets 
in the holy Scriptures, our Lord Je- 
sus Christ, the Son of God, first pro- 
mulgated Avith His own mouth, and 
then commanded to be preacfted by 
His Apostles to every creature, as 
the fountain of all, both saving 
truth, and moral discipline ; and see- 
ing clearly that this truth and dis- 
cipline are contained in the written 
books, and the unwritten traditions 
which, received by the Apostles 
from the mouth of Christ liimself, 
or from the Apostles themselves, 
the Holy Ghost dictating, have 
come down even unto us, transmit- 
ted as it were from hand to hand : 
[the Synod] following the exam- 
ples of the orthodox Fathers, re- 
ceives and venerates with an equal 
affection of piety and reverence, all 
the boohs both of the Old and of 
the ISTew Testament — seeing that 
one God is the author of both — as 
also the said traditions, as well those 
appertai-ning 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 continu- 
ous succession. 

And it has thought it meet that 
a list of the sacred books be insert- 
ed in this decree, lest a doubt may 
arise in any one's mind, which are 
the books that are received by this 

ίί?. C C^-i-^^ 



infrascripti. Testamenti veteris, 
quinque Moysis, id est, Genesis, 
Exodus, Leviticus, Numeri, Deu- 
teronomium / losuce, ludicum, 
Rutli, quatuor Regmn, duo Pa- 
TalijpOTnenon, Esdrce primus et 
secundus, qui dicitur Nehemias, 
Tobias, ludith, Esther, loh, Psal- 
teriuni davidicum centum quin- 
quaginta jpsalmorum, Paraboloe, 
Ecclesiastes, Canticum cantico- 
rum, Sajpientia, Ecclesiasticus, 
Isaias, leremias cum Baruch, 
Ezechiel, Daniel, duodecim pro- 
jphetcB minores, id est : Osea, loel, 
Amos, Ahdias, lonas, Michceas, 
JSiahum, Habacuc, Sophonias, Ag- 
gceus, Zacharias, Malachias, duo 
MachahcBorum, primus et secun- 
dus. Testamenti novi : quatuor 
evangelia, secundum Mathoeum, 
Marcum, Lucam, et loannem ^ 
actus ai^ostolorum a Luca evan- 
gelista conscripti / quatuordecim 
epistolce Paidi apostoU, ad Po- 
manos, duce ad Corintldos, ad 
Galatas, ad Ephesios, ad Phi- 
lijypcnses, ad Colossenses, duce ad 
Thessalonicenses, duae, ad Timo- 
theum, ad Titum, ad Philemo- 
nem, ad Sebraos ; Petri apostoU 
duce, loannis apostoU tres, la- 
cobi apostoU una, ludce apostoU 
una, et apocalypsis loannis apos- 

Synod. They are as set down here 
below : of the Old Testament : the 
five books of Moses, to wit, Genesis, 
Exodus, Leviticus, Numbers, Deu- 
teronomy ; Josue, Judges, Ruth, four 
books of Kings, two of Paralipo- 
menon, the first book of Esdras, and 
the second which is entitled Nelie- 
mias ; Tobias, Judith, Esther, Job, , 
the Davidical Psalter, consisting of 
a hmadred and fifty psalms; the 
Proverbs, Ecclesiastes, the Canticle 
of Canticles, Wisdom, Ecclesiasti- 
cus, Isaias, Jeremias, with Baruch ; 
Ezechiel, Daniel ; the twelve minor 
prophets, to wit, Osee, Joel, Amos, 
Abdias, Jonas, Miclieas, Nahum, 
Habacuc, Sophonias, Aggsens, Zach- 
arias, 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 Ro- 
mans, two to the Corinthians, (one) 
to tlie Galatians, to the Epliesians, 
to the Philippians, to the Colossians, 
two to the Thessalonians, two to 
Timoth}^, (one) to Titus, to Phile- 
mon, to the Hebrews ; two of Pe- 
ter 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 lihros ijjsos in- 
tegros cum omnibus suis jparti- 
biis, irrout in ecclesia catholica 
legi consueveruntj et in veteri 
Vidgata Latina editione hahentw, 
j>ro sacris, et canonicis non sus- 
C€j>erit, et traditlones jyrcedlctas 
scieiis et jorudens contempserit, 
anathema sit. Omnes itaque in- 
teUigant, quo ordine et via ij>sa 
sy nodus, jpost jactum fidei con- 
fessionis fundamentum, sit jpro- 
gressura, et quihus potissimum 
testimonils ao prcEsidiis in con- 
firmandis dogmatibus et instau- 
randis in ecclesia moribus sit 


Lisujyer eadem sacrosancta syn- 
odus considerans, non jparum 
utilitatis accedere 2>osse ecclesicB 
Dei, si ex omnibus Latinis edi- 
tionibus, quce circumferuntur, 
sacrorum librorum, qucenam pro 
authentica habenda sit, innotes- 
cat ; statuit et declarat, ut Jiac 
ipsa vetus et vulgata editio, quce 
longo tot soeculorum %isu in ip- 
sa ecclesia probata est, in p>'^'^- 
licis lectionibus, dispiitationibus, 
prcedicationibus et expositioni- 
hus pro authentica habeatur ^ et 
ut nemo illam rejicere quovis 
prcBtextu audeat vel prcesumat. 

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 vulo-ate 
edition ; and knowingly and de- 
liberately 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 testi- 
monies and authorities it Λνίΐΐ main- 
ly use in confirming dogmas, and 
in restoring morals in the Church. 


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 au- 
thentic, — ordains and declares, that 
the said old and vulgate edition, v/ 
which, by the lengthened usage of 
so many ages,'-has been apjDroved of 
in the Church, be, in public lectures, 
disputations, sermons, and exposi- 
tions, held as authentic ; and that 
Mio one is to dare, or presume to re- 
ject it under any pretext whatever. 



Prceterea, ad coercenda jpetu- 
lantia ingenia, decernit, ut nemo, 
Slice prudentice inniocKS, in rebus 
fidei, et morum ad cedification- 
em doctriiKB christianuB jpertinen- 
tium, sacram scrijpturam ad suos 
sensus contorquens, contra eum se?i- 
sum, que^n tenuit et tenet sancta 
mater ecclesia, cuius est Judicare 
de vero sensu, et interj)retatio7ie 
scrijpturarum scmctarum,, aid eti- 
ani contra unanimem consensiim 
2)atrum ijjham scrij)turam sa- 
cram interjyretari audeat, eti- 
amsi liujusmodi interjpretationes 
mdlo unquam, tempore in lucem 
edendm forent. Qui contravene- 
rint, per ordinar'ios declarentur, 
et paints a jure statutis puni- 


celebrata dleXVIL Junli, 1546. 


Ut fides nostra catholica, sine 
qua impossibile est placere Deo, 
purgatis erroribus, in sua since- 
ritate Integra et illibata perma- 
neat ; et ne popidus christianus 
omni vento doctrincB circiimfe- 
ratur ; cum serpens ille antiquus, 
humani generis perpetuus hostis, 

Furthermore, in order to restrain 
petulant spirits, it decrees, that no 
one, relying on his own skill, shall, 
— ill matters of faith, and of morals 
pertaining to the edification of Chris- 
tian doctrine, — wresting the sacred 
Scripture to his own senses, pre- 
sume to interpret the said sacred 
Scripture contrary to that sense 
which holy motlier Church, — whose 
it is to judge of the true sense and ^ 
intrepretation of the holy Scrip- 
tures, — hath held and doth hold; 
or even contrary to the unanimous 
consent of the Fathers ; even though 
such interpretations were never [in- 
tended] to be at any time pub- 
lished. Contraveners shall be made 
known by their Ordinaries, and be 
punished with the penalties by law 

Fifth Session, 
held June 17, 1546. 


That our Catholic faith, without 
luhich it isimpossible topilease God,^ 
may, errors being purged away, con- 
tinue in its own perfect and spot- 
less integrity, and that the Chris- 
tian people may not be carried 
about with every loind of doctrine j"^ 
whereas that old serpent, the per- 

' Heb. xi. 6. 

' Ephes. iv. 14. 



inter jylurwxa mala^ quibus eccle- 
sia Dei his nostris teinporibus 
perturhatur, etiam de peccato 
originali ejusqiue reraedlo non 
solum nova^ sed vetera etiam dis- 
sidia excitaverit : sacrosancta oecu- 
menica et generaUs Tridentina 
Sf/7iodus, 171 Sjjiritu Sancto legi- 
time congregata, prcesidentihus in 
ea eisdem trihus ajjostolicce sedis 
legatis, jam. ad revocandos er- 
r antes et nutantes confirinandos 
accedere voUms, sacrarmn scrij>- 
turarum et sanctorum patrum 
ac prohatissimorum concUiorum 
testimonia et ipsius ecclesice Ju- 
dicium et conseiisum secuta, hmc 
de ij)so jpeccato origlnall statuit, 
fatetur ac declarat. 

1. 8i quis non confitetur, pri- 
mum liominem Adam, cum man- 
datum Dei in jyaradiso fuisset 
tra7isgressus, statiin scmctitatem 
et justitiam, in qua co7istitutus 
fuerat, amisisse incur7nsseque 
j)er offensam jprcBvai'icationis hu- 
jusmodi ira7n et i7idig7iationem 
Dei, atque ideo moi'tc7n, quam 
antea illi coinminatus fuerat 
Deus, et cum 'moi'te captivitatein 
suh ejus potestate, qui mortis 
deinde hahuit imperium, hoc est, 
didboli, totii7nque Adam, p>^'^ *^- 

petiial enemy of mankind, amongst 
the very many evils with which the 
Church of God is in these our times 
troubled, has also stirred np not 
only new, but even old, dissensions 
touching original sin, and the rem- 
edy 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 there- 
in, — wishing now to come to there- 
claiming of the erring, and the con- 
firming of the wavering, — follow- 
ing the testimonies of the sacred 
Scriptures, of the holy Fathers, of 
the most approved conncils, and the 
j udgment and consent of the Church 
itself, ordains, confesses, and de- 
clares these things touching the said 
original sin : 

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 in- 
dignation of God, and consequently 
death, with which God had previ- 
ously threatened him, and, together 
with death, captivity under his pow- 
er who thenceforth had the em^pire 
of death, that is to say, the devil,^ 

' Ileb. ii. 14, 



lam jproivaricationis offensam, se- 
cunclum corpus et animmn in 
deterius commutatum fuisse ; 
anathema sit. 

2. Si quis Adce prcevarication- 
em sihi soli, et non eius jpropayini 
asserit noGuisse ; et accejjtam a 
Deo sanctitatem et justitiam, 
quam j^^'i'didit, sihi soli et non 
nobis etiam eum jperdidlsse • aut 
inquinatum ilium per inohedl- 
entice peccatum, mortem et p(2- 
nas corporis tantum in omne 
genus humanum transfudisse, 
non autern et peccatum, quod 
mors est animce / anathema sit : 
cum contradicat avostolo di- 
centi : Per unum hwminem pec- 
catum intravit in niundum et 
p)er p)cccatum mors, et ita in 
omnes homines mors pertransiit, 
in quo omiies peccaverunt. 

3. Si quis hoc Adce, peccatmn, 
quod origine xinum est et pro- 
pagatione, non imitatione irans- 
fusum omnibus, inest unicui- 
que proprium., vel per humanoi 
naturm vires, vel ^_;e/' aliud re- 
medium asserit tolli, quam. per 
meriturn unius mediatoris Do- 
mini nostri lesu Christi, qui 
nos Deo reconciliavit in sanguine 
suo, /actus twbis justitia, sanc- 
tificatio et redemptio / aut 7ie- 

and that the entire Adam, through 
that offense of prevarication, was 
changed, in body and soul, for the 
worse ; let him be anathema. 

2. If any one asserts, that the 
prevarication of Adam injured him- 
self alone, and not his postei'ity ; and 
that the holiness and justice, re- 
ceived 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 trans- 
fused 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 : — where- 
as he contradicts the apostle who 
says : By one man sin entered into 
the toorld, and by sin death, and so 
deathpassed upon all men, in ichom 
all have sinned} 

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 hu- 
man nature, or by any other reme- 
dy than the merit of the one medi- 
ator, our Lord Jesus Christ,- who 
hath reconciled us to God in his own 
blood, being made unto xis justice, 
sanctification, and redemption f' 

' Rom. V. 12. 

= 1 Tim. ii. 5. 

= 1 Cor. i. 30. 




gat ipsum Christi lesu ineritum 
jper baj)tisini sacramentum in 
forma ecclesim rite collatum, 
tarn adultis quam jmi'vulis ajp- 
jplicari ; anathema sit: quia 
non est oMud noineii sub ccelo 
datum liominibus^ in quo ojjor- 
teat nos salvos fieri. Unde ilia 
vox: Ecce agnus Dei; ecce qui 
tollit jpeccata nnundi / et ilia : 
Quicmnque hajptizati estis, Chris- 
tum induistis. 

4. 8i quis jyarvulos recentes 
ah uteris riiatrum haptizandos 
negat, etiani si fuerint a ha/pti- 
zatis parentihus orti ; aut die it 
in remissionem quidem peccato- 
rum eos haptizari, sed nihil ex 
Adam trahere originalis peccati, 
quod regenerationis lavaxro 7ie- 
cesse sit expiari ad vitam a'ter- 
nam consequendam ^ unde fit 
conseque?is, ut in eis fiorma bap- 
tism atis in remissionem pecca- 
toruTn non vera, sed falsa intel- 
ligatur ; 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 pecca- 
verunt, nisi quemadmodum ec- 

or if lie denies that the said merit 

of Jesus Christ is applied, both to 
adults and to infants, by the sacra- 
ment of baptism rightly adminis- 
tered in the form of the ChuixJa; 
let him be anathema: For there is 
no other name under heaven given 
to men, whereby we must be saved} 
Whence that Λοίοο : Behold the 
lamb of God, behold him ivho tak- 
eth aioay the sins of the world ;'^ 
and that other ; As many as have 
been baptized, have put on Christ.^ 
4. If any one denies, that infants, 
newly born fi-om their mothers' 
wombs, even though they be sprung 
from baptized parents, are to be 
baptized ; or says that they are bap- 
tized indeed for the remission of 
sins,^ but that they derive nothing 
of original sin from Adam, which 
has need of being expiated by the 
laver of regeneration for obtain- 
ing life everlasting, — whence it 
follows as a consequence, that in 
them the form of baptism, /b;' the 
reinission of sins, is nnderstood to 
be not true, but false, — let him be 
anathema. For that which the apos- 
tle has said, By one inan sin en- 
tered into the world, and by sin 
death, and so death passed upon 
all men, in whom all have sinned^ 
is not to be nnderstood otherwise 

' Acts iv. 2. 
= John i. 29. 

= Gal. iii. 27. 
* Acts ii. 38. 

= Kom. V. 12. 



clesia catholica uhique diffusa 
semper intellexit. Proj>fer heme 
enim regulam fidei ex traditione 
a/postolorum etiavi jyarmdi, qui 
nihil jpeccatorum in semetipsis 
adhuc committer e j)otuerunt, ideo 
in remissiojiem jpeccatorum vera- 
citer haj^tlzantur, ut in eis re- 
generatione mundetur^ quod gene- 
ratione contraxeruiit. Nisi enim 
quis renatus f iter it ex aqua et 
Sjpiritu Sancto, non potest introire 
in regnum Dei. 

5. >iS'^ quis per lesu Christi 
Domini nostri gratiam, qiice in 
haptismate confertur, reatum ori- 
ginalis peccati remitti negat ; 
aut etiam asserit non tolli to- 
tum id quod veram et propri- 
am p)eccati rationem habet ; sed 
illud dicit tantum radi, aut non 
imputari ,• anathema sit. In re- 
natis enim nihil odit Deus ; quia 
nihil est daninationis iis, qui 
liere consepulti sunt mim Christo 
per haptisma in mortem; qui 
non secundum carnem am})ulant, 
sed veterem hominem exuentes, 
et novum, qui secundum Deum 
creatus est, induentes, innocentes, 
immaculati, piiri, innoxii, ac 
Deo dilecti effecti sunt, heredes 
quidem Dei, coheredes autem 

flian as tlie Catholic Clinrcli spread 
every where hath always understood 
it. For, by reason of this rule of 
faith, from a tradition of the apos- 
tles, even infants, who could not as 
yet commit any sin of themselves, 
are for this cause truly baptized for 
the remission of siyis, that in them 
that may be cleansed away by re- 
generation, which they have con- 
.tracted by generation. For, iinless 
a man be born again of ivater and 
the Holy Ghost, he can not enter 
into the Mngdom of God} 

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 na- 
ture 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 tuho are truly buried to- 
gether luith Christ by baptism into 
death ^"^ who walk not according 
to the flesh, hut, puttitig off the old 
man, and putting on the new who 
is created according to God,^ are 
made innocent, immaculate, pure, 
harmless, and beloved of God, heirs 

^ John iii. 5. 

Vol. II.— G 

Rom. viii. 1 ; vi. 4. 

» Ephes, iv. 22, 24. 



Christi ; ita nt niJiil j>rorsus eos 
ah ingressu cceli remoretur. Ma- 
nere autem in haptizatis concu- 
piscentiam vel JOmiter)i, hcec 
sanqta syoiodus fatetur et sentit: 
qiice cum ad agonem relicta sit, 
nocere non consentient thus , sed vi- 
riliter per Christi lesu gratiam 
repugnantibus non vcolet : qui- 
nimnio qui legitime certaverit, 
coronahitur. Hanc conciipiscen- 
tiain, quam aliquando apostolus 
peccatum appellate sancta syno- 
dus declarat, ecclesiam catholi- 
cam nunquain intellexisse pecca- 
tum ap)peUari, quod vere et p)ro- 
prie in renatis peccatum sit, sed 
quia ex p>eccato est et ad j^^cca- 
tiitn inclinat. Si quis OAitem 
contrarium senserit, anathema 

Declarat tamen June ipsa sancta 
synodus, non esse suce intentionis 
comprehendere in hoc decreto, iibi 
de peccato originali agitur, hea- 
tain et immaculatam mrginem 
Mariani, Dei genitricem ; sed oh- 
servandas esse constitutiones fe- 
licis recordationis Sixti ραρω IV. 
sub poenis in eis constitutionibus 
contentis, quas innovat.^ 

indeed of God, hut joint heirs with 
Christ j^ so that there is nothing 
whatever to retard then- entrance 
into heaven. But this lioly synod 
confesses and is sensible, that in the 
baptized there remains concupis- 
cence, 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 laurfully 
shall be crowned? This concupis- 
cence, which the apostle sometimes 
calls sin,^ 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. 

This same holy Synod doth nev- 
ertheless 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 ob- 
served, under the pains contained 
in the said constitutions, which it 

' Rom. viii. 17. =2 Tim. ii. 5. ' Rom. vi. 12; vii. 8. 

* [This indirect exemption of the imrnamhitd Virr/o Maria from original sin is a very near ap- 
proach to tlie positive definition of tlie immaculata conceptio Viryinis Maria: in 1851. — V. S.] 



Sessio Sexta, 
celebrata die XIII. Januarii 1547. 

Caput I. 

Z>e natures et legis ad justijicandos homines 

Primum declared sancta syno- 
dus, ad justificationis doctrinam. 
probe et sincere intelUgendam 
ojportere, ut imusq^uisque agno- 
scat et fateatur, quod cum omiies 
homines in j)7xevaricatione Adw 
innocentiam perdidissent / facti 
immundi et ut apostolus inquit, 
natura filii irce^ quemadmodum 
in decreto de jpeccato originali ex- 
posuit, usque adeo servi erant 
peccati et sub potestate diaboli 
ac mortis, ut non modo gentes 
per mm naturae, sed ne ludcei 
quidem j)er , ipsam etiani litter- 
am legis Moysi, hide liberari 
aut surgere possent ; tametsi in 
eis liberum arbitrium Tuinim^e 
extinctum esset, viribus licet at- 
tenuatum et inclinatuni. 

Caput II. 

De dispensatione et tnysterio Adventus 

Quo factum est, ut ccelestis 
Pater, Pater misericordiarum, 
et Deus totius consolationis. 

Sixth Session, 
held January 13, 1547. 

Chapter I. 

On the Inability of Nature and of the Law to 
justify Man. 

The holy Synod declares first, 
that, for the correct and sound un- 
derstanding of the doctrine of Jus- 
tification, it is necessary that each 
one recognize and confess, that, 
whereas all men had lost their in- 
nocence in the prevarication of 
Adam, — having become unclean,^ 
and, as the apostle says, by nature 
children of lorath^ as (this Synod) 
has set forth in the decree on orig- 
inal sin, — they were so far the serv- 
ants of sin,^ 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, w^ere able to be liberated, or 
to arise, therefrom ; although free- 
will, attenuated as it was in its pow- 
ers, and bent down,w^as by no means 
extinguished in them. 

Chapter II. 

On the Dispensation and Mystery of Christ's 

Whence it came to pass, that the 
heavenly Father, the Father of mer- 
cies, and the God of all comfort^ 

' Isa. Ixiv. 6. 

Ephes. ii. 3. 

' Rom. vi. 17, 20. 

* 2 Cor. i. 3. 



Christum lesum, Filium suum, 
et ante legem et legis temjpore 
multis Sanctis jyatribus declara- 
tiim ac jjro7nissu7n, cum veiiit 
heata ilia jplenitudo terwporis, ad 
homijies miserit, ut et ludceos, 
qui sub lege erant, rediineret, et 
gentes, quce non sectahantur justi- 
tiam, justitiam apprehenderent, 
atque oinnes adojptionem filiorum 
reciperent. Hunc projposuit Deus 
j>ro2)itiatorem per fidem in san- 
guine ipsius pro peccatis 7iostris, 
non solum autem pro oiostris, sed 
etiam pro totius mundi. 

Caput III. 

Qui per Christum jtistijicanttir. 

Veru7n, etsi ille pro omnibus 
raortuus est, non omnes tamen 
mortis ejus heneficium recipi- 
unt ; sed ii dtimtaxat, quibus 
meritum passionis ejus commu- 
nicatur. Warn, sicut re vera ho- 
mines, nisi ex semine Adce pro- 
p)agatl• nascerentur, non nasce- 
rentur injusti ; cum ea propa- 
gatione, per ipsum dum concipi- 
\intur, propriam injustitiam con- 
traJiant : ita, nisi in Christo re- 
nascerentur, nunquam justifica- 
rentur ; cum ea renascentia per 
meritum passionis ejus gratia, 

\vhen that blessed fullness of the 
time was come,^ sent unto men, Je- 
sus Christ, his oimi Son — who had 
been, both before the Law, and dur- 
ing the time of the Law, to many 
of the holy fathers amiounced and 
promised — that he might both re- 
deem the Jews who were under the 
Zaw,^ and that the Gentiles, loho fol- 
lowed not after justice, might attain 
to justice,^ and that all men might 
receive the adoption of sons. Him 
God hath proposed as a propitia- 
tor, through faith in his bloody for 
our sins, and not for our sins only, 
but also for those of the whole world.^ 

Chapter III. 

Who are just !Jied through Christ. 

But, thongh 7/β died for all,^ yet 
do not all receive the benefit of his 
death, but those only unto whom 
the merit of his passion is commu- 
nicated. 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 
hiin, when they are conceived, in- 
justice 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 be- 
stowed upon them, through the 

> Gal. iv. 4. 
« Gal. V. 4. 

= Rom. ix. 30. 
* Eom. iii, 25. 

* 1 John ii. 2. 
' 2 Cor. V. 15. 



qua justi fiunt, illis tribuatur. 
Pro hoc heneficio apostolus gra- 
tias nos semper agere Jiortatur 
Patri, qtd dignos nos fecit in 
partem sortis sanctorum, in lu- 
7nine, et eripidt de potestate tene- 
hra7'um, transtulitque in regniim 
Filii dilectionis suce, in quo 
hdbemus redemptionein et remis- 
sionem peccatorum. 

Caput IV. 

Insinualur descripdo justijicatioms impii, et 
modus ejus in statu gratice. 

Quibns verbis justificatlonis 
impii descriptio insinuatur, ut 
sit translatio ah eo statu, in quo 
homo nascitur jilius primi Adce, 
in statum gratice, et adoptionis 
filiorinn Dei per secundum 
Adam lesum Christum, salva- 
torem nostrum : quce quidem 
translatio post evangelium pro- 
mxdgatu7n, sine lavacro regene- 
rationis, aut ejus voto, fieri non 
potest / sicut scrip)tu7n est : Nisi 
quis renatus fuerit ex aqua et 
Spiritu Sancto, non potest in- 
troire in regnum Dei. 

merit of his passion, the grace where- 
by they are made just. For this 
benefit the apostle exliorts us, ever- 
more to give thanks to the Father, 
who hath made us worthy to he par- 
takers 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 v)honi %ve 
have redemption, and remission 
of sins} 

Chapter IV. 

A description is introduced of the Justifica- 
tion of the impious, and of the inanner 
thereof in the state of grace. 

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^ 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 he 
horn again of water and the Holy 
Ghost, he can not enter into the 
Kingdom of God? 

» Coloss. i. 12-14. 

^'Rom.viii. 15, 16,•23. 

^ John iii. 5. 



Caput V. 

De necessitate prceparationis ad J7(stiJicatio7i- 
em in aclultis, et unde sit. 

Deelarat prcHerea^ ijysius justi- 
ficationis exordium in adultis a 
Dei per Christum lesum jpro&ve- 
niente gratia sumendum esse, hoc 
est, ah ejus vocatione, qua, nullis 
eorum existentibus oneritis, vo- 
cantur ; ut, qui per peccata a 
Deo aversi erant, per ejus exci- 
tantem atque adjuvantem gra- 
tiam ad convertendum se ad suam 
ipsorum just'ificationem, eidem 
gratiie lihere assentiendo et co- 
operando, disponantur : ita ut, 
tangente Deo cor hominis j9i?r 
Spiritus Sancti iUuininationem, 
neque homo ipse nihil omnino 
agat, inspirationem illam reci- 
piens, quippe qui illam et abji- 
cere potest, neque tamen sine gra- 
tia Dei mover e se ad justitiam 
coram illo libera sua voluntate 
possit. Unde in sacris litteris 
cum dicitur : Convertimini ad 
me, et ego convertar ad vos : li- 
bertatis nostras adinonemur. Cum 
respondevius : Converte nos, Do- 
mine, ad te, et convertennir : Dei 
nos gratia prceveniri confitemur. 

Chapter V. 

On the necessity, in adults, of preparation 
for Justification, and icheuce it proceeds. 

The Synod f urtlicrmore 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, with- 
out 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 tliat said 
grace : in such sort that, while God 
touches the heart of man by the il- 
lumination of the Holy Ghost, nei- 
ther is man himself uttei'ly inactive 
while he receives that inspiration, 
forasmuch as he is also able to re- 
ject it ; yet is he not able, by his 
own free will, Avithout 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^ 
we are admonished of our liberty ; 
and when we answer: Corivert us, 
Ο Lord, to thee, and we shall be 
converted^ we confess that we are 
prevented (anticipated) by the grace 
of God. 

' Zach. i. 3. 

=" Lara. V. 21. 



Caput VI. 

Modus prceparationis. 

Disjponuntur autein ad ijpsam 
justitiam^ dum excitati dlvina 
gratia et adjuti, fidem ex auditu 
concijyientes, Ubere moventui' in 
Oeum, credentes vera esse, quce 
divinitiis revelata et jyromissa 
sunt ; atque illud in jprhnis, a 
Deo justificari imjpium j)er gra- 
tiam ejus), j>er redemptio^iem, 
quce est in Christo lesu : et, dum 
jpeccatores se esse intelligentes, a 
divince justitice timore, quo uti- 
liter conciitiuntur, ad conside- 
ra'ndam Dei misericordiam se 
convertendo, in sjpetn eriguntitr, 
fidentes Deiiin sihi jjrojpter Chris- 
tum jpro^itiurn fore^ illumque, 
tamquam vmnis justitice JOntem 
diligere incipiunt ; ac jprojpterea 
moventur adversus jpeccata jper 
odium aliquod et detestationem , 
hoc est, jper earn ^cenitentiam, 
quam ante laptistnum agi 0])or- 
tet : denique dum jprojponunt 
suscijpere hajptism-um, inchoare 
novam vitain, et servare divina 
mandata. De hac disj>ositione 
scrij)tum est : Accedeiitem ad 
Deum ojportet credere, q\iia est, 
et quod inquirentibus se reimme- 
rator sit : et, Coiifide, fill, remit- 
t'untur tibi j>eccata tua ; et : Ti- 

Chapter VI. 

The manner of Preparation. 

Xow they [adults] are disj)Osed 
unto the said justice, when, excited 
and assisted by divine grace, con- 
<iu\mg faith by hearing^ they are 
freely moved towards God, believ- 
ing those things to be true which 
God has revealed and promised — 
and this especially, that God jus- 
tifies the impious by his grace, 
through the redemj)tion that is in 
Christ Jesus •" and when, under- 
standing themselves to be sinners, 
they, by turning themselves, from 
the fear of divine justice Avhereby 
they are profitably agitated, to con- 
sider 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 Jieej) the commandrnents 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 •^ 
and. Be of good faith, son, thy sins 

■ Rom. X. 17. 

= Rom. iii. 24. 

= Heb. xi. 6. 


SYMBOLA r;)maxa. 

mor Domini evxiellit 2)<^ccaturn ; 
et : Pceniteiitiam agite, et hajJti- 
zetur unusquisque vestrum in no- 
mine lesu Christi, in remissio- 
nem jpeccatorum vestrorum, et ac- 
cijjietis donum Sjnritus Sancti ; 
et : Eantes ergo docete oonnes 
gentes, hajptizantes eos in nomine 
Patris, et Filii et Spirit us Sancti, 
docentes eos quKCiimque 
mandavi vohis ,' denique : Prce- 
j)arate corda vestra Domino. 

Caput VII. 
Quid sit justificatio imjni, et quce ejus causce. 

Heme disjpositio7iem, sen prce- 
parationem justificatio ijpsa con- 
sequitiir, qiice nan est sola jpecca- 
torum remissio, sed et sanctifica- 
tio et renovatio interioris homi- 
nis per voluntariam susceptionem 
gratice et donor^im, unde homo 
ex injusto fit Justus, et ex inimi- 
00 amicus, ut sit heres secundum 
spem vitce ceternce. 

Hujus justificationis causae, 
sunt, finalis quidem : gloria Dei 
et Christi, ac vita edema; effi- 
ciens vera: Tnisericors Deus, qui 
gratuito abluit, et sanctificat si- 
gnans, et tmgens Spirittt j9/o- 
missionis Sancto, qui est pignus 

are forgiven tliee ;^ and, The fear 
of the Lord driveth out sin;^ and, 
Do penance, aiid he baptized every 
one of you in the natne of Jesus 
Christ, for the remission of your 
sins, and you shall receive the gift 
of the Holy Ghost ;^ and. Going, 
therefore, teach ye all natio?is, bap- 
tizing them in the name of the 
Father, and of the Son, and of the 
Holy Ghost ;^ ^w^y. Prepare your 
hearts unto the Lord.^ 

Chapter VII. 

What the Justification of the impious is, and 
what are the causes thereof. 

This disposition, or preparation, 
is followed bj Justification itself, 
Λνΐιίϋΐι is not remission of sins mere- 
ly, but also the sanctification and 
renewal of the inward man, through 
the voluntary reception of the grace, 
and of the gifts, Avhereby man of 
inijust becomes just, and of an ene- 
my a friend, that so he may be an 
heir according to hope of life ever- 

Of this Justification the causes are 
these : the final cause indeed is the 
glory of God and of Jesus Christ, 
and life everlasting; M'liilo the effi- 
cient cause is a merciful God who 
washes and sanctifies'' gratuitously, 
signing, and anointing with the 

' Matt. ii. Γ). 
=> Eccles. i. 27. 

3 Acts ii. 38. 

* Matt, xxviii. 19. 

* 1 Kings vii. 3. 
^ Titus iii. 7. 

' 1 Cor. vi. 11. 



hereditatis nostr(E • meritoria au- 
tem : cUlectissimus unigenitus su- 
its, Domiims noster lesus Chris- 
tus, qui ciiin essemus inimici, 
jprojyter niiniam caritatem, qua 
dilexit nos, sua sanctisshna jpas- 
sio7ie ill ligiio crucis nohis 
justificationem meruit, et jy^'t' 
nohis Deo Patri satisfecit ; iii- 
strumentalis item : sacramentum 
hajytismi, quod est sacrainen- 
tuni fidei, sine qua nulli um- 
quam contigit justificatio ; de- 
mum unica forynalis causa est 
justitia Dei / no7i qua ij)se Jus- 
tus est, sed qua nos justos facit ; 
qua videlicet ah eo donati, reno- 
vamtir spiritu mentis nostne, et 
no η modo reputaniur, sed ν ere 
justi nominamur et suraus, jus- 
titiam in nohis o'ecijjientes, unus- 
quisque suam secundum mensu- 
ram, quam Sjpiritus Sanctus par- 
titur singulis jyrout vult et se- 
cundum propriam cujusque dis- 
positionem et cooperationem. 
Quamquam enim nemo possit 
esse Justus, nisi cui merita 2kis- 
sionis Domini nostri lesu Chris- 
ti communicantur : id tamen in 
hac impii jusiificatione fit, dum 
ejusdern sanctissimce passionis 
merito per Sp>iritum Sanctum 
caritas Dei diffunditur in cor- 

lioly Spirit of promise, ivho is the 
pledge of our inheritance j'^ but the 
meritorious cause is his most be- 
loved only-begotten, our Lord Jesus 
Christ, who, when we were enemies, 
for the exceeding charity lohere- 
with he loved us,^ merited Justifica- 
tion 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, Avhicli is 
the sacrament of faith, without 
which [faith] no man was ever jus- 
tified f lastly, the alone formal cause 
is the justice of God, not that where- 
by he himself is just, but that 
whereby he maketh us just, that, to 
wit, with which ^uf, being endowed 
by him, are reneioed in the spirit 
of our mind^ and we are not only 
reputed, but are truly called, and 
are just, receiving justice within us, 
each one according to his own meas- 
ure, which the Holy Ghost distrib- 
utes to every one as he wills,^ and 
according to each one's proper dis- 
position and co-operation. For, al- 
though no one can be just, but he 
to whom the merits of the Passion 
of our Lord Jesus Christ are com- 
municated, yet is this done in the 
said justification of the impious, 
when by the merit of that same 

1 Ephes. i. 13, 14. 
^ Ephes. ii. 4. 

3 Heb. xi. 

* Ephes. iv. 23. 

' 1 Cor. xii. 2. 



dihis eoriim^ qui justificcmtur, 
atque ij)sis inhtcret : unde in 
ipsa justificatione cum remissione 
j)eGcatorum hcac omnia shnul in- 
fusa accij>it homo per lesum 
Christum^ cui inseritur, fidem, 
spem et caritatem : nam fides, 
nisi ad earn spes accedat, et ca- 
ritas, neque unit jperfecte cum 
Christo^ neqiie corporis ejus vi- 
vum memhrum efficit : qua ra- 
tione verissime dicitar,fidem sine 
operihus tnortuam, et otiosam 
esse : et in Christo lesu neque 
circumcisio7iem aliquid valere 
7ieq'ue praputium, sed fidem, qme 
per caritatem operatur. Hanc 
fidem ante haptismi sacramen- 
tum ex apostolorum traditione 
catechumeni ah ecclesia ^;>6iw?zi, 
cum petunt fidem, vitam ceternam 
pixestantem : quam sine spe et 
caritate prcestare fides nan po- 
test : unde et statim verhum 
Christi audiunt : Si vis ad vi- 
tam ingredi, serva mandata. 

Itaque veram et Christianam ju- 
siitia77i accipientes, earn ceu pri- 
mam stolam pro ilia, quam Adam 
sua inohedienta sihi et nobis per- 

most holy Passion, the charity of 
God is p)Oured forth, by the Holy 
Spirit, in the hearts^ of those that 
are justified, and is inherent there- 
in : whence, man, through Jesus 
Christ, in whom he is ingrafted, re- 
ceives, in the said justification, to- 
gether 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 perfect- 
ly with Christ, nor makes him a liv- 
ing member of his body. For 
which reason it is most truly said, 
that Faith loithout wor/is is dead 
and profitless ;^ and. In Christ Je- 
sus neither circumcisio7i availeth 
any thing nor uncirciimcisioji, lut 
faith which icorl'eth hy charity.^ 
This faith. Catechumens beg of the 
Church — agreeably to a tradition of 
the apostles- — previously to the sac- 
rament of Baptism ; M'hen they beg 
for the faith which bestows life ever- 
lasting, which, without hope and 
charity, faith can not bestow : whence 
also do they immediately hear that 
Avord of Christ : If thou wilt enter 
into life, heep) the command inents!^ 
Wherefore, Avhen receiving true 
and Christian justice, they are bid- 
den, immediately on being born 
again, to preserve it pure and spot- 

' Rom. V. 5. 
* James ii. 20. 

= Gal. V. G. 

* Matt. xi.x. 17. 



didit, per Ch'istum lesum illis 
donata7n, candidam et immacida- 
tam juhentur statim renati con- 
servare, ut earn jperferant ante 
tribunal Domini nostri lesu 
Christl, et habeant vitam mter- 

Caput VIII. 

Quomodo intelligatur, impium per fidem et 
gratis jnstificari. 

Cum verq Apostolus dicit, jus- 
tificari hominem jper fidem et 
gratis, ea verba in eo sensu 
intelligenda sunt, quern perpe- 
tuus ecdesim catholicm consensus 
tenuit et expressit : xit scUicet 
per fidem ideo justlficari dicg,- 
mur, qiiia fides est humancQ sa- 
lut'is initiwn, fandam^entutn et 
radix omnis justificationis, sifie 
qua impossibile est placere Deo 
et ad filiorum ejus consortium 
pervenire : gratis autem justifir 
cari ideo dicamur, quia nihil 
eorum, quce justifioationem prce- 
cedunt, sive fides sive opera, ip- 
sam justificationis gratiam pro- 
meretur : si eni/m gratia est, jam. 
non ex operibus : alioquin, ut 
idem apostolus inquit, gratia jam 
non est gratia. 

less, as the first robe^ given them 
throngli 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 judg- 
ment-seat of our Lord Jesus Christ, 
and may have life eternal. 

Chapter VIII. 

In what manner it is to he understood, that the 
impious is justified by faith, and gratuitously. 

And whereas the Apostle saith, 
that man is justified by faith and 
freely,^ those words are to be un- 
derstood 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,^ and to come unto the fellow- 
ship of his sons : but we are there- 
fore said to be j ustified /Vw/?/, be- 
cause that none of those things 
w^liich precede justlficatio η — 
whether faith or works — merit the 
grace itself of j ustification. For, if 
it be a grace, it is not now by worJis, 
otherAvise, as the same Apostle says, 
grace is no more grace.^ 

' Luke XV. 22. 
' Rom. iii. 4. 

= Heb. xi. 6. 
* Rom. xi. 6. 



Caput IX. 

Contra inaneni lurret'icorum fiduciam. 

Quamvis autem necessarnim 
sit credere, ne(iue remittl, neque 
remissa unquam fidsse jpeccata, 
nisi gratis divina misericordia 
])ro])ter Christum : nemird ta- 
men fiduciam, ct certitudinem 
remissionis ^eccatoritm suorum 
jactanti, et in ea sola quiescenti, 
jpeccata dimitti, vel dimissa esse 
dicendvm est, cum ajpiid hccreti- 
cos et schismaticos possit esse, 
imo nostra tem/pestate sit, et 
inagna contra ecclesiam catTio- 
licam contentione prczdicetur va- 
na licac et ah omni j)ietate re- 
mota fiducia. Sed neque illud 
asserendum est, 02)ortere cos, qui 
vere justificati stmt, absque idia 
omnino duhitatione aj)ud seme- 
tipsos statuere, se esse justificatos, 
neminemque a jpeccatis absolvi 
ac justificari, nisi ewn, qui certo 
credat se ahsolutum et justifica- 
tum esse J atque hac sola fide 
absolutionem et justificationem 
jperfici, quasi qui hoc non credit, 
de Dei proniissis, deque mortis 
et resurrectionis Christi eficacia 
duhitet. Nam, sicut nemo plus 
de Dei misericordia, de Christi 
nierito deque sacramentorwn mr- 
tute et efficacia duhitare debet : 
sic quilibet, dum se ij^sum su- 
amque jpropriann infirmitatem et 

Chapter IX. 

Against the vain confidence of heretics. 

But, iiltlioiigli it is necessary to 
believe that sins neitlier are remit- 
ted, 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 cer- 
tainty 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 schis- 
matics ; and with great vehemence 
is this vain confidence, and one ahen 
from all godliness, preached up in 
opposition to the Catholic Church. 
But neitlier is this to be asserted — 
that they Avho 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 justi- 
fied, 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 eflficacy of the death and 
resurrection of Christ. For even 
as no pious person ought to doubt 
of the mercy of God, of tlie mei-it 
of Christ, and of the virtue and 
efiicacy of tlie sacraments, even so 



incUspositio7ieni resjyicit, de sua 
gratia formiclare et ttmere po- 
test ; cum iiullus scire valeat cer- 
titudine fidei, cui non jpotest su- 
besse falsum, se gratiam Dei esse 

Caput X. 

De acceptcE justificationis incremento. 

Sic ergo justificati, et amici 
Dei ac domestici factl, euntes 
de virtute in mrtutein, renovan- 
tur, ut a])ostolus inqiiit, de die 
in diem, hoc est, 'mortificando 
membra carnis siice, et exJiibendo 
ea arma justitice in sanctifica- 
tionem : j)er observationem man- 
datorum Dei et ecclesice, in ijpsa 
justitia jper Christi gratiam ac- 
cepta, cooperante fide bonis ope- 
ribus, crescimt atque magis jus- 
tificantur, sicuf scriptimi est : 
Qui Justus est, justificetur ad- 
huc ; et iteru7n : Ne verearis 
usque ad mortem jiistificari ; 
et Tursus : Videtis, qiioniam 
ex operibus jiistificatur homo, 
et non ex fide tantum. Hoc 
vero justitice incrementum petit 
sancta ecclesia, cum orat : Da 

each one, wlien lie regards himself, 
and his own weakness and indispo- 
sition, may have fear and appre- 
hension 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 ob- 
tained the grace of God. 

Chapter X. 
On the increase of Justification received. 

Having, therefore, been thus jus- 
tified, and made the friends and 
domestics of God,^ advancingyrom 
virtue to virtue j^ they are renewed, 
as the Apostle says, day by day ;^ , 
that is, by mortifyiyig the members 
of their own flesh,* and by present- 
ing tJiem as instriiments of justice 
unto sanctification,^ they, through 
the observance of the command- 
ments 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 w'ritten : He that is just, let 
him be justified still ^^ and again. 
Be not afraid to be justified even 
to death f and also, Do you see that 
by wo7'/tS a man is justified, and 
not by faith only? And this in- 

' Ephes. ii. 19. 
' Psa. Ixxxiii. 8. 
' 2 Cor. iv. 16. 

* Coloss. iii. 5. 

* Rom. vi. 13, 19, 

* Apoc. xxii. 11. 

^ Eccles. xviii. 22. 
^ James ii. 24. 



nobis Domine fidei, spei, et cari- 
tatis augmnentum. 

Caput XI. 

De observatione mandatorum, deque illius 
necessitate et possibilitate. 

Nemo autem, quantumvis jus- 
t'ificatas, liherum se esse ah ob- 
servatione mandatorum jputare 
debet; nemo temeraria ilia et a 
jpatrihus sub aiiathemate prohi- 
hita voce iiti^ Dei jproecepta Jio- 
mini justificato ad observandum 
esse impossibilia. Na7n Oeus im- 
possibilia non jubet, sed juhendo 
monet et facere quod possis, et 
petere quod non possis, et ad- 
juvat, lit possis. Cujus man- 
data gravia non sunt, cujus 
jugum suave est et o?ius leve. 
Qui enim sunt filii Dei, Chri- 
stum diligunt ; qui autem dili- 
gunt eum, ut ipsemet testatur, 
servant serniones ejus, quod uti- 
que cum diviiio auxilio proistare 
possunt. Licet enim in hac 
mortali vita quantumvis sancti 
et justi in levia saltern et quo- 
tidiana, qum etiam venialia di- 
cunt'ur, peccata quandoque ca- 
dant, non propterea desinunt 
esse justi; nam justorum ilia 
vox est et humilis et verax : Di- 

crease of justification holy Church 
begs, when she prays, ' Give unto 
us, Ο Lord, increase of faith, hope, 
and charity.' 

Chapter XI. 

On keeping the Commandments, and on the 
necessity and possibility thereof. 

But no one, how much soever 
justified, ought to think liimself 
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 im- 
possible for one that is justified. 
For God commands not impossibil- 
ities, but, by commanding, both ad- 
monishes thee to do what thou art 
able, and to pray for what thou art 
not able (to do), and aids thee that 
thou may est be able ; whose com- 
mandments are not heavy ;^ whose 
TjoA'e is sv)eet and whose burthen 
light? For, whoso are the sons of 
God, love Christ ; but they who love 
him, Jceep his commandments^ 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 ve- 
nial, not therefore do they cease to 

• 1 John Ύ. 3. 

» Matt. xi. 30, 

' John xiv. 15. 



mitte nobis debita nostra. Quo 
fit, tit justi ij^si eo 7nagis se 
obligatos ad arnhulandum in 
via justitice sentire debeant, qiio 
liberati jain a jpeccato, servi au- 
tem facti Deo, sobrie, juste et 
pie viventes jproficere possint 
per Christum lesum, per quern 
accessum habuerunt iji gratiam 
istam. Deus namgue sua gratia 
semel justificatos non deserit, 
nisi ab eis prius deseratur. 
Itaque nemo sibi in sola fide 
hlandiri debet, putans fide sola 
se Tieredem esse constiiutum, lie- 
reditatemgue consecuturuin, eti- 
am si Christo non comp>atiatur, 
lit et conglorificetur. Nam et 
Christus ipse, ut inquit aposto- 
lus, cum esset filius Dei, didicit 
ex iis, quae, p)assus est, obedi- 
entiam, et consummatus factus 
est omnibus obtemperantibus si- 
bi causa salutis wteriice. Prop- 
ter ea apostolus ipse monet justi- 
ficatos, dicens : Nescitis, quod 
ii, qui in stadio currimt, omnes 
quidem currunt, sed unus acci- 
pit bravium? Sic currite, ut 
comprehendatis. Ego igitur sic 
curro, non quasi in incertum, 
sic pugno, non quasi aerem ver- 
berans, sed castigo corpus meum, 
et in servitutem redigo, ne forte, 

be just. .For that cry of the just. 
Forgive us our t?'espasses, 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 aXreaay fireed firo7n sins, but 
made servants of God^ they are 
able, living soberly, justly, and god- 
ly^ to proceed onwards through Je- 
sus Christ, byivhom they have had 
access unto this grace? For God 
forsakes not those Λνΐιο have been 
once justified by his grace, unless 
he be first forsaken by them. 
AVherefore, no one ought to flatter 
himself up with faith alone, fancy- 
ing that by faith alone he is made 
an heir, and will obtain the inherit- 
ance, even though he suffer not ivith 
Christ, that so he may be also glori- 
fied with him^ For even Christ 
himself, as the Apostle saith. Where- 
as he was the son of God, learned 
obedience by the things which he 
suffered, and being consummated, 
he became, to all loho obey him, the 
cause of eternal salvation? For 
Λvhich cause the same Apostle ad- 
monishes the justified, saying: 
Know you not that they that run 
in the race, all run indeed, but one 
receiveth the prize f So run that 
you may obtain. I therefore so 

» Rom. vi. 18. 
= Titus ii. 12. 

5 Rom. V. 2. 
* Rom. viii. 17. 

Heb. V. 8, 9. 



cum ali'ts 2)^'ci;dicave7n')n, ijpse re- 
jyrohus f^ciar. Item princ€j)s 
apostolormn Petrus : Satagite, 
ut ])er hojia ojyera certam res- 
train vocationem et electionem 
faciatis. Iluec enim facientes, 
71071 peccahitis aliquando. TJnde 
constat COS ortJiodoxce religionis 
docti'ince adversaria qui dlcunt^ 
justu))i in omni hono ojpere sal- 
tern venialiter ])eccare^ aut, quod 
intolerahilius est, ι^οβηαβ aiternas 
mereri, atque etiam eos, qui sta- 
tuiint, in omnibus ojjerlhus jiis- 
tos 2'>€ccare, si in illis suam i/p- 
soruni socordiarn excitando, et 
sese ad currendum in stadio co- 
hortando, cum hoc, ut in jprimis 
glorificetur Deus, mercedem quo- 
que intuentur ccternam ^ cum 
scriptum sit : Inclinavi cor me- 
um, ad faciendas justificationes 
tuas j^^'ojjter retrihutionem ; et 
de Mose dicat ajoostolns, quod 
resjpiciebat in remunerationem. 

run, not as at an uncertainty : I so 
fight, not as one heating the air, 
hut I chastise my body, and bring 
it into siibjection / lest, pe)'haj)s, 
when I have ;preached to others, I 
myself should become a cast-away} 
So also the prince of the Apostles, 
Peter : Labor the more that by good 
wo7'Ji.s you may malce sure your call- 
ing and election. For doing those 
things, yott shall not sin at any 
time. From which it is plain, tliat 
those are opposed to the orthodox 
doctrine of religion, who assert that 
the just man sins, venially at least, 
in every good Avork; or, which is 
yet more insupportable, that he 
merits eternal punishments ; as also 
those Λνΐιο state, that the j ust sin in 
all their works, if, in tliose works, 
they, together with tiiis aim princi- 
pally that God may be glorified, 
have in view also the eternal re- 
ward, 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 :'^ 
and, concerning Moses, the Apostle 
saith, that he looked unto the re- 

' 1 Cor. ix. 24, 2G, 27. 
' 2 Peter i. 10. 

'Psa. cxviii. 112. 
* Heb. xi. 26. 


Caput XII. 

Prcedestinationis temerariam prasmnpiionem 
cavendaiii esse. 

Nemo quoq^ue, quamdiu in hue 
mortalitate vivittir, de arcano 
divince jprcedestinationis mysterio 
usque adeo prcesumere debet, iit 
certo statuat, se oinnino esse in 
numero jpradestinatormn, quasi 
verum esset, quod justificatus 
aut amjMus ^eccare no7i jpossit, 
aut, si 2)GCcaverit, certain sibi re- 
sij)isc€ntiam j9r6>??2-«Viitf?^i3 debeat. 
Nam, nisi ex speciali revelatione, 
sciri non potest, quos Deus sibi 

Caput XIII. 

De perseverantice munere. 

Similiter de jperseverantice mu- 
nere, de quo scrijptum est : Qui 
jperseveraverit usque in finem, 
hie salvus erit / quod quidem ali- 
unde haberi non potest, nisi ab 
eo, qui potens est eum, qui stat, 
statuere, ut perseveranter stet, 
et eum, qui cadit, restituere : ne- 
ono sibi certi aliquid absoluta 
certitudine jpoUiceatur, tametsi 
in Dei auxilio firmissimam spem 
collocare et rejponere omnes de- 
bent. Deus enini, nisi ij)si il- 
lius graticB defuerint, sicut coepit 
opus bonum, ita perficiet, ope- 

Chapter XII. 

That a rash presumpiuousness in the matter of 
Predestination is to he avoided. 

No one, moreover, so long as he 
is in this mortal life, ought so far 
to presume as regards the secret mys- 
tery of divine predestination, as to 
determine for certain that he is as- 
suredly in the number of the pre- 
destinate ; 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 him- 

Chapter XIII. 

On the gift of Perseverance. 

So also as regards the gift of per- 
severance, of which it is written, 
He that shall persevere to the end, 
he shall be saved ,•"^ — which gift can 
not be derived from any other but 
Him, who is able to establish him 
who standeth^ that he stand perse- 
veringly, and to restore him Avho 
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 

' Matt. xxiv. 13. 

YoL. II.— Η 

' Rom. xiv. 4. 



vans vdle et ])erficere. Verum- 
tamen, qui se existimant stare, 
videant ne cadant et cum timore, 
ac tremore saluteni suam ojpe- 
rentur in laborihus, iii vigiliw, 
in eleemosynis, in orationibus et 
ohlationibus, in jejuniis et castl- 
tate / foTmidare enim dehent, sci- 
entes qucd Ϊ7ΐ sjyem gloria', et 
nondurn in gloriain renati sunt, 
de jpugna, qucz sujperest cum 
came, cum mundo, cum diabo- 
lo ; in qucc victores esse non 
jpossunt, nisi cum Dei gratia 
apostolo obtem^ereyit, dicenti : 
Dehitores sumiis non carni, ut 
secundum carnem vivamiis ^ si 
enim secundum carnem vixeritis, 
moriemini ^ si autcm sjnritu 
facta carnis mortificaveritis, vi- 

Caput XIV. 

Z)e lapsis, et eorum reparatione. 

Qui vero ab accejpta justifica- 
tionis gratia per jpeccatum exci- 
derunt, rursus justificari jpote- 
runt, cum, excitante Deo, _^;er 
pceniteiitice sacramentum merito 
Christi dmissarn gratiam recu- 
jperare procuraverint ; Idc enim 
justificationis modus est lapsi 

good worJi, so loill he perfect it, 
working (in them) to will and to 
accomj)Hsh} Nevertheless, let those 
who thinh themselves to stand, take 
heed lest they fall^ and, with fear 
and trembling work out their sal- 
vation^ in lahors, in patchings, in 
almsdeeds, in prayers and oblations, 
in fastings and chastity : for, know- 
ing that they are born again unto a 
hope of glory ^ but not as yet unto 
glory, they ought to fear for the 
combat which 3'et 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 saj^s : 
We are debtors, 7iot to the flesh, to 
live according to the flesh / for if 
you Vive according to the flesh, yoxL 
shall die ; but if by the spirit you 
mortify the deeds of the flesh, you 
shall live!' 

Chapter XIV. 
On the fallen, and their restoration. 

As regards those who, by sin, have 
fallen from the received grace of 
Justification, they_may be again 
justified, when,Jjod excitmg them, 
throuo;h the sacrameiitToi-PeTiance 

^_ ο - ' — 

they shall have attainedTcTthe"!^ 
cover}', by the merit of Christ, of 
the grace lost : for this manner of 

' Phil. i. 6; ii. 13. 
'■' 1 Cor. X. 12. 

= Phil. ii. 12. 
* 1 Peter i. 3. 

Rom. viii. 12, 13. 



rfijparatio, qiLCim seciindam post 
naufragium dejperditoi gratice ta- 
hidmn sancti patres aj)te ouincii- 
jparunt j etenhn ])ro Us, qui post 
hajptismum in jpeccata lalnintur, 
Christus lesus sacr amentum in- 
stituit jpoenitentice, cum dixit : 
Accijpite SjpirituTn Sanctum : quo- 
rum remiseritis jpeccata, remit- 
tuntur eis / et quorum retinuc- 
ritis, retenta sunt. TJnde docen- 
dum est, Christiani hominis pce- 
nitentiam post lapsuni imdto 
aliam esse a l•aρtis1nal^, eaque 
contineri non modo cessationem' 
a peccatis, et eorum detestation- 
em,, aut cor contritum et humili- 
atum, verum etiam eorundem 
sacramentalem confessionem sal- 
tern in veto et sua tempore fa- 
ciendam, et sacerdotalem ahsolu- 
tionem ', itemque satisfactionem 
per jejunia, eleemosynas, ora- 
tiones et alioj pia spiritualis 
vitce exercitia ; non quidem pro 
ροβηα ceterna, qucB vel sacrameii- 
to, vel sacramenti roto una cum 
culpa remittitur / sed pro pcena 
temp)orcdi, qucB, ut sacrce Utterce 
docent, non tota semper, ut in 
haptismo fit, dimittitur illis, qui 
gratice Dei, qiiam acceperunt, in- 
grati, Spiritum Sanctum contris- 
taverunt, et templum Dei vio- 
lare non sunt reriti. De qua 

Justification is of tlie fallen the rep- 
aration : M-hicli the holy Fathers 
have aptly called a second plank 
after the shipwreck of grace lost. 
For, on belialf of those who fall 
into sins after baptism, CEnsTJe- 
sns instituted the saci-ament of Pen- 
ance, when he said, Deceive ye the 
Holy Ghost, whose sins you shall 
forgive, they are forgiven them, 
and uahose sins you φαΙΙ retain, 
they are retained} vAVhence it is 
to be taught, that the penitence of 
a Christian, after his fall, is Λ -ery 
different from that at (liis) baptism ; 
and that therein are included not 
only a cessation from sins, and a de- 
testation thereof, or, a contrite and 
humhle heart,^ but also the sacra- 
mental confession of the said sins, 
— at least in desire, and to be made 
in its season, — and sacerdotal abso- 
lution ; and likewise satisfaction by 
fasts, alms, prayers, and the other 
pious exercises of a spiritual life ; 
not indeed for the eternal punish- 
ment, — M'hich is, together with the 
guilt, remitted, either by the sacra- 
ment, or by the desire of the sacra- 
ment, — but foiMhe^ temporal pun- 
ishment, which, as the sacred writ-_ 
ings teach, is not always wholly re- 
mitted, as is done in baptism, to 
those who, ungrateful to the grace 
of God which they have received, 

1 John XX. 22, 23. 

Psa. 1. 19. 



poenitenUa scriptiwi est : Me- 
mor esto, wide excideris, age jpm- 
nitentiam, et jprima ojpera fac. 
Et iterwn : Quce secundum De- 
um tristitia est, pmnitentiam in 
salutem stahilem oj>eratur. Et 
rursus : Pcenitentiam aglie, et 
facite fructus dignos ^oeniten- 

Caput XV. 

QuoUhet mortali pcccato amitti gratiam, sed 
non fidem. 

Adversus eiimn homimmi quo- 
rundam callida inge)iia, qui j^er 
dulces sermones et henedictiojies 
seducunt corda innocentiuni, as- 
serendum est, non modo infi- 
delitate, jper quam et ij)sa fides 
aniittitur, sed etiam quocumque 
alio mortali jpeccato, quamvis 
non aniittatur fides, accejotam, 
jvsttficationis gratiam amitti^ 
divinm legis doctrinam defen- 
dendo, quoi a regno Dei non so- 
lum irfideles excludit, sed et fide- 
les quoque, fornicarios, adulte- 
Tos, inolles, mascidorum concu- 
hitores, fures, avaros, ebriosos, 
maledicos, rajpaces, ceterosque om- 
nes, qui letalia committunt joec- 
cata, a quihus cum divince gra- 

liave grieved the Holy Spirit,^ and 
have not feared to violate the tem- 
j)le of God? Concerning which 
penitence it is written : Be mindful 
tuhencethou art fallen^ doj)enance, 
and do the first toovJcs? And again : 
The sorrow that is according to 
God worketh ])enance steadfast 
unto salvation^ And again : Όο 
penance, and hring forth fruits 
worthy of ])enance? 

Chapter XV. 

That^ hy every mortal sin, grace is lost, but 
not faith. 

In opposition also to the subtle 
wits of certain men, who, hy inleas- 
ing sjpeeches and good words, seduce 
the hearts of the imckKfcent^ it is 
to be maintained/tnat the received 
grace of Justification is lost, not 
only bj 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 tlie unbelieving, 
but the faithful also [who are] 
fornicators, adulterers, effeminate, 
Hers with manJcirid, thieves, covet- 
ous, drunkards, railers, extortion- 
ers^' and all others who commit 
deadly sins ; from which, with the 

' Ephes. iv. 30. 
« 1 Cor. iii. 17. 

^ Apoc. ii. δ. 
♦ 2 Cor. vii. 10. 

' Matt. iii. 2. 
' liom. xvi. 18. 

' 1 Cor. vi. i), 10. 


tice adiurtiento ahstinere j^ossimt, 
et pro quibus a Christ i gratia 

Capdt xvi. 

De frv.ctu justificationis, hoc est, de merito 
bonorum operum, deque ipsius meriti ra- 

Mae igitur rat'ione justifica- 
tis hominihus, sive accej)tam gra- 
tiam jperjpetuo conservaverird, 
sive amissavi T€cu])erave7'int, jpro- 
jponenda sunt aj)Ostoli verba : 
Abundate in omni ojoere bono, 
scientes, quod labor vester non 
est inanis in Domino ,' non enirn 
injust'us est Oeus, ut oblivisca- 
tur operis vestri et dilectionis, 
quam ostendistis in nomine ijp- 
sius / et : Nolite amittere confi- 
dentiam vestram, quce niagnam 
habet remunerationem. Atque 
ideo bene ojperantibus usque in 
finem, et in Deo sperantibus jpro- 
jponenda est vita ceterna, et tan- 
quam gratia filiis Dei per Chris- 
tum lesum misericord iter pro- 
missa, et tanquam merces ex ip- 
sius Dei promissione bonis ij)SO- 
rum operibus et meritis fideliter 
reddenda. IIcec est enim ilia 
corona justitice, quam post suum 
certamen et curswn rep)Ositam 
sibi esse aiebat apostolus, a justo 

help of divine grace, they cau re- 
frain, and on account of which they 
are separated from the grace of 

Chapter XVI. 

On the fruit of Justification, that is, on the 
merit of ijood works, and on the nature of 
that merit. 

Before men, therefore, who have 
been justified in this manner, — 
whether they have preserved unin- 
terruptedly the grace received, or 
whether they have recovered it 
when lost, — are to be set the words 
of the Apostle : Abound in every 
good ivork, knowing that your la- 
bor is not in vain in the Lord ;^ 
for God is not unjust, that he 
sJioidd forget your worl•, and the 
love which you have shown in his 
name f• and, do not lose your con- 
fidence, which hath a great veioard? 
And, for this cause, life eternal is 
to be proposed to those working 
well unto the end^ 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 Λvas, 
after his fight and course, laid up 

1 1 Cor. XV. 58. 
== Heb. vi. 10. 

' Heb. X. 35. 
* Matt. X. 22. 



judice sihi reddendam; non so- 
lum auteni sibi, sed et omnibus, 
qui diligunt adventum ejus : cum 
enhn ille ij)se Christus Jesus, 
tanquam caput in memhra et 
tawjuam vitis in jpcdmites, in 
{_psos justificatos jugiter virtu- 
tem influat, quce virtus bona 
eoTurn opera semj^er antecedlt 
et comitatur et subsequitur, et 
sine qua nullo jpacto Deo grata, 
et meritoria esse possent : iii/iil 
ipsis justificatis aiiipjlius deesse 
credendum est, quo minus p>lene 
illis quidern operibus, quce in 
Deo sunt facta, divinm legi pro 
liujus vitce statu satisfecisse, et 
vitam cHernam suo etiam tem- 
pore {si tamen in gratia deces- 
serint), consequendam, fere pro- 
meruisse censeantur, cum Chris- 
tus, Salvator noster, dicat : Si 
quis biberit ex aqua, quarn ego 
dabo ei, non sitiet in aternum, 
sed fiet in eo funs aquce salien- 
tis in vitain ceternam. 

Ita neque p)^'(>W^^ nostra jus- 
titia, tanquam ex nobis pro- 
p)ria statuitur, neque ignora- 
tur aut Tepudiattir justitia Dei; 
quce enim justitia nostra dici- 
tur, quia per earn nobis inhai- 
rentem, justificamur, ilia eadem 

for him, to be rendered to him by 
the just Judge, and not only to h im, 
but also to all that love his coming} 
For, whereas Jesus Christ himself 
contiinially infuses liis virtue into 
the said justitied, — as the head into 
tlie members, and the vine into the 
bi'anches, — and tliis virtue always 
precedes and accompanies and fol- 
lows their good works, which with- 
out it could not in any Avise be 
pleasing and meritorious before 
God, — we must believe that noth- 
ing further is wanting to the justi- 
fied, to prevent their being account- 
ed 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 tru- 
ly merited eternal life, to be obtain- 
ed also in its (due) time, if so be, how- 
ever, that they depart in grace : see- 
ing that Christ, our Saviour, saith : 
Jf any one shall drink of the wa- 
ter that J νήΙΙ give him, he shall 
not thirst forever ; but it shall 
become in him afomitain ofioater 
springing up unto life everlasting? 
Thus, neither is our own justice es- 
tablished as our own as from our- 
selves f nor is the justice of God ig- 
nored or repudiated: for that justice 
which is called ours, because that we 
are justified from its being inhei-ent 
in us, that same is (the justice) of 

1 2 Tim. iv. 8. 

=" John iv. 13, 14. 

' Rom. X. 3. 


I)ei est, quia a Deo nobis in- 
funditur jper Christi ineritum. 
Neque vera illxid omittendiim 
est, quod licet bonis ojperibus 
in sacris litteris usque adeo tri- 
buatur, ut etiam qui uni ex 
minimis suis potum aquce fri- 
gidce dederit, promittat Christies 
eum non esse sua mercede cari- 
turuni, et ajpostolus testetur, id 
quod in prcesenti est momenta- 
neum et leve trihulationis nos- 
tra, supra modum in sublimi- 
tate ceternum gloria pondus o_pe- 
rari in nobis : absit tamen, %d 
Ch7'istianus homo i}i se ipso vel 
confidat vel glorietw\ et non in 
Domino, cujus tanta est erga 
omnes homines bonitas, ut eoruni 
velit esse merita, quce sunt ipsius 
dona. Et quia in multis ojfen- 
dimus omnes, luiusquisque, sicut 
inisericordiam et bonitatem, ita 
severitatein et judicium ante 
oculos habere debet, neque se ip- 
sum aliquis, etiam si nihil sibi 
conscius fuerit, judicare ' quo- 
niam omnis hominum vita non 
humano judicio examinanda et 
judicanda est, sed Dei, qui il- 
luminabit abscondita ienebra- 
rum, et manifestabit consilia 
cordium : et tunc laus erit uni- 
cuique a Deo, qui, id scrip- 

God, because that it is infused into 
us of God, through the merit of 
Christ, Neither is this to be omit- 
ted, — that although, in the sacred 
writings, so much is attributed to 
good works, that Christ promises, 
that even he that shall give a drinlc 
ofcoldioater to one of his least ones, 
shall not lose his reioard;^ and the 
Apostle testifies that, That which is 
at present moinentary and light of 
our tribulation, loorheth for us 
above measure exceedingly an eter- 
nal weight of glory ;- nevertheless 
God forbid that a Christian should 
either trust or glory in himself, and 
not in the Lord, whose bounty to- 
wards all men is so great, that he will 
liave the things which are his own 
gifts be their merits. And forasmuch 
as in many things we all offend,^ 
each one ought to have before his 
eyes, as well the severity and judg- 
ment, 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 •^ because the whole life of 
man is to be examined and judged, 
not by the judgment of man, but 
of God, %(^ho loill bring to light the 
hidden things ofdarhness, and will 
malce manifest the counsels of the 
hearts, and then shall every man 

' Matt. X. 42. 
= 2 Cor. iv. 17. 

^ James iii. 2. 
* 1 Cor. iv. 3, 4. 



tinn est, reddet nniciiifiite ojyera 

Post hanc catholicam de justi- 
ficatione doctrinam, qxiam nisi 
quisque fideliter firmiterque re- 
ceperit, justificai'i own j)oterit, 
jplacuit sanctce synodo hos canopies 
suhjungere, id omnes scicmt, non 
solum quid tenere et sequi, sed 
etiam quid vitare et fug ere de- 


Canon I. — Si quis dixerit, ho- 
mine7n suis ojjerihus, quce vel 
per humance naturce vires, vel 
per legis doctrinam fiant, absque 
divina per lesum Christum gra- 
tia posse justificari cora7)i Deo : 
anathema sit. 

Canon II. — Si quis dixerit, ad 
hoc solum divinam gratiam per 
Christum lesum dari, ut faci- 
lius homo juste vivere, ac vi- 
tam ceternam promereri possit ; 
quasi per liberum arhitrium 
sine gratia utrumque, sed agre 
tamen et diffieulter p)ossit : anath- 
ema sit. 

Canon III. — Si quis dixerit, 
sine prmveniente Spiritus Sancti 
inspiratione atque ejus adjuto- 
rio homineon credere, sperare, di- 
ligere, aut poenitere posse, sicut 

have praise from God^ who, as it 
is written, ^oill render to every man 
according to his loorlts.^ 

After tliis Catholic doctrine on 
Justification, which Λvhoso rcceiveth 
not faithfully and firmly can not be 
justified, it hath seemed good to 
the holy Synod to subjoin these 
canons, that all may hnoAv not only 
what they ought to hold and follow, 
but also what to avoid and shun. 


Canon I. — If any one saith, that 
man may be justified before God 
by his own works, whether done 
through the teaching of human na- 
ture, or that of the law, without the 
grace of God through Jesus Christ : 
let him be anathema. 

Canon II. — If au}^ 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 difliculty : let him 
be anathema. 

Canon III. — If any one saith, 
that without the j)reveiiient inspira- 
tion of the Holy Ghost, and with- 
out his help, man can believe, 
hope, love, or be penitent as he 

» 1 Cor. iv. 5. 

"^ Matt. xvi. 27. 



ojportet^ ut ei jicstificationis gra- 
tia conferatur : anathema sit. 

Canon IY. — Si quia dixerit, li- 
herum hominis arhitrium a Deo 
motum et excitatum nihil coojpe- 
rari assentiendo Deo excitanti 
atque vocanti, quo ad ohtinendam 
jtist^ficationis gratiani se dispo- 
nat ac p7xi'j)aret ; neque j)osse dis- 
seiitii'e, si velit, sed veluti ina- 
ηΐΊηβ quoddam nihil omnino 
agere, inereqiie j)assive se habere : 
anathema sit. 

Canon Y. — Si quis Itberuni ho- 
minis arhitrium jpost Adm jpecca- 
tuvn amissum et extinctum esse 
dixerit, aut rem esse de solo titu- 
lo, imo titulum sinere,figmentuno 
denique a Satana invectum in ec- 
clesiam : anathema sit. 

Canon YI, — Si quis dixerit, 
non esse in jpotestate hominis, 
mas suas malas facere, sed mala 
opera ita, tit bona, Deum ojperari, 
non permissive solum, sed etiam 
pro])rie et per se, adeo ut sit 
projyrium ejus opus non minus 
proditio ludK, quam vocatio 
Pauli: anathema sit. 

Canon YII. — Si quis dixerit, 
opera omnia, quae, ante justifica- 
tionem fiunt, quacumque ratione 

ought, so that the grace of Justi- 
fication may be bestowed npon him : 
let him be anathema. 

Canon IY. — If any one saith, 
that man's free-will moved and ex- 
cited 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 anath- 

Canon Y. — 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 fig- 
ment, in fine, introduced into the 
Church by Satan : let him be anath- 

Canon YI, — If any one saith, 
that it is not in man's power to 
make his ways evil, but that the 
\vorks that are evil God worketh 
as well as those that are good, not 
perniissively 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 YII. — If any one saith, 
that all works done before Justifi- 
cation, in whatsoever way they be 



yiicta sint, vere esse ^eccata, vel 
odium Dei inereri, aut, quanto 
vehementius quis oiititur se dls- 
ponere ad gratimn, tanto eum 
gravius pecca7'e : anathema sit. 

Canon Λ'^ΙΙΙ. — Si quis dixerit, 
gehenncB inetuni, jper quern ad mi- 
serieordiam Dei de 2>^ccatis do- 
lendo confaglmus vel a jpeccando 
dbstlnemus^jyeccatum esse, aut jpec- 
catores jpeiores facere : anathema 

Canon IX. — Si quis dixerit, 
sola fide impiuin justificari, ita 
ut intelligat nihil aliud requiri, 
quod ad jastificationis gixitiam 
conseqiiendam coojperetur, et md- 
la ex parte necesse esse, eum 
suce voluntatis motu ji?rcej9«rar^ 
atque disjjoni : anathema sit. 

Canon X. — Si quis dixerit, ho- 
milies sine Christi justitia, per 
quam nobis meruit, justificari, 
ant jper earn ijpsain formaliter 
justos esse : anathema sit. 

Canon XI. — Si quis dixerit, 
homines justificari, vel sola im- 
jjutatione justiticB Christi, vel 
sola peccatorum Tcmissione, ex- 
clusa gratia et caritate, quce in 
cordihus eorum per Spiritum 
Sanctum diffundatur atque il- 

done, arc truly sins, or merit the 
hatred of God; or tliat the more 
earnestly one strives to dispose him- 
self for grace, the more grievously 
he sins : let him be anathema. 

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.-r/xf any one saith, 
that by faith alone the impious is 
justified, in such wise as to mean, 
that nothing else is required to co- 
operate in order to the obtaining 
the grace of Justification, and that 
it is not in any way necessaiy, that 
he be prepared and disposed by the 
movement of his own will : let him 
be anatliema. 

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. — If any one^aith, 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 hj the Holy Ghost,^ 

* Rom. V. 5. 


Us hiJioireat ; aut etiam gra- 
tiam, qua justificamur, esse tan- 
tmii facorevi Dei : anathema 

Canon XII. — Si quis dixerit, 
fidem justificanteni nihil aliud 
esse, qxiam fiduciam dimiim ini- 
sericordicB ■ ^peecata remitteiitis 
proj^ter Christum; vel earn fidu- 
ciam solam esse, qua justifica- 
mur : anathema sit. 

Canon XIII. — Si quis dixerit, 
omni homini ad remissionem 
jpeccatoruin asseqiiendam neces- 
sarium esse, tit credat certo, et 
absque ulla hcesitatioiie proj)riai 
infirmitatis et indi^:ositionis jpec- 
cata sihi esse remissa : anathema 

Canon XIY. — Si quis dixerit, 
hominem a jpeccatis ahsolvi ac 
jvMificari ex eo quod se ahsolvi 
ac justificari certo credat ; aut 
neminem vero esse justificatimi, 
nisi qui credat se esse justifica- 
tum, et hac sola fide ahsolution- 
em et justificationem jperfici : 
anathema sit. 

Canon XY. — Si quis dixerit, 
hominein renatum et justifica- 
tum teneri ex fide ad creden- 
dum, se certo esse in numero 
j^raedestinatorum : aiiathema sit. 

Canon XVI. — Si quis magnum 

and is inherent in them; or even 
that the grace, whereby we are jus- 
tified, is only the favor of God : let 
him be anathema. 

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 j ustified : let him 
be anathema. 

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 XIY. — If any one saith, 
that man is truly absolved from 
his sins and justified, because that 
he assuredly believed himself ab- 
solved and justified ; or, that no one 
is truly justified but he who believes 
himself justified; and that, by this 
faith alone, absolution and justifica- 
tion are efi'ected : let him be anath- 

Canon XV. — If any one saith, 
that a man, who is born again and 
justified, is bound of faith to be- 
lieve that he is assuredly in the 
number of the predestinate: let 
him be anathema. 

Canon XVI. — If any one saith, 



illud usque in finem jperseve- 
rantite doniim se certo hahitu- 
rum ahsoliUa et infallibili cer- 
titudine dixerit, nisi hoc ex sjpe- 
dali revelatlone didicerit : anath- 
ema sit. 

Caxon XYII. — Si qiiis justifi- 
cationis gratiam non nisi jprcR- 
destinatls ad vitam contingere 
dixerit, reUquos vero omnes, 
qui vocantur, vocari quidem, sed 
gratiam non accijpere, utjpote di- 
vina potestate jyroidestinatos ad 
malum : anathema sit. 

Canon XVIII. — Si quis dixerit, 
Dei j)rcecej>ta homini etiam jus- 
tificato et sub gratia constituto 
esse ad ohservandum irnjpossihi- 
lia : anathema sit. 

Canon XIX. — Si qtiis dixerit, 
nihil jprcecejnutn esse hi evange- 
lio jpraeter fidem, cetera esse in- 
differentia, neque prcEcepta, neque 
jprohihita, sed libera; aut decern 
praicepta nihil pertinere ad Chris- 
tianos : anathema sit. 

Canon XX. — Si quis hominem 
justificatum et quantumlibet per- 
fectxim dixerit non teneri ad ob- 
servantiain mandatorum Dei et 
ecclesice, sed tantuni ad creden- 
dum, quasi vero evangelium sit 
nuda et absoluta jpromissio vitce 
oiteriue sine conditione observa- 

tliat lie will for certain, of an abso- 
lute and infallible certainty, have 
that great gift of perseverance nnto 
the end, — unless he have learned 
this by special revelation : let him 
be anathema. 

Canon XVII. — If any one saith, 
that the grace of Justification is 
only attained to by those who are 
predestined nnto life ; but that all 
others who are called, are called in- 
deed, but receive not grace, as be- 
ing,* by the divine poAver, predes- 
tined unto evil : let him be anath- 

Canon XVIII. — If any one saith, 
that the connnandments of Gtjd are, 
even for one that is justified and 
constituted in grace, impossible to 
keep : let him be anathema. 

Canon XIX. — If any one saith, 
that nothing besides faith is com- 
manded in the Gospel; that other 
things are indifferent, neither com- 
manded nor prohibited, but free; 
or, that the ten commandments 
nowise appertain to Christians : let 
him be anathema. 

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 be- 
lieve ; as if indeed the Gospel were 
a bare and absolute promise of eter- 
nal life, without the condition of 



tionis mandatorum : cmatJievia 

Canon XXI. — Si quis dixerit, 
CJiristuni lesum a Deo lionii- 
nihus datum fuisse, ut redemp- 
torem, cui fidant, non ctiam 
tit lecjislaforem, cui obediant : 
anathema sit. 

Canon XXII, — 8i quis dixe- 
rit, justificatuon, vel sine spe- 
ciali auxilio Dei in accepta 
justitia p)erseverare posse, vel 
cum eo non posse : anathema 

Canon XXIII. — Si quis homi- 
nem semel justificatum, dixerit 
aviplius peccare non posse, neque 
gratiam arnittere, atque ideo emn 
qui Idlntur et peccat, niinquam 
vere fu isse justificat um ; aut co 7i- 
tra, p>osse in tota vita p)eccata 
omnia, etiam ve7iialia, vitare, 
nisi ex speciali Dei privilegio, 
quemadmodnm de beata Yirgine 
tenet ecclesia : anathema sit. 

Canon XXIY. — Si quis dixerit, 
justitiam acceptam non conser- 
vari, atque etiam non augeri 
coram Deo per bona opera ; sed 
opera ipsa fructus solummodo 
et signa esse justificationis adep- 
tm, non autem ipsius ayge?idce 
causam : anathema sit. 

Canon XXV. — Si quis in quo- 
libet bono opere justuni saltem 
venialiter peccare dixerit, aut, 

observing the commandments : let 
him be anathema. 

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 anath- 

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 anathemay^ 

Canon XXIII.h^^ any one saith, 
that a man once justified can sin no 
more, nor lose grace, and that there- 
fore 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 Yir- 
giu : let him be anathema. 

Canon XXIV. — If any one saith, 
that the justice received is not pre- 
served and also increased /kiefore 
God through good works yrowt 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. — If any one saith, 
that, in every good work, tlie just 
sins venially at least, or — which is 



quod intolerahlUus est, morta- 
liter, atque ideo 2)ainas o'ter- 
nas inerer'i ; tantumque ob id 
non damnari, quia Dcus opera 
noil itnputet ad dainnationem : 
anathema sit. 

Canon XXVI. — Si quis dixe- 
rit, justos non dehere jpro bonis 
02:)erihus, qiue in Deo fuerint 
facta, ex2)ectare et s^erare ater- 
nam retributioneni a Deo per 
ejus niisericordiam et lesu 
Christi nierituin, si bene agendo 
et divina 7nandata custodiendo 
usque in finem perseveraverint : 
anathema sit. 

Canon XXYII. — 8i quis dixe- 
rit, nuJhini esse mortale j)eccatum, 
nisi infidelitatis j ant nidlo alio, 
qiiantiimvis gravi et enormi, prce- 
terquam infidelitatis, peccato, se- 
mel acceptam gratiam amitti: 
anathema sit. 

Canon XXYIII. — 8i quis dixe- 
7'it, aniissa per ^^^ccatum gratia, 
simid et fidem semper amitti; 
aut fidem, quoe remanet, non esse 
veram fidem, licet non sit viva ; 
aut eum, qui fidem sine caritate 
habet, non esse Christianum : 
anathema sit. 

Canon XXIX. — Si quis dixerit, 
eum, qui post baptismum lapsus 
est, 01 on posse per Dei gratiam 
resurgere ; aut j)osse quidem,sed 
sola fide amissam justitiam re- 

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 w<^rks unto 
damnation: let him be anathema. 

Canon XXVI.^^^ 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 })ersevere to the end in 
well doing and in keeping the di- 
vine commandments: let him be 

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 enor- 
mous, save by that of infidelity : let 
him be anathema. 

Canon XXVIII. — If any one 
eaith, that, grace being lost through 
sin, faith also is always lost with it; 
or, that the faith Avhicli remains, 
though it be not a lively faith, is 
not a true faith; or, that he Λνΐιο 
has faith without charity is not a 
Christian : let him be anathema. 

Canon XXIX.— If anyone saith, 
that he who has fallen after bap- 
tism is not able by the gi'ace of 
God to rise again; or, that he is 
able indeed to recover the justice 


Gujperare . sine sacrmnento jpocni- 
tenticB, proiit sancta romana et 
universalis ecclesia a Christo Do- 
mino et ejus apostolis edocta 
hucusqtie jprofessa est, servavit 
et docuit : anathema sit. 

Canon XXX. — Si quis post ac- 
cejptamjustificationis gratiam cui- 
lihet peccatori poinitenti ita cul- 
pam remitti et reatuni cdernce 
poence deleri dixerit, ut nullus 
reinaneat reatiis pame tempo- 
ralis exsolvendcB vel in hoe se- 
culo, vel in futuro in purgato- 
rio, anteguam ad regna cmlorum 
aditus pater e possit : anathema 

Canon XXXI. — Si guis dixe- 
rit, justificatum p)eccare, dum in- 
tuitu ceternce mercedis hene ope- 
ratur : anathema sit. 

Canon XXXII. — Si guis dixe- 
rit hominis justificati bona opera 
ita esse dona Dei, ut non sint 
etiam bona ipsius justificati tne- 
rita; aut ipsum justificatum bo- 
nis operibus, qi(,ce ab eo per Dei 
gratiam et lesu Christi meri- 
tum., cujus vivum membrum est, 
fiunt, non vere Tnereri augrnen- 
tum gratice, vitam ceternam, et 
ipsius vitce aterncE, si tamen in 
gratia decesserit, consecutionem, 

which he has lost, but by faith alone 
Avithout the sacrament of Penance, 
contrary to Avhat the holy Roman 
and universal Church — instructed 
by Christ and his Apostles — has 
hitherto professed, /observed, and 
taught : let him boT anathema. 

Canon XXX.-*-If any one saith, 
that, after the grace of Justifica- 
tion has been received, to every peni- 
tent sinner the guilt is remitted, and 
the debt of eternal punishment is 
blotted out in such wise that there 
remains not^iy debt of temporal 
punishment to be discharged either 
in this world, or in the next in Pur- 
gatory, before the entrance to the 
kingdom of lieaven can be opened 
[to him] : let him be anathema. 

Canon XXXI. — If any one saith, 
that the justified sins when he per- 
forms good works with a view to 
an eternal recompense : let him be 
anathema. / 

Canon XXXII. — ^uf 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 justi- 
fied, 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 et'iam glorica augmentum : 
anathema sit. 

Canon XXXIII. — Si quis dixe- 
rit, jper hano doctriiiam catholi- 
cam de justificatione, a sancta 
synodo hoc ^rcesenti decreto ex- 
joressam, aliqua ex ])arte glorica 
Dei vel meritis lesu Christi Do- 
mini nostri derogari, et non jpo- 
tius veritatem fidei nostrce, Dei 
denique, ac Christi lesu gloria'ni 
illustrari : anathema sit. 

Sessio Septima, 
celehrata die III. ΙΐαΗϋ 15-17. 


Ad consuniinationem saluta- 
ris de justificatione doctrince, 
quce in proBcedenti jproxhna scs- 
sione tmo omnium patruni con- 
sensu jpromulgata fuit; consen- 
taneiim visum est de sanctissi- 
7nis ecclesice sacramentis agere, 
2Jer quce oninis vera justitia 
vel i7icij)it, vel ccc2Aa augetur, 
vel amissa re^^jaraiur. Droj)te- 
rea sacrosancta, oecum.enica et 
generalis Trideiitina synodiis, in 
Sjnritu Sancto legitime congre- 
gata, lyrcesidentihus in ea eisdem 

life, — if so be, however, that he de- 
part in grace, — and also an increase 
of glory: let him be anathema. 

Canon XXXIII. — If any one 
saith, that, by the Catholic doctrine 
touching Justilication, by this holy 
Synod set forth in this present de- 
cree, the glory of God, or the mer- 
its 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. 

Seventh Session, 

held March 3, 1547. 

decree on the sacraments. 


For the completion of the salu- 
tary doctrine on Justification, which 
was promulgated with the unani- 
mous consent of the Fathers in the 
last preceding Session, it hath seem- 
ed suitable to treat of the most holy 
Sacraments of the Church,'4hrough 
which all true justice either begins, 
or being begun is increased, or be- 
ing lost is repaired. With this view, 
in order to destroy the errors and to 
extirpate the heresies which have 
appeared in these our da^^s on the 
subject of the said most holy sacra- 


apostolicoi sedis legatis, ad er- 
rores eliminandos et extirpandas 
hareseSj quae circa sajictisshna 
ipsa sacramenta hac nostra tem- 
pestate, turn de damnatis olim 
a patribus 7iostris hceresihus 
suscitatcB, turn etiam de novo 
adlnveiitce sunt, quce Catholicce 
Eccleske puritati et animarum 
saluti magnopere officiimt^ sanc- 
tarum scripturarum, doctrince, 
apostol'icis traditionihus atqiie 
allorum conciliorum et patriim 
consensui inhcerendo, hos prce- 
sentes canones statuendos et de- 
cernendos censidt, Teliquos, qui 
super sunt ad ccepti operis per- 
fectionem, deinceps, divino Spi- 
ritu adjuvante, editura. 


Canon I. — Si quis dixerit, sa- 
cramenta nova legis non fuisse 
omnia a lesu Christo Domino 
nostro instituta ; aut esse plura 
vel pauciora quam septem, vide- 
licet : haptismum, confirmationem, 
eucharistiam, pcenitentiam, extre- 
mam unctionem, ordinem, et ma- 
trimonium ,' aut etiam aliquod 
ho7'um septem non esse vere etpro- 
prie sacramentum : anathema sit. 

YoL. 11.— I 

Iments, — as well those which have 
been revived from the heresies con- 
demned of old by our Fathers, as 
also those newlv invented, and which 
are exceedingly prejudicial to the 
purity of the Catholic Church, and 
to the salvation of souls, — the sa- 
cred and holy, oecumenical and gen- 
eral Synod of Trent, lawfully assem- 
bled in the Holy Ghost, the same 
legates of the Apostolic See presid- 
ing therein, adhering to the doc- 
trine of the holy Scriptures, to the 
apostolic traditions, and to the con- 
sent of other councils and of the 
Fathei's, has thought fit that these 
present canons be established and 
decreed ; intending, the divine Spir- 
it aiding, to publish later the re- 
maining canons which are wanting 
for the completion of the Avork 
which it has begun. 


Canon ΐ.-γΐί 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 Eu- 
charist, Penance, Extreme Unc- 
tion, Order, and Matrimony; or 
even that any one of these seven 
is not truly and properly a^saijra- 
ment: let him be anathema. 



Canon II. — Si quis dixerit, ea 
ipsa novce legis sacrmneiita a 
sacramentis a7itiquce legis no η 
differre., nisi quia ceremonial 
sunt alke et alii ritus externi : 
anathema sit. 

Canon III. — Si quis dixerit, 
hccc septem sacramenta ita esse 
inter se J9α?'^ίί, ut mdla ratione 
aliud sit alio dignius : anathema 

Canon IV. — Si quis dixerit , 
sacramenta novce legis non esse 
ad scdiitem tiecessaria, sed su- 
perflua ; et sine eis aut eorum 
voto per solam fidem homines 
a Deo gratiam j ustificationis 
adipisci; licet omnia singidis 
necessaria no7i sint : anathema 

Canon Y. — Si quis dixerit, hcec 
sacramenta prop)ter solam fidem 
nutriendam instituta fuisse : 
anathema sit. 

Canon VI. — Si quis dixerit, 
sacramenta ίΐονω legis non con- 
tinere gratiam, quam significant; 
aut grcdiam ipsam non ponenti- 
hus ohicem non confer re ; quasi 
signa tantu7n externa sint ac- 
cepted j^er fidem gratice, vel jus- 
titice, et no tee quccdatn Christiance 
professionis, quihus apud ho- 

Canon II. — If any one saitli, that 
these said sacraments of the New 
Law do not differ from the sacra- 
ments of the Old Law, save that the 
ceremonies are different, and differ- 
ent the outward rites : let him be 

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 wor- 
thy than another : let him be anath- 
ema. / 

Canon IV. — If any one saith, 
that the sacraments of the New 
Law are not necessary unto salva- 
tion, but superfluous ; and that, 
without them, or without the desire 
thereof, men obtain of God, through 
faith alone, the grace of justifica- 
tion ; — though all [the sacraments] 
are not indeed necessary for every 
individual : let him be anathema. 

Canon V. — If any one saith, that 
these sacraments were instituted for 
the sake of nourishing faith alone : 
let him be anathema. 

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/oot place 
an obstacle thereunto ; ^,s though 
they were merely outward signs of 
grace or justice received through 
faith, and certain marks of the Chris- 



mines discernuntur fideles ah in- 
jidelibus : anathema sit. 

Canon YII. — Si quis dixerit, 
non dari gratiam per kujxLsmodi 
sacramenta semper et omnibus, 
quantum est ex parte Dei, etiam 
si rite ea suscipiant, sed ali- 
quando et aliquihus : anathema 

Canon VIII. — Si quis dixerit, 
per ipsa novce legis sacrainenta 
ex opere operato non conferri 
gratiam, sed solam fidem divines 
promissionis ad gratiam con- 
seqiiendain svfficere : anathema 

Canon IX. — Si quis dixerit, 
in trihus sacramentis, haptismo 
scilicet, confirmatione et ordine, 
non imprimi characterem in 
anima, hoc est signum quod- 
dam spirituale et indelehile, 
unde ea iterari non possunt : 
anathema sit. 

Canon X. — Si quis dixerit, 
Christianas omnes in verho, et om- 
Qiihus sacramentis administrandis 
habere potestatem : anathema sit. 

Canon XI. — Si quis dixerit, 
in m.inistris, dum sacramenta 
conficiunt et C07\ferunt, non re- 
quiri intentionem saltem facien- 
di, quod facit ecclesia : anathema 

Canon XII. — Si quis dixerit, 

tian profession, whereby believers 
are distinguished amongst men from 
unbelievers : let luin be anatliema. 

Canon YII.->4f any one saith, 
that grace, as far as God's part is con- 
cerned, is not given through the said 
sacraments, always, and to all men, 
even though they receive them right- 
ly, but [only] sometimes,andtosome 
persons : let him ba anathema. 

Canon YIII.— "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 obtainiug of grace : 
let him be anathema. 

Canon IX.— If any one saith, 
that, in the three sacraments, to wit, 
Baptism, Confirmation, and Or- 
der, there is not imprinted in the 
soul a character, that is, a certain 
spiritual and indelible sign, on ac- 
count of which they can not be re- 
peated : let him be anathema. 

Canon X. — If any one saith, that 
all Christians have power to admin- 
ister the word, and all the sacra- 
ments : let him be anathema. 

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. — If any one saith, 



ministrum in jpeccato tnortdli 
existentem, modo omnia esscii- 
tialia, quce ad sacramentum con- 
ficiendum aid conferendum jper- 
tinent, servaverit, non conficere ant 
conferre sacramentum : anathema 

Canon XIII. — Si quis dixerit, 
receptos et ajpprohatos Ecclesice 
Catholicce ritus, ^?^, solemni sacra- 
mentorum admi?iistpatione adlii- 
heri consuetos, aut contemni, aut 
si?ie peccato a ministris pro li- 
bito omitti, aut in novos alios 
per quemcwmque ecclesiarum 
pastorem mutari posse : anathema 


Canon I. — Si quis dixerit, hap- 
tismum loannis habuisse eam- 
dem vim cum baptismo Christi : 
anathema sit. 

Canon II. — Si quis dixerit, 
aquam veram et naturalem non 
esse de necessitate baptismi^ at- 
que ideo verba ilia Domini nos- 
tri lesu Christi: Nisi quis re- 
natus fuerit ex aqua et Spiritu 
Sancto ; ad metaphoram aliquam 
detorserit : anathema sit. 

Canon III. — Si quis dixerit, 
in EcclesicB Romana, quce oinnium 
ecclesiarum mater est et magis- 
tra, non esse veram de bap)tismi 

that a minister, being in mortal sin, 
—if so be that he observe all the 
essentials which belong to the effect- 
ing, or conferring of, the sacrament, 
— neither effects, nor confers the 
sacrament : let him be anath- 

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 con- 
temned, 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. 


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 IL — If any one saith, that 
true and natural water is not of ne- 
cessity for baptism, and, on that 
account, wrests, to some sort of met- 
aphor, those words of our Lord Je- 
sus Christ : Unless a man be born 
again of water / and the Holy 
Ghost ,•' let him /)e anathema. 

Canon III.— y f any one saith, that 
in the Roman Church, which is the 
mother and mistress of all churches, 
there is not the true doctrine con- 

' John iii. 5. 


Sacramento doctrinam : anathema 

Οαλόν IY. — Si quis dixerit, 
haptismum, qiii etiam datur ah 
hcxreticis in nomine Patris, et 
Filii, et Spiritus Sancti, cum. 
intentione faciendi, qiiod facit 
ecclesia, non esse verum hajMs- 
mum. : anathema sit. 

Canon Y. — Si quis dixerit, 
hajptisnium liherum esse, hoc est, 
non necessarium ad saluteni : 
anathema sit. 

Canon YI. — Si quis dixerit, 
hajptizatum non j>osse, etiam si 
velit, gratiam amittere, qiian- 
tumcumque jpeccet, nisi nolit cre- 
dere : anathema sit. 

Canon YII. — Si quis dixerit, 
ha/ptizatos jper haptismum ijp- 
sum, solius tantum fidei debi- 
tor es fieri, non autem universce 
legis Christi servanda^ : anathema 

Canon YIII. — Si quis dixerit, 
haj)tizatos liberos esse ah omni- 
hus sanctcB ecclesice jprccceptis, 
qum vel scrijpta vel tradita 
sunt, ita ut ea ohservare non 
teneantur, nisi se sua sponte illis 
suhmittere voluerint : anathema 

•Canon IX. — Si quis dixerit, 
ita revocandos esse homines ad 

cerning the sacrauient of baptism : 
let him be anatjiema. 

Canon lY.-i^If any one saith, that 
the baptism Avliich 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 Y.— «If any one saith, that 
baptism is free, that is, not neces- 
sary unto salvation : let him be 

Canon YI. — 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 YII. — 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 laio^ of Christ: let 
him be anathema. 

Canon YIII. — 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 ob- 
serve them, unless they have chosen 
of their own accord to submit them- 
selves thereunto : let him be anath- 

Canon IX. — If any one saith, that 
the remembrance of the baptism 

1 Gal. V. 3. 



haptismi suscepti onemoriam, ut 
vota omnia, quce j>ost haptis- 
mum fiunt, vi promissionis in 
haptismo ipso jam factai, irri- 
ta esse intelUgant, quasi per ea 
■et fidei, quam ^;r(?/θ55^ siuit, 
detrahatur et ij^si haptismo : 
anathema sit. 

Caxon X. — Si quis dixerit, 
peccata omnia, qiKB post haptis- 
mum fiunt, sola recordatione et 
fide suscepti haptismi vel dimit- 
ti, vel venialia fieri: anathema 

Canon XI. — Si quis dixerit, 
verum et rite collatum haptis- 
mum iterandum esse illi, qui 
apud infideles fidem Christi ne- 
gaverit, cum ad ptmnitentiam 
convertitur : anathema sit. 

Canon XII. — Si quis dixerit, 
neminem esse haptizandmn, nisi 
ea atate, qua Christus haptiza- 
tus est, vel in ipso mortis arti- 
culo : anathema sit. 

Canon XIII. — Si quis dixerit, 
parvidos, eo quod actum cre- 
dendi non hahent, suscepto hap- 
tismo inter fideles computandos 
non esse, ac propterea, cum ad 
annos discretionis pervenerint, 
esse rehaptizandos j aut prce- 
stare, 07nitti eorum haptisma. 

wliicli tliey have received is so to 
be recalled unto men, as tliat tliey 
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 pro- 
fessed, and from that baptism it- 
self : let him be anathema. 

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. — If any one saith, that 
baptism, which was true and rightly 
conferred, is to be repeated, for him 
Λνΐιο has denied the faith of Christ 
amongst Infidels, \vhen he is con- 
verted unto penitence: let him be 

Canon XII. — If any one saith, 
that no one is to be baptized save 
at that age at which Christ was bap- 
tized, or in the very article of death : 
let him be anathema. 

Canon XIII. — If any one saith, 
that little children, for that they 
have not actual faith, are not, after 
having received baptism, to be reck- 
oned amongst the faithful ; and that, 
for this cause, they are to be rebap- 
tized Avhen they have attained to 
years of discretion ; or, that it is 


quam, eos non actu jprojyrio cre- 
dentes, hajptizari in sola fide ec- 
clesioi : anathema sit. 

Canon XIY. — Si quis dixerit, 
hujusrnodi jparmdos hajptizatos, 
cum adoleverint, interrogandos 
esse, an ratum habere velint, 
quod patrini eorum nomine, 
dum hajptizarentur, jpolliGiti 
sunt j et, uhi se nolle resjoon- 
der'int, suo esse arhitrio relin- 
quendos ^ nee alia interim jpmna 
ad Christianani vitam cogendos, 
nisi ut ah EucharistiiQ aliorum- 
que sacramentorum jpercejptione 
arceantur, doneo resi-piscant : 
anathema sit. 


Canon I. — Si quis dixerit, con- 
firmatlonem haptizatorum otio- 
sam ceremoniam esse, et non 
potius verum et jprojpriiim sa- 
cr amentum j aut olim nihil 
aliud fuisse, qnam catechesim 
quamdam, qua adolescentim, jpro- 
xinni fidei suce rationem coram 
ecclesia exponebant : anathema 

Canon II. — Si quis dixerit, in- 
jurios esse Spiritui Sancto eos, 
qui sacro covfirmationis chris- 

better that tlic baptism of such be 
omitted, than that, while not behev- 
ing by their own act, they should 
be baptized in the faith alone of 
the Church : let him be anathema. 
Canon XIY. — If any one saitli, 
that those who have been thus bap- 
tized when children, are, when they 
have grown up, to be asked whether 
they will ratify what fheir sponsors 
promised in their names when they 
were baptized ; and that, in case 
they answer that they Avill not, they 
are to be left to their own will ; and 
are not to be compelled meanwhile 
to a Christian life by any other pen- 
alty, save that they be excluded from 
the participation of the Eucharist, 
and of the other sacraments, until 
they repent : let him be anathema. 


Canon I.-Vlf 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 Avas 
nothing more than a kind of cate- 
chism, whereby they who were near 
adolescence gave an account of 
their faith in the face of the 
Church: let him be anathema.. 

Canon II. — If any one saith, that 
they who ascribe any virtue to the 
sacred chrism of confirmation, offer 



mati virtutem aliqiiam tr'ihu- 
unt : anatlienia sit. 

Canon III. — Si quis dlxerit, 
sanctce confirmationis ordlnari- 
utn ministrum non esse solum 
ejpiscojyum^ sed qiiemvis sinipli- 
cem sacerdotem : anathema sit. 

Sessio Decimateetia, 
celebrata die XI. Octohris 1551. 


Caput I. 

De reali prcesentice Domini nosiri lesu Christi 
in sanctissimo Eucharistiee sacramento. 

Principio docet sancta syno- 
dus, et ajperte ac shnjpliciter 
2>rofitetur^ in almo sanctm JEu- 
charistioi sacramento., post panis, 
et vi?ii consecrationem, Domi- 
num nostrum lesitm Christttm, 
verum Deum, atque hominem, 
vere, realiter, ac sidjstantialiter 
sub specie illarum rerum sensi- 
hilium, contineri. Neque enim 
hcBG inter se pugnant, ut ipse 
Salvator noster semper ad dex- 
teram Patris in ccdis assideat 
juxta modum existendi natura- 
leni, et ut multis nihilominus 
aliis in locis sacramentaliter 
prcesens sua substantia nobis 
adsit, ea existendi ratione, quam 
etsi verbis exprimere vix possu- 

an outrage to the Holy Ghost: let 
him be anathema. 

Canon III. — If any one saith, 
that the ordinary minister of holy 
confirmation is not the bishop 
alone, but any simple priest so- 
ever : let him be anathema. 

Thieteentii Session, 
held October 11, 1551. 


Chapter I. 

On the real presence of our Lord .Tesus Christ 
in the most holy sacrament of the Eucharist. 

In the first place, the holy Synod 
teaches, and openly and simply pro- 
fesses, that, in the august sacrament/ 
of the holy Eucharist, after the con- 
secration of the bread and wine,^our 
Lord Jesus Christ, true God and 
man, is truly, really, and substan- 
tially contained nnder the species 
of those sensible things. For nei- 
ther are these things mutually re- 
pugnant, — that our Saviour him- 
self 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, sacramentallj^ present 
to us in his own substance, by a man- 
ner of existing, w^hich, though Ave 
can scarcely express it in words, yet 



•mus, ^088ibilern tatnen esse Deo, 
cogitatione jper fidem illitstrata 
assequi possuinus, et constantis- 
ahne credere dehemus : ita enim 
majores nostri omnes, quotquot 
in vera Christi ecdesia fuerunt, 
qui de sanctisshno hoc Sacra- 
mento disseruerunt, ajpertissime 
jprofessi sunt, hoc tarn admira- 
hile sacr amentum in tdtima coena 
redemptorem nostrum instituisse, 
cum post j)anis vinique bene- 
dictionem se suum ipsius cor- 
pus nils prcchere, ac suum 
sanguinem, disertis et jpersjpiciiis 
verhis testatus est; qum verha a 
Sanctis evangelistis commemo7'a- 
ta et a divo Paxdo postea rejye- 
tita, cum propriam illam et 
apertissimam significationem j)rcG 
se ferant, secundum quam a 2)(i^- 
tribus intellectct su7it ; indignis- 
simum sane flagitium est, ea a 
quibusdam contentiosis et pravis 
hominihus ad fictitlos et imagi- 
narios tropos, quibus Veritas car- 
nis et sanguinis Christi negatur^ 
contra universum ecclesice sen- 
sum detorqueri; qum, tamquam 
columna et firmamentum veri- 
tatis, hcec ab impiis hominibus 
excogitata commenta velut sata- 
Qiica detestata est, grato sem- 
per et memore animo proestan- 
tissimwn hoc CTifristi beneficium 

can we, by the understanding illu- 
minated by faith, conceive, and we 
onght most firmly to believe, to be 
possible nnto God : for thus all our 
forefathers, as many as were in the 
true Church of Christ, who have 
treated of this most holy Sacra- 
ment, have most openly professed, 
that our Redeemer instituted this 
so admirable a sacrament at the 
last supper, when, after the bless- 
ing of the bread and wine, he tes- 
tified, in express and clear words, 
,tnat he gave them his own very 
body, and his own blood, words 
which, — recorded by the holy 
Evangelists, and afterwards re- 
peated by Saint Paul, whereas 
they carry with them that pro]3er 
and most manifest meanine: in 
which they were understood by 
the Fathers, — it is indeed a crime 
the most unworthy that they 
should be wrested, by certain con- 
tentious and wicked men, to fic- 
ti^tious 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 jdllar 
and ground of truth, has detest- 
ed, as satanical, these inventions 
devised by impious men; she rec- 
ognizing, with a mind ever grate- 
ful and unforgetting, the most ex- 
cellent benefit of Christ. 



Caput II. 

De ratione institutionis sanciissimi hijus 

Ergo Salvator noster, discessu- 
rus ex hoc tnundo ad Patrem^ 
sacrmnentuin hoc instituit, in 
quo divitias divini sui erga ho- 
mines amoris velut effudlt, me- 
moriam faciens Knirahilium sico- 
rum/ et in illius smnptione 
colere nos sui memoriain jprcR- 
ce_pit, siiamque aiuiunciare mor- 
tem^ donee ij^se ad jtidicandum 
mundiim veniat. Sumi autem 
voluit sacramentum hoc, tam- 
quam s]?iritualeni aniinarum ci- 
hum, quo alantur, et conforten- 
tur viventes vita illius, qui dixit : 
Qui manducat me, et ipse vivef 
propter me : et tamquam anti- 
dotum, quo liheremur a culpis 
quotidianis, et a peccatis rnor- 
talihus p)r€eservemiir. Pignus 
prcBterea id esse voluit futurm 
QiostrcE gloricc, et perpetuce feli- 
citatis, adeoque symholum uniiis 
illius corporis, cujus ipse caput 
existit, cuique nos, tamquam 
membra, arctissima fidei, spei et 
caritatis connexione adstrictos 
esse voluit, ut idipsum omnes 
diceremus, nee essent in nobis 

Οηαγτεκ II. 

On the reason of the institution of this most 
holy sacrament. 

Wherefore, our Saviour, when 
about to depart out of this world 
to the Father, instituted this sacra- 
ment, in which he poured forth as 
it were the riclies of his divine love 
towards men, maldng a remem- 
brance of his luonderful ivorL• ;^ 
and he commanded us, in the par- 
ticipation thereof, to venerate his 
memory, and to shoiu forth his 
death until he come"^ to judge the 
world. And he would also that 
this sacrament should be received 
as the spiritual food of souls, where- 
by nmy be fed and strengthened 
those who live with his life who said. 
He that eateth me, the same also 
shall live by me; ^ and as an anti- 
dote, w'hereby we may be freed from 
daily faults, and be preserved from 
mortal sms. lie would, further- 
more, have it be a pledge of our 
glory to come, and everlasting hap- 
piness, and thus be a symbol of that 
one body whereof he is the head, 
and to which he M'ould 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.* 

' I'sa. ex. 4. 
' 1 Cor. xi. 26. 

' John vi. 58. 
♦ 1 Cor. i. 10. 


Caput ΙΠ. 

De, excellentia sanctissimcE Eucharistice super 
reliqua sacramenta. 

Co7mnune hoc quidem, est 
sanctissimce Eucliaristi(x. cum 
ceteris sacramentis, synibolum 
esse rei sacrce, et ijwisihilis gra- 
tioi fonnam visihileni / verwn 
illud iii ea excellens et singulare 
rej}eritur, quod reliqua sacra- 
menta tunc priiiium sanctifi- 
candi vim hahe?it, cum quis 
illis utitur : at in Eucharistia 
ipse saiictitatis auctor ante 
iisum est. Nondum enim Eu- 
charistiam de manu Domi- 
ni a_postoli susc'^\'ra)if, cum 
vere tanien ipse ajjirmaret cor- 
pus suum esse, quod jprceh^at. 

Et semj^er hoic fides in Ec- 
clesia Dei fuit, stathn post 
consecrationem verum Domini 
nostri corpus verwnque ejus 
sanguinem sul• panis et vini 
specie tma cum ipsius anima et 
divinitate existere ^ sed corpus 
quidem sub specie panis et san- 
guinem sub vini specie ex vi 
verhorum• ipsitm autem corpus 
sub specie vini, et sanguinem sub 
specie panis, animamque sub 
utraque, vi naturalis illius con- 
nexionis et concomitantioe, qua, 
partes Christi Domini, qui jarn 
ex inortuis resurrexit non am- 

Chapter III. 

On the excellency of the most holy Eucharist 
over the rest of the sacraments. 

The most holy Eucharist has in- 
deed this in common with the rest 
of the sacraments, that it is a sym- 
bol of a sacred thing, and is a visi- 
ble form of an invisible grace ; but 
tliere 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 Au- 
thor himself of sanctity. For the 
apostles had not as yet received the 
Eucharist from the hand of the 
Lord, when nevertheless himself af- 
firmed with truth that to be his own 
body which he presented [to them]. 
And this faith has ever;l3een in the 
Church of God, that,v immediately 
after the consecration, the verita- 
ble body of our Lord, and his veri- 
table blood, together with his soul 
and divinity, are under the spe- 
cies of bread and wine ; but the 
body indeed under the species of 
bread, and the blood under the spe- 
cies of wine, by the force of the 
words; but the body itself under 
the species of wine, and the blood 
under tlie species of bread, and the 
soul under both, by the force of that 
natural connection and concomi- 
tancy whereby the parts of Christ 



plius moriturus, intei^ se cojni- 
lantur, divinitatem jporro jprojp- 
ter admirahUem illam ejus cuin 
corpora et anhna hyjpostaticam 
unionem. Quajpropter verissi- 
•mum est, tantumdem sub alteru- 
tra specie atqiie sub utraque 
contineri : totus eniin, et inte- 
ger Christus sub panis specie 
et sub quavis ipsius speciei parte, 
totus item sub vini specie et sub 
ejus pariibus existit. 

Caput IV. 
De Transsuhstantiatione. 

Quoniam autem Christus, re- 
demptor noster, corpus suum id, 
quod sub specie panis offerebat, 
vere esse dixit ; ideo persuasum 
semper in Ecclesia Dei fuit, id- 
que nunc denuo sancta hcec sy- 
nodus declarat, per consecratio- 
nem panis et vini conversionem 
fieri totius siibstanticn panis in 
substantiam corporis Christi Doj 
mini nostri, et totius suhstantid^. 
vini in substantiam sanguini 
ejus : quce conversio convenien 
ter et proprie a sancta Catho<^ 
lica Ecclesia Transsitbstantiatm 
est appellata. \ 

onr Lord, wlio hath now risen from 
the dead, to die no more; are united 
together ; and the divinity, further- 
more, on account of the admirable 
hvpostatical 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. 

Chapter IV. 

On Transubstaniiation. 

And because that Christ, our Re- 
deemer, declared that which he 
offered under the species of bread 
to be truly his own body, tlierefore 
has it ever been a firm belief in the 
jChurch of God, and this holy Syilod 
doth now declare it anew, tliat^ 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 tlie wine into the sub- 
stance of his blood ; which conver- 
sion is, by the holy Catholic Church, 
suitably and properly called Tran- 

> 1 Cor. vi. 9. 



Caput V. 

De cultu et veneratione hide sanct'issimo 
sacramenio exhibenda. 

Nullus itaque duhitandi locus 
Telinquitur^ quin omnes Christi 
fideles j^ro more in Catholica 
Ecclesia serrvper recejpto latrice 
ctdturn, qui vero Deo dehetur, 
huic sanctissimo sacramento in 
veneratione exhiheant : neqxie 
enirn ideo minus est adoran- 
dum, quod fuerit a Christo Do- 
mino^ ut sumatuVj institutum : 
'nam ilium eumdem Deum proe- 
sentem in eo adesse credimus, 
quern Pater cetemus introducens 
in orhem terrarum dicit : Et 
adorent eum omnes angeli Dei ; 
quern magi jprocidentes adorave- 
Tunt ; quern denique in GalUcea 
ah ajpostolis adoratum fuisse, 
scri/ptura testatur. 

Declarat prcfiterea sancta sy- 
nodus,j)ie et relUjiose admodum 
in Dei Ecdesiam inductum fu- 
isse hunc 7nore7n, ut singulis 
annis jpeculiari quodam et 
festo die j)rcecelsum ?ioc et ve- 
nerabile sacramentum singulari 
'ueneratione ac solenmiter cele- 
hraretur, utque in jprocessionihus 
reverenter et honorifice illud per 
vias et loca puhlica, circumfer- 
retur. JEquissimum est enim, sa- 

Chapter v. 

On the cult and veneration to be shown to this 
most holy sacra7nent. 

Wherefore, there is no room left 
for doubt, that all the faithful of 
Christ may, according to the cus- 
tom ever received in the Catholic 
Churchjl/render in veneration the 
worship of latria, which is due to 
the true God, to this most holy sac- 
rament. For not therefore is it the 
less to be adored on this account, 
that it Avas instituted by Christ, the 
Lord, in order to be received ; for 
we believe that same God to be 
present therein, of wliom the eter- 
nal Father, when introducing him 
into the world, says : And let all the 
angels of God adore him /^ whom 
the Magi, falling doion, adored f- 
who, in fine, as the Scripture testi- 
fies, was adored by the apostles in 

The holy Synod declares, more- 
over, that very piously and relig- 
iously was this custoni/introduced 
into the Church, thaf/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 

' Psa. xcvi. 7. 

» Matt. ii. 11. 



cros aliquos statutos esse dies, 
cum Christiani omnes singulai'i 
ac rara quadam significatione 
gratos et memores testentur am- 
inos erga coinmunem Oominum 
et Redemjptorem pro tarn ineffa- 
lili et ])lane d'lvhio heneficio, 
quo inortis ejus victoria et tri- 
um])hus reprcesentatur. Ac sic 
quidem oj)ortuit victricem veri- 
tatem de mendacio et hueresi tri- 
umphum agere, iit ejus adver- 
sarii in conspectu tanti splen- 
doris^ et in tanta universm ec- 
clesicB Icetitia jpositi, vel debili- 
tati et fracti tahescaiit, vel jpu- 
dore affect i et confusi aliquando 

. Caput VI. 

iJe asscrvando sacra; Eucharistia; sacramento, 
et ad infirmos deferendo. 

Consuetndo asservandi in sa- 
crario sanctam Eucharistiam 
adeo antiqua est, ut earn scecu- 
lum etiam Nicceni Concilii ag- 
noverit. Porro deferri ipsam 
sacram, Eucharistiam ad infir- 
mos, et in hunc usum dilig enter 
in ecclesiis conservari, prcvter- 
quam quod cum summa cequi- 
tate et rations conjunctum est, 
turn inultis in conciliis prcecep- 
tum invenitur et vetustissimo 
CatholiccB Ecclesice more est oh- 

lioly days, whereon all Christians 
may, Λvith a special and unusual 
demonstration, testify that their 
minds are grateful and thankful 
to their common Lord and Redeem- 
er for so ineffable and truly divine 
a benefit, whereby the victory and 
triumph of his death are represent- 
ed. And so indeed did it behoove 
victorious truth to celebrate a tri- 
umph 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 uni- 
versal Church, may either pine 
aiccii/ weakened and broken ; or, 
touched with shame and confound- 
ed, at length repent. 

Chapter VI. 

On reserving the sacrament of the sacred 
Eucharist, and hearing it to the sick. 


"^The custom of reserving the holy 
Eucharist in the sacrarium is so 
ancient, that even the age of the 
Council of Niccea recognized that 
usage. Moreover, as to can-ying 
the sacred Eucharist itself to the 
sick, and carefully reserving it 
for this purpose in churches, be- 
sides that it is exceedingly con- 
formable to equity and reason, it 
is also found enjoined in numer- 
ous councils, and is a very ancient 
observance of the Catholic Church. 

Psa. cxi. 10. 



servatum. Quare sancta hct^o syn- 
odus retinenduvi omnino saluta- 
rem hunc et necesmrium morem 

Caput VII. 

Oe prcpparatione, quce adhihenda est, ut digne 
quis sacram Eucharistiam percipiat. 

Si non decet ad sacras ullas 
functiones quemjnmn accedere 
nisi sancte, certe, q\LO magis 
sanctitas et divinitas ccelestis 
htijiis sacramenti viro Christi- 
ano com])erta est, eo diligentius 
cavere ille debet, ne absque mag- 
na reverentia et sanctitate ad 
id j)ercijpiendum accedat, prce- 
sertirn cum ilia jolena formidi- 
nis 'uerba ajpud apostolum lega- 
nms : Qui manducat et bibit 
indigne, judiciuTR uibi mandu- 
cat et bibit, non dijudicans cor- 
pus Domini. Quare comfnuni- 
care volenti revocandum est in 
memoviam ejus jprceceptum : Pro- 
bet autem seijpsum homo. Eccle- 
siastica autem consuetudo decla- 
rat, earn jprobationem necessari- 
am esse, tit mdlus sibi conscius 
jpeccati mortalis, quantumvis si- 
bi contritus mdeatur, absque prce- 
missa sacramentali confessione 
ad sacram Eucharistiam acce- 
dere debeat. Quod a Christia- 
nis omnibus, etiam ab iis sacer- 

Wherefore, this holy Synod or- 
dains tliat this sahitary and neces- 
sary custom is to be by all means 

Chapter VII. 

On the preparation to he given that one may 
worthily receive the sacred Eucharist. 

If it is nnbeseeming for any one 
to approach to any of the sacred 
functions, unless he approach ho- 
lily ; assuredly, the more the holi- 
ness and divinity of this heaven- 
ly sacrament are understood by a 
Christian, the more diligently ought 
li^ to give heed that he approach 
(^ot to receive it but with great rev- 
erence and holiness, especially as 
we read in the Apostle those words 
full of terror : lie that eateth and 
drinJceth umuorthiJy, eateth and 
drinl'eth judgment to himself.'^ 
Wherefore, he who would commu- 
nicate, ouo'ht to recall to mind the 
precept of the Apostle : Let a man 
prove himself."^ NOw ecclesias- 
tical usage declare/ that necessary 
proof to be, that τιο one, conscious 
to himself of mortal sin, how con- 
trite soever he may seem to himself, 
ought to approach to the sacred 
Eucharist without previous sacra- 
mental confession. This the holy 
Synod hath decreed is to be inva- 
riably observed by all Christians, 

' 1 Cor. xi. 29. 

2 1 Cor. V. 26 



dotihiis, quihus ex officio incuhu- 
erit cclehmre, hcec sancta syno- 
dus 2)eri)etuo servandum esse de- 
crevit, modo non desit illis coj)ia 
confessoris. Quod si necessitate 
urgente sacerdos absque jprccvia 
confessione celebraverit, qyiamjpri- 
mum confiteatur. 

Caput VIII. 

Oe usu admirabills hujus sacramenti. 

Quoad iisuin autem recte et 
sajjieiiter Patres nostri tres ra- 
tiones hoc sa7ictuin sacramen- 
tuiti acc'ijyiendi distinxerunt. 
Quosdam, enim docuerunt sacra- 
mentaliter dumtaxat id sumere 
lit i^eccatores ; alios taritum spi- 
ritualiter, illos nimirum, qui vo- 
to jprojpositum ilium ccdestem jpa- 
nem edentes, fide viva, quce jper 
dilectionem ojperatur, fructum 
ejus et utilitatem sentiunt ; ter- 
tios ])orro sacramentallter simid 
et sjnritualiter j hi autem sunt, 
qui ita se jprius prohant et in- 
sUniunt, lit vestem nujptlalem in- 
duti ad divinam hanc mensam 

In sacramentali autem sumj)- 
tlone sem/per in Ecclesia Dei 
mos fuit, ut laid a sacerdoti- 
hus communioneTn accijperent ', 
sacerdotes autem celehrantes se- 
ijysos coTnmunicarent, qui mos, 

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 jjre- 
vious confession, let him confess as 
soon as possible. 

Chapter VIII. 

On the use of this achnirahle sacrament. 

ΝοΛν as to the use of this holy 
sacrament, our Fathers have right- 
ly and wisely distinguished three 
ways of receiving it. For they have 
taught that some receive it sacra- 
mentally only, to wit, sinners : oth- 
ers spiritually only, those to wit who 
eating in desire that heavenly bread 
which is set before them, are, by a 
\\\e\y faith ichich icorlicth hy char- 
ity^ made sensible of the fruit and 
usefulness thereof : whereas the 
third [class] receive it both sacra- 
mentally and spiritually, and these 
are they who bo prove and prepare 
themselves beforehand, as to ap- 
proach to this divine table clothed 
with the wedding garment? 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 connnunicate themselves; 

' Gal. V. 6. 

=" Matt. xxii. 11, 12. 


tamqiiam ex traditione a^osto- 
liccb descendens, jure ac Tnerito 
retineri debet. 

Deinwn autem jpaterno affectu 
admonet sancta synodus, hor- 
tatur, rogat et ohsecrat jper 
viscera 7)iisericordice Dei nos- 
tri, lit omnes et singuli, qui 
Christiano nomine censentur, 
in hoc imitatis signo, hi hoc 
vinctdo caritatis, in Jioc concor- 
dke symholo jam tandem al'i- 
quando conveniant et concordeiit, 
memoresgue tantm tnajestatis, et 
tarn eximii amorls lesu Cliristi, 
Domini nostri, qui dilectam ani- 
mam siiam in nostrce scdutis jt?re- 
tiuni et carnem suam nohis dedit 
ad manducandurn, Jicec sacra 
mysteria corporis et sanguinis 
ejus ea fidei constantia et firmi- 
tate ea animi devotlone, ea jpie- 
tate et cultu credant et veneren- 
tur, vt ])anem iUum sujpersul•- 
stanticdem frequenter suscipere 
possint, et is vere eis sit anim.ce 
vita et jperjpetua sanitas mentis, 
cujus vigore confortati, ex hujus 
misercB peregrinationis itinere 
ad ccelestem jpatriam jpervenire 
valeant, eumdem jpanemj• angelo- 
rum, quern modo suh sacris vela- 
minibus edunt, absque ullo vela- 
mine tnandiicaturi. 

Quonia?n autem non est satis 
Vol. II.— K 

which custom, as coming down from 
an apostolic tradition, ought with 
justice and reason to be retained. 
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 j^rice of 
our salvation, and gave us his own 
flesh to eat, they would believe and 
venerate these sacred mysteries of 
his body and blood, Avitli such con- 
stancy and firmness of faith, with 
such devotion of soul, with such 
piety and worship, as to be able fre- 
quently to receive that supersub- 
stantial 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 ari-ive at 
their heavenly country, there to 
eat, without any veil, that same 
bread of angels which they now 
eat under the sacred veils. 

But forasmuch as it is not enough 



veritatem dlcere, nisi detegantnr 
et refcllantur errores : ^;>Zac?i/^ 
sanctce synodo hos canoties sith- 
Jimgere, id omnes, jam agnita 
Catholica doctrina, intelUgant 
quoque, quce db illis hcereses ca- 
veri, vitarique debeant. 


Canon I. — Si quis negaverit^ 
ill sanctissimce Eucharistice Sacra- 
mento contineri vere, realiter et 
suhstantialiter corjms et sangui- 
nem una cum anima et divinitate 
Do'm.ini nostri lesu Christi, ac 
jproinde totum Christum• sed 
dixerit, tantummodo esse in eo^ 
ut in signo, vel figura, aut vir- 
tute : anathema sit. 

Canon II. — Si quis dixerit, in 
sacrosancto Eucharistice. sacra- 
raento remanere sid)stantiainn pa- 
nis et villi una cum cor])ore 
et sanguine Domini nostri le- 
su Christi, negaveritque inirahi- 
lemi illam et singidarem conver- 
sionein totius suhstantim panis 
in corpus, et totius suhstanticG 
vini in sanguinem, manentihus 
dumtaxat speciebus panis et 
vini,' quam qxddem conversio- 
nenx Catholica Ecclesia aptissime 

to declare the truth, if errors be not 
Laid bare and repudiated, it liath 
seemed good to the holy Synod to 
subjoin these canons, that all, — the 
Catholic doctrine being already 
recognized, — may now also under- 
stand what are the heresies which 
they ought to guard against and 

on the most HOLy SACEAMENT OF 

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 Loi'd 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. — If anyone saith, that, 
in the sacred and holy sacrament 
of the Eucharist, the substance of 
tlie bread and wine remains con- 
jointly with the body and \)Υ>οά of 
our Lord Jesus Christ, and^denieth 
that wonderful and singular conver- 
sion of the whole substance of the 
bread into the body, and of the 
whole substance of tlic wine into 
the blood — the species only of the 
bread and wine remaining — which 
conversion indeed the Catholic 



Transsuhstantiationem apjpellat : 
anathema sit. 

Canon III. — Si quis negaverit, 
'in venerahili sacramento Eucha- 
ristice sub unaquaque sj)ecie, et 
sub singulis cujusque sjpeciei par- 
iibus, separatione facta, totum 
Christum contineri : anathema 

Canon IY. — Si quis dixerit, 
j)eracta consecratione, in admira- 
hili Eucharistim sacramento non 
esse coiyus et sanguinem Do- 
mini nostri lesa Christi, sed 
tantutn in usu, dum sumitur, 
non autem ante vel j)ost, et in 
hostiis sen jparticulis consecra- 
tis, quce post communionern re- 
servantur vel sujoersunt, non re- 
inanere verinn corpus Domini : 
anathema sit. 

Canon V. — Si quis dixerit, vel 
prcecipuum fructum sanctissima 
Eucharistice esse remissioiiem 
peccatorum, vel ex ea non alios 
effectus provenire : anathema 

Canon YI. — Si quis dixerit, 
in sancto Eucharistice sacramen- 
to Christum, unigenitum Dei 
Filium, non esse cultu latrice 
etiam externo adorandum, at- 
que ideo non festiva peculiari 
celebritate venerandum, oieque in 
processionibus secundum lauda- 
hilem et universalem Ecclesice 

Church most aptly calls Transub- 
stantiation : let him be anathema. 

Canon III. — If any one denieth, 
that, in the venei;ai)le sacrament of 
the Eiicharist,Khe whole Christ is 
contained nnder each species, and 
under every part of each species, 
when separated : let him be anath- 

Canon I Y. — Ifanyonesaith,that, 
after the consecration is completed, 
the body and blood of onr Lord Je- 
sus 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 ai-e re- 
served or which remain after com- 
munion, the true body of the Lord 
remaineth not: let him be anathema. 

Canon Y.- — If any one saith, 
either that the principal fruit of 
the most holy Eucharist is the re- 
mission of sins, or that other effects 
do not result therefrom : let him be 

Canon YI. — li any one saith, 
that, in the holy sacrament of the 
Eucharist, Christ, the only-begotten 
Son of God, is not^■{:o be adored 
with the worship, even external of 
latria ; and is, consequently, neither 
to be venerated with a special fes- 
tive solemnity, nor to be solemnly 
borne about in procession, accord- 



sanctoi rituvi et consuettidinem 
solemniter circumgestandum, vel 
non ^ublice, %it adoretur, jy(9/)M- 
lo jpi'ojponendum, et ejus adora- 
tores esse idololatras : anathema 

Caxox VII. — Si quis dixerit, 
non licere sacram Eucharistiain 
in sacrario Tesevvari^ sed sta- 
tini post consecrationem adstan- 
tihus necessario dlstribuendam. ; 
aut non licere, ut ilia ad 
infirmos honorifice deferatur : 
anathema sit. 

Canon Ylll.—Si quis dixerit, 
Christum in Eucharistia exhi- 
hitunn sjpirituaMter tantum τηαη- 
ducari, et non etiam sacrar)ien- 
taliter ac realiter : anathema sit. 

Canon IX. — Si quis negaverit, 
omnes et singulos Christi fide- 
les titriusque sexus, curn ad ami- 
nos discretionis pervenerint, te- 
neri singulis an7iis, saltern i7i 
paschate, ad communicandum, 
juxta prceceptmn sanctce matris 
EcclesicB : anathema sit. 

Canon X. — Si quis dixerit, 
non licere sacerdoti celehranti 
seipsum communicare : anathema 

Canon XI. — Si quis dixerit, 
solum fidem esse siifficientem 
pruparationem ad sumendum 
sanctissimcB Eucharistice sacra- 

ing to the laudable and universal 
rite and custom of holy Cliurcli ; or, 
is not to be proposed publicly to tlie 
people to be adored, and that the 
adorers thereof are idolators: let 
him be anathema. 

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 neces- 
sarily 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. — If any one saith, 
that Christ, given in the Eucharist, 
is eaten spii'itually only, and not 
also sacramentally and really: let 
him be anathema. 

Canon IX. — If any one denieth, 
that all and each of Christ's faith- 
ful of both sexes are bound, when 
they have attained to years of dis- 
cretion, to communicate every year, 
at least at Easter, in accordance 
with the precept of holy Mother 
Church : let him be anathema. 

Canon X. — If any one saith, that 
it is not lawful for the celebrating 
priest to communicate himself: let 
him be anathema^ 

Canon XI. — -if any one saith, 
that faith alone is a sufficient prep- 
aration for receiving the sacrament 
of the most holy Eucharist : let him 


mentum : anathema sit. Et, ne 
tantum sacramentum indigne. 
atone ideo in niiortem et con- 
demnationem snmatur, statuit 
atque declarat ij)sa sancta sy no- 
dus illis, quos conscie7itia jpec- 
cati mortalis gravat, qiiantum- 
cumqne etiam se contritos existi- 
mejit, habita cojpia confessoris, 
necessario praemittendain esse 
confessionem sacramentalem. Si 
quis autem contrariiim docere, 
jprcedicare, vel jpertinaciter as- 
serere, seu etiam, puhlice disj>u- 
tando defendere prcv.sumjpserit^ eo 
ijpso excommunicatus existat. 

Sessio Decimaquaeta, 
celebrata die XXV. Nov. 1551. 


Caput I. 

De necessitate et institutione Sacramenti 

Si ea in regeneratis omnibus 
gratitudo erga Deum esset, ut 
justitiam in hajptismo, ipsius 
heneficio et gratia suscejptam 
constanter tuerentur, non fuisset 
oj)us, aliud ah ipso haptismo 
sacramentum ad jpeccatorum re- 
missionem esse institutum. Quo- 
niam autem Deus, dives in mise- 
ricordia, cognovit figmentum nos- 

be anathema. And for fear lest so 
great a sacrament may be received 
unworthily, and so unto death and 
condemnation, this Koly Synod or- 
dains and declares,VThat sacrament- 
al confession, when a confessor may 
be had, is of necessity to be made 
beforehand, by those whose con- 
science 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 pub- 
lic disputation to defend the con- 
trary, he shall be thereupon excom- 


held November 25, 1551. 


Chapter I. 

On the necessity^ and on the institution of the 
Sacrament of Penance. 

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 remis- 
sion of sins. But because God, 7nch 
in mercy .1 Jcnoivs ourframe^ he hath 

Psa. cii. 14. 



trum, illis etiam vitce remedium 
C07ituUt, qui se postea in j^^ccati 
servitutem et duemonis jpotesta- 
tein tradidisseiit, sacrainentwni 
videlicet 2^oinitentiai^ quo lapsis 
2?ost hajptismuni heneficium, mor- 
tis Christi applicatu7\ Fuit qui- 
dem pcBiiitentia niiiversis Tiomi- 
nibus, qui se mortali aliquo 
peccato inquinassent, quovis tem- 
jpore ad gratiam et justitiaTU 
assequendam necessaria^ illis 
etiam, qui haptismi sacramento 
ahlui petivissent, tit, perversi- 
tate ahjecta et emendata, tan- 
tam Dei offeiisionem cum pec- 
cati odio et pio animi dolor e 
detestarentur ; unde jprojpheta 
ait : Convertimini, et agite jpm- 
nitentiam ah oinnihiis iniquita- 
tihus vestris ^ et 7ion erit vohis 
in ruinam iniquitas. Dominus 
etiam dixit : Wisi pamitentiain 
egeritis, omnes similiter jperi- 
hitis. Et jprincejps a/postolorum 
Petrus peccatorihus baptismo 
initiandis poenitentiam com- 
mendans dicebat : Poenitentiarn 
agite, et laptizetur unusquisque 
vestrum. Porro nee ante adven- 
tum Christi poenitentia erat sa- 
cramentuniy nee est post adven- 
tuni illius cuiquam ante haptis- 
mum. Ooviinus autern sacra- 
mentum pmnitentice tunc prce- 

bestowcd a remedy of life even on 
those who may, after baptism, have 
delivered tliemselves up to the serv- 
itude of sin and the power of the 
devil, — the sacrament to wit of 
Penance, by which the benefit of 
the death of Clirist 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 de- 
filed themselves by any mortal sin, 
even for those who begged to be 
washed by the sacrament of Bap- 
tism ; that so, their perverseness re- 
nounced and amended, they might, 
with a hatred of sin and a godly 
sorrow of mind, detest so great an 
offense of God. AVherefore the 
prophet says : Be converted and do 
penance for all your iniquities, 
and iniquity shall not he your 
ruin} The Lord als'o said : Except 
you do p)enance, you shall also liJce- 
wise perish ;'^ and Peter, the prince 
of the apostles, recommending peni- 
tence to sinners who were about to 
be initiated by baptism, said: Do 
penance, and he baptized every one 
of you? Nevertheless, neither be- 
fore the coming of Christ was peni- 
tence a sacrament, nor is it such, 
since his coming, to any previously 
to baptism. But the Lord then 
I principally instituted the sacrament 

' Ezek. xviii. 30. 

° Luke xiii. 5. 

3 Acts ii. 38. 


cipue instituit, cuin a mortuis 
excitatus insuffiavlt in discijpxi' 
los suos, dicens : Accipite Sjpi- 
rituTii Sanctum ; quorum remi- 
seritis jpeccata, remittuntur eis, 
et qiiorwrn retinueritis, retenta 
mnt. Quo tarn insigni facto 
et verbis tarn jpersj)icuis jpote- 
statem remittendl et retinendi 
Jpeccata, ad reconciliandos fide- 
les post haptismwn lapsos, apos- 
tolis et eorum legitimis succes- 
soinhus fuisse communicatam^ 
■universorum J9«/r^ί?;^ consensus 
semper intellexit, et Novatianos, 
remittendi potestatem olim per- 
tinaciter negantes, magna rati- 
one Ecclesia CathoUca, tamguarn 
hcereticos, explosit atque condeni- 
navit. Quare verlssimum hujic 
illoi'um verborum Domini sen- 
sum sancta Jicec synodus prohans 
et recipiens, damnat eorum com- 
mentitias iiiterpretat'iones, qui 
verha ilia ad potestatem prce- 
dicandi verhum Dei et Christi 
evangelium annuntiandi, contra 
hvjusmodi sacramenti institutio- 
nem, falso detorquent. 

Caict II. 

De differentia Sacramenti Peenitentice et 

Ceterum hoc sacramentum mul- 
tis rationibus a baptismo dlfferre 

of penance, when, being raised from 
the dead, he breathed upon his dis- 
ciples, saying : Heceive ye the Holy 
Ghost : whose sins you shall for- 
give, they are forgiven them, and 
whose sins you shall retain, they 
are retained} By Avhich action so 
signal, and words so clear, the con- 
sent of all the Esthers has ever 
understood tliati/ihe power oi for- 
giving and retaining sins was /\ 
communicated to the apostles and 
their lawful successors, for the rec- 
onciling of the faithful who have 
fallen after baptism. And the 
Catholic Church with great reason 
repudiated and condemned as here- 
tics the K^ovatians, who of old ob- 
stinately denied that power of for- 
giving. Wherefore, this holy Syn- 
od, 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 institu- 
tion of this sacrament, falsely wrest 
those words to the power of preach- 
ing the Word of God, and of an- 
nouncing the Gospel of Clirist, 

CnvrTER II. 

On the difference between the Sacrament of 
Penance and that of Baptism. 

For the rest, this sacrament is 
clearly seen to be different from 

• John XX. 23. 



dignoscitu7\ lifam prcderquam 
quod materia et forma, quihus 
sacramenti essentia jperficitur, 
longissime dissidet : constat eer- 
ie, haj)tis7ni ministrum judicem 
esse non oj>ortere, cum Ecclesia 
in nemhiem judiciuim exerceat, 
qui own prius in ijpsam jper baj)- 
tismi januam fiierit ingressus. 
Quid enim miki, inquit aposto- 
lus, de its, qui foris sunt, judi- 
care? Secus est de domesticis 
fidei, quos Christus dominies 
lavacro haptismi sui corjporis 
7nemhra semel effecit ; navi hos, 
si se postea crimine cdlquo con- 
taminaverint, non jam repetito 
hax^t'ismo ablui, cum id in Ec- 
clesia Catholica nidla ratione 
liceat, sed ante hoc tribunal 
tamquani reos sisti voluit, ut 
per sacerdotuni sententiam non 
semel, sed quoties ah admissis 
peccatis ad ipsu7n pw?iitentes 
confugerint, possent liherari. 
Alius prcitterea est haptismi, et 
alius pa^nitenticB fructus ; per 
l•aptis7num enim Christuvi in- 
duentes, nova prorsus in illo 
efficimur creatura, plenam et 
integrum p)eccatoruni omnium 
remissionem consequentes : ad 
quam tamen novitatem, et in- 
tegritatem per sacramentum ρω- 
nitentioi, sine magnis nostris fle- 

baptism iu many respects : for be- 
sides that it is very widely diffci'ent 
indeed in matter and form, Mliicli 
constitute the essence of a sacra- 
ment, 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 lias not entered therein 
through the gate of baptism. For, 
what have I, saith the apostle, to 
do to judge them that are without?^ 
It is otherwise with those who are 
of the houscJiold ofthefoith, 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 deliled 
themselves by any crime, he would 
no longer have them cleansed by a 
repetition of baptism — that being 
nowise lawfuV in the Catholic 
Church — but "'be placed as crim- 
inals 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 j)ut- 
ting on Christ,^ we are made there- 
in entirely a new creatui-e, obtain- 
ing a full and entire remission of 
all sins ; unto Λνΐιίϋΐι newness and 

1 1 Cor. V. 12. 

=> Gal. iii. 23. 


tibus et laboribus^ divina id exl- 
genie justitia, jpervenire nequa- 
quam 2^ossu?nus, ut inerito jpoe- 
nitent'ia laboriosus quidam hajp- 
tlsmus a Sanctis _^)(2^/'i$?is dictus 
fuerit. Est autem hoc sacra- 
inentum jpoenitenticE lapsis post 
baptisimim ad salutem necessa- 
riuin^ ut nondum regeneratis 
ipse haj^tismus. 

Caput III. 

De partihus et fructibus hijus sacramenti. 

Docet prceterea sanda synodus, 
sacramenti poeiiitentim formam, 
in qua pracipue ipsius vis sita 
est, in, illis nninistri verlris posi- 
tam esse : Ego te ahsotvo, etc. 
Quibus quidem de Ecclesice 
sanctce more preces qticedam lau- 
dahiliter adjunguntur ,' ad ip- 
sius tamen forraca essentiam ne- 
quaquam spectant, neque ad ip- 
sius sacramenti administratio- 
nem sunt necessarica. Sunt au- 
tem quasi materia hvjus sacra- 

entireness, however, λχα 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 pen- 
ance has justly been called by holy 
Fathei^^a laborious kind of baptism. 
And Veins sacrament of Penance is, 
for those who have fallen after bap- 
tism, necessary unto salvation ; as 
baptism itself is for those who have 
not as yet been regenerated. 

Chapter III. 

On the parts and on the fruit of this 

The holy Synod doth further- 
more teach, thatvthe form of the 
sacrament of Penance, Avherein its 
force principally consists, is placed 
in those words of the minister: I 
absolve thee, etc. ; to which words 
incteud certain prayers are, accord- 
ing 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 sacra- 
ment itself. But the acts of the 
menti ipsius poenitentis actus, penitent himself^ to wit, contrition, 
nempe contritio, confessio, (?i' ''confession, and^satisf action, are as 

satisfactio. Qui quatenus in 
pmnitente ad integritatem sa- 
cravienti, ad plenamque et per- 
fectam peccatorum remissionem 
ex Dei institutione 7'equiruntur, 

it were the matter of this sacrament. 
IVhich acts, inasmuch as they are, 
by God's institution, required in the 
penitent for the integrity of the sac- 
rament, and for the full and per- 



liao ratione poetiitentice jpartes 
dicuntur. Sane xero res et 
cffectus hujus sacramenti, quan- 
tum ad ejus vim et efficaciam 
pertinct, reconciliatio est cum 
Z>eo, quam interdum in viris 
j)iis, et cum devotione hoc sa- 
cramentnm jpercij^ientihus, C07i- 
scientice ^«λ? ac serenitas cum. 
vehementi sj)i)'itus consolatione 
consequi solet. Ha'C de jijxrw^fi- 
hus et effectu hujus sacramenti 
sancta synodus tradens, shnvl 
eorum sententias damnat, qui 
j)cenitentice partes incussos con- 
scientice terrores et fidem esse 

Caput IV. 
Oe Conlritione. 

Contritio, quas ^^rimum lo- 
cum inter dictos ■^;flew^i6wi^s 
actus hahet, ajiimi dolor ac de- 
testatio est de jpeccato commis- 
so, cum j)roj)osito non jpeccandi 
de cetero. Fuit auton qiiovis 
temj)ore ad imjpetrandam veni- 
am, ])^Gcatorum hie contritionis 
inotus necessarius, et in ho- 
tnine jpost hajytismum lajpso ita 
demum jpraiparat ad remissio- 
nem 2>cccatoru7n, si cum fiducia 
divince misericordioi et voto 
jyrmstandi reliqua conjunctus 
sit, quK ad rite suscipiendum 

feet 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 pions 
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 tilings touching the parts and 
the effect of this sacrament, con- 
demns at the same time the opinions 
of tliose who contend that the ter- 
rors which agitate the conscience, 
and faith, are the parts of penance. 

Chapter IV. 
/ On Contrition. 

^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 con- 
trition Λvas 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 re- 
mission of sins, Avhen it is united 
with confidence in the divine mer- 
cy, and with the desire of perform- 
ing the other things which are re- 
quired for rightly receiving this sac- 



lioc sacramentum reqiiiruntur. 
Declarat igitur sancta synodus, 
hanc contritionerii 71011 solum 
cessationeni a jpeccato et vitoB 
novcB jprojposituin et inchoatio- 
nem, seel veteris etiani odium 
continere, juxta illud : Proji- 
cite et t'ohis omnes iniquitates 
vestms, in quihus ^rcRvaricati 
estis, et facite vol• Is cor no- 
vum et sjnritum novum. Et 
certe, qui illos scmctoriim cla- 
7}%ores consideravei'it : Tihi soli 
peccavi, et riiahim coram te fe- 
ci j Laboravi in gemitu meo, 
lavabo jper singulas noctes lec- 
tum meum. Recogitaho tibi om- 
nes aiuios 7neos in aniaritudine 
animce mecB ; et alios Tiujus ge- 
neris., facile intelliget, eos ex 
vehementi qiwdam anteactce vitce 
odio et ingenti peccatoriim de- 
testatione manasse. Oocet jpr(x,- 
terea, etsi contritionem hanc ali- 
quando caritate jperfectam esse 
contingat, hominemque Oeo re- 
conciliare, priusqiiam hoc sa- 
cramentum actu suscijoiatur, 
ij>sam nihiloininus reconciliatio- 
nem ipsi co7it7'itioni sine sacra- 
menti voto, quod hi ilia inclu- 
ditur, non esse adscribendam. 
lllam vero contritionem imper- 
fectam^ quoe attritio dicitur, 

rament. Wherefore the holy Synod 
declares, that this contrition con- 
tains 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 aioay from you all your iniq- 
uities, ivherein you have trans- 
gressed., and malie to yourselves a 
new heart and a new sj)irit} And 
assuredly he who has considered 
those cries of the saints : To thee 
only have I sinned, and have done 
evil before thee ^"^ I have labored in 
my groaning, every night I will 
ivash my bed ;'^ I will recount to 
thee all my years, in the bitterness 
of my soul ;* 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 actu- 
ally received, the said reconcilia- 
tion, nevertheless, is not to be 
ascribed to that contrition, inde- 
pendently of the desire of the sac- 
rament which is included therein. 
And as to that imperfect contrition, 
which is called attrition, because 

' Ezek. xviii. 31. 
^ Psa. 1. 6. 

= Psa. vi. 7. 

* Isa. xxxviii. 15. 



quoniain vel ex turjntudtnis 
jpeccati consideratione vel ex 
gehenncB et jpmiarum inetu 
communiter concipitur, si vo- 
luntatem jpeccandi exchidat cum 
sj)e Venice, declarat non solum 
non facere hominem hyjpoeri- 
tam et rtiagis jpeccatorem, ve- 
ruin etiam donum Dei esse et 
Sjnritus Sancti imjoidsum, non 
adhuG quidem inhahitantis, sed 
tanttiin moventis, quo poenitens 
adjutus viarti sibi ad justitiam 
jparat. Et quartivis sine Sacra- 
mento jooenitenticB per se ad jus- 
tificationem perducere peccato- 
rem nequeat, tamen eum ad 
Dei gratiam in sacramento ρω- 
nitenticB impetrandain disponit : 
Jioc enim timore utiliter con- 
cussi Ninivitce, ad Ιοηω prcB- 
dicationem, plena^n terrorihus 
poenitentiam egerunt et miseri- 
cordiam a Domino impetrarunt. 
Quamohretn falso quidam ca- 
lumniantur Catholicos scrip- 
tores, quasi tradiderint, sacra- 
mentum p)a!nite7iticB ahsque bo- 
no motu suscipientium gratiam 
covferre, quod numquam Ec- 
clesia .Dei docuit, neque sensit ; 
sed et falso docent, contritio- 
nem esse extortam et coactam, 
non liheram et vohmtai'iam. 

tliat it is commonly conceived ei- 
ther from the consideration of the 
turpitude of sin, or from tlie fear 
of hell and of punishment, it de- 
clares that if, with the hoj)e of par- 
don, 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 Gliost, — who 
does not indeed as yet dwell in the 
penitent, but only moves liim, — 
whereby the penitent being assist- 
ed prepares a way for himself unto 
justice. And althougli this [attri- 
tion] 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 preach- 
ing of Jonas, did fearful penance, 
and obtained mercy from the Lord. 
Wherefore falsely do some calum- 
niate 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. 
' Z)e Confessione. 

Ex, institutione sacratnenti 
jpoBnitenticB jam explicata tmi- 
versa Ecclesia semper intellexit, 
institutaTTi etiam esse a Domino 
integrani jpeccatorum confessio- 
nem, et omnibus j^ost haptis- 
inum lajpsis jiire divino necessa- 
riam existere, quia Dominus 
noster lesus Ohrtstus, e terris 
ascensurus ad ccdos, sacerdotes 
sui ipsius vicarios reliqtdt, tam- 
quami prcEsides et judices, ad 
quos omnia inortalia crimina 
deferantur, in qute Christi fide- 
les ceoiderint, qtio, pro pote- 
state clavium, remiss ioiiis aut 
retentionis peccatoruin senten- 
tiam promincient. Constat enim, 
sacerdotes judicium hoc incog- 
nita causa exercere 7ion potu- 
isse, nee ccquitatem quid em illos 
in pcenis injungendis servare 
potuisse, si in gcnere turntaxat, 
et no7i ])otiiis in specie, ac si- 
gillatim sua ipsi peccata decla- 
rassent. Ex his colligitur, opor- 
tere a poenitentihus omnia pec- 
cata mortcdia, quorum post di- 
ligentem sui discussionem con- 
scientiam habent, in confessione 
reccnseri, etiam si occultissima 
ilia sint et tantum adversus 
duo ultima decalogi proicepta 
commissa, quoe nonnunquam ani- 

Chapter v. 

On Confession. 

ΓΐΌΠΊ the institution of tlie sac- 
rament of Penance, as alre'ad}• ex- 
plained, the nniversal Cl/urch has 
always understood thatVthe entii-e 
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 mor- 
tal crimes, into which the faithful 
of Christ may have fallen, should 
be carried, in order that, in accord- 
ance 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 ob- 
served equity in emoining punish- 
ments, if the said faithful should 
have declared their! sins in general 
only, and not rathoi/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 



mum gravius sauciant, et j)eri- 
cidosiora sunt Us, qxice i7i ma- 
nifesto admittuntur. Nam ve- 
nialia, quihus a gratia Dei non 
excludlmur et in qiice frequen- 
tius lahimur, quamquaon recte 
et xitiliter citraque omnem ])m- 
sum.])tionem in covfessione di- 
cantui\ quod jpiorum liominum 
usus demonstrate taceri tamen 
citra cidj>am m.ultisque aliis 
remediis exj)iari jjossunt. Ve- 
rum, cum universa mortalia 
jpeccata, et'iam cogitationis, ho- 
mines irce filios et Dei inimi- 
cos reddant, necessum est, om- 
nium etiam veniam cum aper- 
'ta et verecunda confessione, a 
Deo qucerere. Itaque dum om- 
nia, qucG meTnorioi occwrrunt, 
peccata Christi fideles confiteri 
student, jprocul duhio omnia 
divinoi misericordim ignoscenda 
exjponunt. Qui vero secus fa- 
ciunt et scienter aliqua reti- 
nent, nihil divinm honitati per 
sacerdotem remittendum propo- 
nunt. Si enim erubescat wgro- 
tus vulnus medico detegere, 
quod ignorat, ynedidna non cu- 
rat. CoUigitur pixderea, etiam 
eas circumstantias in confes- 
sione explicandcis esse, quce spe- 
ciem, peccati mutant, quod sine 
illis peccata ipsa neque a pceni- 

decalogne, — sins which sometimes 
ΛνοηικΙ 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 Λνίποΐι we fall more fre- 
quently, although they be rightly 
and profitably, and without any pre- 
sumption, declared in confession, as 
the custom of pious persons demon- 
strates, yet may they be omjtted 
without guilt, and be expiated by 
many other remedies. But,^vhere- 
as all mortal sins, even those of 
thought, render men children of 
lurath^ and enemies of God, it is 
necessary to seek also for the par- 
don of them all from God, with 
an open and modest confession. 
Wherefore, while the faithful of 
Christ are careful to confess all the 
sins whicli occur to their memor\', 
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. AVe 
gather, furthermore, that those cir- 
cumstances Λvhich change the spe- 

' Ephes. ii. 3. 



tentihus integre exjponantur, nee 
judicibus innotescant ; et fieri 
neqxLeat^ ut de gravitate crimi- 
nwn rede censere jpossi7it et 
jpoinam^ quam oportet^ pro illis 
poenitentihtis imjjonei'e. TJnde 
alienum a ratione est docere, 
circumstantias has ah homini- 
hus otiosis excogitatas fuisse, 
aut unam tantum circumstan- 
tiam confitendain esse, nemjpe 
jpeccasse in fratrem. Sed et 
i7Jipiu7n est, confessionem, quce 
hac ratione fieri prcecipitur, 
impossibilem dicere, aut carni- 
ficinam illam conscientiarurix 
ajppellare ; constat enim, nihil 
aliud in Ecclesia a pcenitenti- 
hus exigi, quam ut, postquam 
quisque diligentius se cxcusse- 
rit et conscientioi suce sinus 
omnes et latebras exploraverit, 
ea peccata confiteatur, quibus se 
Dom.inum et Deum suum mor- 
taliter offendissi meminerit ; re- 
liqua autem peccata, quae dili- 
genter cogitanti non occurrunt, 
i)i U7iiversum eadem confes- 
sione inclusa esse intelliguntur ,' 
pro quibus fideliter cum pro- 
pheta dicimus : Ab occultis 
meis munda me, Domine. Ip- 
sa vero hujusmodi confiessiogiis 
difficidtas ac peccata detegendi 
verecundia gravis quidem vi- 

cies of the sin are also to be ex- 
plained in confession, because tliat, 
Avithout them, the sins themselves 
are neither entirely set forth by the 
penitents, nor are they known clear- 
ly to the judges ; and it can not be 
that they can estimate rightly the 
grievousness of the crimes, and im- 
pose on the penitents the punish- 
ment which ought to be inflicted on 
account of them. AVhence it is un- 
reasonable to teach that tliese cir- 
cumstances 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 con- 
science, he confess those sins by 
which he shall remember that he has 
mortally offended his Lord and God : 
w^hilst 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, Ο Lord} Now, the 

' Psa. xviii. 13. 



deri posset, nisi tot tantisque 
commodis et consolationibus le- 
varetu7\ quce omnibus digne ad 
hoc sacramentum accedentibus 
per absolutionem certissiTne con- 
feruntur. Ceterum, quoad mo- 
dum confitendi secreto ajpud so- 
Imn sacerdotem, etsi Christus 
no η vetuerit, quin aliquis in 
vindictam suoruin scelerum et 
sui humiliationeon, cuv% ob ali- 
orum ixeonplum, turn ob Eccle- 
sice ojfensce adificationem de- 
lieta sua jpidjlice confiteri jpos- 
sit : non est tamen hoc divino 
prmcejyto majidatuni, nee satis 
consulte huniana aliqua lege 
praeciperetur, tit delict a, prcc- 
sertini secreta, publica essent 
confessione aperienda / unde 
cum a sanctissimis et antiquis- 
simis jf?«i;'/iiis magno unani- 
mique consensu secreta confes- 
sio sacramentalisj qua ab ini- 
tio Ecclesia sancta usa est et 
Tnodo etiam utitui\ fuerit sem- 
per commendata, manifeste re- 
fellitur inanis eorum calum- 
nia, qui eani a divino manda- 
to alienam et inventwn huma- 
num esse, atque a patribus in 
concilio lateranensi congregatis 
initium habuisse, docere non ve- 
rentur / neqtie enim per latera- 
nense concilium Ecclesia statuit, 
ut Christi fideles confiterentur, 

very difficulty of a confession like 
this, and the shame of making 
known one's sins, miglit 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 con- 
fessing secretly to a priest alone, 
although Christ has not forbidden 
that a person may, — in punishment 
of his sins, and for his own humil- 
iation, as well for an example to 
others as for the edification of the 
Church that has been scandalized, 
— confess his sins publicly, never- 
theless this is not connnanded by a 
divine precept ; neither would it be 
very prudent to enjoin by any liu- 
man law, that sins, especially such 
as are secret, should be made known 
by a publio^onfession. Wherefore, 
whereasYlie seci-et sacramental con- 
fession, 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 hu- 
man invention, and that it took its 


giLod jure divino necessarium et 
institutuin esse intellexeixit, sed 
ut prcecejptura covfessionis^ sal- 
tern semel in anno, ah omni- 
bus et singulis, cum ad annos 
discretionis ;pervemssent, iniple- 
reticr ; iinde jam in iiniversa 
Ecclesia cum ingenti anima- 
rum fidelium fructu ohserva- 
tur mos ille salutaris confiten- 
di sacro illo et maxime accep- 
tahili tempore quadragesimce : 
quern morem hcec sancta syno- 
dus maxime prohat et aniplec- 
titur, tanyjuam pium et merito 

Caput VL 

De ministro hujus sacramenti et Absolti- 

Circa ministrian autcm hu- 
jus sacramenti declarat sancta 
synodus, falsas esse et a veri- 
tate evangelii penitus allenas 
doctrinas omnes, quce ad alios 
quosvis homines, prcnter ejns- 
copos et sacerdotes clavium 
ministerium perniciose exten- 
dunt, putantes verha ilia Do- 
mini : Qu(2cumqiie alligaveritis 
super terrain, erunt alligata et 
in ccelo, et qui<icumque solveritis 

YoL. II.— L 

rise from the Fatliers assembled in 
the Council of Lateran: for the 
Church did not, through the Coun- 
cil of Lateran, ordain that the faitli- 
ful of Christ should confess, — a 
thing which it knew to be neces-^- 
sarj, and to be instituted of divide 
right, — but that the precept of "ton- 
fession should be comi)lied with, at 
least once a year, by all and each, 
when they have att^iined to 3'ears 
of discretion. AVhaiice, throughout 
the whole Church, the salutary cus- 
tom 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. 

Chapter VI. 

On the ministry of this sacrament, and on 

But, as regards the minister of 
this sacrament, the holy Synod de- 
clares all those doctrines to be false, 
and utterly alien from the truth of 
the Gospel, Avhich perniciously ex- 
tend 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, Whatso- 
ever you shall hind upon earth, 
shall he hound also in heaven, and 



su20cr terram, erunt soluta et in 
coilo / et : Quorum Q^emiseritis 
_pcccata, remittuntur eis, et 
quorum retinueritis, retenta 
sujit : ad ornnes Christi fideles, 
indifferenter et protniscue, con- 
tra institutionem hnjus sacra- 
menti ita fuisse dicta, ut qui- 
vis jootestate'in habeat remitten- 
di ijeccata, j^iihlica quidem x^er 
correj)twnem, si correjHus ac- 
quieverlt, secreta vero jper sjpon- 
taneain confessionem cuicumque 
factam. Docet quoque, etiam 
sacerdotes, qui peccato mortali 
tenentur, j)^^' mrtutem Spiritus 
Sancti in ordinatione collatam, 
tarnquam Christi ministros, 
■ functlonem remittendi jpeccata 
exercere, eosque j;7^iii'e sentire, 
qui ill malis sacerdotibxis hanc 
2)otestcUem non esse contendunt, 
Quamvis autem absolutlo sacer- 
dotis .alieni heneficii sit dispen- 
sation tamen non est solum nu- 
dum ministerium vel annunti- 
andi evangelium, vel declaran- 
di retnissa esse peccata ; sed 
ad instar actus judicialis, quo 
db ipso, velut a judlce, senten- 
tia pronuntiatur. Atque ideo 
non debet pmnitens adeo sihi 
de sua ipsius fide blandiri, ut. 
etiam si nxdla illi adsit con- 
tritio, aut sacerdoti animus s, 

tchatsoever you shall loose upon 
earth shall be loosed also in heaven,^ 
and, Whose sins you shall forgive, 
they are forgiven them, and whose 
sins you shall retain, they are re- 
tained^ were in such wise addressed 
to all the faithful of Christ indiffer- 
ently and indiscriminately, as that 
every one has the power of forgiv- 
ing sins, — public sins to wit by re- 
buke, provided he that is rebuked 
shall acquiesce, and secret sins by a 
voluntary confession made to any in- 
dividual whatsoever. It also teach- 
es, that even priests, who are in mor- 
tal sin, exercise, through the virtue 
of tlie Holy Ghost which was be- 
stowed 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 boun- 
ty, yet is it not a bare ministry only, 
whether of announcing the Gospel, 
or of declaring that sins are for- 
given, 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 
ersonal faitli as to think that, — 
even though tlicre be no contrition 
on his part, or no intention on the 

Matt, xviii. 18. 

» John XX. 23. 



rio agendi et vere absolvendi 
desit, jptitet tmnen se proj)ter 
suam solam fidem vere et co- 
ram Deo esse absolutum. Neo 
enim fides sine jpanitentia re- 
missionem idlmn jpeccatorum, 
jprosstaret ; nee is esset nisi 
salutis Slice negUgentissimus, 
qui sacerdotem joco se ahsolven- 
tem cogiiosceret, et non dliinn 
serio agentem sedido require- 

Caput VII. 
De casuum reservatione. 

■ Quonicim igitur natura et rar 
tio judicii illud exj)oscit, ut sen- 
tentia in suhditos dmntaxat fe- 
ratur, jpersuasum semper in Ec- 
clesia Dei fuit, et verissimum 
esse sy nodus hccc confii^mcU, nid- 
lius inomenti absolutionein earn, 
esse debere, quam sacerdos in 
eum profert, in quern ordina- 
rimn aut subdelegatam non ha- 
het jurisdictionem. Ifagnopere 
vero ad Christiani populi disci- 
plinam pertinere sanctissimis 
patribus nostris msum est, ut 
atrociora qiicedam et graviora 
crimina non a, quibiisvis, sed a. 
sun^mis dumtaxat sacerdotibus 
ahsolverentur ; unde merito Pon- 
tifices inaxirai pro suprema po- 
testate sibi in Ecclesia iiniversa 
tradita causas aliquas crinii- 

part of the priest of acting seriously 
and absolving truly, — he is never- 
theless truly and in God's sight ab- 
solved, on account of his faith alone. 
For neither would faith without pen- 
ance bestow any remission of sins, 
nor would he be otherwise than 
most careless of his own salvation, 
who, knowing that a priest but ab- 
solved him in jest, should not care- 
fully seek for another who would 
act in earnest. 

Chapter VII. 

On the reservation of cases. 

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 rati- 
nes it as a thing most true, that 
^ the absolution, which a priest pro- 
nounces upon one over whom he 
has not either an ordinary or a del- 
egated jurisdiction, ought to be of 
no weight whatever. And it hath 
seemed to our most holy Fathers to 
be of great importance to the dis- 
cipline 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 Sover- 
eign Pontiffs, in virtue of the su- 
preme power delivered to them in 



niuii gr amoves suo jpotuerimt 
j)ecidiari judicio reservare. 
Neque dubitandum essef, quan- 
do omnia, (juca a Deo sunt, or- 
dlnata sunt, quin hoc idem 
ejnscojpis omnibus in sua cui- 
qiie di(jecesi, in cedificationem 
tamen, non in desfructionem 
liceat, ])ro illis in subditos tra- 
dita suj)ra reliquos inferiores 
sacerdotes auctoritate, jprcEsevtiin 
quoad ilia, quihus excomrnuni- 
cationis censura annexa est. 
Ilanc autem delictorum reser- 
vationein consonum est divince 
auctoritaii non tantum in ex- 
terna jpolitia, sed etiam coram, 
Deo vim habere. Verumtamen 
pie admodum, ne liac ipsa oc- 
casione aliquis per eat, in eadem 
Ecclesia Dei custoditum sem- 
2)er fuit, xit nulla sit reserva- 
tio in articulo mortis; atque 
ideo omnes sacerdotes quoslibet 
pmnitentes a qitibiisvis p>eccatis 
et censuris absolmre possunt ; 
extra quern articulum sacer- 
dotes cum nihil p>ossint in ca- 
sibus resevvatis, id tinum p)Oi- 
nitentibus persuadere nitantur, 
ut ad superiores et legitimos 
judices pro beneficio absolutio- 
nis accedant. 

the universal Churcli, were deserv- 
edly able to reserve, for their spe- 
cial judgment, certain more griev- 
ous cases of crimes. Neither is it 
to be doubted, — seeing that all 
things, that are frorxi 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 inferfor priests, delivered 
to them o\er their subjects, espe- 
cially as regards those crimes to 
which the censure of excommuni- 
cation is annexed• But it is conso- 
nant to tlie 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 there- 
fore all priests may absolve all peni- 
tents whatsoever from every kind 
of sins and censures whatever : and 
as, save at that jjoint of death, priests 
have no power in reserved cases, let 
this alone be their endeavor, to per 
suade penitents to repair to superior 
and lawful judges for the benefit of 
absolution. / 


Caput Λ^ΙΙΙ. 

Oe Satisfactionls necessitate et fructu. 

Demiim quoad satisfactionern, 
quae, ex omnibus poenitentioe. jpar- 
tihus, quejiiadmodum a jpatrihus 
nostris Christiana pojpulo fuit 
jperjpetuo t€7)ijpore conwiendata, 
ita una maxime nostra estate 
suniino jpietatis pratextu im- 
jpugnatur ah Us, qui speciem 
pietatis habent, virtuteni aiitem 
ejus ahnegarunt : sancta sy no- 
dus declarat, falsuni oninino 
esse et a verho Dei alienuni, 
culpam a Domino nunquatn 
remitti, quin universa etiam 
ρωηα condonetur. Perspicua 
enim et illustria- An sacris lit- 
teris exempla reperiuntur, qui- 
bus, prceier divinam traditio- 
7iem, Mc error quam inanifes- 
tissime revincitur. Sane et di- 
vince justitice ratio exigere vi- 
detur, ut aliter ab eo in gra- 
tiam recipianttiT, qui ante bap- 
tismum per ignorantiam deli- 
querint ', aliter vero qui sernel 
a peccati et dccmonis servitute 
liberati, et accepto Spiritxis 
Sancti dono, scientes templum 
Dei violare et Spiritum Sanc- 
tum contristare iion formida- 
Derint. Et divinam clementiam 
decet, ne ita nobis absque ulla 

Chapter VIII. 

On the necessity and on the fruit of 

Finally, as regards satisfaction, 
— which as it is, of all the parts of 
penance, that which has been at all 
times recommended to the Cln-is- 
tian 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 aj)- 
pearance of godliness, hut have de- 
nied the power thereof,^ — the holy 
Synod declares, that it is wholly 
false, and alien from the AVord of 
God, that the guilt is never forgiven 
by the Lord, without the whole pun- 
ishment also being therewith par- 
doned. For clear and illustrious 
examples are found in the sacred 
writings, whereby, besides by di- 
vine tradition, this error is refuted 
in the plainest manner possible. 
And truly the nature of divine jus- 
tice seems to demand, that they, 
who throuo-h is-norance have sinned 
before baptism, be received into 
grace in one manner; and in an- 
other tliose who, after having been 
freed from the servitude of sin and 
of the devil, and after having re- 
ceived the gift of the Holy Ghost, 
have not feared, knowingly to vio- 
late the temple of God^ and to 
grieve the Holy Spirit? And it 

1 2 Tim. iii. 5. 

^ 1 Cor. iii. 17. 

Ephes. iv. 30. 



satisfactione jpeccata dimittan- 
tur, ut, occasione accepta, 'pec- 
cata leviora putantes, velut in- 
jurii et contumeliosi Sj>iritui 
Sancto in gravior'a labamur, 
thesaurizantes nobis iram in 
die irce. Procul duhio enim 
magnojpere a jy^cmiii? revocard 
et quasi frcBno quodam cmr- 
cent hcB satisf actor icB jpcenoR^ cau- 
tioresque et vigilcmtiores in fit- 
turum ])mnitentes effi^ciunt ; ine- 
dentur quoque jpeccatoruni re- 
liquiis et vitiosos JiaMtus nude 
vivendo confijparatos contrariis 
virtutiini actionibus tollunt. 
JVeque vero securior xdla ma 
in Ecclesia Dei iimqiiani exis- 
timata fait ad aniovendam im- 
mine)iieni a Domino j?cenam, 
quam nt hcec pwnite)itice ojjera 
homines cum vero animi do- 
lore frequentent. Accedit ad 
hcec, qiiod, dum satisfaciendo 
jpathnur jpro ])eccatis, Christo 
lesu, qui pro peccatis oiostris 
satisfecit, ex quo oninis nostra 
sufficientia est, confornies effi- 
cimur, certissimam quoque in- 
de arrham hahentes, quod, si 
convpatimur et conglorificabi- 
mur. Neque vero ita nostra 
est satisfactio hcec, 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, think- 
ing sins less grievous, we, offering 
as it were an insult and an outrage 
to the Holy Ghost,^ should fall into 
more grievous sins, treasuring up 
wrath against the day of wrath? 
For, doubtless, these satisfactory 
punishments greatly recall from 
sin, and check as it were with a bri- 
dle, and make penitents more cau- 
tious and watchful for the future ; 
they are also remedies for the re- 
mains of sin, and, by acts of the 
opposite virtues, they remove the 
habits acquired by evil living. Nei- 
ther indeed was there ever in the 
Church of God any way accounted 
surer to turn aside the impend! irj; 
chastisement of the Lord, than that 
men should, with true sorrow of 
mind, practice these works of peni- 
tence. Add to these things, that, 
whilsV\ve thus, by making satisfac- 
tion, suffer for our sins,we are made 
confoi-mable to Jesus Christ, who 
satisfied for our sins, from whom 
all our sufficiency is ;^ having also 
thereby a most sure pledge, that if 
lae suffer loith him, we φαΙΙ also 
he glorified with hini^^Bnt nei- 
ther is this satisfaction, which we 

' Ileb. X. 29. 
' Rom. ii. 4. 

= 2 Cor. iii. 5. 
^ Rom. viii. 17. 


no7i sit jper Christum lesicm, 
nam qui ex nobis, tamquam 
ex nobis, niJdl jpossumus, eo 
coojierante, qui nos confortat, 
omnia possitmus. Ita non ha- 
het homo, unde gloTietur ^ sed 
omnis gloriatio nostra in Chris- 
to est; in quo vivimus, in quo 
meremur, in quo satisfacimus, 
facientes fructus dignos ^>ie;ri- 
tenticB, qui ex illo vim habent, 
ab illo offeruntur Patri, et j^er 
ilium acceptantur a Patre. 
Debent ergo sacerdotes Domini, 
quantum Sjpiritus et j9r?iiZ^?iz'i'ii 
suggesserit, ^jro qualitate cri- 
Tninum et jpcenitentium facili- 
tate, salutares et convcnientes 
satisfactiones injungere ; ne, si 
forte peccatis conniveant et in- 
dulgentius cum ])Oiiiitentibiis 
agant, levissima quoedam opera 
pro gravissimis delictis iiijun- 
. gendo, alienorurn jyecm^orwm 
participes efficiaiitur. Habeant 
autem ^^^ne oculis, ut satisfac- 
tio, quam imponunt, non sit 
tantum ad novce vitce custodi- 
ain et infirmitatis medicamen- 
txLm, sed etiam ad prceterito- 
runi peccatorum vindictam et 
castigationem : nam claves sa- 
cerdotum, 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 we 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 glory- 
ing is in Christ : in Avhom we live ; 
in whom we merit; in wdiom we 
satisfy ; bringing forth fruits loor- 
thy of p)enanc€^ which from him 
have their efficacy ; by him are 
offered to the Father ; and through 
him are accjepted by the Father. 
Therefore v^he priests of the Lord 
ought, as far as the Spirit and pru- 
dence shall suggest, to enjoin salu- 
tary and suitable satisfactions, ac- 
cording 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 en j oining certain ver}^ light works 
for very grievous crimes, they be 
made partakers of other men's sins. 
But let them have in view, that the 
satisfaction, Λvhich they impose, be 
not only for the preservation of a 
new life and a medicine of infirmi- 
ty, but also for the avenging and 
punishing of past sins. For the an- 
cient Fathers likewise both believe 
and teach, that the keys of the 
priests were given, not to loose only, 
but also to bindP• But not therefore 

Matt. iii. IS. 

=" Matt. xvi. 1 9 ; John xx. 23. 



et credunt et docent. ITec j9?'i>/;- 
terea existimarunt, sacramentum 
pcertiteiitioi esse JOrum irce vel 
pcenarinn^ sicut nemo umquani 
Caiholwus sensity ex hvjusmodi 
nostris satisfactionihus vim me- 
riti et saiisfactlonis Domini nos- 
tri lesu Christi vel ohscivrari vel 
aliqua ex jparte immiuui ^ quod 
d 11771 novatores intelUgere nolunt, 
ita ojytimam jooenitentlam, novam 
vitam esse docent^ ut omnem satls- 
factionis vim et usiun tollant. 

Caput IX. 

Oe operibus Satisfactlonis. 

Docet jproeterea, tantam esse 
divince munificentice largitatem, 
ut noil solum poQiiis sj>onte a 
nohls ^j>r6> vindicando jjeccato 
suscej)tis, aut sacerdotis arhitrlo 
pro mensura delicti imj)ositis, 
sed etiam, quod, maximum cimo- 
ris argumeiitwm est, temjyo- 
rallhus flagellis a Deo in- 
flict is et a nohis patienter to- 
leratis ajyud Deum Ρ at rem 
per Christum lesum satisfacere 


Visum est autem sanctce synodo, 
prcecede7iti doctritice de poejiitentia 
adjungere ea, quae, sequuntur de sa- 

did tliey imagine that the sacrament 
of Penance is a tribunal of \^rath or 
of punishments; even as^o Catho- 
lic ever thought, that, by this kind 
of satisfaction on our parts, the eiR- 
cacy of the merit and of the satis- 
faction of our Lord Jesus Christ is 
either obscured or in any way les- 
sened : 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. 

Chapter IX. 

On works of Satisfaction. 

The Synod teaclies f urtlierraore, 
that so great is the liberality of the 
divine munificence, that we are able 
through Jesus Ciirist to make satis- 
faction to God the Father, not only 
by punishments voluntarily under- 
taken ofoursclves for the punishment 
of sin, or by those imposed at the dis- 
cretion of the priest according to the 
measure of our delinquency, but 
also, which is a very great proof of 
love, by the temporal scourges inflict- 
ed of God, and borne patiently by us. 


It hath also seemed good to the 
holy Synod, to subjoin to the pre- 
ceding doctrine on Penance, the fol- 


cramento extremes unctionis, quod 
non modo j)oenitentice, sed et to- 
tius Christiance vitce, quce perjpe- 
tua iioenitentia esse debet, co?iswn- 
mativujn existimatum est a Patri- 
hus. Primmn itaqiie circa illius 
institutionem declarat et docet, 
quod clement issimus Redemjptor 
noster, qui servis suis quoins tem- 
jpore voluit de salutaribus reme- 
diis adversus omnia omnium hos- 
tium tela esse j^^'osjpectum, quem- 
adniodwm auxilia maxima in 
sacramentis aliis ])ra]paravit, qui- 
hus Christiani conservare se inte- 
gros, dum viverent, ab omni gra- 
viori sjjiritus incommodo possint : 
ita extremes unctionis sacramento 
finem vitce, tamquatn firmissi'mo 
quodam j)vcesidio, miinivit. J^am 
etsi adi'ersarius noster occasiones 
jper omnem vitam quuerat et cap- 
tet, lit devorare animas nostras 
quoquo modo ])0ssit : nullum ta- 
men tem.jius est, quo vehementius 
ille omnes suce versutice nervos in- 
tendat ad perdendos nos penitus, 
et a fiducia etiam, si jpossit, di- 
vine misericordue deturbandos, 
quam cum iTnjoendere nobis exi- 
tum vitce prosj)icit. 

lowing 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, there- 
fore, as regards its institution, it de- 
clares and teaches, that our most gra- 
cious Eedeemer, — who \vould have 
his servants at all times provided 
with salutary remedies against all 
the weapons of all their enemies, — 
as, in the other sacraments, he pre- 
pared the greatest aids, w^hereby, 
during life. Christians may preserve 
themselves whole from every more 
grievous spiritual evil, so did he 
guard the close of life, by the sac- 
rament of Extreme Unction, as with 
a most firm defense. For though 
oiir adversai'y seeks and seizes op- 
portunities, all our life long, to be 
able in any Avay to devour^ our 
souls ; yet is there no time wherein 
he strains more veheniently all the 
powers of his craft to ruin us ut- 
terly, and, if he can possibly, to 
make us fall even from trust in 
the mercy of God, than wlien he 
perceives the end of our life to be 
at hand. 

1 1 Pet. V. 



Caput I. 

De institutiotie sacramenli Extrenuc 

Inst'duta est autem sacra uiw- 
tio infirinoruttx tamquani 'oere et 
2?roj)rie sacramentum novi te- 
stam.enti^ a Christo Dotnino nos 
ti'o a/pud Zlarcum quidem in- 
si?iuatiim, jper lacolnuii autevi 
ajr>ostoluiii ac Domini fratreviy 
fiddihus coininendatmn ac jpTO- 
mulgatum. lYifirtnatiir, inquit, 
quis in vohisf inducat preshy- 
teros Ecclesice, et orent su])er 
eum, ungentes eum oleo in no- 
onine Domini; et oratio fidei 
salvaMt iitfiriinuni; et cdleviahit 
eum Dominus ; et si in j9(?cc<2- 
tis sit, dimittentur ei. Quihus 
verhis, tit ex aj)ostoHca tradi- 
tione _^>c;' manus acce])ta Ec- 
clesia didicit, docet materiam, 
formam,, jyrojpriuni oninistrum, 
et effectum hujus salutaris sa- 
cramenti. Intellexit enim Εΰ- 
clesicc, materiam esse oleum ah 
ejijiscopo henedictum / nam unc- 
tio ajytissime Spiritus Sancti 
(jraiiain, qua inmsibiliter ani- 
ma cegrotantis inungitiir, reprcB- 
sentat ,' forraam deinde esse il- 
ia verba: Per istam unctionem, 

Chapter I. 

On the institution of the sacrament of 
Extreme Unction. 

Now, this sacred iiiictioii of the 
sick was instituted by Christ our 
Lord, as truly and properly a sac- 
rament of the new law, hisinu- 
ated indeed in Mark, but M-ecom- 
mended and promulgated to the 
faithful by James the Apostle, and 
brother of the Lord. Is any man, 
he saith, sich among you? Let 
him bring in the 2)riests of the 
Church, and let litem pray over 
him, anointing him with oil in 
the name of the Lord: and the 
prayer of faith shall save the 
sich 7nan ; and the Lord shall 
raise him up; and if he be in 
sins, they shall be forgiven him} 
Li which Avords, as the Church 
has learned from apostolic tiadi- 
tion, 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 imderstood >die 
matter thereof to be oil blessed 
by a bishop. For tlie unction very 
aptly represents the grace of the 
Holy Ghost, with which the soul 
of the sick person is invisibly 
anointed ; and furthermore tliat 
those words, "By this unction," 
etc., are the form. 

James v. 14, 15. 


Caput II. 
Oe effectu kujus Sacramenti. 

Hes ])orro ct effectus hujus 
sacravienti illis verbis ex^lica- 
tur : Et oratio fidei salvabit in- 
firmum • et alleviahit eum Do- 
minus ; et si in ^eccatis sit, di- 
Diittentur ei. J^es etenim hcec 
gratia est Spi7'itus Sancti, cujus 
unctio delicta, si quce sint adliuc 
exjyianda, ac jpeccati reliquias 
ahstergit ; et cvgroti animam al- 
leviat et confirmat, niagnam in 
eo divince tnisericordim fiduci- 
am excitando / qua infirmiLS 
sublevatus et morhi ioicoTnmoda 
ac labor es levius f'-'rt, et tenta- 
tionibus dcemonis, calcaneo in- 
sidiantis, facilius resistit, et 
sanitatem corjwris iiiterdum, ubi 
saluti animm exjoedierit, conse- 

Caput III. 

Oe min'istro hujus Sacramenti, et tempore, quo 
dari deheat. 

Jam vero, quod attinet ad prce- 
scri2)tioner)i eorum, qui et susci- 
2)ere et ministrare hoc sacra- 
ment uin debent, haud obscure 
fuit ilhid etiam in verbis jprce- 
dictis traditwn. Nam et osten- 
ditur illic, jprojprios hujus sa- 

Chapter II. 

On the effect of this Sacrament. 

Moreover, tlie thing signified, and 
the effect of this sacrament, are 
explained in those words : And the 
prayer of faith shall save the sick 
mem, and the Lord shall raise hivi 
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 he any still to 
be expiated, as also the remains of 
sins; and raises up> and strengthens 
the sonl of the sick person, by ex- 
citing 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;"^ and at times 
obtains bodily health, when expe- 
dient for the welfare of the soul. 

Chapter III. 

On the minister of this Sacrament, and on the 
time when it ought to he administered. 

And. now as to prescribing Λνΐιο 
ought to receive, and who to admin- 
ister 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 

* Gen. iii. 15. 



cramenii minisiros esse Eccle- 
sia Presbyteros j quo nomine eo 
loco, noil a'tate seniores, aut jpri- 
mores in jyoindo intelligendi ve- 
niuiit, sed aut episcopi, aut sa~ 
cerdotes ah ipsis rite ordinati ])er 
imj)ositionem manuwn jpreshyte- 
rii. Declaratur ctiam, esse Jianc 
■unctionem infirmis adhihendam, 
illis vero pixesertlm, qui tarn, pye- 
riculose decumhunt, xtt in cxitu 
vitce constituti videantur ^ iin- 
de et sacr amentum exeuntium 
nuncujxitur. Quod si infirmi 
jpost suscejJtam heme unctionem 
convalucrint, iterum hujus sa- 
cramenti suhaidio juvari pote- 
7'unt, cum in cdiud simile vi- 
tce discrimen inciderint. Quare 
mdla ratione audiendi sunt, qui 
contra tmn apertam et dtluci- 
dam apostoli lacohi sententiam 
docent, hano unctionem vel ficj- 
m^entum esse liumanum, vel ri- 
tum a piatrihus accejHum, neo 
mandatum Dei, neo promissio- 
nem gratice hdbentem ; et qui 
illam jam cessasse asserunt, qua- 
si ad gratiam curationum dtim- 
taxat in prhnitiva Ecclesia re- 
ferenda esset ; et qui dicunt, 
ritum et usum, quern sancta Ro- 
mana Ecclesia in hujus sacra- 
menti administratione ohservat, 
lacohi apostoli sententicB rejpug- 

of the Church; by wliicL• name are 
to be imderstood, in that place, not 
the elders by age, or the foremost 
in dignity amongst the peo^ile, bnt 
either bishops, or priests by bishops 
rightly ordained by the imposition 
of the hands of the jyricsth ood} It 
is also declared, that this nnction is 
to be applied to the sick, bnt 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 depart- 
ing. And if the sick should, after 
having received this unction, re- 
cover, 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 sen- 
tence of the Apostle James, teach, 
either that this unction is a human 
figment or is a rite received from 
the Fathers, M'hich 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 jirimitive 
Church ; nor those who sa}- tliat the 
rite and usage which the holy Ro- 
man Church observes in the admin- 
istration of this sacrament is repug- 
nant to the sentiment of the Apostle 

> 1 Tim. iv. 14. 


nare, atque ideo in almm com- 
mutandum esse,' et deiiique, qui 
heme extremain unctionem a fide- 
llhus sine _^^6'cc«to contemni pos- 
se affinncmt. Jlcec enim omnia 
manifestissime jpugnant cum jper- 
sjyicuis tanti apostoli verhis. 
JSfec lyrofecto Ecdes'm Eomana, 
cdlarurn oinnium mater et ma- 
gistra, alliid in hac adniini- 
stranda imctione, quantum ad 
ea, qiicB liujus sacramentl sul•- 
stantiam perficiunt, observat, 
quam quod leatus lacohus prce- 
scrijJslt. Neque vera tanti sa- 
cramenti contemjptus absque in- 
genti scelere et ijpsius S_pi- 
ritus Sandi injuria esse pos- 

JIwc sunt, qucB de poenitentm 
et extremes unctionis seicreiinen- 
t'ls seincta heec excumeniceo syno- 
elus 2)^Ofiidur et docet atque 
ovinihus ChHsti fielelibus cre- 
denelet et tenenda preponit. Se- 
quentes etutem canones inviola- 
hiltter servandos esse tradit, et 
asserentes contrarium perpetuo 
damned et aneithenieitizeit. 


Canon I. — 8i quis dlxerit, in 
Catholica Ecdesia peienitentiam 
nan esse vere et pTop)rie sacra- 
mentum pro fielelibus, quoties 

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. Xei- 
ther assuredly does the Roman 
Church, the mother and mi&tress 
of all other churches, observe aught 
in administering this unction, — as 
regards those thinojs which consti- 
tute the substance of this sacra- 
ment, — but what blessed James has 
prescribed. Nor indeed can there 
be contempt of so great a sacra- 
ment without a heinous sin, and an 
injury to the Holy Ghost himself. 

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 can- 
ons to be inviolably preserved ; and 
condemns and anathematizes those 
who assert what is contrary thereto. 


Canon I. — If any one saith, that 
in the Catholic Church Penance 
is not truly and properly a sacra- 
ment, instituted by Christ our Lord 



r>ost hnjytismum in jpeccata la- 
huntur, ipsi Deo reconciliandis 
a Christo Doinino nostro insti- 
tutiiin : anathema sit. 

Canon II. — Si quis sacramenta 
confundens, ipsmn hajptismum 
pcenitenticB sacramentum esse di- 
xerit, quasi hcec duo sacramenta 
distincta non sint^ atque idea 
jpainitentiain non recte secundam 
post naufraxjiuni tahidam ap- 
pellari : anathema sit. 

Canon III. — &i quis dlxerit, 
verba ilia Domini Salvatoris : 
Accipite Spiritum Sanctum / 
quorum remiseritis peccata, re- 
mittuntur eis / et quortim reti- 
nueritis, retenta sunt : non esse 
intelligenda de potestate remit- 
tendi et retinendi peccata in 
Sacramento pcBnitentiee, sicut Ec- 
clesia Catholica ah initio sem,- 
per intellexit ; detorserit aiitem, 
contra institutionem hujus sa- 
crainenti, ad auctoritateni prce- 
dicandi evangelium : anathema 

Canon IV. — Si quis negave- 
rit, ad i7itegram et perfectam 
peccatorum remissionem requi- 
ri tres actus in poenitente., 
quasi inateriam sacramenti poe- 
nitentice, videlicet, confritio- 
nem, covfessionem, et satis- 
f actionem, quai tres pomitentM 

for reconciling tlie faithful unto 
God, as often as they fall into sin 
after baptism : let him be anath- 

Canon II. — If any one, con- 
founding the sacraments, saith that 
baptism is itself the sacrament of 
Penance, as though these two sac- 
raments were not distinct, and that 
therefore Penance is not rightly 
called a second plank after ship- 
wreck : let him be anathema. 

Canon III. — If any one saith, 
that those words of the Lord the 
Saviour, Receive ye the Holy Ghost, 
luhose sins you, shall forgive, they 
are forgiven them, and ivhose sins 
you shall retain, they are retained^ 
are not to be understood of the 
power of forgiving and of retain- 
ing sins in the sacrament of Pen- 
ance, as the Catholic Church has 
always from the beginning under- 
stood them ; but "wrests them, con- 
trary to the institution of this sac- 
rament, to the power of preaching 
the gospel : let him be anathema. 

Canon IY. — If any one denieth, 
thatyfor the entire and perfect re- 
inission of sins, there are required 
ahrco acts in the penitent, which 
are as it were the matter of the 
sacrament of Penance, to wit, con- 
trition, confession, and satisfaction, 
which are called the three parts of 

' John XX, 22, 23. 


partes diciintur ; aut dix€7'it, 
d'uas taiitum esse poenitentioe 
jxirtes, terror es scilicet in- 
cussos conscienticB, agnito pec- 
cato, et ,βάβηι concejptain ex 
evangelio vel absolutio7ie, qua 
credit quis sihi _^?e/' Chri- 
stum reniissa peccata : anathe- 
rna sit. 

Canon Y. — Si quis dixerit earn 
contritionem^ quce paratiir per 
discussionem, collectionem et de- 
testationem peccatoimm-, qua quis 
recogitat annos suos in amari- 
tudine aniinm siue, ponderando 
peccatorum suoruin gravitatem, 
midtitudinem, Jheditatem^ amis- 
sionem ccternce beatitudinis, et 
cetenue da'innationis incursum, 
cum proposito vielioris ritce^ 
710)1 esse verum et utilem dolo- 
rem, nee praparare ad, gratiarn, 
sed facer e hominem liypocritann 
et inagis peccatorem ; demum, 
ilium esse dolorem coactum et 
non liheru7n ac voluntariwn : 
anathema sit. 

Canon VI. — Si quis 7iegaverit, 
confessione7n sacraine7itale7n vel 
instituta7n, vel ad salute7n 7ie- 
cessariam esse jure divino • aut 
dixerit, modu7n secrete confiten- 
di soli sacerdoti, que7n Ecclesia 
Catholica ah initio semper ol•- 
servavit et ohservat, alienum 

j)enance ; or saitli 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 gos- 
pel, or by the absolution, whereby 
one believes that his sins are for- 
given him through Christ : let him 
be anathema. 

Canon Y. — If any one saith, that 
the contrition which is acquired by 
means of the examination, collec- 
tion, and detestation of sins, — 
whereby one thinks over his years 
in the hitterness of his soid,^ by 
pondering on the grievousness, the 
multitude, the filthiness of his sins, 
the loss of eternal blessedness, and 
the eternal danmation which he has 
incurred, having tllereΛvith the pur- 
pose of a better life, — is not a true 
and profitable sorrow, does not pre- 
pare 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 YI. — 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 se- 
cretly to a priest alone, which the 
Church hath ever observed from the 
beginning, and doth observe, is alien 

' Isa, xxxviii. 15. 



esse ah instltutione et inandato 
CJunsii, et inventum esse huma- 
ninn : anathema sit. 

Canon VII. — Si qtiis dixerit, 
in Sacramento pcenitenticG ad 
remissionem j!;i?6'6Y(;;'t>/'ii7/i neces- 
sarium non esse jure divino 
confiteri omnia et singula J9<?c- 
cata inortalia, quorum inemo- 
ria cum debita et diligenti j>rce- 
meditatione haheatur, etiam oc- 
culta, et qucG sunt contra duo 
ultima Decalogi prcecejpta, et cir- 
cu7nstantias, qua ])eGGati sjpe- 
Giein mutant, sed eam confessio- 
nem tantuni esse utilem ad eru- 
diendum et consolandum jxxni- 
tentera, et olim ohservatam fa- 
isse tantum ad satisfactioiiem 
canonicam imjyonendam / aut 
dixerit eos, qui omnia jpeccata 
confiteri student, nihil relin- 
quere velle divince misericordice 
ignoscendum ^ aut demum, non 
licere confiteri j^eccata venialia : 
anathema sit. 

Canon VIII. — Si quis dixe- 
rit, confessioncm omnium jjec- 
catorum, qualem Ecclesia ser- 
vat, esse ^m2)ossil•ϊlenι et tradi- 
tioneni humanam a j;fi5 aho- 
lendam j aut ad eam non teneri 
ornnes et singidos utriusque 
sexus Christi fideles, juxta ma- 
gni Concilii Lateranensis con- 
stitxitioncm, seinel in anno et 

from the institution and command 
of Christ, and is a human inven- 
tion : let him be anatiienia. 

Canon VII. — If any one saith, 
that, in the sacrament of Penance, 
it is not necessary, of di\-iiie right, 
for the remission of sins, to confess 
all and singular the mortal sins 
which after due and diligent pre- 
vious meditation are remembered, 
even those [mortal sins] "which are 
secret, and those "svhich are ojiposcd 
to the two last commandments of 
the Decalogue, as also the circum- 
stances which change the species of 
a sin ; but [saith] that such confes- 
sion 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, wlio strive to con- 
fess 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. — If any one saith, 
that the confession of all sins, such 
as it is observed in the Church, is 
impossible, and is a human tradi- 
tion 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, con- 
formably to the constitution of tlie 
great Council of Lateran, and that, 



oh id suadendum esse CJiristi 
fidelibus, ut non confiteantur 
temjyore quadragesimce : anathe- 
nia sit. 

Canon IX. — Si quis dixej'it, 
ahsolutionem sacramentdlem sa- 
cerdotis^ non esse actuin judi- 
cialem, sed inidiim ministeri- 
um jpronlinciandi et dedaran- 
di, remissa esse ])ecQata confi- 
tenti, raodo tantum credat, se 
esse ahsolutuni / aut sacerdos 
non serio, sed joco absolvat ; 
aut dixer'it^ non reqidri coitfes- 
sionem jpmnitentis, ut sacerdos 
ijpsum absolvere ])ossit : anathe- 
ma sit. 

Canon X. — Si quis dixerit, 
sacerdotes, qui in jyeccato mor- 
tall sunt, jyotestateon ligandi et 
solvendl non habere^ aut non 
solos sacerdotes esse ministros 
ahsolutionis, sed omnihus et sin- 
gidis CJiristi fidelibus esse dic- 
tum : Qucecumque Ugaveritis su- 
2)er terrain, erunt ligata et in 
ccelo / et quoeciomque solveritis 
sujyer terram, erunt soluta et 
in ccelo; et : Quorum remiseritis 
jpeccata, remittuntur eis ; et quo- 
rum retinueritis, retenta sunt : 
quorum 'Oerborum virtute quili- 
bet absolvere j)ossit jpeccata, ])u- 
blica quidem jper correjptionem 
dumtaxat, si correptus acquie- 

f or this cause, the faithful of Christ 
are to be persuaded not to confess 
during Lent : let him be anath- 

Canon IX. — If any one saith, tliat 
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 ab- 
solve him : leb'him be anathema. 

Canon X.-»-If any one saith, that 
priests, Avho are in mortal sin, have 
not the power of binding and loos- 
ing ; 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 lijyon earth shall be 
bound also iii heaven,' and what- 
soever you shall loose upon earth, 
shall be loosed also in heaven;'^ 
and, whose siiis you shall forgive, 
they are forgiven them ; andivhose 
sins you shall retain, they are re- 
tained f- by virtue of which words 
every one is able to absolve from 
sins, to wit, from public sins by re- 
proof only, provided he who is 

' Matt, xviii. 15. 

YoL. II.— Μ 

» John XX. 23. 



vcrit, secreta vero per sjyon- 
taneam confessionem : anathema 

Canon XI. — Si quis dixerit, 
ej>iscqpos non habere Jus reser- 
vandi sihi casus, nisi quoad 
externam politiam, atque ideo 
casuum reservationem non jpro- 
hibere, quo minus sacerdos a 
reservatis vere absolvat : anathe- 
ma sit. 

Canon XII, — Si quis dixe- 
rit, totain poenam siimul cum 
culjpa remitti semper a Deo, 
satisfactionemque poeniten tium 
non esse aiiani quam fideni, 
qua aj)prehendunt Christum 
pro eis satisfecisse : anathema 

Canon XIII. — Si quis dixe- 
rit, pro peccatisj quoad pce- 
nam temporalem, minime Deo 
pro Christi 7nerita satisfieri 
poenis ab eo inflictis et pati- 
enter toleratis, vel a sacerdote 
injunctis, sed neque sponte sus- 
cep>tis, ut jejioniis, orationibus, 
eleemosynis, vel aliis etiam pie- 
tatis operibus, atque ideo op- 
timam pmnitentiam esse tan- 
tum novam vitam : anathema 

Canon XIY. — Si quis dixe- 
rit, sati^factiones, quibus poeni- 
tentes p)er Christum lesum pec- 
cata rcdimunt, no7i esse cidtus 

reproved yield thereto, and from 
secret sins by a voluntary confes- 
sion : let liini be anathema. 

Canon XI. — If any one saith, 
that bishops have not the right of 
reserving cases to themselves, ex- 
cept as regards external polity, and 
that therefore the reservation of 
cases hinders not, but that a priest 
m.ay truly absolve from reserved 
cases : let him be anathema. 

Canon XII. — If any one saith, 
that God always remits the whole 
punishment together with the guilt, 
and that the satisfaction of peni- 
tents is no other than the faith 
whereby they apprehend that Christ 
has satisfied for them : let him be 

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 volun- 
tarily undertaken, as by fastings, 
prayers, alms-deeds, or by other 
works also of piety ; and that, there- 
fore, the best penance is merely a 
new life : let him be anathema. 

Canon XIY. — If any one saith, 
that the satisfactions, by which 
penitents redeem their sins through 
Jesus Christ, are not a worship of 


Dei, sed traditlones homimiin, 
doctrinam de gratia, et verum 
Dei cultum atque ij>suin hene- 
ficium mortis Christi obscu- 
r antes : anathema sit. 

Canon XY. — 8i quis dixerit, 
claves Ecclesioe, esse datas tan- 
tum ad solvendum, non etiam 
ad ligandum,, et jpropterea sa- 
cerdotes, dwm hnjponunt jpm- 
nas Gonfitentibus, agere contra 
finein clavium et contra in- 
stitutionem Christi,' et fictio- 
nem esse, quod, virtute clavi- 
um suhlata ρωηα ceterna, j)oe- 
na temporalis pleriiingue ex- 
solvenda remaneat : anathema 



Canon I. — Si quis dixerit, ex- 
tremam unctionem non esse vere 
et jprojprie sacramentum « Chris- 
to domino nostro institutum et 
a heato lacoho ajpostolo promid- 
gatum^ sed ritum tantum accep- 
tuin a jpatrihus aut figmentum 
humanum : anathema sit. 

Canon II. — Si quis dixerit, 
sacram infirmorum unctionem 
non conferre gratio.m, nee re- 
mittere jpeccata, iiec alleviare in- 
firmos, sed jam cessasse, quasi 
oliin tantum fuerit gratia cura- 
tionum : anatheina sit. 

God, but traditions of men, which 
obscure the doctrine of grace, and 
the true M'orship of God, and the 
benefit itself of the death of Christ : 
let him be anathema. 

Canon XV. — If any one saith, 
that the keys are given to the Church, 
only to loose, not also to hind; and 
that, therefore, priests act contrary 
to the purpose of tlie keys, and con- 
trary to the institution of Christ, 
when they impose punishments on 
those Λνΐιο confess ; and that it is a 
fiction, that, after the eternal pun- 
ishment has, by virtue of the keys, 
been removed, there remains for the 
most part a temporal punishment to 
be discharged : lethim be anathema. 


Canon I. — If any one saith, that 
Extreme Unction is not truly and 
properly a sacrament, instituted by 
Christ our Lord, and j)romulgated 
by the blessed Apostle James ; but 
is only a rite received from the 
Fathers, or a human figment : let 
him be anathema. 

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, 
extremce unctionis ritum et 
usiwi, quern ohservat sancta Ro- 
mana Ecclesia, repugnare sen- 
tentice heati lacobi aj)OstoU, 
icleoque eum mutandum^ pos- 
seque a Christlanis absque 
peccato contemni : anathema 

Canon IY. — Si quis dixerit, 
Preshjteros Ecdesioe, quos hsa- 
tus lacobus adducendos esse ad 
infirmum inungendum Tiortatur, 
noil esse sacerdotes ah episcopo 
ordinatos, sed oitate seniores m 
quavis communitate, oh idque 
proj>rium, extremm uiictionis 7ni- 
nisfrum 7ion esse solum sacerdo- 
tem : anathema sit. 

Sessio Vigesimaprima, 
celebrata die XVI. lulii 1562. 

doctrina de communione sub 
utraque specie, et par\^ul0- 


Caput I. 

Laicos et clericos non conficientes -non ad- 
stringi jure divino ad communionem sub 
utraque specie. 

Itaque sancta ipsa synodus, a 
Spiritii, Sancta, qui spiritus 
est sapientice et intellectus, spi- 
rit us consilii et pietatis, edocta, 
atque ipsius Ecclesioe judicium 

Canon III, — If any one saitb, 
that the right and usage of Extreme 
Unction, which the holy Roman 
Church observes, is repugnant to 
the sentiment of the blessed Apos- 
tle James, and that is therefore to 
be changed, and may, without sin, 
be contemned by Christians : let 
him be anathema. 

Canon IY. — 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 min- 
ister of Extreme unction : let him 
be anathema. 

Twenty-first Session, 
held July 16, 1562. 

doctrine concerning the commu- 

Chapter I. 

That laymen and clerics, when not sacrificing, 
are not hound, of divine right, to communion 
under both species. 

"Wherefore, this holy Synod, — 
instructed by the Holy Spirit, who 
is the spirit of wisdom and of^m- 
derstanding, the spirit of counsel 
and of godliness,^ and following the 

' Isa. xi. 2, 


et consuetudinem seciita, decla- 
rat, ac docet, nullo divino jpra- 
cejpto laicos et clericos non con^^ 
ficientes, ohligari ad Eucliaris- 
ti<B sacramentum sub xitraqiie 
specie suinendiiin ; neque idlo 
jpacto, salva fide, dubitari joosse, 
quill nils cdterius sjyeciei com- 
munio ad sa2utem siifiiciat : 
nam, etsi CJvristus Domiiius in 
ultima coena venerahile hoc sa- 
crainentuv% in jyanis, et vini 
speciehus histituit et apostoUs 
tradidit ,' non tamen ilia insti- 
tutio et traditio eo tcndunt, ut 
omnes Christi fideles statuto 
Oomini ad utramque sjoeciem. 
accipiendam adstringantur. Sed 
neque ex sermone illo, apiid lo- 
annem VI., recte colUgitur, 
utriusque speciei communionejn 
a Domino 2^^'(^C€ptam esse : ut- 
cuTnque juxta varias sanctorum 
patrum et doctor um interjpreta- 
tiones intelligatur : namque, qui 
dixit : Nisi manducaveritis car- 
neni filii hominis et biberitis 
ejus sanguinem,, non habebitis 
vitam in vobis : dixit quoque : 
Si quis manducaverit ex hoc 
pane, vivet in ceternum. Et 
qui dixit : Qui manducat m,eam 
carnem, et bibit nieum sangui- 
nem, habet vitam ceternam : di- 
xit etiam : Panis, quem ego 
dabo, caro mea est pro mundi 

judgment and usage of the Church 
itaelf, — declares and teaches, that 
^ymen, and clerics when not con- 
secrating, are not obliged, by any 
divine precept, to receive the sacra- 
ment of the Eucharist under both 
species ; and that neither can it by 
any means be doubted, M'ithout in- 
jury to faith,i/niat commimion un- 
der either species is sufficient for 
them unto salvation. For, although 
Christ, the Lord, in the Last Sup- 
per, instituted and delivered to the 
apostles, this Λ'enerable 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 Fa- 
thers and Doctors it be understood, 
— that the communion of both spe- 
cies 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 eat- 
eth this bread shall live forever 
(v. 59) ; and he who said. He that 
eateth my flesh and drinlaeth my 
blood hath everlasting life (v. 55), 
also said : The bread that I ivill 



vita. Et denique qui dixit : 
Qui manducat tnemn cariwin 
et hihit inemn sancjuinem^ in 
me incmet et ego in illo : dixit 
nihilominus : Qui manducat 
hunc ])anem, vivet in ceter- 

Caput II. 

EccIesuB potestas circa dispensaiionem sacra- 
menti Kucharistun. 

PrcBterea declarat, hanc jyo- 
iestatem jperjpetuo in Ecclesia 
fuisse, ut in sacramentorum 
disj)ensatio7ie, salva illorum sul•- 
stantia, ea statueret vel muta- 
ret, quce suscijpientium titilitati 
seu ij)soruni sacramentoi'wm ve• 
neratio7ii, jpro rerum, tem/po- 
rum et locorum veritate, magis 
exjpedire judicaret. Id autem 
aj)Ostolus non obscure visits est 
innuisse, cuon ait : Sic 7ios exi- 
stimet ho)7io, ut ministros Chris- 
ti et disjpensatorcs mysteriorum 
Dei ; atque ijpsuin quidem liac 
2)otestate usicm esse satis con- 
stat cum in midtis aliis, turn 
in hoc ij)So sacramento, cum^ 
ordinatis nonnullis circa ejus 
usuTn, Cetera, inquit, cum vene- 
ro, disjponam. Quare agnoscens 
sancta tnater Ecclesia hanc su- 
am in administratione sacra- 
mentorumj auctoritatem, licet db 

give is my flesh for the life of the 
loorld (v. 52) ; and, in fine, he who 
said, He that eateth my flesh and 
drhiketh my blood, abideth in me 
and I in him (v. 57), said, never- 
theless. He that eateth this bread 
shall live forever (v, 59). 

Chapter II. 

The power of the Church as regards the dis- 
pensation of the Sacrament of the Eucharist. 

It furthermore declares, that this 
power has ever heen in the.Cl•Lurcll, 
that, in the dispensation of the sac- 
raments, their substance being un- 
touched, it^rnay ordain, or change, 
what things soever it may judge 
most expedient, for the profit of 
those who receive, or for the ven- 
eration of the said sacraments, ac- 
cording to the difference of circum- 
stances, times, and places. And this 
the Apostle seems not obscurely to 
have intimated, when he says : Let 
a man so account of its, as of the 
ministers of Christ, and the dis- 
jpensers of the mysteries of God} 
And, indeed, it is sufficiently mani- 
fest 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? Wherefore, holy 

> 1 Cor. iv. 1. 

» 1 Cor. xi. 34. 


initio Christiance religionis non 
infreqiiens utriusqiie speciei 
usus Jhiisset, tamen ^roi/r^ssii 
tem/po7'is, latissime jam nxutata 
ilia consuetudine, gravihus et 
justis causis adducta hanc con- 
suetudineTn sub altera sjpecie 
communicandi ajpjprobabit, et 
pro lege habendam decrevit, 
quam rej^rohare aut sine ijisius 
EcclesicB aiictoritate pro libito 
mutare non licet. 

Caput III. 

Totum et integrum Christum ac venim sacra- 
metitum sub qualihet specie sumi. 

Insiiper declarat, quamvis lie- 
demptor noster, tit antea dic- 
tum est, in suprema ilia coina 
hoc sacraTnentuTn, in duabus spe- 
ciebus histituerit et apostolis tra- 
diderit, tamen fatendum esse, 
etiam sub altera tantuni sj)ecie 
totum atque integruTn Christum 
'cerumque sacramentum sumi / 
ac propterea, quod ad fructuin 
attinet mdla gratia necessaria 
ad salutem eos defraudari, qui 
unam speciam solam accipiunt. 

Mother Church, knowing this her 
authority in the administration of 
the sacraments, although the use of 
both species lias, from the begin- 
ning 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 rea- 
sons, has approved of this custom 
of communicating under one spe- 
cies, and decreed that it was to be 
held as a law ; which it is not law- 
ful to reprobate, or to change at 
pleasure, without the authority of 
the Church itself. 

Chapter III. 

Tlicit Christ whole and entire and a true Sac- 
rament are received under either species. 

It moreover declares, that al- 
though, as hath been already said, 
our Redeemer, in that last supper, 
instituted, and delivered to the 
apostles, this sacrament in tAVO spe- 
cies, 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 neces- 
sary to salvation. 



Caput IV. 

Parvulos non ohlifjari ad communionem sacra- 

Denique eadem sanda sy no- 
das docet, jparvidos usu ταύο- 
nis carentes mdla obligari ne- 
cessitate ad sacramentaleni Eu- 
charisticB cominunionein^ siqid- 
dem, jper haj>tismi lavacrum 
regenerati et Chrlsto incorjjo- 
rati^ adeptam jam βΙίοϊηΐΏΐ Dei 
gratiam hi ilia opiate atnittere 
non possunt. Ifeque ideo tamen 
damnanda est antiquitas, si etcm 
morem in quihusdani locis ali- 
quando servavit. Ut enim sane- 
tissimi illi jpatres sui factl pro- 
habilem causam pro illius tem- 
jporis ratione Jiahuerurit, ita 
certe eos mdla salutis necessi- 
tate id fecisse sine controversia 
credendmn est. 


Canon I. — Si quis dixerit^ 
ex Dei jproBcejpto vet necessitate 
salutis OTYines et singulos Chris- 
ti fideles lUramque sjpeciem sanc- 
tissimi EucharisticB sacramenti 
sumere debere : anathema sit. 

Canon II. — Si qids dixerit, sanc- 
tamEcclesiam Catholicam nonjus- 

Chapter IV. 

That VittJe Children are not hound to sacra- 
mental Communion. 

Finally, this same holy Synod 
teaches, that little children, Avho 
have not attained to the nse of rea- 
son, are not by any necessity obliged 
to the sacramental communion of 
the Eiichari^ forasmuch as, hav- 
ing been*f*egenerated 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 condennicd, 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 be- 
lieved without controversy, that 
they did this without any necessity 
thereof unto salvation, 


Canon I.-/lf any one saith, that, 
by the precept of God, or by ne- 
cessity of salvation, all and each of 
the faithful of Christ ought to re^ 
ceive both species of the most holy 
sacrament of the Eucharist : let 
him be anathema. 

Canon II. — If any one saith, that 
the holy Catholic Church was not 



tis causis et rationibus adductam 

fuisse, ut laicos atque etiam cleri- 
cos 71071 co7rfioientes suh jja)iis tan- 
tu7n7nodo sjpecie C07n7iiu7iicai'et^ ciut 
in eo eri'asse : a7iathe7na sit. 

Canon III. — Si quis negave- 
rit, totum et int€g7ni7n Chri8tu7n^ 
07nniu7n gi'atia7'imi fontem et 
auctoi'em, sub U7ia jpan'is specie 
suiivi, quia, tit quidam falso as- 
se7nmt, non secundinn ijpsius 
Ohrisii institiitioTiern suh utra- 
que sj)€cie siwiatiw : anatliema 

Canon IV. — Si quis dixerit, 
pai^vidis, aTitequain ad a7inos 
disc)'etio7iis jpervenc7nnt, necessa- 
riani esse Euchainstice co7n7nu- 
iiio7i€7n : anathema sit. 

Duos vero ai'ticulos cdias 
j>roj)ositos nondurn tameii ex- 
cussos, videlicet : an rationes, 
quibus sancta Cathoiica Eccle- 
sia adducta fuit, tit C07n7nimi- 
caret laicos atque etia7n 7ion 
celeb7'a7ites sacerdotes, sub una 
tantu7n panis specie, ita siiit 
I'etinendm, ut n%dla 7'atione ca- 
licis usus cuiqua7n sit p€r7nit- 
tendus / et : an, si honestis et 
C7iristia7ice caintati co7isentaneis 
7'ationibus concedendus cdicui 
vel nationi vel i^egno calicis 
usiLS mdeatu7', sub aliquibus 
conditionibus concedendus sit, 
et qucena7n si7it ilhc, eadein 

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 Ill.^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 1Y. — If any one saith,that 
the communion of the Eucharist is 
necessary for little children, before 
they have arrived at years of dis- 
cretion : let him be anathema. 

As regards, however, those iwo 
articles, proposed on another occa- 
sion, but which have not as yet been 
discussed : to wit, whether the rea- 
sons 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 char- 
ity, it appears that the use of the 
chalice is to be granted to any na- 
tion or kingdom, it is to be con- 



sancta synodus in aliud tem- 
j)us, ohlata sihi quamprimutn 
occasione, cxamhiandos atque de- 
finiendos reservat. 

Sessio Yigesimasecunda, 
celebrata die XYII. Sejpt. 1562. 


Caput I. 

Ώβ insiituilone sacrosancti Jtiisscc sacri- 

Quoniam sub j?^'^^''^ Tesia- 
7ne)ito, teste Apostolo Paulo, 
jprojpter Levitici sacerdotii iin- 
hec'dlltatem coiisunwiatio non 
erat, 02)ortuit, Deo jiatre mi- 
sericoi'diaruin ita ordinaoite, sa- 
cerdotein aliwin secundtim ordi- 
nem MelcMsedech surgere, Do- 
minum nostrum leKuni Chri- 
stum, qui posset omnes, quot- 
quot sanctificcmdi essent, con- 
summare, et ad jycrfectum ad- 
ducere. Is igitur Deus et Do- 
minus noster, etsi semel se ij)- 
sum in ara cruets, morte in- 
tercedente, Deo j?aif;v' oUaturus 
erat, ut mternam illio redemjp- 
tionem ojperaretur, quia tarnen 
per mortem, sacerdotium ejus 

ceded under certain conditions ; and 
what are those conditions : this same 
holy Synod reserves the same to an- 
other time, — for the earliest oppor- 
tunity that shall present itself, — to 
be examined and defined. 

Twenty-second Session, 

.held Sept. V;,\^^% 
doctrine on the sacrifice of the 


Chapter I. 

On the institution of the most holy Sacrijice 
of the Mass. 

Forasmuch as, under the former 
Testament, according to the testi- 
mony of the Apostle Paul, there 
was no perfection, because of the 
weakness of the Levitical priest- 
hood ^'^ there was need, God, the 
Father of mercies, so ordaining, that 
another priest shoidd rise, accord- 
ing to tJte order of MelcMsedech^ 
our Lord Jesus Christ, Λνΐιο might 
consummate, and lead to what is 
perfect, as many as were to be sanc- 
tified, lie, therefore, our God and 
Lord, though he was about to offer 
himself once on the altar of the 
crosaAmto God the Father, hy means 
of mis death, there to operate an 
rnal redemption ',"^ nevertheless, 
ecause that his priesthood was not 

' Heb. vii. 11, 18. 

=> Heb. V. 10. 

= Heb. ix. 12. 


extinguendum non erat, in cm- 
na novisshna, qua node trade- 
batur, ut dilectce sjponsce suce 
EcclesicB visibile, sicut hoiivbium 
natura exigit, Teliiigueret sacri- 
ficium^ quo cruentwm illud se- 
mel in cruce peragendum re- 
prcesentaretur, ejusque memo- 
ria in finevi usque scecuU j)er- 
ma)ieret, atque illius salutaris 
virtus in ixmissionem eorum, 
quoi a nobis quotidie conwiit- 
tuntui', peccatorum aj)i)liGare- 
tur, sacerdotejn secundum or- 
dinern Melchisedech se in ceter- 
num constitxituin declarans, cor- 
pus et sanguinevi suum sub 
speclebus panis et vini Deo Pa- 
trl obtulit, ac sub earumdem 
rerwn symbolis apostoUs, quos 
time JVovi Testament i sacerdo- 
tes constituebat, \Lt sumerent, 
tradidit, et eisdein eorumque 
in sacerdotio successor ibus, ut 
offer rent, ptrcccepit p)er Jiac ver- 
ba : Hoc facite in meam com- 
meinorationem : ut'i semper Ca- 
tholica Ecclesia intellexit et do- 
cuit. Jfam celehrato veteri Pas- 
cha, quod in memoriam exitus 
de Aegypto multitudo filiorum 
Israel immolabat, novum, insti- 
tuit Pascha se ipsuni ab Eccle- 
sia p)er sacerdotes sub signis vi- 
sibilibus immolandum in me- 

to be extiuguished by bis deatb, in 
tbe Last Supper, on tbe nigbt in 
wbicb he was betrayed,— that he 
might leave, to his own beloved 
Spouse the Church, a visible sacri- 
fice, such , as the nature of man re- 
quires, wliereby that bloody sacri- 
fice, once to be accomplished on the 
cross, might be represented, and the 
memory thereof remain even unto 
the end of the world, and its salu- 
tary virtue be applied to the reniis- 
sion of those sins which we daily 
commit, — declaring himself cc^nsti- 
tuted a priest forever, according to 
the order of Melchisedech,^ lie of- 
fered 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, Avhom 
he then constituted priests of the 
New Testament ; and by those 
words, Do this in commemoration 
of me^ he commanded them and 
their successors in the priesthood 
to offer [them] ; even as the Cath- 
olic 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 go- 
ing out of Egypt, he instituted the 
ηοΛν Passover [to wit], himself to 

' Psa. cix. 4. 

Luke xxii. 19. 



moriam transitus sui ex hoc 
mundo ad Pat rem, quando jper 
sui sanguinis effusionem nos 
redemit erijpuitque de jootestate 
tenebrarum, et in regnum suum 
transtuUt. Et hcec quideni ilia 
munda ohlatio est, quce nulla 
indign'itate aut malitia offer- 
entimn inquinari ])otest / quam 
Oominus per Malacldam nomi- 
ni suo, qicod magnuin fiitxirum 
esset in gentlhus, in omni loco 
inundain offerendam ^p/wfZiici^, 
et quam non obscure inmiit 
Apostolus Paulus Corintliiis 
scribens, cum dicit, non posse 
eos, qui part'icipatione tnensoe 
dcemoniorum polluti sint, men- 
sce Domini participes fieri, per 
mensam altare xitrobique intel- 
Ugens. licec denique ilia est, 
quce per varias sacrificiorum, 
naturce et legis tempore, simili- 
tudines figurabatur ; idpote qua 
bona omnia, per ilia significa- 
ta, velut illoruin omnium con- 
summatio et perfectio complec- 

be immolated, under visible signs, 
by the Church through [the minis- 
try of] priests, in memory of his 
own passage fi'om this world unto 
the Fathei•, when by the effusion of 
his own blood he redeemed us, and 
delivered its from the power of 
darkness, and translc^ed us into 
Ms kingdom} And/this is indeed 
that clean oblation/which can not 
be defiled by any unworthiness, or 
malice of those that offer [it] ; 
w4iich the Lord foretold by Mala- 
chias Λvas to be offered in every 
pjlace, clean to his name,which loas 
to be great amongst the Gentiles ;'^ 
and Λνΐήοΐι the Apostle Paul, w^rit- 
ing to the Corinthians, has not ob- 
scurely indicated, when he says, that 
they who are defiled by the p>artici- 
pation of the table of devils, can 
not be partakers of the table of the 
Lord ;^ by the table, meaning in 
both places the altar. This, in fine, 
is that oblation Avhicli was prefig- 
ured 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 consumma- 
tion and perfection of them all. 

Col. i. 13. 

= Mai. i. 11. 

' 1 Cor. X, 20 sqq. 



Caput II. 

Sacrijicium niissce est propitiatorium, tarn pro 
vivis, qiiam pro defunctis. 

Et qiioniam in divino hoc 
sacrificio^ quod in missa jpera- 
g'ltur^ idem ille Christus con- 
tinetur et incruente immolatui\ 
qui in ara crucis sernel se ij)- 
sum cruente ohtulit^ docet sanc- 
ta syiiodus, sacrificium istud 
vere jprojpitiatorimn esse, per 
ipsumque fieri, iit, si cum vero 
corde et recta fide, cum metu et 
reverentia, contrlti ac jpmiiten- 
tes ad Deum accedamus, mise- 
ricordiam consequamur et gra- 
tiam inveniamus in auxilio op- 
2?ortuno. Hujus quijppe ohla- 
tione jplacatus Dominus gra- 
tiam et donuin ])(x.nitenti<x, con- 
cedens, crimina et jpeccata etiam 
ingentia dimittit. Una enim 
eademque est Jiostia, idem nunc 
offerens sacerdotum ministerio, 
qui se ipsiim tunc in cruce ob- 
tulit, sola qfferendi ratione di- 
t'ersa. Cujus quidem ohlatio- 
nis cnientcB, inquam., fir actus 
per hanc incruentam uherrime 
percipiuntur, tantum abest, ut 
nil per hanc quovis inodo de- 
rogetur. Quare own solum pro 
fidelium vivorum peccatis, ρω- 
nis, satisfiactionibus et aliis ne- 
cessitatibus, sed pro defiunctis 

Chapter II. 

That the Sacrifice of the Mass is propitiatory, 
loth for the living and<ihe dead. 

And forasmuch as, in this divine 
sacrifice which is celebrated in the 
masSjjmat same Christ is contained 
and immolated in an nnbloody man- 
ner who once offered himself in a 
bloody manner on the altar of the 
cross ; the holy Synod teaches, that 
tills sacrifice is truly propitiatory, 
and that by means thereof this is 
effected, that \xq obtain mercy, and 
find grace in seasonable aid^ if we 
draw nigh unto God, contrite and 
penitent, with a sincere heart and 
upright faith, watli fear and rever- 
ence. For the Lord, appeased by 
the oblation thereof, and granting 
the grace and gift of penitence, for- 
giyfes even heinous crimes and sins. 
Eor the victim is one and the same, 
^he same now offering by the minis- 
try of priests, who then offered him- 
self 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 un- 
bloody one ; so far is this [latter] 
from derogating in any way from 
that [former oblation]. AVherefore, 
not only for the sins, punishments, 
satisfactions, and other necessities 
of the faithful who are livino•, but 

» Heb. iv. 6. 


i)b Chrlsto nondum ad ijlemnn ' 
2mrgatis rite juxta ajpostolo- 
rum traditionem offertur. 

Caput III. 

Oe missa in honorem sanctorum. 

Et quamvis in honorem ct 
nnevioriam sanctorwm nonnidlus 
interdum missas Ecclesia cele- 
hrare consueverit, non tamen 
illis sacrificium offerri docet, 
sed Deo soli, qui illos corona- 
vit ; unde neo sacerdos dicer e 
solet : Offero tihi sacrificiutn, 
Petre vel Ρ aide ; sed, Deo de 
illorum victoriis gratias agens, 
eoTum patrocinia inijplorat, id 
ijpsi jpro nobis intercedere dig- 
nentur in cubUs, quorum memo- 
riam facimus in terris. 

Caput IV, 
De canone missce. 

Et cum sancta sancte admini- 
strari conveniat, sitque hoc om- 
nium sanctissimum sacrificium, 
Ecclesia Catholica, ut digne re- 
verenterque offerretur ac jperci- 
jperetur, sacrum canonem Tnidtis 
ante smculis instituit, ita ah 
om,ni errore jpurum•, ut nihtl 
in eo contineatur, quod non 
maxime sanctitatem ac pieta- 
tem quamdam redoleat, menies- 
que offerentium in Deum erigat. 

also for tliose who are departed in 
Christ, and who are not as jet fnlly 
purified, is it rightly offered, agree- 
ably to a tradition of the apostles. 

Chapter III. 

On Masses in honor of the Saints. 

And although the Church has 
been accustomed at times to cele- 
brate certain masses ίχι honor and 
memory of the saints; 'not therefore, 
however, doth she teach that sacri- 
fice is offered unto them, but unto 
God alone, who crowned them ; 
whence neither is the priest wont to 
say, ' I offer sacrifice ^o thee, Peter 
or Paul ;' but, giving thanks to God 
for their victories,*1ie implores their 
patronage, that they may ^Ouchsafe 
to intercede for us in heaven, Avhose 
memory we celebrate upon earth. 

Chapter IV. 

On the Canon of the Mass. 

And w^hereas 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 Λvorthily 
and reverently offered and received, 
the Catholic Church instituted,many 
years ago,U;he sacred Canon, so pure 
from every error, that nothing is 
contained therein which does not in 
the highest degree savor of a cer- 
tain holiness and piety, and raise 


Is enim constat cum ex ipsis 
Domini verhis, turn ex ajposto- 

loTum traditionibus ac sancto- 
rum quoque jpontificum jpiis in- 

Caput V. 
Oe missm ceremoniis et ritihus. 

Cumque natura hominum ea 
sit, ut non facile queat sine 
adTniniculis exteriorihus ad re- 
rum divinarum meditationem 
sustolli, jprojpterea jpia mater 
.Eeclesia ritus quosdam, ut sci- 
licet qucedam summissa voce, 
alia vero elatiore, in 7nissa pro- 
nunciarentur, instituit. Cerimo- 
nias item adhihuit, ut mysticas 
lenedictiones, lumina, thymia- 
7nata, vestes, aliaque id genus 
tnulta ex aj>ostolica disciplina 
et traditione, quo et inajestas 
tanti sacrificii commendaretur, 
et mentes fideliwm per hcec visi- 
hilia religionis et jpietatis signa 
ad rerimi altisshnarum, quce in 
hoc sacrificio latent, conternpla- 
tionem excitarentur. 

Caput VI. 

De missa, in qua solus sacerdos communicat. 

Ojptaret quidem sacrosancta 
synodus, ut i7i singtdis missis 

lip imto God the minds of those that 
offer. For it is composed out of the 
very words of the Lord, the tradi- 
tions of the Apostles, and the pious 
institutions also of holy Pontiffs, 

Chapter V. 

On the solemn ceremonies of the Sacrifice of 
the Mass. 

And whereas such is the nature 
of man, that, without external helps, 
he can not easily be raised to the 
meditation of divine things ; there- 
fore has holy Mother Churcili insti- 
tuted certain rites, to wit/that cer- 
tain things be pronounced in the 
mass in a low, and others in a louder, 
tone. "-'She has likewise employed 
ceremonies, such as mystic benedic- 
tions, lights, incense, vestments, and 
many other things of this kind, de- 
rived 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 visi- 
ble signs of religion and piety, to 
the contemplation of those most 
sublime things which are hidden 
in this sacrifice. 

Chapter VI. 

On Mass wherein the priest alone communi- 

The sacred and holy Synod would 
fain indeed that, at each mass, the 



fideles adstaiites non solum spi- 
rit uali affectu, seel sacramentali 
etiavi Eucliaristice j>erc€jptione 
cormnunicarent, quod ad eos 
scuictlssimi Imjus sacrificii fvuc- 
tus id)erior jproveniret ; nee ta- 
raen, si id non seinjper fiat, 
jprojpterea missas illas, in qui- 
hus solus sacerdos sacr amenta- 
liter cojnmunicat, ut j^rivatas 
et illicitas damnat, sed prohat 
atque adeo coimnendat, siqid- 
deni illix. quoque tnissce vere 
communes censeri debent, jpar- 
tim, quod in els ])opulus sj>iri- 
tualiter comviunicet, j;iu?'/(«?^ ve- 
7Ό, quod a puhlico Ecclesice 
ministro non pro se tantum, 
sed ])ro omnibus fidellbus, qui 
ad corims Christi pertinent^ cele- 

Capdt VII. 

De aqua miscenda vino in calice offerendo. 

Monet delude sancta synodus, 
prccceptmn esse ab Ecdesia sa- 
cerdotibus, ut aquam τνΐηο in 
calice offerendo mlscerent, turn 
quod Christuin Oominum. ita fe- 
cisse credatur, turn etlam quia 
e latere ejus aqua simid cum 
sanguine exierit, quod sacramen- 
tum liac mixtione recolittir, et, 

faithful Λνΐιο 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 there- 
fore, if this be not always done, 
does it condemn, as private and un- 
lawful, but approves of and there- 
fore commends, those masses in 
which the priest alone communi- 
cates sacramentally ; since those 
masses also ought to be consid- 
ered as truly common ; partly 
because the people communicate 
spiritually thereat; partly also be- 
cause they are celebrated by a pub- 
lic minister of the Church, not for 
himself only, but for all the faith- 
ful, who belong to the body of 

Chapter VII. 

On the ivaier that is to he mixed with the 
ivine to be offered in the chalice. 

The holy Synod notices, in the 
next place, that it has been enjoined 
by the Church on priest^o mix wa- 
ter 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 ;^ 
the memory of which mystery is 

' John xix. 34. 


cmn aquK in cqjocalypsi heati 
loannis jpo])uli dicantur, i^sius 
X)0])ul'i fidelis cum cajnte Chri- 
sto iinio reproesentatiir. 

Caput VIII. 

Missa inagari lingua non celehretur. Ejus 
mysteria populo explicentur. 

Etsi missa inagnam conti- 
7ieat j)oj)idi fidelis eruditionein • 
noil twmen cxi^edire visum est 
2)atΓ^l•ι(s, ut vidgari jpasshn lin- 
gua celehraretur. Quamohrem, 
retento iihique cuj usque Ecclesioi 
antlquo et a sancta Homana 
Ecclesla, omnium ecdesiarum 
matre et magistra, jprohato ritu, 
ne ores Christi esuriant^ neve 
2:)arindi j>anem jpetant et non 
sit qui frangat eis, mandat 
sancta synodus _^ja.sif6>>'«^ii5 et 
singulis curam animaruni ge- 
rentihus, ut frequenter inter 
missarum celebrationem vel jper 
se vel jper alios ex iis, quce in 
missa leguntur, aliquid exjpo- 
nant ; at que inter cetera sanc- 
tissimi hujus sacrificii mysteri- 
um aliquod declarent, diehus 
jyrcesertini dominicis et festis. 

renewed by tliis commixture ; and, 
whereas in the apocalvpse of blessed 
John the 2)eoj)les are called icaters,^ 
the union of that faithful people 
with Christ their head is thereby 

Chapter VIII. 

On. not celebrating the Mass every where in the 
vulgar tongue ; the mysteries of the Mass to 
he explained to the people. 

Although the mass contains great 
instruction for the faithful people, 
nevertheless, it has not seemed ex- 
pedient to the Fathers that it should 
be every where celebrated in the vul- 
gar tongue. AVherefore, the ancient 
usage of each Church, and the rite 
approved of by the holy Eoman 
Church, the mother and mistress of 
all churches, being in each place re- 
tained; and, that the sheep of Christ 
may not suffer hunger, nor the little 
ones ash^ for hread, and there he 
none topreah it unto themj^ the holy 
Synod charges pastors, and all who 
have the cure of souls, that they fre- 
quently, 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 sac- 
rifice, especially on the Lord's days 
and festivals. 

' Apoc. xvii. 15. 

Vol. II.— K 

Lam. iv. 4. 



Caput IX. 
Prolegomenon canonum sequentium. 

Quia vero adversus veterem 
hanc in sacrosancto evangelio, 
cipostolorum traditionihus sanc- 
torumqiie ^atrum doctrina fun- 
datam fidem hoc temjpore niulti 
disseminati stmt errores^ inul- 
iaque a inultis docentur ct d'ls- 
putantur ; sancta sy nodus, post 
midtos gravesque his de rebus 
mature habitos tractatus, unani- 
mi j)<drum omnium concensu 
qucB huiG jniJ'issiincB fidei sa- 
crceque doctrijice adversanttir 
damnare et a sancta Ecdesia 
eliminare, per subjectos hos ca- 
nones constituit. 


Canon I. — Si quis dixerit, in 
missa non offer ri Deo verum et 
propriwn sacrificitbin, aut quod 
offerri no7i sit aliud quam no- 
bis Christum ad manducandum 
dari : anathema sit. 

Canon II. — Si quis dixerit, il- 
lis verbis : Hoc facite in me- 
am commeinorationem, Chri- 
stum non instituisse apostolos 
sacerdotes, aut non ordinasse, 
'ut ipsi aliique sacerdotes offer- 
rent corpus et sanguinem suum : 
anathema sit. 

Canon III. — Si quis dixerit, 

Chapter IX. 

Preliminary Remark on thefolloiving Canons. 

And because that many errors 
are at this time disseminated and 
nianv tliinij-s are taniiht and main- 
tained by divers persons, in oppo- 
sition to this ancient faith, which is 
based on the sacred Gospel, the tra- 
ditions of the Apostles, and the doc- 
trine of the holy Fathers ; the sa- 
cred and holy Synod, after many 
and grave deliberations maturely 
had touching these matters, has re- 
solved, with the unanimous consent 
of all tlie Fathers, to condemn, and 
to eliminate from holy Churcli by 
means of the canons subjoined, 
whatsoever is opposed to this most 
pure faith and sacred doctrine. 


Canon I. — If any one saith, that 
in the mass a true and proper sac- 
rifice 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 Il.-ylf any one saith, that 
by those words, Do this for the com- 
memoration of me (Luke xxii.l9), 
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 

Canon III. — If any one saith, 


misscB sacrificiiiin tantum esse 
laudis et gratiarinn actionis, 
aut nudam coinniemoratioiiem 
sacrificii in cruce j)^'^'<^<^ih ^^^'^' 
autem projpitiaiorium ^ vel soli 
jprodesse sumenti ; neque pro 
vivis et defimctis pro jjeccatls, 
pcenis, satisfactionihus et aliis 
necessitatibus offerrl debere : 
anathema sit. 

Canon IY. — &i quis dixerit, 
hlasphemiam irrogari sanctissi- 
ino Christi sacrificio in cruce 
jperacto per Tnissm sacrific'i- 
um, aut illi per hoc derogari : 
anathema sit. 

Canon Y. — Si quis dixerit, 
imiposturam esse, missas cele- 
hy'are in honorem sanctorum et 
pro illorum intercessione apud 
Deuin ohtinenda, sicut Ecclesia 
intendit : anathema sit. 

Canon YI. — 8i quis dixerit, 
canonein missoe errores contine- 
re, ideoque ahrogandum esse : 
anathema sit. 

Canon YII. — Si quis dixerit, 
ceremonias, vestes et externa 
signa, quihus in tnissarum cele- 
hratione Ecclesia Catholica uti- 
tur, irritabida impietatis esse 
magis qnam officia pietatis : 
anathema sit. 

Canon YIII. — Si quis dixe- 
rit, missas, in quihus solus sacer- 

tliat the sacrifice of the mass is only 
a sacrifice of praise and of thanks- 
giving; or, that it is a bare com- 
memoration of the sacrifice consum- 
mated on the cross, but not a pro- 
pitiatory sacrifice ; or, that it profits 
him only who receives ; and that it 
ought not to be offered for tlie liv- 
ing and the dead for sins, pains, sat- 
isfactions, and other necessities : let 
him be anathema. 

Canon IY. — If any one saith,tliat, , 
by the sacrifice of the mass, a blas- 
phemy is cast ηρΌη the most holy 
sacrifice of Christ consummated on 
the cross ; or, tnat it is thereby dero- 
gated from : jfet him be anathema. 

Canon Y.-^If any one saitli, that 
it is an imposture to celebrate mass- 
es in honor of the saints, and for 
obtaining their intercession Λvith 
God, as the Chnrch intends : let 
him be anathema. 

Canon YI. — -If any one saith, 
that the_-eaiioii_9f>th^ma$s contains 
errors, and is therefore to be abro- 
gated : let him be anathema. 

Canon YII.4-If any one saith, 
that the ceremonies, vestments, and 
outward signs, which the Catholic 
Church makes use of in the cele- 
bration of masses, are incentives to 
impiety, rather than offices of piety: 
let him be anathema. 

Canon YIII. — If any one saith, 
that masses, wherein the priest alone 



dos sacramentaliter communlcat, 
illicitas esse ideoque ahrogan- 
das : anathema sit. 

Canon IX. — Si quis dixerit, 
Ecdesiue Βοηιαηω ritum, quo 
suhmissa voce 2)ars canonis et 
verha consecrationis proferun- 
tur, damnandura esse j aut lin- 
gua tantum vulgari missani ce- 
leh'ari debere ; aut aquam non 
miscendam esse vino in calice 
offerendo, eo quod sit contra 
Christi institutionem : anathe- 
ma sit. 

Sessto Yigesimatertia, 
celehrata die XV. hdii 1563. 


Caput I. 

De inslituiione sacerdoti nova: ler/is. 

Sacrificium et sacerdotium ita 
Dei ordinatione conjuncta sunt^ 
id utrumque in omni lege ex- 
stiterit. Cum igitur in Novo 
Testamento sanction Eucharis- 
ticB sacrificium visihile ex Do- 
mini histitutione Catholica Ec- 
clesia acceperit, fateri etiam 
oj)ortet, in ea oiovum esse visi- 
hile et externum sacerdotium^ 
in quod vetus translatum est. 
Hoc autem db eodem Domino 

communicates sacramcntally, are 
unlawful, and are, therefore, to be 
abrogated : let him be anathema. 

Canon IX. — If any one saith,that 
the rite of the Roman Church, ac- 
cording to which a pait of the canon 
and the Λvords 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 Avine that is to be 
offered in the chalice, for -that it is 
contrary to the institution of Christ: 
let him be anathema. 

TwENTY-xniKD Session, 
held July 15, 1563. 


Chapter I. 

On llie institution of the Priesthood of the 
New Law. 

Sacrifice and priesthood are, by 
the ordinance of God, in such Avise 
conjoined, as that both have existed 
in every law. "Whereas, therefore, 
in the New Testament, the Catho- 
lic Church has received, from the 
institution of Christ, the holy visi- 
ble sacrifice of the Eucharist ; it 
ninst needs also be confessed, that 
^lere is, in that Church, a new, visi- 
ble, and external priesthood, into 
which the old has been trans- 


Salvatore nostro institutuvi esse, ajpodolis eoTiim<iue suc- 
cessoribus in sacerdotio potesta- 
tem traditmn consecrandi, qffe- 
rendi et ministrandi corjnis et 
sanguinem ejus, necnon et pec- 
cata dimittendi et retinendi, 
sacrae litterce ostendunt et Ca- 
tholiccB EcclesicB traditio semper 

Caput II. 
Z)e septem ordinihus. 

Cum autem divina res sit 
tam sanctl sacerdot'ii ministe- 
rium, consentaneum fuit, quo 
dignius et majori cum venera- 
tione exerceri posset, ut in Ec- 
clesice ordinatissima dis2JOsitione 
jplures et diversi essent minl- 
strorum ordines, qui sacerdotio 
ex officio deservirent, it a di- 
stributi, id, qui jam clericali 
tonsura insigniti essent, jper 
7ninores ad majores ascender eat. 
Nam non solum de sacerdoti- 
hus, sed et de diaconis sacroi 
litteroi ajpertam mentionem fa- 
ciunt, et quai maxime in illo- 
rum ordinatione attendenda 
sunt gravissimis verbis docent ; 
et ab ipso Ecclesice initio se- 
quentium ordinum nomina, at- 
que iLniuscuj usque eorum pro- 
pria ministeria, subdiaconi sci- 

lated} And the sacred Scriptures 
show, and tlie tradition of the Cath- 
olic Church has always taught, that 
this priesthood was instituted by 
the same Lord our Saviour, and 
thatvto the Apostles, and their suc- 
cessors in the priesthood, was the 
power delivered of consecrating, 
offering, and administering his 
body and l)lood, as also of forgiv- 
ino; and of retainino; sins. 

Chapter II. 

On the Seven Orders. 

And whereas the ministry of so 
holy a priesthood is a divine thing ; 
to the end that it might be exer- 
cised in a more wortliy manner, and 
with greater veneration, it Avas suit- 
able that, in/the most well-ordered 
settlement /of the Church, tliere 
sliould boN several and diverse or- 
ders 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 Λvords the 
most weiglity, what things are espe- 
cially to be attended to in the Or- 
dination thereof; and, from the 
very beginning of the Church, the 
names of the following orders, and 

' Ileb. Λ•ϋ. 12. 



licet, acolythi, exorcistcB, lecto- 
ris et ostiarii in usit fidsse 
cognoseuntur, quamvis non pa- 
ri gradu / nam subdiaconatus 
ad onajores ordhies a jpatrihus 
et sacris conciliis Tefertur, in 
quihus et de aliis iiiferiorihus 
frequentissime legimus. 

Caput III. 

Ord'inem vere esse sacramenttim. 

Cum Scriptures testimonio, 
apostolica traditione et _/:>ainim 
unanimi consensu perspicuiim 
sit, per sacram ordinationem, 
quce verMs et sig?iis exteriori- 
lus perficitur, gratiam confer- 
rl, duhitare nemo debet, ordi- 
nem esse vere et jyroprie umim 
ex septem sanctce Ecclesim sa- 
cramentis. Inquit enim ap)osto- 
lus : Admoneo te, nt resuscites 
gratiam Dei, quai est in te, per 
impositionem Tiianuum mearum. 
ΝΌη enhn dedit nobis Deus spi- 
ritum timoris, sed virtutis et 
dilectionis et sobrietatis. 

Caput IV. 
De ccclesiastica Jiicrarclda et ordinatione. 

Quoniam vero in sacramento 
ordinis, sicut et in baptismo et 

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. 

Chapter III. 

That Order is truly and proper! jj a Sacrament. 

Wiiereas, by the testimony of 
Scii;)ture, by Apostolic tradition, 
and the unanimous conaeiit of the 
Fathers, it is clear tliati/grace is con- 
ferred by sacred ordination, which 
is performed by words and outward 
signs, no one ouglit to doubt that 
Order is truly and properly one 
of the seven sacraments of holy 
Church. For the Apostle says : / 
admonish thee that thou stir vp 
the grace of God, which is iii 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} 

Chapter IV. 

On the Ecclesiastical kierarchv, and on Ordi- 
nation, j 

Ihit, forasmuch as"^in the sacra- 
ment of Order, as also in Baptism 

Tim. i. G, 7. 



confirmatione, character imjpri- 
Qjiitur, qui nee deleri nee au- 
ferri potest, merito sancta st/- 
nodus daranat eorum senien- 
tiam, qui asserunt Novi Tes- 
tamenti sacerdotes temjwrariam 
tantummodo jpotestaterii habere, 
et semel rite ordinatos ite- 
ruTii laicos effici j>osse, si verbi 
Dei minister iuiii non exerceant. 
Quod si qicis omnes Christia?ios 
promiscice Novi Testamenti sa- 
cerdotes esse, aut omn'es pari 
inter se potestate sjnrituali proe- 
ditos ajjirmet, nihil aliud fa- 
cere videtur, quani ecclesiasti- 
cam. hierarchiain, quce est ut 
castrorum acies ordinata, con- 
fundere ; perinde ac si contra 
heati Pauli doctrinam omnes 
ajpostoll, om7i€s prophetce, omnes 
evangelistce, omnes pastures, om- 
nes slat doctores. Proinde sa- 
crosancta sy nodus declarat, prca- 
ter ceteros ecclesiasticos gradus 
episcopos, qui in apostolorum 
locum successerunt, ad hunc hie- 
rarchicuni ordinem prcecij)ue 
pertinere, et positos, sicut idem 
apostolus ait, a Spiritu Sancto 
regere Ecclesiam Dei; eosque 
yresbyteris superiores esse, ac 
sacrameiitum confirmationis con- 
ferre, ministros Ecclesice ordi- 
nare, atqiie alia plerccque pe- 

and Confirmatioi],^-^ character is 
imprinted wliicli can neither be 
effaced nor taken away, the holy 
Synod Avith 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 layn^'en, 
if they do not exercise the miu'istry 
of the AYord of God. AndMf any 
one affirm, that all Christians indis- 
criminately are priests of the New 
Testament, or that they are all mu- 
tually endowed with an equal spir- 
itual power, he clearl}- does nothing 
but confound the ecclesiastical hie- 
rarchy, which is as an army set in 
array ;^ as if, contrary to the doc- 
trine of blessed Paul, all were apos- 
tles, all p)vophets, all evangelists, cdl 
pastors, all doctors? AVherefore, 
tl^ holy Synod declares that, be- 
des the other ecclesiastical degrees, 
ishops, who have succeeded to the 
place of the Apostles, principally 
belong to this hierarchical order; 
that they are placed, as the same 
apostle says, hy the Holy Ghost, to 
rule the Church of God ;^ that they 
are superior to priests ; administer 
the sacrament of Confirmation; or- 
dain the ministers of the Church ; 
and that they can perform very 
many other things ; over which 

' Cant. vi. 3. 11,12. 

3 Acts XX. 28. 



ragere Tpsos posse, quarum 
functiowum J96>i'6^5tei'<?wi reliqui 
inferioris ord'inis nullam ha- 
bent. Docet insujper sacrosancta 
synoclus, in ordinatione ejpisco- 
2')orinn, sacerdotmn et cetero- 
mim ordiiniin nee p>'^T'^'^'^ ^^^^' 
cujusvis sc<2cularis potestatis et 
magistratus consensmn sive vo- 
cationem sive auctoritatem ita 
reguirl, ut sine ea irrita sit 
ordinatio f quin jpotius decer- 
nit, eos, qui tantummodo a jpo- 
jp^ilo aut sceculari j)otestate ac 
magistratu vocati et instituti 
ad hceo ministeria exercenda 
cidscendwif, et qui ea jpropria 
temerltate sibi sumunt, omnes 
non Ecclesioe ministros sed fares 
et latrones jper ostium non in- 
gressos hahendos esse. Ilcec sunt, 
quce generatim sacroe synodo vi- 
sum est Christi fideles de Sa- 
cramento ordinis docere. His 
autem contraria certis et pro- 
priis canonihus in Jiunc, qui 
sequitur, modum damnare con- 
stituit, lit omnes adjuvante 
Christo fidei regula utentes in 
tot errorum tenebris Catholicam 
veritatem facilius agnoscere et 
tenere 2)ossint. 

functions others of an inferior order 
have no power. Furthermore, the 
sa'cred and holy Synod teaches, that, 
An the ordination of bishops, priests, 
and of the other orders^ neither the 
consent, nor vocation, nor authori- 
ty, whether of the people, or of any 
civil power or magistrate whatso- 
ever, is required in such wise as 
that, without tliis, tlie 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, as- 
cend to the exercise of these minis- 
trations, 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 a?id 
rohlers, toho have not entei'ed hy the 
door} These are the tilings which 
it hath seemed good to the sacred 
Synod to teach the faithful of 
Christ, in genei'al terms, touching 
the sacrament of Order. But it 
hath resolved to condemn wliatso- 
ever things are contrary thereunto, 
in express and speciiic 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 i-ecog- 
nize and to hold Catholic trutli. 

' John X. 1. 



Canon I. — Si quis dixerit, 
non esse in Novo Testmnento 
sacerdotimn visibile et exter- 
num, vel noji esse jpotestatem 
aliquam consecrandl et offerendi 
vcnnn corinis et sanguinemn Do- 
mini, et jpecccita remittendi et 
retinendi, sed officium tantuin 
et nudum ministerium j)>'CBdi- 
candi evangelium, vel eos, qui 
non prcedicant, jprorsus non esse 
sacerdotes : anathema sit. 

Canon II. — Si quis dixerit, 
'pnder sacerdotium non esse in 
Ecclesia Catholiea alios ordines 
et majores et minores, per quos, 
velict per gradus quosdam, in 
sacerdotium tendatur : anathema 


Canon III. — Si qnis dixerit, 
ordinem sive sacram ordina- 
tionem non esse vere et proprie 
sacramentum a Ghristo Domi- 
no institutum, vel esse figmen- 
tuni quoddam humanum, exco- 
gitatum a viris rerum ecclcsi- 
asticarum imperitis, aut esse 
tantum ritwn quemdam eligen- 
di ministros verhi Dei et sacra- 
inentorum : ajiathema sit. 

Canon IY. — Si quis dixerit, 
per sacram ordinationem non 
dari Spiritum Sanctum, ac 
proinde frustra episcopos di- 


Canon I.— ^If any one saith, that 
there is not in the Is ew 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, 
bnt only an office and bare min- 
istry of preaching tlie Gospel ; or, 
that those who do not preach are 
not priests at all : let him be anath- 

Canon II. — If any one saith, 
that, besides the priesthood, there 
are not in the Catholic Church 
other orders, both greater and mi- 
nor, by which, as h^ certain steps, 
advance is made Xinto the priest- 
hood : let him bar anathema. . 

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 eccle- 
siastical matters ; or, that it is only 
a kind of rite for choosing min- 
isters of the Word of God and of 
the sacraments : 'let him be anath- 
ema. I 

Canon IY. — If any one saith, 
that, by sacred ordination, the Holy 
Ghost is not given ; and that vain- 
ly therefore do the bishops say, 



cere : Accij^e Spiritmn Sanc- 
tum ; aut ])er earn non imjpri- 
mi characterem j vel eum, qui 
sacerdos semel fuit, laicuni rur- 
sus fieri posse : anathema sit. 

Canon Ύ. — Si quls dixerit, 
sacraiii ^inctionem, qua Ecclesia 
ill sancta ordinatione utitiir, 
non tantum non requiri^ sed 
contemnendam et jjerniciosain 
esse, similiter et alias ordinis 
ceremonias : anathema sit. 

Canon YI. — Si quis dixerit, 
in Ecclesia Catholica non esse 
hierarchiani divina ordinatione 
institutam, quce constat ex ejpi- 
scojjis, presbi/teris et niinistris : 
anathema sit. 

Canon VII. — Si quis dixerit, 
episcopos non esse preshi/teris 
superiores, vel non habere pote- 
stateni confirmandi et ordinan- 
di, vel earn, quam habent, illis 
esse cum p)resbyteris commu- 
nem, vel ordlnes ab ipsis col- 
latos sine _/_;oji/?iZi vel j)otestatis 
sa'Ctdaris consensu aut vocati- 
on e irritos esse; aut eos qui 
nee ab ecclesiastica et canonica 
potestate rite ordinatl, nee mis- 
si sunt, sed aliunde veniunt, 
legitimos esse verbi et sacra- 
mentorum ministros : anathema 

Canon Λ^ΙΙΙ. — Si qiiis dixerit, 
episcopos, qui auctoritate Ro- 

lieceive ye the Holy Ghost j or, that 
a cliaracter is not imprinted by that 
ordination ; or, that he \vho has once 
been a priest can" again become a 
layman : let him be anathema. 

Canon V.-Vtf any one saith, that 
the sacred unction which the Church 
uses in holy ordination is not onl}" 
not required, but is to be despised 
and is pernicious, as likewise are the 
other ceremonies of order : let him 
be anathema. / 

Canon Vl.-^f any one saith, 
that, in the Catholic Church there 
is not a hierarchy by divine ordina- 
tion instituted, consisting of bish- 
ops, priests, and ministers : let him 
be anathema. 

Canon Λ^ΙΙ. — 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 pos- 
sess is common to them and to 
priests ; or, that orders, conferred 
by them, without the consent or vo- 
cation of the people, or of the secu- 
lar power, are invalid ; or, that those 
who have neither been rightly or- 
dained, nor sent, by ecclesiastical 
and canonical power, but come 
from elsewhere, are laΛvful minis- 
ters of the Word apd of the sacra- 
ments: let him b^ anathema. 

Canon Vlll.-^f any one saith, 
that the bishops, who are assumed 


mani pontificis assumuntur, non 
esse legitiinos et veros ejnsco- 
j)os, sed figmenturii huinaniim : 
anathema sit. 

Sessio Vigesimaquaeta, 
celehrata die XL Nov. 1563. 


Matrimonii ^^<?;^_;gi;?ii«/2. in- 
dissoluhilemque nexuin j)7'imtis 
hiimani generis jparens divini 
Spiritus instinctu jproniintiavit, 
cum dixit : Hoc nunc os ex ossi- 
hus meis et caro de came mea ; 
qiiamobrem, relinquet homo jpa- 
trem suicm et onatrem et adhce- 
rebit uxori sum, et erunt duo in 
came una. 

Hoc autem vinculo duos tan- 
tunimodo co])ulari et conjungi, 
Christ us Dominus aj)ertius do- 
cuit, cum jpostrema ilia verba 
tamquam a Deo jprolata refe- 
rens dixit : Itaque jam non 
sunt duo, sed 2ina caro; sta- 
timque ejusdem nexus firmita- 
teni ab Adamo tanto ante j>^o- 
nuntiatam his verbis confirmaj- 
vit : Quod ergo Deus conjunxit, 
homo non sejyaret. 

Gratiam vero, qum naturaleni 
ilium amorem j^^'^'fi^^^'^i ^i i^^- 

by autliority of the Roman Pontiff, 
are not legitimate and trne bishops, 
but are a human figment : let him 
be anathema. 


held Nov. 11, 1563. 


The first parent of the human 
race, under the influence of the Di- 
vine Spirit, pronounced the bond 
of matrimony perpetual and indis- 
soluble, when he said : This noio is 
bone of my bones, and fiesh of 
my flesh. Wherefo7'e a man shall 
leave father and mother, and shall 
cleave to his loife, and they shall 
be two in oneflesh.^ 

But, that by this bond two only 
are united and joined together, our 
Lord taught more plainly, Λνΐιοη, re- 
hearsing; those last words as hav- 
ing been uttered by God, he said : 
Therefore now they are not tioo, 
but one flesh;" and straightway con- 
firmed the firmness of that tie, pro- 
claimed so long before by Adam, 
by these words: What therefore 
God hath joined together, let no 
man put asunder? 

But the grace which might per- 
fect that natural love, and confirm 

' Gen. ii. 23, 21. 

Matt. xix. G. 

' iilatt. xix. 6. 



dissolubilem imitatem confirma- 
ret conjugesque sanctificaret, ίχ>- 
se Christ us, venerabiliuyn sacra- 
mentorum institntor atqtie j)er- 
fector, sua nobis passione pro- 
meruit ; quod Paulus Apostolus 
in7iuit, dicens : Yiri, diUgite uxo- 
res vest pas, sicut Christus dilexit 
Ecclesiam, et seipsum tradidit 2)ro 
ea / 7)iox suhjungens : Bacramen- 
tum hoc riiagnum est, ego aiitem 
dico in Christo et in Ecclesia. 

Cum igitur matrimonium in 
lege evangelica veterihus connu- 
hiis per Christum gratia prcEstet, 
nnerito inter ηονω legis sacramen- 
ta adnumerandurn, sancti patres 
nostri, concilia, et ^miversalis 
Ecclesim traditio semper docu- 
erunt, adversus quani impii ho- 
mines h'ujus scecidi insanientes 
non solum perperam de hoc ve- 
nerahili sacramento senserunt, 
sed de more sno prcctextu evan- 
gelii lihertatem carnis introdu- 
centes, multa ah Ecclesice Ca- 
tholica sensu et ab apostolorum. 
temporibus probata co-nsuetudine 
aliena scrip)to et verbo asserue- 
runt non sine Tnagna Christi 
fidelium jactiira ,' quorum teme- 
ritati sancta et ^universalis sy- 
nodus cupiens occurrere, insigni- 
ores prcedictorum schismaticorum 
hcereses et errores, ne plures ad 

that indissoluble union, and' sanc- 
tify the married, Christ himself, 
the institntor and perfecter of the 
venerable sacraments, merited for 
us by his passion ; as the Apostle 
Paul intimates, saying. Husbands 
love your wives, as Christ •αΐ80 
loved the Church, and delivered 
himself up for it j adding shortly 
after, This is a great sacrament, 
but I speah in Christ and in the 

Whereas therefore matrimony, 
in the evangelical law, excels in 
grace, through Christ, the ancient 
marriages, with reason liave our 
holy Fathers, the Councils, and the 
tradition of the universal Church, 
always taught, that ψι^ to be num- 
bered amongst the sacraments of 
the new law ; against which, im- 
pious men of this age raging, have 
not only had false notions touching 
this venerable sacrament, but, in- 
troducing 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 tlie senti- 
ment 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 tlionght 

' Ephes. V. 25, 32. 



se trahat jpernic'wsa eorum con- 
taglo, exterminandos duxit, hos 
in ijjsos /icereticos eoruinque 
errores decernens anathemiatis- 



Canon I. — Si quis dixe7'it, 
matrimonium non esse vere et 
2)iO])rie unum ex sejytem legis 
evangelicoe sacramentis a Chri- 
sto Domino iyistitutum, sed ah 
homiiiibus in Ecdesia inventuin, 
neque gratiani confevre : anathe- 
ma sit. 

Canon II. — Si quis dixerit, 
licere Christianis jphires shnul 
hahere iixoi'es, et hoc nulla lege 
divina esse jyvoTiihitum : anathe- 
ma sit. 

Canon III. — Si quis dixerit, 
eos tantum consanguinitatis et 
ajjinitatis gradus, qui Levitico 
ex])rhnuntui\ posse impedire ma- 
trimonium contrahendum et di- 
rimere contractum, nee jposse 
Ecclesiam in nonnuUis illorum 
disjyensare aut constituere, ut 
2)lures imjjediant et dirhnant : 
anathema sit. 

Canon IV. — Si quis dixerit, 
.Ecclesiam non pofuisse cojisti- 
tuere impedimenta matrimoni- 
um dirimentia, vel in iis co?i- 

it proper, lest their pernicious con- 
tagion may draw more after it, that 
the more remarkable heresies and 
errors of the above-named schis- 
matics be exterminated, by decree- 
ing against the said heretics and their 
errors the following; anathemas. 



Canon I.— 4f any one saith, that 
matrimony is not truly and properly 
one of the seven sacraments of the 
evangelic law, [a sacrament] insti- 
tuted by Christ the Lord ; but that 
it has been invented by men in the 
Church ; and that it does not con- 
fer grace : let him be anathema. 

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 l)y any 
divine law: let him be anathema. 

Canon III. — If &\iy one saith, 
that those degrees only of consan- 
guinity and affinity which are set 
down in Leviticus can hinder mat- 
rimony from being contracted, and 
dissolve it when contracted ; and 
that the Church can not dispense 
in some of those degrees, or estab- 
lish that others may hinder and dis- 
solve it : let him be anathema. 

Canon ΙΛ'^. — -If any one saith, 
that the Church could not estab- 
lish impediments dissolving mar- 
riage; or, that she has erred in es- 



stituendis errasse : anathema 

Canon Y. — Si qiiis dixerit, 
propter hcBvesim^ aut inolestani 
cohabitationem, aut affectatam 
ahsentiam a conjuge, dissolvi 
posse matriDionii mnculum : 
anathema sit. 

Canon YI. — Si quis dixerit, 
inatrivionium ratum non con- 
siimmatum per solemmem reli- 
gionis professionem alterius con- 
jugwn non diviini : anathema 


Canon YII. — Si quis dixerit^ 
Ecclesiam err are, cum docuit et 
docet juxta evangelicam et apos- 
tolicam doctrinam, propter adul- 
terium alterius conjugum ma- 
trimonii vincidu7n 7i07i posse 
dissolvi, et utrumque, vet etiam 
innocent em, qui causam adid- 
terio non dedit, non posse, alte- 
ro conjuge vivente, aliud matri- 
monium contrahere, m^oichari- 
que eum, qui, dimissa adultera, 
aliam duxerit, et earn, quce, di- 
misso adulter 0, alii nupserit : 
anathema sit. 

Canon YIII. — Si quis dixerit, 
Ecclesiam errare, cum oh mid- 
tas causas sej)aratio7iem inter 
conjuges quoad thorum seu 

tablisliing them : let him be anatli- 

Canon Y. — If any one saith, tliat 
on account of heresy, or irksome 
cohabitation, or the affected ab- 
sence of one of the parties, the 
bond of matrimony may be dis- 
solved : let him /be anathema. 

Canon Yl.-wlf 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 

Canon YII. — 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 
r during the lifetime of the other; 
and, that he is guilty of adultery, 
who, having put away the adulter- 
ess, shall take another wnfe, as also 
she, who, having put away the adul- 
terer, shall take another husband : 
let him be anathema. 

Canon YIII. — If any one saith, 
that the Church errs, in that she 
declares that, for many causes, a 
sejiaration may take place between 


quoad cohabitationem ad cer- 
ium incertuinve tempus fieri 
jposse decernit : anathema sit. 

Cakon IX. — Si quis dixerit. 
dericos in sacris ordinihus co7i^ 
stitutos, vel regular es castitatem 
solemnitcr jprofessos ])088e ma- 
trimonium contrahere, contrac- 
tumque validum esse non ob- 
stante lege ecclesiastica vel voto ,' 
et oj)j)ositum nil aliud esse 
quam damnare nnatrhnonixiui ^ 
jposseque omnes contrahere ma- 
trimonium, qui non sentiunt se 
castitatis, etiam si earn voverint, 
habere donum : anathema sit ; 
cnm Deus id recte jpetentibus 
non de7ieget, nee jpatiatur nos 
sujpra id quod possumus, ten- 

Canon X. — Si quis dixerit, 
statuni conjugalem antejyonen- 
dum esse statui mrginitatis vel 
ccelibatuSj et non esse melius ac 
beatius manere in virginitate 
aut ccelibatu, quam jungi matri- 
monio : anathema sit. 

Canon XI. — Si quis dixerit, 
jprohibitionem solemnitatis nujp- 
tiarum certis anni temporibus 
superstitionem esse tyrannicam 
ab ethnicorum super stitione pvo- 


husband and wife, in regard of bed, 
or in regard of cohabitation, for a 
determinate or for an indetermi- 
nate period : let him be anathema. 

Canon IX. — If any one saith, that 

erics constitnted in sacred orders, 
or regulars, who have solemnly 
professed chastity, are able to con- 
tract marriage, and that being con- 
tracted 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 
thongh they have made a vow there- 
of, ma}' contract marriage : let him 
be anathema; seeing that God re- 
fuses not that gift to those who ask 
for it rightly, lyeither does he suffer 
us to be tempjted above that which 
we are able} 

Canon X.^If an}- 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 vir- 
ginity, or in celibacy, than to be 
united in matrimony : let him be 
anathema. \ 

Canon XL-^If any one saith, that 
the prohibition of the solemnization 
of marriages at certain times of the 
year is a tyrannical superstition, de- 
rived from the superstition of the 

' 1 Cor. X. 13. 



fectam, aut henedictioncs ct 
alias ccrenionias, quihus Eccle- 
sia ill ill is utiiur, damnaverit : 
anathema sit. 

Canon XII. — Si quis dixerit, 
causas viatrimoniales non spec- 
tare ad judices ecclesiasticos : 
anathema sit. 

Sessio Yigesimaquinta, 

ca'j>ta die III. ahsoluta die IV. 
Oecemhris 1563, 


Cum Catholica Ecdesia, Sj)i- 
ritu Sancto edocta ex sacris 
litteris et antiqua patmim tra- 
ditione, in sacris cojiciliis et 
novissinie in hac oecumenica 
synodo docuerit, _^J)?^^'^ί^^cr^'^ίm 
esse, animasque ihi detentas, 
fideliiLm siiffragiis, jpotissimun 
vero acceptdbili altaris sacrifi- 
do, juvari ; prcecijpit sancta sy- 
oiodus ej)iscoj)is, %it sanam de 
jpurgatorio doctrinam a Sanctis 
2)atrihus et sacris conciliis tra- 
ditam, a Christi fidelibus credi, 
terieri, doceri et uhique jprcedi- 
cari dilig enter studeant. 

Ajpud rudem reru 2>l^l»^i^ diffici- 
liores ac suhtiliores qucestiones, 
quceque (Bdificationem non faci- 

lieatlien ; or condemn the benedic- 
tions and other ceremonies which 
tlie Church makes use of therein : 
let him be anathema. 

Canon XII. — If any one saith, 
that matrimonial causes do not be- 
long to ecclesiastical judges: let 
him be anathema. 

Twenty-fifth Session, 

begun on the third, and terminated 
on the fourth of December, 1563, 


Whereas the Catholic Church, 
instructed by the Holy Ghost, has, 
from the Sacred Writings and the 
ancient tradition of the Fathers, 
tayght, in sacred Councils, and very 
recently in this oecumenical Synod, 
,t/iat there is a Purgatory, and- that 
the souls there detained are helj3ed 
by the suffrages of the faithful, but 
principally by the acceptable sacri- 
fice of the altar, — the lioly Synod 
enjoins on bishops that they dili- 
gently endeavor that the sound doc- 
trine concerning Purgatorj', trans- 
mitted by ' the holy Fathers and 
sacred Councils, be believed, main- 
tained, taught, and every where pro- 
claimed by the faithful of Christ. 
But let the more difficult and subtle 
questions, and which tend not to 
edification, and from Avhicli for the 


uiit, et ex quibus jplerumqiie nulla 
fit ])ietatis accessio, a jyojndari- 
hus concionihus sedudantur. In- 
certa item, vel qucB specie falsi 
lahorant, emdgari ac tractari 
non jpermittant. Ea vero, quce 
ad curiositatem quamdam aut 
superstitiojieTJi sjpectant, vel tur- 
jpe lucrum sajnunt, tamquam 
scandala et fidel'ium cffendicida 

Curent autem ejnscoj)^, ut fide- 
Hum vivoTum siiffragia, missa- 
ru7n scilicet sacrificia, ora- 
tiones, eleemosynce, aliaque j)ie- 
tatis ojjera, quce a fidelibus 
jpro aliis fidelibus defunctis 
fieri consueveru7it, secundum 
Ecdeskb instituta jpie et devote 
fiant ; et quce ])ro illis ex tes- 
tator um fundationihus vel alia 
ratione dehentur, non jperfiunc- 
torie, sed a sacerdotibus et Ec- 
clesia ministris et cdiis, qui hoc 
^rcestare tenentur, dilig enter et 
accurate jpersolvantur. 


Mandat sancta synodus omni- 
bus ej)iscoj)is et ceteris docendi 
YoL. II.— Ο 

most part there is no increase of 
pietj, be excluded from popular 
discourses before the uneducated 
multitude. In like manner, such 
things as are uncertain, or Λvhicll 
labor under an appearance of error, 
let them not allow to be made pub- 
lic and treated of. While those 
things which tend to a certain kind 
of curiosity or supei s' ition, or which 
savor of filthy lucre, let them pro- 
hibit as scandals and stumblino;- 
blocks of the faithful. But\^et 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 piet}', 
which have been wont to be per- 
formed by the faithful for the other 
faithful departed, be piously and 
devoutly performed, in accordance 
with tlie institutes of the Church ; 
and that whatsoever is due on theii-^ 
behalf, from the endowments of 
testators, or in other way, be dis- 
charged, not in a perfunctory man- 
ner, but diligently and accurately, 
by the priests and ministers of the 
Church, and others who are bound 
to render this [service]. 



The holy Synod enjoins on all 
bishops, and others who sustain the 



munus curamque sustinentibus, 
ut juxta Catholicce et Aposto- 
licce Ecclesicti usum a _^;rM?ife2^is 
Christiance religionis temjyorihus 
receptum sanctoritmque ])atrum 
consensiojiem et sacrorum con- 
ciliorwni decreta in jprimis de 
sanctorum intercessione, invoca 
tione, reliquiaruDi honore 
legitimo imaginum usu, fidele. 
diligenter instruant, docentes eo 
sanctos una cum Christo regnan 
tes orationes suas jpro Jiomini-i 
bus Deo offerre ; honuin, atgue 
utile esse, supjpliciter eos invot 

care / et ol• heneficia impen'b^ 
tranda a Deo ])er fil'ium ejus 
lesum Christum Dominum no- 
strum, qui solus noster redemp- 
tor et salvator est, ad eorumj 
orationes, opem, auxiliumqiJe 
co-ifugere / illos vero, qui ηβχ 
gant, sanctos ccterna felicitate 
in ccelo fruentes invocandos 
esse; aut qui asserunt, vel il- 
los p>ro hominihus non orare. 
vel eoriun, ut pro nobis etiark 
singulis orent, invocationem esse) 
idololat7'iam, vel pugnare cuttJ, 
verbo Dei, adversarique honovi 
unius mediatoris Dei et Jiomi- 
num lesu Christi, vel stultum 
esse, in ccclo regnantibus voce 
vel mente supplicare, impie sen- 
tire, s.^ 


office and charge of teaching, that, 
agreeably -to the usage of the Cath- 
ohc 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^ie interces- 
sion and invocation of saints ;M;he 
honor [paid] to relics ;Vand the le- 
gitimate use^of images : teaching 
them, tliat\the saints, who reign to- 
'gether 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 e\en in 
particular is idolatry ; or that it is 
repugnant to the Word of God, and 
is opposed to the honor of the 07ie 
mediator of God and men, Christ 
Jesus i"^ or that it is foolish to sup- 
plicate, vocally or mentally, those 
who reic:n in heaven. 

' 1 Tim. ii. 5. 


Sanctorum quoque raartyrum " Also, that tlie holy bodies of 
et aliorum cum Christo vivenj holy martyrs, and of others now 
tium sancta corj)ora, qiice viva living with Christ, — which bodies 
memhra fuerunt Christi et temX were the living members of Christ, 
plum Spiritus Sancti, ah ipso ^w^ the temple of the Holy Ghost^ 
ad ceternaTTh vitam suscitanda et and which are by him to be raised 
glorificanda, a fidelibus vene\ unto eternal life, and to be glori- 
randa esse, per quce midta hene-t fied,-vare to be venerated by the 
fcia a Deo hominibus prcestani faithful ; through which [bodies] 

tur / itcc ut affirmantes, sancto-i 
ruin reliquiis venerationerii αψ 
que honorem non deheri ^ vel 
eas aliaque sacra monumenta 
a fidelibus inutiliter honorari, 
atque eorum opis impetrcmdcd 
causa sanctorum memorias fru^ 
tra frequentari; omnino dam- 
nandos esse, prout jam prideni 
eos damnavit, et nunc etiam 
damnat Ecclesia. / 

Imagines porro Christi, DeU 
parcB Virginis et aliorum sand- 
torum in templis prcasertim ha- 
hendas et retinendas, eisque dor 
hitum honorem et veneratlonem 
impertiendam ; non quod creda- 
tiir inesse aliqua in Us divini- 
tas vel virtus, p)ropter quam 
sijit colendce, vel quod ah eis 
sit aliquid petendum, vel quod 
fiducia iti imaginihus sit figen- 
da veluti olim fiehat a genti- 
hus, quce i?i idolis spem s^mm 

many benefits are bestowed by God 
on men ; so that they who aiUrm 
that veneration and honor are not 
due to the relics of saints ; or that 
these, and other sacred monuments, 
are uselessly honored by the faith- 
ful ; and that the places dedicated 
to the memories of the saints are in 
vain visited with the view of ob- 
taining their aid, are wholly to be 
condemned, as the Church has al- 
ready long since condemned, and 
no^V also condemns them. 
/ 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 
generation 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 

' 1 Cor. iii. 6. 



collocdbant ; seel quoniam honos^ 
qui eis exhihetur, refertur ad 
j^rototyjpa, qucB illce reprcesen- 
ta?it, ita ut ])er imagines, quas 
osculamur et coram quibus ca-\ 
jput ajperhnus et procumhi'mus, 
Christum adoremus, et saoictos, 
quorum illce similitudinenh ge- 
runt, veneremur : id quod con- 
clliorum prcEserthn vero secuii- 
dee Nicaenm Synodi decretis con- 
tra imaginum ojpjyxignatores est 

lllud vero dilig enter doceant 
ej)iscoj[)i, jper liistorias inysterio- 
Tum nostrce redemjptionis jnc- 
turis vel aliis similitudinihiis 
exjpressas erudiri et confirmari 
2)02)ulum in articulis fidei com- 
memorandls et assidue recolen- 
dis ', turn vero ex omnibus sa- 
cris hnaginihus magnum fruc- 
tum percipi, non solum quia 
admonetur jpojpidus beneficiorum 
et munerum, quce a Christo sibi 
collata sunt, sed etiam quia 
Dei jper sanctos miracida et 
salutaria exemjda octdis fideli- 
um subjiciuntur, %d j^ro iis 
Deo gratias agant, ad sancto- 
Tumque im^itationem vitam mo- 
resque suos comjponant, exciten- 
turqiie ad adorandum ac dlli- 
gendum Deum et ad pieta- 
tern colendam. Si quis autem 
his decretis contraria docue- 

I in idols ; Hjut because the honor 
wliicli is shown them is referred to 
jthe 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, avc adore Christ, 
and Λνο venerate the saints, whose 
similitude they bear : as, by the de- 
crees of Councils, and especially of 
the second Synod of Kica?a, has 
been defined against the opponents 
of images. 

And the bishops .shall carefully 
teach this, — that,\Dy means of the 
histories of the mysteries of our Ke- 
demption, portrayed by paintings 
or other representations, the people 
is instructed, and confirmed in [the 
habit of] remembering, and contin- 
ually revolving in nn'nd 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 Avhicli ^ 
God has performed by means of the 
^ahrts,- and tlieir salutary examples, 
are set before the eyes of the faith- 
ful ; that so they may give God 
thanks for those things ; may or- 
der tlieir 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 


rit aut senserit : anathema 

In has autem sanctas et salic- 
tares ohservationes si q^ii ahu- 
siLS irrejpserint. eos jprorsus aho- 
leri sancta sy nodus veheinenter 
cupit ; ita ut uuUcb falsi dog- 
raatis imagines et rudihus jperi- 
cidosi erroris occasionem prm- 
hentes, statuantur. Quod si ali- 
guando historias et narrationes 
sacrce scrijptiirK, cum id indoc- 
tce plebi expediet, exjyrimi et 
figurari contigerit, doceatur 
popidus, non propter ea divini- 
tatem figura7'i, guasi corporeis 
ocidis C07i8p)ici vel colorihus, 
aut figuris exprhni possit. 

Omnis p>orro siiperstitio ini 
sanctorum invocatione, religicial 
rum vejieratlone et imaginuim 
sacro usu toUatur, omnis tuv- 
pis qiicestus eliminetur, omnis 
denigue lascivia vitetur ^ ita %d 
procaci veiiustate imagines non 
pingantur nee ornentur^ et sanc- 
torum celebratione ac religuia- 
rum visitatio7ie homines ad com- 
messationes atgue ebrietates non 
abutantur, guasi festi dies in 
Jionorem sanctorum per luxum 
ac lasciviam agantur. 

Postremo. tanta circa hcec di- 


shall teach or entertain sentiments 
contrary to these decrees : let him 
be anathema. 

And if any abuses have crept 
in amongst tliese holy and salutary 
observances, the holy Synod ardent- 
ly desires that they be utterly abol- 
ished ; 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 sa- 
cred Scripture are ]3ortrayed and 
represented, the people shall be 
taught, that not thereby is the Di- 
vinity represented, as though it 
could be seen by the eyes of the 
bod}'•, or be portrayed by colors or 
figures. / 

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 paint- 
ed or adorned with a beauty excit- 
ing to lust ; nor the celebration of 
the saints and the visitation of relics 
be by any perverted into revelings 
land drunkenness ; as if festivals are 
celebrated to the honor of the saints 
by luxury and wantonness. 

In fine, let so great care and dili- 



gentia et cura ah episcqpis ad- 
hibeatuVy iit nihil inordinatuin 
aut ])ra?jp08tere et tumidtuarie 
accomodatum, nihil j)rofanum 
nihilque inhonestum appareat, 
cum dominn Dei deceat sancti- 

Jicec ut fidelius ohserventur, 
statuit sancta synodiis, nemini 
licere xdlo in loco vel ecclesia, 
etiam qiiomodolibet exempta, \d- 
lam insolitam jponere vel jpo- 
nendam curare imaginenfi, nisi 
ah €2)iscoj)o ajpp)rohata fiierit ; 
nulla etiam admittenda esse no- 
va miracida^ nee novas reli- 
quias recijpiendas^ nisi eodein 
recognoscente et ajpprohante epis- 
cojpo, qui, si7nid atque de its 
aliquid comjpertum habuerit, ad- 
hihitis in consilium theologis 
et aliis jpiis viris, ea faciat, 
quae, veritati et jpietati consen- 
tanea judicaverit. 

Quod si aliquis duhius, aut 
difficilis ahusus sit exstirpan- 
dus, vel om7iino aliqua de 
iis rehus gravior qucestio in- 
cidat, episGopuSy antequani 
controversiam dirimat, inetro- 
politdni et comprovincialiuin 
episcoporum in concilio _2-^?•(?- 
vinciali sententiam exspectet, 
ita tanien, ut nihil inconsidto 

gence be used herein by bishops, as 
that there be nothing seen that is 
disorderly, or that is unbecoming- 
ly or confusedly arranged, nothing 
that is profane, nothing indecorous, 
seeing that holiness hecoineth the 
house of God} 

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 exempt- 
ed, except that image has been ap- 
proved of by the bishop ; also, that 
no new miracles are to be acknowl- 
edged, 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 rcgaid 
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 doubt- 
ful or difficult abuse has to be ex- 
tirpated ; or, in fine, if any more 
grave question shall arise touching 
these matters, the bishop, before de- 
ciding the controversy, shall await 
the sentence of the metropolitan 
and of the bishops of the jirovince, 
in a provincial Council ; yet so that 
nothing new, or that previously has 

' Fsa. xcii. 5. 


sanctissimo Momano pontlfice 
Qiovum aut in Ecclesia hacte- 
nus inusitatum decernatur. 


die IV. Decemhris. 


Cu7n jpotestas conferendi in- 
dulgentias a Ckristo Ecclesioi 
concessa sit, atqiie hiijusmodi 
jpotestate divmitus sibi tradita 
aiitiquissimis etiani teinjporihus 
ilia U8CV fuerit, sacrosancta sy- 
nodus indulgentiuruin usum, 
Cltristiano jpo])ulo maxime salu- 
tarem et sacrorum conciliorum 
aiictoritate jyrohatum, in Eccle- 
sia retinendum, esse docet et 
2:)rceci_pit, eosque anathemat 
dainnat, qui aut inutiles esse 
asserunt, vel eas concedendi in 
Ecclesia jpotestatein esse negant. 
In his tamhn concedendis mo- 
derationeiJi juxta veterem et 
prohatatn in Ecclesia consuetu- 
dinem adTiiberi cuj)it, ne ni- 
mia facilitate ecclesiastica disci- 
jplina enervetur. 

Ahusus vero, qui in his ir- 
Tepserunt, et quorum occa- 
sione i)isig?2e hoc indulgen- 
tiarum nomen ah haereticis 
hlasjphematur, emendatos et cor- 

not been usual in the Church, shall 
be resolved on without having first 
consulted the most holy Koman 

Continuation of the Session, 

on the fourth day of Oecember. 

decree concekning indulgences. 

fWhereas tlie power of confer- 
ring 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 peo- 
ple most salutary, and approved of 
by the authority of sacred Councils, 
is/o be retained in the Church ; and 
t condemns with anathema those 
who either assert that they are use- 
less, or who deny that there is in the 
Church the power of granting them. 

4 is/( 

In granting them, however, it de- 
sires that, in accordance \\\U\ the 
ancient and approved custom in the 
Church, moderation be observed ; 
lest, by excessive facility, ecclesias- 
tical discipline be enervated. And 
being desirous that the abuses which 
have crept therein, and by occasion 
of which this honorable name of In- 
dulgences is blasphemed hj here- 
tics, be amended and corrected, it 



rectos cupieiis, prcesenti decreto 
generaliter statuit, jpravos qum- 
stus omnes jpro his coiisequendis, 
unde j>luriina in Cliristiano jyo- 
pulo ahnsuwn causa fluxit, om- 
nino aholendos esse. 
Ceteros vero, qui ex siipersti- 
tione, ignorantia, irreverentia, 
aut aliunde quomodocumque 
jprovenerunt^ cum oh midtiplices 
locorum et provinciarwn, a/pud 
qxias hi committuntxir, corruj)- 
telas commode nequeant specia- 
liter prohiberi ; mandat omni- 
hus €j)iscopis, ut d'digenter quis- 
que hujusmodi abusus Ecclesice 
sucB colligat, eosque in prima 
synodo provinciali referat ; ut, 
aliorum quoque episcoporuin 
sententia cognita, statim ad 
sum7num Romanum pontificein 
deferantur^ cujus auctoritate et 
prudent ia, quod imiversali Ec- 
clesicv. expediet, statuatur ; ut 
ita sanctarum indidgentiarum 
munus ^ji(?, sancte et incorrupte 
omnibus fidelihus dispensetur. 

ordains generally by this decree, 
tliat all evil gains for the obtaining 
thereof, — whence a most prolific 
cause of abuses amongst the Chris- 
tian people has been derived, — be 
wholly abolished. But as regards 
the other abuses which have piO- 
ceeded 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 conven- 
iently be specially prohibited, it 
commauds 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 
wdiose authority and prudence that 
which may be expedient for the 
universal Church will be ordained ; 
that thus thegift of holy Indulgences 
may be dispensed to all the faithful, 
piously, holily, and incorruptly. 



Pkofession of the Teidentine Faith. A.D. 1564. 

[From the bulls of Pope Pins IV., 'Injunctum nobis' Nov. 13, 1564, and '/)i sacrosanctn,'' Dec. 9, 1504 
(in the Bullar. Rom., also iu Stieitwolf aud Klener, Libri Symb. Eccles. Cath. Tom. II. pp. 315-321). The 
Latin text of the Creed is given also by Stieitwolf aud Klener (Tom. I. p. 98, siib tit. : Forma juramcnti 
professionis fldei), by Denziuger, and in other collections of Roman Symbols. See Vol. I. § 25, pp. 96-99.] 

I. Ego firma fide credo 

et jprofiteor omnia et singida, 
qiice continentur in symholo 
fidei, quo sancta liomana Ec- 
clesm utitur, videlicet : 

' Credo in unum Deum,^ Pa- 
trem omnipotontetn^ etc. \Sym- 
holum Nicemim. See p. 27.] 

II. Apostolicas. et ecclesiasticas 
trculitiones, Teliqiiasqiie ejusdeni 
Ecclesice ohservat'iones et consti- 
tutiones firmissime ad mitt ο et 

III. Item scicrcun Scripturam 
juxta eum sensiwi, quern tenuit 
et tenet sancta mater Ecclesia, 
cujus est judicare de vero sen- 
sit et interjpretatione sacrarum 
ScTi])turarum, admitto ,' nee earn 
unquam^ nisi juxta unanimem 
consensum jyatrum accipiam et 

IV. Profiteor qiioque, septem 
esse vere et proprie sacramenta 
novce legis a Jesu Christo Do- 
mino nostro instituta, atque ad 

^salutem humani generis., licet 
η^,οη omnia singulis, necessaria : 
SQ-ilicet haptismum, confirmati- 

I. I, 

with a firm faith 


believe and profess all and every 
one of the things contained in 
that creed which the holy Eoman 
Chnrcli makes use of : 

' I believe in one God, the Fa- 
ther Almighty,' etc. [The Kicene 
Creed, ^ee pp. 27 and 98.] ^ 

I Il.l^most steadfastly admit and (/^^^ 
embrace apostolic and ecclesiastic / yW 
Itraditions, and all other obserw'"'»^ 
lances and constitutions of the same 

III\ I also admit the'Oioly Sci-ip- 
tures^ according to that seilse which 
our holy mother Church has held 
and does hold, to wliich it belongs 
to judge of the true sense and inter- 
pretation of the Scriptures ; neither 
will I ever take and interpret tlTem 
otlierwise than according to the 
unanimoxis consent of the Fathers. 

lY.yi also profess that there 
are truly and propei-lj^' seven sac-^ 
_raments : of the new law, insti- 
tuted Jby Jesus Christ our Lord, 
and Vnecessary for the salvation ^ 
of mankind, though not all for 
every one, to wit: baptism, con- 




07iem, eucharistiam, pmnitentlajn, 
extremam unct'wjiem, ordinem et 
matrimonlu'in / illaque gratiam 
conferred et ex Ms haj^tismum, 
confirmationem et ordinem sine 
sacrilegio reiterare non j)osse. 
Receptos quoque et α2ψνοΙαίθ8 
Ecclesice. Catholicce ritus in su- 
jpradictorum omnium sacrmnen- 
torum solemni administratione 
recipio et adrnitto. 

Ύ. Omnia et singula, quce de 
2?eccato originali et de justifica- 
tione in sacrosancta Tridentina 
synodo definita et dedarata fu- 
erunt, amplector et reci/pio. 

VI. Profiteov j^a^^V^r, in mis- 
sa offerri Deo venim, proprium. 
et propitiator ium sacrifidum 
p)ro vivis et defunctis ; atqu< 
in sanctissimo eucliaristiat 
cramento esse vere, realiter let 
suhstantialiter corpus et sang' 
nem,, una cum anima et dlvin 
tate Doviini nostri Jesu Christ 
fierique conversionem totius s 
stantiw panis in corpus et 
tius suhstanticB vini in sangi 
nem ; quam conversionem Ca 
tholica Ecclesia transsubstanti 
tionem appellat. 

VII. Fateor etiam, sul• altera 
tantum specie totum atque in- 
tegrum Christum, verumque sa- 
crainentum sumi. 

Λ^ΙΙΙ. Constanter teneo, pur- 

firmatioii, the eucharist, penance, 
extreme unction, holy orders, and 
matnmonj ; and tliat they confer 
grace ; and tliat of these, baptism, 
copiirmation, and ordination can 
y(ot be reiterated without sacrilege. 
I also receive and admit the re- 
ceived and approved ceremonies of 
the Catholic Church, used in the 
solemn administration of the afore- 
said sacudments. 

V. vl embrace and receive all 
and every one of the things M-hicli 
have been defined and declared in 
the holy Council of Trent concern- 
ing ori^jiiial sin and justification. 

VI.*^ profess, likewise, that in 
the/mass^here is offered to God^ 



r, and propi tiatory sac ri- \/ 
fice for the living and the dead ; 
and that in the most holy s;i(-r;unent 
of the eucharist there is truly, real- 
ly, and substantially, the body andA X 
blood, together Avith 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 

Vlli/l also confess that under 
either kind alone Clirist is received 
whole and entire, and a true sacra- 
ment. / 

νΐΙΙ.νί firmly liold that there is 



gatorium esse, animasqiie il• 
detentas fidelium suffragiis ju 
vari. ShnUiter et sanctos una 
cum Chr'isto regncmtes venerai\ 
dos atque invocandos esse, eo 
que orationes Deo jpro nobis 
qfferre, atque eorum reliquiils 
esse venerandas. \ 

IX. Firmissime'^ assero, ima- 
gines Christi ac DeijjarcB sem- 
2)er Virginis, nee no7i aliorum 
sanctorum lidbendas et retinen- 
das esse, atque eis debitum ho- 
norerii ac venerationem imjyer- 
t'lendam. Indulgentiaruni etlam 
jyotestatem a Christo in JEccle- 
sia relictam J'uisn'', illarumque 
tisujn Christiano 2)oj)ulo max'ime 
salutarem esse affirmo. 

X. Sanctam Catholicam et 
Apostolicam Romanam Ecclesi- 
aui omnium ecclesiarum niatrem 
et magistram agnosco, Romano 
que 'j>ontlfici, heati Petri apo- 
stolorum jprincipis successori ac 
Jesu Christi vicario "ceram obe- 
dient iam spondeo ac juro. 

XI. CcBtera item omnia a sa- 
cris canonibus et eecumenicis 
conciliis, ac prcBcipue a sacro- 
sancta Tridentina synodo tra- 
dita, definita et declarata indu- 
bitanter reci/pio atque jprofiteor ; 
simxdque contraria omnia, at- 
que hcereses quascumque ab Ec- 

' purgatory^ nd that the souls there- 
iii defaiued are helped by the suf- 
frages of the faithful. Likewise, 
that the saints reigning with Christ 
are to be honored and invoked, 
and tliat they offer up prayers to 
God for us, and that their relics 
are to be had in veneration. 

IX. I most firmly assert that the 
images of Christ, and of the per- 
petual 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 offindulgence^i was left by 
Christ in the Church, and that the 
use of them is most Avholesome to 
Christian people. 

X. I acknowledge the holy Cath- 
olic Apostolic Roman Church for 
the mother and mistress of all 
churches ; and I promise and 
swear true obedience to the Bish- 
op of Rome, successor to St. Peter, 
Prince of the Apostles, and A^car 
of Jesus JBhrist. 

Xl.yl likewise undoubtinglj' re- 
ceive 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 con- 
demn, reject, and anathematize all 
things contrary thereto, and all 


* Bulkiium Rom. : firmiter. 



clesia damnatas, rejectas et ana- 
thematizatas ego jpariter damno, 
rejicio et anathematizo. 

XII. Ilanc veravi CathoUcmn 
fidem, extra qxiam nemo salmis 
esse j)otest, quam in prcesenti 
sj)07de profiteor et vet'aciter te- 
neo, eundem integram et invio- 
lataon^ usque ad cxtremum vitoe 
spiritum constantissime, Deo ad- 
juvante^ retinere et confiteri, at- 
que a tneis suhdUis vel ilUs, 
quorum cura ad me in munere 
7)ieo spectabit, teiieri, doceri et 
prcedicari, quantum in me erit, 
curaturum. Ita ego idem 

spondeo, voveo ac juro. Sic me 
Deus adjuvet, et hcee sancta Dei 

heresies Λνΐιίοΐι the Chureli has con- 
demned, rejected, .and anathema- 

XII. I do, at this pi-esent, freely 
profess and truly hold 'this true 
Catholic faith, withoiii_j5diich_no_ 
one can be saved ; and I promise 
most constantly to retain and con- 
fess the same entire and invio- 
late, 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 ap- 
pertain to me in my oihce. This 
I promise, vow, and swear — so 
help me God, and these holy Gos- 
pels of God. 

Bullarium Eom. : ivimaculatam. 



The Decree of Pope Pius IX. on the Immaculate Conception 
OF the Blessed Yiegin Maey. 

[The Latin text from the Bull 'Ineffabilis Deus,' in which Pope Pins IX. promulgated to the Roman 
Catholic world the definition of the Immaculate Conception of the Virgin Mary, as read before au assem- 
bly of Cardinals and Bishops in St. Peter's, Dec. S, 1851. See Vol. L §5 28 and 29, pp. 108 sqq.] 

Postqiiam nunqua^n intennl- 
simus, in humilitate et jejunio 
privatas nostras et j!;?<^^/c(2s 
EcclesicB lyreces Deo Patri x^er 
Filium Ejus qfferre, ut Spi- 
rit us Sancti virtute mentevi nos- 
tram dirigere et confiniiare di- 
gnaretur, implorato utiiversce 
coelestis curice jproesidio^ et ad- 
vocato cum genitibus Paraclito 
Spiritu, eoque sic adspirante, 
ad lionoTem Banctce et Indivi- 
duce Trinitatls, ad decus et or- 
namentum Virginis DeijMrcc^ 
ad exaltationem Fidei Catho- 
licce et ChristiaJice Peligionis 
augmentum, auctoritate Domini 
Nostri Jesu Ckristi, beatorum 
apostolorum Petri et Paidi ac 
nostra declaramus, j^ronuncia 
mus 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 iiis 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 Para- 
clete, under his inspiration ΛνΕ peo- 


the glory of tne Holy and Indivisi- 
ble Trinity, ^;he honor and orna- 
ment of the holy Virgin the Mother 
of God, for the exaltation of the 
Catholic faith and the increase of 
the Christian religion, by the au- 
thority of our Lord Jesus Christ 
and the blessed Apostles Peter and 
^aul, and in our own authority, 



RUM Christi Jesu Sal\^atoeis hu- 


Blessed Yirgin Mary to have 
been, from the first instant of 
hee conception, by" a singular 


God, in view of the merits of 
Christ Jesus the Saviour of man- 




Quajprojpter si qui secus ac a 
nobis definitum est, quod Deus 
avertat, jyvKsumpserint corde 
sentire, ii noverint, ac j?or/'(9 
sciant, se 2^^^oj)rio judicio con- 
demnatos, nanfixtgium circa 
fiiem jpassos esse, et al• imi- 
tate Ecclesice defecisse, ac j))re- 
terea facto ijpso suo semet jxx- 
nis a jure statutis suhjicere 
si quod corde sentiunt, verho 
aut scripto vel alio quovis ex- 
terno inodo significare ausi fue- 


if some should presume to think in 
their hearts otherwise than we have 
defined (which God forbid), they 
shall know and thoroughly under- 
stand 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. 



The Papal Syllabus of Ereors. A.D. 1864. 

[This document, though issued by the sole authority of Pope Pius IX., Dec. 8, 1SG4, must be regarded 
now as infallible and irreforraable, even without the formal sanction of the Vatican Council. It is purely 
negative, but indirectly it teaches and enjoins the very opposite of \vhat it condemns as error. See 
Vol. L 5 20, pp. 128-134.] 

Syllabus comn/plectens jprcEcijpuos 
nostras cetatis JErrores qui notan- 
tur in Allociitionihus Consisto- 
rialihus, in EncycUcis, aliisque 
Apostolicis Letteris Sanctissimi 
Domini NOstri Pii Ραρω IX. 


1. NulluTYi suj>reimim, sa^ien- 
tissimum, jprovidentissimumqne 
JSiumen divinum exsistit ah hac 
rerum universitate distinctiim, 
et Deiis idem est ac rerum na- 
tura et iccirco inimutationibus 
ohnoxius, Deusque reajpse fit in 
homine et m^indo, atque omnia 
Deus sunt et ijpsisshnam Dei 
habent suhstantiam ,' ac una ea- 
demque res est Deus cum mun- 
do, et jproinde sjpiritus cum ma- 
teria^ necessitas cum Uhertate, 
verum cum falso, honum cum 
malo, et justum cum injusto. 

Alloc. Maxima qiddem 9 junii 1862. 

2. Neganda est omnis Dei ac- 
tio in homines et mundum. 

Alloc. Maxima quidem 9 junii 1862. 

3. Humana ratio, nullo jpror- 

The Syllabus of the j)rincijxd er- 
rors of our time, which are stig- 
matized i?i the Consistorial Al- 
locutions, Encyclicals, and other 
Apostolical Letters of our Most 
Holy Lord, Pojpe Pius IX. 



1. There exists no supreme, most 
wise, and most provident divine 
being distinct from the universe, 
and God is none other than na- 
ture, and is therefore subject to 
change. In effect, God is pro- 
duced 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, ne- 
cessity with liberty, true with false, 
good with evil, justice with injus- 

Allocution3/ax!//iai?u'(/e?«, 9th June, 1862. 

2. All action of God upon man 
and the world is to be denied. 

Allocution il/tixma quidem, 9th June, 1862. 

3. Human reason, without any 



siis Dei resjpecfu habito, unicus 
est verl et falsi, honi et malt 
arbiter, sibi ijjsi est lex et natu- 
ralibus suis viribus ad hoinimiin 
ac 2>oj)ulorum bonimi curandum, 

Alloc. Maxima qiiidem 9 junii 18G2. 

4. Onines Teligionis veritates 
ex nativa humanct rationis vi 
derivant ; hinc ratio est prin- 
cejys norma, qua hoiao cognotio- 
nem oinniivm ciijuscumque ge- 
neris veritatum assegui possit 
ac debeat. 

Epist. encjcl. Qui pluribvs 9 novembris 

Epist. encycl. Singtdari quidein 17 martii 

Alloc. Maxima quidem 9 junii 1802. 

5. Divina revelatio est imper- 
fecta et iccirco subjecta conti- 
nuo et indefinito progressui, qui 
hiiniance rationis progressioni re- 

Epist. ciicjcl. Q,id plurihus 9 novembris 

Alloc. Maxima qxddem 9 junii 1862. 

6. Christi fides humanct refra- 
gatur rationi; divinaque reve- 
latio non solum, 7iihil prodest, 
verum etiatn nocet hominis per- 

Epist. encycl. Qid plurihus 9 novembris 

Alloc. Maxima quidem 9 junii 1862. 

7. Projyhetice et miracula in 

regard to God, is tlie sole arbiter of 
trutli and falsehood, of good and 
evil ; it is its own law to itself, and 
suffices by its natural force to se- 
cure the welfare of men and of 

Allocution Maxima quidem, 9tli June, 1 862. 

4. All the truths of religion are 
derived from the native strength 
of human reason ; whence reason 
is the master rule by which man 
can and ought to arrive at the 
knowdedge of all truths of every 

Encyclical Letters, Qwi ])lurihus, 9tli No- 
vember, 1846. 

Encyclical Letters, Simjulari qiddcm, 1 7th 
March, 185G. 

Allocution Maxima quidein, 9th June, 1 862. 

5. Divine revelation is imperfect, 
and, therefore, subject to a contin- 
ual and indefinite progress, which 
corresponds with the progress of 
human reason. 

Encyclical Letters, Qui inurihus, 9th No- 
vember, 1846. 

Allocution Maxima quidem, 9th June, 18G2. 

6. Christian faith contradicts 
human reason, and divine revela- 
tion not only does not benefit, but 
even injures the perfection of 

Encyclical Letters, Qui plurihus, 9th No- 
vember, 1846. 

Allocution Μαχϊ7Η« quidein, 9th June, 1862. 

7. The pi-ophecies and miracles 



Sacris Litteris exposita et narra- 
ta sunt jpoetarum commenta, et 
ChristiaiKe fidei mysteria jpTiilo- 
sojjhicarum investigationum siun- 
ma; et utriusque Testamenti 
lihris mythica continentur in- 
venta ; ijpseque Jesus Ckristus 
est mythica fictio. 

Epist. eiic}'cl. Qi«" plurihus novembris 

Alloc. Maxima qiiidein 9 junii 18G2. 


8. Quiun ratio humana ijysi 
religioni ceqidjparetur^ iccirco the- 
ologicce discipUnce j^ei'inde ac 2)hi- 
losophicce tractandce sunt. 

Alloc. Singiilari quadam perfusi 9 de- 
cembris 1854. 

9. Omnia indiscriniinatim do- 
gmata religionis Christiance sunt 
objectum naturalis scientice seu 
philosoj>hicB ; et humana ratio 
historice tantum exculta ])otest 
ex suis naturalibus virihus et 
princijnis ad veram de omnibus 
etiam reconditioribus dogmatibus 
scientiam ^dr^'^?^^;'ί', modo hcec 
dogmata ijpsi rationi tamquam 
objectum jprojposita fuerint 

Epist. ad Archiep. Fiising. Gravissimas 
11 decembris 1862. 

Epist. ad eumdem Tuas lihenter 21 de- 
cembris 1863. 

10. Quum aliud sit jphiloso- 
phus, aliud jphiloso])hia^ ille jus 

YoL. II.— Ρ 

set fortli and narrated in the Sa- 
cred Scriptures are the fictions of po- 
ets; and the mysteries of the Chris- 
tian faith are the result of philo- 
sophical investigations. In the books 
of both Testaments there are contain- 
ed mythical inventions, and Jesus 
Christ is himself a mythical fiction. 

Encyclical Letters, Qui plurihus, 9th No- 
vember, 1 84G. 

Allocution ilfrtxi'mrt qui Jem, 9th June, 1862. 


8. As human reason is placed on 
a level with religion, so theological 
matters must be treated in the same 
manner as philosophical ones. 

Allocution Sin<juluri quadam j)(^'fusi, 9th 
December, 1851. 

9. All the dogmas of the Chris- 
tian religion are, without excep- 
tion, the object of scientific knowl- 
edge or philosophy, and human 
reason, instructed solely by his- 
tory, is able, by its own natural 
strength and principles, to arrive 
at the true knowledge of even 
the most abstruse dogmas : pro- 
vided such dogmas be proposed as 
subject-matter for human reason. 

Letter ad Archiep. Frisiiig. Gravissimas, 
11th December, 1862. 

To the same, Tuas lihenter, 21st Decem- 
ber, 1863. 

10. As the philosopher is one 
thing, and philosoi^hy is another, so 



et qfficium liahet se suhnittendl 
auctoi'itati, quam veratn ijpse 
prohaverit ; at J;Λ^7(?S(9J9Λ^(^ ne- 
que j>otest, oieque debet ulli sese 
suhmittere auctoritat'i. 

Epist. ad Archiep. Frising. Graviss'imas 
] 1 decembris 18G2. 

Epist. ad eumdem Tuas libenter 21 de- 
cembris 18G3. 

11. Ecclesia non solum non 
debet in jphilosojphiairn unquam 
animadvertere, verum etiam de- 
bet ij)sius ^hilosoj)hi(B tolerare 
errores, eique Telinquere ut ipsa 
se corrigat. 

Epist. ad Archiep. Frising. Gravissimas 
11 decembris 1862. 

12. Apostolicce Sedis, Romana- 
rumque Congregatiommi decreta 
liberum scientke progressum im- 

Epist. ad Archiep. Frising. Tuas libenter 
21 decembris 18G3. 

13. Methodusetjyrincipia, quibus 
antiqui Doctores scholastici Tlieo- 
logiam excoluerunt, tevvporwn nos- 
trorum necessitatibiis scientiamwi- 
que jprogressui minime congruunt. 

Epist. ad Archiep. Frising. Tuas libenter 
21 decembris 1863. 

14. Philosoj)Ma tractanda est, 
nulla supernaturalis revelationis 
habita ratlone. 

Epist. ad Archiep. Frising. Tuas libenter 
21 decembris 1863. 

N. 13. — Cum rationalisini systemate cohce- 

it is the right and duty of the philos- 
opher to submit to the authority 
whicli he shall have recognized as 
true ; but philosophy neither can nor 
ought to submit to any authority. 

Letter ad Archiep. Frising. Grav{ssi?nas, 
11th December, 1862. 

To the same, Tuas libenter, 21st Decem- 
ber, 1863. 

11. The Church not only ought 
never to animadvert upon philoso- 
phy, but ought to tolerate the er- 
rors of philosophy, leaving to phi- 
losoj^hy the care of their correc- 

Letter ad Archiep. Frising. Gravissimas, 
11th December, 1SG2. 

12. The decrees of the Apostolic 
See and of the Roman Congrega- 
tions fetter the free progress of 

Letter oc/^rc/iiV;). Frising. Tuas libenter, 
21st December, 1863. 

13. The method and princij)les 
by which the old scholastic doctors 
cultivated theology are no longer 
suitable to the demands of the age 
and the progress of science. 

Letter ac?^rc/iie/). Frising. Tuas libenter, 
21st December, 18G3. 

14. Philosophy must be treated 
of without any account being taken 
of supernatural revelation. 

Epist. ad Archiep. Frising. Tuas libenter, 
21st December, 1863. 

N. B. — To the rationalistic system belong, 



rent maximam partem errores Antonii Giin- 
ther, qui damnantur in Epist. ad Card. Ar- 
chiep. Coloniensem Eximiam tuam 15 junii 
1857, et in Epist. ad Episc. Wratislaviensem 
Dolore baud mediocri 30 apriUs 1860. 



15. Liheruin cuique homini est 
eain amj^lecti ac jprofiteri reli- 
gionem, qiiam rationis liimine 
quis ductus vera7n putaverit. 

Litt. Apost. Multiplices inter 10 junii 

Alloc. Maxima quidem 9 junii 18G2. 

16. Homines in cujusvis religio- 
nis cultu mam ceternce salutis re- 
jperire cEternamque salutem asse- 
qui possunt. 

Epist. encjcl. Qui pluribus 9 novembris 

Alloc. Ul)i primum 17 decembris 1847. 

Epist. encjcl. Singidari quidem 17 martii 

17. Saltern bene sjperandum est 
de ceter7ia illorum omnium salute, 
qui in vera Christi Ecclesia ne- 
quaquo.m versantur. 

Alloc. Singulari quadam 9 decembris 

Epist. encycl. Quanta conficiamur 17 au- 
gustii 1863. 

18. Protestantismus non aliud 
est quam diversa vene -ejusdem 
Christiance religionis form^a, in 
qua ctque ac in Ecclesia Ca- 

in great part, the errors of Anthony Giinther, 
condemned in the letter to the Cardinal Arch- 
bishop of Cologne, Eximiam tuam, June 15, 
1857, and in that to the Bishop of Breslau, 
Dolore haud mediocri, April 30, 1860. 



15. Eveiy man is free to em- 
brace and profess the religion lie 
shall believe true, guided by the 
light of reason. 

Apostolic Letter, Multiplices inter, 10th 
June, 1851. 

Allocution ϋ•/αχί?ηα quidem, 9th June, 1862. 

16. Men may in any religion 
find the way of eternal salva- 
tion, and obtain eternal salva- 

Encyclical Letters, Qui pluribus, 9th No- 
vember, 1846. 

Allocution Ubi primum, 17th December, 

Encyclical Letters, Singulari quidem, 17th 
March, 1856. 

17. We may entertain at least a 
well-founded hope for the eternal 
salvation of all those who are in 
no manner in the true Church of 

Allocution Singidari quadam, 9th Decem- 
ber, 1854. 

Encyclical Letters, Quanta conficiamur, 
17th August, 1863. 


18. Protestantism is nothing 
more than another form of the 
same true Christian religion, in 
which it is possible to be equally 



tholica Deo jplacere datum 

Epist. cncycl. Noscitls ct Xoliscum 8 de- 
cembris 1849. 


Ejusmodi pestes scpjpe gravis- 
simisque verhorum fonnxdis re- 
jprohantxir in Ej>ist. encyd. Qui 
pluribus 9 novemhr. 1846 ; in Al- 
loc. Qnibns quantisqiie 20 aj)ril. 
1849 ; in Ej)ist. encyd. Noscitis et 
Nobiscum 8 dec. 1849 ; in Alloc. 
Singulari quadam 9 dec. 1854 ; in 
E2)'ist. encyd. Quanto conficiamur 
maToro 10 aiigusti 18G3. 


19. Ecdesia non est vera j>^^- 
fectaque societas jplane libera., 
nee pollet suis propriis et con- 
stantihus jurihus sihi a divino 
siio fundatore collatis, sed civi- 
lis jpotestatis est definire qiicp. 
sint Ecdesice jura ac limites, 
intra quos eadein jura exerc^re 

Alloc. Singulari quadam 9 decembris 

Alloc. Mulds gravibusque 17 decembris 

Alloc. Maxima quidem 9 junii 18G2. 

20. Ecclesiastica jpotestas suam 

pleasing to God as in the Catholic 

Encyclical Letters, Xuscitis'et Aubiscuin, 
8th December, 1849. 


Pests of this description are fre- 
quently rebuked in the severest 
terms in the Encyc. Qui pluri- 
his, Nov. 9, 1840; Alloc. Quihus 
qiiantisque, April 20, 1849 ; En- 
cyc, Noscitis et Nohiscxim, Dec. 
8, 1849 ; Alloc. Singulari qua- 
dam, Dec. 9, 1854 ; Encyc. Quan- 
to conficiamur tnoerore, Aug. 10, 


19. The Church is not a true, and 
perfect, and entirely free society, 
nor does she enjoy peculiar and per- 
petual rights conferred upon her by 
her Divine Founder, but it apper- 
tains to the civil power to define 
what are the rights and limits with 
whicli the Church may exercise au- 

Allocution Singulari quadam, 9th Decem- 
ber, 1804. 

Allocution Mullis gravibusque, 17th De- 
cember, 1800. 

Allocution Maxima quidem, 9th June, 1 8G2. 

20. The ecclesiastical power must 


au<:toritatem exerccre non debet J not exercise its anthority without 
ahsque cicilis guhernii venia et the permission and assent of the 
asscTisu. civil government. 

Alloc. Memirtit unuxquisgtie 30 sepiembris 

Allocution Meminit unusquisque, 30th Sej^- 

- i/$l. The Church has not the 

21. Ecdesia rion hahct potesta- 
tem, dogmatice d^finiendi, religw- power of defining dogmatically 
neni Cai?iolu-ce Ecclesice esse unice that the religion of the Catliolic 

Cliurch is the only true religion. 

Ar>ostolic Letter, MuhipUces inter, 10th 
Jnne, 1851. 

22. The obli^tion which binds 

'cerara religioneni. 

Litt. Apost. Mvitiplices inter 10 jtraii 

22. ObUgaiio, qua CathoUci 
magistri et scriptores omnino ad- ' Catholic teachers and authors ap- 
stririgurdur, coarciatur in ii-s tan- plies only to those things which are 
turn, qua: ah infalUh'di EcdesioB proposed for universal belief as 
judicio veluti fidei dOgrnata ah dogmas of the faith, by the infal- 
omnihus credenda proponuntur. , lible judgment of the Church. 

Epist. ad Archiep. Prising. Tuas libenter I Let|fer nd Archiep. Frising. Tua$ libenter, 
21 decembris 18θ3. 2lst Becember, 1863. 

23. lioniani PorSficea et Cun-\ \id. Tlie Roman Pontiifs and 
cilia a'cumcnica a lii/iitibus suob o&cumenical Councils have exceed- 
potestatis recesserunt, jura x>rin- ed the limits of their power, have 
cipura ufstirparunt, atque etiam usurped the rights of princes, and 
in rebus Jidei et morurn definicn- have even committed errors in de- 
di« erro.runt. finins: matters of faith and morals. 

Litt. Apost. Muhiplicfs inter 10 junii Apostolic Letter, Multiplices inter, 10th 

1851. Jniip, 1851. 

24-. Ecclesia ris mjcreridai pote- / 24. The Church has not the 
statem. non Jtabet^ neque potesta- power of availing herself of force, 
tern nΐL•m temporaUm directam or any direct or indirect temporal 
vel indirectam. power. 

Litt. Apost. Ad ap>ostoIicrt 22 aagnsti Apostolic Letter, Ad apostolira, 22d An- 
1851. gnst, 1851. 

25. Prater jmtestatem Episco- 25. In addition to the authority 
patui inhcerentern ^ alia est at- inherent in the Episcopate, a fur- 
trihutu temjyoralis jyotestas a ci- 1 ther and temix)ral power is granted 



vili imperio vel expresse vel ta- 
cite concessa, Q^evocanda propte- 
rea, cum libuent, a civ'di im- 

Litt. Apost. Ad apostolicce 22 augusti 

26. Ecclesia non habet nativum 
ac legit imum jus acquirendi ac 

Alloc. Nunquam fore 15 decembris 185G. 
Epist. encycl. Incredibili 17 septembris 

27. Sacri EcclesicE mimstri Ho- 
manusque Pontifex ah omni re- 
Twn temp)OTaliiim cura ac domi- 
nio sunt omnino excludendi. 

Alloc. Maxima quidem 9 junii 18G2. 

28. Episcopis, sine gubernii 
venia, fas non est ' vel i2)sas 
apostolicas litteras promul- 

Alloc. Nunquam fore 15 decembris 185G. 

29. Gratice a Romano Ponti- 
fice concess(B existimari dehent 
tamquam irritce, nisi per guher- 
niumfuerint imploratee. 

Alloc. Nunquam fore 15 decembris 185G. 

30. Ecclesio} et personarum ec- 
clesiasticarum immunitas a jure 
civili ortum habuit. 

Litt. Apost. Mult'qtlices inter 10 junii 

31. Ecclesiasticum forum pro 
temporalibus clericorum causis 
sive civilibus sive criminalibus 
omnino de medio tollendum est, 

to it by the civil authority, either 
expressly or tacitly, which i)ower is 
on that account also revocable by the 
civil authority whenever it pleases. 

Apostolic Letter, Ad aposto/ica, 22d Au- 
gust, 1851. 

26, The Church has not the in- 
nate and legitimate right of acqui- 
sition and possession. 

Allocution Nunquam fore, 15th Dec, 185G. 
Encyclical Letters, Incredibili, 17tli Sep- 
tember, 18G3. 

^27. The ministers of the Church, 
and the Roman Pontiff, ought to be 
absolutely excluded from all charge 
and dominion over temporal affairs. 

Allocution Maxima quidem, Utli June, 1 8G2. 

28. Bishops have not the right of 
promulgating even their apostolical 
letters, without the peiunission of 
the government. 

AWocviuon Nunquam fore, 15th Dec, 185G. 

29. Dispensations granted by the 
Roman Pontiif must be considered 
null, unless they have been asked 
for by the civil government. 

AWocwuori Nunquam fore, 15th Dec, 185G. 

30. The immunity of the Church 
and of ecclesiastical persons derives 
its origin from civil law. 

Apostolic Letter, Mulliplices inter, 10th 
June, 1851. 

^1. Ecclesiastical courts for tem- 
poral causes, of the clergy, whctlicr 
civil or criminal, ought by all means 
to be abolished, either without the 



etimn biconsulta et redamante 
A^ostolica Sede. 

Alloc. Acerbissimum 27 septembris 

Alloc. Nunquarn fore 15 decembris 

32. Ahsqiie %dla naturcdis juris 
et cequitatis violatione jwtest ab- 
rogari ])67'8θηαΙί8 immunitas, qua 
clerici ah onere subeundcB exercen- 
d<xque inilitice. eximuntur ; hanc 
vero ahrogationenn jposttdat civilis 
jjrogressus maxime in societate 
ad formam liberioris regiminis 

Epist. ad Epistc. Slontisregal. Sincjularis 
Nohisque 29 septembris 18G4. 

33. J}^o)i jyertlnet unice ad ec- 
clesiasticam jurisdictionis ])ote- 
statem jyroprio ac nativo jure 
dirigere theologicarum rerum 

Epist. ad Archiep. Frising. Tuas Uhenter 
2] decembris 18G3. 

34:. Doctrina comjparantiuiii 
Uoinanuiii Pontificem jprinci^n 
libera et agenti in universa Ee- 
clesia doctrina est quce medio cuvo 

Litt. Apost. Ad apostolicce 22 augusti 

35. Nihil vetat, alicvjus con- 
cilii generalis sententia aut U7ii- 
versorum jpopidorum facto, sum- 
mwm Pontificatum ab ,,ϋοιηαηο 
Ej)iscopo atque TJrbe ad al'iurn 

concurrence and against the pro- 
test of the Holy See. 

Allocution Acerhissimum, 27tb September, 

Allocution Nunquarn /ore, 15th December, 

32. The personal immunity exon- 
erating the clergy from military 
service may be abolished, ■with- 
out violation either of natural 
right or of equity. Its abolition 
is called for by civil progress, 
especially in a community consti- 
tuted upon principles of liberal 

Letter to the Archbishop of Montreal, Sin- 
gularis nohisque, 29th September, 1804. 

33. It does not appertain exclu- 
sively to ecclesiastical jurisdiction, 
by any right, proper and inherent, 
to direct the teaching of theological 

'LQit&r ad Archiep. Frisinrj. Tztas Uhenter, 
21st December, 1863 

34. The teaching of those who 
compare the sovereign Pontiff to a 
free sovereign acting in the univer- 
sal Church is a doctrine which pre- 
vailed in the middle ages. 

Apostolic Letter, Ad ajwstultca, 22d Au- 
gust, 1851. 

35. There would be no obstacle 
to the sentence of a general coun- 
cil, or the act of all the u.niversal 
peoples, transferring the pontifical 
sovereignty from the Bishop and 



Episcopiini allamq%ie civitatem 

Litt. Apost. Ad apostolicce 22 augusti 

3G. JVaiionalis conslUi definit'io 
nullarti aliam admittit dtsjnita- 
tionem, civilisque adniinistratio 
rem ad hosce terminos exigere 

Litt. Apost. Ad apostoUcce 22 augusti 

37. Inst'itui 2'>ossunt nationales 
Ecclesice al• auctoritate Roma- 
ni Pont'ificis suhductce 2Λ<:ιη€(2ΐΐ6 

Alloc. Multis gravihusque 17 decembvis 

Alloc. Jamdudum ccrnimus 18 martii 

38. ' Divisioni Ecclesice in ori- 
entalem atque occidentalem nimia 
Homanoruiii Pont'ificum arhitr'ta 

Litt. Apost. Ad apostoUcce 22 augusti 


39. ReijJuhliccB status, iitjpote 
om?iiu7n jiiriuin origo et fons, 
jure qxiodam jpollet nullis circum- 
scrijyto limit 'thus. 

Alloc. ΆΓαχίιηη quidem juuii 1802. 

40. Catholicce Ecclesia doctrina 

City of Eome to some other bish- 
opric and some other city. 

Apostolic Letter, Ad apostolica', 22d Au- 
gust, 1851. 

30. Tlie definition of a national 
council does not admit of any sub- 
sequent discussion, and the civil pow- 
er can regard as settled an affair 
decided by such national council. 

Apostolic Letter, Ad apostoUcce, 22d Au- 
gust, 1851. 

37. national churches can be 
established, after being withdrawn 
and plainly separated from tlie au- 
thority of the Eoman Pontiff. 

Allocution Multis gravibusque, 17th De- 
cember, ISGO. 

Allocution Jamdudum cernimus, 18th 
March, 1801. 

38. Roman Pontiffs have, by their 
too arbitrary conduct, contributed 
to the division of the Church into 
eastern and western. 

A])ostolic Letter, Ad apostolica;, 22d Au- 
gust, 1851. 


39. The commonwealth is the 
origin and source of all rights, and 
possesses rights which are not cir- 
cumscribed by any limits. 

Allocution 3/«χύ«α quidem, 9th June, 18G2. 

40. The teachins: of the Catholic 



humance societatis hono et commo- 
cUs adversatur. 

Epist. encycl. Qui pJurihus 9 novembris 

Alloc. Quihus qtiantisqne 20 aprilis 

41. C'ivili jpotestati vel ab in- 
fideli im])erante exercitoi corn- 
petit potestas indirecta nega- 
tiva ill sacra ^ eidem j)^Oinde 
co'in]jetlt nedum jus quod vocant 
exequatur, sed etiam jus appel- 
lationis, quam nuncu2Kuit, ab 

Litt. Apost. Ad apostolicce 22 aiigusti 

42. Til conflictu Jegum utrius- 
que potestatis jus civile prava- 

Litt. Apost. Ad apostoliccE 22 augusti 

43. Laica potestas auctorifa- 
tem hahet rescindendi, declarandi 
ac faciendi irritas solemiies con- 
ventiones {vtdgo Concordata) sii- 
per usu jurvwm ad ecclesiasti- 
cam iminunitatem pertinentium 
cum. Sede Apostolica initas, sine 
hujus consensu, iinmo et ea re- 

Alloc. In ConsistoriaJi 1 novembris 1850. 
Alloc. Multis gravihusque 17 decembris 

44. Civilis auctoritas potest se 
immiscere rehus qum ad religio- 
nem, mores et regimen spiritu- 

Church is opposed to the well-being 
and interests of society. 

Encyclical Letters, Qui pluribus, 9th No- 
vember, 18iG. 

Allocution Quihus quantisque, 2Gth April, 

41. The civil power, even when 
exercised by an unbelieving sover- 
eign, possesses an indirect and neg- 
ative power over religious affairs. 
It therefore possesses not only the 
right called that of exequatur, but 
that of the (so-called) appellatio 
cd) alnisu. 

Apostolic Letter, Ad apostoUav, 22d Au- 
gust, 1851. 

/42. In the case of conflicting 
laws between the two powers, the 
civil law ought to prevail. 

Apostolic Letter, Ad apostolicte, 22d Au- 
gust, 1851. 

43. The civil power has a right 
to break, and to declare and ren- 
der null, the conventions (commonly 
called Concordats) concluded with 
the Apostolic See, relative to the 
use of rights appertaining to the 
ecclesiastical immunity, Avithout 
the consent of the Holy See, and 
even contrary to its protest. 

Allocution In Consistoriali, 1st Nov., 1850. 
Allocution Multis gravihusque, 17th De- 
cember, 18G0. 

44. The civil authority may in- 
terfere in matters relating to re- 
ligion, morality, and spiritual gov- 



ale i^ertbient. Uinc _/?o/t'.s^ de 
i7isiructio)iibus jiicUcare, quas 
JEcclesiai jpastores ad conscientia- 
rum nonnam jpro suo munere 
edunf, quill etiam jpotest de di- 
mnorum sacrainentoruin adtni- 
nistratione et dispositionibus ad 
ea sxiscijpienda neccssarvls decer- 

Alloc. In Consistoriali 1 novembris 1850. 
Alloc. Maxima quidein 9 junii 1862. 

45. Totum scholarum puhlica- 
rurii regimen, in quihus juventus 
Christiance aliciijus reijpublicm 
instituitur, ejpiscojpalibiis diitn- 
taxat seminai'iis aliqua ratione 
exceptis, jyotest ac debet attribui 
auctoritati civili, et ita quidem 
attribui, lit mdlam cdli cuicum- 
qiie auctoritati recognoscatur jus 
immiscendi se in di8ci]}lina scho- 
larum, hi regimine studiovum, 
hi graduwin collatione, in dilectu 
aut aj>2>robatione magistrorum. 

Alloc. In Con&hloriali 1 novembris 1850. 
Alloc. Quihus luctuosissimis 5 septembris 

46. Tmmo in ijosis clericoruni 
seminariis inietliodus stiidiorum 
adhibenda civili auctoritati sub- 

Alloc. Nunquam fore 15 decembris 185G, 

4Y. Postulat ojHima civilis so- 
cietatis ratio, %it ])0])idares scholar, 
quce ^>αίέ«ί omnibus cuj usque e 
pojyido classis jpueris, ac j)iil>lica 

erument. Hence it has control 
over the instructions for the miid- 
ance of consciences issued, conform- 
ably with their mission, by the pas- 
tors of the Church. Further, it pos- 
sesses power to decree, in the matter 
of administering the divine sacra- 
ments, as to the dispositions neces- 
sary' for their reception. 

Allocution In Consistoriali, 1st Nov., 1850. 

/Allocution Maxima quidem, 9th June, 1 8G2. 
45. The entire direction of pub- 
lic schools, in which the youth of 
Christian states are educated, ex- 
cept (to a certain extent) in the case 
of episcopal seminaries, may and 
must appertain to the civil power, 
and belong to it so far that no other 
authority whatsoever shall be recog- 
nized as having any right to inter- 
fere in the discipline of the schools, 
the arrangement of the studies, the 
taking of degrees, or the choice and 
approval of the teachers. 

Allocution In Consistoriali, 1st Nov., 1850. 
Allocution Quihus luctuosissimis, 5tli Sep- 
tember, 185 1. 

4G. Much more, even in clerical 
seminaries, the method of studj^ to 
be adopted is subject to the civil 

Allocution Nunquam fore, 15 Dec, 185G. 

47. The best theory of civil so- 
ciety requires that popular schools 
open to the children of all classes, 
and, generally, all public institutes 




universim insUtuta, qucn litteris 
severioribusque discijyllnis traden- 
dis et educatloni juventutis curan- 
dcB sunt destinata, eximantur ah 
omni Ecclesice auctoritate, modera- 
irice vi et ingerentia, jplenoque ci- 
vilis ac 2>olitic(B auctoritatis arhi- 
trio subjiciantur ad imj^erantimn 
placita et ad communium cetat'is 
ojpinionum amusshn. 

Epist. ad Archiep. Friburg. Quum non 
sine 14 julii 1864. 

4S, CathoUcis viris jirobari 
potest ea juventutis instituendce 
ratio, quce sit a CatJiolica fide 
et ah Ecclesi(B potestate sejunGta, 
quoeque rerum dumtaxat natu- 
ralium scientiam ac terrenes, so• 
cialis vltce fines tantummo- 
do vel saltcni jpriniario sjjec- 

Epist. ad Ai'chiep. Friburg. Quum non 
sine 14 julii 1864. 

49. Cii'Uls auctoritas potest 
invpedlre quominus sacroruni 
antistites et fideles pojndl cum 
Romano Pont'ifice libere ac mu- 
tuo convmunicent. 

Alloc. Maxima quidem 9 junii 1862. 

50. Laica auctoritas Jiabet per 
se jus prcesentandi episcopos 
et potest ab illis exigere, ut 
ineant dicecesium procuratio- 
nem, antequam ipsi canoni- 
cam a S. Sede institutionem 

intended for instruction in letters 
and philosophy, and for conduct- 
ing the education of the young, 
should be freed from all ecclesias- 
tical authority, government, and in- 
terference, and should be fully sub- 
ject to the civil and political power, 
in conformity with the will of rulers 
aud the prevalent opinions of the 

Letter to the Archbishop of Fribourg, 
Quum non sine, 14th July, 1864. 

48. This system of instructiug 
youth, which consists in separating 
it from the Catholic faith and from 
the power of the Church, and in 
teaching exclusively, or at least pri- 
marily, the knowledge of natural 
things and the earthly ends of so- 
cial life alone, may be approved by 

Letter to the Archbishop of Fribourg, 
Quum non sine, 14th July, 1864. 

49. The civil power has the right 
to prevent ministers of religion, 
and the faithful, from communi- 
cating freely and mutually Avith 
each other, and Avitli the Roman 

AWocuuon Maxima quidem, 9th June, 18G2. 

50. The secular authority pos- 
sesses, as inherent in itself, the right 
of presenting bishops; and may re- 
quire of them that they take pos- 
session of their dioceses before 
liavin"• received canonical institu- 


et apostolicas litteras accijpi 


Alloc. Nunqnam fore 1Γ« dccembris 1850. 

51. ΙηΐΊΐιο laicum giiheniium 
hahet jus dejyojiendl ah exer- 
citio j)astoralis ministerii ejpis- 
cojyos, 7ieque tenetur obedire 
Romano Pont'ifici in Us qiice 
ejpiscojpatuiiin et ejpiscojyonLin re- 
sjpiciunt institu tion em. 

Litt. Apost. MuttipUces inter 10 junii 

Alloc. Acerhisslmum 27 septembris 1852. 

52. Guhernium potest suo jure 
immutare cetatem ah Ecdesia 
prcescri/ptani jpro religiosa tam 
imdierum quani mrorum jpro- 
fessione, omnihusqiie religiosis 
familiis indicere, ut neminem 
sine sua jpermissu ad solemnia 
vota nnncupanda adm^ittant. 

Alloc. Nunquam fore 15 dccembris 185G. 

53. Ahrogandce sunt leges qua 
ad religiosarum familiajnim sta- 
tum tutandum, earumque jura 
et officia pertinent; immo po- 
test civile guhernium Us omni- 
bus auxilium prcestare, qui a 
suscepto religiosce vitce instituto 
deficere ac solemnia vota f ran- 
ger e velint ; pariterque potest 
religiosas easdem familias p)e- 
rinde ac collegiatas Ecclesias, 
et beneficia simpUcia etiam ju- 
ris piatronatus penitus cxtingue- 
re, illormnqiie bona et redltus 

tion and the apostolic letters from 
the Holy See. 

Allocution Nunquam fore, 15th Dec, 185G. 

51. And, further, the secular gov- 
ernment has the right of deposing 
bishops from their pastoral func- 
tions, and it is not bound to obey 
tlie Roman Pontiff in those things 
which relate to episcopal sees and 
the institution of bisliops. 

Apostolic Letter, Multij)lices infer, 10th 
June, 1851. 

Allocution Acerblssimum, 2~th Sept., 1852. 

52. The government has of it- 
self the right to alter the age pre- 
scribed by the Church for the re- 
ligious profession, both of men and 
women ; and it may enjoin upon 
all religious establishments to ad- 
mit no person to take solemn vows 
without its permission. 

Allocution Λ^ί/?ϊ(72<α»)/Ό?-ί', 15th Dec, 1850. 

53. The laws for the protection 
of reh'gious establishments, and 
securing their rights and duties, 
ought to be abolished : nay, more, 
the civil government may lend its 
assistance to all who desire to quit 
the religious life they have un- 
dertaken, and break their aows. 
The government may also sup- 
press religious orders, collegiate 
churches, and simple benefices, 
even those belonging to private 
patronage, and submit their goods 
and revenues to the ad minis- 



civWiS jjotestatis administrationi 
et arh'itrio suhjicere et vindicare. 

Alloc. Acerbissiinum 27 septembris 1852. 
Alloc. Probe memineritis 22 janiiarii 1855. 
Alloc. Cum scrpe 2G julii 1855. 

54. Reges et jprincijpes non so- 
lum ah Ecclesiue, jiirisdictione 
exirnuntur, verurti etiani in quce- 
stionihus jurisdictionis dirimen- 
dis siijperiores sunt Ecclesia. 

Litt. Apost. Multijilices inter 10 junii 

55. Ecclesia a Statu, Status- 
que ah Ecclesia sejungendus 

Alloc. Acerhissinmm 27 septembris 1852. 



56. Morum leges divina hand 
egent sanctione, inhiimegue oj)us 
est lit humance leges ad naturcp, 
jus confirmentur aut ohligandi 
vim a Deo accij>iant. 

Alloc. Maxima quidem 9 jmiii 18G2. 

57. PMlosopJiicavuin rerum 
inorumque scientia, itemque ci- 
viles leges possunt et dehent a 
divina et ecclesiastica auctoritate 

Alloc. Maxima quiilein 9 junii 18C2. 

58. Alice vires non sunt agno- 
scendce, nisi ilia quce in materia 
jpositcE sunt, et omnis onorum 
discij>lina honestasque collocari 

tration and disposal of the civil 

Allocution Acerbissiminn, 27th Sept., 1852. 
[locutionProoe/neinineri<i4,22d Jan., 1855. 
llocution Cum stp/je, 2Gth July, 1855. 

54. Kings and princes are n<)t 
onlj exempt from the jmisdictiou 
of the Church, but are superior to 
the Churcli, in litigated questions 
of ji^-isdiction. 

Apostolic Letter, Multiplices inter, 10th 
Juue, 1851. 

v/ 55. The Church ought to he sep- 
arated from the State, and the State 
from the Cliurch. 

Allocution Acerb issirnum, 27th Sept., 1852. 


56. Moral laws do not stand in 
need of the divine sanction, and 
there is no necessity that liuman 
laws should be conformable to the 
law of nature, and receive their 
sanction from God. 

AWociition 3faxi7na quidem, 9th June, 18G2. 

57. Knowledge of philosophical 
things and morals, and also civil 
laws, may and must depart from 
divine and ecclesiastical author- 

Allocution Maxima quidem, uth June, 1SG2. 

58. No other forces are to be 
recognized than those which reside 
in matter ; and all moral teaching 
and moral excellence ouc-ht to be 



debet in ciimulandls et augen- 
dis qiiovis tnodo divitiis ao in 
volu])tatihus exiylendis. 

Alloc. Maxima qtiidein 9 junii 18G2. 
Epist. encycl. Quanta cori/iciarnur 10 au- 
gust! 1863. 

59. t/us in materiali facto con- 
sistit, et omnia Tiominum officia 
sunt nomen inane, et omnia hu- 
mana facta juris vim habent. 

Alloc. Maxima quidein 9 junii 1862. 

60. Aiictoritas nihil aliud est 
nisi numeri et materialium, viri- 
um siimma. 

Alloc. Maxima quidem 9 junii 18G2. 

61. Fortiinata facti injustitia 
mdlum juris sanctitati detrimen- 
tum affert. 

Alloc. Jamdudum cernimus 18 martii 

62. Proclamandwn est et oh- 
servandum principium quod vo- 
cant de non-interventu. 

I Alloc. Novos et ante 28 sc2)tembris 1860. 

63. Legitimis jyrincijpibus ohe- 
dientiam detrectare, immo et re- 
hellare licet. 

Epist. encycl. Qui phirihus 9 novembris 

Alloc. Quisque vestrum 4 octobris 1847. 

Epist. encycl. Noscitis et Nobisciim 8 de- 
cembris 1849. 

Litt. Apost. Cum catholica 20 martii 

64. Turn cujusgue sanctissimi 

made to consist in tlie accumula- 
tion and increase of riclies bv every 
possible means, and in the enjoy- 
ment of pleasure. 

Allocution Maxima quidem, 9th June, 1862. 
Encyclical Letters, Quanta conficiamur, 
10th August, 1863. 

59. Right consists in the mate- 
rial fact, and all human duties are 
but vain words, and all human acts 
have the force of right. 

Allocution Maxima quidem, 9th June, 1 862. 

60. Authority is nothing else but 
the result of numerical superiority 
and material force. 

Allocution Maxima quidem, 9th June, 1 802. 

61. An unjust act, being suc- 
cessful, inflicts no injurj^ η^^οη the 
sanctity of right. 

Allocution Jamdudum cernimus, ISth 
March, 1801. 

62. The principle of non-inter- 
vention, as it is called, ouglit to be 
proclaimed and adhered to. 

Allocution Novos et ante, 28th Sept. ,1860. 

63. It is allowable to refuse ol^e- 
dience to legitimate princes : nay, 
more, to rise in insurrection against 

Encyclical Letters, Qui pJurilms, 9th No- 
vember, 1846. 

Allocution Quisque vestrum, 4th Oct., 1847. 

Encyclical Letters, Noscitis et Nobiscum, 
8th December, 1849. 

Apostolic Letter, Cum catholica, 26th 
March, 1800. 

64. The violation of a solemn 



jurcnnenii v'lolatlo^ turn quceli- 
het scelesta fiagitiosao[ue actio 
sempiterncB legi repugnans^ non 
solum hand est imjprohanda^ ve- 
rum etiam oninino licita, sutn- 
misqtie laudibus efferenda, qiiaii- 
do id pro ^patriae, amore agatur. 

Alloc. Quibus quantisque 20 aprilis 


65. Nulla ratione ferri potest^ 
Christum evexisse matriinoniuTii 
ad dignitatem sacramenti. 

Litt. Apost. Ad apostolicce, 22 augusti 

^'o. Matrhnonii sacramentum 
non est nisi quid contractui acces- 
sorium al• eoque sejparahile, ipsum- 
que sacramentum in una tantum 
nuptiali henedictione situm est. 

Litt. Apost. Ad apostolicce 22 augusti 

67. tTu7'e naturae matrimonii 
vinculum non est indissolubile 
et in variis casibus divortium 
jprojprie dictum auctoritate ci- 
vili sanciri potest. 

Litt. Apost. Ad apostoUca 22 augusti 

Alloc. Acerhissiniwn 27 septembris 1852. 

QS. Ecclesia non habet potesta- 
tem impedimenta matrimonium 
dirimentia inducendi, sed ea po- 
testas civili auctoritati competit, 

oath, even every wicked and fla- 
gitious action repugnant to the 
eternal law, is not only not blani- 
able, but quite lawful, and wor- 
thy of the highest praise, when 
done for the love of coun- 

Allocution Quibus quantisque, 20th April, 


-^66. It can not be by any means 
tolerated, to maintain that Christ 
has raised marriage to the dignity 
of a sacrament. 

Apostolic Letter, Ad apostolica', 22d Au- 
gust, 1851. 

66. The sacrament of marriage 
is only an adjunct of the contract, 
and separable from it, and the sac- 
rament itself consists in the nup- 
tial benediction alone. 

Apostolic Letter, Ad apostolicce, 22d Au- 
gust, 1851. 

^ 67. By the law of nature, the 
marriage tie is not indissoluble, 
and in many cases divorce, prop- 
erly so called, may be pronounced 
by the civil authority. 

Apostolic Letter, Ad apostolica, 22d Au- 
gust, 1851. 

Allocution Acerbissinmm, 27th Sept. 1852, 

6S. The Church has not the power 
of laying down what are diriment 
impediments to marriage. The 
civil authority does possess such a 



CL qua imiyedhncnta existent ia 
tollenda sunt. 

Litt. Apost. Multijilkes inter 10 junii 

CD. Ecclesia seqidoribus scecu- 
lis du'lmentia imjpedhnenta in- 
ducere ca'jnt, non jure jp7\oj)7'io, 
sed illo jure usa, quod a civili 
^otestate mutiiata erat. 

Litt. Apost. Ad ajwstoliccE 22 augusti 

70. Tridentini canones, qui 
anathematis censuram illls in- 
ferunt, qui facultatern im.j)edi- 
menta dirimentia indiicendi Ec- 
clesim negare axideant, vel non 
sunt dogmatiei vel de hac 
mutuata _/?(9i6'Sifaife intelligendi 

Litt. Apost. Ad uposlolkcE 22 augusti 

Yl. Tridentini forma suh in- 
firmitatis j)Oina non ohligat, xihi 
lex civilis cdiam formaon ^rm- 
stitiiat, et velit hac nova forma 
interveniente matrimonium va- 

lAtt. Apost. Ad aj)ostolk(B 22 augusti 

T2. Bonifacius VIII. votum 
castitatis in ordinatione emis- 
sum ouiptias nullas reddere pri- 
mus asseruit. 

Litt. Apost. Ad apostoUcce 22 augusti 

power, iind can do away with exist- 
ing impediments to marriage. 

Apostolic Letter, Multiplkas inter, lOtli 
June, 1851. 

60. The Church only commenced 
in later ages to bring in diriment 
impediments, and then availing her- 
self of a right not her own, but 
borrowed from the civil power. 

Apostolic Letter, Ad apostoUcce, 22d Au- 
gust, 1851. 

TO, The canons of the Council 
of Trent, which pronounce censure 
of anathema against those who de- 
ny to the Church the I'ight of lay- 
ing down what are diriment imped- 
iments, either are not dogmatic, or 
must be understood as referring 
only to such borrowed pow^r. 

Apostolic Letter, Ad ajwstolka; 22d Au- 
gust, J'851. 

\ yfl. The form of solemnizing mar- 
riage prescribed by the said Council, 
under penalty of nullity, does not 
bind in cases where the civil law has 
appointed another form, and where 
it decrees that this new form shall 
effectuate a valid marriage. 

Apostolic Letter, Ad apostoUca, 22d Au- 
gust, 1851. 

72. Boniface YIII. is the first 
who declared that the vow of 
chastity pronounced at ordination 
annuls nuptials. 

Apostolic Letter, Ad apostoUcce, 22d Au- 
gust, 1851. 



73. Vl contractus mere civilis 
jjotest inter Christianos constare 
veri nominis inatrhnoniuin ^ 
J^alsunique est, aut contr actum 
matrimonii inter Christianos 
semper esse sacrainentum, aut 
nullum esse contractum, si sa- 
cramentum excluclatur. 

Litt. Apost. Ad apostolicce 22 augusti 


Lettera di S. S. ΡΙΟ IX. nl Re di Sardeg- 
na 9 settembre 18.j2. 

Alloc. Acerbissimum 27 septembris 1852. 

Alloc. Multis gravibusque 17 decembris 

74. CausscB matrimcmiales et 
sjjonsalia suapte natura fo- 
rum civile 2^(^rti7ient. 

Litt. Apost. Ad apostolicm 22 augusti 

Alloc. Acerbissimum 27 septembris 1852. 

N. B. — Hue facer e possurd duo alii errores 
de clericorum coelibatii abolendo et de statu 
matrimonii statui virginitatis anteferendo. 
{Confodiuntur, prior in epist. encycl. Qui 
pluribus 9 novembris IBK!, posterior in 
litteris apost. IMultiplices inter 10 junii 


75. De temjioralis regni cum 
spirituali compatibilitate dispu- 
tant inter se Christianoe, et Ca- 
tJiolicce EcclesioB filii. 

Litt. Apost. Ad apostoliccE 22 augusti 

Vol. II.— Q 

ΐ/Γ3. A merely civil contract may, 
among Christians, constitute a true 
marriage ; and it is false, either 
that the marriage contract be- 
tween Christians is always a sac- 
rament, or that the contract is 
null if the sacrament be exclud- 

Apostolic Letter, Ad ajwstolicce, 22d Ati- 
gust, 1851. 

Letter to the King of Sardinia, 9th Sep- 
tember, 1852. 

Allocution Acerbissimum, 27th Sept., 1852. 

Allocution Multis gravibusque, 17th De- 
cember, 18G0. 

7-i. Matrimonial causes and es- 
pousals belong by their very nature 
to civil jurisdiction. 

Apostolic Letter, Ad apostolica', 22d Au- 
gust, 1851. 

Allocution Acerbissimum, 27th Sept., 1852. 

N. B. — Two other errors may tend in this 
direction, those upon the abolition of the celib- 
acy of priests, and the preference due to the 
state of marriage over that of virginity. These 
have been proscribed; the first in the Ency- 
clical Qui pluribus, Nov. 9, 1846; the second 
in the Apostolic Letter Multiplices inter, 
June 10th, 1851. 



75. The children of the Christian 
and Catholic Church are not agreed 
upon the compatibility of the tem- 
poral with the spiritual power. 

Apostolic Letter, Ad apostolicce, 22d. Au- 
gust, 1851. 



76. Ahi'ogaiio civilis invperii, 
quo Apostolica Sedes potitur, ad 
EcclesicB lihertatem felicitatem- 
que vel maxime cuuduceret. 

Alloc. Quibus qiiantisque 20 apvilis 

N. B. — Prater hos errores explicite nota- 
tos, alii comphires impliciie reprobantur, pro- 
posita et asserta doctrina, quam Catholici 
oinnes Jirmissime retinere debeant, de civili 
Romani Pontificis principatu. (Ejusmodi 
doctrina luculenter traditur in Alloc. Quibus 
qiiantisque 20 apriUs 1841) ; in Alloc. Si semper 
antea 20 rnaii 1850; in Litt. apost. Quum 
Catholica Ecclesia 26 martii 18G0; in Alloc. 
Novos 28 sept. 1860; in Alloc. Jamdiuliim 
18 martii 18G1; in Alloc. Maxima quidem 9 
junii 18G2. 



T7. jEtate hac nostra non am- 
2)liiis expedlt, religionem CatJio- 
licam haberi tamquam itnicam 
Status religionem, ceteris quibus- 
C'umque cultibus exdusis. 

Alloc. Nemo ve.itrnm 26 julii 1855. 

78. /line laudahiliter in qui- 
husdam Catholici Qiominis regio- 
nibus lege cautum est, ut lio- 
minihus illuc immigrantibus li- 
ceat j^xihlicum projprii ciij usque 
cultus exercitium habere. 

Alloc. Acerbissimuin 27 septembris 1852. 

79. Enimvero falsum est, civi- 
lem cujusque cultus libertatem, 

70. The abolition of the tempo- 
ral power, of which the Apostolic 
See is possessed, would contribute 
in the greatest degree to the liberty 
and prosperity of the Church. 

Allocution Quibus quantisque, 20th April, 

N.B. — Besidesthese errors, explicitly noted, 
many others are impliedly rebuked by the pro- 
posed and asserted doctrine, which all Cath- 
olics are bound most firmly to hold, touching 
the temporal sovereignty of the Roman Pon- 
tiff. These doctrines are clearly stated in the 
Allocutions Quibus quantisque, 20th April, 
1849, and Si semper antea, 20th May, 1850; 
Apost. Letter Quum Catholica Ecclesia, 26th 
March, 18G0 ; Allocutions Novos, 28th Sept., 
I860; Jamdudum, 18th March, 18G1 ; and 
Maxima quidem, 9th June, 1862. 


78. In the present day, it is no 
longer expedient that the Catliolic 
religion shall be held as the only 
relio-ion of the State, to the exclu- 
sion of all other modes of worship. 

Aliocution Nemo vestrum, 2Gth July, 18o5. 

8. Whence it has been wisely 
]{rovided by ]av:, in some countries 
called Catholic, that persons com- 
ing to reside therein shall enjoy 
the public exercise of their own 


Allocution yli'e/-/^miw«"«, 27th Sept., 1852. 

79. Moreover, it is false tliat the 
civil liberty of every mode of wor- 



itemque plenani 2^otestatevi om- 
nibus attributam quaslihet ojn- 
niones cogitationesqrie 'palam jpiL- 
hliceque manifestandl conducere 
ad jpojjuloruiii mores animosque 
facilius corrumpendos ac in- 
differentismi jpestem jprojpogan- 

Alloc. Nunqiiam fore 1ΰ decembris ISoG. 

80. Bomanus Pontifex 2^otest 
ac debet cum jprogressu^ cum li- 
beralismo et cum recenii civili- 
tate sese reconciliave et compo- 

Alloc. Jamduduvi cernimus 18 martii 

ship, and tlie full power given to 
all of overtly and publicly mani- 
festing their opinions an-d their 
ideas, of all kinds whatsoever, con- 
duce more easily to corrupt the 
morals and minds of the people, 
and to the propagation of the pest 
of indifferentism. 

Allocution Nunquamfore, 15th Dec, 1856. 

80. The Koman Pontiff can and 
ought to reconcile himself to, and 
agree with, progress, liberalism, 
and civilization as lately intro- 

Allocution Jamdudum cernimus, 18th 
March, 1861. 




The Dogmatic Decrees of the !^atican CouNciLyoNCERNiNG the 
Catholic Faith and the CHURCiTor-efneisi'. A.D. 1870. 

[The Latin text from Acta et Decreta sacrosancti et oecumeniei Concilii Vaticani, etc., cum permissione 
superiorum, Friburgi Brisgoviffi, 18T1, Fasc. II. pp. 170-179, and 181-187. The English translation from 
Arehbishop Manning : ΓΗή Privilc(jiiim, London, ISTl, Part ΙΠ. pp. 192-203, and 211-219. On the Vati- 
can Council, see Vol. I. §§ 31-34, pp. 134 sqq.] 

Dogmatic Constitution on the 
Catholic Faith. 

constitutio dogmatica de fide 

Sessio III. IlaUta die 24 Ajyrilis 


Dei Films et generis humani 
Redemptor^ Dominus NOster Je- 
sus Christus, ad Patron ccele- 
stem rediturus, cum Ecclesia 
sua in terrls militante omni- 
hus diehus usque ad consumma- 
tlonem scecuU fidurum se esse 
jpromisit. Quare dllectcB sjpon- 
sce prcBsto esse, adsistere docenti, 
ojperanti henedicere, periclitantl 
ojyem ferre nidlo %ιιιφιαιη tem- 
pore destitit. Ileec vero salu- 
taris ejus j>rovidentia, cum ex 
aliis leneficiis innumeris conti- 
nenter ctj)j)aruit, turn iis mani- 
festissime comperta est fructi- 
bus, qui orhi Christiano e Con- 
ciliis oecumenicis. ac nominatirii 

Published in the Third Sessio?i, 
held April 24, 1870. 


Our Lord Jesns Christ, the Son 
of God, and Redeemer of Man- 
kind, before returning to his heav- 
enly Father, promised that he would 
be Avith the Church Militant on 
earth all days, even to the consum- 
mation of tlie world. Therefore, 
he has never ceased to be present 
with liis beloved Spouse, to assist 
her when teaching, to bless her when 
at work, and to aid her Avhen in 
danger. And this his salutary prov- 
idence, which has been constantly 
displayed by other innumerable 
beneiits, has been most manifestly 
proved by the abundant good re- 
sults which Christendom has de- 
rived from oecumenical Councils, 



e Tridentino^ iniquis licet temj)0- 
Tibus celehrato, αηψίίββΐηιί j)''o- 
venerunt. Hino enini sanctissi- 
ma religionis dogmata pressius 
definita uheriusque ex])osita^ er- 
ror es damnati atque cohibiti ; 
hinc ecclesiastica discij^lina re- 
stituta firmiusque sancita, jpro- 
mot'um in clero scientioe et pie- 
tatis studium, jparata adolescen- 
tibus ad sacram 'militiam edit- 
candis collegia, Chnstiani de- 
nique ^j»r>^'?(^^i mores et accu- 
ratiore fideliuin eruditione et 
freqxientiore sacramentorum usu 
instaurati. Hinc _^^?'ce^tfr6(i a7'c- 
tior meinhroruni cum visibili 
Capite communio, nniversoque 
corpori Christi mystico additus 
vigor j hinc religiosce ninltij)li- 
catcE familice aliaque Christiancc 
pietaiis instituta ; hinc ille eti- 
am assiduus et usque ad san- 
guinis efftisionem consta?is ardor 
in Christi regno late j9^r orhem 

Ycrumtamen hccc aliaque in- 
signia emolumenta, quce ])cr 
xdtimam maxime oecumenicam. 
Synodum divina dementia Ec- 
clesice largita est, dum grato, quo 
jpar est, animo recolimus, acer- 
hum comjpescere liaud j)ossumus 
dolorem oh mala gravissima, inde 

and particularly from that οί Trent, 
altlioiigli it was held in evil times. 
For, as a consequence, the sacred 
doctrines of the faith have been de- 
fined more closely, and set forth 
more fully, errors have been con- 
demned and restrained, ecclesiasti- 
cal discipline has been restored and 
more firmly secured, the love of 
learning and of i^iety has been pro- 
moted among the clergy, colleges 
have been established to educate 
youth for the sa(;red warfare, and 
the morals of the Christian world 
have been renewed by the more ac- 
curate training of the faithful, and 
by the more frequent use of the sac- 
raments. Moreover, there has re- 
sulted a closer communion of the 
members with the visible head, an 
increase of vigor in the whole mys- 
tical body of Christ, the multipli- 
cation of religious congregations, 
and of other institutions of Chris- 
tian piety, and such ardor in extend- 
ing the kingdom of Christ through- 
out the world as constantly endures, 
even to the sacrifice of life itself. 

But Avliile we recall Λvith due 
thankfulness these and other sig- 
nal benefits which the divine 
mercy has bestowed on the 
Church, especially by the last 
oecumenical Council, we can not 
restrain our bitter sorrow for 
the grave evils, which are prin- 



j)oiiSsiinum orta, quod ejusdem 
sacrosanetoi Sy7iodi ajmd jper- 
multos vel auctoritas contemjna, 
vel sapientissima neglecta fuere 

Nemo enim ignorat, hcereses^ 
quas Tridentini Ρ aires proscrijp- 
serunt, diun, rejecto dlvino Ec- 
clesice magisterio, 7'es ad religio- 
nem spectantes jp7'ivati ciijusvis 
judicio permitterentur, in sec- 
tas jpaullatim dissolutas esse 
TiiuUi/plices, quihus inter se dis- 
sentienttbus et concertantibus^ 
omnis tandem hi Christum fides 
apud non paucos labefactata est. 
Itaque ipsa Sacra JBiblia, quce 
antea Chrlstiance doctrines uni- 
cus fans et judex asserebantur, 
jam non pro divinis liaberi^imo 
mythicis commentis accenseri cm- 

Tum nata est et late nimis 
per orhem vagata ilia oxUiona- 
lismi sen naturalismi doctrhia., 
quae religioni Christiaiice iitpote 
supernaturali instituto per om- 
nia adversans, siwimo studio 
molitur, ut Christo, qui solus 
Dominus et Salvator noster est, 
a mentihus humanis, a vita et 
morihus populorum excluso, me- 
rce quod vocant rationis vel na- 
turce regnum stdbiliatur. Re- 
licta autern projectaque Christi- 
ana religione, negato vero Deo 

cipally due to the fact that 
the authority of that sacred 
Synod ]ias been contemned, or 
its wise decrees neglected, by 

No one is ignorant that the here- 
sies proscribed by the Fathers of 
Trent, by which tlie divine magis- 
teriura of the Church M'as rejected, 
and all matters regarding religion 
were surrendered to the judgment 
of each individual, gradually be- 
came dissolved into many sects, 
which disagreed and contended 
with one another, until at length 
not a few lost all faith in Christ. 
Even the Holy Scriptures, which 
had previously been declared the 
sole soui'ce and judge of Christian 
doctrine, began to be held no longer 
as divine, but to be ranked among 
the fictions of mythology. 

Then there arose, and too widely 
overspread the world, that doctrine 
of rationalism, or naturalism, which 
opposes itself in every way to the 
Christian religion as a snpernatural 
institution, and works with the ut- 
most zeal in order that, after Christ, 
our sole Lord and Saviour, has been 
excluded from the minds of men, 
and fi'om the life and moral acts of 
nations, the reign of what they call 
pure reason or nature may be estab- 
lished. And after forsaking and re- 
jecting the Christian religion, and 



et Christo ejus, jprolajpsa tandem 
est muUorum mens in Panthe- 
ismi, liaterialismi, Atheismi ha- 
ratkrum, ut jam i^psarn rationa- 
lem naturam, omnemque justl 
rectiqxie norinani negantes, ima 
humaiioe. societatis fundamenta 
diruere connitantur. 

Hac _/;>or/'o impietate circum- 
qiiaqiie grassoMte, infeliciter con- 
tigit, lit jplures ettam e Catho- 
licce Ecclesice filiis a via verce 
jpietatis alerrarent, in Usque, 
diminutis jpaullatini veritatibus, 
sensus Catholicus attenuaretur. 
Yariis enim ac jperegrinis doc- 
trinis ahducti, natiu^am et gra- 
tiam, scientiam humanam et 
fidem divinam jperjperam com- 
miscentes, genuimmi sensum dog- 
matum, quern tenet ac docet 
sancta mater Ecclesia, dej)7'a- 
vare, integritatemque et sinceri- 
tate')n fidei in pericidum addu- 
cere comperiuntur. 

Quihus omnibus jpersjyectis, fie- 
ri qui potest, ut nan commove- 
antur^ intima Ecclesice viscera f 
Quemadmodum enim Deus vxdt 
omnes homines salvos fieri, et 
ad agnitionem veritatis venire; 
quemadmodum Clwistus venit, 
ut salvum faceret, quod perie- 
rat, et filios Dei, qui erant dis- 
persi, congregaret in uninn : 
ita Ecclesia, a Deo populoruin 

denying tlie true God and his Christ, 
the minds of many have sunk into 
the abyss of Pantheism, Material- 
ism, and Atheism, until, denying 
rational nature itself, and every 
sound rule of right, they labor to 
destroy the deepest foundations of 
human society. 

Unhappily, it has yet further 
come to pass that, while this im- 
piety prevailed on every side, many 
even of the children of the Catho- 
lic Church have strayed from the 
path of true piety, and by the grad- 
ual diminution of the truths they 
held, the Catholic sense became 
weakened in them. For, led away 
by various and strange doctrines, 
utterly confusing nature and grace, 
human science and divine faith, 
they are found to deprave the true 
sense of the doctrines which our 
holy Mother Church holds and 
teaches, and endanger the integrity 
and the soundness of the faith. 

Considering these things, how can 
the Church fail to be deeply stirred? 
For, even as God wills all men to 
be saved, and to arrive at the knowl- 
edge of the truth, even as Christ 
came to save what had perished, 
and to gather together the children 
of God who had been dispersed, 
so the Church, constituted by God 
the mother and teacher of nations, 
knows its own office as debtor to all, 



mater et magistra constitata, om- 
nibus debitricem se oiovit, ac lapsos 
erigere, labantes sustinc7'e, rever- 
tentes amplecti, confirmare honos et 
ad meliora ^rovehere j)arata sem- 
jper et intenta est. Quajprojpter md- 
lo tempore a Dei veintate, quce sa- 
nat omnia, testayida et 2)i"CBdicanda 
quiescere j^otest, sihi dictum esse 
non ignorans : Sjpiritus mens, qui 
est in te, et verha Quea, qumjposui in 
ore tuo, non recedent de ore tuo 
amodo ct usque in semjpiternum. 
Nos itaqiie, inhcEventes jprcB- 
decessorum nostrorum vestigiis, 
2'>ro siqyremo nostro Ajpostolico 
munere veritatem Catholicaon do- 
cere ac tueri jperversasque doc- 
trinas rej^rohare nunquam in- 
termissimjus. Nunc autem, se- 
dentihus nohiscum et judicanti^ 
bus universi orbis EjAscojns, i?p 
hanc cecunienicain Synodum au\- 
toritate nostra in Sj^iritu Sanctd 
congregatisj innixi Dei verbf 
scrij)to et tradito, j^'^^out ab Ee- 
clesia Catholica sancte custodi- 
tum et genuine exjpositum accepi- 
mus, ex hac Petri Cathedra, iu 
conf<pectu omnium, salutareiii 
Christi doctrinam profiteri i§t 
dcclarare constituimus, adversw 
erroribus ^otestate nobis a Dh 
tradita proscrip)tis atque dam- 
natis. \ 

and is ever ready and watchful to 
raise the fallen, to support those 
who are falling, to embrace those 
who return, to coniirni the good and 
to carry them on to better things. 
Hence, it can never forbear from 
witnessing to and proclaiming the 
truth of God, which Iieals all things, 
knowing the words addressed to it : 
' My Spirit that is in thee, and my 
words that I have put in thy mouth, 
shall not depart out of th}- mouth, 
from henceforth and forever.' ' 

We, therefore, following the foot- 
steps of our predecessors, have never 
ceased, as becomes our su^ireme 
Apostolic office, from teaching and 
defending Catholic truth, and con- 
demning doctrines of error. And 
now, Λvith the Bishops of the whole 
world assembled round us, and judg- 
ing with us, congregated by our au- 
thority, and in the Holy Spirit, in 
this oecumenical Council, we, sup- 
ported by the Word of God written 
and handed down as we received it 
from the Catholic Church, preserved 
with sacredness and set forth ac- 
cording to truth, have determined 
to profess and declare the salutary 
teaching of Christ from this Chair 
of Peter, and iu sight of all, pro- 
scribing and condemning, by the 
power given to us of God, all er 
rors contrary thereto. 

Isaiah lix. 21. 



Caput I. 

De Deo reriim omnium Creatore. 

Sancta Catholica Apostolica 
Itorriana Ecclesia credit et con- 
fitetur, U71U711 esse Deum verum 
et vivum, Oreatorevi ac Domi- 
num cceli et tei'rce, omnijpoten- 
tem, cetemum^ immeyisuvi, in- 
comjpreJiensibilem, intellectu ac 
voluntate omnique jperfectione 
infinitum^ qui cum sit una sin- 
gularis, sim^plex oinniiio et iri- 
coinmutahilis substantia sjpiritu- 
alis, jprmdicandus est re et essen- 
tia a munlo distinctus, in se et 
ex se heatissiraus, et sujyer omnia, 
qucB prceter ipsum sunt et con- 
cvpi jpossunt, ineffabiliter excelsus. 

Hie solus verus Deus honitate 
sua et omnipotenti mrtute non 
ad augendam suam heatitudi- 
nem, nee ad acquirendam, sed ad 
manifestandam perfectio7iem su- 
am jper bona, quce creaturis im- 
jpertitur, liberrimo consilio si- 
mtd ab initio temporis utram- 
que de nihilo condidit creatu- 
ram, spiritualem et co7'j)oralem, 
angelicam videlicet et miinda- 
nam, ac deinde Jntmanam quasi 
communem ex spiritu et corpore 

Universa vero, quce condidit, 
Deus 2>^Ovidentia sua tuetur at- 
que gubernat, attingens a fine 

Chapter I. 
Of God, the Creator of all Thiiir/s. 

The holy Catholic Apostolic Eo- 
raan Church believes and confesses 
that there is one true and livino• 
God, Ci'cator and Lord of heaven 
and earth, almight}', eternal, im- 
mense, incomprehensible, infinite 
in intelligence, in Avill, and in all 
perfection, who, as being one, sole, 
absolutely simple and immutable 
spiritual substance, is to be de- 
clared as really and essentiallj^ dis- 
tinct from the world, of supreme 
beatitude in and from himself, and 
ineffably exalted above all things 
which exist, or ai-e concei\able, ex- 
cept himself. 

This one only ti'ue God, of his 
own goodness and almighty power, 
not for the increase or acquirement 
of his own happiness, but to mani- 
fest his perfection by the blessings 
which he bestows on creatures, and 
with absolute freedom of counsel, 
created out of nothing, from the 
very first beginning of time, both 
the spiritual and the corporeal creat- 
ure, to wit, the angelical and the 
mundane, and afterwards the hu- 
man creature, as partaking, in a 
sense, of both, consisting of spirit 
and of body. 

God protects and governs by his 
providence all things which he hath 
made, 'reaching from end to end 



usque ad fineni fortiter, et dis- 
jponens omnia suaviter. Oimiia 
eniin nuda et a2)erta sunt ocidis 
ejus, ea etiam, qiitx libera crea- 
turarum actione futura sunt. 

Caput II. 
De Revelatione. 

Eadein sancta mater Ecclesia 
tenet et docet, Dewn^ rerum om- 
nium jprincijpiuni et finem, na- 
turali humancB rationis liimine 
e rebus creatis certo cognosci 
posse j invisibilia enim ipsius, 
a creatura tnundi^ jper ea qxiai 
facta sunt^ intellecta, consj)ici- 
untur : attamen placidsse ejus 
sapientice et honitati, alia, eaque 
supernaturali via se ijpsum ac 
oiterna voluntatis siue decreta 
humano generi revelare, dicente 
Ajpostolo : Midtifariam, midtis- 
que modis olim Deus loquens 
patribus in Prophetis : novis- 
sime, diebus istis locutus est no- 
bis i)i JFilio. 

ITuic divince revelationi tri- 
huendum quidem est, ut ea, qucc 
in rebus divinis humance ratio- 
ni per se impervia non sunt, in 
prcpsenti quoque generis liumani 
conditione ab omnibus expedite, 
firma certitudine et nullo ad- 
mixto errore cognosci possint. 

mightily, and ordering all tilings 
sweetly.' ^ For ' all things arc bare 
and open to his eyes,'^ even those 
which are yet to be by the free 
action of creatures. 

Chapter II. 
Of Revelation. 

The same holy Mother Church 
holds and teaches that God, the be- 
ginning and end of all things, may 
be certainly known by the natural 
light of human reason, by means of 
created things; 'for the invisible 
things of him from the creation of 
the world are clearly seen, being 
understood by the things that are 
made,' ^ but that it pleased his wis- 
dom and bounty to reveal himself, 
and the eternal decrees of his will, 
to mankind by another and a super- 
natural way : as the Apostle says, 
' God, having spoken on divers oc- 
casions, and many ways, in times 
past, to the Fathers by the Prophets ; 
last of all, in these days, hath spoken 
to us by his Son.'* 

It is to be ascribed to this divine 
revelation, that such truths among 
things divine as of themselves are 
not beyond human reason, can, 
even in the present condition of 
mankind, be known b}^ every one 
with facility, with firm assurance, 
and with no admixture of error. 

■ λ\κά. viii. 1 . 

^ Ileb. iv. 13. 

= Rom. i. 20. 

*Heb. i.1,2. 



Non hac tamen de causa revela- 
tio absolute necessaria dicenda 
est, sed quia Dens ex iiifinita 
honitate sua ordinavit hoininem 
ad finem sujpernaturalem, ad 
jparticijpanda scilicet bona divi- 
na, quce. humancB mentis intelli- 
geni'iam omnino snjperant ; si- 
quid em oculus non vidit, nee 
auris audivit, nee in cor Jiomi- 
nis ascendit, quce j^ra^^^aravi^i 
Oeus Us, qui diligunt ilium. 

Hcec jp07'ro supernaturalis re- 
velatio, secundum universalis Ec- 
clesice fidem, a sancta Triden- 
tina Synodo declaratam, conti- 
netur m libris scrijptis et sine 
scrijpto traditionibus, quce ij)- 
sius Christi ore ah Apostolis 
acce_ptce, aut ah i2)sis Apostolis 
8j)iritu Sancto dictante quasi 
per manus traditce, ad nos us- 
que pervenerunt. Qui quidem 
veteris et Novi Testamenti libri 
integri cum omnibus suis par- 
tib-us, prout in ejusdem Concilii 
decreto recensentur, et in veteri 
vidgata latina editione habentur. 
pro sacris et canonicis suscipi- 
endi sunt. Eos vero Ecclesia 
pro sacris et canonicis habet, 
non ideo, quod sola humana 
industria concinnati, sua deinde 

This, however, is not the reason ^\\\y 
revelation is to be called absolutely 
necessary; but because God of his 
iniinite goodness has ordained man 
to a sujiernatnral end, viz., to be a 
sharer of divine blessings, which 
utterly exceed the intelligence of 
the human mind ; for ' eye hath not 
seen, nor ear heard, neither hath it 
entered into the heart of man, what 
things God hath prepared for them 
that love him.'^ 

Further, this supernatural reve- 
lation, according to the universal 
belief of the Church, declared by 
the sacred Synod of Trent, is con- 
tained in the written books and un- 
written traditions which have come 
down to us, having been received 
b}' the Apostles from the mouth of 
Christ himself ; or from the Apos- 
tles themselves, oy tHe dictirtwlTof 
the Holy Spirit, have been trans- 
mitted, as it were, from hand to 
hand.2 And these books of the Old 
and New Testament are to be re- 
ceived as sacred and canonical, in 
their integrity, with all their piirts, 
as they are enumerated in iiie de- 
cree of the said Council^nd are 
contained in the ancient Latin edi- 
tion of the Yulgate. These the 
Church holds to be sacred and 


» 1 Cor. ii. 9. 

' Canons and Decrees of the Council of Trent, Session the Fourth. Decree concerning the 
Canonical Scriptures. 



auctoritate sint ajij^rohatl ; nee 
ideo dumtaxat, quod revelatio- 
nem sine errore coiitineant, sed 
][)ro2)terea, quod Spiritu Sancto 
inspirante conscripti Deuni ha- 
hent auctorem, atque %ιί tales 
ipsi EcdesicB traditi sunt. 

Quoniam vera, qucs sancta 
Tridentina Synodus de inter- 
pretatione divince Scrijyturce ad 
coercenda ;petidantia ingenia sa- 
lahriter decrevit, a quibusdam 
hominihus jyrca'd exjponuntur^ 
nos, idem dccretum renovantes^ 
hanc illius mentem esse declara- 
mus, ut in rebus fidei et mo- 
rum^ ad cedificatloiiem doctrincei 
Christian(B j^er^/wi/i^^'tim, is 2^ψ 
vero sensu sacroi Sc?'iptu?'ce ha) 
bendus sit, qxiem tenuit ac tenlt 
sancta mater Ecclesia, cnjus est 
Judicare de vero sensu et interj 
pretatione Scrijyturarum sanctw\ 
Tum ; atque ideo neniini liceiy 
contra Jninc sensum aut etian\ 
contra unaniDiern consenswn Pi 
trum ijjsam Scrijpturam sacrai 
interpretari. \ 

Caput III. 
De Fide. 

Qnum homo a Deo tamquam 
Creator e et Domino suo totus 


canonical, not because, having been 
carefully composed by mere human 
industiy, they were afterwards ap- 
proved by her authority, nor merely 
because they contain revelation, with 
no adniixture of error; but because, 
having been written by the inspira- 
tion of theHoly Ghost, they liave God 
for their author, and have been de- 
livered as such to the Church herself. 
And as the things which the holy 
Synod of Trent decreed for the good 
of souls concerning the interpreta- 
tion of Divine Scripture, in order 
to curb rebellious spirits, have been 
Avrongly explained by some, we, re- 
newing the said decree, declai*e this 
to be their sense, that, in matters of 
faith and morals, appertaining to 
the building up of Christian doc- 
trinOjstnat is to be held as the true 
sense of Holy Scripture which our 
holy Mother Church hath held and 
holds,!^ whom it belongs to judge 
of the true sense and interpreta- 
tion of the Holy Scripture ; and 
lerefore that it is permitted to no 
one to interpret the Sacred Scripture 
contrary to this sense, nor, likewise, 
contrary to the unanimous consent 
of the Fathers, 


On Faith. 

Man being wholly dependent 
upon God, as upon his Creator and 



depcndeat, et ratio creata incre- 
atce veritati 2^cnUus suhjecta sit, 
plenum revelanti Deo intellec- 
tus et voluntatis ohsequium fide 
jprcestare teneinur. Hano vero 
fidem, quce liumanai salutis itii- 
tium est, Ecdesia Catholica pro- 
fitetur, virtutem esse siijpematu- 
ralem, qua, Dei asj/iraiite et ad- 
juvante gratia, ah eo revelata 
vera esse credimiis, non jprojpter 
intrinsecam reruin veritatein na- 
turali ratlonis lum'uie j^;e;\sp^c- 
iam, sed projpter auctoritatem 
ij)siiis Dei revelantis, qui nee 
falli nee fcdlere jpotest. Est 
enim fides, testante Ajpostolo, 
sperandarum suhstantia reruin, 
argumentum non a2'>])arentitirii. 

Tit nihilominiis fidei nostrce 
ohsequium rationi consentaneum 
esset, voluit Deus cum internis 
Sjpiritus Sancti auxiUis externa 
jiingi revelationis suce argu- 
menta, facta scilicet cUvina, at- 
que i')Tij)7nmis miracula et jpro- 
phetias, quce cum Dei orniii^^o- 
tentiam et infinitam scientiam 
lucid enter commonstrent, divince 
revelationis signa sunt certissi- 
ma et omfiium intelligentice 
accommodata. Quare turn Moy- 
ses et Drophetce, turn ipse ma- 

Lord, and created reason being ab- 
solutely subject to uncreated truth, 
we are bound to yield to God, by 
faith in his revelation, the full obe- 
dience of our intelligence and will. 
And y«ie Catholic Church teaches 
thai this faith, Avhicli is the begin-• 
ning of man's salvation, is a super- 
natural virtue, whereby, inspired 
and assisted by the grace of God, 
we believe that the things which 
he has revealed are true ; not be- 
cause of the intrinsic truth of the 
things, viewed by the natural light 
of reason, but because of the au- 
thority of God himself, Λvho reveals 
them, and who can neither be de- 
ceived nor deceive. For faith, as 
the Apostle testifies, is 'the sub- 
stance of things hoped for, the con- 
viction of things that appear not.'^ 
Nevertheless, in order that the 
obedience of our faith might be in 
harmony with reason, God willed 
that to the interior help of the Holy 
Spirit there sliould be joined exte- 
rior proofs of his revelation ; to 
wit, divine facts, and especially 
miracles and prophecies, which, as 
they manifestly display the omnip- 
otence and infinite knowledge of 
God, are most certain proofs of his 
divine revelation, adapted to the 
intelligence of all men. Wlierefore, 
both Moses and the Prophets, and, 

' Heb. i. 11. 



xime Christus Dominus multa 
et manifestissmia miracula et 
^rojphetias ediderunt ; et de 
Aj>ostoUs legimus : llli autem 
profecti jpvu&dicaverunt ^ώιψιιβ, 
Domino coojperante et sermo- 
nem confinnante sequentibus si- 
gnis. Et rursum scrqjtum est: 
Habemus firmiorem jprojyhetlcuvi 
sermonem, cui bene facitis at- 
tendentes quasi lucernm lucenti 
in caliginoso loco. 

Licet autem fidei ccssensus ne- 
quaquam sit motus anlmi ccb- 
cus : nemo tamen evangeliccB 
jpi'cedicationi consentire jpotest, 
siciit oportet ad scdutem conse- 
quendam^ absque illuminatione 
et inspiratione Sjpiritus Sancti, 
qui dat omnibus suamtatem in 
consentiendo et credendo veri- 
tati. Quare fides ipsa in se, 
etiarnsi j)^^' caritatem non ope- 
retur, donu7n Dei est, et actus 
ejus est op)us ad salutem j^ci'tl- 
Qiens, qiLO homo liberam p)raistat 
ipsi Deo obedientiam, gratioi 
ejus, cui resistere posset, consen- 
tiendo et cooperando. 

Potto fide divina et Catho- 
lica ea omnia credenda sunt, 
qucB in vcTbo Dei scripto vel 
tradito continentur, et ab Eccle- 

most especially, Christ our Lord 
himself, showed forth many and 
most evident miracles and prophe- 
cies ; and of the Apostles we read : 
'But they going forth preached 
every where, tlie Lord working with- 
al, and confirming the word with 
signs that followed.'^ And again, 
it is written : ' ΛΥΌ have the more 
firm prophetical word, Λvherennto 
you do well to attend, as to a light 
shining in a dark place.' ^ 

But though the assent of faith is 
by no means ίί blind action of the 
mind, still no man can assent to 
the Gospel teaching, as is necessary 
to obtain salvation, without tlie il- 
lumination and inspiration of the 
Holy Spirit, who gives to all men 
sweetness in assenting to and believ- 
ing in the truth.^ Wherefore, faith 
itself, even when it does not work 
by charity, is in itself a gift of God, 
and the act of faith is a work ap- 
pertaining to salvation, by which 
man yields voluntary obedience to 
God himself, by assenting to and 
co-operating with his grace, Avhicli 
he is able to resist. 

Further, all those things are to 
be believed with divine and Catho- 
lic faith whi(;li are contained in the 
Word of God, written or handed 

* Mark xvi. 20. = 2 Peter i. 19. 

' Canons of the Second Council of Orange, confirmed by Pope Bonifiice II., A.D. 529, 
against the Semipclagians, Canon VII. ISee Dcnzingcr's Enchiridion Symholorum, p. 53 
(Witrzburg, 18«.".). 



sia sive solemni judicio sive 
ordinar'io et universali magls- 
terio tainqiLcim dlvinitus reve- 
lata credenda jpro^ommtur. 

Quoniam vero sine fide im- 
jpossihile est placere Oeo, et ad 
filiorurn ejus consortium jperve- 
nire j idea nemini unquam sine 
ilia contiglt justification nee ul- 
lus, nisi in ea perseveraverit 
iisque in finem, mtam (xternani 
assequetur. Ut autem officio ve- 
rani fidem amjolectendi, in eaque 
constanter ^j6;'5et'e?'«?ii"Z^ satisfa- 
cere j)osseinus, Deus ]jer Filium 
suum unigenitum Ecclesiam in- 
stituit, suceque institutionis ina- 
nifestis notis instruxit, ut ea 
tamquam custos et magistra ver- 
hi revelati ah omnibus posset 
agnosci. Ad solam enim Catho- 
licam Ecclesiam ea j)^^^^'^^^'^^^ 
omnia, quce ad evidentem fidei 
Christiance credlhilitatem tarn 
rnulta et tam mira dlvinitus 
sunt dlsj)Osita. Quin etiam Ec- 
clesia per se ipsa, oh suam nempe 
admiral• Hem propagationem, exi- 
miatn sanctitatem et inexhaustam 
in omnibus bonis fiaicunditatem, 
oh Catholicam unitatem, invictam- 
que stabilitatem, magmim quod- 
dam et perpetuum est onotivum 
Gredibilitatis et divinat suce lega- 
tionis testimonium irrefragabile. 


down, and which the Church, either 
by a solemn judgment, or by her 
ordinary and universal magisteri- 
um, proposes for belief as having 
been divinely revealed. 

And since, Avithout faith, it is 
impossible to please God, and to 
attain to the fellowship) of his chil- 
dren, therefore without faith no one 
has ever attained justification, nor 
will any one obtain eternal life 
unless he shall have persevered in 
faith unto the end. And, that we 
may be able to satisfy the obliga- 
tion of embracing the true faith, 
and of constantly persevering in 
it, God has instituted the Church X 
through his only-begotten Son, and 
has bestowed on it manifest notes 
of that institution, "that it may be / 
recognized by all men as the guard- 
ian and ^teacher of the revealed 
Word ;^f or to the Catholic Church 
alone belong all those many and 
admirable tokens which have been 
divinely established for the evident 
credibility of the Christian faith. 
Nay, more, the Church by itself, 
with its marvelous extension, its 
eminent holiness, and its inexhaust- 
ible fruitfulness in every good 
thing, with its Catholic unity and 
its invincible stability, is a great 
and perpetual motive of credibility, 
and an irrefutable witness of its 
own divine mission. 



Quo fit, tit i^sa veluti si- 
gniim levatwn in nationes, et 
ad se invitet, qui nondmn credi- 
deriint, et filios suos certiores 
faciat, firmissimo niti fianda- 
mento fidem, quam jprofitentur. 
Ciii quidem testimonio efficax 
subsidiuvi acced'it ex superiia 
virtute. Etenitn benignissiinus 
Oominus et errantes gratia sua 
excitat atque adjuvat, ut ad ag- 
nitionem veritatis venire ^;o5- 
sint, et eos, quos de tenebris 
transtidit in admirabile lumen 
suuni, in hoc eodevi lumine ut 
perseverent, gratia sua confir- 
mat, non deserens, nisi desera- 
tur. Quocirca ininime par est 
conditio eoruvi, qui per coeleste 
fidei donum Catholicai veritati ad- 
hceserunt, atque eorum, qui ducti 
opinionibus humanis, falsam re- 
ligionem sectantur ; illi enim, qui 
fideni sub EcclesicG magisterio sus- 
ceperunt, nullam unquam habere 
possunt justam eausam mutandi, 
aut in dubimn fidem eamdem re- 
vocandi. Quce cuin ita sint, gra- 
tias agentes Deo Patri, qui dignos 
nos fecit in partem sortis sancto- 
rum in lumine, tantam, ne negli- 
gamus salutem, scd aspicientes in 
auctorem, fidei et consum.matorem 
Jesum, teneamus spei nostrce con- 
fessionem indeclinabileTn. 

And thus, like a stand arc! set np 
unto the nations,^ it both invites to 
itself those who do not yet believe, 
and assures its children that the 
faith Λνίπϋΐι they profess rests on 
the most firm foundation. And its 
testimony is efficaciously supported 
by a power from on high. For our 
most merciful Lord gives his grace 
to stir up and to aid those who are 
astray, that they may come to a 
knowledge of the truth ; and to 
those whom he has brought out of 
darkness into his own admirable 
light he gives his grace to strength- 
en them to persevere in tliat light, 
deserting none who desert not him. 
Therefore there is no parity be- 
tv/een the condition of those Λνΐιο 
have adhered to the Catholic truth 
by the heavenly gift of faith, and 
of those who, led by hnman opin- 
iofis, follow a false religion ; for 
^lose who have received the faith 
under the magisterium of the 
Church can never have any just 
cause for changing or doubting that 
faith. Therefore, giving thanks to 
God the Father who has made us 
worthy to be partakers of the lot of 
the Saints in light, let us not neglect 
so great salvation, but with our eyes 
fixed on Jesus, theauthor and finisher 
of ourfaith,letus hold fastthe confes- 
sion of our hope without wavering.^ 

■ Isaiah xi. 12. 

» Heb. xii. 2, and x. 23. 



Caput IV. 
Z)e Fide et Ratione. 

Hoc quoque j)€7'j)€tuiis Ecde- 
sice CathoUcce consensus tenuit et 
tenet, dupUcem esse ordinem co- 
gnitionis, non solum py'incipio, 
sed ohjecto etiam distinctum : 
jprincipio quidem, quia in altero 
naturali ratione, in altero fide 
divina cognoscimus ,' object ο au- 
tem, qitia prceter ea, ad quce na- 
turalis ratio pertingere ])otest, 
credenda nobis j)'i'Oj[)onuntur tny- 
steria in Deo abscond ita, quce, 
nisi revelata divinitus, innote- 
scere non jpossunt. Quocirca 
Apostolus, qui a gentibus Deuni 
jper ea, quce facta sunt, cogni- 
tum esse testatur, disserens ta- 
men de gratia et veritate, quce 
per Jesum Christum facta est, 
pronunciat : Loquimur Dei sa- 
pientiam in mysterio, quce ab- 
scondita est, quam prctdestinavit 
Deus ante scecula in gloriam 
nostram, quam nemo princip)um 
hujus sceculi cognovit : nobis au- 
tem revelavit Deus per Sjnritum 
suum : Spiritus enim omnia 
scrutatur, etiam profunda Dei. 
Et ip)se JJnigenitus confitetur 
Patri, quia, ahscondit hcec a sa- 
pie?itibiis et prudent ibus, et re- 
velavit ea parvulis. 

Ac ratio quidem,fide illustrata, 

Chapter IV. 

On Faith and Reason. 

The Catholic Churcli, -with one 
consent, has also ever held and does 
hold that there is a twofold order 
of knowledge distinct both in prin- 
ciple and also in object; in princi- 
ple, because our knowledge in the 
one is by natural reason, and in the 
other bv divine faith; in object, 
because, l:)esides those things to 
which natural reason can attain, 
there are proposed to our belief^ 
mysteries hidden in God, M'hich, 
unless divinely revealed, can not 
be known. "Wherefore, the Apos- 
tle, who testifies that God is known 
by the Gentiles through created 
things, still, when discoursing of 
the grace and truth which come by 
Jesus Christ,^ says: 'ΛΥο speak the 
wisdom of God in a mystery, a wis- 
dom which is hidden, which God 
ordained before the world unto our 
glory; which none of the j)rinces of 
this world knew . . . but to us God 
hath revealed them by his Spirit. 
For the Spirit searcheth all tilings, 
yea, the deep things of God.'^ And 
the only-begotten Son himself gives 
thanks to the Father, because he has 
hid these things from the wise and 
prudent, and has revealed them to 
little ones.^ 

Eeason, indeed, enlightened by 

' John i. 17. 

YoL. II.~E 

1 Cor. ii. 7-9. 

= Matt. xi. 25. 



cum sedulo, j)^^ ^^ sohne quct- 
rit, aliquam, Deo dante, myste- 
riorum intelligentiam eamqiie 
fruduosissimam assequitui', turn 
ex eoriim, qiun naturaliter cogno- 
scit, analogia, turn e mysterio- 
ricm ij^sorum nexu inter se et 
cum fine hominis ulthno ; nun- 
quam tamen idonea redditur 
ad ea j)erspiGienda instar veri- 
tatum, quce jproj)rium ipsius 
ohjectuin constituunt. Divina 
enim tnysteria suajjte natura 
intellectiim creatum sic exce- 
dunt, ut etlam revelatione tra- 
■ dlta et fide suscejyta, issues 
tamen fidei velamine contecta et 
quadam quasi caligine ohvoluta 
maneant, quamdiu in hac mor- 
tali vita jperegrinamur a Domi- 
no : ]}er fidem enim amhula- 
rnus, et nan jper sjpeciem. 

Yermn etsi fides sit sujyra 
rationem^ nulla tamen unquam 
inter fidem et rationem vera dis- 
sensio esse i)otest : cum idem 
I)eus, qui mysteria revelat et 
fidem infiundit, aniino himiano 
rationis lumen hididerit ,' Deus 
autem iiegare seijpsum non jpos- 
sitj nee verum vera unquam con- 
tradicere. Inanis autem hujics 
contradictionis species inde jpo- 
tissimum oritur, quod vel fidei 

faitli, when it seeks earnestly, pious- 
ly, and calmly, attains by a gift 
from God some, and that a very 
fruitful, understanding of myster- 
ies; partly from the analogy of 
those things which it naturally 
knows, partly from the relations 
which the mysteries bear to one 
another and to the last end of man; 
but reason never becomes capable 
of apprehending mysteries as it 
does those truths which C0iastitute 
its proper object. For<ahe divine 
mysteries by their own nature so 
far transcend the created intelli- 
gence that, even when delivered 
by revelation and received by faith, 
they remain covered with the veil 
of faith itself, and shrouded in a 
certain degree of darkness, so long 
as we are pilgrims in this mortal 
life, not yet with God ; ' for Ave 
walk by faith and not by sight.' ^ 

But although faith is above rea- 
son, there can never be any real 
discrepancy between faith and rea- 
son, since the same God who re- 
veals mysteries and infuses faith 
has bestowed the light of reason on 
the human mind ; and God can not 
deny himself, nor can truth ever 
contradict truth. The false ap- 
pearance of such a contradiction is 
mainly due, either to the dogmas 
of faith not havinffbeen understood 

• 2 Cor. V. 7. 



dogmata ad meyitem Ecclesice 
intellecta et eocjyosita non fue- 
rint, vet oimiionum commenta 
pro rationis effatis haheantur. 
Omnem igitur assertionetn veri- 
tati illuininatm fidei contrariam 
omnino falsam esse definimus. 
Porro Ecclesia, giice una cicm 
ajpostolico munere docendi, inan- 
datum accejyit fidei dejpositum 
custodiendi, jus etiam et offici- 
wm divinitus lidbet falsi nomi- 
nis scientiam proscrihendi, ne 
quis deeij^iatur per philosophi- 
am et inanem fallaeiam. Qua- 
projpter onines Christiani fideles\^Si 
hujusmodi ojmiiones, qucB fidei 
doctrincB contraricB esse cogno- 
sciintur, niaxime si ah Ecclesia 
reprohatce fuerint, non solum 
proKihentur tanquam legitimas 
scientice conclusiones defendere, 
sed pro errorihus potius, qui 
faUacem veritatis speciem prcB se 
fierant, habere tenentur omnino. 

JSfeque solum fides et ratio in- 
ter se dissidere nunquam pos- 
sunt, sed oj)em quoque sihi mu- 
tuam, fierunt, cum recta ratio 
fidei fiundame7ita demonstret, 
ejusque lumine illustrata reriim 
dimnariim scientiam excolat ; 
fides liero rationem ah errorihus 

and expounded according to the 
mind of the Church, or to the in- 
ventions of opinion having been 
taken for the verdicts of reason. 
"We define, therefore, that every 
assertion contrary to a truth of en- 
lightened faith is utterly false.^ 
Further, the Church, which, to- 
gether with the Apostolic office of 
teaching, has received a charge to 
guard the deposit of faith, derives 
from God the right and the duty 
of proscribing false science, lest 
any should be deceived by philoso- 
phy and vain fallacy.^ Therefore 
faithful Christians are not only 
forbidden to defend, as legitimate 
conclusions of science, such opin- 
ions as are known to be contrary to 
the doctrines of faith, especially if 
they have been condemned by the 
Church, but are altogether bound 
to account them as errors which 
put on the fallacious appearance 
of truth. 

And not only can faith and rea- 
son never be opposed to one an- 
other, but they are of mutual aid 
one to the other; for right reason 
demonstrates the foundations of 
faith, and, enlightened by its light, 
cultivates the science of things di- 
viue ; while faith frees and guards 

' From the Bull of Pope Leo X., Apostolici regiminis, read in the Eighth Session of the 
Fifth Lateran Council, A.D, 1513. See Labbe's Councils, Vol, XIX. p. U2 (Venice, 1732), 
* Coloss. ii. 8. 



liber et ac tueatu?\ eamque mul- 
tijjl'ici cognitione instruat. Qua- 
^roj)ter iantum alest, tit Ecele- 
sia humanarmn artiimi et disci- 
ρΙίηαπίΊΐι cultural ohsistat, id 
heme inultis modis juvet atqxie 
jyromoveat. JVo7i enim commo- 
da ab Us ad hominum vitam 
dimanantia aut ignorat aut de- 
sjncit ; fatetur imo, eas, que- 
madmodum, a Deo, scientiarum 
Domino, jprofeetcE sunt, ita si 
rite lyertractentur, ad Deum, ju- 
vante ejus gratia, j)erducere. 
Nee sane 'ipsa vetat, ne hujus- 
7nodi disci/pUrue iii suo guceqice 
amb'itu 2>ro;priis utantur jyrinci- 
piis et j)roj)ria 7neihodo ; sed 
jiistam hanc libertatem agno- 
scens, id sedulo cavet, ne ditince 
doetrinm rejyugnando errores in 
se suscijpiant, aut fines j)roprios 
transgresses, ea, quce sunt fidei, 
occujjent et perturbent. 

Keqiie enim fidei doctriiia, 
quain Deus revelavit, velut jphi- 
losojpldcum inventu7n projposita 
est humanis ingeniis perficienda, 
sed tanquam divinwn deposi- 
turn Christi Sponsae tradita, fide- 
liter custodienda et infaUibiliter 
dcclaranda. Hinc sacrortim quo 
que dogmatum is sensus perpe 
tuo est retinendus, quern semel 
declaravit sancta mater Eccle- 
sia, nee unquam ab eo sensic, 

reason from errors, and furnishes 
it with manifold knowledge. So 
far, therefore, is the Church from 
opposing the cultivation of Innnan 
arts and sciences, that it in many 
waj^s helps and promotes it. For 
the Church neither ignores nor de- 
spises the benefits of human life 
which result from the arts and sci- 
ences, but confesses that, as they 
came from God, the Lord of all 
science, so, if they be rightly used, 
they lead to God by the help of his 
grace. Nor does the Church for- 
bid that each of these sciences in its 
sphere should make use of its own 
principles and its own method ; but, 
while recognizing this just liberty, 
it stands watchfully on guard, lest 
sciences, setting themselves against 
the divine teaching, or trans- 
gressing their own limits, should 
invade and disturb the domain of 

For the doctrine of faith which 
God hath revealed has not been 
proposed, like a philosophical in- 
vention, to be perfected by human 
ingenuity, but has been delivered 
as a divine deposit to the Spouse 
of Christ, to be faithfully kept and 
infallibly declared. Hence, also, 
that meaning of the sacred dogmas 
is perpetually to be retained which 
our holy mother the Church has 
once declared ; nor is that meaning 



altioris intelligentice specie et 
nomine, recedendum. Crescat 
igituT et iiiultuin vehementerqxie 
jproficiat, tarn 8i7igidoTum, quam 
omnium, tarn icnius hominis, 
quam totius Ecclesice, cdateon ac 
soiGulorum gradibus, intelligen- 
tia, scientia, sajneiitia ^ sed in 
suo dumtaxat genere, in eodem 
scilicet dogmate, eodem sensu, 
eademque sententia. 



De Deo rerum ommum Creatore. 

1. Si quis xiniim veruni Deum 
visibilium Μ invisihillum Crea- 
tovem et Dominum negaverit : 
anathema sit. 

2. Si quis jproiter materiam 
nihil esse affimnaTC non eruhue- 
rit : anathema sit. 

3. Si quis dixerit, ιιηατη ean- 
demque esse Dei et rerum omni- 
um suhstantiam vel essentiam : 
anathema sit. 

4. Si quis dixerit, res finitas, 
turn corjporeas tuni sjpirituales 
aut saltern sjpirituales, e divina 
substantia emanasse ', aut divi- 
nam essentiam sui manifesta- 
tlone vel evolutione fieri omnja j 
aut denique Deum esse ens u)ii- 

ever to be departed from, under 
the pretense or pretext of a deeper 
comprehension of them. Let, then, 
the intelligence, science, and wis- 
dom of each and all, of individuals 
and of the whole Church, in all 
ages and all times, increase and 
flourish in abundance and viiror: 
but simply in its own proper kind, 
that is to say, in one and the same 
doctrine, one and the same sense, 
one and the same judgment.^ 



Of God, the Creator of all things. 

1. If any one shall deny one true 
God, Creator and Lord of tilings 
visible and invisible : let him be 

2. If any one shall not be 
ashamed to aiiirm that, except 
matter, nothing exists : let him be 

3. If any one shall say that the 
substance and essence of God and 
of all things is one and the same : 
let him be anathema, 

4. If any one shall say that finite 
things, both corporeal and spiritual, 
or at least spiritual, have emanated 
from the divine substance ; or that 
the divine essence by tlie manifesta- 
tion and evolution of itself becomes 
all things; or, lastly, that God is 

' Vincent, of Lerins, Common, n. 28. 



versale seu indefinitum^ quod sese 
determinando constituat Terxim 
unlversltatem in genera, species 
et indlvidua dlstinctam : anathe- 
ma sit. 

5. Si quis non coi\fiteatur, 
inunduni, resque omnes, quae in 
eo continentur, et sjpirituales et 
materiales, secundum totam su- 
am suhstantiam a Deo ex nildlo 
esse jproductas ; aut Deum di- 
xerit non voluntate ah omni ne- 
cessitate libera, sed tain neces- 
sario creasse, qiiam necessario 
amat seijpsum j aut munduni ad 
Dei gloriam conditwn esse 7ie- 
gacerit : anathema sit. 


De Revelatione. 

1. Si quis dixerit, Deum unum 
et verum, Creatorem et Dominum 
nostrum, per ea, qucB facta sunt, 
naturali rationis humance lundne 
certo cognosci non posse : anathe- 
ma sit. 

2. Si quis dixerit, fieri non 
posse, aut non expedire ut pt^^' 
revelationem divinam homo de 
Deo cultuque ei exhihendo edo- 
ceatur : anathema sit. 

3. Si quis dixerit, hominem 
ad cognitionem et p)GVf^ctionem, 
quce naturale^n superet, divini- 
tus evehi non p)osse, sed ex seipso 

universal or indefinite being, which 
by determining itself constitutes the 
universality of things, distinct ac- 
cording to genera, species, and in- 
dividuals : let him be anathema, 

5. If any one confess not that 
the world, and all things which are 
contained in it, both spiritual and 
material, have been, in their whole 
substance, produced by God out of 
nothing ; or shall say that God cre- 
ated, not by his will, free from all 
necessity, but by a necessity equal 
to the necessity whereby he loves 
himself; or shall deny that the 
world was made for the glory of 
God : let him be anathema. 


Of Revelation. 

1. If any one shall say that tlm 
one true God, our Creator and Lord^ 
can not be certainly known by the 
natural light of human reason 
through created things : let him 
be anathema. 

2. If any one shall say tliat it is 
impossible or inexpedient that man 
should be taught by divine revela- 
tion concerning God and the wor- 
ship to be paid to him : let him be 

3. If any one shall say that man 
can not bo raised by divine power 
to a higher than natural knowledge 
and perfection, but can and ought, 



ad omnis tandem veri et honi 
jpossessionem jugi jprofectu per- 
tingere ^osse et dehere : anathe- 
ma sit. 

4. Si quis sacrcB Scrijjturce li- 
hros integros cum omnibus suis 
partibus, ])^^oiit illos sancta Tri- 
dentina Synodus recensuit^ jpro 
sacris ' et canonicis non suscej)e- 
rit, ant eos divinitus insjnratos 
esse negaverit : anathema sit. 


De Fide. 

1. Si quis dixerit, rationem 
humanaTTi ita inde2)endentem 
esse, ut fides ei a Deo imperari 
non possit : anathema sit. 

2. Si quis dixerit, fidem dini- 
nam a naturali de Deo et rebus 
moralibus scientia non distin- 
gui, ac projpterea ad fidem divi- 
nam non requiri, ut Tevelata 
Veritas projpter a^ictoritatem Dei 
revelantis credatur : anathema 

3. Si quis dixerit, revelatio- 
nem divioiam, exteimis signis cre- 
dibilem fieri non j)osse, ideoque 
sola interna cujusque exjyerien- 
tia aut insjpiratione jprivata ho- 
mines ad fidem moveri dehere : 
anathem.a sit. 

4. Si quis dixerit, mir acuta 
nulla fieri jposse, jproindeque 
omnes de iis narrationes, etiam 

by a continuous progress, to arrive 
at lengtli, of himself, to the posses- 
sion of all that is true and good: 
let him be anathema. 

4. If any one shall not receive 
as sacred and canonical the books 
of Holy Scripture, entire ^vitli all 
their parts, as the holy Synod of 
Trent has enumerated them, or sliall 
deny that they have been divinely 
inspired : let him be anathema. 


On Faith. 

1. If any one shall say that hu- 
man reason is so independent that 
faith can not be enjoined upon it 
by God : let him be anathema. 

2. If any one shall say that di- 
vine faith is not distinguished from 
natural knowledge of God and of 
moral truths, and therefore that it 
is not requisite for divine faith that 
revealed truth be believed because 
of the authority of God, Λνΐιο I'e- 
veals it : let him be anathema. 

3. If any one shall say that divine 
revelation can not be made credible 
by outward signs, and tlierefore that 
men ought to be moved to faith 
solely by the internal experience 
of each, or by private inspiration : 
let him be anathema. 

4. If any one shall say that mira- 
cles are impossible, and therefore 
that all the accounts regarding 



in sacra Scrij)tura contentas, in- 
ter fahulas 'vel mythos ahlegan- 
das esse, aut iniracula certo 
cognosci nunquam j>osse, nee iis 
divinam religionis Christians 
orlginem rite lyrohari : anathe- 
ma sit. 

5. Si qu'is dixerit, assensum 
fidel Christiance non esse lihe- 
7mm, sed argumentis haniance 
rat'ionis necessario pi'oduci j aut 
ad solam fidem vivam, quce per 
caritatem operatur, gratiam Dei 
necessariam esse : anathema sit. 

6. Si qids dixerit, parem esse 
conditio7iem fidellum atque eo- 
rum, qui ad fidem unice veram 
nonduTR pervenerunt, ita tit Ca- 
tholici justani caiisam habere 
possint, fidem, qiiam suh Eccle- 
sice magisterio jam snsceperunt, 
assensu suspe7iso in dullum vo- 
candl, donee demonstrationem 
scientificam credlhll'itatis et ve- 
ritatis fidei suce ahsolverint : 
anathema sit. 


De Fide et Ratione. 

1. Si quis dixerit, in revela- 
tione divina nulla vera et pro- 
prie dicta Tnysteria contineri, 
sed iiniversa fidei dogmata posse 
per rationem rite excultam e na- 
turalihus principiis intelUgi et 
demonstrari : anatherna sit. 

tliem, even those contained in Holy 
Scripture, are to be dismissed as 
fabulous or mythical ; or that mira- 
cles can never be known with cer- 
tainty, and that the divine origin 
of Christianity can not be proved 
by them : let him be anathema. 

5. If any one shall say that the 
assent of Christian faith is not a 
free act, but inevitably produced by 
the arguments of human reason ; or 
that the grace of God is necessary 
for that livingf aith only which work- 
eth by charity: let him be anathema. 

6. If any one shall say that the 
condition of the faithful, and of 
those who have not yet attained to 
the only true faith, is on a par, so 
that Catholics may have just cause 
for doubting, with suspended assent, 
the faith which they have already 
received under the magisterium of 
the Church, until they shall have 
obtained a scientific demonstration 
of the credibility and truth of tlieir 
faith : let him be anathema. 


On Faith and Reason. 

1. If any one shall say that in di- 
vine revelation there are no myster- 
ies, truly and properly so called, but 
that all the doctrines of faith can be 
understood and demonstrated from 
natural principles, by properlj^ culti- 
vated reason : let him be anathema. 



2. Si qiiis dixerit, discij)lmas 
hiimanas ea cum lihertate trac- 
tandas esse, ut earu'in assertiones, 
etsi docti'ince revelatce adversen- 
tur, tanqiiam t'eixc retineri, neque 
ah Ecdesia jproscrihi ])ossint : 
anathema sit. 

3. Si quis dixerit, fieri jposse, 
ut dogmatihus ah Ecdesia pro- 
jpositis, aliquando secundum pro- 
gressuin scientim sensus trihuen- 
dus sit alius ah eo, quem intel- 
lex'it et intellig it Ecdesia : anathe- 
ma sit. 

Itaque supremi pastoralls NOs- 
tri officii debitum exequentes, 
omnes Christi fiddes, tnaxime 
vero eos, qui prasunt vcl docen- 
di munere funguntur, jper visce- 
ra Jesu Christi ohtestamur, nec- 
non ejusdem Dei et Salvatoris 
nostri auctoritate juhemus, id 
ad hos errores a Sancta Ecdesia 
arcendos et diminandos, at que 
purissiracp fidei lucem jxmden- 
dam studium et oj>eram confe- 

Quoniani vero satis own est, 
hareticann jpravitatem devitare, 
nisi ii quoque errores dillgenter 
fugiantur, qiii ad illam phts 
minusve accedunt ; omnes officii 
monemus, servandi etiam Const'i- 
tutiones et Decreta, quibus pra- 
vcB ejusmodi opiniones, quae, isthio 

2. If any one shall say that human 
sciences are to be so freely treated 
that their assertions, although op- 
posed to revealed doctrine, are to 
be held as true, and can not be con- 
demned by the Church : let him be 

3. If any one shall assert it to be 
possible that sometimes, according 
to the progress of science, a sense 
is to be given to doctrines propound- 
ed by the Church different from that 
which the Church has understood and 
understands : let him be anathema. 

Therefore, we, fulfilling the duty 
of our supreme pastoral office, en- 
treat, by the mercies of Jesus Christ, 
and, by the authority of the same, 
our God and Saviour, we command, 
all the faithful of Christ, and espe- 
cially those who are set over others, 
or are charged with the office of in- 
struction, that they earnestly and 
diligently apply themselves to ward 
off and eliminate these errors from 
holy Church, and to spread the light 
of pure faith. 

And since it is not sufficient to 
shun heretical pravity, unless those 
errors also be diligently avoided 
which more or less nearly approach 
it, we admonish all men of the fur- 
ther duty of observing those consti- 
tutions and decrees by which such 
erroneous opinions as are not here 



diserte iion enumercmtur, cib hac 
Sancta Sede jproscinjftoi et j9ro- 
hibitce 8unt. 

Datum Iiomce in jpuhlica Ses- 
sione in Vaticana Basilica so- 
leuiniter celehrata, anno Incaima- 
tionis OominiccB 7nillesimo octln- 
(jeidesimo sej>tuagesimo, die vige- 
>uiiui quarta Aprilis. Pontifica- 
lus Λ'^οβίή anno vigesimo quarto. 


Edita in Sessione Quarta Sacro- 
sancti (Ecumenici Cuncilii Va- 


Pastor cHernns et Einscojpus 
animarurn nostrarum, tit salu- 
tiferum Pedemjptionis ojpus jpe- 
Tenne redderet^ sanctam ccdifi- 
care Eeclesiam decrevit, ^?^ qua 
velutl in domo Dei viventis 
fideles omnes unius fidei et cari- 
tatis vinculo continerentur. Qua- 
j>roj)ter, jyriusquam clarificare- 
tur, rogavit Pair em non ^;?ό 
Aj)ostolis tantum, sed et ^ro eis, 
qui credituri erant j)er verhum 
eorum i7i ipsiwi, ut om)ies unum 

specifically enumerated, have been 
proscribed and condemned by this 
IIolv See. 

Given at Home in public Session 
solemnly held in the Vatican Basil- 
ica in the year of our Lord one 
thousand eight hundred and sev- 
enty, on the twenty-fourth day of 
April, in the twenty-fourth year of 
our Pontificate. 

First Dogmatic Constitution on 
THE Church of Christ. 

Published i7i the Fourth Session 
of the holy (Ecumenical Council 
of the Vatican. 


The eternal Pastor and Bishop 
of our souls, in order to continue 
for all time the life-giving work 
of his Redemption, determined to 
build up the holy Church, where- 
in, as in the house of the living 
God, all who believe might be 
united in the bond of one faith 
and one charity. Wherefore, be- 
fore he entered into his glory, he 
prayed unto the Father, not for the 
Apostles only, but for those also 
who through their preaching should 



essent, sicut i])S6 Filius et Pa- 
ter imum simt. Queinadmodam 
igitur Apostolus, quos sibi de 
inundo elegerat, misit, sicut ipse 
missus ei'at a Patre : ita in 
Ecclesia sua jpastores et docto- 
res tisque ad consuinmationem 
sceculi esse volvAt. Tit vera ejpi- 
scopatus ipse units et iiidivisus 
esset, et per cohcerentes sibi ' in- 
vicem sacerdotes credentimii inid- 
titudo universa in fidei et coni- 
Tmuiionis unitate conservaretur, 
heatum Petruvi cceteris Aposto- 
lis prceponens in ip)S0 instituit 
perpetuuvi utriusque unitatis 
princip)ium ac vi^dbile funda- 
Tnentum, super cujus fortitudi- 
nem ceternum exstrueretur tern- 
plum, et EcclesicB cmlo ivferen- 
da subliniitas in hujus fidei 
firiaitate consurgeret. Et quo- 
niani p)OTtoe inferi ad everten- 
dani, si fieri posset, Ecdesiam, 
contra ejus fundamentum di- 
vinitus positum majori in dies 
odlo iindique insurgunt, Nos 
ad Catholici gregis custodiam, 
incolumitatem, augmentum, ne- 
cessarvum esse judicainus, sacro 
apiprobante Concilio, doctrinam 
de inst'itutione, perpetuitate, ac 

come to believe in him, that all 
might be one even as he the Son 
and the Father are one.^ As then 
he sent the Apostles whom he had 
chosen to himself from the world, 
as he himself had been sent by 
the Father : so he willed that there 
should ever be pastors and teachers 
in liis Gnurcli to the end of the 
world.vA.nd in order that the Epis- 
copate also might be one and undi- 
vided, and that by means of a close- 
ly nnited priesthood the multitude 
of the faithful might be kept secure 
in the oneness of faith and commu- 
nion, he set blessed Peter over the 
rest of the Apostles, and fixed in 
him the abiding principle of this 
twofold unity, and its visible foun- 
dation, in the strength of which the 
everlasting temple should arise, and 
the Church in the firmness of that 
faith should lift her majestic front 
to Heaven.^ And seeing that the 
gates of hell, with daily increase of 
hatred, are gathering their strength 
on every side to upheave the foun- 
dation laid by God's own hand, and 
so, if that might be, to overthrow 
the Church : we, therefore, for the 
preservation, safe-keeping, and in- 
crease of the Catholic fiock, with 

' John xvii. 21. 

= From Sermon IV. chap. ii. of St. Leo the Great, A.D. 440, Vol. I. p. 17 of edition of 
Ballerini, Venice, 1753 ; read in the eighth lection on the Feast of St. Peter's Chair at An- 
tioch, February 22. 



natura sacri ApostoUci j^rhna- 
tus, in quo totius JEcclesim vis 
ac sulidltas consistit, cunctis 
fidelibxLS credendain et tenen- 
dam, secundum antiqttani at que 
constantem xmiversalis Ecclesioi 
fidem^ j)roj)onere, atque contra- 
rios, dominico gregi adeo perni- 
ciosos, erroi'es proscrihere et con- 

Caput I. 

De Ajiostolici Primatns in beato Petro in- 

Docemus itaque et declaramus, 
jiixta Evaugelii testimonia jpri- 
raatum jurisdictionis in imiver- 
sam Dei Ecclesiain immediate 
et dlrecte heato Petro Aiyostolo 
promissum atque collatinn a 
Christo Domino faisse. JJnum 
enim Simonem^, cui jam prideTn 
dixerat : Tu vocaheris Cej>Jias, 
jpostquam ille sxiain edidit con- 
fessionem inquiens : Tu es 
Christus, Filius Dei vivi, soleni- 
nibus his verhis allocutiis est 
Dom^inus : Beatus es, Simeon 
Bar-Jona, quia caro et saiiguis 
non revelavit t'lhi, sed Pater 
mens, qui in coelis est : et ego 

the approval of the sacred Coun- 
cil, do judge it to be necessary to 
propose to the belief and accept- 
ance of all the faithful, in accord- 
ance with the ancient and constant 
faith of the universal Church, the 
doctrine touching the institution, 
perpetuity, and nature of the sacred 
Apostolic Primacy, in wliich is 
found the strength and solidity of 
the entire Church, and at the same 
time to proscribe and condemn the 
contrary errors, so hurtful to the 
flock of Christ. 

Chapter I. 

Of the Institulion of the Apostolic Primacy 
in blessed Peter. 

We therefore teach and declare 
that, according t0d:lie testimon.y of 
the Gospel, kne primacy of juris- 
diction over the universal Church V^ 
of God "svas immediately and di- 
reetly-promised and given to blessed 
Peter the Apostle by Christ the 
Lord. For it was to Simon alone, 
to whom he had already said : ' Thou 
shalt be called Cephas,' ^ that the 
Lord after the confession made by 
him, saying : ' Thou art the Christ, 
tlie Son of the living God,' addressed 
these solemn words : ' Blessed art 
thou, Simon Bar-Jona, because flesh 
and blood liavc not revealed it to 
thee, but my Father who is in heaven. 

1 John i. 42. 



dico tihi, quia tu es Petrus, et 
sujyer hanc Pet ram aidificabo 
Ecclesiam meam, et jportc& in- 
ftri non prcBvalehunt adversus 
earn : et tihi dabo claves regni 
coilorwn : et quodcmnque liga- 
veris sujper terram,, erit Ugatum 
et in cmlis : et q uodcumque sol- 
veris su])er terram, erit solutum 
et in codis. Atqiie imi Simoni 
Petro contidit Jesus ^ost suam 
■resurrectionem, summi j)astoris 
et rectorts jurisdictio7iem in to- 
tmn suum ovile dicens : Pasce 
agnos ineos : Pasce oves Queas. 
Suio tarn tnanifestm sacrarum 
Scriptui'arum doctrine, ut al• 
Ecclesia CatJiolica semjper intel- 
lecta est^ ajperte ojpjponuntur 
jpravcB eoTUin sententicB, qui, 
constitutam a Christo Domino 
in sua Ecclesia regiminis for- 
mani pervertentes, negant, so- 
lum Petruiii jyne cceteris Apo- 
stolis, sive seorsum singulis 
sive omnibus simul, vero jpro- 
jprioque jurisdictionis jprhnatu 
fuisse a Christo instructum ; 
aut qui affirmant, eundem ])ri- 
matuon non immediate directe- 
que ij)si heato Petro, sed Ec- 
clesice, et jper hanc ilU ut i_p- 
sius EcclesicB 'ininistro delatum 

Si quis igitur dixerit, heatum 

And I say to thee that thou art 
Peter ; and npon this rock I will 
build my Church, and the gates of 
hell shall not prevail against it. 
And I will give to thee the keys of 
the kingdom of heaven. And what- 
soever thou shalt bind on earth, 
it shall be bound also in heaven ; 
and whatsoever thou shalt loose on 
earth, it shall be loosed also in 
heaven.'^ And it was upon Simon 
alone that Jesus after his resurrec- 
tion bestowed the jurisdiction of 
chief pastor and ruler over all his 
fold in the words : ' Feed my lambs; 
feed my sheep.'- At open variance 
with this clear doctrine of Holy 
Scripture as it has been ever under- 
stood b}" the Catholic Church are 
the perverse opinions of those who, 
w^hile they distort the form of gov- 
ernment established by Christ the 
Lord in his Church, deny that Pe- 
ter in his single person, preferably 
to all the other Apostles, whether 
taken separately or together, was 
endowed by Christ with a true and 
proper primacy of jurisdiction; or 
of those who assert that the same 
primacy was not bestowed immedi- 
ately and directly upon blessed Pe- 
ter himself, but upon the Church, 
and through the Church on Peter 
as har minister. 
\/lf any one, therefore, shall say 

1 Matt. xvi. 16-19. 

"John xxi. 15-17. 



Petnim Apostolmn no7i esse a 
Christo Domino constitutum 
Ajpostolorxun omnitmi j>rmci- 
j)e?n et totiiis Ecdesioi niilitayi- 
tis visibile capxU ; vel eundein 
honoris tantum, non autem vercB 
j[)roj>ri que jurisdictionis jpri- 
onatuni ah codein Domino nos- 
ti'O Jesu Christo directe et im- 
mediate accepisse : anathema sit. 

Caput II. 

De perpetuitate Primalus heati Petri in 
Romanis Pontificibus. 

Quod autem in beato A^posto- 
lo Petro j9?'^/iC6^s jpastorum et 
jpastor magnus ovium Dominus 
Christ us Jesus i?i jperjpetuani sa- 
hitem ac joerenne honum Eccle- 
sice insfituit, ■ id eodeni auctore 
in Ecclesia^ qucB fundata super 
jpetrarn ad fidem sa^cidorum 
usque firnia stahit, jugiter du- 
rare necesse est. Nidli sane du- 
hium, imo sceculis o?7i7iibus ?w- 
tuni est, quod sanctus heatissi- 
7nusque Petrus, Ap>ostolorum 
j^rincejps et cajput fideique co- 
lum7ia, et Ecdesim Catholicce 
fundamcntum:, a Domino nos- 
tro Jesu Christo^ Salvatore hu- 
mani generis ac Pedem/ptore, 
claves regni accepit : qiii ad 
hoc usque tempus et semj)er in 
suis successor ibus, episcopis saiic- 
tcz Pomancz Sedis, ab ij^so fun- 

tliat blessed Peter the Apostle was 
not appointed the Prince of all the 
Apostles and the visible Head of 
the whole Clnirch Militant; or that 
the same directly and immediately 
received from the same our Lord 
Jesus Christ a primacy of honor 
only, and not of true and proper 
jurisdiction: let him be anathe- 

Chapter II. 

On the. Perpetuity of the Primary of blessed 
Peter in the Roman Pontiffs. 

That which the Prince of Shep- 
herds and great Sheplierd of the 
sheep, Jesus Christ our Lord, estab- 
lished in the person of the blessed 
Apostle Peter to secure the perpet- 
ual welfare and lasting good of the 
Cluirch, must, by the same institu- 
tion, necessarily remain unceasing- 
ly in the Church ; Λvllich, being 
founded upon the Pock, will stand 
firm to the end of the world. For 
none can doubt, and it is known to 
all ages, that the holy and blessed 
Peter, the Prince and Chief of the 
Apostles, the pillar of the faith and 
foundation of the Catholic Church, 
received the keys of the kingdom 
from our Lord Jesus Christ, tlie Sav- 
imrt- and Redeemer of mankind, and 
mves, presides, and judges, to this >J 
day and always, in his successors 
the Bishops of the Holy See of 



datce^ ejusque consecratce san- 
guine, vivit et jprcesidet et judi- 
cium exercet. JJnde quicumque 
in hae Cathedra Petro succe- 
dit, is secundum Christi ipsius 
institutionem j>7nmatum Petri 
in ujiiversam Ecclesiam obtinet. 
Manet ergo dispositio veritatis, 
et heatus Petrus, in accepta for- 
titudine petrcc jperseverans, sus- 
cepta Ecclesice. gidjei^nacula non 
reliquit. Hac de causa ad Po- 
Tiianam• Ecclesiam p)ropter p>o- 
tentiorem principalitatem necesse 
semper fuit omnem convenire 
Ecclesiam, hoc est, cos, qui su7it 
nndique fideles, ut in ea Sede, 
e qua veneranda communionis 
jura in omnes dim^anant, tam- 
quani meinhra in capite conso- 
ciata, in unam, corporis compa- 
gem coalescerent. 

Si quis ergo dixerit, non esse 
ex ipsius Christi Domini insti- 
tutione, seu jure divino, nt hea- 
tus Petrus in primatu super 
miiversam Ecclesiam habeat per- 

Eome, which was founded by him, 
and consecrated by his blood.^ 
AVlience, whosoever succeeds to Pe- 
ter in this See, does by the institu- 
tion of Christ himself obtain the 
Primacy of Peter over the whole 
Church. The disposition made by 
Incarnate Truth therefore remains, 
and blessed Peter, abidino• through 
the strength of the Eock in the 
power that he received, lias not 
abandoned the direction of the 
Church.2 Wherefore it has at all 
times beenvTiecessary that every 
particular Church — that is to say, 
the faithful throughout the world 
— should agree with the Roman 
Church, on account of the greater 
authority of the princedom which 
this has received ; that all being 
associated in the unity of that See 
Avhence the rights of communion 
spread to all, might grow together 
as members of one Head in the 
compact unity of the body.^ 

If, then, any should deny that it 
is by the institution of Christ the 
Lord, or by divine right, that blessed 
Peter should have a perpetual line 
of successors in the Primacy over 

' From the Acts (Session Third) of the Third General Council of Ephesus, A. D. 43 1 , Liibbe's 
Councils, Vol. III. p. 1154, Venice edition of 1728. See also letter of St. Peter Chrysologus 
to Eutyches, in life prefixed to his works, p. 13, Venice, 1750. 

' From SeiTnon III. chap. iii. of St. Leo the Great, Vol. I. p. 1 2. 

^ From St. Irena;us against Heresies, Book III. cap. iii. p. 175, Benedictine edition, A''enice, 
1734; and Acts of Synod of Aquileja, A.D. 381,Labbe's Councils, Vol. II. p. 1185, Venice, 



jpetuos successores ; aut Homa- 
num Pontificem non esse heati 
Petri i?i eodeni primatu succes- 
soreni : anathema sit. 

Caput III. 

De vi et ratione Primatiis Romani Ponti- 

Quapi'ojjtei' apei^tis innixi sa- 
cramim litterarwii tcstimonils, et 
inhcerentes turn Pradecessorum 
liostrorum, Pomanorum Ponti- 
ficuin^ iuni Conc'diorum yenera- 
liuvi dlsertis pei'sjncuisque de- 
creiis, innovamus oecuinenici Con- 
cilii Florentini definitionem, qua 
credendam ah omnibus CJirist'i 
fidellhus est, sanctam Ajyostoli- 
cain Sedem, et Pomanum Ponti- 
ficem in universu7n orhem tenere 
primatiun, et ijjsinn Pontificem 
Pomanum successorem esse heati 
Petri, prhici/pis Ajyostolorwn, et 
verum Christi Vicarium, totius- 
que Ecclesim caput, et omnium 
Christianorum patreni ac docto- 
rem cxistere ; et ijpsi in heato Pe- 
tro pascendi, regendi ac guber- 
nandi universalem Ecclesiam a 
Domino nostro Jesu Christo jple- 
ηατη potestatem traditam esse,• 
quemadmodum etiam in gcstis 
cecumenicorum Conciliorum et sa- 
cris canonihus continetur. 

Docemus proinde et declara- 
mus, Ecclesiam Pomanam, dis- 

tlie universal Church, or that the 
Roman Pontiff is tlie successor of 
blessed Peter in this primacy: let 
him be anathema. 

Chai'tkr III. 

On the Power and Nature of the Primacy of 
the Roman Pontiff. 

Wherefore, resting on plain tes- 
timonies of the Sacred Writings, 
and adhering to the plain and ex- 
press decrees both of our predeces- 
sors, tlie Roman Pontiffs, and of 
the General Councils, we renew 
the deiinition of tlie oecumenical 
Council o^Florence, in virtue of 
\vhic]i[^l the faithful of Christ 
must believe that the holy Apos- 
tolic See and the Roman Pontiff 
possesses the primacy uf\QY the 
whole world, and that the Roman —V 
Pontiff is the successor of blessed 
Peter, Prince of the Apostles, and 
is true vicar of Christ, and head y 
of the whole Church, and father/ >^ 
and teacher of all Christians; 
and tliat full power was given to 
him in blessed Peter to rule, feed, 
and govern the universal Church 
by Jesus Christ our Lord; as is 
also contained in the acts of the 
General Councils and in the sa- 
cred Canons. 

Hence we teach and declare that 
by the appointment of our Lord the 


ponente Domino^ super ovmes 
alias ordinarice jpotestatis obti- 
nere princi2Mtu')n, et hane JRo- 
mani Pontificis jurisdictionis 
jpotestatem, quae, vere ejpiscojpalis 
est, immediatam esse : erga quam 
cnjuscuniqiLe ritus et dignitatis 
pastures atque fideles, tain seor- 
sum singidi quam simul omnes, 
officio hierarchies suhordinatio- 
nis vera'qiie ohedientice obstrin- 
guntur, non solum in rehus, qua; 
ad fidcm et inores, sed etiam in 
iis, qute ad discijjUnam et regi- 
men Ecclesice per totum orbem 
di fusee pertinent / ita id, cus- 
todlta cum Romano Pontifice 
tain communionis, quam ejusdem 
fidei professionis imitate, Eccle- 
sicB Christi sit iinus grex suh 
uno summo pastore. Hcec est 
Catholicce veritatis doctrina, a 
qua deviare salva fide atque sa- 
lute nemo potest. 

Tantum autem. abest, ut hcec 
Summi Pontificis potestas offi- 
ciat ordinarice ac immediatce illi 
episcopcdis jurisdictionis pote- 
sfatl, qua Episcopi, qui positi a 
Spiritu Sancto in Apostolorum 
locum successerunt, tamquam t'e- 
ri pastores assignatos sibi greges, 
singidi singidos, pascunt et re- 
gunt, lit eadeni a supremo et 


loman Church possesses a superi- 
ority of ordinary power over all 
other churclies, and that tliis ροΛ\χη' 
of jurisdiction of the Koman Pon- 
tiff, which Ls^ truly episcopal, is im- 
mediate Y^o which all, of whatever 
rite and dignity, both pastors and 
faithful, both individually and col- 
lectively, are bound, by their duty 
of hierarchical subordination and 
true obedience, to submit not only 
in matters whioli belong to faith 
and moralsj^^it also in those that ^^^ 
appertain to the discipline and gov- 
ernment of the Church throughout 
the world, so that the Church of 
Christ may be one flock under one 
supreme pastor througli the preser- 
vation of unity both of communion 
and of profession of the same faith ' 
with the Koman Pontiff. This is 
the teaching of Catholic truth, from 
whicli no one can deviate witliout 
loss of faith and of salvation. 

But so far is this power of the 
Supreme Pontiff from being any 
prejudice to the ordinary and im- 
mediate power of episcopal juris- 
diction, by which Bishops, Λνΐιο 
have been set by the Holy Ghost 
to succeed and hold the place of the 
Apostles,^ feed and govern, each his 
ow^n flock, as true pastors, that this 
their episcopal authority is really 

' From chap. iv. of Twenty-third Session of Council of Trent, 'Of the Ecclesiastical Hie- 
rarchy. ' 

YoL. II.- S 



universali Pastore asseratur, ro- 
horetur ac vindicetur, secundum 
illud sa?icti Gregorii Magni : 
Ifeus honor est lionor nniversa- 
I'ls Ecclesice. Meus honor est 
fratrum meorum solidus vigor. 
Turn ego vere honoratus sum., 
cum singulis quihus<iue honor 
debitus non negatur 

Porro ex sujwema ilia Poma- 
ni Pontificis ])otestate guhernan- 
di universam Ecclesiam jus ei- 
dem esse consequitur, in hvjus 
sui Qmmeris exercitio libere com- 
municandh cum jpastorihus et 
gregibus totius EccJesio', nt iidem 
ah ijiso in via salutis doceri ac 
regi x>ossint. Quare daranamus 
ac rejirohamus illoriim senten- 
tias, qui hanc sujyremi cajpitis 
cum 2^cistorihus et gregihus com- 
municationem licite im^ediri 
posse dicunt, aut eandetn red- 
dunt sa'culari jpotestati ohnoxi- 
am, ita iit conteiidant, quce ah 
A2)ostolica Sede vel ejus aucto- 
ritate ad regimen Ecclesice con- 
stituuntur, vim ac valorem non 
habere, nisi jpotestatis scecularis 
jplacito confirinentur. 

Et quoniam divino Ajwstolici 
primatus jure Pomanus Ponti- 
fex universoR Ecclesice, prccest, 

asserted, strengtlieiiecl,ai!d protect- 
ed by the supreme and universal 
Pastor ; in accordance with the 
words of St. Gregory tlie Great: 
'My lionor is the honor of the 
whole Church. My honor is the 
firm strength of my brethren. I 
am truly honored when the honor 
due to eacli and all is not withheld.^ 

Further, from this supreme pow- 
er possessed by the Eoman Pontiff 
of governing the universal Church, 
it follows that he has tlie right of 
free communication with the pas- 
tors of the Avhole Church, and with 
tlieir flocks, that these may be taught 
and ruled by him in the way of sal- 
vation. Wherefore we condemn 
and reject tlie opinions of tliose 
who hold that the communication 
between this supreme head, and 
the pastors and tlieir flochs can 
lawfully be impeded ; or μΊιο make 
this communication subject to the 
will of the secular power, so as to 
maintain that whatever is done by 
the Apostolic See, or by its au- 
thority, for the government of the 
Church, can not have force or \alue 
unless it be confirmed by the as- 
sent of the secular power. 

And since by the divine right 
of Apostolic primacy the Roman 
Pontiff is placed over the universal 

' From the letters of St. Gregory the Great, Book VIII. 30, Vol- H• P• '^^^^ Benedictine 
edition, Paris, 170ϋ. 



docemus etiam et declaramus, 
emn esse judicem siipremum fide- 
liwn, et in omnibus causis ad 
examen ecdesiasticuin spectanti- 
bus ad ipsius jposse judiciwn 
recurri ; Sedis vero ApostoUcce, 
ciijtis auctoritate Tnojor non est, 
judicium a nemine fore retrac- 
tandum, neqiie cuiquam de ejus 
licere judicare judlcio. Quare 
a recto veritatis tramite aber- 
rant, qui ajjirmant, licere ab ju- 
diciis Romano rum Pontificum 
ad (Bcumenicum Concilium tam- 
quam ad auctoritateni Romano 
Pontifice superiorem aj>j)ellare. 

Si quis itaque dixerit, Roma- 
num Pontificem habere tantum- 
m,odo officium insjpectionis vel 
directionis, non antem jplena^i 
et supremani 2)otestatem juris- 
dictionis hi universain Ecclesi- 
am, non solum in rebus, qua 
ad fidem et mores, sed etiam in 
lis, qiice ad discijplinam et regi- 
men EcclesicB jper totum orbem 
diffuses pertinent ; aut eum ha- 
bere tantum jpotiores j'x^^i^s, non 
i^ero totam jplenitudinem hujus 
supremoe, jpotestatis ; aut heme 
ejus potestatem non esse ordina- 
riam et hnmediatam sive in om- 

Clinrch, we/iiirtlier teach and de- 
clare thatme is the supreme judge 
of the faithful,^ and that in all 
causes, the decision of Λνΐιίΰΐι be- 
longs to the Clinrch, recourse may 
be/iiad to his tribunal,^ and that 
^ne may re-open the judgment of 
the Apostolic See, than whose au- 
thority there is no greater, ^nor can 
any lawfully review its judgment.^ 
AVhereforevt'he}' err from the right 
course who assert that it is lawful 
to appeal from the judgments of 
the Roman Pontiffs to an oecumen- 
ical Council, as to an authority high- 
er than that of the Roman Pontiff. 
If, then, any shall say that the 
Roman Pontiff has the office mere- 
ly of inspection or direction, and 
not full and supreme power of 
jurisdiction over the universal 
Church, not only in things which 
belong to faith and morals, but 
also in those which relate to the 
discipline and government of the 
Church spread throughout the 
world ; or assert that he possesses 
merely the principal part, and not 
all the fullness of this supreme 
power; or that this power which 
he enjoys is not ordinary and im- 
mediate, both over each and all the 

» From a Brief of Pius VI. Super soliditate, of Nov. 28, 1786. 

^ From the Acts of the Fourteenth General Council of Lyons, A.D. 1274 (Labbe's Coun- 
cils, Vol. XIV. p. 512). 

^ From Letter VIII. of Pope Nicholas I., A.D. 858, to the Emperor Michael (Labbe"s 
Councils, Vol. IX. pp. 1339 and 1570), 



lies ac slngulas ecclesias, sive in 
omnes et singulos jpastores et 
fideles : anathema sit. 

Caput IV. 

De Ilomani Pontijicis infallibiU magiste- 

Ipso autein Ajpostolico prima- 
tu, quern Momanus Pontifex, 
tamquam Petri jprinc'ijpis Apo- 
stolorum successor, hi univer- 
sa7)i Pcclesiavi oltinet, siipre- 
iiiam quoque magisterii j)otesta- 
teiii comjprehendi, hceo Sancta 
Secies semjyer tenuit, ^per^petuus 
Ecclesim usus comprolat, ijpsa- 
que oicmneiiica Concilia, ea im- 
p?'i)nis, in quihiis Or'iens cum 
Occiclente in fidci caritatisque 
unioneni conveniehat, cleclarave- 
Tunt. Pcitres enim Concilii 
Consiantinojpolitani quarti, ma- 
jorum vestigiis inhcerentes, hanc 
solemnem ediderunt jprofessio- 
nem : Prima solus est, rectce 
fidei regulam cusiodire. Et 
quia non jpotcst Domini nostri 
Jesu Christi prcetermitti senten- 
t'la dicentis : Tu es Petrus, et 
super hanc petram (Eclificabo 
Ecclesiam mecmi, hcec, qum dicta 
sunt, rerum probantur cffectihus, 
quia in Sede Ajpostolica imma- 
culata est semper Catholica reser- 
vata religio, et sancta celehratal 

cliurclies, and over each and all the 
pastors and the faithful : let him 
be anathema. 

Chapter IV. 

Concerning the InfaJlihle Teaddng of the 

Moreover, that the supreme pow- 
er of teaching is also included in 
the Apostolic primacy, which the 
Roman Pontiff, as the successor of 
Peter, Prince of the Apostles, pos- 
sesses over the whole Church, this 
Holy See has always held, the per- 
petual practice of the Cliurch con- 
firms, and cecumenical Councils also 
have declared, especially those in 
which the East with the "West met 
in the union of faith and charity. 
For the Fathers of the Fourth Coun- 
cil of Constantinople, following in 
the footsteps of their predecessors, 
gave forth this solemn profession : 
The first condition of salvation is 
to keep the rule of the true faith. 
And because the sentence of our 
Lord Jesus Christ can not be passed 
by, who said : ' Thou art Peter, 
and upon this rock I will build 
my Church,'^ these things which 
have been said are approved by 
events, because in the Apostolic 
See the Catholic religion and her 
holy and well-known doctrine has 
always been kept undefiled. De-. 

Matt. xvi. 18. 



doctrina. Ah hiijus ergo fide et 
doctrina sejparari minime ci(j)i- 
entes, sjperamus, iit in nna com- 
munione, qiiam Sedes Apostolica 
j)rcedicat, esse meremmir, in qua 
est integra et vera Christiancn 
religionis soliditas. Ajpjyrobante 
vero Lugdimensi Concilio secun- 
do, Grceci professi sunt : Sanc- 
tatn Itomanain Ecclesiavi sum- 
mum et jylenum j)rimatiim et 
jprinci^patmn su^er imiversani 
Ecclesiam Catholicam ohtinere^ 
quern se oib ijpso Domino in 
heato Petro, Ajpostolorum prin- 
cijpe sive vef'tice, cujus Romanus 
Pontifex est successor, cum 2>o- 
testatis jplenitudine recepisse ve- 
raciter et humiliter recognoscit ; 
et sicut jproi cccteris tenetur fidei 
veritatem defend ere, sic et, si 
qucB de fide suhortce fuerint 
qucestiones, suo dehent judicio 
definiri. Florentinum denique 
Concilium definivit : Pontificem 
Pomanum, verum Christi Vi- 
carium, totiusque Ecclesice caput 
et omnium Christianorum jpa- 
treni ac doctorem existere ,' et 
ijpsi in heato Petro pascendi, re- 
gendi ac guhernandi universalem 

siring, therefore, not to be in the 
least degree separated from the 
faith and doctrine of that See, we 
hope that we may deserve to be in 
the one communion, which the 
Apostolic See preaches, in which 
is the entire and true solidity of the 
Christian religion.^ And, with the 
approval of the Second Council of 
Lyons, the Greeks professed that 
the holy Roman Church enjoys su- 
preme and full primacy and pre- 
eminence over the whole Catholic 
Church, which it truly and humbly 
acknowledges that it has received 
Λνΐίΐι the plenitude of power from 
our Lord himself in the person of 
blessed Peter, Prince or Head of the 
Apostles, whose successor the Ro- 
man Pontiff is ; and as the Apos- 
tolic See is bound before all others 
to defend the truth of faith, so also, 
ifr4ny questions regarding faiith 
shall arise, they must be defined by 
its judgment.^ Finally, the Coun- 
cil of Florence defined : \^That the 
Eoman Pontiff is the true vicar of 
Christ, and the head of the whole 
Church, and the father and teacher 
of all Christians ; and that to him 
in blessed Peter was delivered by 

' From the Formula of St. Hormisdas, subscribed by the Fathers of the Eighth General 
Council (Fourth of Constantinople), A.D. 86Π (Labbe's Councils, Vol. V. pp. 583, 622). 

* From the Acts of the Fourteenth General Council (Second of Lyons), A.D. 127-t (Labbe, 
Vol. XIV. p. 512). 

^ From the Acts of the Seventeenth General Council of Florence, A.D. 1438 (Labbe, 
Vol. XVIII. p. 52G). 



Ecclesiam a Domino nostro Jesu 
Christo ;plenam jpotestatem tradi- 
tcnn esse. 

Iluic jpastorali viuneri τιί sa- 
tisfacerent, Pradecessores Nostri 
■indefessam sender operam dede- 
runtj tit salutaris Christi doctri- 
na ajpud omnes terrcB populos 
2oropagaretur^ jparique cura vigi- 
larunt, ut, uhi recepta esset, sin- 
cera et jpiira cojiservaretur. Quo- 
circa totius orhts Antisiites, 7umc 
singuli, nunc in Synodis congre- 
gati, lo7igam ecclesiarum consue- 
tudinem et a7itiqum regulce for- 
tnam seguentes, ea proiserthn jpe- 
ricula, qucB in negotiis fidei emer- 
gehant, ad hanc Sedem A])ostoli- 
cam Q'chderunt, ut ihi jpotissi- 
7num resarc'irentur damna fidei, 
ubi fides non potest sentire de- 
fectum. Romani autem Ponti- 
ficis, prout tenip)orum et rerum 
conditio suadehat, nu7iG convoca- 
tis cecuTnenicis Conciliis aut ex- 
plorata Ecclesice p>er or'heni dis- 
persai sententia, 7iu7ic per Syno- 
dos pai'ticulares, mmc aliis, quce 
divina suppeditabat promdentia, 
adhibitis auxiliis, ea te7ienda de- 

our Lord Jesus Christ tlie full 
power of feeding, ruling, and gov- 
erning the whole Church.^ 

To satisfy this pastoral duty, our 
predecessors ever made unwearied 
efforts that the salutary doctrine of 
Christ might be propagated among 
all the nations of the earth, and 
with equal care watched that it 
might be preserved genuine and 
pure where it had been received. 
Therefore the Bishops of the whole 
world, now singly, now assembled 
in Synod, following the long-estab- 
lished custom of churches,^ and 
the form of the ancient rule,^ sent 
word to this Apostolic See of those 
dangers especially which sprang up 
in matters of faith, that there the 
losses of faith might be most effect- 
ually repaired where the faith can 
not fail.* And the Roman Pontiffs, 
according to the exigencies of times 
and circumstances, sometimes as- 
sembling oecumenical Councils, or 
asking for the mind of the Church 
scattered throughout the world, 
sometimes by particular Synods, 
sometimes using other helps which 
Divine Providence supplied, de- 

' John xxi. 15-17. 

' From a letter of 8t. Cyril of Alexandria to Pope St. CelestiMe I., A.D. 422 (Vol. VI. 
Tart II. p. 3G, Paris edition of 1G;58). 

= Prom a Kescript of St. Innocent I. to the Council of Milevis, A.D. 402 (Labbe, Vol. III. 
p. 47). 

* Prom a letter of St. Bernard to Pojie Innocent II. A.D. 1130 (Epist. 191, Vol. IV. p. 433, 
Paris edition of 1742). 



finiverimt, quce sacris Scrijpturis 
et apostoUcis traditionibus con- 
sentanea, Deo adjutore, cognove- 
rant. Neque enhn Petri succes- 
sor ibus Sjnritus Sanctus j)romis- 
sus est, lit eo revelante novani 
doctrinam patefacerent, sed ut, 
eo assistente, tradltam ])er Apos- 
tolus revelationem seio fidei de- 
jpositum sancte custodirent et 
fideliter exponerent. Quorum 
quidem ajpostolicam doctrinam, 
cranes t'enerabiles Patres ani- 
p)lexi et sancti doctores ortlio- 
doxl venerati atque secutl sunt ; 
jolenissime scientes, hanc sancti 
Petri Sedeni al• omni semper 
errore illibatam pe^'manere, se- 
cundum Domini Salvatoris nos- 
tri divinam jpollicitatione7n di- 
scijpulorum suoruni principi fac- 
tam : Ego rogavi pro te, tit non 
deficiat fides tua, et tu ali- 
quando conversus confirma fra- 
tres tuos. 

Hoc igitur veritatis et fidei 
numquam deficientis charisma 
Petro ejusque in hac Cathedra 
successoi'ihus divinitus coUatum 
est, ut excelso suo munere in 07n- 
niuni salutem fungerentur, ut 
universus Christi grex per eos 
ah erroris veiienosa esca aversus, 
ccelestis doctrince pabulo nutri- 

fined as to be held those tliiiiP-s 
which with the help of God they 
had recognized as conformable with 
the sacred Scriptures and Apos- 
tolic traditions. For the Holy Spirit 
was not promised to the successors 
of Peter, that by his revelation they 
might make known new doctrine ; 
but that by his assistance they might 
inviolably keep and faithfully ex- 
pound the revelation or deposit of 
faith delivered through the Apos- 
tles. And, indeed, all the venerable 
Fathers have embraced, and the 
holy orthodox doctors have vener- 
ated and followed, their Apostolic 
doctrine ; knowing most/fully that 
this See of holy Peteryemains ever 
free from all blemish of error ac- 
cording to the divine promise of 
the Lord our Saviour made to the 
Prince of his disciples: Ί have 
prayed for thee that thy faith fail 
not, and, when thou art converted, 
confirm thy brethren.' ^ 

This gift, then, of truth and 
never-failing faith was conferred 
by heaven upon Peter and his suc- 
cessors in this chair, that they might 
perform their high ofiice for the 
salvation of all ; that the whole 
flock of Christ, kept away by them 
from the poisonous food of error, 
might be nourished with the pas- 

» Luke xxii. 32. See also the Acts of the Sixth General Council, A.D. 680 (Labbe, Λ"ο1. 
VII. p. 659). 



retui', lit, suhlata scJdsmatis oc- 
ca$ione, Ecclesia tota una con- 
servaretur, atqiie suo fundamen- 
to imiixa, firma adversus inferi 
jportas consisteret. 

At vero cum hac i])sa cdate, 
qua salutifera Ajpostolici inune- 
ris ejjicacia vel maxlme Teqidri- 
tur, non jpauci inveniantur, qui 
illlus auctoritati ohtrectant ; ne- 
cessai'ium omyiino esse censemus, 
2)rcerogativa7n, quam unigenitus 
Dei Filius cum summo j^^^i^- 
rali officio conjungere dignatus 
est, solemniter asserere. 

liaque Nos traditioni a fidei 
Christlancn exordio jperce])tce fide- 
liter inlicurendo, ad Dei Salva- 
toris nostri gloriain, religionis 
CatJioliccB exaltationem et CJuns- 
tiaiiorum 2)0])ulorum salutem, 
sacro aj>j)rohante Concilio, doce- 
mus et diviniius revelatum do- 
gma esse definimus : RomanuTn 
Pontificeim, cum ex Cathedra lo- 
quitur, id est, cum omniuin 
Christianorum pastoris et docto- 
ris viimere fungens j>ro supre- 
ma sua Apostolica auctoritate 
doctrinam de fide vel morihus 
ah universa Ecclesia tenendam 
definit, jyer assistentiam divi- 
nam, ipsi in beato Petro pro- 
missam, ea infallihilitate pol- 
lere, qua dieinus J2edemj)tor 

turo of heavenly doctrine ; that the 
occasion of schism being removed, 
the whole Church might be kept 
one, and, resting on its foundation, 
might stand firm against the gates 
of hell. 

But since in this very age, in 
Avhich the salutary efficacy of the 
Apostolic office is most of all re- 
quired, not a few are found who 
take away from its authority, we 
judge it altogether necessary sol- 
emnly to assert tlie prerogative 
which the only-begotten Son of 
God vouchsafed to join with the 
supreme pastoral office. 
/ Therefore faithfully adhering to 
the tradition received from the be- 
ginning of the Christian faith, for 
the glory of God our Saviour, the 
,exaltation of the Catholic i-eligion, 
nd tha-«ialvation of Christian peo- 
ple,^;feiie sacred Council approving, 
teach and define that ^t is a 
dogma divinely revealed :>4hat the 
iKoraan Pontiff, when he speaks ex 
^0ihedra, that is, \\\\q\\ in discharge 
|of tlie office of pastor and doctor 
of all Christians, by virtue of his 
supreme Apostolic authority, he 
defines a doctrine regarding faith 
pr morals to be held by the uni- 
versal Church, by the divine assist- 
nce promised to him in blessed 
eter, is possessed of that infalli- 
ility with which the divine Re- 



Ecclesiam suam in defiaienda 
doctrina de fide vel moribiis in- 
striictam esse voluit ,' ideoqiie 
ejusmodi Romani Pontificis de- 
finitiones ex sese, non autem ex 
consensu Ecclesice, irreformahiles 

Si quis autem Judo Ifostrce 
definitioni contradicere, quod 
Deus avertat, prccsmnpserit : 
anathema sit. 

Datum Homce, in jouhlica Ses- 
sione in Vaticana Basilica so- 
le inniter celehrata, anno Incayma- 
tionis Oominicce inillesimo octin- 
gentesimo sejHuagesimo, die de- 
cim,a octava Jidii. Pontficatus 
Nostri anno mgesimo quinto. 

deemer willed that Kis Church 
should be endowed/ for defining 
doctrine regarding faith or morals; 
and that therefore such definitions 
of the Roman Pontiff are irreform- 
able^ ei themselves, and not from 
the^nsent of the Church. 
yBut if any one — which may God 
avert — presume to contradict this 
our definition : let him be anathe- 

Given at lionic in public Session 
solemnly held in the Vatican Basil- 
ica in the year of our Lordj)ne 
thousand eight hundred and sev- 
enty, on the eighteenth day of July, 
in the twent}'-fif th year of our Pon- 

' That is, ia the words used by Pope Nicholas I., note 13, and in the Synod of Quedlin- 
l)urg, A.D. 108Γ), 'It is allowed to none to revise its judgment, and to sit iu judgment upon 
what it has judged' (Labbe, Vol. XII. p. 67i)). 














CHURCH. A.D. 1G43. 

[The Ortuopox Confessiox op Faith op the Οατποι,ιο and Cnuncii of τπε East (also 
called Catechism from its method) was drawn up by Peter Mogilas, Metropolitan of Kieff, the father 
of Russian theology (d. 1047), or under his direction, and was revised and adopted by the Grreco- 
Russian Synod at Jassy, 1643, signed by the Eastern Patriarchs, and approved again by the Synod of 
Jerusalem, 1672. It sets forth the faith of the Eastern Church in distinction both from the Latin and 
Protestant Churches. We print the introduction and doctrinal part in full, but omit Parts II. and III., 
which contain an exposition of the Lord's Prayer, the Beatitudes, and the Ten Commandments, and be- 
long to Ethics rather than Symbolics. In the division of the Decalogue the Greek Church sides with 
the Reformed against the Roman and the Lutheran. Comp. History, pp. 5S sqq. 

The modern Greek text, with the semi-ofHcial Latin translation of Panagiota, appeared first at Am- 
sterdam, 1662. It is here reprinted from Kimmel's Monumenta Fidei Ecclesice Oricntalis, Pars I. pp. 56- 
203. On other editions and textual variations, see his Prolegomena, p. Ixii.] 

^Ορ^όοοζος ύμολαγία της πίσ- 
τίως της καθολ/κΓ/ς κα\ 
άτΓοστοΧικης ίκκΧησίας της 
αν ατοΧικης. 

Ερώτησι ς α . 

Ο αν^ρωτΓος ό \ριστιανυς ό 6ρ- 
θοοο^ος και καθολικός τι \ρίωστΗ 
νά (pv\aTT)j, Οίά να κXηGOVoμησ^J την 
ζωην την αΐώνιον ; 

Αττόκρισις. ΐΐίστίν υρ^ην και 
ipya καλά. Δίατι ΰττοΊος τα cvo 
ταϋτα κρατΰ, είναι κάλος χριστια- 
νός, και £^ίί βίβαίαν ίλττί'δα της 
αιωνίου σωτηρίας ' μαρτυρονσης της 
άγ/ας Γραφής (Ίακ. β', κδ'.) * όρατί, 
OTL ίξ ipywv δικαιούται αν^ρωττος, 
καί ουκ εκ ττίστίως μόνον ' και ό 
λύγος κατώτίρον (στί^. κς'.) " ωστηρ 
yap το σώμα \ωρ\ς ττνίύματος νί- 
κρόν Ιστιν, οϊιτω και 77 ττίστις χωρίς 
των έργων νεκρά ίστι ' καϊ άλλα- 
\ου ό Παΰλος ύ ^Ηος λε'γεί το αυτό 
(α . Ύιμ. α'. <θ'.) ' ε\ο;ν πίστιν και 

Orthodoxa Confessio Fidel Ca- 
tholiccB et Apostolicce Ecclesics 

Qu^STio I. 

Quid tenere atque observare Or- 
thodoxns et Catholicus homo Cliri- 
stiaiins debet, nt osteniie oliui vita3 
lieres fiat ? 

Responsio. Rectam fidein et 
bona opera. Qui enim liaic duo 
servat, ille bonus Christianus est, 
certamque osterniE salutis spem lia- 
bct teste sacra scriptura (Jac. ii. 
24:) : ' Videtis, quod ex operibus 
justificetur homo non antem ex 
fide tantum.' Turn paullo post 
(v. 26) : ' Nam qnemadmodum cor- 
pus sine spiritu mortuum est : ita 
et fides sine operibus mortua est.' 
Idem ahbi divinus ille Paulus ad- 
struit (1 Tim. i. 19): 'Habens 
fidem et bonam conscientiam : qua 



ογαθί/Γ συνιΐ^ησιν' i}v τίνες αττωσύ- 
μίΐ'Οί TTifH την ττιστιν ίΐ'αυογί}σαν * 
και «λλα γυϋ {α . Ύιμ. γ', θ'.) ' ί'χον- 
τίς τυ μυστηριον τ7]ς ττίστίως ίν κα- 
■Capa συνίΐθΊ\σίΐ. 

^Ερώτησις β'. 

Δ/οτί "χ^ρεωστΗ ό \ρίστιανυς να 
moTivij πρώτον, και υστέρα να κάμ^ 
τα καλά tpya ; 

ΆτΓ. ΈττείΟί) είναι αόυνατον να 
apiaarj τινας του θεοϋ -χ^ωρις ττιστιν, 
κατά τυν ΐΙαϋΧον λι'γοιτα (Έρρ. ια'. 
ς'.) ' ^WjOtr πίστεως άούνατον ευαρε- 
στησαί ' πιστεϋσαι yap oa τυν προσ- 
ερ\όμενον τω θ£(ί>, οτι ίστι, καί 
τ()7ς ίκζητοΰσιν αυτόν μισ^απο^ότης 
γίνεται. Δ/α νά άρεσσ\] \onrov ό 
\ριστιανυς τφ Θεω, κα\ τα ipya του 
να ε'π'αι εις αυτόν ευπρόσδεκτα, πρώ- 
τον πρέπει νά ε\\] πίστιν εΙς ror 
θεον, /cat οεύτερον νά ευ^ίμη] την 
ζωην του κατά την πίστιν. 

Ερωτησις y . 
Τα cCo ταϋτα εΙς τί στεκουΐ'ται ; 

ΆτΓ. Εις- τάς τρεΊς ^εo\oyικάς 
αρετάς ' ιρ/ουν εΙς την πίστιν ' εις 
την ίλτΓί'όα* και εΙς την αγάττί^ΐ' * 
κα-α τάς όποιας ^εΧομεν μερισειν 
και τα τρία μέρη της Oμo\oy^aς, 
ώστε ε}ς το πρώτον νά ^Jμo\oyησω- 
μεν περ\ τών άρθρων της πίστεως, 
ε\ς τΙ) οεύτερον περ\ ελπίδος, και της 

repulsa nonnulli fidei nanfragium 
fecernnt.' Et alio idem loco (1 
Tim. iii. 9) : ' Ilabentcs mjstcrium 
fidei in pura conscientia.' 

Qu^sTio II. 

Quid vero prins credere, turn 
delude bona opera efficere debet 
Christianns ? 

Kesp. Quoniara sine fide nemo 
Deo placere potest, secundum dic- 
tum Pauli (Ilebr. xi. 6): 'Fieri 
non potest, ut sine fide quisquam 
placeat ; nam qui ad Deum acce- 
dit, liunc credere oportet, et esse 
Deum, et remuneratorem iis esse, 
qui ilium sedulo quierunt.' Ut ac- 
ceptus igitur Deo homo Cliristia- 
nus sit, ut illique grata ejus sint 
opera ; primum fidem in Deum 
habeat oportet ; postraodum ut vi- 
tam etiam suam ad fidei regulam 
componat ac conformet. 

Qu^sTio III. 

Quibus in rebus liiec duo con- 
sistunt ? 

ItESP. In tribus hisce virtutibus 
theologicis : in Fide, in Spe, in 
Caritate, secundum quas etiam tres 
Confessionis liujus partes distribu- 
ere nobis animus est ; nimirum ut 
in prima parte concordi concessione 
de Articulis Fidei agamus ; in se- 
cunda, de Spe et Oratione Domini- 


τΓροσίνχίΊς tTjq Κυριακής, και πίρ\ ca, et Beatitudiiiibus Evangelicis : 

των μακαρισμών, ί'ίς δε το τρίτον, ill tertia deiiique, cle PriEceptis Di- 

ττφΐ των ^ίίων ίντολων, tv αίς ττί- vinis, quibiis Caritas in Deum et 

ρύχίταί i) -ρος θεον και τον πλη- PiOximum continetur. 
σίον ά-γάπη. 

Πρώτον μίρος 

της dpSroS όζον ϋμολογίας, 
ίν ψ περί Π/σΓ£ωί;. 

^Ερώτησις δ'. 

Τι εστί Πί'σΓίί;• ; 

ΆτΓ. ΐΐίστις εση (κατά τον μα- 
κάριον ΤΙανΧον Έ'βρ. ιά. ά.) ΙΧττιζο- 
μίνων ύττόστασίΓ, πρα-γμάτων ελεγ- 
\ος ου ρλεττο^εΊ/ωι» ' Ιν tuiitij yap 
Ιμαρτυριι^ησαν οι πρεσβύτεροι ' Τ] 
οΰτω ' πίστις ορθόδοξος, koCoXik?'; 
τε και ατΓοστολικί'/ εστί, καρδία πί- 
στευαν και στυματι όμοΧοΎεΐν avu 
θεον τρισυπόστατον, κατά την αυτοϋ 
του Παύλου οι(ασκαΧίαν, λε'γοντος ' 
( Ρωμ. ί. ί.) καρδία yap πιστεύεται 
ίΐς όικαιοσύνην, στόματι δε ύ/ιολο- 
ytiTat ίΐς σωτϊφίαν. Προς τούτω 
πρέπει να κρατι] δια βέβαιον και 
αναμφίβοΧον ό ορθόδοξος χριστια- 
νός (ς'. Συΐ'οδ. καν. πβ'.), πώς ολα 
τα άρθρα της πίστεως της καθολι- 
κης και όρθοδ(>ξου εκκΧησίας είναι 
παραόεόομενα απο τον Κύριον ημών 
Ιησοϋν Χριστον με το μέσον τών 
αποστόΧων του εΙς την εκκΧησίαν, 
και α'ι οικουμενικά! σύνοδοι τά ερ- 
μηνεύουσαν και τά ε^οκίμασαν, και 
ία ΤΓίστεύί? ίΐς ούτα κα^ώς ττροστάσ- 

Orthodoxce Cojrfessionis 



Quid est Fides ? 

Eesp. 'Fides (secundum bcatum 
Pallium (Heb. xi. 1) est substan- 
tia earum rerum qua3 speraiitur, 
earumqne quse noii videntur dc- 
monstratio ; per banc enim testi- 
monium consecuti sunt seniores.' 
Aut bunc in modum : Fides Or- 
thodoxa, Catbolica et Apostolica 
est eorde credere et ore profiteri 
unum Deii7n, personis trinum ; id- 
que secundum Pauli ipsius doctri- 
nam (Rom, x. 10) : ' Corde credi- 
tur ad justitiam : ore fit confessio 
ad sabitem.' Ad bsec pro certo 
atque indubitato tenere debet or- 
thodoxus Cbristianus (Synod. Λ^Ι. 
Can. LXXXIL), omnes fidei Arti- 
culos, quos Catbolica et Ortliodoxa 
credit Ecclesia, a Domino nostro 
Jesu Cbristo per Apostolos Eccle- 
siiB traditos : atque ab oecumenicis 
conciliis expositos approbatosque 
fuisse. Quos et ipse vera fide 
complecti debet, secundum prse- 



σει ύ Άττυστολος, Xtyow {β', θεσσ. j ceptum Apostoli (2 TllCSS. ii. 15) : 
β', li.)' ixpa ovv, αδίλ^οί, στί/κίτε ' Vos igitur, fratres, perstate tra- 
Koi κρατίΊτε τάς τΓαραύόσεις, ας £?t- ditionesque tenete, qnas sive ex 

sennone nostro sive epistola didi- 
cistis.' Knrsus alibi (1 Cor. xi. 2) : 
' Collaudo ego vos, fratres, quod 
mea omnia memoria tenetis ; qnod- 
que traditiones, prout illas vobis 
tradidi, retinetis.' Ex liisce mani- 
festnm est, Articulos Fidei auctori- 
tatem approbationemqiie suam par- 
tim sacra3 scripturse partim tradi- 
tioni Ecclesiasticse atqiie doctrinse 
Conciliorum sanctorumque Patriini 
acceptam referre. Qnam rem hniic 
in modumclarius illustratS. Dionj- 
sins (Ilierarcli. Eccles. cap. i. p. 108, 
Morell.) : ' Qiiippe essentia Hierar- 
cliiie liujus nostrie tradita diviiii- 
tus oracnla sunt, quorum ea quam 
maxime venerabilia ducimus, quie• 
cunque a divinis doctoribus nostris 
(x\postolis) in sacris ac tlicologicis 
codicibus nobis data sunt: itemque 
ilia, in quibus a sanctissimis istis 
liominibus immateriali quadam ini- 
tiatione, et coilesti Ilierarcliiai jam 
quodammodo vicina, de mente in 
inentem facta, ope quidem corpo- 
reai sermocinationis, sed minus ta- 
men materiatse, nee ullis Uteris 
proditai, prieceptores et duces nos- 
tri initiati institutique fuere. Sci- 
licet quod gemina ac duplicia Ec- 
clesia3 dogmata sunt : alia uteris 
mandata, quse divinis sacriE scrip- 

^άχ^ητε, πτε diet λογού είτε cl επισ- 
τολής ■ί]μων' και αλλαχοϋ (α'. Κορ. 
ια'.β'.)' επαινώ c£ ύμΐις, αδελφοί, υτι 
πάντα μου μεμνησ^ε, και καθώς πα- 
ρε^ωκα νμίίν τάς παραύυσεις, κατέ- 
χετε. ΆτΓΟ τα υποΊα λογία είναι 
φανερυν, πώς τα αρ^ρα της πιστεο)ς 
ε\ουσι το κΰρος και την όοκιμασίαν, 
μίρος απο την ay'uiv ^ραφην, μέρος 
άπο την εκκΧησιαστικην, παρά^οσιν, 
και ίίτΓΟ την διοασκαλ/αν τών συνό- 
δων και τών tijUov πάτερων. Το 
όττοΊον ψανερωνωντας το ο ιερός 
Αιονΰσιος λί'γίΐ (ίκκλ. IfjO. α .) ου- 
τως' ουσία yap της κατ ημάς ιε- 
ραρχίας εστϊ τα θίοττοράοοτα λογία ' 
σεπτότατα cl λογία ταϋτα φαμεν, 
οσα TT^oc" ~ών ενδεών ιιμών ιεροτε- 
Χεστών εν άyιoypάφoις ημΊν και θεο- 
λογικαΤς- οίοώρηται Οίλτοις, και μην 
ϋσα προς τών ιερών άνορών αϋλω- 
τερα μυήσει, και γίΐτοΐ'ΐ πώς ηοη της 
Ουρανίας ιεραρχίας εκ νοος εις νουν, 
δια μέσου λογού σωματικού μεν, άϋ- 
Χωτερου δε όμως, ypaφης έκτος, οι 
κa^ηyεμυvες ίψών εμυη^ησαν, I'lyovv 
πώς cCo λογ/ωΐ' είναι τα cόyμaτa. 
"Αλλα παραοί^ει ι/ yμaφη, τα οποία 
περιέχονται εις τα θεολογικά βιβλία 
της uyίuς y ραφής ' και αλΧα είναι 
ZoypaTa παραΖεόομενα εκ στόματος 
άπο τους ^Αποστόλους, και τοΰτα 
ερμηνεύ^ησαν από τάς συνόδους και 



τοί/ς αγίους ττατίρας' και ίίς τα tnrie libris compreliensa habeiitur ; 
δύο ταϋΓα η ττίστις ίίναι τί^ιμίλιω- alia viva voce ab Apostolis tradita. 
μίνη. Και Elv ίίναι πρίπον, να. Atqiie liiEC ipsa siint, quoe postrao- 
στίκίται uuvov φυλα-γμίνη iig το , diiin a Coiicilis saiictisque Patribiis 
Kfjv-Tov της καρδίας, μα και μΙ το plenius declarata fuerimt; biiiisque 
στόμα να κηρυττίται η αυτή, και 
να υμo\nyaτaί άφυβως και άναμ- 
φιβόΧως ' καθώς• και υ lepog Ψάλ- 
της λί'γίΐ (Ψαλ. |θΐς'. ι. β'. Κορ. ο. 
ιγ'.) ' ίΤΓί'στευσα, ^ιό ίΧάΧησα, και 
νμ^Ίς πιστίύομίν, έιο και λολοϋ- 


^Έρώτησις ί. 

Ποσά ίίναι τα ΐΊρ^ρα της καθολι- 
κΓ/ς κ((ί ορ^υ^όζου πΐστίως ; 

ΆτΓ. Τα Ιίρ^ρα της ό^οθοδοξου 
και καθολίκΓ}ς πίστεως ί'ιναι οώδίκα, 
κατά το σύ^ιβολοί' της ίν Νικαι'ο 
πρώτης συνόόου, και tjji' σι; Κων- 
σταντινουπόΧίΐ οίυτίραν ' εΙς ταΐς 
όποίαις ουτο)ς ίφανερω^ησαν ολα, 
ότΓου σι/ΐ'Γί/Ί'ουσί προς την "ημετί- 
ραν πιστιν, οττου ούτε πΧειότΐρα 
πρίπα να πιστενωμεν, ούτε oXiyio- 
τερα, ούτε άΧΧοιώς παρά οποϋ lypoi- 
κησαν οι πατέρες εκείνοι. Mo'vol•' 
κάτΓΟία 07Γ αυτά τα αρ^ρα είναι φα- 
νερά, και καθ' εαυτά yvwpipa, και 
άΧΧα περικρατουσι μυστικά εΙς εαυ- 
τα, και αττ' αιτα νοούνται κάΙ τά 

Vol. IL— τ 

hisce fuudamentis tides superstructa 
exstat. Quain neutiquam arcanis 
pectorum claustris diintaxat abstru- 
di oportet : veruin etiam confessione 
oris intrepide atqiie indiibitanter 
prsedicari ac proferri. Quemadmo- 
dum et sacer Psaltes loquitur (Psa. 
cxvi. 10 et 2 Cor. iv. 13) : ' Credidi, 
propterea et locutus sura. Ν os quo- 
qne credimiis, ideoqne etiom loqui- 

Qu^STio V. 

Quot Catholicce atqne Ortliodoxse 
fidei Articuli sunt ? 

Resp. OrthodoxiB et Catliolicie 
fidei Articuli numero duodecim 
suut secuudum Symbolum Conci- 
lii primi Nicsese, et secundi Con- 
stantinopoli habiti. Quibus in 
Conciliis ita sunt accurate expo- 
sita, quse ad fidera nostram atti- 
nent, omnia; ut neque plura ne- 
que pauciora a nobis credi opor- 
teat, neque alio sensu intellectuque, 
quam quo Patres illi intellexeruut. 
Verumenimvero nonnulli liornmce 
Articulorum clari per seque mani- 
fest! sunt, alii qusedara occultius 
complectuntur, unde cetera etiam 



^Ερώτησις ς. 

Ώοίον tivui 70 πρώτον Ιιρ^ρον της 
π'ιστίως ; 

ΆτΓ. (Συνοδ. ο'.). Πίστίύω ίίς 'iva 
Qiov ϊΐατίρα τταντοκρύτορα, ττυιη- 
την ουρανοί) και ji}Q, ορατών Τ£ πάν- 
των κα\ αοράτων. 

^Ερώτησις ζ\ 

Ε/ς τοϋτο το άρθρον της πίστεως 
τι \ογ\ς δίδασκαλί'α πίρικρατίΊταί ; 

ΑτΓ. Τοϋτο το άρθρον της πί- 
στεως δύο τίνα περιέχει, πρώτον να 
πιστεύ>J τινας κα\ να opoXoyij (Δευτ. 
ς . C .), πώς εΊ,ναι ένας θεός εν τριά- 
C£ ciyia Βοζαζόμενος ' καΙ πώς εις 
την θεότητα η ορχΟ κοί η ρίζα του 
ΎΙοϋ κα\ 70 ΰ ayiov Ώνεύματος είναι 
ό ΥΙατηρ ' όίύτερον όιύύσκει, πώς 
αυτός ύ εν τριάοι θεός εποίϊ)σεν εκ 
του μη υντος πάντα τα ορατά καΐ 
αόρατα ' καθώς ό Ψαλμούύος μαρτύ- 
ρων λίγεί (Ψαλ. λγ'. θ'.) * οτι αυτός 
είπε, κα\ εyεvη^ησav, αυτός ενετεί- 
λπΓΟ και εκτίσ^^ησαν. 

^Έρωτησις ?'/. 

Τίνα yvώμηv πρέπει να ί'γω πε|θί 
θίοϋ ; 

Απ, Πρέπει να πίστευες πως εί- 
ναι ένας θεός εν τριάοι iiyia, κατά 
την ypa(pi]v την \εyoυσav (Έ^. δ'. 
(,•.)■ ίΤς θίίίς και Ώατηρ πάντων, ύ 

Qu^STio VI. 

Primus Fidei Articulns quis 

Eesp. (Synod. I.). Credo in nnum 
Denm, Patrem ouinipotentem, con- 
ditorem coeli et terrce, renimqiie visi- 
bilium atqiie iuvisibilium omnium. 

Qu^STio VII. 

Cujiismodi in hoc Fidei Articnlo 
continetur doctrina? 

Resp. Hie Articulns duo quse- 
dam complectitur. Prius, nt cre- 
dat quisqne ac confiteatur (Dent, 
vi. 4), Denm esse nnum, in sanctis- 
sima Trinitate adorandnm, et in 
Divinitate originem et radicem 
Filii Sanctique Spiritus Patrem 
esse. Posterins, hnnc ipsum trin- 
nnnm Denm cuncta de niliilo 
condidisse, visibilia pariter atqne 
invisibilia, teste sacro vate (Psa. 
xxxiii. 9) : ' Ipse dixit, et facta 
sunt. Ipse jussit, et creata sunt.' 

Qu^STio VIII. 

Quam de Deo habere debeo opi- 
nionem ? 

Pesp. Credere dcbes Denm in 
sancta Trinitate nnnm esse, secun- 
dum hsec scripturse verba (Ephes. 
iv. 6) : ' Unns Dens itemque om- 

επί πάντων και δια πάντων και ti^ ninm pater: qui super omnes, per 
πάσιν ημ'ιν ' ύ ύττοΤος ως αγαθός | omncs, in nobisqne omnibus est.' 



/cat vwspaya^og, /i£ ϋΧον όττοΰ ίΐναί 
καθ' eavTov υττερτεΧης καΙ δεδοξασ- 
μίνος, μί υλον τοΰτο δ<α να μίτί- 
ypvai και aWa οντά την αγοθθΓί}τά 
του, ϋοζάζοντα αίιτυν, Ιποίησεν ίκ 
του μι) οντος τον κόσμον. Μα τί 
να είναι ο θίος εϊς την φύσιν του, 
τοΰτο eivai άόύνατον να jvo)pi^^T] 
απο καν ίνα κτίσμα, ογί μόνον όρα- 
τον, ολλά και αόρατον, ί/γουν κα\ 
ίιττ αυτούς τους a■γyί\oυς, ^ιατ\ civ 
είναι ούοδ μία σύ•γκρισις κοθολου 
αναμεσον του κτιστού κοϊ κτίσμα- 
τος. Κα/ εζ επομένου φθάνει μας 
προς ευσεβειαν (κοθώς μαρτυρεί ο 
\εροσο\υμ. ΚύριλΧος Κατη\. ς'.), 
να ηζεχ\οωμεν, πώς ε\ομεν θεον ενα, 
θεον οντά, και αεΙ οντά, υμοιον και 
ταυτον πάντοτε με τον εαυτόν του ' 
εζω απο τον όττοΤορ άλλος θεός δίΐ' 
είναι. Καθώς λεγεί υ αυτός θεός 
όιά τον προφήτου (Ήσ. pd'. ζ'.) ' 
εγώ (εί'μϊ θεύς) πρώτος, και εγώ 
μετά ταΰτα, κα/ ΤΓλ))^ εμοΰ ουκ 
εστίν θεός* και ό Μωϋσης προς τον 
ΙσραηΧητικον \αον μετά προτροπής 
οϋτω λέγει (ΔευΓ. ς'. 3'.) * άκουε 
Ίσραι/λ, Κύριος ο θεός ημών Κύ- 
ριος εις εστίν. 

^Ερώτησις θ'. 
Αν \σως και ό θεός εΤίΌΐ ένας 

Qui ut bonus, immo plus quara 
summe bonus, quamvis in semet 
ipso longe perfectissimus gloriosis- 
simusque esset, quo tamen et alia 
Entia, gloriam ipsius celebrando, 
bonitatem ejusdem participarent, 
totum hunc mundum ex nihilo ef- 
finxit. Ceterum quidnam omnino 
in iiatura sua Deus sit, id ipsum 
res areata nulla satis assequi ac 
percipere potest: non visibilis mo- 
do sed ne in visibilis quidem, sive 
Angeli ipsimet, qnoniam nulla pe- 
nitus inter creatorem et rem cre- 
atam comparatio proportioque in- 
tercedit. Sed illud denique nobis 
ad pietatem satis esse potest (teste 
Cyrillo Hierosolymitano, Catechesi 
VI. p. 40, Morell.). Si recte te- 
nemus, Deum nos habere, Deuni 
unum, eumque sempiternum ; at- 
que similem semper et eundem si- 
bimet ipsi : prieterque ilium, Deum 
exsistere neminem, quemadmodum 
idem ille Dens per Prophetam (Jes. 
xliv. 7) fatur : ' Ego (sum Deus) pri- 
mus, et ego postea ; et proeter me 
non est Deus.' In quam senten- 
tiara et Moses, cum adhortatione, 
ita populum Israeliticum alloqui- 
tur (Deut. vi. 4) : ' Audi Israel, 
Dominns Deus noster, Dominus 
unus est.' 

QuiESTio IX. 
Atqui si unus Deus est, necesse 



φαίΐ'ζται, ~ώς x'u ήτυν uvujki}, vu 
yrov και 'ίνα —ρόσωττον ; 

ΆτΓ. Δει» ίΐναι ανά-γκη' Start ύ 
θίος Eivat ϊνας ίΐς την φυσιν και 
την ουσίαν, μα τρισυπόστατος, κα- 
θ(ι»ς fti^at φανίρόν άπο την όίόασκα- 
ΧΙαν αυτοί) του 'Σωτηρος 7]μων, ύττοϋ 
ίίπίν ττρός τους Άττοστολους του 
(Μοτθ. κη. ώ'.) ' ττορίν^ίντίς μα^η- 
τίύσατί ττύντα τα ί^νη' βαπτίζοντας 
αυτούς Ε?ς• το όνομα τοΰ Ώατρος, και 
τοϋ ΎΙοϋ, κα\ τοΰ αγίου Πνεύματος. 
Άπο τα όποια Xojia ψαναρώνίται, 
πως ίΐς την μίαν θίότητα να tivai 
τρία πρόσωπα, ό ΤΙατηρ, ύ Υιός, το 
ΐΐνίϋμα το ayiov, ΐΐατηρ ο όποΊος 
προ αγώνων jivva τον υιόν άπο την 
Iciav του ούσάιΐ', κα< το άγιου Πι^εϋ- 
μα προίησιν. ΎΙός ε /c ΠαΓ|θος' γεί'- 
νη^ύς προ αΙώνων ομοούσιος αυτιο ' 
Ώνίΰμα ayiov oV' αΙωνος ίκπορίυυ- 
μ:νον ίκ ΐΐατρος, όμοούσιον τφ Πα- 
τρί και τω υίω ' τοΰτο ίρμηνενων ό 
θεΤοο Ααμασκηνος λε'γει οϋτως (ά. 
Βί/3. κε0. ιύ.) ' ύ Ύιος και το ΐΐνίϋ- 
μα το ayiov, εις μίαν αιτίαν, τον 
ΐΐατίρα, άναψίρονται. Και ολλαχοϋ 
{κίφ. ι'.) ύ αυτός ' ό νιος ίκ τοϋ Ώα- 
τρος ίστί μΐ τρόπον ytvvησiως' το 
Ώνίΰμα το ayiov και αυτό εκ τοϋ 
Ώατρος ίίναι, μα οχι μΐ τρόπον γευ- 
νησιως, αλλ' ίκπορίύσεως. Και ο 
θεολόγος Γ'pηyόpιoς εις τα Xoyia 
τοϋ Άττοστόλου τα προς Ρωμαίους 
{κίφ. ια' . λς'.), ΟΤΙ ε| αυτού, και Ει 
αυτοΰ, και εις αυτόν, τα πάντα, λε'γει 

videtur, ilium ctiam unicain tan- 
tumodo personam esse? 

Hesp. Nihil necessc est. Quippc 
secundum iiaturam et essentiam 
Deus uiius est; at personis trinus. 
Quod ex ipsius Servatoris nostri, 
ad Apostolos suos loquentis, doc- 
trina satis claret (Matt, xxviii. 19) : 
' Euntes docete omnes gentes, bap- 
tizautes eos in nomine Patris, Fi- 
lii, et Spiritus Sancti.' Unde pa- 
tet, in una et eadem Divinitate 
trcs omnino esse personas; Pa- 
trem, Filium et Spiritum Sanc- 
tum ; Patrem, qui ante secula, de 
propria essentia sua, Pilium gig- 
nit, ac Spiritum Sanctum emit- 
tit; Filium, a Patre ante secula 
genitum, illique consubstantialem ; 
Spiritum Sanctum, ab omni aeter- 
nitatc de Patre procedentem, Pa- 
trique ac Filio coessentialem. 
Quam rem liisce verbis exponit 
divinus Damascenus (Lib. I. c. 
xi.) : Filius, et Spiritus Sanctus 
ad caussam unam, nerape Patrem, 
refcrnntur. Idem alio loco (cap. 
X.) : Filius a Patre per rao- 
dum generationis exsistit: Spiri- 
tus Sauctus itidem a Patre est; 
at non per modum generationis 
verum procession is. Porro et 
Gregorius Theologus, in verba 
Apostoli ad Komanos (xi. 3G): 
'Ex illo, et per ilium, et in ilium 
omnia;' sic loquitur (de Spiritu 



οϋτω' TO πρώτον {I'lyovv TO ίζ αυτόν) ^ S. f. G4, Alcl. p. 604, Par. adde 

TTpiwu va απο^ώσωμίν ίΐς τον ΐΐα- 
τίρα, το SevTepov, ίΐς τον Ύίον, και 
το τρίτον, εις το ay ιον ΥΙνίΰμα ' cia 
να yvtopia^y, πώς οίναι τριας ύς 
την ^ζοτητα. Και προς τούτοις οιατί 
ομοίως iccu απαραΧάκτως, χωρίς τί- 
νος ίζαφίσεως, βαπτιζόμζ^α ίΐς το 
όνομα του ΥΙατρος, και του Ύιον, και 
του (Γ/ίου ΤΙνίύματος ; Αοιπον 6, τι 
e'lvai ύ ΐΐατηρ ίΐς την φύσιν, το αυτό 
ίΐναι κα\ ό Ύιος (Cfu το ay ιον Ώνεϋμα. 
Άλλα μην ό ΐΐατηρ ίΊναι θίος κατά 
φύσιν αΧη^ης κα\ αιώνιος, (cai πάν- 
των ποιητής των ορατών και αορά- 
των, τοιούτος Χοιπόν ίΐναι icoi ό Ύιος 
και 7θ ayiov ΤΙνίνμα. Και εΤί'οι ομο- 
ούσια α\\η\οις, κατά την έιόασκαΧίαν 
τού EύayyeXιστoύ Ιωάννου, οπού λε- 
γίΐ (α'. Ίωοΐ'. f'. ζ'.) ' οτι τρΰς Ηση> 
οι μαρτυρούντίς ϊν τω ουρανω, ό Πο- 
τΐ]ρ, ο Λόγος και το liyiov ΙΙνίύμα ' 
κα\ ούτοι οι τρεΊς av ζίσιν. Εις• τα 
ότΓοΐα Xoyia τούτο μόνον ίζαιρΰται, 
οτΓΟϋ υ ΤΙατηρ eivai αίτιος ίΐς την 
θεότητα τοϋ Ύιοϋ κα\ τού αγί'ου ΤΙνεύ- 
ματος ' ταύτα δε το δύο πρόσωπα εί- 
ναι ίζ εκείνου, εκεΊνος 2ε εξ ού^ενός. 
Ούτως εόιοάχ^ημεν αττ' ούτΓ;ς της αΐω- 
νίου άΧη^είας, τον Irjaoui' τον "Σωτή- 
ρα μας, ούτως απο τους ayίoυς άποσ- 
τόΧους παρεΧάβομεν. Και αι οίκου- 
μενικαι και τοτΓίκαί "Σύνοδοι, ομοίως 
και οι ^ι^άσκαΧοι της εκκΧησΙας άΧ- 
Χοιας Xoyης ούτε εδί'δαξαν, ούτε επα- 
ραόώκασιν, η εκυρώσασι παρά ούτω ' 

ρ. 431) : Primiim (nimirum ex 
illo), Patri reddemiis : secmidnm 
Filio : tertium Spiritui Sancto : 
ut inde palam fiat, exsistere re 
vera in Divinitate Trinitatem. 
Turn prseterea qnare jBquali ra- 
tione iiullaque differentia ant ex- 
ceptione in nomen Patris, Filii et 
Spiritus Sancti baptizemur ? Qua- 
propter qiiod secundum naturam 
Pater est : id ipsum et Filius et 
Spiritus Sanetus est. Atqui Pa- 
ter natura verus et feternns Deus 
est, rerumque omnium, quas sub 
adspectum veniunt ant non veni- 
nnt, conditor ; talis igitur omnino 
turn Filius est, turn Spiritus Sane- 
tus, sibique invicem consubstan- 
tiales sunt, docente ita Joanne 
Evangelista (1 Job. v. 7): 'Tres 
sunt, qui testificantnr in cselo, Pa- 
ter, Verbum et Spiritus Sanetus: 
et hi tres nnum sunt.' Unum il- 
lud tamen bis in verbis singilla- 
tim excipiendum, quod in essen- 
tia divina Filii Sanctique Spiritus 
caussa Pater est, quod ambseque 
bac persoua3 ab illo originem ba- 
bent : at ipse met ab nemine. Ilunc 
in modum ab ipsa geterna Veritate, 
Jesu Servatore nostro, edocti su- 
mus : bunc in modum de Sanctis 
Apostolis accepimus : hnnc omni- 
no in modum, et non alium,nmver- 
sales particularesque Synodi una 




Kcn τούτο κρατΗ ομοίως ij op-^oco- 
t,OQ ι'ιμών και καθολική Ικκλησία. 
Δίά την ττίστιν ταύτην οΐ ayioi 
μάρτυρας ϊχυσαν το αίμα των, και 
αΧλάζασί την ζωην ταντην μΙ τον 
ζ^ύνατον. Ύίτοίας λογΓ/ς και ημΰς 
■χ^ρίωστοϋμίν να ττιστεύωμεν 1% οΧης 
μας της καρδίας αναμφιβόλως, και 
ΐ'ίΐ φυλάττωμεν την πίστιν ταύτην 
ασφαλώς και στΐρίως, και ct αυτήν 

cum doctoribnsEcclesioe docnerniit, 
tradiderunt, sanxcrimt. Ideinqiie 
consiniilitei* Ortbodoxa ac Catlio- 
lica Ecclcsia nostra tenet docetque. 
Ilanc eandem ob fidem sanguinem 
sunin sancti Martyres prof iiderunt, 
moi'temqiie cum vita pra?sente com- 
mutaruut. Hoc plane et nosmodo, 
ex toto corde nostro, sine nlla titu- 
batione credere, atqne hanc iirmam 

va απο^νησκωμίν {όταν ή χρύα το et inconcussam servare fidem, illius 

καλίσί?) ^ίά την ίλπι'οα της σωτη- 
ρίας μας, σννερΎούντων και των 
uya^iov ημών ερ-γων, ών τας αμει- 
βης ^εΧομεν έχειν εν ούρανοΊς αΐω- 

Άρωτησις ι. 

Έπε^ΰμονν με φανερωτερον τρό- 
πον να κατανοήσω το μυστηρίον της 
άγ/ας τριάοος. 

ΆτΓ. Με ούοί καν μίαν ομοιότη- 
τα είναι ουνατόν να φανερω^τ) τε- 
Χίίως το wpaypa τοϋτο, και να πα- 
paaTrj εις τον νουν μας φανερά, με 
τίνα τρόπον είναι ύ θεός ένας εΙς 
την ούσίαν, και τρεΊς εΙς τας υπο- 
στάσεις. Και πώς με ουύεμίαν ομοι- 
ότητα ημπορεί να yvωp^σ^r^, το μάρ- 
τυρα (') αυτός θεός, ονομαζόμενος 
^Ιεχωβα, οιά τοϋ προφήτου Xiyov- 
τος (Ησ. μς'. ε'.), τίνι με ομοιώσατε 
και με ε^,ισάσετε και ΙπαραβάΧετέ με, 
και επερωμοιάσετε με, ^ια να είμαι 
όμοιος μετ εκεΊνον ; ώστε όπου ου- 

que caussa,si necesse sit, mortem op- 
petere debemus ; ob spem nimirum 
icternai salutis nostr3e,adminiculan- 
tibus etiam bonis operibus nostris, 
quorum prsemia fructusque sempi- 
ternos in cailo percepturi sumus. 

Qu^sTio X. 

Yellem sane paullo clarius dis- 
tinctiusque istlioc sacrai Trinitatis 
mj'sterium percipere. 

Kesp. Atqui nulla profecto si- 
militudine fieri potest, ut plene 
perfecteque res illustretur; ut evi- 
denterque apud aniraum nostrum 
proponatur, quonam tandem pacto 
Deus essentia unus, idemque per- 
sonis triiius sit. Quod nulla pe- 
nitus imagine, nullo exemplo, satis 
declarari posse, Deus ijosemet, cui 
Jeliova3 η omen est, per Proplie- 
tam testificatur (Jes. xlvi. 5) : 'Cui 
me adsirailastis ? cui me aequastis ? 
et cui comparavistis me, consimi- 
lemque fecistis, ut illi similis sim 'C 



civag νους 6)(^l μόνον ανθρώπινος, 
άλλα οι/τε αγγίλίκος ι)μπορίί να κα- 
τa\άβtJ, η γλώσσα να το ίρμηνίυσ]}. 
Αιά τούτο ττρίττΗ να ύττοϋμεν μαζί 
μΙ τον ^ΑπόστοΧον {β. Κορ. ι. ζ.) ' 
Χογισμους καθαιροϋντ^ς, και τταν 
ΰφωμα ίτταιρομίνον κατά τ7ις 'γνώ- 
σεως του θίοΰ, και αΙ\μα\ωτΊζοντΕς 
παν νόημα £ΐς την νπακοην τοϋ Χ,ρι- 
στοϋ. Πιστίύο/χίν βεβαίως, οτι ο 
θίός κα\ ΤΙατηρ ύπctp^^ωv απ" αΐώ- 
νος, και έττ' αιώΐΌ, και ϊτι αττ' ού- 
οίνος πapayoμξvoς jevv^ τον ΎΊον 
και προά-γει το ΤΙνίϋμα το ayiov. 
Πίρϊ ού υ μίγας ^Αθανάσιος π\ατύ- 
τίρον διδάσκωιτας ίΐς το σνμβοΧόν 
του ίΤττε, και ούτω πιστξύοντες ττε- 
ραιτίρω civ Ιρευνοϋμεν. Διότι ο 
συΖ,ητητης και ίζετακτης τϊις θείας 
μεγαλοτΓρίττειας κωλύεται αττο την 

Adeo ut iiullus intellectns, iion 
moclo Inimanus, sed ne angelicus 
quidem hoc comprehendere, nulla 
eloqui valeat lingua. Qiiamobrem 
rectissime cum Apostolo dixerimus 
(2 Cor. X. δ): 'Destruentes ratioci- 
natlones, omneraque celsitudineni, 
quiB attollitur ad versus cognitionem 
Dei, et captivam ducentes omnem 
cogitationem in oLedientiam Chri- 
sti.' Firma fide credimns, Deuni 
Patrem, ab ceterno, et in ieternum 
reapse exsistentem, eundemque a 
nullo prorsus orinudura generare 
Filium, Spiritumque Sanctum pro- 
ducere. Qua de re plenius nbe- 
riusque in Sjmbolo suo magnus 
Athanasius tractat. Ilac fidei sira- 
plicitate contenti nihil ulterius ex- 
quirimns ac scrutamur. Scrutator 

Γρα^ην την λί-γονσαν (Σεφ. γ', κ'.)* | enim disputatorque diviniG majes- 
χαΧεπώτερά σου μη ζητεί, και ίσγυ- 1 tatis A'etatur a scriptura dicentc 
ρότερά σου μη εζίταζε. "Αττ^οοσε- (Siracli. ίϋ. 20) : ' Difficiliora quam 
τίη/η σοι, ταϋτα ^ιανοοϋ, ου yap \ pro tuo captu ne require : et viri- 
ϊστί σοι χρεία των κρυπτών. Έυ bus tuis fortiora ne scrutare. Qu£e 
τοις περισσοΊς των ipjow σου μη tibi mandata sunt, ea meditare. 
περιερ-γάζου. Φθάνει μας λοιττον Νοη enim indiges iis, qure occulta 
τόσον, πώς i] ayia νραφη τοϋ πα- 
λαιοϋ νόμου προβαΧλομενη ενα θεον 
μας ερμηνεύει τρία πρόσωπα, λέγου- 
σα (Γεν. ά. κς'.) ' εΤττε Κύριος ό 
θεός-, ποιησωμεν ανθρωπον κατ ει- 
κόνα ημετεραν και καθ' όμοιωσιν ' 
και (Γεν. γ', κβ'.) * ιδού Ά?α/ί γε'- 
γονεν ως εις εξ -ημών ' και (Γεν. ιά. 
ζ•)' οίΰτε καταβάντες αυτών τάς 

sunt. In iis, quie supervacua tibi 
sunt, ne curiosus esto.' Hoc igitur 
nobis satis sit, quod sacra legis an- 
tiquiie Scriptura, dum Deum nnum 
proponit, simul nobis trinitatera 
personarum exponit (Gen. i. 26) : 
'Dixit Dominus Deus, faciamus 
hominem ad imaginem nostram 
et ad similitudinem;' et (cap. iii. 



γλώσσας συ'γ\ίωμίν ίκεΤ, Ίνα μη 
ακονσωσιν Ίκαστος την φωνην τοϋ 
ττΧησίου ' το αυτό και ο ΐΐροφητης 
Χί-γων Ι^ηΧωσζν (Ήσ. ς•', γ'.) ' κοί 
tKiK/jayev 'ΐτερος (άγγελος) προς τον 
ίτερον, καΙ tXijov' ' Ajiog, άγιος, 
άγιος, Κύριος "Σαββαώ^, πΧηρης 
πάσα η γΓ/ της ζόζης αυτοϋ' κα\ 
6 ΊεροφάΧτης ίφη^ε (Ψαλ. λβ'. ς';) * 
τώ λόγω Κυρίου οι ουρανό), ίστε- 
ρΐώ^ησαν, κα\ τω ΐΐνίύματι του στό- 
ματος αυτοΰ πάσα η ^ύναμις αυτών ' 
περί ού ψησ). πΧατυτερον και η ayla 
Τραφ?) και οι οΐϋοσκαλοι της Έκ- 

^Ερώτησις ιά. 

ΐΙοΊα ίΐναι τα Ιδιώματα τοϋ θίοϋ ; 

Ά 7Γ. Καθώς ύ θεός εΐΐ'αι ακα- 
τάΧηπτος, Ιτζη και τα Ιύίωρατά του 
ίίναι άκατάΧηπτα. Μα άσοι; ημπο- 
ροΰμίν ημίΊς να συνάζωμεν από την 
ay'iav Υραφην και από τους οιοασκά- 
λους της ίκκΧησίας, τόσον ε\ομεν 
εζουσίαν, και να υοοΰ^ει;, κα\ να Χί- 
Ύωμεν. Και dia τοΰτο πρέπει να 
ηζενρωμεν, πώς τα ^εΊα ιδιώματα 
άλλα ίΤΐ'αι προσωπικά και άλλα ού- 

^Έ,ρώτησις ιβ . 

Ποια εΤί'αι τα ττ^οοσωττικά Ιόιώμα- 
τα του θίοΰ ; 

Απ. Ύα προσωπικά ιδιώματα εΙς 
τα ^ε7α είναι εκείνα, μετά ύττοΤα τα 

22) : ' Ecce Adam ut imus nostrum 
jam factus est ;' et (cap. xi. 7) : 
'Age, desceiidamiis et confunda- 
mus illic liiigiias eoruni : ut uc alii 
aliorum voces exaudiant.' Decla- 
rat id ipsum manifesto et Proplicta, 
qui ait (Jes. vi. 3): 'Et clamabat 
alter (Angelus) alteri, dixitque : 
Sanctus, sanctus, sanctus Dominus 
Zebaoth. Plena est omnis terra glo- 
ria illius.' Pariter et sacer Psalmista 
(Psa. xxxiii. C) : ' Yerbo Domini 
cttili firmati sunt, et Spiritu oris 
ejus omnis exercitus eorum.' De 
quo fusius latiusque sacrai literte 
Doctoresque ecclesiastic! agunt. 

Qu.ESTio XI. 

Quaiuaui Dei Proprietates sunt ? 

Pesp. Quemadmodum Deus ipse 
incompreliensibilis est, sic etiam in- 
compreliensibiles proprietates illius 
sunt. Veruntamen quantum cum 
e Scriptura tum Doctoribus eccle- 
sia3 colligere ac conducere poteri- 
mus : tantum item fas nobis est, et 
animo concipere, et ore proferre. 
Scire itaque licet proprietatum Di- 
vinarum alias Personales esse alias 

QciESTio XII. 

Personales Dei proprietates quiie 
sunt ? 

IvEsr. Proprietates personales iu 
Divinis illai sunt, quibus ita ab se 



πρόσωπα της ajiag τριαοος ούτω 
διαιρούνται προς αΧληΧα, ώστε Ιίπου 
το 'ίνα etvai μην ημπορΓ) νά eivai το 
αΧλο ' i]yovv το πρόσωπον τοϋ Πα- 
τρός ' ^Ιν ίίναι πρόσωπον τοϋ Ύίοϋ, 
Βιατ\ ό ΠοΓί)ρ δίν ίΐναι Jζvvητ6ς από 
τίνος, μα ό Ύίος ίΐναι ^ί-^/ίννημίνος 
άπο τον ΥΙατίρα κατά φύσιν προ των 
αΙώνων, κατά την Γ'ραφην την λί- 
γουσαν {Ψα\. ρί . γ'.) ' tic ^αστρός 
προ Iwai^qjou Ι-γίννησά σί. Το, Πα- 
τηρ Χοιπον, και το, Ύ'ιός, κα\ το, 
ΥΙνίΰμα το ayiov ' το αγίννητον, καΐ 
το Ύ^ννητον, και το Ικπυρίυτον ciai- 
ρΰ τα πρόσωπα εν τοΊς ^ίίοις, μα 
ογί την ουσία}', η οποία ποτϊ civ 
Όίαιρίίται εις εαυτην, jUoiov \ωριί,ί- 
ται απο την κτίσιν. Το όε 'ίνα καΊ το 
αύτυ πρόσωπον όΐν ημπορύ να ίΐναι 
^ίννητου μαζί κοί α-γη'νητου. 'Ομοί- 
ως πρίπίΐ vci ypoiKOVfiev καΐ δίά το 
ΤΙνίΰμα το ayiov, το οποίον εκπορεύε- 
ται απο την ουσίαν και ψύσιν τοϋ ΐΐα- 
τρος ανάρ\ο)ς είτουν αιωνίως, κα\ εί- 
ναι ομοούσιου με τον Πάτερα icot -οι» 
ΎΊον. Μα διαιρείται άπο τον Πάτε- 
ρα με το ΐΒίωμα το προσωπικόν, ^ιατί 
ο7γ' εκείνον εκπορεύεται. Και πάΧιν 
άπο τον υ'ιόν -χωρίζεται, ^ιατι ^εν εί- 
ναι απο τον Πάτερα με τρόπον yεvvη- 
σεως, καθώς• είναι ο ΎΊος, μά με τρό- 
πον εκπορεύσεως, εκ του αυτού Πα- 
τρός ' και ε'ιναι ομοούσιοι α\\η\οις 
και ύ Ύίος και το Πΐ'εϋ^αα το ayiov, 
οιατί από την αύτην iSlav φύσιν τοϋ 
Ποτρος ε'ιναι κα\ τα ουο τοϋτα ττρο- 

invicem sanctissima^ Triuitatis per- 
sonse distii]giiiintur, iit qnod una 
est, alia esse neqneat. Scilicet 
persona Patris liaudqiiaquam Filii 
persona est, quoniam Pater a nul- 
lo genitus est; sed Filius ante 
sevum omne essentialiter a Patre 
genitus est; dicente Scriptura 
(Psa. ex. 3) : Ex ntero ante luci- 
ferum genu! te, Pater itaque et 
Filius et Spiritus Sanctus : et rur- 
sus ingenitum et genitum et pro- 
cedens : hiec sunt, quae personas 
divinas discriminant; non vero 
essentiam, qua3 in seniet ipsam 
baud unquani distinguitur : \e- 
runi a rebus creatis duntaxat se- 
cernitur. lam Λ'ero nullo mode 
una et eadem geniti pariter et in- 
geniti esse potest persona. Idem 
de Spiritu Sancto sentiendum est, 
qui de essentia et natura Patris 
absque ullo temporali principio 
lioc est ab ieterno procedit, pa- 
trique ac Filio consubstantialis 
est; sed sua personal! proprietate, 
quod a Patre em an at, ab eodem 
distinguitur. Uti rursus a Filio ; 
quod non ut Filius per niodum 
generationis, verum per modum 
processionis, ab eodem illo Patre 
exsistit. Sunt igitur sibi mutuo 
coessentiales Filius ac Spiritus 
Sanctus : quod ab eadem ilia Pa- 
tris natura ambre hce personse 
sunt. Patri vero omnino consub- 



σωπα' και μΐ τον ΐΐατίρα πναι ομοού- 
σια, 'ίστωντας κα\ να ίϊναι από την 
φύσιν του ' όιά το οποίον ο Γ/οηγό- 
ριος ο θεολόγος (λυγ. κγ'.) λί'γίΐ ού- 
τως ' τοϋτο Hvai KOtvbv ίϊς τον Ύιον 
και το Πνξϋμα το ajiov, δίοτί και το 
'ίνα κα\ το άλλο πρόσωπον από τα όύο 
τούτα ίΐναι απο τον ιΐατίρα το ύί 
Ιόίωμα του Ώατρος ίίναι τοϋτο, I'lyouv 
το να ίΐναι α^ίννητος ' καϊ του ΎΊοϋ, 
το να ΰναι Jζvv1}τός ' καΐ του ΐΐνίύ- 
ματος του ay ίου, το να ύναι ίκπορίυ- 
τυν. Ακυμι προσωπικόν Ιόίωμα του 
ΎΊοϋ ίίναι καί ί) Ινσαρκος πΰσα οίκο- 
νομία, την οποίαν civ ανίίΧηφί μητί 
ο ΥΥατηρ μητί το ΐΐνίϋμα το (Ijiov. 
Ύίτοιας AojTjq ύιοάσκΒΐ, να πιστίυω- 
μίν και να ^}μo\oJOvμεv, ι) ciyia Ικ- 
ΚΛΐ]σία ι) καθολικΓ/ και αποστοΧικη, 
eva θίον ry φύσει, iv τριάΒι προσώ- 
πων, πίρι ού avuyvω^ι την πρώτην 
Ιν Νίκαί'α Σόι^οοον και την ^βυτίραν 
την ίν ΚωνσταντινονπυΧζΐ την οί- 

'Ι? ' ' 

Άρωτησις ι γ . 

ΠοΤα ίΐναι τα ούσιώοη ιόιώματα 
τοϋ θίοϋ ; 

Ά π. Ούσιώόη ιόιώματα τοϋ θίοϋ 
ζΐναι iKuva, οίπου αρμόζουσιν ομοίως 
καΐ ίΐς τον ΐΐατίρα, και ί/ς τον Ύιυν, 
και ίΐς το uyiov ΥΙνίϋμα' otoy το 
ΰναι θίον, το uvai αίτιον, αναρχον, 
ατίλίύτητον, aya^bov, παντο^ύναμον, 
ποιητ)ΐν, προνοητην, παντεπίσκοπον, 
πασι παροιτα,και τα πάντα πΧηροϋν- 

staiitiales sunt; qnandoquidcm de 
ipsa illius iiatura ortum dncunt. 
Qua de re ita disserit Grcgorius 
Theologus (Orat. XXIII. ύς Ήρω- 
va, p. 422) : Commune hoc equi- 
dem Filio ac Spiritui Sancto est, 
quod ntraque persona a Patre ori- 
tur. Sed illud Patri proprium, 
quod genitus est : et Spiritui 
Sancto, quod procedit. Prieterea 
etiam personalis Filii proprietas 
universa adsumtse humanitatis 
ouconomia est, quam neque Pater 
neqne Spiritus Sanctus in se sus- 
cepit. Hoc pacto nnum natura 
Deum in trinitate personarura 
credere nos et confiteri, Sancta, 
Catholica et Apostolica docet Ec- 
clesia. De quo lege primam Sy- 
nodum Nicicnam ac secundam 
eamque oicumenicam Constanti- 

Qu^sTio XIII. 

Quienam Essentiales Dei Pro- 
prictates sunt? 

Piisp. Essentiales Dei Propri- 
etates illce sunt, quae in Patrera 
et Filiuni et Spirituni Sanctum 
iequaliter conveniunt. Nimirum 
esse Deum, esse oeternum, carere 
omni et principio et fine, bonum 
esse, omnipotentem, crcatorem, 
futuii providum, perspectare res 



τα' itTTipiypaTTTov, ^νώστΐ]ν πάντωι», I ciinctas, cuDctis pra3sentem aclesse, 
των τί κρυπτών και φανίρών. Kat cunctas implere, infinitum esse et 

incircumsci'iptiira, omniumque turn 
occnltorum turn manifestorum gna- 
rura. Atque ut paucis rem verbis 
complectar, prceter personales, qnas 
diximus, proprietates : ingenitum 
esse, sive Patrem, ceterarumque 
personarum caiisam : genitum esse, 
sive riliiim,verbnmque carne vesti- 
tum : atqiie procedere, sive Spiri- 
tum Sanctum esse ; qiiidquid sane 
de Deo dicitnr, id omne proprinm 
naturae divinse attribiitum est : et 
sequaliter, nnlloqiie prorsus discri- 
mine, tribus commune personis. 

^ici vu TO ίίττώ συντόμως, ίζω απ 
ίκΗνα τα προσωπικά Ιόιώματα, οπού 
ίίπαμίν, το ά-γέννητον, η το ΥΙατηρ, 
και αΐτίαν ίίναί ' το Ύ^ννητόν, η το 
Yioc'j Λ-'οι λόγος σίσαρκωμίνος, το 
ίκπορίυτον η Ώνίϋμα ayiov' ο, τι 
πρα-γμα XtyiToi περί θίοΰ, ολα η- 
ναι ΐΒιώματα της θείας ουσίας κοινά 
ομοίως καΐ των τριών προσώπων 
χωρίς τίνος διαφοράς. 

^Ερώτησις tS'. 

Αιατί ίΐς το πρώτον άρθρον της 
πίστίως, αφήνοντας τά αΧλα ιδιώ- 
ματα, ίβάΧασι μόνον το, παντοκρά- 
τορα ; 

Ά 77. ΔίΟΓΐ μΙ τον λυγοι^ τούτον 
ίρμηνίίΐίται άκριβίστ^ρον το ΐΒίωμα 
του θίοϋ, ετΓίίδί) ου^ίνα κτίσμα 7)μ- 
πορΰ νά ονομασ^^ παντο^ύναμον ' 
και τοϋτο δ/α δυο αιτίας. Ώρώτον 
δίαΓί δίν f\£t άφ^ ίαυτοΰ την φύσιν 
του, μα από τον κτίστην του. Δευ- 
τέρου δ<α~ί δίυ ημπορΰ /cat ίΚίΐνο νά 
Kctpij κΐιν 'ίνα κτίσμα από τό μηοαμη 
μηοαμώς ίΐναι. Ύά όποΊα ούο τοϋτα 
μόνον άρμόζουσιν ίΐς τό παντοόύνα- 
μον τοϋ θίοΰ. "Οτι δΙ ύ θίος είναι 
παντοούναμος, αικνυσι τοϋτο ό αυ- 
τός, Χί-γων ίν τι~) ΆποκαΧύφίΐ (Κεφ. 

Qu^STio Xiy. 

Quamobrem omissis ceteris, 
ununi hoc Omnij)otenticE Attri- 
butum, in primo Fidei Articulo 
posit um est? 

Resp. Quoniam illud Essentige 
Divinse proprietatem quam accu- 
ratissime exprimit. Nulla namque 
res creata omnipotens appellari 
duas praicipue ob canssas potest: 
turn quod nihil a se ipso naturam 
suam habet, sed a creatore suo : 
tum quod niliil ex mero uihilo 
quidquam creatum producere ac 
creare potest: qua3 res duie soli 
omnipotentia3 divinae conveniunt. 
Quod vero omnipotens Dens est, 
ipsemet in Apocalypsi demonstrat 
(i. S) : ' Ego sum Alpha, et ego 



a. η'.) ' εγώ ί\μ\ το "Α\φα, και το 
^Ω^μί-γα, αρχή και τίλος ' Xtya Κύ- 
ριος ύ ων, κα\ ύ ι)ν κα\ ό ίρχόμζνος, 
παντοκράτωρ ' ομοίως Xiyei κα). ύ 
Άρχάγγίλος (Λουκ. α', λζ'•) * ^'>τι 
ουκ α^υνατησει παρά τω Θη^ παν 
ρήμα. Και τούτη ύ] παντοκρατορία 
κα\ παντοδυναμία του ΘεοΟ ilvai όιω- 
ρισμίνη άπο την ιδίαν ^ίλησιν κοι γϊ)ι^ 
ζυζοκίαν του, ώστε δηλαδή να μην 
κύμ)^ ίκίΊνον ο\ον, υττου ημπορίί, μα 
Ικίίνο μόνον, οπού θέλει, ίκίΤΐ'ο και 
ημπορίί, Ικίίνο και κύμπ. Καθώς 
λεγίΐ ύ Ιίρος Ψάλτϊ/ς (Ψαλ. pii. γ .) * 
6 θίύς• ημών Ιν τω ovpaviij κα\ ευ 
τη γ»1, πήΐ'τα ΰσα ?νθί'Λ>ϊσίυ ίποίησεν. 
Ήμπόρει να. κό /iy μυριάοας κόσμων, 
ως ΐιν τούτον, μα civ η^ίλησίν. "Επει- 
τα πρίπίΐ να "γροικαται το παντοϋύ- 
ναμον τούτο τού θεοΰ, πως dvai εις 
την τίΧίΐότητα, μακράν «ττο ττασαυ, 
ατελειοτ>}Γθ η αόυναμίαΐ', ως ύηλον 
με παράόίη/μα. Ο θίύζ• civ ημπορΰ 
νά ύναι κοκύζ•, η νά apapTrj η -φίύ- 
σασ^αι εαυτού, η αρνησασ^αι, ως φι] 
Παύλος (β'. Ύιμ. β', η/. • Έβρ. ς. 
ιη'.), ciau τούτο ΰναι οτελειότί)του 
πράγμα. Και αν ό θεός j /θελευ είναι 
κακύς•, η νά εσ^αλλευ, η νά ηρνείτο 
τυυ ίουτου του, οευ ϊ;θελευ ύναι παν- 
τοδύναμος. ΑιατΙ τούτα άφί' εαυτού 
τως είναι σημάδια των ατελών πραγ- 
μάτων. Εΐυαι λοιτΓ ου ό θεός παντο- 
δύναμος κατά την ^ίΧησιν και τεΧειο- 
τάτην του ά-γα^ότητα, καθώς τον εζυ- 
μν^ ύ μελοίούς Προφήτης (Ψολ. οη. 

Omega, principium et finis, ait 
Dominus, qui est, qui fait, qui 
ventnrus est, omnipotens.' Idem 
ait et Arcliangelus Gabriel (Lue. 
i. 37) : ' Quoniam non impossibile 
erit Deo ullum verbum.' Verum 
enimvero secreta et distincta uni- 
versalis lisecce potestas Dei atque 
omnipotentia a voluntate illius et 
arbitrio est, ita ut non illud orane 
efficiat, quod efficere potis est ; ve- 
i-um id solum, quod vult, et possit 
et efficiat ; teste sacro cantore (Psa. 
cxv. 3) : ' Dens noster in coslo et 
in terra, fecit crania, quse vol nit.' 
Ille quidem certe sexcenta mundo- 
rum millia aeque ac nostrum hunc 
fabricari potuit at noluit. Porro 
eadem divina omnipotentia sum- 
ma3 perfection! conjuncta longis- 
simoque intervallo ab imperfec- 
tione ac impotentia omni sejnncta 
existimanda est: nt hoc patescet 
exemplo. Dens mains esse non 
potest, non peccare, non mentiri, 
ant abnegare seraet ipsum, teste 
Paulo (2 Tim. ii. 13 ; Ileb. vi. IS), 
quia hie merie imperfectiones 
sunt. Quod si ant improbus Deus 
foret, aut peccando laberctur, aut 
se ipse iniiciaretur : haudquaquam 
omnipotens esset. Sunt ista enim 
per se rerum imperfectarum signa. 
Est itaque plane omnipotens Deus, 
ex voluntate ac perfectissima bo- 
nitate sua; quemadmodum ilium 



ίγ . iC .), Aiy(ov τις ϋεος μί-/ας ως 
ύ θίυς ημών ; συ ft ύ θίός, ύ ποιων 
θαυμάσια μονός ' ί^νώρίσας Ιν τοΐς 
ΧαοΊς την ^ύναμίν σου. Και τίΧος 
•καντων τταντοΰνναμος ij παντοκρά- 
τωρ ονομάζίται, αατί δλα πναι ύς 
την ούναμίν του, και τον κόσμον 
Ιποίησε χωρίς καν μίαν ^υσκοΧίαν, 
κα) χιορΊς καν 'ίνα κοτΓΟί', μόνον /χέ 
την ^ίΧησίν τον. 

»0 / / 

αρωτησις ιε. 

Και αν ίίναι ό θίός άπερί'γραπτος 
και πανταχού πάρίστι, πώς XiytTai, 
ΟΤΙ ίν ουρανο7ς κατοικΰ, και fir αΧ- 
Χους τινας τόπους της γΓ/ς ίζαψίτω- 
τίρως ; 

ΑτΓ. Όχι ως αν τάχα ο ουρα- 
νός Τ] η 'Σιών η αΧΧος τινάς τόπος 
να πίριορΊζ\] την αϋΧον και ασώμα- 
τον ^ίότητα, ^ιατ\ 6 θεός ^iv Ιΐχίΐ 
καν f ΐ'α τόπον, μα ίίναι τόπος αυτός 
ίαυτοϋ. Μα. οιατϊ ivepyu εις αίιτους 
τους τόπους περισσότερα, κάϊ φαί- 
νονται φανερώτερα κα\ συνεχέστερου 
αί ενερ^είαι του και η χάρις του, δια 
τοϋτο XεJετaL να κατοικΰ εΙς αυτούς. 
Οίον είς τους ουρανούς {ως Xiysi ό 
ιερός Ααμασκηνός Βιβ. α', κεφ. ις'.), 
εν αυτοΊς jap εΙσ\ν οί ποιοϋντες το 
^εΧημα αυτού ayyεXoι, και οίϊ Βοζά- 
ζοντες αυτόν ' είς την γην * εν αυτί] 
yap did σαρκός τοΊς άν^ρώποις συ- 

concelebrat Proplieta, Psalinonim 
auctor (Ixxvii. 13, 14) : ' Ecquis ita 
magnus Deus est, ut Deus uoster? 
Til es Deus, qui mirabilia solus 
efiicis. Notaui fecisti in populis 
potentiam tuam.' Ad extremura 
ideo etiam omnipotens sive rerum 
omnium arbiter moderatorque Deus 
nuncupatur, quod omnia in potes- 
tate et imperio illius sunt, et quod 
mundum universum nulla diffieul- 
tate nullo labore ac molimine, solo 
arbitrio suo, arcliitectatus fuit. 

Qu^sTio XY. 

Siquidem vero nullo Deus loco 
circumscribitur et ubique proesto 
est: quo quicso modo in coelo cer- 
tisque quibusdam terrie loeis potis- 
simum liabitare dicitur ? 

Resp. Minime istuc quidem, 
quasi immaterialem et incorpore- 
am illam Divinitatem, coelum for- 
tasse, aut Zijon, aut quicunque 
locus alius circumscribat. Nul- 
lum enim Deus occupat locum ; 
sed ipse sibi locus est. Yerum 
quoniam iis in locis, illustriora 
quiedam magisque insignia efficit, 
ibique opera ipsius et gratia^ ve- 
stigia clarius siepi usque emicant; 
ideo illic liabitare fertur. Velut 
in coelo (sicut sanctus ait Damas- 
cenus Orthod. Fid. Lib. I. cap. 
xvi.), quoniam ibi sunt, qui jussa 
atque arbitria illius capessunt, il- 



ναιηστράφη ' εις την ciyiav tc/cA?]- 
σίαν ' ciarl ίκίΐ μΐ ζί\ωριστον τρό- 
πον η χίψις 7Όΐ^ δ/δίταί £ίς τους 
πιστούς, και ι) Βυζα του καταγγίλ- 
Χίται ' ομοίως καΧ κόθα τόπος, εις 
τον οποίον να φα'ινίται μΙ καν 'ίνα 
τρόπον η χάρις του θεοϋ, XijiTai 
τόπος αυτού. 

liimqiie perpetiio concelebrant Αη- 
geli. In terra, quoniam illic in car- 
ne cum liomiuibus versabatur. In 
sancta Ecclesia, quoniam illic mo- 
do pecnliari et gratia ipsius fideli- 
bus datnr, et pra3dicatur gloria. 
Similiter et locus quilibet alius, in 
quo aliqua gratiss Dei significatio 
ostenditur, locus illius appellatur. 

Qu^sTio XVI. 

Quando autem Dei solius hoc 
esse adfirmas, nosse omnia, occulta 
videlicet et aperta : quo igitur pacto 
tum Angeli turn inter mortales Pro- 
plietse eadem cognoverunt ? 

Resp. Deus per se ipsum abdita 
et arcana omnia, profundasque lio- 
minum Angelorumque cogitationes 
coo;noscit: non illo solum momen- 
to, quo cogitantur; sed et ante or- 
Γραφη {"Σειρ. κγ'. κθ'.) Xlyii ' 6φ- bcm coiiditum. Sic enim Scrip- 

^Ερώτησις ις . 

Και αν \ίJrJς, πώς eivai Ιδίωμα 
τον θεοϋ μόνου, το ύΒίναι πάντα, 
τα κρύφια cijXaci) κα\ φανερά, πώς 
κοί οι αν'^ρωποι, οι προφ\]ται, και 
01 αγγεΛοι τα ηΐζ,ίυρασι ; 

ΆτΓ. Ό θίος Ύΐζίύρει αφ* εαυτού 
του πάντα τα απόκρυφα και τα βα- 
θί'α τών ανθρώπων καΐ τών ογγε- 
\ων ' όχι μόνον υταν τα Χο-γιάζονσι, 
μα κοί προ κτίσεως κόσμου, καθώς 17 

θαλ^αοϊ Κυρίου μνριοπΧασίως ι)Χίου 
φοηεινότεροι, επιρΧεποντες πάσας 
όδους άν^^ρώπων, και κατανοοΰντες 
εΙς απόκρυφα μίρη ' και ολλα^οΰ 
(Σίφ. μβ'. <θ'. κ.) ' ί'γνω ό Κύριος 
πασαν εί^ησιν, κα\ ενεβΧεφεν εΙς ση- 
μείον αιώνος, απαγγίλλων τα παρε- 
λίίλυνϋτα, και ίττίσο^αει/α, και αττο- 
καΧνπτων Ίχνη απόκρυφων' και ό 
Ιωάννης εις την Άποκάλυψιν {κεφ. 

β' 'Χ.'Τ'^ •>\Γΐ 

. κγ .) L•γω ειμί ο ερευνών νε- 
φρούς και καρδίας ' και Βώσω υμίίν 
εκαστω κατά τα Itpya υμών. Μα οι 
άγγελοι και οι άνθρωποι αν ηζεύ- 

tura (Sirach. xxiii. 29) : ' Oculi Do- 
mini millies sole lucidiores sunt; 
intuentur omnes vias hominum ; 
partesquc abstrusas contemplantur.' 
Itemque loco alio (Sirach. xlii. 19, 
20) : ' Novit Dominus scientiam 
omnem, ac intuetur signum secu- 
li. Enunciat pra^terita et futura; 
et vestigia reruni occultarum ma- 
nifestat.' Et loannes in Apoca- 
lypsi (ii. 23): 'Ego sum, qui corda 
ac renes perscrutor; et dabo cuique 
vestrum secundum opera sua.' Si 
quando autem Angelis ac homin- 



ρουσι καν μίαν φοράν τα απόκρυφα 
μίΧλοντα, τα ηζ,ίύρουσιν Ικ θείας 
άτΓοκαΧύφεως, ως μάρτυρα η Τρα- 
φη, Χί'γουσα {Ααν. β', κ/3'.) * ό θίοο 
αποκαλύτΓτεί βα^ία και απόκρυφα. 
Καθώς άπίκαΧυφίν ύς τον Ελ<σ- 
σαΊον Ikhvo, όπου 6 οοϋλος του υ 
ΓαζϊΊ ίπηρζ κρυφά ύς τον ^ρόμον 
άπο τον Νίίμάν (β'. Βασ. ε', κς'.) ' 
και εΖς τον ΐίετρον τον ^ΑπόστοΧον, 
ττερΧ του ^Ανανίου και "ΣαπφίΙρας 
{Ώραζ. ε.). Και τοιαύτην ίπιστη- 
μην ε'ιγασιΐ' ακομι και όλοι οι προ- 

^Ερώτησις ιζ\ 

ΈιΙναί τάχα αΧλα Ιοιώματα μονού 
του θίοϋ 'ΐόια ; 

ΆτΓ. Τα ιδιώματα του θεοϋ tlvai 
αναρίθμητα. Μα τοϋτα, οπού Ιπρού- 
τταμεν, ως αν ώφίΧημα προς την σω- 
τηρίαν φθάνουσι νά μα£, ^ύζουσι, 
ποΊαν Ύνώμην να ϊχωμεν περί θεοϋ. 
Αια τοΰτο άφηνωντας Ισυ τα αΧΧα, 
πίστευί σταθερώς και άμετακινητως, 
πώς είναι 'ίνας θεός εν τριάρι προσ- 
ώπων, παντοδύναμος, πανταχού πα- 
ρών και Γα πάντα ειδώς ' άμετάβΧη- 
τος εις την φύσιν και αίσιος. 

Έ,ρώτησίς ιη. 

Έττειδ)) και εις τοΰτο το άρθρον 
βάΧΧουσι τον Xoyov τούτον, ποιη- 
την, τάχα ό θεός όΧωνών των πραγ- 
μάτων είναι ποιητής ] 

Ά—. Χωρ)ς καΐ' μίαν άμφιβοΧίαν 

ibiis occulta futiira prsenoscere 
contingit; iitiqiie eadem ex divi- 
na patefactione cognoscmit, teste 
Scriptura (Dan. ii. 22) : ' Deiis est, 
qui profimda ac abscondita dete- 
git.' Quomodo Elisseo patefecit, 
id qnod servns illius Gehasi claii- 
ciilum in via a Naemane abstule- 
rafc (2 Eeg. v. 26) ; pariterqne Pe- 
tro apostolo factum Ananiie et 
Sapphiras (Act. v.). Cujusmodi re- 
rum futurarwm prsesensione Pro- 
phetse onmes instruct! fiierunt. 


Snntne vero et alise quiedam 
Dei solius Proprietates ? 

Pesp. Proprietates divinie sane 
innumerabilcs sunt; quas tamen ut 
ad salutem utiles hactenus recen- 
suiinus; illie satis demonstrant no- 
bis, quam de Deo habere conveniat 
sententiam. Tu itaqne, reliquis se- 
positis, firraa imniotaque fide crede, 
unum in trinitate personarum Deum 
esse, omnipotentem, omniprajsen- 
tem, omniscium, natnra immutabi- 
lem atque sem]3iternum. 

Qu^sTio XYIII. 

Quando autem noraen Creatoris 
in hoc Articulo positum est, num 
igitur rerum omnino omnium con- 
ditor Deus est? 

Pesp. Perum profecto creata- 



ό θίύς iivai ττοιητης ττύντων των 
ορατών και αοράτων κτισμάτων ' κα\ 
προτητερα οττύ ολα ίκαμζ πάσας της 
^υνάρίΐς του ουρανού ίκ του μι) οντος 
μΙ τΰ νόημα τον, ώς αν ύμνητάς ίζαι- 
ρίτους της όόζης του. Και ίκτισ£ 
τον νοίρον iKtivov κοσ^ΟΓ, ύτΓου έγ- 
νωρίσασι καλά τον θίον, κατά την 
χάριν την οο^ίίσαν αυτοΊς, καΐ ύττο- 
τάσσονται οΧως διόλου ίΐς την θίλΐ}- 
σιν τον. ' Επίΐτα ύ κυσμος ούτος, ό 
ορατός κα\ ίιΧικος, ίκτίσ^ηκίν άπο 
το μη ίΐναι ίκ θίοϊ). Κοϊ νστερον ό 
θέύζ• τον άν^^ρωπον ίπΧασε, σνν^ετον 
ατΓΟ c'liiAoy και λογίΚί)ΐ' φυχην και 
Μττυ νΧικον σώμα, Eta να Ύνωρισ^η 
μΙ τον ίνα σύν^ετον άν^ρωπον, ττώς 
ό "ίόιος τούτος είναι ύ ποιητής καΙ 
τών ουο κόσμων, του άύΧον και νΧι- 
Kou. Και Οία T)jv αφορμην τουτην ο 
άνθρωπος ονομάζεται κόσμος μικρός, 
Οίατί βαστά εΙς τον εαυτόν του το πα- 
παοει-γμα οΑου του με-^αλου κόσμου 

Έ,ρώτησις ί θ'. 

Επειόη και ύ θεός ίττλασε πρώτον 
τους αγγίλους, τίνα ^γνώμην πρέπει 
να εχωμεν di αυτούς ; 

ΑτΓ. 01 αγγίλοί είναι πνεύματα, 
πΧασ^εντες από το μη εΊναι εΙς το 
είναι εκ θεοϋ, ο/ά να ύμνοϋσι τον 

mm omniuni, turn visibillum, turn 
iiivisibiliiun sine ulla coiitiOversia 
creator Deus est. Atqne ante ce- 
tera quidem omnia, cselestes omnes 
Exercitus, nt praicipuos gloria3 ma- 
jestatisque suai priecones, sola cogi- 
tatione, de niliilo effinxit ; mundiim- 
que ilium intellectnalem condidit, 
qui secundum concessam sibi gra- 
tiam Deum pulclire cognoscunt, 
penitusque ac perpetuo voluntati 
illius moi'em gerunt. Tum vero 
postea aspectabilem atque materia- 
tum liunc orbem item ex niliilo 
Deus fabrlcatus est. Ad nltimum 
deniqne et hominem fecit, imma- 
teriali raentisque compote anima 
et materiato corpore compositum, 
ut vel ex uno liomine liunc in mo- 
dum coagmentato constaret, eun- 
dem ilium Deum, mnndi utriusque, 
immaterialis puta atque materialis, 
opificeni auctoremque esse. Ideo- 
que liaud abs re homo pusillus 
mundus appellatur; quippe qui 
universi mundi majoris expressam 
in sese imaginem circumfert (Da- 
niasc. ii. 3 et 12). 

QpiESTio XIX. 

lam quoniam primo loco Ange- 
los creavit Deus, die qua3so quid- 
nam de iis statuendum habemus ? 

Resp. Angeli sunt Spiritus, ex 
non ente, in ens verum, ea fini a 
Deo confonnati, ut et ipsum liym- 



θίοΐ', icoi I'ct του ^ονΧίύουσιν, ίπίΐτα 
Kcu να οιακονοΰσι καΐ ίΐς τυν κόσμυν 
τούτον των ανθρώπων, ύοίίγοΰ^Γίς• 
τους ίΐς την βασιΧείαν του θίοϋ. 
Δίδοιται aK'jjUi ίΐς ψύ\ιιζιν πόλεων, 
βασιΧίΐών, -χ^ίορων, μοναστηριών, ίκ- 
'κΧησιών κα\ ανθρώπων πνίυματίκών 
και κοσμικών. Ύοϋ όττοίου Trpcty- 
ματος τταράόίΐΎμα ί'γο/ίεν £/ς• τα ς 
ττράί,ίΐς των ^ ΑποστοΧων, όττοϋ ypa- 
φει {κίφ. £. ί^'.) * ό'γγελοζ• ο£ Κυρίου 
Οίά της νυκτός i']voiL,i τάς θυρος της 
ψυΧακης, ίζayayώv τε αίιτους είττε ' 
ΤΓορευεσθί, icat στα^ίντίς ΧαΧΰτί tv 
τω Ιίρω τω Χαω ττάντα τα ρήματα 
της ζωής ταύτης ' και ττάΧιν {Πραζ. 
ιβ'. ?/.) ' ayyίXoς Κυρίου ίττίστη, 
κοϊ ειττε τω ΥΙετρ^, περίζωσαι και 
νττόόησαί τά σανόάΧιά σου ' περιβα- 
λοϋ το Ίμάτίόν σου και ακολουθεί μοι. 
Και μετ ολίγα {στοι\. ιβ') ' και ύ Πε'- 
τρος yev()μίvoς iv ίαυτω εΐ~ε, νΰν 
otco αΧη^ως, οτι ίί:,α~ίστειΧε Κύριος 
τον αγγελον αύτον, και εξείλεΓο με 
εκ \ειρός Ηρώοου, και ττάσης τϊις 
ττροσοοκιας τοΰ Χαοΰ των Ίουόαίων. 
Ομοίως ψυΧάττουσι και τά μικρά τται- 
όία, κατά την οΊοασκαΧίαν τοϋ Σωτ^- 
ρος ημών την λε'γουσαν (MarS". ιη. ί.) ' 
Xiyi.) yap νμΊν, οτι οί ayyiXoi αυτών 
εν οίιρανοΊς οιά τταντος βΧεττουσι το 
ττροσωττον τοΰ Ώατρος μου τοΰ εν 
ουρανοΐς. Ακομι ττροσφερουσιν εις 
την θει'αι/ //εγαλείθΓί]Γα τάς ττροσευ- 
"χάς και εΧεημοσύνας μας, και τάς 
Χοιττάς a.ya^oεpyίaς ' ο\ι ^ιατ\ τά\α 

YoL. II.— υ 

nis snis concelebreiit illique appa- 
reant : et pra3terea hoc iu orbe suo 
ministeiio liomiiiibus adsiut, illis- 
que in regiium Dei viam praieant. 
Est illis etiam iirLium, rcgiiornin, 
regioniim, nioiiasteriorum, ecclesi- 
ariini, liominumque item, turn reli- 
giosorum, tuin secnlarium cura et 
tutela cominissa. Ciijus rei lucii- 
lentum in Aetibus Apostolicis coni- 
meraoratur exemplum (cap. v. 19). 
Angelas autem Domini noctu fores 
carceris reclusit, illisque eductis 
dixit : ' Ite, et in templo consisten- 
tes omnia vita3 Imjns verba populo 
exponite.' Et rnrsus (xii. 8) : ' Ecce 
vero snbito adstabat Angelus Do- 
mini, dixitqne Petro : accinge te 
ocius, indue soleas, circnmda tibi 
pallinm et seqnere me.' Et mox 
(v. 12) : 'Yerum nt ad se rediit Pe- 
trns, dixit : nunc vero plane scio, 
emisisse Dominnm Angeluni suum, 
meqne eripnisse de manu Ilerodis, 
et de omni exspectatione popiili 
Iiidreornm.' Pari modo parvnlo- 
rnm infantum curam agunt, do- 
cente ipso Servatore nostro (Matt, 
xviii. 10) : ' Dico enim vobis, quod 
Angeli illorum in coelis perpetuo 
viiltum patris mei, qui in coelis est, 
intuentur.' lidem preces et elee- 
mosjnas nostrse et benefacta reli- 
qua ad divinam majestatem perfe- 
runt. Minime istuc quidem, quasi 
eleemosvnas non animadverteret 



ύ θ^ος ία μην ^ίωρζι τάς ίΧίημοσν- 
νας μας, η να μη -γμοικα ταΐς ττροσίυ- 
χαις μας, μα αατι ίκίΐνοι μίσιηυουσι 
δία μΰς. Καί ίΐς τον τταΧαιόν νόμον, 
ττμίν cocy ύ νόμος τοϋ Μωϋσίως, ί^ι- 
δασκ;«σ< οι ayyiXoi τον νομον, κα). την 
^ίΧησιν τοϋ θίού ίΐς τους προττατο- 
ρας μας, κα). τους ί^ίί\νασι την όοόν 
της σωτηρίας ' καθώς το μάρτυρα ύ 
ίίρος Αιονύσιος. Και νστζρον, αφ" 
οΰ ι6ο^ηκίν ύ νόμος, Ιόι^ασκασιν 
όόη-^ωντας) τους ίΐς το αγαθόν. 
Και τοϋτο η Τραφη το σημα^ίύίί λέ- 
γουσα, πως οι ayjeXoi ίφαίνοντο ας 
τους προφητας, και τους tirpoXiyaai 
τα μίΧΧοντα, ως ΐιν ίΐς τον ^Ιωσηφ, 
οποϋ ίόωκεν υ άγγελος λογον, να 
ττροσίχγ) αττο την απόφασιν τοϋ 
Έρώ^ου, ίΐπών (Mar. β', ιγ') ' εγερ- 
θείς παράΧαβί το τταιόίον κα\ την 
μητίρα αϋτοϋ, κα\ ι^εϋγε είς Α'/γυττ- 
τον, καΧ (σθ/ εκεΤ, εως αν ίίπω σοι, 
μίΧΧίί yap \\ρωόης Ζ,ητίίν το τται- 
c'lov, τοϋ αποΧίσαι αυτό. Άκόμι κα\ 
όταν ίφοβίΐτο, να δουλευ»; της παρ- 

nostras, ant preces non ipse satis 
exantliret Deus, sed quod illi pro 
nobis intercednnt. Et in antiqna 
lege, lege Mosaica nondnni lata, 
legem voluntatemqne Dei onmen 
niajores nosti'os Angeli edocebant; 
eisqne rectnm salntis iter comnion- 
strabant, teste S. Dionysio (Ilier- 
arch. Eccl. iv. p. 20), Postea vero 
qnam promulgata lex erat, instrue- 
bant homines ducebantque ad bo- 
unm. Front ipsa satis Scriptnra 
argnit, dum et apparuisse Prophetis 
Angelos, et fntnra apernisse, pro- 
dit. Yelnti quum losephnm An- 
gelns pricmonnit, caveret sibi asan- 
gninario Herod is proposito (Matt, 
ii. 13): 'Surge, inqnit, acceptoqne 
pnerulo illinsqne raatre, in ^Egyp- 
tnm cffuge ; et mane illic, donee 
dixero tibi. Certo enim pnernlum 
ad necera qnaesitnrns est Herodes.' 
Rnrsns qnando idem Virgini farai- 
liariter servire verebatnr (Matt. i. 
20); mox animnnΊ illi Angelns 
ε'ΐ'ου (Ματθ. ά. κ'.), υ άγγελος τοϋ Domini addit, rectinsqne edocet. 

Κυρίου τον ί^άρρυνε, κα\ τον Idida- 
ςεΐ'. ^ΑποκαΧύπτουσιν ακόμι τας 
θει'ας ίvipyίίuς, καθώς είς τον και- 
ρόν της yίvvησίως Χρίστου αττεκύ- 
Χυφαν (Αουκ. β'.) εις τους ττοιμίνας, 
ΟΤΙ ο Χρίστος tyίvvΊ|^ηκίv είς την 
Βη^Χείμ. Και μΙ το irpooTaypa τοϋ 
Qiov, τταραστίκοντας τοττικώς κά^α 
ανθρώπου, μας ελευθερώνουσιν άττο 
κάθο κίν^υνον, κα) διώκουσι τον i\- 

Ilorum item indicio divina opera 
divnlgantnr: quemadmodum, na- 
scente Christo (Lnc. ii.), ilium 
Betlilehemi jam modo in lucem 
editum esse, pastoribus nnnciabant. 
Illi etiam, mandatu Dei localiter 
singnlis liominibus priEsto adsnnt, 
et periculis quibnslibet nos eri- 
piunt, animarnmque nostrarum 
liostem propnlsant, qui crudelis- 



^ρυν των φυχ^ων ί]μων, όττον αττη- 
νώς τιμωρά τον αν^ρωπον, όταν κα- 
ταΧάβ\ΐ πως ό θεός του ebwKiv 
actiav. Και πώς ό αγ'^/ίΧος νά μας 
φυΧάττ^, το ί'χτ}μξν (pavipov απο 
τοΰτο, όπου \tyei -η Ρραφη, dia τον 
ίΧπίζοντα £7Γΐ Κύριον (Ψαλ. μα', ιά.) ' 
οτί το7ς άyJί\oις αίιτοϋ ΙντίΧπται 
περϊ σοϋ, του όιαφυΧάζαι σε Ιν ττά- 
σαις ταΐς όοοΤς σου. Έττϊ γίΐρών 
αροϋσι σε, ^ιί; ποτέ προσκόφ^ς προς 
Χί^ον τον πόδα σου. 

Ε /J ω τ ij σ ί ς κ . 

Είς πόσος τάζεις όιαιροϋνται οι 
αγγελοί ; 

Ά π. Καθώς λε'γεί ό Δίονυσ<ος 
{Ουραν. tspap. κίφ. ζ\), εις εννία χο- 
ρους οιαιρουνται, και οι evvia τούτοι 
εΙς τρεις τήζίΐς. Kot εις την πρω- 
τϊ]ν τάζιν ίυρίσκηννται εκείνοι, όπου 
είναι σιμώτερον εΙς τον θεον, οΤοί' 
θρόνοι, Χερουβίμ, κα\ Έεραψίμ' εΙς 
την οευτεραν τάζιν Εξουσία/, Κυριό- 
τητες, και Αυναμεις ' εΙς την τρΊτην, 
Άγγελο/, Ά/?\αγγελοί, Ά^ο^αί. Καί 
ούτως εΤί'αί διατεθειμένοι, όπου οι 
κατότεροι Ιΐ'γ'/εΧοι περνουσιν από 
τους πΧεον απάνω την ελΧαμφιν 
κοί τας θείας ευεργεσίας. Ούτοι οι 
ά'^/'γεΧοι εσταματίσασιν εις την χάριν 
του θεοΰ αιωνίως εστωντας, κοι ΐ'α 
μη σνμφωνησουσι με τον Εωσφορον, 
Vii εναντιωθοϋσι του θεοΰ. Καϊ οίά 
τοΰτο περίΌΐτες ταύτην την χάριν 
οεν ημπορονσι ποτέ να σφάΧουσιν, 

sime discruciare hominem solet, 
quandocunqiie id sibi diviuo per- 
missii licere intelligit. lam quod 
sua uos custodia cselestis ille geuius 
noster sepiat tueaturque, id ex hoc 
scripturse dicto, de eo qui Doiuino 
unice confidit, satis apparet (Psa. 
xci. 11) : 'Angelis suis de te prse- 
cipiet, ut custodiant te in omni- 
bus viis tuis ; attollent te mani- 
bus, ne ad lapidem pedem tunm 

QuuESTio XX. 

In quot Classes distribuuntur 
Angeli ? 

Resp. Ex sententia Dionysii 
(Hier. Cielest. cap. vi. et vii.) in 
novera distingnuntur clioros, qui 
denuo in tres distribuuntur classes. 
Prima in classe cevum agitaut, qui 
Deum propius circumstant: Thro- 
ni, Clierubim et Seraphim. In 
secunda Potestates, Dominationes, 
Exercitus (sive etiam Yirtutes). In 
tertia Angeli, Arcbangeli, Princi- 
patus. Sunt autem eo dispositi or- 
diue, ut inferiores a superioribus 
illumiuationem ac divina beneficia 
accipiant. Hi Angeli in gratia 
Dei jugiter permanent. Quippe 
quoniam Luciferi ad rebellionem 
adversus Deum incitameutis aii- 
rem non praibuerunt, banc gratiam 
adepti non amplius labi possunt ; 
non illud quidem certe ulla uaturse 



(')\i ατΓϋ την φνσιν τους, μα απυ την 
χύριν του θίοϋ. Και τυυτα τα σε- 
σημίίωμίνα ψ^ανονσί ττρυς γνώσιν 
των ayyiXwv, κα^^ υσον απαίτΰ υ 
Xoyog της τταρούσης συντόμου διδα- 
σκαλίας τΐ]ς ορ^οοόζου. Και Jvω- 
ρίζοντίς ημίΊς, πώς μας βοη^οϋσι 
και μίσίτίυουσί οι ημάς, ίΐς ττΰσαν 
μας ττροσζυχην τους ίπικαΧούμί^α, 
να. τταρακαΧονσι Βι" Ί]μας τον θίον 
και μάλιστα τον ayyi\ov skhvov, 
όπου ίΐναι φύΧακάς μας. 

Έ,ρωτησις κ α. 

Τίνα yvώμηv πρίπίΐ να Ιχωμίν ο/α 
τους κακούς αγγίλους• ; 

Α κ. ΐΐώς οί πονηρό) ayyiXoi 
ίπΑασ^^ηκασιν άπο τον θίον καλοί, 
οίατι υ, τι Ιποίησίν ύ Qioc, καλόν το 
ίποίησί. Μα ίκΰνοι μΙ την ΐΒίαν 
τους ^ίλησιν ίyevηκaσι κακοί, καθώς 
μάρτυρα ύ Κύρίος -ημών, δίά τον 
up\ovra τους λίyωv (^Ιωαν.η. μ^' .)' 
ίκίίνος αν^ρωποκτόνος ην αττ' αρχής' 
και iv Ttj άλη^ίία ουχ ίίστηκίν, οτι 
ουκ ίστιν αλη^ίΐα tv αυτω' όταν 
λaλ)J το φίϋοος, ίκ των ιοίων λαλΰ, 
ΟΤΙ φίύστης ίστι, κα\ ό πατήρ αύτοΰ. 
Ύοϋτοι ί'ιναι οι αρχηγοί πάσης πονη- 
ρίας, βλάσφημοι τϊ}ς θί/ος ^ίγαλίίο- 
τητος, άπατίώ}'ίς των ανθρωπίνων 
φυχων, καΐ αυτό), κα\ τα opyava 
των. Καθώς παραοίοωσιν η ϊ^ραφη 
\tyovσa (ά. Ώίτρ. i. η.) ' νη-φατί, 

su£)e pracstaiitia, sed mora Dei gra- 
tia. Haec ita breviter aniiotata ad 
iiotitiam Angelonim in tantiim siif- 
ficcre arbitramur, quantum coni- 
pendiariae Lujus Ortliodoxse doc- 
trince modus exigere vidcatur. 
Itaque cognito jam satis, cum 
opem nobis auxiliumque Augelos 
ferre, tum sua nos intercessione 
juvare, merito onmibus in precibus 
nostris illos obtestamur, ut Deum 
nobis propitient; ilhnnquc ante 
alios Angelum, qui piloses noster 
custosque est. 

Qd^stio XXI. 

Poro quid de malis Angeh's sen- 
tiendum nobis? 

Resp. Ipsos quidem bonos om- 
nino a Deo creatos f uisse : quid- 
quid enim fecit Deus, bomnn fecit; 
sed propria voluntate sua improbos 
evasisse ; prout testatur Dominus 
noster de principe Dsemonum lo- 
quens (loli. viii. 44): ' Ille homi- 
cida fait ab initio, nee in veritate 
stetit. iNon enim est iii illo Veri- 
tas. Quando meudaciuui loquitur, 
de suis loquitur. Kam mendax 
est, illiusque pater.' Hi impietatis 
onmis auctores et siguiferi divinse- 
que majestatis blaspliemi obtrecta- 
tores sunt; lii mentium huina- 
narum deceptores; tum ipsimet 
tum instrumenta ipsorum, tradente 
Scriptura (1 Pet. v. S) : ' Sobrii 



Ύρηγορι'ισατε, οτι υ αντίνικος νμων 
οιάβοΧος ως Mow ωρυόμενος ττίρι- 

estote, vigilate. Nam aclversarius 
vester Diabolus tanqnam leo rn- 

πατΰ, ζητών τίνα κατα -nj. Με όλον giens obambulat, qiuierens quein 

TovTo, τνρίττίί να ηζ,ίύρ.ωμίν, πως οι deglutiat.' QuiE quanquam ita 

^αίμονΐς ^lv ημττοροϋσι να μεταχει- comparata sunt, sciendum tamen, 

ρισ^ονσι την ^ύναμίν τους εις καν ηοη posse DiEmones vim ac vio- 

'iva av^pojTTov τ) /cot ολλο κτίσμα, lentiam suam in hominem uUnm 

'χ^ωρ\ς να συγγωρι/σί? ύ θεός. Και 
τούτου μάρτυς ί) Τραφη Χί-γουσα ' 
και τταρίκάΧουν αυτόν οί όαίμονίς, 
λέγοντες (MarS", τ;, λα.) ' ει ίκβάΧ- 
λεις νμας, ίπίτρί-φον ημΊν αττελθεΓν 
εις την αγελι^ν των χοίρων. Και 
εΤττεν αυτοίς' ύτταγετε. Άκυ/ιι και 
τοϋτο ττρίτΓίί καθ' ένας να i)^,ivp7i, 
πως οεν ημπορονσι να αναγκάσουσι 
τύν αν^ρωπον εις το να cipapTyj' 
;Uovov μΐ πίΐρασμον τον ε^αττοτονσι. 
Δίατί ύ άνθρωπος ίίναί αυτεξούσιος, 
κα\ εις το αύτεξουσιον μητί. 6 Ίδιος 

Lillamqne rem aliam nisi Deo in- 
diilgente exerceve, teste Scriptura 
(Matt. viii. 21): 'Eogabant vero 
ilium Dsemones ac dicebant : siqni- 
dem nos expellis, permitte nobis 
abire in gregem porcorum. Ille 
yero dixit eis: Ite.' Ροιτο illud 
etiam cuivis exploratum esse de- 
bet, minime in illorum manu posi- 
tum esse, ut peccare liominem co- 
gant, quem snis duntaxat instiga- 
tionibus illecebrisque in f raudeni et 
errorem deducunt. Est enim liber- 

θεος (pipvu καν μίαν βίαν ι] ονόγ- tate sui arbitrii homo prseditus, cui 
Kijv. Και ίστωντας να ίΐναι κατά- libertati nec Dens ipse vim ullam 
κεκριμίνοι εις τον αΙωνα, ονοε'ττοτε necessitatemque infert. Ceterum 
yivovTai ^ίκτικοί της ^ίίας χάριτος, ' qnoniam icternis suppliciis poeuis- 
κατα το πρημίνον (Μοτθ. κε'. μά.)• 'que multati Da^mones sunt, idcirco 
τΓορευεσθε οττ' Ιμοΰ οι κατηραμίνοι nullo unquam tempore divinifi gra- 
είς το πϊιρ το αΐώνιον το Ί)τοιμασμί- tiie misericordiieque participes fieri 
vol' τω διαβολω και τοις ογγελοις possunt, nt dictum est (Matt. xxv. 
αύτον. 41): 'Discedite a me maledicti in 

ignem a^ternum, qui Diabolo ange- 
lisque ejus priieparatus est.' 

ΈΙρώτησις κ β'. 

Τίνα Ύνώμην πρίπει να ίχωμεν 
Οίο την άλλην κτίσιν', 

Απ. Πώς ό θίος ο~ο το μη εΤνοι 


De reliquis autem rebus crcatis 
quid statuendum nobis est? 

Kesp. Hoc nimirum, quod Deus 



ίκαμε τα πάντα μί το πρόσταγμα 
του, κα\ εις το ύστερον επ\ασε τον 
άνθρωποι•, κα\ τον εκαμεν αυ^εντην 
απάνω εΙς 6\ην την κτίσιν, όπου 
ίΐναι ύποκύτω του ουρανού, λε'γωι»- 
τας (Γεν. ά. κς'.)' ποιησωμεν αν- 
^ρωπον κατ εικόνα ιψετεραν κα\ καθ' 
όμοίωσιν ' και αργίτωσαν των «χθυ- 
ων τΐΐς θαλάσσης» τώΐ' πετεινών του 
ουρανού, των κτηνών, και πάσης της 
γης. Το auro λί'γει κα). ο tfjooc 
Ψάλτί/ς (Ψαλ. η. ς'.)' κατεστησας 
αυτόν επ\ τα έργα τών -χ^ειρων σου' 
παντα υττετα^ος υποκατω των ποοων. 
αίιτοϋ, πρόβατα και βόας άπάσας, 
ετι οε και τα κτήνη του πεοίου' τα 
πετεινό, τοϋ ουρανού, και τους Ιχ^ύας 
της θαλάσσης, τα όίαπορευόμενα τρΊ- 
βους θαλοσσώ)', και άνωτίρω' η\άτ- 
τωσας αυτόν βρα^ύ τι παρ" αγγελουΓ, 
oosy 1^'"' "'/^'(ί εστίφύνωσας αυτόν. 
Μα όιατλ civ εφύΧαζεν ο άνθρωπος 
την εντοΧην τοϋ θεοϋ εις τον παρά- 
δεισο}', όταν ήτον αθώος, μα από 
τον απηγορευμίνον καρπόν έπιασε 
και έφαγε ' cia τοΰτο εστεριΊ^ηκεν 
από την αζίαν του κα). από την κατάσ- 
τασιν, οτΓοΰ εΐ^ευ εις τον καιρόν της 
α^ωότητός του. Και οιω^θεις αττο 
τον παράέεισον τοιούτος ε-γινεν, ό, τι 
Χο-γης τον περιγράφει 6 Ώροφι'ιτης 
{Ψα\. μθ . κ .) \εγω}'τας' άνθρωπος 
1\' Tipij ών ου σίΜ'Γ/κε, παρασυνίβΧη^η 
τοΊς κτηνεσι τοΊς ανοητοις, καΐ ώμοι- 
ω^η αυτοΐς. Και }/κί>ι^''^ίΐ' {Γεν. γ'. 
ιθ'.)* ΟΓί γη ε'ι, και εΙς γην απεΧεΰσι^. 

verbo jussuque suo cuneta e iiihilo 
fecerit; quudqne post reliqua om- 
nia liominein creaverit, iliuinque 
heruni ac doininuin reruiii, qua3 
sub ccbIo sunt, omnium constitue- 
nt, dicens (Gen. i. 26): 'Faciamus 
liominera ad imaginem nostram et 
secundum similitudiuem ; et domi- 
nentur piscibus maris, et volucribus 
cosli, et jumentis, et orbi terrarum 
universo.' Idem et sacer Psaltes 
adstruit (Psa. viii. G) : ' Priiefecisti 
eum operibus manuum tuarum ; 
subjecisti omnia sub pedes illius: 
oves et boves universas, insuper et 
pecora campi, volucres cceli, et pis- 
ces maris, qui semitas marinas per- 
ambulant.' Et paullo antea (v. 5): 
' Paullo minorem Angelis fecisti 
eura, gloria et lionore coronasti 
eum.' Quoniam vero mandatum 
Dei in Paradiso, quum adhuc in 
statu innocentiie homo esset, ne- 
glexit de vetitoque fructu carpsit 
gustavitque ; ea re lionoribus fortu- 
nisque onmibus, quels tempore in- 
tegritatis suae ornatus f uerat, subito 
exutus, beatoque pulsus horto, talis 
onmino evasit, qualem ilium Pro- 
plieta dejHngit (Psa. xlix. 20): 
'Homo quum in lionore esset, non 
intellexit.' Comparatus est brutis 
jumentis, iisque similis factus est. 
Ideoque lianc sententiam audivit 
(Gen. iii. 10) : 'Terra es, et in ter- 
ram reverteris.' 



^Έρώτησις κγ. 

Ποι'α ητον ί) κατύστασις της αν- 
θρωπινής αθωότητος, ίίτυυν καθα- 
ρυτητος και αναμαρτησιας του ; 

ΆτΓ. Δυο λογίώι» dvai ι) κατάσ- 
τασις τ7}ς ακακίας ίΐτουν αθωότητος ; 
{κατά τον ayiov ΒασιΛζίον ίΐς την ! 
αρχ^))ν των Ώαροιμ.). Ή πρώτη 
tivai μία προαιρετική α\\οτρίωσις 
«ττό ταΤς άμαρτ'ιαις , ίίγουΐ' όταν λίί'τΓ»} 
ο άνθρωπος μΙ την Ic'iav του προαί- 
ρίσιν απο τα. αμαρτήματα, cia την 
^υμνασίαν, οττοΰ έ\ίΐ, κα\ μακράν 
συνηθίίαν είς τα κακά. Ή Βίυτίρα 
ίΐναι ί) ayvoia κα). η απίΐρία τοΰ κα- 
κού, i]'yovv όταν civ ^νωρΊΖ,ι^, ουτί 
ίοοκίμασε κα^ΖυΧου το κακόν η όια 
την ηΧικίαν του, η ot' αΧΧαις αΐτίαις. 
Κ«< κατά τον όεύτερον τούτον τρόπον 
ητον εις τον Αόάμ η αθωότης και η 
ακακία, πρ\ν αμάρτ^^, κατά πάσαν τε- 
λειότητα και ^ικαιοσννην εμψυτον, τό- 
σον άπο το μέρος της οιανοίας, ϋσον 
κα\ από το μέρος της θεΧησεως ' εΙς 
τ?ιν οιάνοιαν περικΧείεται πάσα επισ- 
τήμη, και fir,• την θεΧησιν πάσα 
'χ^ρηστότης κα) καΧοσύνη. Αιατ\ 
Ύνωρίζωντας ό ^Αόάμ τον θεον κα- 
Χώτατα (καθ' δσον εις τον καιρόν 
εκείνον τού ητον σν^κε^ωρημενον , 
και καθ' 'όσον έπρεπε) με τούτο, οπού 
ε^νώριΖ,ε τον θίον, ε^νώριΖ,εν ΰλο το 
πράγματα μετ tKiTvor. Καί τούτου 
ίχομεν σημάδια ανάμεσα εΙς τά αΧΧα, 
οτΓοί» ίΐ^Ελθί'/κασίν εΙς τον ^ Αόάμ όΧα 


Cujnsmodi erat status luiiocen- 
tise liominis sive puritatis et a pec- 
cando immimitatis? 

Itiisp. Iniiocentise integritatis- 
qiie status duoruin geuerum est 
(ex seutentia S. Basilii, Ilomilia 
in Principium Proverbiorum pag. 
184. Bas.). Prior est Λ•oknltal•ia 
quasdam a peccato discessio ; niuii- 
ruiii quum homo, cui ex diuturno 
vitioruiii exercitio ac consuetudine 
(nota mala sunt), proprio delibe- 
ratoque eonsilio peccata deserit. 
Alter, simplex quiedam mali in- 
scientia et imperitia est, quaudo 
mali penitus ignarns quispiam in- 
expertusqne est ; sive per tenellam 
aitatulam suam, sive caussas alias. 
Posteriore hoc modo ante lapsum 
comparata innoceutia Adami inte- 
gritasque fuit; cuujuncta cum 
summa absolutaque perfectione ac 
justitia iiisita intellectus pariter 
voluiitatisque, ita ut in iutellectu 
scientia omnis includeretur, in vo- 
luntate probitas omnis et honestas. 
Quando itaque perfectissimo sane 
modo (quantum illo temjDoris habi- 
tu concessum ipsi ac decorum erat), 
Deum cognoscebat Adam us ; ideo 
hoc ipso, quod Deum cognoscebat, 
cetera item omnia per ipsum nosci- 
tabat. Cujus rei clarum inter alia 
iudicium habcmus, qnum ad Ada- 



τά ζωα, cia i>u τους δώσ>ϊ υνομα. 
Κοί τα ιονυμησε καθ' ίνα απ αυτά. 
Ύυ όττοΐον iyivvuTO αττυ το να γτω- 
ρ/'^ί/ την ψυσιν τοίΐς, ο\ί αττο α\\ην 
μά^ησίν, μόνον αττο το να μεΧίτα 
κα\ να \oy ιάζyJ ττερί θεοΰ, κα\ τα ς 
εκείνου -χ^ριστυτητας. ΥΙερΙ οε της 

muin animantes omiies coiuciiie- 
baiit, lit iis sua nomina dai'ct, quas 
ille etiain singulatiin siiis appella- 
bat uominibns. Iiicle id autem 
fiebat, quod auimantis cujnsqne 
iiaturam ac induleui perspectam 
Iiaberet, iioii parta aliunde instrue- 

^ελησεως, αυτή πάντοτε υπετάσσετο\ί\λ& scieiltia, sed ex eo, quod de 
εΙς τον Xoyov' κόλα ica/ πάντοτε να Deo illiusqne beneiiciis secuiii me- 

ditaretui• commentareturque. lam 
quod ad voluntatem attinet; ilia 
ratioiii perpetuo obtenq)erabat, 
quanquam et turn suaiii semper 

ητον εΧεύ^ερα, και ητον εζουσία εΙς 

τον άν^ρωπον να αμάρτ^, ί) να μην 

άμάpτ1J. Καθώς XijiTat εις την 

Vpofpiiv (Σ:•ίρ. ίε . ία .) ' μη εΊπης, οτι 

δια Κίφιον απίστην. "Α yap εμ'ιση- libcrtatem retineret, et situm plane 

σεΐ', ου ποιήσεις. Μη είπψ:, ΰτί ill liominis esset potestate, sive pec- 

αυτός με επΧάνησεν. Ου yap "^;|θε/- caret sive 11011 pCCCaret, sicut ill 
av έχει ανδρός άμαρτωΧοΰ. Πάι- ; scriptura dicitur ( 
βBίXvyμa εμ'ισησεν ύ Κύριος, καί ' Ne dixeris: propter Domiiuim 
ουκ εστίν uyaπητov τοΊς 0οβου/.ίε'- defeci ; noii enim facere debes, 
νοις αυτόν. Αυτός εζ άρχης εποίη- ,quVQ illi odiosa sunt. Nc dixei'is: 
σεν αΐ'^ρωπον, και άφηκεν αυτόν εν ipse 1110 ill errorem impulit.' ISii- 
χειρί ^ιαβονΧίου αυτοϋ. Έάν θε- liil euim illi homiiie peceatore 
Χ^ς, συντηρήσεις εντοΧας κα\ πίστιν, Opns cst. Odlt Dominus omiiem 
ποιησαι ευδοκίας. Παρε^ηκε σοι πυρ abomiliationcin, eadcmquc ilium 
και υοωρ, ού εάν θί'λ);ς• εκτεΐ'εΊς τΓ/ρ timeiitibus liaudquaquam accepta 
χείρα σου. "Εναντι ανθρώπων τ; est. Ipse ab initio homiiieni fecit, 
^ω») κα\ ύ θάΐ'ατος•• και υ εάν εύδο- , eumqne ill iiiauu consilii sui dimi- 
κηση, οοθ//σεταί αυτω. Kat /^ετ', sit. Si A'oles, maiidata et iidem 
oXlya (ςιχ. κ .)' ουκ εΐ'ίτε/'λατο ούδε- , servabis ; facieiido, quiO illi grata 
ΐ'ί ασε[3ε7ΐ', και ουκ εδωκεν (ίνεσιν sunt. Iguem et aquam proposuit 
ουδεί'ί άμαρτάνειν. Ε?ς τοίαυτηΐ' tibi ; utrum voles, ad id extendes 
/XoiTTfji' τΓ/ς αθωοτΓ/Γος KOI «lO^uiOTrj- ! manum tuam. Vita et mors co- 
σ'ιας κατάστασιν ητον ο αι^θρω-ος ram liominibus est ; dabiturque illi, 
'όμοιος τοις άyyεXoις. Μα ως αν utruill ipsi placucrit. Et mox (v, 
εσφαΧε με την παράβασιν, παρεν^υςΙ^Ογ. 'Kulli impio agere piwc^cpit; 
εΙς -ΟΙ' (Cto)' τόπον τον παραδείσου, Ι nulli peccandi licentiam tribuit.' 



πίρνωντας την κατύστασιν της ά/^αρ- [ Ilnjlismodi igitui* innocentio3 ac 
τΐας, ί~/ίνηκε ^νητυς. Οϋτω yap η impeccabilitatis ill statu simillimus 
άγ/α Γραφή τταροδ/'^ωσί (Ρωμ. ς'. ' Angelis lioiiio erat. Simulac νοίΌ 
κγ'.), λέγουσα' τα υφώνια της ά/χαρ- per traiisgressionem proeccpti pec- 
τίας θάνατος. Km τότε παρίν^ύς cavisset, contiiiuo eodem Paradisi 
εγασε την τελειότητα του λογού καΙ \ loco, SUSCepto peccati Statu, morta- 
της -γνώσεως' κα). η ^εΧησις έκλινε lis evasit, tradeiite ita Scriptura 
ττερισσότερον εις το κακόν παρά ίϊς (Rom. vi. 23) : ' Stipendium pec- 
το καλοί'. Και οϋτως η κατάστασις cati moi'S est.' Μοχ aiiiissa ratioiiis 
της ίΐ^ωότητος καί οκ:ακ:/Ός•, εστωντας et illtelligeiltiiTe pei'fectioiie, etiam 

και I'll cυκίμc^σlJ το κάκτοι', Ιίλλαζεν 
εις καταστασιν αμαρτίας, κα\ ο τέ- 
λειος άνθρωπος τόσον ετα—εινώ^η- 
κεν, ώστε να λε•γ\] με τόν Δαβίδ 
(Ψολ. κ/3'. ς'.)' £γώ Ct ε} μι σκώληζ, 
καί οίικ άνθρωπος. 

Έ ρώτ ησ ις κ δ'. 

Είται ταγό όλοι οι αν^ρωττοι υπο- 
κείμενοι εΙς την αυτήν άμαρτίαν ; 

Απ. Καθώς• όλοι οι uv^poJπoι 
ήσαν εις την καταστασιν της α^ωοτη- 
τος εΙς τον ^Αόάμ, τέτοιας λoJης κα) 
αφ* ού εσφαλεν, όλοι έσφαλαν εΙς αυ- 
τόν, και εμίΐ\'αν εις την καταστασιν 
της αμαρτίας. Αια τοϋτο ο\ι μόνον 
εΙς την άμαρτίαν υπόκεινται, μα και 
εΙς την τιμωρίαν οίά την άμαρτίαν. 
Η οποία τιμωρία "γνωρίΖ,εται με του- 
την την άπόφασιν του θίοϋ {Γεν. β', 
ιζ'.)' 7jo' αν ημίρα φα-γητε απ αυ- 
τού, ^ανατω απο^ανεΊσ^ε. Ύο αυτό 
και ύ ΆτΓοστολος ('Ρω^. ε', ίβ'.) οΐ'α- 

voluntas in malum, quam in bo- 
num, pronior facta est. Atque hoc 
pacto integritatis innoccntiajque 
status, homine malum jam experto, 
in statum peccati transiit, illeque 
autea j)erfectus homo eo humilita- 
tis redactus est, ut jam merito cum 
Davide dicat (Psa. xxii. 6): 'Ego 
vermis sum,non Iiomo,' 


Xumquid vero eidem omnes ho- 
mines peccato sunt obnoxii ? 

Eesp. Quemadmodum homines 
omnes durante innocentia3 statu in 
Adamo f uerunt ; eodem inodo, ex 
quo lapsus ille fuit, in ipso omnes 
collapsi, simul in statu peccati per- 
manserunt. Quamobrem noii so- 
lum peccato, sed ejus caussa, poena 
item tenentur. Quse pa?na hoc 
Dei edicto promulgatur (Gen. ii. 
17) : ' Quacunque die de arbore 
ista comederitis, morte moriemini.' 
Eefert id ipsum et Apostolus (Rom. 
V, 12) : ' ut per unum hominem 



φίρνωντας λίγίί* ώσττίρ ^t ίίος αν- 
θρώπου η αμαρτία ύς τον κυσ/^ον 
£ίσΓ/λ3•£, ktu cm της αμαρτίας υ θάνα- 
τος, (cat οΐιτως ίΐς πάντας ανθρώ- 
ΤΓΟυς ύ θάνατος όιηΧθεν, ίψ" ο) ττάν- 
τίς Ί]μαρτον. Δία την ότΐοίαν αφορ- 
μην άκόμι ύς την κοιλίαν της μητρός 
μας συΧ\αμβανυμζθα μΐ την άμαρ- 
τ'ιαν τουτην και "^ίννώμίθα, καθώς 
λί'γίί ό ΐίρος ΨάΧτης {ΨαΧ. νά. ζ'.) ' 
ιδού jiip Ιν άνομίαις συνίΧηφθην, 
κα\ Ιν αμαρτίαις ίκίσσησί μί ί] μητηρ 
μου. Και καΧΰταί τυ αμάρτημα 
τοϋτο Ίτροπατορικον, πρώτον μίν bi- 
ατ) ττροτητζρα απ αυτό ο άνθρωπος 
ch> ϊ/νίλε μοΧυνθίι π~ο κΓιν f ιό ΙίΧΧο 
αμάρτημα. Καλά καί ύ οιάΙ^οΧος 
να ητον όιεφθαρμίνος μΐ την άμαρ- 
τ'ιαν του, απο του όποιου την παρα- 
κπ'ησιν και ίΐς τον αν-::ρωπον tjDAaa- 
τησε το Xiyopivov τούτο προπατο- 
ρικον αμα()τημα, ύς το όποΊον και ό 
Aca/t, όπου το ίκαμεν, είναι υποκείμε- 
νος, κ(η ι)με7ς, όπου καταβα'ινομεν αττ' 
αϊτοί'. Αεύτεροί', οιατί ο άνθρωπος 
civ συΧΧαμβάνεται παρά εν αμαρτία. 

Ερώτησις κε. 

tTTftOi υ οίος ε-Ίνωριί,ε τον 
^Αόάμ, πώς εμεΧΧε να σ<^άλ//, ctari 
Toy £7Γλασ£ ; 

Αττ. Ό γι μόνον Οία την άμαρτίαν 
του 'Aoa/J, άλλα και οίά την κακίαν 
του Εωσφόρου, /cai πρΙν τον κάμει, 
Ίΐζευρε καΧώτατα ' και δια κάθα μι- 
κρόν Xoy ισμον, και οιά κάθα κάμωμα, 

peccatnm in munduin introiit, et 
per peccatum mors ; qnai hoc 
pacto ill mortales oranes porvasit, 
quod in illo omnes peccaverunt,' 
Quapropter etiam in utero materno 
mox cum hoc peccato concipiinur 
nascimurque, teste sacro Psalte 
(li. 7): 'Ecce enim in iniquitatibus 
conceptus sum, et in peccatis mea 
me mater coneepit.' Quod pecca- 
tum Avitum (sive Originale), ap- 
pellatur; priinum ideo, quod ante 
ilhid nullo dum alio peccato iufec- 
tus homo fuit. Tametsi jam turn 
per lapsum suum corruptus esset 
Diabuhis ; quo etiam instigante, 
pulhilare in liomine hoc ipsuin 
avitum peccatum coepit cui et 
Adamus, auctor ejusdem effcctor- 
que, oLnoxius erat, et nos omnes, 
qui ab illo genus ducimus. De- 
lude, quod nemo mortalium, nisi 
cum hac naturae contagione, con- 

Qu^STio XXV. 

Quando autem lapsurum Ada- 
mum norat Deus, quid ita, quaeso, 
ilium condidit? 

Resp. Non modo lapsum Adami, 
vcrum et malitiam Lnciferi, prius- 
quam utrumquc conderet, planis- 
sime scivit Deus. Immo et minu- 
tissimas quasque cogitationes, ac- 



ri ifiiWi va λογίάσίί, και να κaμrJ. 
Ml οΧυν τυΰτο civ η^ίΧησεν οτι το 
άν^ρώπινον αμάρτημα η του οιαβό- 
λου ί) πονηρία να viKifa^j την θίίαν 
του αΎα^ότητα {Ααμ. Βιβ. β', κεφ. 
κζ'). Δία φανίρωσιν Χοιττον με-γα- 
Χητερην τϊις άya^6τητ(Jς του εττΧασε 

tionesqiie singulas, quas cogitatu- 
rns acturiisque aliqnando esset. 
Xeque tamen aut peccato homiiiis, 
ant improbitate Diaboli, clivinam 
bouitatem suam vinci snperarique 
passus est (Dainasc. ii. cap. 27. 
Adcle Dialog, κατά Μανιχαίων. p. 

τον ayjeXov έκειίΌΐ» καλοί-, και αύ-,5'ί2, 556). Itaque lit taiito illiis- 

τός με την Iciav του ^εΧησιν και 
προαίρεσιν εγ/ντ/κε κοκος ' ομοίως 
και τον αν^ρωπον, όπου εσφαΧε με 
την παρακίνησιν εκει'ΐΌυ. Με όΧον 
τοΰτο εις τον αν^ρωπον ύ θεός ojko- 
νυμησεν, ώστε με την αμαρτίαν εκεί- 
νου ττερισσότερον να Χάμι^^] ί] του 
θεοϋ αΎα^ότης ' εττειδ)) εΤγε να ττεμφι^ 
τον μονογενή του Υιοί' εις• την κοι- 
λαοο ταντην της ^ης, να TTapy σάρκα 
από την κα^αρωτατην ΐίαρ^ενον με 
την συνερ^ίαν του ά•γίου ΥΙνευματος, 
cut να εξαγορασ»; τον αν^ρωττο}', και 
να τον ά^'aβaσ}J εις την βασιΧείαν 
του με μεΎαΧητερην cot,av παρά 
οποϋ ητον εΙς τον παρά^εισον, ^ιά 
αίσχυνην του ^ιαβόΧου. Και οια 
τοΰτο // αμαρτία εκείνη civ εμπόοισε 
τον θεον να μην πΧάσ\] τον άν^ρωπον. 

^Έ,ρώτησις κς . 

^^Αν ΐ) θεός ε'/νώριζε τα πάντα πρ\ν 
τα KTi'ay, τά\α και όλα τα επροώρισεν 
ομοίως καΧά και κακά, να μη jivovv- 
rai άΧΧοιώς, παρά κα^ως -γίνουνται ; 

ΆτΓ. Ό θεός TTjOu^ τ)]ς κτίσεως 

trior ilia testatiorqne fieret; ilium 
qiiidem Angelum bonum creabat, 
qui sua postmodum voluutate ac 
arbitrio, impius sceleratusque eva- 
sit, consimiliter et horainem, Die- 
monis instiuctu delude lapsmij. 
Yeruui enim vero cuui homiue 
ilium in modum egit Deus, ut per 
lapsum illius majorem in modum 
sua effulgeret bonitas ; quippe uui- 
geuam iilium suum in terrestrem 
banc vallem deuiittere poterat, qui 
came de Virgine castissima opera 
Spiritus Saucti adsumta, liomiuem 
redimeret ; majoreque gloria, quam 
olim in Paradiso habuerat, exorna- 
tum, cum infamia ac dedecore Dia- 
boli, in coeleste regnum suum sub- 
velieret. Ideoque nee illud hominis 
peccatum,ab ipsius creatione Deum 
deducere atque revocare potuit. 

Qu^sTio XXV I. 

Si norat igitur omnia Deus ante- 
quam conderet, an bona ac mala 
omnia item priedestinavit, ne aliter 
fiant, quam fiunt. 

TIesp. Res quidem nniversas an- 



τυϋ κυ'σμου υλα τα πρά-γματα τα Ι te Cl'cationem pi'iBScivit DeilS, sed 
ίπρο-γΐ'ώριζί, μα μόνα τα aya'ia ίττ- boiias cluiitaxat pi'sedestinavit (uti 
ροώρισίν (ώς λίγίί ύ ΐίρυς Δα/^ίοσκί}- loquitur S. Damasceniis, lib, II. cap. 
νος Βιβ. β', κίφ. λ'.)• ^ιατ\ τυ να | 30) : nam illnd diviiiiO bonitati re- 
ττροωρίζ^] τα κακά, ί'ιναί Ιναντίον εις 
την θίί'ον (η/α^υτητα. Κακόν όί νό- 
μιί,ί μόνον την αμαρτίαν' ίπίΐόη ου- 
ueva κυρίως κακόν evfjiGKiTai ίΐς τον 
κοσ /ioi', μόνον r) αμαρτία, ί) όποια 
είναι η παράβασις του θε/ου νόμου 
κάϊ της θίί'ας ^εΧησειος {Ααμ. ίΐς το 
ΤΓίρΙ cvo ^ίΧησίων του Χρίστου.^. 
Ύά 0£ ίΊτίΧοιττα, όπου υ θεός μας 
τιμωρά όιά τας αμαρτίας μας, οίου 
θανατικά, ττοΜμοι, ασ^ίνίΐαι κα\ τα 
ομοία, AijovTai κακά ως προς ημάς 
(Βασί'λ. όμιλ. θ', ότι ουκ α'ίτιος των 
κακίόν ύ θεός.), SuitI μϊις φίρουσιν 
οόυνας και λυπας, υττου αποτρίπο- 
/υεθα. Μα ίΐς τον θίυν όΐν iivai 
κακά ' ύΐατί εγουσί ^υναμιν ογαθοϋ * 
εττείΟί/, τιμωρώντας ημάς μιτ αυτά, 
μας παρακινά ίΐς το ογοθοι». Καί 
oral' λί'γεί η Υραφη i^ λμως γ', ς•'.) * 
ει ίστι. (caici'a Ιν πόΧζΐ, ην Κιιριος ούκ 
ίποίησίν ; ονομάζει την ^ικαίαν παι- 
όευσιν του θεοϋ κακίαν. Άκο/ιι εκεί- 
να /ιόνον ό θίος προορίζει κατά την 
σο(/>ί'αν κΗί οικαιοσίινην του, όποϊι δεν 
στεκουνται ε}ς την εζουσίαν την εδί- 
κίιν μας να γενοΓ;σ/, Μα εκεΊνα τα 
aya^a, οττου στεκουΐ'ται εΙς την εζου- 
σιαν μας να ^ενουσι, τα προγνωρίζει, 
συντρεχ^ιον κα\ αυτός κατά την ευ^ο- 
κιαν του με την θελησί'ν μας ' το 
οποίον Off ανελεΤ την ψύσιν του αυ- 

piignat, lit malas prieiiniat. Malum 
autem non aliud existimandum est, 
quam peccatum. Isam prseter pec- 
catum, quiE divinae legis volunta- 
tisqne transgressio est, si propria 
loquimur, nihil in orbe mali reperi- 
tur (Idem in : de duabus Christi vo- 
luntatibus). At cetera, quibus ob 
noxias nostras Deus in nos animad- 
vertit, nt pestilentia, bella, morbi, 
aliaque ejusmodi; respectu nostri 
mala dicuntur (Basil. Ilomil. IX, 
Deum non esse malorum caussam), 
quoniam serunmas nobis atquo do- 
lores afferunt, quos f ugimus ac aver- 
samur. Ceterum Deo nequaquam 
mala sunt; siqnidem vim quandam 
boni liabent. lis enim nos casti- 
gans ad bonum excitat. Ideoquc 
quum dicit Scriptura (Amos iii. 6): 
'Numquid ullum in civitate malum 
est, Dominus non fecit? tum justam 
Dei castigationcm malum vocat.' 
Porro ilia duntaxat priedeterminat 
Deus, secundum sapientiam justiti- 
amque suam, quie utrum fiant, nee 
ne, id in nostra potestate situm non 
est, Verum bona ilia, quie ut fiant, 
in nostra nianu est, prrecognoscit ; 
ita vero, ut simul et ipse, ex propen- 
savoluntate sua, cum nostra volun- 
tate coucurrat. Quod naturte libe- 
]-i Arbitrii niliil qnidquam officii. 



Έι[)ώτησ ις κζ . 

Ύί uvai το αυτοζούσιον | 

ΆτΓ. Το αυτίζούσιον του ανθρώ- 
που ίΐναι μία θίΧησις ίλίυθφα κα\ 
απο\ζ\υμίνη. Και jivvuTui αττυ 
τον \oJapιaσμov, ίΐτουν το XoyiKov, 
άς το να tvepya. το αγαθοί», η το κα- 
κόν ' ίττΗοη τα λογικά κτίσματα πρί- 
ΤΓίί να έ'γουσί φύσιν ίζουσιαστικην, 
κα\ να την μίτα\ίΐρΙζουνται ίλευθί- 
ρως, όcηyoϋvτoς τον λογού. Και 
ούτος ό λόγος, oroi' ό άνθρωπος ητον 
ίΐς την καταστασιν της αθωότητας, 
ί/γουν πρ)ν apapTij, ητον άύιάψθορος 
ίΐς την τελειότητα του, κα\ οια Τ7)ν 
άμαρτίαν εφθάρη. Μα ι) θεΧησις, 
καΧα. και νά ίμεινεν αβΧαρης , εις το 
να ετΓίθυμζι το καΧόν i) το κακόν ' 
εyιvεv μ όλον γοΓ^γο εΙς κάποιους 
πΧεον επιρρεπής και κΧίνει προς το 
κακόν, και εΙς ΙιΧΧους προς το καλόν. 
Δια το ό οποίον μεyaς Βασίλειος 
(Εις Γον Ήσ. ιο' .) Xίyει οϋτως' "αττο 
την Iciav του θεΧησιν και προαίρεσιν 
ο καθείς ημπορεί να είναι η σπέρμα 
ayiov, η το εναντίον. "Ακουσον του 
Παύλου λε'γοντος (α'. Κθ|θ. δ', ιε'.) ' 
εν Χριστώ Ίί/σοϋ cia του ευayyεXίoυ 
εγώ ίιμάς ίyεvvησa ' κα\ εκείνα τα 
Xoyia, οπού (Ίωαν. ά. ιβ'.) λε'γει " 
οσοί δε έΧαβον αυτό}', εοωκεν αυτοΊς 
εζουσίαν, τέκνα θεού γενέσθαι. 
Αείχνει ύ. uyιoς τούτος ^ι^άσκαΧος, 
πώς, καΧΰ και η ανθρωπίνη θεΧησις 
εβΧάβη με το προπατορικόν άμάρ- 

Qu^sTio XXVII. 

Quid est Arbitrium liberum ? 

IwESP. Liberum hominis Arbitri- 
um est libera et absolnta illius vo- 
luntas, orta a ratione sive rational! 
anima ad bonum, aut malum eili- 
ciendum. Quibus enim in rebus 
mens ratioque inest, eas naturam 
cum potestate sui arbitrii conjunc- 
tam habere, eamque duce ratione 
libere exercere oportet. Ila^c au- 
tem ratio quamdiu in statu iuno- 
centiee homo stetit, hoc est, ante- 
quam peccaret, incorrupta et per- 
fecta erat ; per lapsum corrupta 
fuit. At voluntas, etiamsi quod ad 
appetitum boni, aut mali, illsesa 
maneret ; niliilominus in nonnullis 
hand paullo propensior atque ad 
malum inclinatior evasit : in aliis 
rursus ad bonum. De quo ita lo- 
quitur magnns Basilius (in lesai. 
xiv.) : ' Per voluntatem quisque 
suam arbitriumque, aut semen 
sanctum, ant contrariura esse po- 
test.' Audi sodes Paulum dicen- 
tera (1 Cor. iv. 15) : ' Ego vos in 
Christo lesu per Evangelium ge- 
mii.' Audi et hiec Scriptural ver- 
ba (loh. i. 12) : 'Quotquot ilium 
receperunt, iis potestatem dedit, ut 
tilii Dei fierent.' Quo sane sanc- 
tus doctor declarat, quamvis et ipsa 
hominis voluntas peccato originis 
misere labefactata fuerit; nihilo- 



τημα, μ όλον τούτο και τώρα κατά 
τον παρόντα καιρόν εΙς την προαίρε- 
ση• τοϊι ΐνοθ' ίνος στίκίται το να είναι 
καλοΓ καΐ τίκνον θεοϋ, ί] κακός και 
νιος ΕιαβόΧου ' οΧον τοντο είναι εις 
το χέρι και εζουσίαν τοΰ ανθρώπου. 

minus etiain pra^senti lioc tempore 
in cuj usque arbitrio positum esse, 
ut bonus Deique iilius sit, ant e 
contrario improbus iiliusque Dia- 
boli. Hoc orane, inquara, in mann 
atque potestate hominis situm est, 

Kni εΙς μίν το καΧον ί) θίί'α χάρις ita tamen, ut in bonum divina gra- 
συμβοΐ]^α' άλλα κα\ απο το ττακορ tia liomini adjutrix sit, eumque 
}j ίδί'α γυρίζει τον αν^ρωπον, χινριςΐ item a malo retrahat; at non ut 
va avajKitatj το αυτεζούσιον τοΰ αν 

Έ.ρώτησις κ η. 

ΕτΓΕίοί) lent οι άνθρωποι •γενοϋν- 
ται εις την καταστασιν της αμαρτίας, 

τάχα μόνον το σώμα είναι άπο σπερ- pus solum de semine Adami est 

arbitrium hominis suis ingratiis 


Siquidem vero in statu peocati 
nascuntur homines, an io;itur cor- 

μα τοΰ Ά δα//, η μαζί κοί ?/ φυχη\ 

Α 7Γ. Τυ σώμα το αν^ρώπινον άττο 
το σπίρμα τοΰ Άζάμ καταβαίνει ' μα 
η φνχη "γίνεται άπο τον θεον, καθώς 
Χε-γει η Γραφή (Ζογ. ίβ'. ά.) ' ο Κύ- 
ριος εκτείνων ουρανον, κα\ ^εμεΧιών 
Ύην, και πΧάσσων πνεύμα ανθρώπου 
εν αυτι[}. Και αλλαγοϋ (Έκκλ. ιβ'. 
ζ'.) ' κα\ επίστρεφα ο χους επι την 
yuv, ώς ην ' κα) το πνεύμα επιστρεφτ) 
προς τον θεον, οσ εΒωκεν αυτό. 
1]/)ος τούτοις αν η 'φνχη η^εΧεν είναι 
πτΓο το σπέρμα τοΰ ανθρώπου, μαζί 
με το κορμί η^εΧεν σνναπο^νησκειν, 
κα\ η^εΧε ^ιαΧυ^η εΙς χουν. Τοΰ 
ύτΓοίου Γο ίΐ'αιτί'οι^ βλεπομεν εΙς την 
Γραφην, εκεΧ οπού ύ Χρίστος (Λουκ. 
κγ . μγ .), όμιΧώντας τον Χωστού εΙς 
τον σταυρόν, είπεν' άμην λί'γω σοι, 
σήμερον μετ εμού εσ\} εν τφ παρα^εί- 

an vero etiam anima ? 

Resp. Corpus humanum ex se- 
mine Adami descendit, anima vei-o 
a Deo oritur, teste Scriptura (Zach, 
xii. 1) : ' Dominus, qui expandit coe- 
him, et fundat terram, et format 
Spiritum hominis in eo.' Et alibi 
(Eccles. xii. 7): 'Et redeat pulvis 
in terram, quemadmodum fuerat, 
et Spiritus ad Deum revertatur, qui 
dedit ilhim.' Super hcec si semine 
humano procrearetur anima, baud 
dubie item cum corpore commore- 
retur solvereturque in pulvercm. 
Atqui contrarium in sacris uteris, 
quo loco cum latrone in cruce col- 
loquitur Christus, adstrui videtnus 
(Luc. xxiii. 43) : 'Amen dico tibi, 
hodie mecum eris in Paradiso.' 
Quippe corpus latronis in cruce re- 


σω. Δίατϊ το κορμίν του IfXiivev hc 
τοί' σταυρόν, η οε "φυλ^ιι του ως πηϋ- 

raanebat, at anima, iit Spiritns ini- 
mortalis, cum Christo Paradisum 

μα αδύνατον ίττιρ/ε ματ'ί μΙ τον Χρισ- iiigressa est. Qoie si humaiio satii 

τον ίίς τον τταραοίΐσον. Μα αν ϊ/θε- 
λευ ίΊναι απο το σπίρμα του ανθρώ- 
που, μαζί μΐ το κορμί ri^i\ev αττο- 
θάντ) ilg τον σταυρόν. "Εττείτα οέ 
ττως εθε'λασίν ημπορίσει να «ληθεύ- 

genita fnisset, utique etiam• siio cum 
corpore in cruce esset exstincta. 
Poro, quo alio pacto hisce Domini 
nostri verbis ratio constare possit, 
qnum dixit (Matt. xxii. 31) : ' An- 
σουσι τα λογία του Κυρίου ημών, ηοπ legistis, quod vobis a Deo dic- 
ΰτΓου είττεν' ουκ ανί-γνωτί το ρ)7θε^ tum f uit : ego sum Deiis Abraami, 
ύμΊν υπό του θεοΰ (Ματθ. κβ'. λα'.) ' et Dens Isaaci, et Dens lacobi ; at 

λέγοντος ' εγώ ίίμι ό θεός ^Αβραάμ, 
και ύ θεός• ^Ισαακ, και ύ θεός 'Ιακώβ * 

Dens ηοη mortnornm Dens est, ve- 
rnm viventium.' Qnas non de cor- 

oiiK ίστιν ο θεός θεός νίκρών ολλό ι pore verum de anima exaudienda 
ζώντων. To ύτΓοΤοί' πρίπίΐ να jpoi- snnt. Qnippe dudnm jam def nnc- 
καται οχι δίο το σώμα, άλλα Sia την torum patrnm istornm in pnlveres 
■φυχην ' ^ίατι τα σώματα τών νε- dissipata corpora erant ; at do ani- 
κρών ίΐς \οϋν οι-ελύθί^σαΐ' ' μα αλί?- ma vera est oratio, qnie nt omni 
θευεί ύ ' λόγος δ<α την -φυχην, ί] tempore vivit, ita semper in con- 
o-o'ia, ίστωντας και να είναι ζώσα spectu Dei adstat. Sin autem eo- 

dera illo seminio, nnde corporis 
constructa erat fabrica, conflata 
anima fnisset; eadem hand dnbie 
involnta rnina cnm corpore sno in- 
terierat. Inseritnr anteni a Deo 
anima corpori, membris snis orga- 
nisqne jam performato, animteque 
recipiendoe acconnnodato inserta, 
continno per totam ejusdem com- 
pagem diffnnditnr, more ignis, qui 
se in omnes ferri candentis sinus in- 
sinuat. Prsecipunm tamen domici- 
linni in capite, atque corde liabet. 

εις κάθα καιροί', στε'κεται έμπροσθεν 
εις τον θεόν. Μα αν ϊ/θελεν είναι 
και αίι-η άπο το ίΕιον σπίρμα, 'όπου 
είναι και το κορμ), μαζ\ εθε\ασι συν- 
αποθνησκειν. Και όίοοται από τον 
θεον η φυχη, acf οΐι opyavia^y το 
κορμ) και γεί'?? εττιτΖ/δειον εις την ύπο- 
όοχην της ' και όταν οιοοται εις αυ- 
τό, χύνεται εις όλον το κορμ), ώς αν 
το πυρ εις το αναμμενον σιόερον. 
' Μα με πΧεον εζαίρετον λογον ευρίσ- 
κεται ίίς την κεφαΧην και εις την 

Έ,ρωτησις κθ. 
Έττειδί) ό θεός είναι ποιητής πάν- 

Quoniam vcro rerum omnium 



τω)', λοιτΓον πμίτΐίί κα\ όΧωνών να crcatoi' Deus est, decctiie igitnr 
νρονοΰται ; illnin omnibus itidem providere? 

'A~. Οί/Γως iTi^at 1/ αλϊ/νίία ■ αττο , Kesp. Ita prorsus : quippo a ini- 
μικρον ίως fuyaXov ΰλο τα. -γνωρίζίΐ iiiinis ad iisqiie maxima accuratis- 

simc omnia coguoscit, omuiumque, 
qiia3 fecit, ciirara separatim singula- 
timqne liabet, iit ex verbis Christi 
facile iiitelligi licet (Matt. x. 29) : 
' Nomie duo passerculi asse uuo ve- 

μΐ ακρίρίίαν και οΧωνων ττρονοαται, 
κ-οθ' ίΐ'ος• 'όσα luapL• ' καθώς ημπο- 
ρυΰμίν να τυ -γνωρίσοιμίν αττυ τα λο- 
γία τον Χριστυϋ, οττου (Ματθ. ί. κθ'.) 
Aijii ovy^i cvo στρουζια ασσαριου 

ττωλί-ΓΓΟί ; καί ίΐ> ίξ αιτώι^ ου ττίσίΤ- neiuit? et iiniis tameii ex iis sine 
ται ίΤΓΪ την γΓ)ν ανίυ του Ώατρυς patre vestro in terram non decidet. 

νμων. Υμών cl αί τρί'χίς της κίφα- 
Χης πασαι ηρι^μημίναι ίΐσίν. Ή 
ττρόνοια τούτη φανίρώνεται /cat elc την 
τταΧαιαν Vpa^i)}' μΙ τυ στόμα το Δα- 
βιόιχον, όταν Xijii {ΨαΧ. ρμί. if.)* 
θ£ ύ(]()'2'αΛ/^<0( ττύντων ύς σΐ ίΧττίζουσι 
{Κύρΐί) καϊ συ οί^ως την τροφην αυ- 
τών ίν ευκαιρία ' avoiyeic συ την χίΊρά 
σου, icfu ίμττι—Χας τταν ζίοον ίίιζοκίας. 

Ερωτησις λ'. 

Ύαυτο ίίί'αι τάχα ίΐς τα θΰα, 
ττρόγνωσις, -προορισμός και πρό- 
νοια ; 

Α —. Τλρό^νωσις, ττροορισμος κα\ 

At capitis vestri pili etiani omnes 
numerati sunt.' Eadem base Pro- 
\'identia in Yeteri Testamento ore 
Davidis luculenter explicatur, qnum 
ait (Psa. cxiv. 15) : ' Oculi omnium 
in te sperant Domine, et tu escam 
illorum tempore opportuno largi- 
ris. Aperis tu manum tuam, et 
implcs omne animal beneplacito.' 

QuiESTio XXX. 

Idcmne in divinis valent vocabu- 
la Pra3scientise, Prsedestinationis 
atque Providentise ? 

liiisp. Pra3scientia, Prtedestinatio 

■!τρηηηαίΐναΐύια(Ι>οριτιι<.αΊ.ςίνίρ^ί[αιςοί Providcutia diversas in divinis 
ίΐς TU θίΤα • ctari ?j πρόνοια ανο^ε- ι liabent potestates. Ή•Λ\η Providen- 
ρίται ίΐς τα κτιστά -ρά-γματα, μα y tia res jam creatas respicit ; at Pras- 
ττρό-γνωσις κα\ ο προορισμός eivai scicntia Praidestinatioque in Deo 

ίΐς τον θίον, πρ\ν πάρα να ^ίνουσιν 
οΧα τα κτίσματα, κόλα κα\ μΙ διαφο- 
ρετικού τρόπον. Η πρό-γνωσις είναι 
μια Ύνωσις των μεΧΧόντωΐ', \ωρ]ς 
ττεριορισμυν των εΐϋών, //γουι» χωρ)ς 

sunt, priusquam ullae res creatse ex- 
sistant, qnanquam modo quodam 
distincto. Praiscientia enim nuda 
rerum futurarum cognitio est, sine 
determinata earundem specifica- 

va oιopίζ)J Ti Ku\ t\ va yivtj. Ό ot tioiie, sic nimirum, ut non necessa 


κατά 7rpoyvo)aiv προορισμός eivai 
διορισμός των uccov ' ί/γουν ciopi- 
ζεί και τί μίΧΧίΐ να jevy, μα μόνον 
το κηΧον, κα\ ΰγ{ το /coKoy. Αιατ). 
αν ίόιωριζξ και το κακόν, ϊίθίλεν 
fivat Ιναντίος ίΐς την φυσικην aya- 
^υτητα του θεοΰ. 

Δια τοΰτο ίύλογως• ημττοροΰμζν να 
ίΙτΓονμϋν ατΓο τα καθ' VI^^C) πώς ίΐς 
τον θίον πρώτον ίϊναί ίΐς την τάζιν 
■η πρό-γνωσις, οεύτερον ό προορισμός, 
ϊπίΐτα μετά την κτισιν ακολουθεί η 
πρόνοια τών κτισμάτων. 

Το ύτΓοΐον υ ΆτΓοστολος ζΡωμ. η. 
κθ'.) φανερά μας το εοίόαζε \εyωv- 
τας ' ΟΤΙ ους πpoεyvω, τούτους και 
προώρισεν, ους οε προώρισε, τούτους 
και εκάλεσε ' και ους• εκάλεσε, τού- 
τους και εδίκαίωσεν * ους δε εδίκαί- 
ωσε, τούτους και εδόξασε. 

Και ύ τοιούτος \oy^σμbς πρέπει να 
είναι CIU ^οιόμ τον άν^ρωπον, ^ιατ). 
τα άλλα κτίσματα (εζω άπο τους αγ- 
γε'λους, ΰττου είναι εις βεβαίαν κα\ 
άκινουνον κατάσταση') όΐν περικρα- 
τοϋνται εις τον προορισμον' επειδή 
dev έχουσιν αυτεζούσιον, κα\ έιά τοϋτο 
^εν είναι εις αυτά καν 'ένα αμάρτημα, 
και ο, Τί κάμνουσιν, οΧον εκεΊνο το 
κάμνουσιν απο την φύσιν. Και ^ιά. 
τούτο μήτε τιμωρούνται μήτε δοξά- 

Vol. II.— χ 

rio definiat, lioccine an illud plane 
fnturnm sit. Atqui Prsedestinatio 
PriEScientise junctaspecierura ipsa- 
mm determinatio est, quid omnino 
fieri debeat detiniens. Definit an- 
tem boniiin duiitaxat non malum, 
iiam si malum quoque defiuiret 
Praidestinatio, jam essentiali Dei 
bonitati contraria esset. 

Itaqne secundum nostrum con- 
cipiendi statuendique modum recte 
atque probabiliter etiam de Deo 
dici potest: ordine primam Pra3- 
scientiam esse, secundam Prsedesti- 
nationem, deuique creatis jam re- 
bus earum sequi Providentiam. 

Quod perspicue nos docet Apo- 
stolus (Eom. viii. 29) : ' Quoniam 
quos prsescivit, eos et prsedestina- 
vit : quos autem priedestiuavit, 
eosdem etiam vocavit: quos autem 
prsedestinavit, eosdem etiam voca- 
vit, eos item justificavit: quos vero 
justificavit: eosdem et glorificavit.' 

Sed hoc do solo bomine cogi- 
tandum est. Nam reliquas res 
creatas (praster Angelos, qui jam 
in vado salutis extra omnem aleam 
positi sunt), divina Prasdestinatio 
non complectitnr, quippe libertate 
Arbitrii destitutas, ideoque nee 
ullis vitiorum maculis adspersas. 
Quidquid enim faciunt, naturali 
instinctu faciunt, unde neque sup- 
plicio aliqifo plectuntur, neque lau- 
dis glorieeque prcemiis ouuantur. 



^Ερώτησ ις λο. 

Άττυ τοϋτο τυ ίίρ^ρον της πίστεως 
τι ϋ\λθ μαν^ύνομίν πίρΐ θίοϋ και 
των κτισμάτων ; 

ΆτΓ. Ό, Γί άγαθύν ημπορίίς να 
\oyιάσ)Jς, όλον τοϋτο απόοος ίΐς τον 
θίον, τον (ίκρως αγαθυΐ', ως uv ίΐς 
αΐτίαν και αρ-χ{]ν. Κω. ο, τι κακόν 
ίϊναι, τοϋτο Ίΐζίυρζ πώς iivai ζίνον 
κα\ μακράν αττ' ίκέΤΐΌΐ^, ογί κατά τον 
τόπον, μα κατά την φύσιν ' π£ρ\ όΙ 
κτίσίως, καθ' όσον ατ' ίκίΤΐΌν ίττΛάσ- 
^η τον ciya^ov, ίίναί και αυτή aya^{}' 
μα μί τοντην την έίαιρξσιν όταν rj 
XoyiKt'i KOI αντίζούσίος κτίσις αποσ- 
τατήσει (ΐ^'ϊ^ο τυν θίον, iivai κακή ' 
ο\ί όιατί τίτοιας λογΓ;ς Ικτίσ^ηκί ' 
μα όιά τα πapά\oyά της ipya. Μα 
ϊ) aλoyoς κτίσις, υττόυ δίν ί\ίΐ αυ- 
τεζουσιον, ίΐναι καΧη μΙ κάθε τρόπον 
ιις την φύσιν της. 

^Έρώτησις λ β'. 

ΠοΤου ίίναί το έίύτίρον άρθρον 
της πίστεως | 

ΑτΓ. Και £ΐς eva Κύριο ν ^1 ή- 
σουν Χ. ρ ιστό ν, τον Ύίον τοϋ 
θεοΰ τον μονό γεν f/, τον εκ τοϋ 
Πατ ρο ς yίvvη^ίvτa προ πάν- 
των των αιώνων, φως εκ φω- 
τός, θεον αληθινον εκ θεοΰ 
α λ ηθι νοϋ, γε ν νηθε ντα, ου ττοι- 
ί] θ ε' ν τ α, ομοούσιο ν τ ψ ΙΙατρι, 
νΐ ου τα πάντα iytvtTO' 


Xumquid aliud est, quod de Deo 
rebusque ab eo creatis ex hoc 
Artieulo disci possit? 

Resp. Quidquid boni anitno at- 
qne cogitatione complecti potes, id 
omue Deo summe bono, iit caiissse 
ac principio, adscribe. Contra quid- 
quid malum est, id peregrinum 
longeque a Deo remotum esse non 
tarn locali quam essentiali distantia, 
scito. De re creata vero sic babe : 
Bonam esse, quatenus ab optimo illo 
creatore producta est ; sed cum hoc 
discrimine, ut mala fiat intellectu et 
libertate arbitrii prasdita res creata, 
quaudo a Deo desciscit. Non quod 
ejusmodi condita fucrit; sed quod 
per opera rationi dissentanea talis 
evadat. At irrationabilis, quoniam 
arbitrii libertate caret, modis om- 
nibus natursetsuse bona est. 

Qcj^sTio XXXII. 

Quinam secundus fidei Articu- 
lus est ? 

Resp. Έ( in umim Oominum, 
lesum Christum, filiiim Dei uni- 
genitum, ex Patre natum ante 
07nnia secula, lucem de luce, 
Deurn verum de Deo vero, geni- 
tuni, non factuin, consul• f^tantia- 
lem Patri,per guem omnia facta 



^Έρώτησις λ γ'. 

Τι δίδάσκΕί τους ορ^ο^όζους τού- 
το το άρθρον τ7ις πίστίως ; 

ΆτΓ. Αύο ιτρά-γματα ίρμηνίνει ' 
πρώτον, πώς ο ΎΙος του θίοϋ ύ '!»)- 
σους Χρίστος ύναι Qioc αίσιος, yev- 
νημίνος απο την Iciav φύσιν του 
Ώατρος, ομότιμος καί όμό^οζος τω 
Ώατρί' ως αυτός (Ίωαν. ιζ\ £.) περί 
ίαυτοϋ ίίττί ' και νυν ^όζασόν με συ, 
Πάτερ, πάρα σίaυτ(jϋ ry δυ^^, y είχον 
προ του τον κόσμον είναι πάρα σοί. 
Δεύτερον εις το άρθρον τοΰτο ΐ] 6ι- 
οασκαλι'α αυτή ευρίσκεται, ήγουν πώς 
ο Ίί}σοΐ;ς άριστος είναι ποιητής, 6\ι 
μόνον τών πραγμάτων, αλλά και αυ- 
τού τοϋ \ρόνου και του αιώνος, εις 
Γοΐ' ύτΓοΤον τα οιτα εγενηκασι * κα- 
θώς ειττεν ό Άττοστολος (Εβρ. ά. 
ρ.)' οΓ οϋ καί τους αιώνας εποίησε. 
Περί οέ τών όντων λέγει ό ΊωόννΓ]ς 
(κε0. ο. ι.) ό ευαγγελιση'/ς ' ύ κόσμος 
οι' αύτοϋ εγενετο, καί ύ κόσμος αυτόν 
ουκ εγνω. 

Έρώτησις λδ'. 

Τα οΰο λογία τοΰτα οπού είναι 
βαΧΧομενα εις το άρθρον τούτο, Ί >)- 
σούν, Χριστον, τι σημαίνουσιν ', 

Απ. Το Ιησούς σημαίνει Έιωτηρ, 
καθώς ό αρ^^όγγελος ηρμηνευσε, λε'- 
γοίν (Ματθ. ά. κά.) προς τον ^Ιωσηψ ' 
τεζεται οε Ύίον, καί καλέσεις το όνο- 
μα αυτού ^Ιησούν ' αυτός yap σώσει 
τον Χαον αίιτού από τών αμαρτιών 

Qu^sTio XXXIII. 

Qnicl hie fidei Articulus fideles 
docet ? 

Resp. Duo potissimum exponit. 
Prills, Filium Dei, lesum Christum, 
esse Deuin sempiternum, de pro- 
pria Patris natura natura, lionore 
ac gloria Patri iequalem, qnem- 
admodum de se ipse dicit (lob. 
xvii. δ) : ' Glorifica nunc me apud 
te ipsum Pater ilia gloria, quam 
apud te habui, priusquam mundus 
exsisteret.' Alterum, quod boc 
Articulo docetur, boc est: lesura 
Christum esse Creatorem non mo- 
do rerum ipsarum sed et temporis 
et 93vi, in quo res ipsge factas sunt, 
dicente Apostolo (Ileb. i. 2) : ' Per 
quern et secula fecit' Sed de re- 
bus (permanentibus) ita loquitur 
loannes Evangelista (i. 10) : ' Mun- 
dus per ipsum factus est, sed mun- 
dus ilium non coornovit' 


Ecquid sibi volunt duo haicce 
nomina, lesiis, Christus, quce in 
hoc Articulo reperiuntur? 

Resp. lesus Salvatorem signifi- 
cat, interprete Archangelo, qui lo- 
sepho dixit (Matt. i. 21) : ' Pariet 
autem filium, et vocabis nomen 
ejus lesum, quoniam salvum ille 
populum suum faciet a peccatis 



αυτών. Kat 2iu τοντο μΐ ivXoyov 
λογαριασμού το όνομα τοϋτο civ 
ημπορΰ ποτί να αττοοοθ/} κυρίως ύς 
τον κόσμον τούτον «λλου τίνος, 
ΤΓορα ifc τον Κύριον Ί]μών κα\ 'Σωτή- 
ρα, οπού ίλίυ^ίρωσίν όλον το γίΐΌς 
των ανθρώπων απο την αιωνιον 
σκλαβίαν των δαιμόνων. Ό cl 
Χριστός σήμαινα αλειμμένος ' ^ιατί 
ίΐς τον παλαιόν νόμον οί αλίίμμί- 
νοι ώνομύζουνται Χρίστο), ήγουν οι 
Ίίρΰς, οι βασιλΰς icai οί ττροφηται ' 
ας τα οποία τούτα τρία ο Χρίστος 
ί\ρί'σθ»), ογί κατά τρόπον κοινόν, ώς 
αν τους ίίλλους, μα ίζαιρίτως από 
ΰλοκς• τους άλλους αρίστους, ώς 
αναφίρει περ). αυτού ό Ψαλμωδός 
(Ψαλ. με. ϊ/.) * ήγάττησας Βικαιοσύνην, 
και εμίσησας ανομίαν, δια τούτο έχ- 
ρισε σε ο θεός, ό θεός σου ελαιον 
αγολλίάσίως παρά τους μετόχους 
σου. Και τούτη ή χρίσις πρέπει να 
Ύροικΰται ττερι τού αγίου πνεύματος, 
ότι εχ^ρίσ^η με τό Πνεύμα τό ayiov, 
κατά τό ειρημενον δ<α τού προφήτου 
^Υίσά'ίου (κεφ.ζά.ά.)' Πνεύμα Κυ- 
ρίου επ εμε, ου εινεκεν έχρισε με, 
ίύαγγίλί'σασθαί πτωχοΊς απεσταλκε 
με. Τα oVoTa λογία ο' Χρίστος τά 
ανεφερει εΙς τον εαυτόν του (Αουκ. δ'. 
κα .), λέγων ' ότι σήμερον πεπληρω- 
ται η Γραφή αυτή εν τοΊς ώσ]ν υμών. 
Κατά τρεΙς δε ύπεροχάς πα\ εζαίρετα 
μεγαλεία υπερέχει ο Χρίστος τους μέ- 
τοχους του. Και -η μεν πρώτη εΊναι 
η ιερωσύνη κατά την τάζιν Μελχισε- 

snis.' Ideoque vere rccteque alii in 
hoc minido iiemini tribui id iioinl- 
iiis potest, quam Salvatori et Do-: 
mine nostro, qui iiniversura genus 
hunianinn de sterna Dacnionum 
servitute liberal! caussa manu adse- 
ruit. Christ us Unctum signiiicat, 
quoniam in Antiqua lege uneti ap- 
pellantiir Christi, Sacerdotes scili- 
cet, Reges et Propbetse. In qiias 
tria officia inuuctns Christus est : 
non more rituque communi, ut ce- 
teri, sed prse nnctis reliquis onini- 
bns, prorsus singulari, ut de eo nar- 
rat Psabnorum auctor (Psa. xlv. 8): 
'Amavisti justitiam, et odisti ini- 
quitatem ; propterea unxit te Dcus, 
Deus tuns, oleo lijetitias priE con- 
sortibus tuis.' Qnce unctio de Spi- 
ritu Sancto intelligenda est. Eo 
enini secundum hoc ProphetiO le- 
saios dictum inunctus f uit (Ixi. 1) : 
' Spiritus Domini super me est, 
ideo unxit me, misitque me ad an- 
nunciandum pauperibus Evange- 
lium.' QuiB verba Christus ipse 
sibi vindicat (Luc. iv. 21) : ' Ilodie, 
inquit, impleta est liiec scriptura 
audientibus vobis.' Triplici vero 
excellentia eximiaque majcstate 
consortibus suis singulariter ante- 
cellit Christus. Prima est Pontifi- 
catus secundum ordinera Melchi- 
zedeki, de quo ita Apostolus (Ileb. 
V. 10): 'Appellatus a Deo Ponti- 
fex maximus secundum ordiuem 


δίκ. Πφΐ ης φησΊν ούτως (Έβρ. ί. 
ί.) ο ΆτΓοστολος * προσαγορευθίίς 
ύτΓΟ τοϋ θίον αρ^ι^ρίυς κατά την 
τάζιν Μζ\\ισε^(κ ' ο αίιτος αΧλα\οΰ 
(Εβρ. 3"'. ίδ'.) καλίΐ τον Χριστον 
ηρία, Ζιότι προσίφερίν ίαυτον τω 
θεω και ΠοΓ|0(', και λί'γει * δς cia 
ΤΙνίνματος αΙωνίου ίαυτον προση- 
νεγκευ αμωμον τ<^ θεοί ' και κατω- 
τίρω ' ό Χρίστος (ίπα^ προσηνίχ^η 
ίΐς το ττοΧΧων avev£yKt7v αμαρτίας. 
Ή ^ευτίρα Ιζ,αιρί.Γος με^αΧειότης και 
νπεροχ^η είναι η βασιΧεία του ' την 
οποίαν εφανίρωσεν ύ Άργόγγελος 
ΤΌβριηΧ, όταν εόωκε τα σωτηριώ^η 
μηνύματα προς την κα^αρωτάτην 
ΤΙαρ^ίνον, Χεγων (Λουκ. ά. λβ'.) ' 
και δώσει αυτω Κύριος ό θεός τον 
^ρόνον Δαβίδ τοϋ Πατρός αύτον, 
και βασιΧευσει εττί τυΐ' οίκοί' 'Ιακώβ 
εις TO?V αιώνας, κα) της βασιλείας 
αυτού ουκ εσται τέλος. Άκο /it και 
οι μα^οι εις τον καιρόν της γεννή- 
σεως του φερνοντες τα δώρα έδωκα ι/ 
μαρτυρίαν τϊις βασιλείας του, λέγον- 
τες (Ματθ. β', β'.) ' ΤΓοΰ εστίν ό τεχ- 
θεις βασιλεύς των Ιουοαίων ; Το 
αύτο βεβαιώνει και ύ τίτλος (Ίωαν. 
ιθ'. θ'.) της τιμωρίας του, εις τον και- 
ρόν του θανάτου του ' Ίησοΰς ό Να- 
ζαραΊος, ό βασιλεύς των ^Ιουοαίων. 
Και Όΐα την τρίτην του ύττεροχ^ην υ 
ΜωϋσΓ^ς (Δευτ. ιη. ιη.) ετΓροφ\]τευσεν 
εκ θεοΰ, είττών * προφητην εκ το>ν 
αδελφών σου ώς εμε αναστήσει Κύ- 
ριος υ θεός σου. Η οττοια Toi-r/ 

Melchizedeki.' Idem alibi (Ileb. 
ix. 14). Christum sacerdotem vo- 
cat, quod semet ipsum Deo et Pa- 
tri obtulit, dicens : ' Qui per Spiri- 
tum seternum obtulit semet ipsum 
immaculatum Deo. Et inferius 
(v. 28) : ' Cbristus semel oblatus 
est, ut multorum peccata tolleret.' 
Secunda singularis majestas et ex- 
cellentia officium Eegium illius 
est, quod indicavit Gabriel Arcb- 
angelus, quum salutarem concepti- 
onis nuncium pudicissimaj virgini 
attulit (Luc. i. 32): 'Dabit illi 
Dominus Deus thronum Davidis, 
patris sui, et regnabit super do- 
mum lacobi in seternum, et rcgni 
illius nullus erit finis.' Hue ac- 
cedit, quod et Magi mox a nativi- 
tate dona illi afferentes regii ejus 
imperii testifieationem dederint 
(Matt. ii. 2): 'Ubi est, inquiunt, 
recens natus Eex ludiBorum V 
Idem affirmat et supplicii titulus, 
mortis illius tempore propositus 
(loh. xix. 9): ^ lesus Nazarenus 
Rex ludiTeorum.' De tertia ipsius 
prsecellentia jam olim instinctus a 
Deo Moses vaticinatus est (Deut. 
xviii. 18) : ' Dominus Deus tuus ex 
fratribus tuis Prophetam, qualis 
ego sum, suscitabit.' Qun3 illius 
majestas satis perspecta atque com- 
probata fuit ex sanctissima illius 
doctrina, qua et divinitatem suam 
luculenter enarravit, et quae prse- 


μί-γοΧειότης τον ίyvωpισ^ηκε μέ την 
ciyiav του ^ι^ασκαΧίαν,μΙ την οποίαν 
ηρμηνευσί και την θίότητά του, και 
οιτα ίίλΧα ήσαν αρκετά προς την άν- 
^ρωπίνην σωτηρίαν ' καθώς ύ ϊδίος 
εΊπεν (Ίωαν. ιζ\ κς\) ' ε-γνώρισα αυ- 
τοΊς το ονομά σου ' καϊ ανωτέρω 
{ςι\.η.)' τα ρήματα α οίοωκάς μοι- 
όί^ωκα αυτοΊς, και αιτοϊ εΧαβον και 
έγνωσαν άΧη^ως, οτι παρά σον εζηΧ- 
θοΐ', και επίστευσαν, οτι σν με απεσ- 
τειΧας. Ύο δε προφητικον άζίωμα 
(οτΓου ήτον η τρίτη υπέροχη) τότε υ 
Χρίστος το εοειζεν, όταν επρόΧεγε τά 
μεΧΧοντα, οχι δια τίνος άποκαΧνφ- 
εως, μα αττυ την Ιόίαν τον γνώσιν, 
ώς θεός αΧη^ινος και άνθρωπος. 

Ε ρωτ η σ ις Χ ε. 

Ata τίνα αΐτίαν ύ Ύίος του θεον 
ονομάζεται μονογενής; 

Απ. Η αγία Τραφη φανερώς ci- 
οασκει, πώς είναι μονογενής ο Υίος• 
τον θεον (Ίωαν. ά. t2'.) Χεγουσα ' 
ί^εασάμε^α την οόζαν αυτοΰ, ^όζαν 
ώς μονογενονς παρά ΪΙατρός ' και 
κατωτέρω {ςιχ. ιη.) ' Ύιος, ό ών ό μο- 
νογενής, εΙς τον κόΧπον του Πατρός. 
Και Χίγεται μονογενής, ^ιατί ένας 
μόνος εΊναι υ κατ ονσίαν Ύιος τον 
θεοϋ οι όΙ Χοιπο), όσοι ονομάζοννται 
Υιοί θίοΰ, εχουσιν τύ όνομα τοϋτο 
κατά χάριν και θετικώς, μά όχι φυσι- 
κώς, ώς πάντες οι πιστοί και ίκλεκΓοϊ 
του θεοϋ. Και η χάρις τούτη της 
υιοθεσίας tui μέσου του Χρίστου χα- 


terea ad salutem liumanain suffi- 
cere poterant. Siciit ipso ait (loIi. 
xvii. 26) : ' Is otuiii illis feci nomen 
tuum.' Et siiperius (v. 8) : ' Yer- 
ba, qiias clederas mihi, dedi illis, 
et ipsi receperant et revera cog- 
no veriiiit, quod a te exivi, et cre- 
dideriint, cpiod tu me misisti.' Ce- 
terum Proplietico hocce muuere 
(qno3 tertia pra^stantia erat) egre- 
gie turn Cliristus functus est, 
quum futura prsedixit, non pate- 
factione aliqua sibi cognita, sed 
ex i)ropria suaque cognitione, ut 
qui verus idem Deus ac homo 

QujssTio XXXY. 

Quamobrem filius Dei vocatur 
Unigenitus f 

Ε,ΕΒΓ. Filium Dei unigenam es- 
se, id manifesto comprobat Scrip- 
tura (loll. i. 14): 'Vidimus gloriam 
ipsius, ut gloriam unigeniti a Pa- 
tre.' Et paulo post (v. 18) : ' Fi- 
lius unigenitus, qui est in sinu 
Patris.' Unigena autem ea re di- 
citur, quod unus duntaxat natura 
Dei filius est; reliqui vero, quot- 
quot Dei filii nuncupantur, per 
gratiam atque adoptionem, non 
per naturam id nominis liabent; 
uti fideles omnes et electi Dei. 
Quic filialis adoptionis gratia per 
Christum conccditur, teste Scrip- 



ρίζίται, ως λί'γεί (Ίωοι». ά. </3'.) η 
Γραφή ' όσοι ίΧαβον αυτόν, εδω /civ 
αυτοίς ίζουσίαν τίκνα θίοϋ yevia^ai. 

^Έρώτησις λ ς'. 

Tt σημαΐνουσι τα cvo ταΐιτα \oyia, 
φως Ικ φωτός \ 

Ά π. ΐΐρος την τούτον κατάΧηφιν 
ττρίττει να Ίΐζίύρωμεν, ττώς τυ φως εΐ- 
ναι ^ιττον, άλλο κτίσΓυι^ και αΧΧο 
ακτιστον. Και otct το κτιστον φως η 
Γραφή {Γβν. ά. γ'.) λί'γεί * και ίίττίν 
ό θευς, -γενη^ητο) φως, και ijtveTO 
φως' και dav υ θεός το φως οτι κα- 
λόν, και οιεγώρισεν ύ θεός• αναμεσον 
του φωτός και αναμβσον τοΰ σκότους. 
Tlep\ δε τοΰ ακτίστου φωτός λέγει ύ 
Προφήτης (Ήσ. ξ', ιθ'•) ' και ουκ 
Ισταί σοι εη ό 7ίλιος εις ψώς ημίρας ' 
ουόΐ ανατοΧη σεΧηνης φωτιύ σου την 
νύκτα ' αλλ' ίσται σοι Κύριος φως 
αιώνιον, κα\ ό θεός• δόξα σου. Ου 
ycip όύσίται ό ί^λιος σοι, και 7/ σεΧηνη 
σοι ουκ ίκΧίίφζΐ ' ίσται yap σοι Κύ- 
ριος φως αιώνιον. Και τοΰ-ο το 
φως ίΐς τον τόπον τούτον ypoiKciTai 
cia το ακτιστον, καθώς εΤί'αι φανερόν 
ατΓΟ τα Xoyia του παρόντος άρθρου, 
ϋπου λε'γει ' θ ε ύ ν αΧη^ινον εκ 
θεοϋ αΧη^ινοϋ, yίvvη^ίvτa, ου 
ΤΓΟιηθεντα. Άλλα το κηστου εκ 
του μη^αμΐ] μη^αμώς εκη'σθτ}, μα το 
ynnn]Tov φως, ύτουν ύ Υιός, εΤί'αι 
άπο την ούσίαν τού ΐΐατρός ' dia το 
οποίον λέγει ύ Άττοστολος ( EjSp. ά. 
γ .) ούτως ' ος ων aπaύyaσμa της 

tiira (loll. i. 12) : ' Quotqiiot re- 
ceperunt ilium, illis potestatem 
fecit, lit filii Dei fierent.' 


Quid autem duo L•a3c verba, Lu- 
cem de luce, significant ? 

Kesp. Ad hujus rei planiorem 
intellectum sciendum, gemiuam es- 
se lucem; alteram creatam, alte- 
ram increatam. De creata ita lo- 
quitur Scriptura (Gen. i, 3) : ' Dix- 
it Deus : fiat lux, et facta est lux.' 
Et vidit Deus, lucem esse bonam, 
et distinxit inter lucem et tene- 
bras. At de luce ilia in creata ita 
Proplieta (les. Ix. 19): 'ISTec am- 
plius sol tibi in lucem diurnam 
erit, iieque exortus lunie noctem 
tuam illuminabit; sed Dominus 
ipse erit tibi lux seterna, et Deus 
gloria tua. Xon enim occidet sol 
tuus, nee deficiet luna tua: nam 
Dominus tibi lux aiterna erit.' At- 
que liiec J]3sa lux utpote increata 
hoc loco intelligitur, ut ex verbis 
in hoc Articulo niox sequentibus 
dilucide patet: Deum veruin de 
Deo vero; genitum, non factum. 
Eteniin lux creata, de puro puto 
niliilo producta fiiit : at genita lux 
sive filius de essentia Patris emer- 
sit. Unde dicit Apostolus (Heb. 
i. 3): 'Qui quum sit splendor glo- 
rise, et expressa imago substantiae 
illius, et ferat omnia verbo poten- 



^όζνς, κάΙ χ^αρακτηρ τνς νποστασΐως 
αυτυϋ, φίρων τε tu πάντα τω ρημα- 
7ί της ουναμίως αυτυυ, ci hwtov 
καθαρισμού ποιησάμίνος των αμαρ- 
τιών Ί]μών, ίκάθισίν ίν ^ίζια της 
μeyaλoσύvης Ιν υ^ί)λο7ς. Ό/ιθ('ως 
καΙ αυτυς ττερί ίαυτου {'Ιωαν. Ι] ιβ'.) 
λί'γΕί * £γώ f (jUi τυ φως του κόσμου, 
ό ακοΧουθών ίμο). ου μη περιπατήσει 
εν τ)~ι σκοτία, ολλ' εζει το φως της 
ζωής. Αίγεται δε φως εκ φωτός, 
ΟΤΙ ττασαν την ούσίαν του ΐΐατρος 
ί'γίί εις εαυτόν, καθώς όταν ενα φως 
απο (ίΧΧο ανύπτεται, ο\ην την εκεί- 
νου φύσιν t\ff. ^Ακό(α τα λογία 
τοϋτα, όπου ενρίσκουνται ε\ς το πα- 
ρόν άρθρον, CI ού τα πάντα ε y ε- 
νετό, πρέπει να Ύροικοϋνται, πώς 
καθώς ομοίως είναι ομοούσιος με τον 
θίον κίά ΤΙατίρα, ούτως ομοίως είναι 
και ποιητής' κο/ ό\ι, όι αυτοϋ, ώς 
^ιά τίνος ύπηρετου, η opyavov ' ώς 
φησ\ν ('Ιωαΐ'. ό. ε.) η Υραφη' εν τω 
κόσμι<^ ην, κα) ύ κόσμος cC αυτοϋ 
ί^ενετο, τοϋτ εστίν, εζ αυτοΰ, 

^Ερωτησις λ ζ'. 

Πώς είναι το τρίτον άρθρον της 
Ώίστεως ; 

ΑτΓ. Τϋι^ di ημϊις τους αν- 
θρώπους και cia τ))ν νμετεραν 
σωτηρίαν κατ ε\θ όντα εκ τών 
ο\ ρανων, και σαρκωθεντα εκ 
ΐΐνεύματος αγίου και Μαρίας 
της Παρθένου, κα\ Ινανθρωπη- 

tias su£B, per semet ipsum pnrga- 
tione peccatorum iiostrorum facta, 
consedit in dextra majestatis in 
excelsis.' Eodem modo ipse de se 
ipso loquitur (loli. viii. 12): 'Ego 
lux mundi sum, qui me seqnitur, 
in tenebris non ambulabit, sed lia- 
bebit lumen vitie.' Dicitur vero 
lux de luce, quod totam Patris es- 
sentiam in se ipso liabet. Quem- 
admodum quum lux una de alia 
accenditur, totam illius naturani 
accipit. lam verba, quse in hoc 
eodem Articulo adduntur : per 
qiiem omnia facta sunt, hoc sensu 
sunt accipienda, quod, quemad- 
modinn ejusdera naturiB oequali- 
ter Deo Patri censors est, item 
ex Eequo creator sit ; uon vero sic 
per ipsum, quasi per famulum aut 
instrumentum, docente Scriptura 
(loh. i. 10) : ' In mundo f uit, et 
per ipsum mundus factus est, hoc 
est, ab ipso.' 


Tertius fidei Articulus quomodo 
se habct? 

Pesp. Qui jprojpter nos homi- 
nes et jproj)ter saluteni nostram 
descendit de coelo, et incarnatus 
est ex Spiritu Sancto et Maria 
Yirgine, et homo factus est. 


Έρώτησις λ?';. 

Τί οίόάσκίί το άρθρον τοϋτο τϊ}ς 
ΐΐίστίως ; 

ΆτΓ. Ύίσσερα πράγματα δίδάσκεί. 
ΥΙρώτον ττώς 6 ΎΙος του θεοΰ οίά 
την σωτηρίαν μας Ικατίβηκεν απο 
τους ουρανούς κατά την ύ—όσ^ζσ(ν 
του εΙς την yaartpa της κα^αρωτάτης 
ΐίαρ^ίνην Μαρίας, καθώς ό αύτος 
ΛίγΕί (Ίωαΐ'. γ', ly .) ΤΓίρ\ ίαυτοϋ ' 
ουόίΐς άνοβίβηκίν ίΐς τον ουρανον, 
ίΐ μη ό Ικ του ουρανού καταβάς, ύ 
Ύίος του ανθρώπου. Καί κατίβη 
οτΓο τον ουρανο)', 6\ί eta να aXXa^y 
τόπον ' ϋΐατί ϊστωντας κα\ να πναι 
θίός πανταχού ευρίσκεται, και ίίλα 
τα πράγματα πΧηροΐ ' μα ^ιατ\ οϋτως 
ηρεσσεν εΙς την μεγαΧειυτητα τον, 
ΐ'α ταπείνωση τον εαυτόν τον, περ- 
νώντας την ανθρωπότητα. Αευτε- 
ρον δίδάσκεί το Ιίρθρον τοϊιτο, πώς 
υ Κύριος ημών ^Ιησοϋς Χρίστος επ^- 
ρεν άΧηθινην ανθρωπότητα, και οχι 
ψαινομενην η ψαντασιώόη. Kot τότε 
το σώμα του επΧάσθηκεν εις την κοι- 
λίαν τγις μακαριωτάτης παρθενον, 
οται> εκείνη προς τον "Αγγελοι^ αττε- 
κρίθη και (Λουκ. ά. λ//.) εΊπεν ' iSov 
η ύούΧη Κνρίον, γενοίτο μοι κατά το 
ρημά σου ' τότε παρευθνς άνθρωπος 
τέλειος εγίνηκε με ύλο τον τά μέρη 
και με xpv\iiv Χο-γικην ' εσμιμενα με 
την θεότητα {Ααμ. γ', ά.). Και κατά 
την μίαν και την αυτήν νπόστασιν 
ητον θεός αΧηθινός και άνθρωπος 

Qu^sno ΧΧΧΥΙΙΙ. 

Quidnam liic Articulus docet ? 

Kesp. Res qnatuor. Pi-imo, iili- 
um Dei nostree salutis caussa de 
coelo, nt olim pollicitns fuerat, in 
uterum purissimse virginis Marias 
descendisse; quemadmodiim de 
semet ijDso loquitur (loli. iii. 13): 
'l^emo adscendit in ccBlum, nisi 
qui de coelo descendit, filius homi- 
nis.' De coelo autem descendit, 
non ut locum mutaret, quippe qui 
ut Λ•erus Deus ubique locorum 
adest, resque omnes implet, sed 
quoniam sic majestati illius pla- 
cuit, humiliare semet ipsum, ad- 
sumta liuraanitate. Secundo do- 
cet liic Articulus, dominum no- 
strum lesum Cln-istum iuduisse 
veram non apparentem quampiam 
aut imaginariam liumanitatem. 
Nempe illo temporis articulo in 
utero beatissimce virginis corpus 
illius formabatur, quo ipsa Augelo 
respondens (Luc. i. 3S) : ' Ecce me, 
inquit, ancillam Domini, fiat milii 
secundum verbum tuum.' Tum 
illico perfectus homo membris om- 
nibus animaque rationali, junctim 
cum divinitate, exstitit (Damascen. 
iii. 1). Et in una eademque per- 
sona verus Deus verusque homo 
erat. Sed et illibata virgo mox 
Deipara agnita ac comperta fuit, 



αληθινός ' καΙ ι) υμόΧυντος Παρ θί- 
νος Θεοτόκος Ι-γνωρΙζίτυ ' καθώς ΐ] 
"Έλισύβίτ il-e (Λουκ. ά. μ-/'.) προς 
αυτήν ' και πυθίυ μοί τοϋτο, \va 
ελθίί 1] μητηρ του Κυρίου μου ττρός 
μξ ; ^Ακόμι ίΐναι avajKciiov και τού- 
το να ι)ί,ίύρο)μίν, πώς ovTa ί) Νιότης 
aWat,iv ίΐς την ανθρωπότητα, μήτε 
ί] αν'^ρο)πυτης εΙς την θεότητα' μα 
κύθα μΙα φύσις έμεινε τεΧεία, εΙς μίαν 
υττυστοσπ', με υΛα τα ιοιωματα της 
ίξω απυ την ύμαρτ'ιαν, υσον προς 
την ανθρωπότητα. 

^Έρώτησ ι ς λ θ'. 

Tt οίοάσκΕί τρίτον τοϋτο το άρθρον 
της Πίστεως ; 

Απ. ΐίως του Χρίστου ΐ] εναν- 
θρώπησις ε-γίνηκε με την συνερ^ίαν 
του ujiov ΥΙνενματος ' ώστε καθώς η 
ΥΙαρθένος πρ\ν της συ\\ηφεως (Ήσ. 
ζ'. 10.) ητον νΐα[)θύΌς, ούτω και εις 
την σύλΑΊΐφιν καΐ ύστερα απο την 
σύ\\ηφιν έμεινε παρθένος, και εΙς 
αυτόν τον τόκον ' οιατ\ αττ' αύτην 
ε-/εννηθηκε, φυΧάζας αλώβητον της 
παρθενίας της την a(j>payica' ώστε 
και υστέρα απο την ^εννησιν εις αιώ- 
νας ατελεύτητους είναι παρθένος. 

Κρωτησις μ. 

Ύί άλλο περιε-χεται εις το άρθρον 
τοϋτο ; 

Α 77. Δία την πάναγνον παρθενον 
Ti}v θεοτόκον Μαριαν, την οποίαν 
εστωντας καί να αζιωθζι να πΧηρώσ^^ 

queinadmodum ipsi Elisabeta dixit 
(Luc. i. 43) : ' Uiide vero istuc mi- 
lii, quod mater Domini mei ad me 
venit?' Ad liasc illud etiam scitu 
nobis necessarium est, quod ncque 
diviuitas in liumanitatem conversa 
sit, neque liumanitas in divinita- 
tem; sed manserit natura utraque 
absoluta, cum proprietatibus suis 
onmibus, in persona una ; peccato 
tamen, quod ad liumanitatem atti- 
net, excepto. 

QujssTio XXXIX. 

Quodnani tertium est eorum, 
quiB lioc Articulo docentur ? 

E-Esr. Incarnationera Cliristi 
opera Spiritus Sancti factam f uisse, 
adeo ut, quemadmodum beata virgo 
ante conceptionem vii-go erat (les. 
vii. 14); ita etiam in conceptu, post 
conceptum, itemque in partu ipso 
virgo permanserit. Sic enim de 
Genctricis alvo editus est Christus, 
ut iiitactum penitus inviolatumquc 
virginitatis illius signaculum con- 
servarit, ipsaque post partum in 
secula interminata virgo maneret. 

Qu.ESTio XL. 

Quid pra3terea in hoc Articulo 

E.Esr. De castissima virginc at- 
que deipara Maria, quam, quoniam 
digna Labita f uit, quai tantum im- 



τόσον μυστηρίον, £\ουσι χρίος ΰλοί 
οι ό/οθοδοξοί, να την δοξάςουσι ττρε- 
πούμίνα, και να την ^υΧαβοΰνται, ως 
μητίρα τον Κυρίου ί)μων λησου αρίσ- 
του, ι) /χολλον ίίτΓίΤΐ', ως θίΟΓΟκον. 

pleret inysterium, Ortliodoxi om- 
nes, lit fas piumque est, jure ac 
merito collaiidare veiierarique de- 
bent ; velut matrem Domini nostri 
lesii CViristi, vel potins, nt Dei 

Aia τοϋτο η Ικκλησία χαιρετισμυν genctricem. Quam etiam ob caus- 

της ίκαμε, συν^ίμίνον απυ τα \oyta 
του Ά|θ;\^αγγ£λου κα\ της ά-γίας Έλί- 
σάβίτ, βύνωντας και αίιτη ανάμεσα 
κάτΓΟία όλί'γα εϊς τον τρόπον τούτον ' 
Θεοτόκε παρθένε, χαίρε κεχαριτωμενη 
Μαρία, ό Κύριος μετά σου ' εύλογη- 
μίνη συ εν γυι/οίξϊ, και ευXoyημεvoς 
ύ καρπός της κοιλίας σου. οτι Σω- 
τ7]ρα ετίκες των "φνχών ημών. 

Ερώτησις μύ. 

Πως πρέπει να Ύροΐί^,ονμεν cia τον 
χαιρετισμον τούτον ; 

ΆτΓ. ΐΐρώτον πρέπει τοΰτο να 
πιστεΰΐι^ς, πως ό χαιρετισμός ούτος 
εχ^ει την αρχήν και την ρίί,αν του απ 
(ΐυτυν τον θεόν ' και ε^ε'λθίΐκει; εις 
την "γην, επΙ τους ανθρώπους οια του 
ΆpχayyεXoυ, οιατϊ ό ^ApχάyyεXoς 
οεν ι']^εΧεν αποκοτησειν, νά τον είπί), 
ttv ύ θεός ^εν τον ί^θελε προστάζειν. 
Ύά όε Xoyia όπου εΊπεν ι) ciyia Έλ<- 
σαβετ, τα ελεγεία εκ Πνεύματος• ay ίου ' 
το όποιον είναι φανερόν, οιατϊ (Λουκ. 
ά. μά.) λέγει ύ ΈύayyεXιστης ' και 
επΧησ^η ΥΙνεύματος cιyίoυ ι/ 'Ελι- 
σάβετ, και ανεφώ^'ησε φωνΫι μεyάX1J 
και είττει» ' εύXoyημε1ιη συ εν γυ)'θί^', 
και εύXoyημίvoς ό καρπός της κοιλ/ας 

sam Ecclesia salutationera illius ex 
verbis Arcliangeli et S. Elisabeta3, 
quibus et pancula quasdara sua ad- 
jecit, bunc in modam concinnavit : 
Ο Deipara Virgo, ave Maria, gratia 
plena, Dominiis tecum, Benedicta 
tu in mulieribus, et benedictus f ruc- 
tus ventris tui, quoniam Salvatorera 
animarum nostrarum peperisti. 

Qc^sTio XLI. 

Quid nobis de bac sabitatione 
censendum ? 

Kesp, Primum ilUid credas opor- 
tet, salutationem istam originem et 
radicem suam Deo ipsi debere ; sed 
ad bomines in terra degentes per 
Gabrielem Arcbangelura delatam 
esse, qui illam alioqui neutiquam 
proferre atque usurpare ausurus 
erat, nisi a Deo ipsi mandata fuis- 
set : rnrsus, quce Elisabeta protulit 
verba, ea Spiritus Sancti afflatu pro- 
tulisse, satis ex narratione Evange- 
listiB liquet (Luc. i. 41) : ' Et repleta 
est Spiritu Sancto Elisabeta, alta- 
que inclamans voce dixit : bene- 
dicta tu in nmlieribus, et benedic- 
tus fructus ventris tui.' Sed et 

σου. Ύά δε λογία υττου επρόσ^εσεν ; ilia verba, qua3 Ecclesia adjecit. 



?) ίκκΧησία, κα\ cwru ΐκ Πνεύματος 
αγίου tlvai ' κοΐ αυτή η ίκκλησία μΐ 
την ίζηυσίαν, οττου t\£fj ττρυστασσξΐ, 
να ^οζάζωμεν πολλά συνίχως την 
τταρ^ίνον μΐ τον χαφίτισμυν τοΰτον 
tig τον καφον της ΤΓροσίυχης. 

^Ερώτησις μβ- 

Τί ζιύασκαΧία ίύρΙσκίται ίΐς τον 
χαιρετισμον τοΰτον ; 

Ά 7Γ. Εις• τυν \αιρίτισμ<η> τοΰτον 
ίυρίσκίται η ανάμνησις της Ιναν^ρω- 
ττησίως τοΰ Ύΐοΰ τοΰ θίοΰ και των 
αυτοΰ evipyeaioji', οπυυ μας IdwKe 
μίτ αυτίμ'. ^Ακόμι TrapacltoTut κα\ 
η τοιαύτη όιόασκα\!α {Αομ. γ', κίφ. 
ά. και β'.), ϊ'ίγουι; πώς ύ λόγος τοΰ 
θίοϋ ό άναρχος ε^ ονρανοΰ καταβας 
Civ ίβύστα σάρκα μΙ τον ίαυτυν του, 
μα ίΐς την κο/λί'αν τϊ]ς παναγίας 
Ώαρ^ή'ου, απο τα κα^αρώτατά της 
α'Ιματα την (.πΓιρί, τοΰ aylov Πι^ευ- 
ματος συνερ-γοΰντος, και «ττ' αΰτην 
ίΎΐνντι^ηκίν, ώς οττο γνησίαν του 
μητίρα. Οΐιτω βίβαίως και α\η!^ώς 
πρίπίΐ να πιστίύωμίν. Τοί)ς δί λέ- 
γοντας• {Κυρι\. Ίίρ. Κατ. <γ'.), πώς 
ίκαταβασίν απ ύ τον ουρανον την 
σάρκα οπού ίφυρίσί, και την Ιπίρασίν 
απο την ayiav ΤΙαρ^ίνον, ώς αν απο 
σωΑηναρι, τ/ ίκκλησια τους tKpiviv αι- 
ρετικούς, και τους• κατίκρινεν. ^Ακόμι 
εις του ιοιου χαιρετισμον είναι και 
τούτη η όιόασκαΧία, ΰπου μας διδά- 
σκει να την ονομαζωμεν Θεοτόκου 
κότα την ανθρωπότητα ' και απ' ου- 

ex Spiritu Sancto sunt. Eadem 
Ecclesia pro suo jure atqiic uucto- 
ritatc, inter orandum, crcbro mnl- 
tiimque liac ipsa sahitatioiie B. 
Yirg-iiiem coli a nobis celebrari- 
qne jiissit. 


Quid doctriiise in liac salntatione 
inest ? 

Resi'. In hac salntatione conti- 
netnr commemoratio assnmta? a 
filio Dei humanitatis, eornmqne il- 
liiis beneficiornm, quiB per liuinani- 
tatem suam in nos contulit. Turn 
hsec etiam in ea proponitnr doctri- 
na (Damasc. III. cap. I. et II.), quod 
nimirun), dum coelo reternum illud 
et principii expers Dei verbum de- 
scenderet, nnllam secum camera 
attulerit ; verum illam in sanctissi- 
mse virginis ntero de purissimis 
sanguinis illius guttis opera Spiri- 
tus Sancti assmnserit, itaque de ilia, 
ut de genuina matre sua, natus f ue- 
rit. Quod firme vereqne ita nobis 
credendum est. Ceterum qui Serva- 
torem crolo descendentem jam car- 
nem gestavisse affirmant, eamque 
sic per S. virginem tanquam per 
canaliculam quampiam traduxisse 
(apud Cjrillum Ilieros. Catech. 
XIII.) ; eos Ecclesia -i^ro liaireticis 
liabet damnatque. Porro et hrec 
doctrina salntatione ista comprelien- 
ditur, qua docemur nuncnpare B, 



την ί-γίννη^ηκίν ό Χρίστος, θίος 
τίΧίίος και άνθρωπος τίλείος•. 'Ert 
δέ ίύρίσκίται και τοιαύτη δίδοσκαλί'α 
tig τον 'χαιρζτισμον τούτον, ης τον 
λογοί', δτΓου ονομάζίΐ την Ώαρ^ίνον 
κί-χ^α ριτ ω μίνην, πως αντη eivai 
μίτο\ος της θείας -χίιριτος, πιρισσό- 
ΤΕρον παρά καν ί'ΐ'α άλλο κτίσμα ' 
οίΟΓί ί'ιναι μητηρ θίοΰ ' και οιο τού- 
το {] ίκκΧησία την νφώνίΐ ΰπίρ τα 
Χίρουβ)μ και ^ίραφίμ ' και τώρα 
αντη υπεραίρίί πάσας τας )^ορείας 
των αγγίλωΐ', ισταμίνη Ικ ^βζιών του 
Υίϋϋ της, iv πύσ^J Tipij και δυξ») " κα- 
θώς ό Ψαλ/ιφδος (Ψαλ. μο. θ'.) λί- 
γ£ΐ ' παρίστη ι) βασΙ\ισσα εκ ϋίζιων 
σον, Ιν ίματισμω Βία'χ^ρύσ(γ πΐριβί- 
βλημίνη, πίποιπιΧμίνη. Ύον χαίρε- 
τισμον τούτον κα"^^ ίνας απο τους 
ορ^οΒόζονς χριστιανούς πρίπα μίτ 
ίυΧαβί'ιας να τον λε'γ»/, ζητώντας την 
μίσιτείαν της ΓΙαρ^ίνου ' ττολλά jap 
Ισχύίί ύίησις μητρός προς ίυμίνβιαν 
Υίοϋ. Και ότΓοΐος θε'λει να είναι 
προς αυτήν ευΧαβης, ας ^ιαβάζϊ^ τον 
ακάθιστοι» υμνον, και τάς παρακΧη- 
σεις, και τους λοιττούς ύμνους της 
εκκΧησίας τους προς ύόζαν αυτής 

^Ε ρώτησις μ"/. 

Ποιοι» εΤίΌΐ το τέταρτον άρθρον 
της πίστεως ; 

ΆτΓ. ^τ αυ ρ ω ^ ε ν τ α ν π ε ρ 
ημών ετΓΐ Ποντίου Πιλάτου 
και τταθοντα και ταφεντα. 

virginem Deiparam secundum liu- 
maiiam Christi naturam, iiatumque 
ex ea Christum Deuin pariter hoini- 
iiemque perfectum fuisse. Super 
liiBC salutatio ista, dnm virginem 
gratia plenara vocat, docet, eandera, 
eo quod mater Dei est, largius multo 
atque abundantins divinis gratiie 
participem factam esse, quam aliam 
quamcunque rem creatam ; eaque 
re illam ecclesia super Cherubim et 
Seraphim merito extollit. Nunc 
enim ilia omnes Ano-elorum chores 
longe supergressa ad dextram filii 
sni omni cum honore atque gloria 
adstat, dicente Davide (Psa. xlv. 9) : 
' Adstat regina ad dextram tuam, in 
veste auro distincta, amicta versico- 
loribus.' Debet autem orthodoxus 
Christianus quilibet salutationem 
hanc sum ma cum reverentia recitare 
virginisque intercessionem implo- 
rare. Plurimum enim matris ad 
pietatem filii valet oratio. Ceterum 
qui devotus virginis cultor esse ve- 
lit, ille hymnum ακάθιστοι» dictum 
(quod stantibus, non vero sedentibus 
canatur), recitabit et supplicationes 
et ceteros ecclesiie liymuos, in lio- 
norem Deiparse compositos. 


Quartus fidei Articulus quis 

Resp. Quiju'O nobis crucifixus 
est sub Pontio Pilato, passiis et 



^Ερώτησιη μό. 

Τ/ ^ίδάσκΕί το άρθρον τοΐιτο ; 

ΆτΓ. "Εξ ΤΓ pay ματα δίοάσκεί* πρώ- 
τον ττώς κατ Ικίίνην την αλη^ινην 
αν^ρωττυτητα, οττου Ιπ\)ρεν αττό την 
παρ^ίνον Μαρ'ιαν υ Λόγος, κατ ίΚί'ι- 
νην ίττα^ίν εις τον σταυρόν απάνω οί 
■ημάς, κυρίως και αΧη^ώς ' κα\ απί- 
^aviv αληθώς ' το όποΊον τοϋτο el- 
ναι ψηνζρον αττο την ayiav Γραφην, 
δπου {Αηυκ. κγ'• μς'•) λί'γει * και φω- 
νησας (pwvrj ^εγάλί} ό '^^σοϋς εΐττε ' 
Πάτερ, εις \(7ρας σου παρατί^ημι το 
πνεϋμά μου ' και ταντα ίΐπών, εξε'ττ- 
νευσε ' Και το τίμιόν του αίμα αΧη- 
θώς δί' ημάς εξε'χεε, και μίτ αυτό 
μας lζηJόpaσev ' ώς λε'γει (Έ0, ά. ε. 
και ζ .) ύ ΆτΓοστολος * προορίσας 
■ημάς ε/ς υΐο'^ίσίαν ^ια Ίί}σοϋ Χρίσ- 
του, ίν τψ εγο/χει» την αποΧύτρωσιν 
^ιά του αίματος αυτοϋ, την αφίσιν 
των παραπτωμάτων, κατά τον πλοΰ- 
τον της ■χάριτος αυτοΰ. 

^Ερώτησις με. 

ΠοΤον ίΐναί το όίύτΕρον, οττου ττε- 
ριίχίί το άρθρον τοϋτο ; 

ΑτΓ. Πώς αναμαρτητως ίπα^ε cia 
τάς -ημών αμαρτίας ' καθώς λε'γει ό 
'Απόστολος Πέτρος (ά. επιστ. ά. ιη.)' 
Ηοοτες OTL ου φ^αρτοΊς αρ^υρίο) rj 
\ρυσί(,> ίΧυτρώ^ητε εκ της ματαίας 
νμων ανάστροφης πατροπαράδοτου. 


τιμιιο αιματι, ως αμνού άμωμου 

και αστΓΐ'λου Χριστοί). Άκορι και ό 


Quid hie docet Articuliis ? 

REsr. Sex admodum res docet. 
Primo, quod secuudum veram il- 
1am liuraanitatem, quam de Maria 
vii'gine verbum sustulit, etiam in 
criice nostra canssa vere et pro- 
prie passum fuerit vereque mor- 
tem oppetierit, quod ex sacro co- 
dice manifestum est (Luc. xxiii. 
46) : ' Exclamans autem voce mag- 
na lesus dicit : Pater in manus 
tuas depono spiritum meum; eo- 
qne dicto exspiravit.' Quod pre- 
tiosum sanguinem suum pro nobis 
vere profuderit eoque nos rede- 
merit, teste Apostolo (Epli. i. 5 et 
7: 'Qui prsedestinavit nos in adop- 
tionem filialem per lesum Chris- 
tum, in quo habemus redemtio- 
nem per sanguinem ipsius, remis- 
sionem peccatorura, secuudimi di- 
vitias gratiie ipsius.' 

Qu^STio XLY. 

Secundum hoc Articulo conten- 
tum, quid est ? 

Resp. Christum sine ullo peccato 
peccatorum nostrorura pa3nas hiisse, 
teste Petro Apostolo (1 Pet. i. 18) : 
' Cum sciatis vos non caducis rebus, 
auro argentoque, redemtos esse a 
vana vestra vivendi ratione per ma- 
jores traditfi sed pretioso sanguine 
Christi, velut agni immaculati et in- 



βαπτιστής Ιωάννης μαρτνρί}, ττώς contaminati.' Similiter et loannes 
ίστωντας και να ίΊναι ά^ώος υ 'Irj- Baptista testatur, lesura, qui insoDS 
σους καΙ αναμάρτητος ετταθε Stct τας omniiio et ab omni peccati conta- 
άμαρτίας μας ' δίο (Ίωαν. ά. κθ'.) gione intactus esset, nostra ob pec- 
XtytL • '/δε ό αμνυς του θεού, ό αφων cata siipplicium pertulisse ; itaenim 
την αμαρτίαν του κόσμου' Και ετταθ; ille (loh. i. 29) : 'Ecce agnns Dei, 
^ίληματικώς' κα^ώς ό 'ί^ίος (Ίωαν. ■ qui tollit peccata miindi.' Pertulit 
t. ιη.) λέγει ' εξουσιαν ε\ω θεΐι^αι τ?) ι ' veiO sua plane sponte atque volun- 
■φυχην μου, κα\ εξουσίαι» εγω ττπλπ tate, quemadraodum ipse dicit (loh. 

Χαβπυ αυτήν. 

χ. 18) : ' Potestatem habeo ponendi 
animam meam, habeo item potes- 
tatem recipiendi earn.' 

^Ερώτησις μς'. Qu^STlO XLYI. 

ΎΊ ^ι^άσκεί τρίτον τοϋτο το up- Qnidnam tertium iste docet Ar- 
^pov ; ticulus ? 

Ά 7Γ. Πώς ο Χρίστος εττοθεν εις IvESP. Christum in cruce secun- 
τον σταυρόν κατά την σάρκα, και οχι | dum carnem non vero secundum 
κοτά Γί}ι; θεοΓί/Γο * διατι ?; θεοτίϊς divinitatem passum fuisse. JS^ihil 

δει/ ε7Γοσ;\;ε, μήτε Ικαρφώνετο εις τον 
σταυρόν, μητί Ιμτυσμους η κο\αψισ- 
μους εδεχετο, μητξ άπί^νησκε' και 
όσον ττώς μί μόνην την σάρκα εττασ- 
χεν, ύ ΆτΓοστολος (Κολ. ά. κβ'.) το 
φανερώνει λεγωντας * νυνϊ δε αττο- 
κατί^λλαζεν εν τφ σώματι της σαρκός 
αύτοΰ ^ιά. τοϋ θανάτου, τϊαραστησαι 
ημάς αγίους και άμωμους, και ανεγ- 
κΧητους κατενώπιον αυτοϋ. Άλλα 
μην η ^εότης ώς αν εΧαβε την αν- 
θρωπότητα, ποτέ δεν εχωρίσθηκεν 
αττ' αυτήν ' οΰτε {Ααμασκ. όμιΧ. εις 
το ά. σάββ. ayiov ut 70), εις τον 
καιρόν του πάθους η του θανάτου εις 
τον σταυρόν, οΰτε μετά τον θάνατον ' 
καΧα και η φυχη ι•ά εχωρίσθηκεν άπο 

enim perpessa fuit Divinitas: non 
ilia cruci afiixa fuit : non conspu- 
tationibus, non alapis os prasbuit: 
non vitam amisit. Quod autem 
carne sola cruciatus fuit, id mani- 
feste docet Apostolus (Coloss. i. 
22) : ' Nunc autem reconciliavit in 
corpore carnis suas per mortem ; ut 
sisteret nos sanctos et inculpatos et 
irreprehensibiles coram se ipso.' 
Ceterum ex quo human itatem se- 
mel assumserat divinitas, nunquam 
ab ea separata fuit: non tempore 
passionis mortisque in cruce : non 
etiam a morte : quamquam enim 
disjuncta a corpore anima esset; 
divinitas tamen nee a corpore nee 



TO κόμμι ' μα ι/ ^ίοτης ovre u~o τυ 
κορμ\ OVTC α~ό την τ^υχην ποτί ίχω- 
pia^tjKi. Λίίί τοϋτυ και h<j καιρόν 
τυϋ θανάτου ί) ύπυστασις τοΰ Χρίσ- 
του ητυν μία κα\ ί] αυτή. 

^Ε ρώτη σ ις μζ . 

Ύί ύιόασκίί τίταρτον το άρθρον 
τοϋτο ; 

Α 7Γ. Πως ύ θάνατος τοϋ άριστου 
να ήτον μΐ 6ιαφορώτ£ρον τρόπον πα- 
ρά οπού ητον των άΧΧων οΧων αν- 
θρώπων, cia. τα7ς άψορμαΊς τουταις ' 
πρώτον όιά το βάρος τών αμαρτιών 
μας, καθώς Xijai ό Προφήτης (Ήσ. 
νγ'. ο'.) περί αυτοϋ ' ούτος τάς αμαρ- 
τίας ημών φίρει, και περί ΐ]μών obv- 
νΰται ' κα\ ημεΊς ίλογίσά^εθα, αυτοί/ 
είναι εν πυνίι) κα\ εν πΧηΎη υπό θεού 
και εν κακώσει ' αυτός δί ετραυ- 
ματίσθη cut τας αμαρτίας ημών, 
και μεμαΧάκισται cia τας ανομίας 
ημών. Και άλλος Προφήτης (θ,οΓ;)'. 
ά. ιβ .) ώς εκ προσώπου τοϋ Χρισ- 
τού ' οι προς υμϊις πάντες παρα- 
πορευόμενοι όόόν, επιστρέφατε, και 
Ίόετε, ει εστίν άλγος κατά τυ άXyoς 
μου, ό 1-γενη!^η μοι. Αεντερον, δ/α- 
τι εις τον σταυρόν απάνω επΧηρου 
T7IV ίερωσύνην, εαυτόν προσενε'γκας 
τφ θί(ι) και Ιίατρι ίίς αποΧντρωσιν 
τοϋ -γένους τών ανθρώπων ' ώς φη- 
σ)ν ό ΆτΓοστολος (ά. Tiu, β', ς'.) 
περ\ αυτοϋ' ύ δους εαυτόν αντίΧυ- 
τρον υπέρ πάντων. Και άΧΧα•χοϋ 
( Εφεσ. ε. β'.) ' ύ Χ[)ΐστός η-γάπησεν 

ab anima uiiqiiam seccssit: iinde 
ipsa etiam in morte una eademque 
Christi erat persona (Damascen. 
Ilomilia in sanctum Sabbatuni, p. 
292, Pantin.). 

Qu^sTio XLYII. 

Quartum in hoc Articulo, quid 

Resp. Quod mors Christi prie- 
stantiore magisque fructuoso quo- 
dam modo quam mortes reliquo- 
rum liominum omnium, contigit. 
Has prsecipuG ob caussas : Primum, 
ob gi-avissimam scelerum nostro- 
rum sarcinam, ut de eo ait Prophe- 
ta (les. liii. 4) : ' Hie peccata nostra 
fert, et pro nobis dolorc afiligitur. 
Xos cxistimabamus, ilium dolore 
et plagis et aiSictionibus a Deo 
affici : sed ille ob peccata nostra 
sauciatus est, et ob iniquitates nos- 
tras languore correptus est.' Et 
Proplieta alius, tanquam ex persona 
Christi (ler. Thr. i. 12) : ' Numquid 
non ad vos attinet, vos omnes qui 
iter facitis ? revertimini ac videte, 
si est dolor, ut dolor meus, qui mi- 
hi accidit.' Deinde, quod in cruce 
Pontificium munus suum adimplc- 
vit, offerendo semet ipsum Deo et 
Patri in redemtionem generis hu- 
mani, Sicut de illo loquitur Apos- 
tolus (1 Tim. ii. 6) : ' Qui dedit se 
ipsum pretium redemtionis pro 
omnibus.' Et alibi (Ephes. v. 2) : 



ημάς, και παρίόωκίν tavrov V7rif> 
Ί)μων ττροσφοραν, και. θυσι'αν tc>> θίω 
ίΐς οσμην ίυω^ίας. Και έΐς αΧΧον 
τότΓον (Ρωμ. ί. η.) ' ίτι άμαρτωΧών 
υντων Ί]μων, κατά καιρόν Χρίστος 
ύπίρ ι]μων άπί^ανεν. Εκεΐ ακόμι 
ίΐς τον σταυρόν ΙτεΧίίωνε την μεσί- 
τίίαν άνάμίσον θεοϋ κα\ αν^ρωπΐι)ν ' 
κανώς• ύ αυτός ΆττοσΓολος λίγε* 
(Κολ. «. κ.) 7Γερ\ αυτοϋ ' καΙ St' αυ- 
τού άττοκαταΧΧάζαι τα πάντα εϊς ού- 
τοι^ ' ίίρηνοττοιησας cici του α'ΐματος 
τοϋ σταυρού αυτού ' καΐ άΧΧα\ού 
(Κολ. β', ίδ'.) ' ίξαλε/ψας το καθ' 
ημών \εφόγραφον τοΊς Εό-γμασιν, ο 
ην υπεναντιον ημΊν, κα\ αύτο ηρεν 
εκ τού μέσου, προσηΧώσας αυτό τω 

^Ερώτησις μη. 

Ύί ^ιοάσκει πέμπτον το άρθρον 
τούτο ; 

ΑτΓ. IlijOi της ταψης τού Κυρίου 
ημών ^Ιησηύ Χριστού ' πώς καταπώς 
ετταθε κυρίως και αληθώς εΙς τον 
σταυρόν απάνω ' ούτως και αττε'νονεν 
αλΐ}θώς και αλί)θώς ετάφη εις τόπον 
Ιπίσημον. Και τούτο εyιvεv ογι -χ^ω- 
ρΊς αΐτίαν,μά Βιά να μην υποπτεύεται 
τινά ς ύστερον περ). της αλι>θοΰς αυ- 
τού εκ νεκρών αναστάσεως. Αιατ\ 
αν ϊ'ίθελε ταφΓ] εΙς καν ενα τόπον 
άπόκρυφον, και καθώς το λεγουσιι^, 
εν παραβύστω, ε^εΧασιν εχειν άφορ- 
μην οί Ίουέαΐοι, νά όιασύρουσι τον 
Χριστόν. Προς μεyaXητερηv λυιττόΐ' 
Vol. II.— υ 

' Christus dilexit nos, et se oblatio- 
nem pro nobis ac victimam Deo 
tradidit in odorem suaviter fra- 
grantem.' Et alio loco (Rom. v. 
8) : ' Cum adliuc inimici Dei esse- 
miis, Christus pro nobis mortuus 
est.' Turn quod ibidem in cruce, 
susceptam inter Deum atque homi- 
nes conciliationem absolvit, quem- 
admodum idem de illo loquitur 
Apostolus (Col. i. 20) : ' Et per il- 
ium reconciliare sibi omnia, pace 
facta per sanguinem crucis illius.' 
Et alibi (c. ii. 14) : ' Delebat, quod 
contra nos erat, cliirographum in 
decretis, quod adversum nobis 
erat: et cruci illud affixum de 
medio sustulit' 

Qu.i:sTio XLVIII. 

Quodnam quintum est, quod liic 
docet Articulus? 

Hesp. De' sepultura Domini nos- 
tri lesu Christi. Quod quemad- 
modum proprie vereque in crucem 
actus ultimos pertulit cruciatus : ita 
revera etiara mortuus, locoque ce- 
lebri sepultus f uit. Id quod neuti- 
quam sine caussa factum ; verum 
ut ne delude quisquam de vera 
Christi e niortuis resurrectione ad- 
dubitaret. Quippe si loco quodam 
obscuro et abstruso, quod ajunt, 
angulo, sepultus f uisset : caussam 
baud inopportimam calumniis suis 
oppugnandi Christi reperissent lu- 



πίστωσιν και Βόζαν της Ιν^ό^,ον του 
Χριστού άναστάσίως ίτταρακινη^ηκα- 
σιν οι ΊουοοΤο/, καΐ ϊ/λθοσί προς• Πί- 
λάτον (ΜοΓθ. κζ'. ξδ'.) XiyovTsg ' 
κίΧίνσον ασ^αλίσθΓ/ΐ'αί τον τάφον 
ίοις της τρίτης ημίρας ' και αντος 
τους ατΓίκρί-^η ' ΐχ^τε κουστω^ίαν, 
ύττάγίτε, ιισφαΧίσασ^ε ώς οΐόατί. Οί 
?ί πορίυ^ίντίς ησφαΧίσαντο τον τά- 
φον, σφραγισαντίς τον Χί^ον, μετά 
τΤις κουστωόίας. Ή όττοία κουστω- 
οί'α των Ιουδαίων φανερώτατα εμαρ- 
τυρησε, πως ό Χρίστος ανέστη αττο 
τους νεκρούς οιατι εις τον καιρόν 
εκεΤνον αυτοί ίφοβη^ησαν, ως λί'γίί 
(Ματθ. ΚΊ). β'.) η Τραφί} ' και ίδοί» 
σεισμός ε~/ενετο μίyaς ' ά'γγΕλος γαρ 
Κυρίου καταβης ίξ ουρανού ττροσεΧ- 
θωΐ' αττεκυΧισε τον Χί^ον άπο της 
θί' /pac, κάθετο επάνω αυτοϋ, Άττύ 
όί του φόβου αυτοΰ εσείσ^ησαν οι 
τηροΰντες, κα). ε-γενοντο ώσίί νεκροί. 
0(τι\'ες ύστερον εΧ•^όντες ε]ς την 
πόΧιν απη-γ-γειΧαν τοΊς ^Αρ\ιερεϋσιν 
άπαντα τα γενόμενα' κα\ δ<α τοϋτο 
Ί]να^κάΖ,οντο νά είποϋσι και εκεΊνα τα 
Xoyia, οπού είπεν 6 ayyεXoς Κυρίου 
(σΓ/γ. ε.) εΙς τάς yυvaΐκaς ' οΤδα οτι 
]ησονν τον εσταυρωμενον ζητείτε' 
οι/κ εστίν ώ^,ε ' ιρ/ιρ^η yap καθώς 
είπε ' οίϋτε, ίόετε τον τόπον, ΰττου 
εκείτο ό Κύριος ' κα) ταχί) πορευ^ε7- 
σαι ε'ιπατε τοΙς μα^ητα'ις uIjtov, οτι 
ηyίp^η (ί-υ των νεκρών. Αιά τού- 
την Χοιπον την άφορμην ύ τάφος 
τΐ)ϊι Κ}>ρ!ον είναι ονομαστός, Sto νά 

diXi'i. Quoeirca ad majorom glori- 
osiB Cliristi resuiTectionis iidein ac 
gloriam, qnodam quasi instinctu 
commoti, ad Pilatuin adeuut ajiint- 
que (Matt, xxvii. 64) : ' lubo accu- 
rate asservari sepulcrum in diein 
tertium,' Quibus ille respondlt: lia- 
betis custodian!, ite, asservate prout 
poteritis. Illi vero abeuntes asser- 
vabant sepulcrum, obsignato saxo 
atque apposita custodia. Quod lu- 
deeorum custodia manifestissimum 
resurrectionis Christi perliibuit tes- 
timonium^ quippe quai eo ipso tem- 
poris articulo magno pavore per- 
cellcbatur, teste Scriptura (Matt, 
xxviii. 2) : ' Ecce auteni ingens ter- 
ΠΌ motus exstitit. Nam Angelus 
Domini de coelo descendens, acce- 
dcns saxum ab ostio devolvit, in 
eoque consedit; cujus terrore con- 
turbati custodes velut mortui facti 
sunt' Qui postea (versu 11) in ur- 
bem ingressi Pontificibus sutnmis, 
quie evenerant omnia, renuncia- 
runt. Unde ea etiam proferre co- 
acti sunt verba, quie Angelus muli- 
eribus dixerat (vers. 5): ' Scio le- 
sum vos, qui crucifixus erat, qua3- 
rere. Ille vero hie non est. lam 
enim, sicut prcedixerat, surrexit. 
Venitc, videte locum, in quo situs 
fuit Dominus, et cito euntes, enu- 
merate discipulis illius, ipsum a 
mortuis resurrexisse.' Ilanc igitur 
ob eaussam sepulcrum Domini cele- 



elvai τΓίστον αίς ολονς, πώς οι μα^η- ' bre f uit, qiio liqiiidum omnibus fie- 
ταί τυυ ^lv τον ίκλίφαν, μήτε ίΐς ret, ηοπ f urto ϊΠππι suorum disci- 
απόκρυψον τόπον τον ί^αφαν, ως οί ! pulorum subductum, locoque qiio- 
^ιεστραμμίνοι ΊουδαΤοί ^ίεφημισαν, ' dam abstrnso COllditum fuisse. Cu- 
^ί^οντες χρήματα εΙς τους σΓ|θαΓ<ώ- jnsmodi riimusciilos perversi ludiei 

τας. Μα την νποφίαν τούτην την 
ίκβαλε τύ μνήμα, εις το οποίον εκεί- 

sparsere, militibus miilto iere cor- 
niptis. Sed inanem suspiciunculam 

τετο ' η σφρα^ις του λ/θου μετά της facile refellebant turn moniimen- 
κουστω^ίας των Ίουδαίωι» * ομοίως tum illud, in quo conditus f nerat 

Kot ύ Ιωσηψ icoi ό ^ικόόημος, οι 
όποιοι ΐισαν έντιμοι ανάμεσα εις τους 
'Ιουδαίους * ακόμι η συν^όνα, με την 
όποΊαν ετυ\ίζασι το νενεκρωμίνον 
σώμα του Κυρίου ημών, και το σου- 
ϋάριον, οτΓου ήτον εΙς την κεφαΧην 
του κα\ ίμεινεν εις τον τάφον δίττλω- 
μενον ( Ιωαν. κ . ζ .) αναστάντος αυ- 
τού. Ύαϋτα πάντα φανερώνουσι, 
πως civ ΙκΑεφ^ηκεν άπο τους μα^η- 

Dominns, tnm signatura saxi ludie- 
orumque excnbise, losephus item, et 
Nicodemus, viri inter siios clari ho- 
noratiqne, ad lisec pretiosa ilia siu- 
don, qua involutura exanimum Do- 
mini corpus fuerat, et sudarium 
capitis velamen, quod postquam re- 
surrexerat, in sepulcro complicatum 
remansit (loh. xx. 7). QuiB omnia 
satis evincunt, non snrreptum f urto 

τάς τον το σώμα, αλλά ανέστη. Με discipulorum corpus illius fnisse, 
την δίδασκ-αλί'αν τούτην πρέπει κα\ sed reapse revixisse. Ad quam doc- 
τοϋτο να νοηται,πώς κατά. την ττ,οο- trinam illud etiam animadversudig- 
φητείαν j/roy άνά-γκη, να είναι τύ ' num est : nimirum,ut secundum sa- 
μνημε'ιον του εντιμον, κανώς ϊ]τον, ci'a vaticinianecesseerat honoratum 
καϊ είναι μέχρι της σήμερον ' φησ\ Christi conditorium esse, ita etiam 
yap ύ Προφήτης (Ήσ. <ά. ί.) ' και ' fnisse,itemquehodie esse. Sicenim 

εσται η ανάπαυσις αυτοϋ τιμή. Καϊ 
ίΐς αυΓΟ όποΤος εν πίστει και αγάττ y 
TiJ εΙς Χριστον ΰπα^ενει, με^άΧην 
άφεσιν τών αμαρτιών αποκτάται, οΓ 
αύ-οΰ προς Χριστυν προσερχόμενος. 

^Ερώτησις μ θ'. 

^Ανάμεσα εΙς τα είρημενα επε^ύ- 
μουν να εμα^α περί της "φυχης του 

Propbeta (les. xi. 10) : ' et erit requies 
illius honos.' Quod sepulcrum quis- 
quis in fide et amore Cbristi visit: il- 
le multam criminnm suorum remis- 
sionem consequitur, dum per illud 
ad Christum ipsum animo accedit. 

Qu^sTio XLIX. 

Inter lisec quse modo dicta f aere, 
suborta raihi cupido noscendi, quo- 



Χρίστου, ίΐς ττοίον τύττον να ίυρισ- 
κίτο ΐιστίρα από τυν δυνατόν τον 
ττρ^ν της αναστάσεως ; 

ΆτΓ. Ή "φνχ^η {Ααμ. όμιΧ. ίΐς τυ 
liyiov σάβΐ3ατον.) του Χρίστου, ίσ- 
τωντας καΐ να -χ^ωρισ^ί) απο το σώμα, 
ητον —άντοτί ίσμιμίνη μΐ την θίο- 
τητα, καΐ μΐ την θεότητα ίκατίβηκεν 
εΙς τον (ίόην ' καλ« και εις τον τό- 
Τΐον τούτον να μην ε^ωμεν κΐιν μίαν 
εν^ύμησιν ct αυτό. Mot'oi' τύ £\ο- 
μεν βεβαίον απο ΰλους τους εκκλη- 
σιαστικούς ύμνους, υττου ττρα-^ματευ- 
ovTUL ci αυτό ' πως ύ Χρίστος να 
ίκατεβηκεν εις τον αύην με την φυ- 
χην κοί με την θεότητα ' και πΧεον 
\οριστα με το τροπάρίον εκείνο της 
εκκλησίας, ("που Χε•γει' "εντάψι^) σω- 
μaτικ(7Jς, εν ά'?ου δε μετά χ^υχης ως 
θεός, εν παραόείσι,) οε μετά Xijgtov, 
κοί if θροι-ω νπηρ\ες. Χρίστε, μετά 
Πατρός Kui Πνεύματος πάντα πλή- 
ρων ό απερίγραπτος.^^ Και άπο τον 
αοην εΛντ[)ωσε τας ψυχας των άγιων 
προπατόρων κα\ τάς εβαΧεν εις τον 
παράόεισον ' μαζ] με τους οποίους 
συνειση-γα-γε και τον Χι^στην, οπού 
επιστευσεν εν TtjJ σταυρώ εις αυτόν. 

Ερωτησις ν . 

Ύι είναι το ίκτοι^, ΰττου πραγματεύ- 
εται κοϊ διδάσκει τύ αρ'^ρον τούτο ; 

ΑτΓ. Αιατ\ το άρθρον τοϋτο κάμει 
εν^υμησιν τον στανροϋ του Χριστού, 
εις το ύτΓΟΪοι/ απάνω υπε^ανεν ό 
Χρίστος, και έσωσε μας ' δι'δει άψορ- 

nam sane loco ainiua Christi post 
excessmn e corpore ante resurrec- 
tioneni egerit ? 

Resp, (Ex Damasc. in sanctum 
sabbatum, loc. cit. sup. pag. 113), 
Aninia Christi, quamquam corpore 
suo tuni exsoluta, usque tamen 
juncta manebat divinitati, quacum 
etiara ad inferos descendit, tainetsi 
nihil hoc (hujus Articuli) loco de 
isto negotio innuitur. Sed certuni 
illud tameu contestatunique ex tot 
ecclesice hymnis, qui de eo agunt, 
habenius, quod nimirum siniul ani- 
ma et divinitate sua ad inferos de- 
scendit Cliristus. Inprimis autem 
rem sigillatim exprimit hoc Eccle- 
siiB Troparium : Tu corpore in se- 
pulcro : tu anima apud inferos, nt 
Deus : tu in Paradiso cum latrone: 
itemque in tlirono glorice cum Pa- 
tre ac Spiritu, CViriste, fuisti, qui 
cuncta inq)les, ipse incircumscrip- 
tus. Simul ereptas orco sancto- 
rum Patrum animas Paradiso in- 
tulit, quibuscum etiam latronem, 
qui in cruce pendens in ipsum cre- 
diderat, introduxit. 

Qu^sTio L. 

Quodnam sextum est, quod hie 
tractat docetqne arti cuius ? 

pEsr. Quoniam mentionem cru- 
cis Christi, in qua Christus mortuus 
est nosque in salutcm vindicavit, 
hie facit articulus : eo et nobis an- 



μην cici τοΰτο, να ίν^υμοϋμ^ν και 
ΐ]μίΐς τοϊι σταυρού ' cia τον όττοΊον 
τίτοιας Xoyric όμιΧπ {Γα\. ς', to .) ύ 
ΆτΓοστολος Παϋλος ' ε/χοι δε μη yi- 
νοιτο καυχΐισ^αι, η μη ev τω στανρω 
τον Κυρίου ημών Ίί/σοϋ Χρίστου, οι 
οϋ fjuoi κυσ/^ίος Ισταυρωται, καγώ roj 
κόσμω. Καί α\\α\οΰ {μ. Κο/>. «. 
<?).)* υ λόγος γαρ τοϋ σταυρού τοΊς 
μίν αττοΧΧνμίνοις μωρία ίστί , τοΊς δί 
σωζομίνοις ίΐτουν ημΊν ούναμις θεοΰ 
εστίν. Ώστε Χοιπον δία μeyάXa^ς 
αφορμαΊς ττρίτηι να τιμάται αττο ημάς 
ό σταυρός ' ως αν σημύον του Χρίσ- 
του, ίΐς τον οιτοΊον εδοθΐί^-ε ουναμις, 
οίΟΓΐ 1\υ'^ηκίν ίΐς αυτόν το αίμα τοϋ 
Ύίοΰ τοϋ θίοϋ, και ί]ς αυτόν αττί^ανε, 
να οίώκ}? τα Troi'ijjoa πνεύματα. Αια 
τοΰτο υ ογίος ΚΰριΧλος ό ΊεροσοΧύ- 
μων (Κατ. ιγ'.) λέγει ούτως ' όταν με 
το σημεΊον του τιμίου σταυρού σημει- 
ώνωμεν τους εαυτούς μας, τότε ό cici- 
βολος, κατανοώντας ττως ύ Χρίστος 
ύ Κύριος εΙς αυτόν εκαρφώ^ηκε δίά 
τιην σωτηρίαν την εόικην μας κα\ Βια 
την εζοΧό,^ρευσιν της οαιμονικης δυ- 
ναμεως, ύεν ημπορεί ιό στέκεται πα- 
ρών, μήτε να. ΰποφερι^ την 8ύναμιν 
τοϋ σταυρού ' μα (pεύyει από μας καΙ 
πΧεον οεν πειράζει, και μάΧιστα ^ιατ] 
τότε 'ε\ομεν συνη^ειαν, να επικαΧού- 
με^α το όνομα τοϋ Χρίστου. Δ<α 
τοΰτο ;γρίωστοΓιρεΐ' ιό κάμνωμεν τον 
σταυρόν μας ποΧΧα συ\}•ια, ζιατ). συ- 
χνια ypoικoΰμεv και to»V πειρασμούς 
τοϋ Βαί μονός ' τους ύττοί'ους ρε ολ- 

sam de crnce commentandi offert, 
do qua Imnc in modum Paulas 
Apostolus disserit (Gal. vi, 14) : 
' Absit a me ut gloriari velim, nisi 
in cruce Domini nostri lesu Cliris- 
ti, per quam milii niundus crucifix- 
ns est, et ego mnndo.' Et alio loco 
(1 Cor. i. 18) : ' Sermo crueis iis, 
qui pereunt, stultitia est : at nobis, 
qui salutem conseqnimur, potentia 
Dei est.' Maltis igitur magnisque 
de caiisis venerabilis nobis crux 
erit, ut peculiare qnoddani signum 
Christi, cui virtus miriiica fngandi 
diemonuni impressa est ; siquidera 
effnso in illam sanguine filii Dei, 
qui et animam in ea efHabat, ini- 
bnta fuit. Qua de re ita dicit S. 
Cyrilhis, Episcopus Hierosolymita- 
nus (Catecbesi XIII.) : Qnando 
venerabilis crncis signo nosniet ip- 
sos signamus, turn Diabolus recogi- 
tans secum, Cbristura Dominum 
propter salutem nostram potentice- 
qne diabolicoB exstirpationem cruel 
clavis.snffixum fuisse, diutius prjB- 
sens esse crucisque sufferre vim 
nequit ; sed f ugit a nobis, nee ulte- 
rius nos pertentat, maxirae quo- 
niam sinuil sanctissimum Servato- 
ris Cliristi invocare nomen sole- 
mn s. Est igitur necesse, ut crueis 
signum in nobis siepe frequente- 
mus, quoniam nimis frequentes dje- 
monis persentiscimus tentationes, 
quas hand alio profligare niodo 


λυν τρό-ον civ ι)μ-οροΰμίν να cuo- possiiinus, qiiam signo vivifica3 cru- 

κωμίν, τταμα μΙ τυν ζωοττυών σταν- cis et seria iuvocatione iiomiiiis 

pov Kcu μΐ την ίπίκλησιν του ονύμα- lesii Cliristi. Quo inodo noii so- 

τος του Ίησυϋ Χριστυϋ. Και 6\ι luni a nobis ipsis insultus daimo- 

μόνον τους ^ιώκομίν απο νμας, «λλα niim arcemus ; sed a reliquis etiam 

καΊ ατΓο υλα τα άλλα μας πράγματα, 
η-γουν άπο φαγητά, πιοτά, σκίύη κα\ 
τα Χοιπα. Αια τοϋτο υ αυτός Κύ- 
ριΧλος {ίΐς τί) αυτό) όί^άσκίΐ λίγων ' 
κάμνί το σημύον τοϋ τίμιου σταυρού 
τρώγωντας, πίνωντας, κα•^ημίνος, 
ίστάμίνος, όμιΧωντας, i) και περιπα- 
τώντας ' κα\ μην αρ\1ζ^ς καν μίαν 
σον bovXiiav, πάρα να κάμ^^ς το ση- 
μίΊον, τοϋ τιμίου σταυρού, ίΐς το οσ- 
πίιτιο)', ίΐς τον ορόμον, ημίραν και 
ννκτα, και ίΐς Κίίθο τόπον. 

Έρώτησις να. 

ΐϊως -χ^ρΕωστοϋμίν να σημίΐωνώ- 
μεσ^αν μΙ το σημί'ιον τοΰ τιμίου και 
ζωοποιού σταυρού ; 

Ά 7Γ. Mt την αζιάν χ!:7ρα πρίπίΐ 
να κάμνεις τον σταυρόν βύνωντας ίΐς 
το μίτοπόν σου τα τρία μί•γά\α δάκ- 
τι;λα ' και να λεγ>;ς * ίΐς το ύΐΌ /io 
τοϋ Ώατρός. Και τότε καταβάζίΐς 
το \ίρι ίΐς τοι» θώρακα μΐ το ibiov 
σχήμα και λί'γίΐς * και τοϋ Ύίοϋ. Και 
απ fKc7 ίίς τον ^ίζιόν βραχίονα λί•- 
γωντας ' και τοΰ αγίου ΐΐνενματος, 
παγίνωντας ίως ίΐς τον αριστίρόν. 
Και αφ ού σημείωσες τον ΐαυτόν 
σου μΐ το ayiov τούτο σημύον τοϋ 
σταυρού, πρίπίΐ να τίλειώσ^ς μΙ τον 
λό-γον τούτον ' αμίιν. "^11 και όταν 

omnibus I'ebus nostris, ut ab escu- 
lentis potulentisque, a vasis, aliis- 
que quibuslibet. Quapropter ita 
idem ille Cyrillus docet (loco eo- 
dem) : Fac venerabilis crucis sig- 
num, dum edis bibisque, dum se- 
des, ant stas ; dum loqueris, aut 
ambulas. USTullam ca^ptabis rem, 
nullum opus, nisi facto prius ven- 
erabilis crucis signo, domi, in via, 
diu noctuque omnibusque in lo- 

QujESTio LI. 

Quo ritu signum venerabilis et 
vivificai crucis in nobis formaro 

IvEsr. Crucem hoc niodo dextra 
manu formabis. Primum tribus 
niajusculis digitis frontem tanges 
dicesque : In nomine Patris. Turn 
manum, eodem gestu conforma- 
tum, in pectus deduces addesque : 
et Filii. Ilinc in bracliium (sive 
potius humerum) dextrum tradu- 
cens manum dices : et Spiritus 
Sancti, simul ductum manus in 
humerum sinistruin usque contin- 
uabis. Atquc ubi sacro liocce 
crucis signaculo tcmct signasti, 
claudes vcrbo : Amen. Potes cti- 


κάμ7Jc τον σταυρόν σον, νμπορΰς να ' am ill cruce formando hiec adlii- 

λεγ>?ς ' Κύρίε ^Ιησοΰ Xptart, Υ/ε του 
θίοϋ, ίΧίησυν μί τον άμαρτωΛον, 

Έρώτί/σίς νβ. 

ΤΙοΊον ίΐναι το πίμ-τον άρθρον 
της πίστίως ; 

ΆτΓ. Και αναστ άντα ry τρίτ^ 
ημίρα κατά τ ας Ύραφύς. 

Έ,ρωτησίς vy . 

Ύί ϋι^ασκαΧίαν μας δ/δάσκίί το 
ίίρ^ρον τούτο τΤις πίστεως ; 

ΆτΓ. Δύο 7Γρά•/ματα όιοάσκΐΐ, 
πρώτον πώς ό Κίφιος ΐ}μών Ιί]σοΰς 
Χρίστος μΙ την νύναμιν της ^ίότητός 
τον }p/£jOv)7 (Aouic. κο . ί, .) απο των 
νεκρών ' κα^ώς itvat ^ί-γραμμίνον 
ττερί αυτόν εις τονς ΤΙροφητας κα\ εις 
τονς ΨαΧμούς' Βίύτζρον, πώς ανίσ- 
τάθί/κε μξ το 'ίΒίον σώμα, οπού εγεν- 
νίι^η κα\ άπί^ανί. 

Έ ρώτησις νο. 

ΚοΓα τίνας ηραφας ό Χρίστος 
Γ/τοί' χρίίη να παθ)^/, και να aπo^avy, 
κα< την τρΊτην ΐ]μίραν να αναστα^\] ; 

'Λ 7Γ. Αύο λογι'ων eivai at ayiai 
ypa(pai ' καποιαις τον παΧαιον νόμον 

bere verba : Domine lesu Christe, 
fill Dei, miserere mei peccatoris. 

Qu^STio LII. 

Quintus Fidei Articnlus, quis 

Resp. Qui resurrexit die tertio 
secundum ScrijAuras. 

Qu^sTio LII I. 

Quam doctriiiain iste 110s fidei 
Articulus docet ? 

Kesp. Duo docet. Alternm, 
Dominmn nostrum lesum Chris- 
tum sune divinita-is viribus in vi- 
tam rediisse (Luc. xxiv. 7), prout 
de illo perscriptum erat in Pro- 
plietis et Psalmis. Alternm, re- 
surrexisse ipsum in eodeni illo 
corpore suo, quicum natus niortn- 
usque fuerat. 


Secundum quas scripturas ita ne- 
cesse erat, turn pati Christum atque 
emorij tum die tertio reviviscere ? 

Eesp. Duplices sacrse scripturse 
sunt, quaidam veteris legis, quai- 

καί κά-οιαις τον viov. Αι πρώται \ dam novie. Priores Christum veii- 
ίπρούπασι, πώς ύ Χρίστος με'λλει να turum, modumque ipsum, quo ge- 

ελθρ, Koi μϊ τίνα τρόπον ΰ\ε να 
σώσ\] το γε'ΓΟς τών ανθρώπων, rjyovv 
μΐ το να ττα'θί;, να λα'β>? θάνατον, κα/ 

nus humanum in salutem assertu- 
rus esset, prcedixerunt : nimirum 
passurum, moi'iturum, e mortuisque 
va ανάστα^)') απο τους νεκρούς. Και ' resurrecturum. Itaque ha^c omnia 



κατά τάς jpa(j)ag ταύτας ύ Χρίστος 
ίτΓρετΓί, να τα ττΧηρώσι^ ο\α. Κατά 
δί τάς Ύραφάς τοϋ νίον νόμου ίβε- 
βαιώ^ηκί, ττώς τα Ιπληρωσί, και πώς 
τίτοιας \ο•γής τ/λθΐ, καθώς ^ίγραπ- 
ται ΤΓίρΙ αυτοϋ' ώς ό αιτος Χίγει 
{Μαρκ. ίδ'. κά.) ΤΓίρΙ ίαυτοϋ ' ύ μίν 
Ύιος τοϋ ανθρώπου ύπα-γ^ι, καθώς 
yiypatTTai τηρΧ αυτού. Και υστέρα 
αττυ την Ικ νίκρών αυτοΐι ανύστασιν 
iXijc {Αουκ. κδ'. κς'.) ττρος ουο του 
μάνητας στρατοκόττους ' ουχί. ταϋτα 
ίδίί ποθεΤι» τον Χριστον κάΙ ύσίΛ^ίίν 
ίΐς την όόζαν αυτόν ; και αρ^,άμίνος 
ατΓο Μωσίως και αττυ ττάντων των 
Ώροψητών, νιηρμηνΐν^ν ηυτοΊς Ιν 
—ασαις ταΊς ΎραφαΊς τα ττίρΊ ίαυτοϋ. 
Kot ττώς ΤΓρίΐΤΗ να ε\>ί το κύρος και 
την βεβαιότητα η παΧαια jpa(p}) ίΐς 
ημάς, το μάρτυρα. Xiyiov ύ Άττυστο- 
Χος {β', ΐΐίτρ. ά. ιθ'.) πίρι αίιτης ' 
(.\ομίν βεβαιότίρον τον ττροφητικον 
λόγοι/, (ό καλώς ποίίϊτί ττροσί^οντίς, 
ώς Χύχνιρ φαίνοντι ίν αύχ^μηριο τόπω, 
εως ου ήμίρα διαυγάσ)?, και φωσφό- 
ρος avaTtiX)j Ιν ταίς καρ^ίαις υμών. 
Και ττώς να ίτελ£/ώ.νί}κεχ' οϋ-ως κα- 
τά τας Ύραφας ταύτας, οΧοι οι εύαγ- 
'γίΧιστα'ί μας βίβαιώνουσι' και υ 
ΑιτόστοΧος (ά. Κορ. ΐί. γ'.) λέγει* 
ότι Χρίστος απί^ανίν νττίρτών αμαρ- 
τιών ημών κητα τας Ύραφάς ' και 
ΟΤΙ Ιτύφη, και 'ότι lyip/epTai Ttj TpiTij 
ημίρη κατά τας Ύραφάς' και οτι 
ώφ!^η Κηφή, ίΐτα τοΊς δώδεκα. "Εττει- 
τα ώφ^η Ιπάνω ττίντακοσίοις αδελ- 

secnndum istas scripturas aclim- 
plenda Christo fuere. Riirsus ex 
iiovse legis scripturis, isthiEc omnia 
Christum implesse, lucnleiiter con- 
finnatum est, eaque prorsiis ratione 
in mundiim veuisse, quemadmodiim 
de eo scriptum fuerat. Sicut ipse 
de semet ipso affirmat (Marc. xiv. 
21) : ' Filiiis quidem liominis vadit, 
sicut scriptum est de illo.' Atque 
denuo ex inferis in lucem redux, 
duobus discipulis iter facien"tibus, 
dixit (Luc. xxiv. 20) : 'ISTonne ha3c 
pati Christum oportuit, et intrare in 
gloriam suam ? et exorsus a Mose et 
Prophetis omnibus, iiiterpretabatur 
illis, quiE de ipso omnibus in scrip- 
turis prcedicta essent.' lam suam 
veteri testamento apud nos auctori- 
tatem iirmitudinemque sartam tec- 
tam constare oportere, ilhid testifi- 
catur Apostolus de ipso dicens (2 
Pet. i. 19) : 'Ilabemus firmiorera 
sermonem Propheticnm, cui recte 
ac merito attenditis, vehiti hiceniie 
hicenti in loco obscuro, donee elu- 
cescat dies, et lucifer in cordibus 
vestris exoriatur.' Porro quod eo- 
dem modo secundum Scripturas 
istas hiEC perfecta sunt, Evangelis- 
t03 omnes nobis confirmant. Con- 
firmat et Apostolus (1 Cor. xv. 3) : 
' Quod Christus mortuus f uerit pro 
peccatis nostris secundum Scriptu- 
ras : quod sepultus sit, qnodque ter- 
tio die resurrexerit secundum Scrip- 



φυίς ίφάπαζ, Ιζ ών οι ττλειΌυς• μίνου- 
σιν 'έως ιιρτι, τιν^ς 6ί κοϊ ίκοιμη^η- 
σαν. "Επειτα ώφ^η ^Ιακώβω ' ίίτα 
τοίς ΆτΓοσΓϋλοίς ττασιν. "Εσγοτου 
οέ ττάντων ωσττίρ τω Ικτρώματι ώφ^η 
καμοί. Ύην του Χρίστου αναστασιν 
ΤΓροίτντΓου και υ ΐΐροφητης Ιωνας, 
τον οποίον τύπον ύ Κύ^οίος Ί]μών 
Ιησούς Χρίστος τον αναφίρει προς 
τον εαυτόν του, λίγων (Ματθ". ιβ . 
λθ'.) προς τους ^Ιουόαίους ' jsvea 
πονηρά κα\ μοιχ^αΧις σημίΐον Ιπιζη- 
τίΐ, K(ii σημέϊον ου όο^ησίται αυτί], si 
μη το σημεΐον Ίωνα του ΐΐροφητον. 
^Ωσπερ yap ην ^Ιοινας εν Tij κοιλία 
του κήτους τρεΊς ημέρας κα\ τρεΊς 
νύκτας, ούτως Ισται ύ ΎΊος του άν- 
θρωπου εν T}j καρόία της •γΓ;ς τρεΐς 
ημέρας κα\ τρείς νύκτας. 

Ε ρωτησις ν ε. 

ΤΙο7ον εΐΐ'αι το έκτον άρθρον της 
πίστεως ', 

Απ. Και ανεΑ^ύο ντα εις τους 
ου ρανού ς, κα\ καθ s^afi ενόν εκ 
όεί,ιών του ΐΐατ ρός. 

Ερωτησις νς . 

/ - f 
Τί μΐις ερμηνεύει το άρθρον τούτο 

της πίστεως ; 

ΆτΓ. Τέσσαρα πρά-γματα ^ι^άσκει 

το άρθρον τοντο ' πρώτον πώς με το 

'ίύιον σώμα, εΙς το οποίον επαθεν αΧη- 

θώς, κοϊ ανέστη απο τους νεκρούς. 

tnras ; et quod visiis sit Ceplise, cle- 
inde duodecim (Apostolis), postea 
pins qimm. qningentis fratribns sl- 
mnl, quorum plerique ad hunc us- 
que diem in vita sunt, nonnulli eti- 
am obdormiernnt. Deiiide visns 
est lacobo, post Apostolis omnibus. 
Postremo vero omnium, velut abor- 
tivo, visus est et mihi.' Eesurrec- 
tionem Cliristi pulcbre etiam olim 
adumbraverat lonas Propheta, 
quem typum Dominus noster lesus 
Cliristiis ipse sibi accommodat,dum 
Iuda?is dicit (Matt. xii. 39) : 'Katio 
prava et adultera signum postiilat, 
nee aliud illi signum dabitur, quam 
ΙοπίΌ Prophetie. Quemadmodum 
enim lonas tribus diebus tribusque 
noctibus in Λ -entre ceti f nit : ita 
filins hominis tres dies noctesque 
in corde terrai erit.' 

Qc^sTio LV. 
Sextus fidei Articulns qnis est? 

Pesp. Qui adscencl'it hi ccdos, 
sedetque ad dexter am Patris. 

Qu^STio LVI. 

Qniduam iste nobis exponit Ar- 
ticulns ? 

Resp. Dogmata quattuor. Pri- 
mum est, Cln-istnm illo ipso corpore 
suo, in quo crncis snpplicium vere 
pertnlerat, et in quo postea a raor- 



/U£ TO iciov ίκίίνο ίΐΐ'ίβη ίΐς τους ου- 
^joiOi/i;, και ίκά^ισίν ίΐς την οίζιαν 
τον Πατρός μΙ. ουζαν κα\ uivov. 
Αίύτίμοί', πως ώς άνθρωπος μόνος 
ανίβηκιν ίΐς τον ουρανον, οιατί ως 
θιύς τταντοτί ητον ίΐς τον ουρανυν, 
καΐ ύς ττάντα τόττον. Τρίτον δί- 
Odoicft, πως tijv αν-^ρωποτητα, οπού 
ίΤΓί/ρε μίαν φοράν ιιπο την παρ^ίνον 
Μαρίαν, ποτΐ civ την ίζαφηκί ' μα 

tuis resurrexerat, eodem inquain ip- 
so in ccelum adscendisse, et ad dex- 
teram Patris ciiin gloria ac lande 
consedisse. Secundum, qua homo 
est, illnm tantummodo in caelum 
adscendisse ; namqne qua Deus est, 
semper in ccelo fuit locisque aliis 
omnibus. Tertium est : Christum 
humanam naturam, serael ex B. 
Virgine assumtam, nunquam pos- 

ter' αυτήν πάλιν θΑίί ίλθίί να tea dimisisse, eademque etiani ves- 

Kpii')j ' κα^ώς οί ' Αγγίλοί ίίπασιν 
[Πραζ. ά. ιά.) ίΐς τους \\ποστό\ονς ' 
ούτος ύ Ίί]σοΰς' ό αναληφ^ύς αφ^ 
υμών ίΐς τον ουρανον ούτως ίΧίύσί- 
ται, ον τρόπον ίθίάσασθε αυτόν πο- 
ρίυόμίνον ίΐς τον ουρανον. Ύίταρ- 
τον οΐϋάσκίΐ, πως ύ Χρίστος, ίίναι 
jUoi'oi' ί(ς• τον ουρανό]', και ό\ι πς 
την yT]v κατά τον τρόπον της σαρκός, 
υπου ίφορισί, kat συνανίστράφηκίν 
ύς την '-/ην ' μα κατά τον μυστηριώδη 
τρόπον, ΰτΓου ίυρίσκίται ίΐς την •S'it- 
αν ίυχ^αριστίαν, ύναι κα\ ίΐς την yriv 
ύ αντος Ύιος του θίοΰ, θίύς• κα'Ί άν- 
θρωπος, κατά μίτουσίωσιν. "Έ.στων- 
τας k((i η οι/σ/α του άρτου νά μιτα- 
βαΧλίταί ίΐς την ονσιαν του «γ/ου 
σώματος αυτοΰ ' καί /} ουσία τον 
(ηνου ίΐς tijv ουσίαν του τιμίου αιμα- 
τος αυτού ciu το οποίον π[)ίπίΐ τα 
όο^,άζωμίν, και ΐ'α Χατρίυωμίν την 
ayiav ίυ)ι^αριστίαν ομοίως κα•^ώς και 
αυΓοι; τον Σωτήρα μας Ίησοΰν. 

titum olim ad judicium revcntu- 
rum. Sicuti Angeli Apostolis di- 
cebant (Actor, i. 11) : ' Ilic lesus, 
qui a vobis in caelum receptus est, 
ita redibit, quemadmodum eum in 
coehnn ire vidistis.' Quartum quod 
docet, hoc est: Christum. nunc in 
ciX'lo tantum esse, non vero in terra 
eo corporis sui modo, quo ohm, 
dum his in locis agebat, usus fue- 
rat ; verum modo sacramentah, 
quo in sacra coena praisto est, eun- 
dem Dei fihuni, Deum hominom- 
que, etiam in terra adesse, nimi- 
rum per Transsubstantiationem. 
Quippe substantia panis in sub- 
stantiam sanctissimi corporis ipsi- 
us convertitur; et substantia vini 
in substantiam pretiosi sanguinis 
ipsius. Quamobrem sanctani Eu- 
charistiam sic venerari adorareque 
nos oportet, quemadmodum ipsum 
Servatorem nostrum lesum. 



Έρώτησις νζ . 

ΤΙοΊον iivat το ί/3δο/ίον άρθρον 
Τϊ\ς πίστίως ; 

Ά 7Γ. Και πά\ιν ίρχ^όμίνον 
μίτά ό6 ίι,ης κρΊναι ζώντας κ: οι 
νεκροί/ ς, ού της jDaσί\£taς ουκ 
ίσται τίΧος. 

^Έ.ρώτησις ν η. 

Τι μας ύιοασκζΐ τυϋτη το ίίρ^ρον 
Τϊΐς πίστεως ; 

Α 7Γ. Ύρία ττρα^ματα ' ττρωτον 
ττώς υ Χριστυς μίΧλίΐ να στρίφη οιά 
να Kpirij ζίοντας κα\ νΒκρους, κα^ώς 
!) ΊΒιος λέγει (Ματθ. κε. λά.) Sia λο- 
γού του ' (ίταν οε ελ^>; ύ Υιός του 
ανθρώπου Ιν ry ουξ>; αυτόν και ττάν- 
τίς υΐ ayim άγγελοι μετ αυτού. Και 
θε'λει έλθει τόσον yopya (Ματθ. κδ'. 
κζ .), ωσπίρ η αστρατη) εξε'ργεται αττ ο 
οΐΌΓολωΐ', και φαίνεται 'έως ουσμών, 
ουτο>ς Ισται και ?'/ παρουσία του Ύίοϋ 
του ανθρώπου. Περί (εις το αυτί) 
ςί\ω Ας .) οέ της ημέρας της παρου- 
σίας εκείνης και της ώρας ουόεις 
οΐόεν, ούτε οί άγγελοι. Μ' ολοτ 
τοΰτο προτητερα μεΧΧει, να γεί'οϋσι 
τά πράγματα τοΰτα ' να κηρν\^)~] το 
Εύαγγε'λιον {εΙς το αυτό ςίχω ιό. 
και κά.) εις ΰλα τά ε^νη, να ελθ^ ό 
^Αντίχριστος, να γεί'οΰσι μεγάλοι πό- 
Χεμοι, πεϊναις, θανατικά, και έτερα 
όμοια και όια να τα ειπώ συντόμως, 
μεγάλη πολλά ^Χίφις θέλει yivrj, κα- 
τά τά λόγιο του Κυρίου λέγοντος ' 

Qc^sTio LYII. 

Septimus fidei Articulus quis 

Resp. Qui iteru7?i venturus est 
i/i gloria, iudicatuvi vivos et 
mortuos, cuius regiii null us finis 

QujssTio LVIII. 
Quid iste iios Articulus docet ? 

Resp. Tria. Prinium est, redi- 
turum Christum, iudicatum vivos 
ac mortuos. Sicut ipse suis verbis 
testatur (Matt. xxv. 31) : ' Quando 
venerit filius hominis in gloria sua, 
et saucti omnes Angeli cum illo.' 
Venturus autem est usque adeo ve- 
lociter (Matt. xxiv. 27) : ' Ut f ul- 
gur, quod exit ab oriente, et appa- 
ret ad occasum usque; eiusmodi 
item erit adventus filii liominis.' 
'Atqui (ibidem 36) diem et lioram 
adventus illius nemo novit, ne qui- 
dem Angeli.' Prius tamen ut eve- 
niant lia^c ipsa, necesse est. Wi- 
miruin (vers. 14) ut annuncietur 
Evangelium omnibus gentibus : ut 
veniat Anticliristus: ut fiant bella 
liorrida ac immania: itemque fa- 
mes frugumque penuria et pestilen- 
tia aliaque consimilia. Atque ut 
sumraatim absolvam, multas antea 
magnieque afflictiones secundum 
\erbum Domini exsistent (vers. 21): 



ίσταί yap rorf ^Χίφις μίyά\η, oia 
ου ytyoviv «ττ' αρχΰς κόσμου £ως 
του νυν, ούό' ου μη yiv^rai. Αια 
την κρίσιν τούτην φανεραν όμιΧίΐ λί- 
γων {β'. Ύιμ. Β\ ά.) ό Ά— (ίσΓολος • 
διαμαρτύρομαι οΰν tyu) ίνώττιον τοϋ 
θίοΰ καΐ τοϋ Κυρίου Ίησου Χρίστου 
του μίΧΧοντος κρΊνίΐν ζώντας κα\ 
νεκρούς κατά την εττιφανειαν αυτού 
και την βασι\ύαν αυτοϋ. 

^ρωτησις ν•^ . 

ΎΊ 6ΐ'ύάσκΐΐ όεύτερον το άρθρον 
το7)το ; 

ΑτΓ. ΐίως ίΐς την τεΧίυταίαν κρί- 
σιν οι άνθρωποι ^ίΧουσιν αττοΒώσειν 
λόγοι» eta τους λυγίσ/^ίους, δίο τα 
λογία και οίά τα φγα ' icora την 
γραφην την (Ματθ. ιβ\ \ς\) Xiyou- 
σαν Λίγω οε υμιν, οτι τταΐ' ρήμα αρ- 
γοί', ο εάν ΑαΑησονσιν οι (Ίν^()ωποι, 
ατΓΟόωσουσι ττερί αυτοϋ λόγοι» εν 
"ήμερα κρίσεως ' καΐ υ Άττ οσΓολος 
(ά. Κορ. C. ε.) Xεyει ' ώστε μη ττρο 
καιροϋ τι κρίνετε, ειος ΐιν ίλν^ ό Κύ- 
ριος ' ος κα\ φωτίσει τα κρυπτά τοϋ 
σκότους * και φανερώσει τάς βουΧάς 
των καρόιών ' καΐ τότε ύ έπαινος 
yεv{|σετaι εκάστι•) αττο τοϋ θεοϋ. 

Έ,ρώτησι ς ζ . 

Τί οιόάσκει τρίτον τοϋτο το άρ- 
θρον ; 

Αττ. Πώς £ίς την ι)μεραν εκείνην 
καθ ίΐ^ας κατά τα ipya του θί'λίί λά- 
βει τεΧείαν καί αΐωνίαν πΧηρωμην ' 

Έο tempore magna crit afflictio, 
cuiusmodi ab origine minidi ad 
hoc usque tempiis iiec fnit, nee 
in posterura futura est.' De hoc 
iudicio manifeste hunc in modum 
disserit Apostohis (2 Tim. iv. 1) : 
' Testificor igitur ego coram Deo 
et Domino lesu Christo, qui vivos 
mortnosque in apparitione sua et 
regno suo iudicaturus est.' 

Qu^STio LIX. 

Quid sccundo loco hie docet 
Articulus ? 

ItESP. Quod extremo in judicio 
cogitation um, dictorum f actor um- 
que siiorum omnium rationem red- 
dituri sunt homines, teste Scriptu- 
ra (Matt. xii. 36) : ' Dico ego vobis, 
quod de quo vis otioso verbo, quod 
locuti homines fuerint, rationem 
in die judicii reddent.' Et Apos- 
tohis ait (1 Cor. iv. 5) : ' Ise itaque, 
no ante tempus quidquam judice- 
tis, donee venerit Dominus : qui 
et abscondita tenebrarum illnstra- 
bit, et consiha cordium manifesta- 
bit, et tunc sua cuique hxus a Deo 

QuiESTio LX. 

Quid tertio loco hie Articulus 
docet ? 

Resp. Quod illo die unusquisque 
secundum promerita sua plenam 
camque senqjiternam accepturus sit 



ciarl κά -otoi ^ίλονσιν ιικονσίΐν τί^ι- ' mercedem, quippe alii banc audi- 
απύφασιν ταύτην (MarS*. κί. λδ'.) * eilt seuteutiam (Matt. XXV. 34) : 

δίΰΓε o£ ίύ\oJημίl'oι του Πατρός rYen'ite benedicti Patris mei, et 
μου, κληρυνομησατζ την 7'/Γο/μασ/^£- bereditario jure possidete praepa- 
νην νμΊν βασιλείαν άπυ καταβολής ι ratiim vobis a muiidi exoi'dio reg- 

mim.' AHi e coiitrario tristissi- 
muin bocce carmen aiidient (vers. 
41): 'Discedite a me maledicti in 

κ:υσ/χου. Kot ciAAot ακονσουσι την 

απόψασιν ταύτην {ςιχ- μά•) ' πορίύ- 

ίσθ'ε Ο/γ' ίμυϋ οί κατηραμίνοί ίΐς το 

πϋρ το αΐώνιον, το ητοιμασμίνον τφ 1 ignem ilium sempiternum, qui Dia- 

ί^ιαβύλω και τοΊς αγγίλο/ς αυτοϋ ' ι bolo atque Angelis ejus structus 

paratusqne est ; ' (Mai'c. ix. 44) : 
'nbi vermis eoriim non emoritur, 
et io;nis non exstiuo-i^itur.' 

ΰτΓου {Map. θ', μό. μη.) ύ σκώΧηζ 
αυτών ου τζλίυτΰ, καΐ το ττϋρ ου 

^Έ,ρώτησ ι ς ζ ά. 

Τα\α τον καιρόν ί/ν-πΐΌν ΰλοί οί 
άνθρωποι ^ίλουσιν αττοοώσίίν λο- 
γού Ζια τα ipja τους, ΐ] ζξ\ωριστα 
καθ' 'ίνας αττο^νησκωντας άτΓοοΊόίΐ 
τον Xoyapiaapov της ζωής του, καΐ 
αν ίΐναι κριτηριον μίρικόν ; 

Ά~. Καθώς £(c την Ίψίραν ίκίί- 
νην της τίΧίυταίας κρισίως ^Ιν ζητα- 
ται τινας \oyapιaσμoς ζΐ-χ^ωρα dia 
τον καθ' ίνα, ΕιατΙ ΰλα το πράγματα 
dvai Ύνωρισμίνα (τιμα ίΐς τον θεον, 
κα^ ένας ίΐς τον καιρόν του θαι-άτου 
του Ύνωριί,ίΐ τα αμαρτήματα του ' 
τίτοιας Χογης μάΧιστα ΰστίρα άπο 
τον θάνατον καθ' 'ένας θίλεί γνωρί- 
ζει την αμοιβην των Ιρ-γων του. 
ΑιατΧ ίΤΓίίζη και τα ipya του θίλου- 
σιν iivai φανίρα, Χοιττον και η αττο- 
ψασις του θίοϋ t'n'ai φανερή ίΐς αυ- 


Illo igitur fortasse die nniversi 
bomines actionum rerumque sua- 
rum reddituri rationem sunt, an 
vero singulatim nnnsquisque, dum 
lucis hujus nsuram relinquit, vitse 
suse rationem reddit, atque particu- 
lare quoddam exercetur judicium? 

IIesp. Quemadmodum illo extre- 
mi judicii die ratio de unoquoque 
singillatim non exigitur; siquidem 
Deo res sinuil omnes per se mani- 
festissimse sunt, atque ut nnnsquis- 
que in articulo mortis suce satis 
suorum sibi delictorum conscius 
est : ita eodem prorsns modo post 
mortem operum suorum remunera- 
tionem nnnsquisque probe novit. 
Quoniam itaque opera ipsius ma- 
nifesto patent; patet etiam Dei in 
ilium sententia. Sicuti ait Grego- 
τόν ' καθώς Xiyu ό θίολ'ίγος Γρηγό- ' rius Tbeologus (laudationc funebri 



ριος (λογ(ι) ίΐς Καισάριον τον αδελ- 
ψή))' πίί^ομαι σοφών Xnyoig, υτι 
φν^) ττάσο καΧη τε καΐ ^ίοφιΧης, 
ίπίΐζάν του συν^ί^εμίνου σώματος 
ii'Cii'of οτΓολλογί/, εύθυς Ιν σνναισ- 

fratris sui CiBsarii, p. 50, Bas. 173, 
Par.) : Ego \evo sapientmn sei-mo- 
nibiis adductiis credo, bonain quam- 
libet Deoqiie acceptam aniinaiii, iit 
e conjngato solutacorporc liiiic dis- 

θ»'/σ£ί Kcu ^ίωρία του μίνοντος αυτήν | cedit, coiifestini intellectii ac con- 
templations boiii illius, quod ipsam 
manet, fnientem (quippe eo, quod 
caligiiiem antea offuiidebat, perpur- 
gato jam aut deposito, aut — sed 

/\frf«, κ:οΐ 'ίλεως χωρεΤ προς τον εου- hand scio satis quod usurpem ver- 

κ•αλοϋ Ύίνομίνη {ατ£ του ίττισκοτοΰν- 
τος ανακα^αρ^^ίντος, τ) αττοτί^ίντος, 
7/ — ουκ οΊό ο, TL και Xtjiiv χρή) θαυ- 
μασίαν τίνα ΐ}Βονην ηΒίται και ayaX- 

της ^ίσπότην, ώσπΐρ τι ζίσμωτιφιον 
χαΧετΓον τον ίνταΰ^α βιον άποφυ- 
γοϋση * κτοί roc ττίρικίΐμίνας αποσει- 
σαμίνη πε'οας * νφ^ ών το τ7]ς όια- 
νοίας ΤΓτερον καθεί'λκετο, κοί oiov 
ηόη τί) φαντασία καρτϊουται την 
ατΓΟΚΐΐμίνην μακαριότητα ' μικρόν c 
υστίρον κα\ το συγγενές σαρκΊον 
αποΧαβοϋσα, ώ τα εκείθεν συνεφι- 
Χοσόφησε, τταρα τ7ις καΐ ύούσης και 
ΤΓίστευ-^ίΙσης "γης, τρόπον ον oibev ο 
ταύτα συνοησας κα\ οιαΧυσας θεός* 
τούτ(ι> συγκΧηρονομίΐ τΐις εκείθεν 
Βόζης. 'Ομοίως πρίπει να Xojui- 
ζωμεν κα\ eta τας χ^υχας των Ιιμαρ- 
τωΧών εκ τοϋ εναντίου ' πώς καί 
αυτα\ Ύροικοϋσι κα\ ι)ζί{ιρουσι την 
κόΧασιν, όπου ταΐς αναμένει. Και 
καλά καί να. μην εχουσι μήτε οί ci- 
KOiot μήτε οί άμαρτωΧοΊ τεΧείαν την 
αμοιβην τών ερ^ων τών πρ\ν της 
τεΧίνταίας κρίσεως, ΌΐατΙ με όΧον 
τοντο όεν εΊναι όΧαις εΙς μίαν κα\ 
την αυτήν κατάστασιν, μήτε εις τον 
αυτόν τόπον πέμπονται. Άττ ύ τοϋ- 

biim), siugulari et miriiica quadam 
efferri atque exsultare lietitia hila- 
remque adraodum • ad Dominnin 
suum properare ; dum ita nimirum 
ex hac vita tanquam ex serumuoso 
quodam ergastulo aufugit, et cir- 
cumjectas exciitit pedicas, quibus 
gravatie antea mentis alee deprime- 
bantur; jamqne adeo velut imagi- 
nando reservatam sibi degustare fe- 
licitatem: verum panllo post, ubi 
cognatum corpusculum, quocum 
olim setheriam illam vitam religio- 
sissime vivebat, de terra, quie illud 
et dcderat, et suie traditum iidei as- 
servarat, receperit, niodo eo, quern 
solus novit, qui ista duo turn colli- 
gavit turn dissolvit Deus; turn nna 
cum illo ccelestis glorias hereditatem 
cernere. Pari ratione de facinoro- 
soruni animis e contrario existiman- 
dum, illos videlicet extemplo sen- 
sum item intellectumque destlnato- 
rum sibi cruciatuum habere. Quam- 
vis vero neque justi neque damnati 



va μι) jiviTdL πρΊν της τίΧ^υταίας 
κρίσεως χωρίς κρίσεως μερικής ' εί- 
ναι λοίττύν μερικον κριτηριον. Και 
όταν ΧεΎωμεν πως ^εν ζητΰ λογα- 
ριασμον της ζωής μας υ θευς αττο 
ε^ϋας, τοΰτο νοεΧται πώς Εεν αττοδί- 
Βοται ό \ο•/αριασμος τούτος κατά 
τον Ι^ικόν μας τρόπον. 

το γίνεται φανερον, πώς το τοιούτο ' plenani reruin actioiiumqne snarum 

mercedera ante extremiim asseqnan- 
tiir judicium : non tamen in uno et 
eodem omnes statu sunt, nee in 
unum compelluntur locum. Ilinc 
facile patet, hoc ipsum ante postre- 
mum illud judicium sine particulari 
aliquo judicio non fieri, atqne hujus- 
cemodi particulare judicium omni- 
no esse. Quando igitur dicimus, non 
exigere a nobis Deum vita3 nostrse 
rationem, turn intelligendum est, 
non reddi banc rationem secun- 
dum proprium nostrorum judicio- 
rum morem. 

QirjESTio LXII. 

In umquid vero in eodem beatitu- 
dinis gradu, postquam e vita exces- 
serunt, collocatce Sanctorum animce 
sunt ? 

REsr. Quoniam aniniie non in 
uno et eodem gratise divina3 gradu 
ex hoc mundo emigrant; pari mo- 
do, postquam hinc emigrarunt, non 
in uno eodemque beatitatis gradu 
consistnnt; Christo ipso his illud 
docente verbis (loh. xiv. 2) : ' In 
domo Patris mei multse sunt man- 
siones;' et alibi (Luc. vii. 47): 
'Remissa sunt multa illius pec- 
cata, quoniam dilexit multum; at 
parum diligit, cui parum remit- 
titur.' Consimiliter et Apostolus 
ait (Rom. ii. 6) : ' Quod redditurus 
sit cuique secundum opera sua.' 

^Ερώτησι ς ζβ'. 

Τάχα αΐ φυχα\ τών α-γίων μετά 
θάνατον εΙς τον αυτόν βα^μον ευ- 
ρίσκονται ; 

Ά 77. ΔίΟΓΐ αι 'φυχα\ ^εν μισεύου- 
σιν οττυ τον κόσμον τοΐιτον εΙς μίαν 
κα\ την αυτήν χάριν, τέτοιας Χο-γΐις 
κπ( υστέρα, αφ ού μισεύσουσιν απο 
τον κόσμον, οεν στεκουνται εΙς ενα 
κα\ τον αυτόν βα^μον της μακαριό- 
τητος κατά την Χρίστου όιοασκαΧίαν , 
οπού (^Ιωαν. ίδ'• β'.) Χέγει ' εν tij 
οικία του Πατρός μου μονα\ ποΧΧαΙ 
είσι ' κα\ άΧΧαχοϋ {Αουκ. ζ', μζ'.) ' 
άφεωνται αί άμαρτίαι αυτής αι ποΧ- 
Χαι, ί')τι ιρ/άπησε ποΧύ ' ώ οε oXiyov 
άφίεται, ολίγου α-γαπα. Ομοίως και 
ύ Άττόστολος ('Ρω^. ζ\ ς'.) Xεyε^, οτι 
άποόώσει εκάστιο κατά τά £/>γ« αυτοϋ. 



^Ep(i) τησ ι ς s7 ■ 

Τίνα -γνώμην ττρίτΓίΐ να ί\0)μίν ύί" 
Ικίίΐ'ους, ύτΓου α7Γυθΐ'//σκ.υιισίν ί(ς• 
την 6py))v του θεού ; 

Ά— . Πώς μίτά την ίσ^ατίμ' κρί- 
σιν ΙίλΧυι ^ίΧονσιν ύναι ύς μί^/αΧη- 
τίρην κυλασιν, και aWoi ύς μικράν, 
ίάωνίως ' κατά το {Ίρημίνον (Λουκ. 
/β', μ^' .) ίΐς την Γραφην ' εκίίνος 0£ 
ύ οοϋλος ύ yvoiig το ^ίΧημα τον Κυ- 
ριου ίαυτου και μη ίτοιμασας μηοί 
ΤΓΟίησας ττρος το ^ίΧημα αυτοΰ ναρη- 
σίται ττολλάς. Ό ct μη jvovg, ττοι- 
ησας d αί;ία πλ»)γωΐ', ύαρησίται ολί- 

^Έρώτησις ξο. 

Αττο^νησκουσι τά\α /coi ιιΐ'^ρω- 
ΤΓΟί, οτΓου να t'lvai ανάμεσα των σω- 
ζομίνων /cot ά—οΧΧυμίνων; 

Α 7Γ. Τοιαύτης τάί,ίως αν^ρωττοι 
ctv ευρίσκονται. Μα βέβαια ττοΧΧοι 
«ττύ τους ίιμαρτωΧους εΧευ^ερώνονν- 
ται «7Γο των οεσμων του αοου, ογί 
με μετάνοιαν η εζ,ομοΧυ~/ησιν ε^ικην 
τους, κα^ως ί) Τραψη (ΨαΧ. ς', ε.) 
Χί-γεί ' εν yap τί[» oSy τίς εζομοΧο- 
yησετaί σοι ; κα\ αλλα^οϋ (Ψαλ. ριε. 
ιζ\) ' ούγ οι νεκρο\ αινεσουσί σε, Κύ- 
ριε, ούόε πάντες οι καταβα'ινοντες 
εις αοου αΛΛα με τας ευττοιιας 
των ζώντων και 7Γροσίυ;^ος ύττερ 
αυτών τΓ/ς εκκΧησίας, κα\ με την 
αναιμακτον μάΧιστα ^υσίαν, οττου 
καθ ίψεραν ττροσφερει η εκκΧησία 

Qu^sTio LXIII. 

Quid (le lis vero judicandum, 
qui decedentes in offensa apiid 
Deum sunt? 

Kesp. Horum alios, ultimo per- 
acto judicio, gravioribus, alios levi- 
oribu^, sed seternis omnes tornientis 
cruciatum iri, dicente ita Scriptura 
(Luc. xii. 47) : ' Servus ille, qui no- 
vit voluntatem Domini sui, neque 
tamen pra?paravit fecitque secun- 
dum voluntatem illius, vapulabit 
multis. Sed qui non cognovit et 
plagis tamen digna admisit, panels 

Qu^sTio LXIY. 

Annon et aliqui sic diem suum 
obcunt, nt beatorum damnatorum- 
que medii sint ? 

ItEsr. Ilujusmodi homines nulli 
reperiuntur. At illud probe con- 
stat, sceleratos homines non paucos 
de orci claustris eripi atque liberari, 
non sua quidem ipsorum poiniten- 
tia sive confessione, quemadmodum 
Scriptura dicit (Psa. vi. 5) : ' Quis 
enim confiteatur tibi in inferno V et 
loco alio (Psa. ex v. 17) : ' Non lau- 
dabunt te mortui, Domine, neque 
onnies qui descendunt in infernum,' 
verum piis superstitum oiKciis et 
ecclesia3 pro ipsis deprecationibus, 
prsecipue vero per incruentum (Li- 
turgiai) sacrificium, quod Ecclesia 



Stii τους ζώντας και τί^νηκύτας κοι- 
νώς υΧους, καθώς και υ Χρίστος 
απίθανε Si" αυτούς. Και or/ civ 
ίΧευ^ίρώνουνται u(f ίαυτών των αί 
τοιαϋταί ^υγαί, \ijii ύ θ^οφύΧακτος 
ίΐς το κατά Αουκϊιν ς . κίψ. Ιρμηνιν- 
ων τον λόγον του Χρίστου, οπού 
ίΐΤΓ^ν, ϋτι ί\£ΐ Ιί,ουσΙαν ΙπΙ της γΓ;ς 
αφίίναι αμαρτίας ' ορα, οτι ΙπΙ της 
Jt]ς αφίίνται αΙ αμαρτίαι ' ίως ού 
yap ίσμίν ίττϊ της yης, Βυνάμζ^α 
ίζαΧΰ^αι τάς αμαρτίας ημών ' ^ίθ' 
ο μίντοί της Jης απαναστώμεν, ουκ 
ίτι ημίίς αυτόι ουνάμί^α cl Ιζομο- 
ΛOJι|σiως ΙζαΧΰφαι τάς αμαρτίας 
ι'ΐμών ' αποκίκλασται yap ΐ] ^ύρα. 
Και ίΐς το κβ\ του Ματθαίου ψμη- 
νζΰων το' οησαντες αυτοϋ -χίίρας 
κα\ ττόνας, αντί των πρακτικών της 
φυ\ης δυνάμεων, Xεyει ' εν τω αΐώνι 
μεν yap τω ενεστώτι εστί πράζαι και 
lvεpyησaι τ\, εν δί τ(ι7 μεΧΧοντι ύεσ- 
μοϋνται πασαι αί πρακτικοί ouva- 
μεις της \Ρυχης ' και ουκ εστί ποιη- 
σαι τι αγαθόν εΙς άντισηκωσιν των 
αμαρτιών. Και εΙς το κε. τοϋ αυτοΰ 
εvayyεXίoυ ' μεταμεΧεΙας yap και 
ipyaσίaς καιρός ουκ εστί μετά την 
ενθί'νοε αποβίωσιν. Άττό τα οποία 
λογία yίvετaι φανερον, πώ)ς υστέρα 
από τον θάνατον ι) φνχη δεν 7}μπο- 
ρεΐ νά ελευθερωθ^ ί) να μετανοησι^ ' 
και να Kauy τίποτες έργον, οττου ΐ'α 
Χυτρω^ί] άπο τον Εεσμον τοΰ οδού, 
μόνον αί ^ίΐαι Xε^τoυρyίaι, αί προσ- 
ευχαΐ και εΧεημοσύναι, 1)που yίvoυv- 

YoL. II.— Ζ 

pro vivis mortiiisqne omnibus com- 
muniter, quemadmodum et Cliris- 
tus pro lis pcai-iter mortuiis est, quo- 
tidie offert. Ceterum liandqiiaqnam 
suapte opera aiiimas hujusraodi ex 
inf eris liberari, docet Theopbjlactus 
in caput sextum Lucse, ea Cbristi 
verba, quibus potestatem remittendi 
peccata in terra sibi vindicat, expo- 
nens (immo in cap. v. 24, p. 236, 
Eom.) : Observa, inqiiit, remitti 
peccata in terra. Quamdiii enim in 
bae terra conimoramur, peccata nos- 
tra expnngere possnmus; at post- 
qnam e terra demigravimus, non 
possum ns deinde ipsimet ope con- 
fessiouis peccata nostra inducere. 
Jam enim oppessulata3 sunt fores. 
Et in cap. xx. Matt, enarrans bcec 
verba (vers. 13): Colligantes ma- 
nus illius ac pedes ; per quiE animse 
facnltates activie designantur, ait: 
In seculo quidem praisenti agere 
operarique licet ; at in f uturo vinci- 
nntur omnes activte facultates ani- 
miB, nee turn boni quidpiam efBcere 
possumus in compensationem nos- 
trarum noxiarum. Et in cap. xxv. 
ejusdera Evangelii (p. 108): Non 
est pa3nitentia3 operationisque tem- 
pus post discessum ex bac vita. 
Quibus ex verbis clarum evadit, ab 
excessu suo leberari per se animam, 
poenitentiamque agere non posse, 
nibilque ejusmodi raoliri, quo infer- 
nis eximatur vinculis. Sola3 imtur 




rat ci (ίντην πττο τους ζωιτας, sacrcD litiirgiie precesqiiG ct elecmo- 
tKUva την ωφί\οΰσι ττ(ΛΧότατα, και sy Π ae, qn 03 aiiinise caussa a vivcnt- 
απο τα οίσμα τοϋ (ίόον την ιλίΚνε- ibus praistantur, illam plurinium 

adjuvant, atque ex Acberoiite redi- 

111 u η t. 


^Ερώτησ ις %ί. 

Ύ'ινα "^νώμην ττρίπίΐ να ίχ^ωμίν δία 
τα7ς ίΧίημοσύναις κα\ ταΊς «γαθοίρ- 
ytaic, υτΓου οίοουνται οαι τους άττο- 
^αμίνους ; 

ΆτΓ. rifjOi τούτου υ «δίος θεοφύ- 
λακτος €ΐΕάσκεί ίΐς το ιβ'. κεφ. ςιχ^. 
ε. τοϋ \ουκα, εζηJώvτaς τον Xojov 
του Χρίστου, οττου εΊττεν ' φοβη^ητε 
τον ίξουσ/αι» έχοντα εμβαΧεΊν εΙς 
την Jεεvvav' γράφει Sf ούτως' *θ|θα 
γαρ, 'ότι 01/IC είπε, φοβη'^ητε τον με- 
τά το αποκτεΧναι βάΧΧοντα εΙς την 
'γεενναν, αΧΧ εζουσίαν έχοντα βα- 
ΧεΊν ' ου yap πάντως οΙ αποθνήσ- 
κοντες άμαρτωΧόΙ βάΧΧονται εΙς την 
yiivvav ' άΧΧ εν ry εζουσία κείται 
τοϋτο τοϋ θεοϋ ' Ιοστε κα\ το συy- 
χωρείν. Τοϋτο δί λί'γω Sia τάς επ\ 
τοΊς κεκοιμημενοις yιvoμεvaς προσ- 
φοράς καΙ τας ^ιαΒόσεις ' αί ου μικ- 
ρά συντελοϋσι το7ς κα\ εν άμαρ- 
τίαις βαρείαις άποθανοϋσιν. Ου 
7ΓΟΐ'Τ(ι)ί• οΰν μετά το άποκτείναι βαΧ- 
Χει ε\ς την ytfvi'aj' * αλλ' ε^ουσ'ι.αν 
έχει βαΧεΙν. Μη το'ινυν εΧΧείφω- 
μεν ήμεΊς σπουδάζοντες cC εΧεημο- 
συνών κα\ πρεσβειών εζιΧεοϋσθαι 
τον ε'ζουσίαν μεν έχοντα βαΧεΊν, ου 
7Γ0 Γτως• Of τ/; εζ,ουσια ταυτ\] χρωμε- 

Qu^STio LXV. 

Quid igitur seutiendum de elee- 
mosynis piisque officiis, quie in 
refrigerium mortuorum pnOstan- 

Resp. Ea de re idem Tlieopliy- 
lactus in caput xii. Lucai exponens 
verba Cbristi (vers. 5) : ' Timete il- 
bnn, qui potestatem conjiciendi in 
geennani liabet ;' ita connnentatur : 
Aniniadvcrte, sodes, non dicere, 
Cbristuni, timete ilhim, qui post- 
quam occidit, in geennam conjicit, 
sed qui potestatem conjiciendi ba- 
bet. Neque enim omnes omnino, 
qui in peccatis suis moriuntur, in 
geennani conjiciuntur. Sod id in 
Dei situni est maun ; sicut et veni- 
am ilbs largiri, quod propter pias 
oblationes erogationesque, quie dor- 
mientium bono fiunt, dico ; quippe 
qua) non parum conducunt iis eti- 
am, qui gravissimis scelcribus con- 
taminati bine decesserunt. Itaque 
non omnino postquam occidit, in 
geennam sontcs projicit Deus; sed 
projiciendi potestatem babet. Ne 
igitur cessemus nos etiam atque eti- 
am adniti, quo eleemosynis et inter- 
cessionibus nostris ilbim propitie- 



vov, ολλά και συγγωρίΤι» δυνά/ιε- 
νον.^ ΆτΓΟ την ύιοασκαΧίαν λοί- 
πόι^ της άγι'ας ΐ^ραφης και τον ΐΐα- 
τρός τούτον την ίΕ,ηγησιν τοντο 
ίκβάζομεν, πώς πρίττει πάντως να 
παρακαΧοΰμίν δαι τους κεκοιμημί- 
νους, και να προσφίρωμεν θυσίας 
αναιμάκτονς, οι^υντες εΧεημοσννας ' 
ίπίίοη εκείνοι οεν ιιμποροΰσι τα τοι- 
αύτα να κάμονσιν δίά τους εαντούς 

^Ερώτησις ξ ς'. 

Πώς πρέπει να ^ροικονμεν δ<ά το 
πνρ το κα^αρτηριον ; 

ΆτΓ. Ονδεμία Τραφη όιαΧαμβάνει 
ΤΓφϊ αυτοϋ, νά ευρίσκεται οηΧα^η κΐιν 
μία πρόσκαιρος κόΧασις καθαρτική 
των "φνχ^ων, υστέρα απο τον θάνα- 
τον ' μάΧιστα ί) '^νώμη του ^Ωρι-γε- 
νους όια τοΰτο κατεκρί^η νπο της 
ΕκκΧησίας εΙς την οευτεραν "Σύνο- 
οορ την εν ΚωνσταντινουπόΧει. "Έτι 
C£ φανερον είναι, πως υστέρα απο 
τον θάνατον ί) φνχτι ^εν ι)μπορεΐ να 
δε\θ^ και» ενα μνστηριον της ίκκλι;- 
σίας ' /ecu αν ίσως καί η^εΧεν είναι 
οννατον, να πΧερωστ) ατη της δίά τα 
αμαρτήματα της, ι'ι^εΧεν ημπορεί να 
ce\^y κοϊ μέρος απο το μνστηριον 
της μετανοίας, το όττοΤον εστωντας 
και νά είναι εζω οττο την ορ^ό^οζον 
οιοασκαΧίαν. Η εκκΧησία με ζικαι- 
οσννην προσφέρει οι αντας την αναι- 
μακτον θυσίοΐ', και προσευ\άς προς 
θευν πέμπει νπερ αφέσεως των άμαρ- 

mus, qui liac projiciendi potestate 
instructus ea non semper iititur; 
sed veniam etiam indulgere potest. 
Igitur e doctrina S. Scriptiii'ie Pa- 
trisque hiijus expositione illud de- 
dacimus : oportere omnino a nobis 
preces pro defunctis concipi atqne 
offerri incrueiita sacrificia spargi- 
qiie liberali manu eleemosynas ; si- 
qnidem non possimt piahujusmodi 
opera sua caussa ipsimet j)i*iestare. 

Qu^sTio LXYI. 

De Pnrgatorio antem Igne, quid 
nobis judicandum? 

Resp. Nihil usquam de eo in sa,- 
cris uteris traditur, quod tempora- 
ria ulla poena, aniraorum expurga- 
trix, a morte exsistat. Imo vero 
earn priecijiue ob caussam in secun- 
da Sjnodo Constantinoijolitana ab 
Ecclesia Origenis damnata est sen- 
tentia. Proeterea per se satis mani- 
festum est, morte semel obita nul- 
lius Sacramenti ecclesiastic! parti- 
cipera fieri posse animam. Turn si 
fieri fortassean posset, ut adraissas 
noxias sua satisfactione ipsamet ex- 
piaret: baud dubie etiam partem 
aliquam sacramenti pcenitentise ac- 
cipere eadem posset. Quod quoni- 
am ab orthodoxa doctrina abhorret; 
jure meritoque ecclesia manium 
istorum caussa sacrificium incruen- 
tum offert, precesque ad Deum ab- 
legat ad impetrandam eorum ve- 



τιών αυτών ' μα οχι ίκΰνοι να πασ- 
\οι;σί κΐιν μίαν κύΧασιν, και μίτ 
αυτήν να κα^αρίζωνται. Ύυυς Of 
μύθους τινών αν^ρώττων, ϋπου λί- 
γουσί ττίρΐ φυχών, πώς, υταν μισίυ- 
σουσιν αμετανόητος αττύ τυν κόσμον, 
κολάζονται ίΐς σουβΧία, υς νερά κα\ 


'μναις, πυτί civ τους ίοίχ^ηκίν η 

^Ερώτησις ζζ'. 

Πϋίος τύπος tlvai tS/'o ^ιωρισμίνος 
ίΐς τα7ς χΡυχαΙς ίκείνων, οπού απο- 
^νησκουσιν ίΐς την χόριν του θεοϋ ; 

Ά π. Αι ^υχοϊ τών ανθρώπων εκεί- 
νων, υπου μισεύουσιν απυ τον κυσ/^οι» 
τούτον ευρισκόμεναι εΙς την χάριν του 
θίοϋ με μετάνοιαν τών Ιοίων αμαρτη- 
μάτων, £\ουσί τύπον τάς χείρας 
του θεοϋ' cmrt οΰτω Αε-γει (Σοψ, 
γ', ά.) η άγί'α Τραφη ' δικαίων φυχαι 
εν χειρι θεοΰ, και οι» μη αφηται αυτών 
βάσανος. ^Ακύμι ονομάζεται ύ τύπος 
αυτών πα ράο ει σο ς' καθώς ύ Χ|θίσ- 
Γος ό Κύριος Ί)μών (Αουκ. κγ'. /ιγ'.) 
ε'ιπεν εις τον σταυρόν απάνω προς τον 
Χι^στην' άμηνΧε-γω σοι, σήμερον μετ 
εμοϋ £σ>/ εν τω παραοείσι^. Κράζεται 
και κυλτΓος• του ^Αβραάμ, κατά το 
(Αουκ. ίς•'. κβ'.) ^ε-^ραμμενον' ε-γενε- 
ΤΟ οε απο-ύανειν τον πτωχον, και απε- 
νεχ^ϊιναι αυτόν απύ τών ayyiXiov εΙς 
τον κόλτΓον του ^Αβραάμ. Και βα- 
σ ιΑεια τώ ν ουρανών, κατά τον 
λύ-γην του Κυρίου (Mar^. //. ιά.) Χε- 

iiiam, quiu olim in vita deliqucrant; 
lion vero ut ipsi nonniliil snpplicii 
snstinentes co dein perpnrgentur. 
Ceterum fabulas quorundam hoini- 
num, qiias de anitnis comminiscun- 
tur : quod videlicet, i;bi pronitentia 
non piOCurati satis expiatique fate 
intercipiuntur, discrucientur subu- 
lis, aquis, lacubus nostra nmiqnam 
admisit probavitqiie ecclesia. 


Quinam locus peculiaviter ani- 
mabus eorum destinatus est, qui in 
gratia Dei vita concedunt ? 

Resp. Animce lioniinum, quas 
hoc mundo egredientes in gratia 
apud Deum sunt criminumqne 
suoruni poenitentiam cgerunt, lo- 
cum smun in manibus Dei lia- 
bent. Sic enim sacra loquitur 
Scriptura (Sap. iii. 1) : ' Animce 
justoruin in manu Dei sunt, nee 
attinget eas cruciatus.' Nuncupa- 
tur earum locus etiam Paradlsus, 
quomodo Dominns noster Christus 
latroni in cruce dixit (Luc. xxiii. 
4:3) : ' Amen dico tibi, hodie rae- 
cum eris in Paradiso.' Vocatur et 
sinus Ahraanii, uti scriptum est 
(Luc. Kvi. 22) : ' Contigit autem, 
mori paupcrem, et deferri ab An- 
gelis in sinum Abraami,' Dici- 
tur etiam regnmn calorum, se- 
cundum dictum Domini (Matt, 
viii. 11): 'Dico vobis, multi ab 


yovTOQ ' λίγω δε υμίν, υτι ττολλοί αττυ 
ανατοΧών κα\ δυσμων ηζουσι, και 
ανακΧι^ησονται μίτά ^Αβραάμ κα\ 
Ίσαακ και Ίοκώβ Ιν τ)~] βασιλεία των 

oriente et occidente venient, et 
accumbent cum Abraamo, Isaaco 
et Jacobo in regno coelorum.' Ki- 
hil igitnr erraverit, quisqnis lo- 

ονρανών. Δία τοντο οποίος ονομάσίΐ ' dim illuin aliquo istoruin nomi- 
Tov τόπον TovTov f'l'o όνομα απο οσα num, qiiie recensuimus, nominave- 
ζίπαμίν,^ίν σφάλει' μόνον να ypoi-\ lit ; moclo lit recte inteUigat, es- 
κα, πως είναι αί "φνχαΐ εΙς την χάριν . se animas in gratia Dei et in reg- 

Tov θεοϋ και εΙς την ονράνιον βασι- 
λείαν ' κοί, κα^ώς οι εκκλησιαστικό), 
ύμνοι "φαλλουσιν, εις τον ουρανόν. 

^Έ,ρώτησις ξ»/. 

Και ai\pv\a\ εκεΊναι, οπού μισενου- 
σιν απο τα κορμ'ια είφισκόμεναι εΙς 
^εϊκην ορΎην, που ί\ναι ; 

ΆτΓ. Ό τόπος εκείνων με όιαφο- 
ρετικά ονόματα λεΎεται. Ώρωτον 
ονομάζεται αόης, εΙς τον όποΊον 
απώσ^ηκεν ό διάβολος, άπο τον ου- 
ρανόν ^ιωχ^είς ' ως λεJει 6 ΊΊροφη- 
της (Ήσ. «δ', ίδ'.) * εσομαι ι^μοιος τω 
υφίστοί (είπεν ό δίάβολος) ' νυν δε 
εΙς αοου κaτaβί|σ}J, κα\ εΙς τα θεμέ- 
λια της "γης. Αεύτερον λεJετaι πυρ 
αΐώνιον' λίyει jcip (Ματ^. κε. μά.) 
ί) Τραφη . πορεύεστε αττ' εμοΰ οι 
κατηραμενοι εις το πυρ το αΐώνιον, 
το ητοιμασμενον τω οιαβυλω και τοΙς 
ογγίλοίζ• αυτοΰ. ^ Ακόμι σκότος εξώ- 
τερον {εις το αυτό λ.)* καΧ τον 
άχρεΊον δοΰλου Ικβάλλετε εΙς το 
σκ:υ~ο<7 το εί,ωτερον ' εκεΐ εσται ο 
κλαυ^μος και ό βρυγμος των όδοι»- 
τοιν. ^Ονομάζεται άκόμι κα\ με άλ- 
λα ονόματα . μα ΰλα σημαίνουσι, 

no coelesti et nt hyrnni ecclesias- 
tici canimt in eoelo. 


At ubinam locornni illie agnnt 
animie, quie e corporibus suis exe- 
nntes in offensa apud Deiim sunt? 

Eesp. Yariis locus illedesignatur 
nominibus. Primum nuncupatur 
Infernus^ in quern exturbatus coelo 
Diabolus detrusus est, teste Pro- 
pheta (Jes. xiv. 14): 'Similis ero 
Altissimo' (dixit Diabolus). ' Nunc 
autem in infernum descendes, et 
in fundamenta terrae.' Secundum 
est: Ignis sem])iternus ; dicit euim 
Scriptura (Matt, xxv, 41) : ' Disce- 
dite a me maledicti in ignem ilium 
sempiternum, qui Diabolo et An- 
gelis illius paratus est.' Etiam 
TenebrcE exteriores (ibidem Tcrsu 
30): 'Ejicite inutilem istum ser- 
vum in tenebras exteriores, ubi erit 
ejulatio et stridor dentium.' Ap- 
pellatur et aliis vocabulis, sed quae 
omnia locum condemnationis irie- 
que divinse valent, quem in locum 



πώς tlvuL τόπος της κατακρίσίως και Ι aniina3 corniii desceiiduiit, qui liiiic 
της θίί'ας ορ-γης' fie rov οποίον κα- deinigrant invisi offensiqne Deo ac 
τα\6αΊνουσιν al φν\ίΗ Ικίίνων, υττου 
μισίνουσιν αττ' ίδώ ωρ-γισμίνοί απο 
τον θίον KCU απί-γνωσμίνοι. Μο τού- 
το iirui αζιον να το ηζίύρ^ καθ' 'ίνας, 
πως at 'φν\αΙ των ύικαίων, καλά και 
να ιιναι ίΐς τους ουρανούς, CiV ίττρ- 
ρασι μΐ υλοί' τοΰτο τίλίΐον τον στίφα- 
νον πριν της τίΧίυταίας κρΊσίθ)ς μητί 
αΐ φυ\α\ των κατακρΊτων τίΧίίαν κό- 
\ασιν ττάσ^ουσί ' μα υστίρα απο την 

ίσ\ίιτην κρίσιν θίλουσί πάρειν αΐ 
φνχω. μαζί μΙ τα σώματα Γίλίί'ως τον 
στίφανον της ούζης ?} την κόΧασιν. 

L•p<JJτησις s'J. 

Πως ίΐναι το oycoov άρθρον τϊις 
πίστίως ; 

Αττ. Και ίΐς το ΥΙνίϋμα, το 
U γ t ο 1', το κύ ρον, το ζ(ϋοποιόν, 
το £Κ του Πατρός ίκπορί:υόμε- 
νον' το συν Π α τ /> ϊ κ π ι Ύ Ιω συμ- 
π ροσκυνουμενον, κα\ συν^ο^,α- 
ζ ό μ £ ΙΌ 1', το Λάλησαν ύ ι α των 
II ρ ο φ η τ ώ ν. 

'τ? ' ' 

ι^ρωτησις ο. 

Τί οιοασκίΐ το άρθρον τοντο της 
πίστεως ; 

ΑτΓ. Ύρια πράγματα' πρώτον 
πως το ϋνίΰμα το uyiov tivai θίος, 
ομοούσιος τψ ΐΐατρί και τφ Yifj•, 
το όττοΓου ίίναι φανΐρυν απο τα 
λόγια του 'Αποστόλου (ά. Κορ. ιβ'. 
ο ,) λίγοντος ' Αιαιρίσεις cl \αρισ- 

daninati. Porro et illud omnibus 
teiienduiii est, aiiimas jiistoniiTi, 
quainqnain coelo jam receptas, 
iieutiquam tamen ante extremum 
judicium plenam perfectamque 
glorise coronam consequi, neqne 
rursus animas damnatorum ple- 
nam antea ultionem poenamque 
perjieti. Yerum post summum 
illud atque decretorium judicium 
animas una cum corporibus suis 
usquequaque aut coronam gloriai 
aut suppliciorum ferre cruciatus. 

Qu^sTio LXIX. 

Octavus fidei Articulus quomo- 
do habet ? 

Resp. ^t in Sjnriium Sanctum, 
Dominum et vivificantem, qui tx. 
Patre jproced'it, et una cum Pa- 
tve et Filio adoratur et glorifica- 
tiir, (jui item iiev Proplietas locu- 
tus est. 

Qu.ESTio LXX. 
Quid istc docet Articulus ? 

ItKsr. Tria. Prinnnn est : Spi- 
ritum Sanctum Deum esse Patri et 
Filio consubstantialem, quod ex 
verbis Apostoli manifestum est (1 
Cor. xii.4): 'Distinctiones donorum 
sunt, sed idem est Spiritus. Et dis- 



μάτων ύσι, το c\ αυτό Πνεϋ^α * και tinctioiies iniiiisteriorum sunt, sed 
^ιαιρίσεις ϋίακονιων ίΐσί, και ύ αυ- idem est Domiiliis. Et distinctio- 
τυς Κύριος ' και ^ιαιρίσας ίνεργη- ' nes operationum sunt, sed idem est 
μάτων είσίν, 6 δε αντος θίος, υ ; Deus, qui omnia operatm' in om- 
tvtpyu)v τα πάντα Iv ττάσι' καϊ ι nibus.' Et alibi (2 Cor. xiii. 13) : 
αλλαχοϋ (β'. Κορ. ly'.iy'.)' η χά- 'Gratia Domini uostri Jesu Cliristi 

ρις του Κυρίου Ί]μων 'Ifjaou Χρίσ- 
του, κα\ η αγάτΓλ/ του θίοΰ, και -η 
κοινωνία του αγίου Πνεύματος με- 

et caritas Dei et communio Spiritus 
Sancti sit vobiscum omnibus.' Qui- 
bus in locis quod alibi primo loco 

τα πάντων υμών. Εις τα οποία, noniinatur Spiritus Sauctus rnrsus 
καλά και ποτέ να προηγψαι το : alibi Filius, id ea re fit, quod tres 
Πνεύμα το (iyiov, και ποτέ ο Υίύς, PersouiO ejusdem substantia3, liono- 

τοϋτο yίvετaι διατι είναι ομοούσια, 
και Ισότιμα, και τα τρία πρόσωπα ' 
μα οχι να t\y καν μίαν ούσίαν ύ 
Ύιος η το ΤΙνεϋμα, καθώς έχει ο 
ΥΙατηρ ' αμέσως και ομοίως ε\ς τον 
ΎΙον και το Τ1}>εϋμα. Και εις τας 
ΤΙράζεις των ^Αποστό\ων το αύτο 
ε^ειζεν ο Πετ^οος {Πράζ. ε. γ'.), λε- 
γωΐ' τω Ανανία ' έίατί επΧηρωσεν 
ο σαΓοί'ας την καρόίαν σου, "φεύ- 

risque sequalis consortes sint ; miu- 
ime vero, quasi essentia a Spiritii 
Sancto Filius differat, aut a Filio 
Spiritus. Id quod dictu uefas est; 
sed quod ejusdem et essentia^ etglo- 
rise (personoe divinse), ut jam dixi- 
mus, consortes sint, et quod proximo 
ac pariter in simplicissimo shmd, 
suam a Patre originem Filius Spi- 
ritusque liabeant, per generationem 

σοσθοι σε το ΙΙνενμα το <!iyiov\ Filius, at Spiritus per processionem. 
και τελειώνωντας τον 'iSiov λογού Idem et in Actibus Apostolicis de- 

προστί^ησιν ' ουκ εχΡεύσω αν^ρώ- 

clarat Petrus Ananiam alloquens 

τΓοις άλλο τώ Θεω. θεός tipa το cap. r. 3) : 'Quare implevit Satanas 

ΐΐΐ'ενμα το ayiov, 

Έρωτησις ο ά. 

ΐΙοΊον είναι το οεύτερον, ϋττου 
διδάσκει το άρθρον τούτο ; 

cor tuum,utfalleres Spiritum Sanc- 
tum?' et mox sermonem ilium suum 
absolvens addit : 'Xon mentitus es 
hominibus sed Deo.' Est itaque 
omnino Spiritus Sanctus Deus. 

Ql^estio LXXI, 

Quodnam secundum est, quod 
hoc Articulo docetur?' 

^Απ. Αι^άσκει πώς το Πνεύμα το ^ Pesp. Quod Spiritus Sanctus ex 



(iyiov ίκτΓθ[)Εύίται ίκ μόνου του Πατ- 
ρός, ως 7Γ>/γΓ/ς και αρχής της θεοΓ»»- 
τος ' cm τυ όποΊον ύ αυτός 'Σωτηρ 
μας οιοάσκίί (Ιωαν. ύ. κς\) λίγων ' 
όταν ελνίί ό Παράκλητος, υν εγώ 
πψφω ύμΊν παρά του Πατρός, το 
Πvbϋμa της αΧη^ίίας, υ παρά του 
Πατρός ίκπορίύίται. Την οιόασκα- 
ΧΙαν ταύτην τι)ν ίρμηνίύει ύ Ιερος 
'Αθανάσιος ίΐς τό σύμβοΧόν του ' το 
Πΐ'ίΰμα το uyiov «ττο του Πατρός, ου 
TTfTTO/ij^iiOP, οι»Γε αοημιουρΎημίνον, 
ουτί •γί'^/ίννημίνον ' αΧΧ ίκπορίυτυν. 
Ο θίος• (ό αιτος• Άθοί'ίίσ. Ιν τα7ς 
ΐίραΊς ίρωτησίσι. ο .) και Πατήρ, αυ- 
τός μόνος Ιστιν οΊτιος τοΊς ϋυσ) καί 
αγε I'l'fjrof ' ύ οε Υίός εκ μόνου του 
Πατρός αιτιατός, και Ύί,ννητός ' και 
αυτό το ΓΙΐ':ΰ/ία ίκ μόνου τοϋ Πατρός 
aiTiarov και ίκπορίυτυν, eta ^έ τοϋ 
Υίοϋ ίν τω κόσμιο άποστίΧΧόμίνον. 
Και ό θεολόγος Τρη-^/όριος (λογ. ε. 
πίρι θεολογ/ατ) οϋτω <^)jai ' το 
Πνεϋ/ια τό u'yiov, ΰ παρά τοϋ Πα- 
τρός ίκπορίύίται, ό καθ' όσον μίν 
εκεί νει/ ίκπορίύίται, ου κτίσμα ' καθ' 
υσοι^ οε ου Ύ^ννητον, ουχ Υιός ' 
καν υσοί' οε αγίΐη^ι;Γθυ και "/ίννητου 
μίσον, θίος. Περί τούτου ίίρηται 
πΧατυτίρον ίΐς τό πρώτον άρθρον ' 
</)νάΐ'ει λοι -oV τώρα νά κρατοϋμεν 
βίβαιον και να πιστίυωμίν εκείνο, 
ϋτΓου ύ Χρισ -oc μας εΟί'δαξε, και jj 
ανατοΧικη εκκλησία ί\ καθολικ/) και 
op^OGOsOC πιστίύίΐ, και ώμoXόJησίv 
εις την αυτίραν οΊκουμηηκην σύνο- ! Ecclesia et ill secuudo OuCUlHClli 

solo Patrc, velut foiite ac orlgiiie 
diviiiitatis, procedit. Qua de re 
ita ipse nos Servator noster edocet 
(Job. XV. 2G) : ' Quando veiierit Pa- 
racletus, quern ego a Patre missu- 
rns Slim, Spiritus veritatis, qui a Pa- 
tre procedit.' Eaudem doctriuam 
ita ill Symbolo suo explicat S, Atha- 
uasius (T. ii. p. 32): Spiritus Sanc- 
tiis a Patre, non f actus, uec creatus, 
uec geuitus, sed procedeus est (id. 
in sacris Qusestionibus IV. T. II. 
p. 438, conf. Quiest. XY.) ; Deus et 
Pater, ipse solus duornm caussa est, 
ct ingenitus. Filius ex solo Patre, 
ortus sui caiissa, editiis genitusque 
est. Ipse etiam Spiritus de solo 
Patre ut caussa oritur ac procedit ; 
sed per Filium in mundiim emitti- 
tiir. Et Gregorius Theologus liiino 
in inodum loquitur (de Tlieologia, 
oratioue V. de Spiritu Sancto, Aid. 
f. 58, Par. p. 597) : Spiritus Sanc- 
tus, qui a Patrc procedit, quatenus 
illinc procedit, res creata non est; 
quatenus autein geuitus non est, 
non est Filius ; quatenus vero inter 
iiigenitum et genitum inedius est, 
Deus utique est. Verum de hoc 
negotio uberius jam actum a nobis 
fuit ad articulum primum. Satis 
igitur nunc nobis est, ut iirina fide 
teueamus credamusque, quod ipse 
nos Cliristus docuit, quod orienta- 
lis Catliolica et Orthodoxa credit 



dov, Koi ίκύρωσί το σνμβοΧον χίορις 
της προσθήκης' και εκ του Ύίοϋ. 
Και ίναντίον εκείνων, οττου εττροσ- 
θίσασί τον λογον τούτον και εκ τοΰ 
Ύιοϋ, ίκαμίν Ιττιτίμησιν, 6\ί μόνον ι) 
ανατοΧικη ΙκκΧησία η όμ^υοοζος καΧ 
καθολίΚί), «λλα και ij δυτική της 
'Ρώμης ' το οποίον όιαμαρτυρονται 
όύο ττίνακαις apjvpal, ζΐς τάς όττοΐας 
ητον γεγρο/ψε'νον το Upov σνμβο- 
λον της πίστ£ως 'EXXrjviaTi ίΐς την 
μίαν και ίΐς την αΧΧην Αατινιστ), 
\ωρ]ς την πρόσ^εσιν τούτου τοΰ μί- 
μους και εκ τον Υιοϋ* οι υποΊαι 
μί πρόστα-γμα τοΰ Π«~ο Ρώμης Λέ- 
οντος τρίτου ίκρίμαντο ίΐς την εκκλί)- 
σίαν τοΰ α-γίου Πέτρου, εν ίτΒΐ Χρίσ- 
του ωθ"'. ώς ψησι βαρώνιος. Αια 
τοΰτο ϋτΓοιος στίκίται στα^ιρος και 
βίβαίος εις την πίστιν τούτην, εγει 
βίβαίαν ελτΓί'όα της σωτηρίας του, 
οιατί civ τταρίκκΧίΐ'ίΐ καθόλου α~ο 
την KOH')}v Ύνώμην της ίκκλησίας. 

^Ερώτησις ο β'. 

Τί διδάσκει τρίτον το άρθρον 
τοΰτο ; 

Α 7Τ. Διοασκει ττώς το ΠνεΓγια το 
ayiov ίΐναι ίύρίτης τ7]ς «γιος Vpa- 
φης, τόσον της τταΧαιας ΰσον κοί Τϊ)ς 
νίας, και αυτό την ώμίΧησε με το μέ- 
σον ΤΓολλών συνεργών. Αιά τοΰτο 
καθώς 7} Γραφή τϊ}ς τταΧαιας ^ια^η- 
κης τίτοιας \oyης και της νίας ίΊναι 
οιοασκαλι'α τοΰ όγι'ου Πνεύματος. 
Και Sia την αφορμην τούτην είς ίίλας 

CO Concilio communiter professa 
fuit; atqne symboliim sine istliac 
appendicula: et ex Ftlio ratnm 
esse jnssit. Immo vero gravi il- 
los ceiisnra, qui licec acljecere ver- 
ba, non modo orientalis Ecclesia 
orthodoxa ac Catholica perstrinx- 
it : sed et occidentalis Tiomaiia. 
Quod satis confirmaiit tabiite bi- 
nse argenteie, in qnarum altera 
Griece altera Latine sacrum fidei 
symbolum, non adjecta ista j)artic- 
ula, et ex Filio, proscriptum erat. 
Quie jussu Leonis tertii, PapiB Ro- 
mani, in isde S. Petri fixce propo- 
sitoeque sunt, anno Cliristi locccix, 
quemadmodura prodit Baronius 
(A. S09, tmem. 62). Qui itaque 
constans et firmus in hac fide per- 
sistit, is indubiam suse salutis lia- 
bet fiduciam, ut qui nihil omni- 
no declinat a coinniuni Ecclesise 


Quid tertium est, quod in lioc 
Articnlo docetur? 

Resp. Spiritum Sanctum sacrse 
Scriptural tarn Veteris quam IS^o- 
vie, genuinum esse auctorem, il- 
lamque per manns multorum ad- 
ministrorum ipsum edidisse, eaque 
re ut Yeteris Testament! Scriptu- 
ram ita etiam ISTovi Spiritus Sancti 
doctrinam esse. Quamobrem quid- 
quid sancti Patres in omnibus uni- 



τας οικουμηηκας συνυοους και τόπι- j versalibus atqiie particularibub or- 
KHC, τιις o/jcoco^ouc, υττου και αν tliodoxis Coiiciliis quocunqne tan- 
ί-γ'ινησαν, -ίστίυ^ ττίός υ,τί αποφασί-Ιάβϊη loco liaLitis statiieruut : id a 
σασιν οί uyioi Πατίρ^ς, να. ίΐναι αττυ Spiritll Saiicto profectuill esse 
TO uyiov Πνίϋμα' κα^ώς ίίττασιν οι credas oportet ; qiieinadmoduin in 

ΆτΓο'σ-ολοί (Π|θάξ li. κί).) πς την 

Sjnodo sua ipsimet locpiuntui• 

σύνοοον' ίδοξε τω ciyii.j Πνίύματι Apostoli (x\ct XV, 2S) : 'Visum 

και ημιν κατά τυ παραο£η/μα των 
οποίων κα\ αί λοίττοί ολλαί υμ^ό- 
οοξοί συνοίοι Ισνμπίραίνασι τα coy- 
ματά τως• μΙ τον υμοιον τρόπον. 

L•^ω7)Jσίς' ογ 

Πόσα (ccit ΤΓοΐα iivuL τα Χαρίσματα 
του (lylov ΐΐνίύματυς ; 

Ά 77. ΈτΓτα, δία τα οποία \iyii ί] 
νραφη ίΐς την ^ Αποκά\υφιν {Κίψ. ο. 
{.) και ίΤΓτα Ααμπαας πυρός καιο- 
μίναι Ινωπιον του θροΐΌΐ»' οι ίίσι 
τα ίΤΓτα πνίυματα του θίοΰ. Ταϋτα 
λ(Η77οΐ' τα -χαρίσματα του ΥΙνίύματος 
η /uaX/Xov ίΐπίίν αυτό το ΐΐνίϋμα ϊ]τον 
tig τον Χριστον πΧουσιώτερα και τε- 
\tiOTif)(t, 1] κατ' άΐ'θ|θω7Γθΐ', ως λίγει 
ύ Προφήτης (Ήσ. ιά. β'.) ' και οι-α- 
παύσίται ίττ αυτόν πνίϋμα Κυρι'ου ' 
πνίΰμα σοφίας και συνίσεως ' πνίϋμα 

est Spiritui Sancto ac nobis.' Quo- 
rum exemplo cetera item ortlio- 
doxa Concilia simili modo decreta 
sua concluserunt. 


Quot et quicnam Spiritus Sancti 
Charismata sunt ? 

ItEsr. Septem. Do quibus ita 
in Apocaljpsi sacra Scriptura lo- 
quitur (iv. 5) : 'Et septem lampa- 
dcs igneoB ardentes coram tlirono, 
quai sunt septem Spiritus Dei.' 
Iltec igitur Spiritus dona, ant rec- 
tius loqucndo, ipse Spiritus Sanc- 
tus in Christo, quam in ullo alio 
liomine modis onmibus copiosiora 
atque consummatioraerant, dicente 
Propheta (les. xi. 2): 'Et reqnies- 
cet super ilium Spiritus Domini, 

βουλής και ίσγυος * πνίϋμα yvώσίως Spiritus sapientiiG et intelligentias, 
κα} ίυσίβίίας' και ίμπλησίΐ αυτόν Spiritus cousilii et roboris, Spiritus 

πνίϋμα φόβου θίοϋ. Ύοϋτο βίβαι- 
ωνίΐ ύ ιυayyί\ιστης ^Ιωάννης {Κίφ. 
ά. 10 .) \ίyωvτaς' και υ λόγος• σαρξ 
iyiviTO και Ισκηνωσίν ίν ημιν, και 
tvtaaajUiC'a την οόζαν αυτοϋ, ^όζαν 
ως μονογενούς τταρα πατρός, πΧιφης 
χάριτος και αΧη^ίίας. Και εκ τοΰ 

cognition is et pietatis, et implebit 
ilium Spiritus timoris Domini.' 
Quod suo testimonio affirmat Evan- 
gelista loannes (i. 14) : ' Et verbum 
caro factum est, et liabitabat no- 
biscuni et vidimus gloriam illius, 
nt gloriam unigcniti a Patre, pie- 



πΧηρώματος αυτοϋ ί^ίίΐς πάντες ελά- 
βομίν ' και χάριν αντ\ χάριτος ' Si- 
υτι τυ Ώνίΰμα ητυν ύς αντον ως 
όμοούσιον αντω κατά την ^ίότητα ' 
και ίΤΓ λί/σίν αυτόν σοφίας kot χάρι- 
τος ' κατά τυ (Αουκ. β', μ'.) ίίρημί- 
νον ' το cl τταίόιον ιι'νζ,ανζ καΙ Ικρα- 
ταιοΰτο ττνίνματι, 7τ\ηρούμίνον σο- 
φίας, καΐ χάρις θεοΰ ην ίττ' αίτό. 
Καί ταϋτα πάντα πρίπίΐ να ypoiKovv- 
ται κατά την ανθρωπότητα. 

Έ |0 ώ Γ ί} σ ί ς ο δ'. 

Ποίοι» ίΐναι το πρώτον χάρισμα 
τοϋ ayiov Ώνίύματος ; 

ΑτΓ. Το πρώτον γ/ρισμα uvai η 
σοφία ' i]yovv η ανωΖ'ίν σοφία, όιά 
την οποίαν Xijn ό ^Απόστο\ος (Ίοκ. 
γ. ιζ.)' ί) ανωθίν σοφία πρώτον 
μίν ayvi] ίστιν, ίπειτα ειρηνική, Ιπι- 
ίΐκης, ίύπίίθης, μίστη ίλίους καί καρ- 
πών άyaθώv' άοιάκριτος και ανυπό- 
κριτος. Εϊς την σοφίαν τούτην ίναν- 
τιοϋται ί) σαρκική σοφία κατά τον 
ΆτΓοστολον τον (β'. Κορ. ά. ιβ'.) λέ- 
γοι^Γο * ΰη ev άπΧότητι και είλ/κοί- 
veiq θίοϋ, ουκ Ιν σοφία σαρκικΓ), αλλ' 
ζν χαριτι θεοΰ ανίστράφημζν Ιν τω 
κόσμο). Έιναντίον της οποίας σαρ- 
κικής καί κοσμικής σοφίας λεγίί ο 
ίδιος ΆτΓοστολος (ά. Κορ. ά. ίθ"'.), 
άναφίρωντας την πάλαιαν Γραφην 
(Ήσ. κθ . to . καί λγ'. </'/.) ' άπoXώJ 
την σοφίαν τών σοφών, καί την συν- 
εσιν τών συνίτών αθίτησω ' πού 

nam gratia et veritate' (v. IG), 'et 
ex pleuitudiue ipsius nos onmes 
accepimus, et gratiam pro gratia.' 
Erat eniin in Christo Spiritus Sanc- 
tus, ut ipsi secundum divinitatcin 
consubstantialis, ipsumque sapien- 
tia ac gratia replebat, prout dictum 
est (Luc. ii. 40) : ' Puer vero adoles- 
ceLat et corroborabatur Spiritu, et 
implebatur sapientia, et gratia Dei 
cum illo erat.' Qna3 omnia de hu- 
manitate Cliristi exaudienda sunt. 

Qc^sTio LXXIV. 

Quodnam primum Spiritus Sanc- 
ti charisma est ? 

E.ESP. Primum donura est Sa- 
pientia. Kimirum superna ilia sa- 
pientia, de qua ita Apostolus (lac. 
iii. 17): 'Qua3 e supernis est sapi- 
entia, primum quidem casta est, 
deinde pacifica, jjequa, obsequens, 
plena misericordia ac bonis fructi- 
bus, sine disceptatione, sine sinui- 
latione.' Huic Sapientiie contra- 
ria carnalis est secundum Aposto- 
lum (2 Cor. i. 12) : ' Quod in sim- 
plicitate et sinceritate Dei, non in 
carnali sapientia, sed in gratia 
Dei conversati fuimus in mundo.' 
Quam carnalem ac mundanam sa- 
pientiam ita idem incessit Aposto- 
lus (1 Cor. i. 19), antiquam addu- 
cens Scripturam (les. xxix. 14, et 
xxxiii. 18) : ' Perdam sapientiam 
sapientum, et intelligentiam in- 



σοφός, ΤΓοΰ -γραμματίυς, ττου συζητη- 
τής τον αιώνος τούτον ; ον\ι ίμωρα- 
I'fi' ύ θίύς• την σοφ'ιαν τοϋ κόσμου 
τούτου ; 

^Έ,ρώτησ ις οι. 

ΠοΤοί' ίΐναί το ^ίύτίρον χάρισμα 
τον tiylov Ώνίύματος ; 

ΆτΓ. Το \άρισμα της συνίσεως η 
κατανοήσεως των αττορρητων κάΙ της 
^ίίας θίλ/;σ£ως * ττί/οί της όποιας η 
Γραφή δίδάσκεί (Έξ. λς•'. ά.) Χί-γου- 
σα ' και πας σοφός τΓ) ciavolq, <{) 
ίόό^η σοφία κα\ Ιπιστημη Ιν αυτοΊς, 
συνηναι ποίίίν πάντα τα tpya, τα 
καλά τα ujia κοθί'/κτοιτα * κατά πάν- 
τα ΰσα συνίταζί Κύριος. Και ίΐς• 
τους πζρ\ τον Αανυ'ιΧ {κεφ. ά. ιζ'.) ' 
και εοωκΕΐ» αύτοΊς ύ θεός σύνεσιν καΊ 
φρόνησιν εν ττάσ»/ Ύραμματικζ) και 
σοφία ' καΐ ΑανιηΧ συνηκεν εν πάση 
όράσει και ενυπνίοις. Και ολλαγοϋ 
(Αουκ. κδ'. με.) ' τότε ^υ'ινοιζεν αυ- 
τών τον νουν τοϋ συ}•ΐίναι τας Γρα- 
φάς. Και ύ ^ΑπόστοΧος {β'. Ύιμ. 
β . ζ .) Xεyε^ ' δί.ίί/ yap σοι Κύριος 
συνεσιν εν πΰσιν. Εις την σύνεσιν 
τουτιμι είναι αντικείμενη η ανοησία 
και απιστία ' Ciu την οποίαν Xiyn 
(Αουκ. κδ'. κ£.) ό Κύριος* ιΖ ανόητοι 
και ρρααις tij Kapcta τον πιστευειν 
επι πάσιν ο'ις εΧάΧησαν οι ΐΐροφηταΐ. 
Και ίΐς άλλον τόπον (Γαλ. γ', γ'.) 
Xiyzi ό \\πόστοΧος ' ούτως ανόητοι 
εστε ] Ιναρ^,αμενοι ΥΙνεύματι, ννν 
σαρκι ί-ΐΓ£•λί7σ•ν£ ; 

telligentinm rejiciam; iibi sapiens 
ubi scribca, iibi disputator seculi 
Iiujiis? iioniie infatuavit Deiis sa- 
pientiara iniindi hiijiis? 


Secundum Spiritus Sancti do- 
nuin, quodnam est ? 

Kesp. Donuni Intelligentiic sive 
cognitionis arc^norum et occultie 
voluntatis divince, de qua ita docet 
Scriptura (Exod. xxxvi. 1) : 'Et om- 
nis sapiens animo,cui data erat sapi- 
entia et scientia in illis ; nt intelli- 
genter sciret f acere omnia opera piil- 
chra et sancta, modo debito, secun- 
dum omnia ea, quae pra^scripserat 
Dominus.' Et de sodalibus Danielis 
(Dan. i. IT) : ' Et dedit illis Deus in- 
telligcntiam et prudentiam in omni 
literatura ac sajDientia. Daniel au- 
tem intellectu omnis vision is et in- 
somnii instructus erat.' Et alibi (Luc, 
xxiv. 45): 'Tunc aperuit illis men- 
tem, ut intelligerent scripturas.' Et 
Apostolus (2 Tim. ii. 7) : ' Det vero 
tibi Dominus intelligentiam in om- 
nibus.' Intelligentise liuic opposita 
est stultitia et incredulitas, de qua 
sic ait Dominus (Luc. xxiv. 25): Ό 
stulti et tardi coixle ad credcndum 
iis omnibus, qu£e locuti sunt Pro- 
phetoe.' Et alio loco Apostolus 
(Gal. iii. 3) : ' Adeo stulti estis, nt, 
qunm in Spiritu coeperitis, nunc in 
canie perficiamini? 



Έ^ρωτησις ος . 

ΐΙοΊυν ίίναί TO τρίτον γύρισμα 
τοΐ> ayiov ΐΐνίύματος ; 

ΑτΓ. Ύο τρίτον "χ^άρισμα του ciyiov 
Πνεύματος ίΐναι ?/ βουλή, ι) όττοΊα 
συντρίβει προς την θε/α^ όυζαν και 
προς την σωτηρίαν τΤ]ς αν^ρωπίνης 
φν)(ΐις ' και ilvai συμψωνισμίνη μΐ 
Ti)v Όΐκαιοσύνην. Δία την οποίαν 
(cat Ί) Τραφη {Πραζ. κ. κζ'.) XijEi ' 
ου jup νπίστίΐλάμην τοϋ μη avaj- 
jiiXai ύμϊν πασαν την βουΧην τοϋ 
θεον. Εις αυτήν eivai Ιναΐ'τία η 
βουΧη των ασίβων, out την όποΐαν 
λί'γίί ύ Ψαλ^ωους (Ψολ. ά. «.) ' μα- 
κάριος ανηρ, ος ουκ Ιπορεύ^^η Ιν 
βυυΧί) ασίβών ' και αΧΧαχοϋ {ΨαΧ. 
λγ . /.) ■ Κύριος οιασκίόάζει βουΧας 
εθνίΐιΐ', αθετεί οε Χογισμους Χαών, 
κα) αθετεί βουΧας αρ\όντων. 

Έ.ρώτησις οζ . 

Ποιον ί'ιναι το τέταρτον χάρισμα 
τοϋ ayiov Πνεύματος ; 

Ά 7Γ. Η ισχύς, όιατί φυΧάττοντες 
πασαν σταθερότητα και αν^ρείαν εΙς 
την πίστιν, πρέπει να αντιστεκωμεν 
ίΐς tjXouc τους• πειρασμούς. ΐίερί 
ταύτης η Τραφη {ά. Κορ, ις\ ij.) λέ- 
γει * Ύρη~^ορε~ιτε, στι'ικετε εντί^πιστει, 
άνορίζεσθε, κραταιοϋσθε ' και άΧΧα- 
■χοϋ {'Εφ. ς', ιδ'.)' στητέ ούν περιζω- 
σάμενοι την οσφϋν υμών εν αΧηθεία, 
καΐ ενουσάμενοι τον θώρακα της ci~ 
καιοσύνης ' καΐ ύποουσάμενοι τους 


Quodnam tertinin Spiritus Sanc- 
ti donum est ? 

Resp. Tertium Spiritus Sancti 
charisma est Consilium, quod glo- 
rice diviiiie animajque L•umana3 sa- 
luti provelieDdoe servit et cum jus- 
titia pulclire cousentit. De liujus- 
modi coiisilio ita loquitur Sci'iptura 
(Actor. XX. 27) : ' Is on subterf ugie- 
bam, quominus annunciarem vobis 
omne consilium Dei.' Iluic con- 
silio consilium impiorum opposi- 
tum est, de quo divinus Psalmista 
(Psa. i. 1) : ' Beatus vir, qui non 
ambulat in consilio impiorum. Et 
alibi (Psa. xxxiii. 10) : 'Dominus 
dissipat consilia gentium, reprobat 
cogitationes populorum, et reprobat 
consilia principum.' 


Quartum Spiritus Sancti donum, 
quodnam est ? 

Eesp. Eobur. Quippe tuentes 
omnem constantiam ac fortitudi- 
nem in fide, mascule obsistere de- 
bemus quibuslibet tentationibus, 
de quo robore animi ita Scriptura 
(1 Cor. xvi. 13) : ' Vigilate, persis- 
tite in fide, viri estote, corrobora- 
mini.' Et alibi (Ephes. τί. 14) : 
' State igitur lumbis balteo pros- 
cinctis in veritate, induti tbora- 
cem justitise, et calceati pedibus, 



πό^ας Iv ίτοιμασία του Ευπγγίλί'ου 
τ7ις ίίρηνης' ίττϊ πόσα' αναλαβυντες 
τί>ν ^νρίον της ττιστίωΓ, Ιν ώ cmn)- 
σίσ^ί -άντα τα βίλη του πονηρού τα 
ττίπυρωμίνα σβίσαι ' κα\ την περικε- 
φαΧαιαν του σωτηρίου Βίζασ^ε, και 
την μάχαιραν του Πνεύματος, υ εστί 
ρήμα θεοΰ. Τύ εναντίον της ισχύος 
είναι ό φόβος, περί ού Χε-γει ό Ψαλ- 
μψοής (Ψαλ. /δ'. £.) ' εκεί εφοβη^η- 
σαν φόβον, ου ουκ ην φόβος. Και ύ 
Κύριος ημών ^Ιησονς Χρίστος μας 
προστάσσει, να μην εχωμεν τοιούτον 
φόβον (Λουκ. ίβ'. δ'.) λίγων* μη 
φοβείστε απο των αποκτεινόντων το 
σΰ)μα, κοϊ juera ταύτα μη εχόντων πε- 
ρισσότερόν τι ποιησαι. 

Ερωτησις ο η. 

Ώιηον επ'αι το πέμπτον χάρισμα 
τού άγί'ου ΐΐνεύματος ', 

ΆτΓ. Η Ύνώσις είναι το πέμπτον 
χάρισμα, την οποίαν ό ιερός Ψάλτης 
(Ψαλ. ζο. ί.) ερμηνεύει, λίγων * ύ παι- 
ζεύων έθνη, ούχ\ ελε-γζει, ύ δ/δάσκων 
av^pωπovJvωσιv', κοι έτερος Ώροφη- 
της (If ρ. γ . ίί.) λί'γίί * καϊ δώσω ύμΐν 
ποιμένας κατά την καρόίαν μου ' και 
ΤΓΟίμανοϋσίν υμάς ποιμαίνοντες μετ 
επιστήμης ητουν -γνώσεως. Ύούτη ί) 
-γνωσις κα\ επιστήμη πρέπει να απλώ- 
νεται εΙς το να γνωρί^ρ το θέλημα τού 
θίυΰ, και τού νόμου του. Εις• αύτην 
εναντιώνεται τ; άγνοια τού νόμου και 
της θελήσεως τοϋ θεοΰ * δια την οποί- 
αν λί'γίί ύ Ψαλ//ψδυς (Ψαλ. οθ'. ς'.)' 

in prn?pai'atione Evangelii pacis. 
Super omnia adsuniite scutum 
fidei, quo omnia mali illius ignita 
jacnla exstinguere queatis, et ac- 
cipite galeam salutis et gladium 
Spiritus, qui est verbum Dei.' Ho- 
bori adversatur Timor, de quo 
vates sacer (Psa. xiv. δ) : ' Illic 
trepidaverunt timore, nbi non erat 
timer.' Et Dominus noster le- 
sus Christus timorem nos ejus- 
modi habere vetat (Luc. xii. 4): 
' Ne timeatis eos, qui corpus occi- 
dunt, nee deinde amplius quid- 
quam efficere possunt.' 


Quodnam quintum Spiritus 
Sancti charisma est? 

HEsr. Cognitio. Quam hunc 
in moduin sacer Psaltes exponit 
(xciv. 10) : ' Qui corripit gentes, 
nonne arguet qui docet hominern 
cognitionem?' Et Propheta alius 
(ler. iii. 15): 'Dabo vobis pasto- 
res secundum cor meum, et pas- 
cent vos pascentes cum scientia, 
sive item cognitione.' Quai cog- 
nitio et scientia in id potissimura 
extendenda atque explicanda est, 
ut Yohmtatcm legemque Dei cog- 
noscat. Contraria illi est inscientia 
legis voluntatisque divince, de qua 
auctor Psahnorum ait (Psa. Ixxix. 


εκχί 01» την opyifv σου Ιπ\ τα ί^νη τα 6) : ' Effimde iram tiiam in gentes, 

qiiie to non noverunt, et in regna, 
qiiie nomen tunm non invocant.' 

μη -γινώσκοντά σε, και ίττϊ βασιΧίίας, 
αί το ονομά σου ουκ ί~Βκα\ίσαντο. 

Lpw τησ ις ο•ν . 

ΠοΤον Hvai το έκτον ■χ^cφ^σμa του 
άγ/'ου ΐΐνεύματος ; 

Ά 7Γ. Ή (υσίβίΐα ' ι) ύττοΤα μΐ την 
ορ^ην ΤΓίστιν θε/^ελίώνετοί ίίς την 
Ικτίνη 7Γροσίυ\ην και εις• το aya^a 
epya ' Sici την όττοΊαν οΰτω (ά. Ύιμ. 
δ'. //.) λέγει ό Απόστολος ' η δε εύ- 
σίβπα προς πάντα ωφίΧιμός Ιστιν, 
ίτταγγελιαυ εγουσα ζωής τΐ}ς νυν και 
της μεΧλονσης. Και βίβαια εύσε- 
|3εΤζ• εκείνοι λε'γονται, οι οποίοι κά- 
μοντίς συνε\ίΊς πpoσeυ^(^uς προς τον 
θίον (j)eύyoυσιv οΧαις ταΊς οσερεί'α/ς 
και άμαρτίαις. Ή εύσε'βεια λε'γιο /; 
μη φαινομΰ'η, η όποια dvat των Φα- 
ρισαίων ' αλλ' ι] αλι/θιν?) και εγκάρ- 
διος ' Ίνα μη και ττερί αίιτης (Ματθ. 
ιε. η.) ε'/ττει υ Κύριος ' ούτος ό Χάος 
το7ς ;^ε<'λεσί μ£ τίμα, η δε καρδία αυ- 
τών πόρρω αττεγει αττ' ε^ιοΰ ' κα\ πά- 
λιν (Ματθ. κγ . κς .) ' ΦορισοΤε τυφ- 
λε, καθάρισον πρώτον το ίντος του 
ποτηριού και της παροφίόος, 'ίνα γε'- 
νηταί και το έκτος αυτών καθαρόν. 

^Ερώτησις π . 

Ποιον είναι το ίβοομον "χάρισμα 
του άyίoυ Πνεύνατος ; 

Ά π. Ό φόβος του θεοϋ, ό οποίος 
πρέπει να είναι ώς αν εκείνος, οπού 
ε;^ουσ£ τα παιδία προς τους πατέρας 


Sextum Spiritns Sancti charis- 
ma, quodnara est? 

Resp, Pietas. Qu£e una cum 
vera fide in assidua ardentique pre- 
catione bonisque operibus funda- 
tur, de qua sic disserit Apostolus 
(1 Tim. iv. S) : 'Pietas ad omnia 
utilis est habetque promissionem 
hujus et venturce vitoe.' Itaque 
vere illi pii appellantur, qui per- 
petuis Deum precibus venerantur 
omnemque impietatem ac peccati 
labem vitant. Pietas, inquam, non 
apparens et adumbrata, qualis olim 
Pbarisieorum erat; sed solida et 
germana cordique penitus infixa, 
ne de ilia etiam hujusmodi Domi- 
nus sententiam ferat (Matt. xv. 8) : 
' Populus iste labiis me suis liono- 
rat, sed cor ipsorum procul a me 
abest.' Et rursus (Matt, xxiii. 26) : 
' Ο ciECule Pharisiee, prius iuteriora 
calicis ac patinte purga ; ita etiara 
exteriora eorum munda erunt.' 


Septimum Spirltus Sancti do- 
num, quodnara est ? 

Pesp. Timor Dei. Quem ejus- 
modi esse oportet, cujnsmodi erga 
parentes liberorum, non qualis erga 



Tovr, Kcti (j\i ως uv ίΚίΊνος, οπού ί\ου- 
σιν οι covAoi ~μος τους ασττοτας των. 
Κίά ΤΓίΐΛ του πρώτου λί'γίί ύ Ά'ίίΧμω- 
Ζός (Ψαλ. λδ'. θ'.) ' φοβη^ητε τον 
Κύριον πάντίς οι uyioi αυτοϋ' υτι 
οΰκ ΐστιν ύστίρημα τοΊς φοβουμίνοις 
αυτόν. Uepl δε του ^Ευτίρου λί'γίί 
(«. Ιωύν. C. ί/;.) ύ Άττυστολος ' φό- 
βος ουκ ΐστιν Ιν τη αγάττί/, αλλ' η 
TfXiia α-γαπη ίζω βά\\ίΐ τον φόβον ' 
ΟΤΙ ύ φόβος κόΧασιν ίχα ' ό of ^o- 
βουμίνος ου τίτίΧίίωται Ιν τ)~ι αγάττ»;. 
Μί τον τρόπον τούτον προστύσσίΐ 
(Ψαλ. κβ'. κγ .) ί} Γραφή ' να φοβού- 
μεθα τον θίον is α•γάπης, όταν Xiyn ' 
οι φοβούμενοι τον Κύριον αΐνίσατε 
αύτον, άπαν το σπίρμα 'Ιακώβ, δοξ- 
άσατε αυτόν ' φοβη-^ητω ct) οττ' αυ- 
τοϋ άπαν το σπέρμα ΊσραηΧ. Και 
ύτΓοΓυς μΙ τον τοιούτον φόβον θέλει 
φοβίΐσθαι τον θεον, εκείνος φυΧάττει 
τας εντο\άς του κατά το (Ίωαν. /δ', 
κγ .) εϊρημενον ' εάν τις α^απΰ με, 
τον Aoyov μου τηρήσει. 

Ε ρωτ ησ ις π α'. 

Πόσοι και ποΊοι είναι οι καρποί 
του αγιΌυ Πνεύματος ; 

ΑτΓ. Καρπούς του ay Ίου Πνεύμα- 
τος ί/ σημάοια της θείας χάριτος υ 
ΛτΓοσΓολυς Ποϋλϋς απαριθμεί εννέα 
λ^yωv {Γαλ. ε. κβ'.) οϋτως ' ύ δί καρ- 
πός του Πνεύματος εστίν άyύπη, χαρά, 
ειρήνη, μακροθυμία, χρηστότης, uya- 
■^οσυνη, π'ιστις, πρψηης, εyκpάτειa. 
Μα πρέπει να πιστεύωμεν, πώς και αί 

lieros servorum est. De priorc 
illo sic di villus Psalmista (Psa. 
xxxiv. 10) : ' Timete Doiniiium 
omiies Saiicti ejus; quoiiiam iion 
est peiiuria timentibus eum.' De 
posteriore autem ita Apostolus (1 
loll. iv. IS) : ' Timor iioii est in 
caritate, sed perfecta caritas timo- 
rem expellit; liabet euim crucia- 
tum timor, et qui timet noii est 
perfectus in caritate.' Hoc modo, 
ut Deum ex amore timeamus, 
prfficipit Scriptura (Psa. xxii. 24) : 
'Qui timetis Dominnm, laudate 
eum ; imiversum semen lacobi 
glorificate eum. Timeat eum om- 
ne semen Israelis.' Qui liu jus- 
modi timore Deum timet, ille pra3- 
cepta ipsius observat, ut dictum 
est (loll. XIV. 23) : ' Si quis di- 
ligit me, is sermonem meum ser- 


Quot et quinam sunt fructus 
Spiritus Sancti? 

Eesp. Fructus Spiritus Sancti 
sive signa divince gratiae uovein re- 
censet Paul us (Gal. v. 22) : 'Fruc- 
tus vero Spiritus est Caritas, Gau- 
dium, Pax, Lenitas, Benignitas, 
Bonitas, Fides, Maiisuetudo, Con- 
tiueiitia.' Verum enim vero ce- 
terae item virtutes omnes fructus 



λοίΤΓΟί αρίταί να AijwvTiu καρποί τον 
άγί'ου ΐΐνίνματος, Ιττίΐόη α~ αυτό κα- 
ταβαίνουσι, κα\ αυτό avvipyu ίΐς τυ 
νά τίΧειώνοννταί αττο τον αν^ρωπον. 
Δία τοϋτο δί ν λίγίί ό Παϋλος ' κατά 
τούτων μόνων ουκ ίστι νόμος' αλ- 
λά κατά των τοιούτων', ως αν 
οπού ΰναι, και αΧλα όμοια τούτοις. 

^Έ,ρώτησις π β'. 

ΤΙοΐον ίίναι το Ιννατον άρθρον 
της πίστεως ; 

ΆτΓ. Εις jut'a ν άγί'αν κα2Όλίκτ)υ 
και αποστο\ίκΐ]ν ^ΕκκΧησιαν. 

^Έ,ρωτησις ττγ. 

Τι διδάσ/νίΐ 7/ ayia ίκκΧησία ίΐς 
τοϋτο το άρθρον της πίστεως ; 

Ά 77. Τέσσαρα πρά-γματα ' πρώτον 
πώς 7J εκκΧησία είναι μία, ayia, κα- 
^οΧικη κα\ άποστοΧικη, κατά την ci- 
^ασκαΧίαν του Άττοστολου (β'. Κορ. 
ιά.β'.) λέγοντος' Ί]ρμοσαμην ίιμας 
Ινϊ t'lvOjoi παρ^ενον ayvijv παραστη- 
σαι τω Χρ<στο7. Και καθώς ό Χρίσ- 
τος είναι 'ίνας, τέτοιας \oyης και /j 
νύμφη του είναι μια ' ως οΓ^λον άπο 
το δ'. κεφαΧ. τ>)ς π|θύς ^Εφεσίους 
{ςιΧ' ε.) επιστοΧης, όπου XεyεL ' ίΤς 
Κύριος, μία πίστις, εν βάπτισμα, raX 
εις θευς και Πατί}ρ τταντων. 

^Έρώτησις πο. 

Ποιον είναι το όεύτερον, όπου ci- 
δάσκεται ε}ς τύ άρθρον τοϋτο ; 
• ΆτΓ. Αεύτερον διδάσκει το άρθρον 
YOL. II.— Α Α 

Spiritus Saiicti habendte nobis ap- 
pellaiidiTeque sunt, qiioniam ab eo 
clescenclnnt, eoqiie adjuvante, recte 
ab liominibns perficiuntur. Ideo- 
qne non addit Paulus: Contra 
has solas non est Lex; sed, con- 
tra hnjusmodi, eo quod et alise 
his similes sunt. 

Xonus fidei Articulus quis est ? 

E.ESP. Ill unam sanctam,, Catho- 
licam et Apostolicajn Ecclesiam. 


Quid docet sancta Ecclesia, in 
hoc fidei Articulo? 

Κε8γ. Kes quatuor. Primum : 
Ecclesiam esse unam, sanctam, 
Catholicani et Apostolicam, secun- 
dum doctrinam Apostoli (2 Cor. 
xi. 2): 'Despondi vos viro uni, ut 
-N-irgiiiem castam exhiberem Chris- 
to.' Sicuti vero Christus unus est, 
ita et sponsa illius non nisi una 
est, ut manifestum est ex capite 
quarto epistolae ad Ephesios (v. 5) : 
' Unus Dominus, una fides, unum 
baptisma, et unus Deus item que 
Pater omnium.' 


Secundum, quod hoc Articulo 
docetur, quodnam est? 

Resp. Hoc nimirum, Catholicam 



τούτο, — ως• 7; tcnCoAik»/ ί:κ:κ-Λί}σία ctv 
ττίρνίΐ όνομα into κΐιν 'ίνα τόπον, αν 
ίιναί καΐ ό ττΧίον ίζαίρετος ' ^ιατ\ αΐ 
τοτΓίκαι Ικκλησίαι ilvai μερικά). ' οίον 
■η ^ΕφίσΙνη, ι) ίν ΦιΧα^ίΧφίία, η Ιν 
Ααη^ικίία, -η Ιν Άντ<ο^\£('ζ(, η ίν Ίερο- 
σοΧχιμοις, ί) £V 'Ρώμτι, η εν Άλίξαν- 
Βρίίη, και αι Χοιτταί. Μα αΐ'άμίσα 
ίΐς τονταις ταΊς ίκκΧησίαις ταίς μερι- 
κα7ς εκίίνη ονομάζεται μι'ιτηρ αυτών, 
η οποία ττρώτΐ] επΧούτησε την παρου- 
σίαν του Χρίστου, /cat ίδί'γθί/κε την 
αιωνιον σωτηρίαν και την αφεσιν των 
αμαρτιών ' και απο την όποΊαν εττη- 
ρεν αρχήν η κιφυζις του ίύαγγίλί'ου 
ί/ς όλον τον ττερί-γειον κοσ^οΐ', ώς 
μαρτυρά η Γραψη {Αουκ. κδ'. μζ' .) 
λί'γουσα * οϋτως iSii πα^εΊν τον Χρισ- 
τον και «ναΐΓΓΓ/ι-αι ίκ νεκρών tij τρίτη 
ημίρα, και κηρυχ^ηναι ίττί τω ονόματι 
αυτοϋ μετάνοιαν και αφεσιν αμαρτιών 
ίΐς πάντα τα ε^νη, άρζάμενον άπο 
Ιερουσαλήμ. ΎμεΊς ζε εστε μάρτυ- 
ρες τούτων. Και αλλοχοϋ {Πραζ. 
α. η.) εσεσ'ε μοι μάρτυρες εν τε 
Ιερουσαλήμ και εν πάσ\] ry Ίουδαι'α 
και 'Σαμαρίία και εως εσχάτου της 
yrjr. \\κόμι εκείνη λεyετaί πρώτη, 
η ύτΓΟί'α ελαμφε περισσότερον άπο 
ολαις ταΊς Ιίλλαις εκκλησίαις εΙς την 
€.ΐ€ασκαλίαν, και ε]ς τα η^η ' εμπροσ- 
cti' της ό-οίας οι 'Απόστολοι ε^ί^ασι 
τον λο-γαριασμόν τους, καθώς• μαρ- 
τυρά (Πράζ. ιά. β') η Γραφή, λι'γου- 
ηα ' και υτε άνεβη Πέτρος εις Ίερο- 
σοΛίιμα, οιεκρινοντο προς αυτόν οι 

Ecclesiam ηοη ηηΐ allcui loco etiain 
prtecipiio et elarissimo iiominis sui 
decus acceptum referre. Quotquot 
enim certis locis continental• eccle- 
sioe, particulares sunt, nt Epliesina, 
nt Philadelpliiensis, lit Laodicena, 
ut Antiocliena, nt liiciOSoljmitana, 
nt Romana, nt Alexandrina, nt ce- 
terne item. Yernm enim vero inter 
particulares istas ecclesias ilia ma- 
ter reliqnarum dicitur, quae prima 
omnium prcesentia Christi ornata 
f uit ac salutera seternam veniamqne 
peccatorum accepit, et ex qua an- 
nunciatio Evangelii in totnm tcrra- 
rnm orbem primnm propagata est, 
teste ipsa Scriptura (Luc. xxiv. 47) : 
'Sic pati oportuit Christum et ter- 
tio die lOsnrgere a mortuis et prte- 
dicari in nomine ejus pa?nitentiam 
ac remissionem peccatorum in om- 
ncs gentes, facto initio ab Ilieroso- 
Ijmis ; vos antem harum rerum 
testes estis.' Et alibi (Act i. 8): 
' Eritis niilii testes, cum Ilieroso- 
Ijnnis turn in nniversa ludaea et 
Samaria et ad nltimos usque terras 
fines.' Solct et ilia prima salutari, 
quic doctrinoB morumque sancti- 
monia super reliquas omnes eccle- 
sias clarius effulsit, et coram qua 
ipsimet Apostoli actionum suarum 
rationem exposuerunt, pi'out testa- 
tur Scrijitura, quas dicit (Act xi. 2) : 
' Quum antem adscendisset Iliero- 
soljmain Petrus; disceptabant ad- 



fiv πίριτομης Xtyovreg, on ττρος άν- 
δρας ακροβνστίαν ϊχοντας ίίσΓ/λθίς 
κο( συΐ'ίί^αγίς αυτοΊς ; Εις τους όποι- 
ους απίκρί^η ό Ώίτρος ' Εγώ τίς 
ημην δυνατός κωΧϋσαι τον θίύν ; 
ακουσαντες δέ ταϋτα Ί]συ\ασαν και 
ί^όζαζον τον θεον Xijovng ' apaye 
και τοΤς ί^νίσιν ο θευς την μετάνοι- 
αν ί^ωκεν (Ις ζωην. Και κατωτέρω 
(ζ-ί'γο) κβ'.) ' TjKOiJCT^r) ο λόγος εΙς τα 
ώτα της εκκλησίας τ7]ς εν Ιεροσολν- 
μοις περ\ αυτών ' και ε L,aTr έστειλαν 
Βαρΐ'ά/3οΐ' οιεΧ^είν εως ^ Αντιοχείας. 
Και ολλαγοϋ {ΥΙρα^. ιε.β'.)' έταζαν 
αναβαίνειν ΥΙαϊιΧον κα). Βαρνάβαν 
καί τινας αΧΧους ίξ αυτών προς τους 
'ΛτΓοστολους κα) πρεσβυτέρους εΙς 
Ιερουσαλήμ περί του ζητήματος τού- 
του {στί\ω κβ'.). Τότε εόοζε τοΊς 
^ΑποστόΧοις καΐ τοΊς πρεσβυτεροις 
συν oXy ry εκκΧησίίΐ, εκΧεζαμεί'ονς 
ανόρας εζ αυτών πεμφαι εΙς ^Αντιό- 
\ειαν συν τω Παυλω και ϋαρνάβα, 
μετά τοιαύτης 'γρα(1)ης ' f όοξε τω 
aytoj Ώνεύματι και ήμίν, μη^εν πΧεον 
ίΤΓίΓίθεσθαι ΰμΧν βάρος πΧην των 
επάvayκες τούτων. ^Ακόμι ε}ς αΧ- 
λοί' τόπον {ΤΙραζ, ις . δ'.) λέγει * ως 
δί ^ιεπορεύοντο τας πυΧεις, παρε^ί- 
§ουν αυτοΊς φυΧάσσειν τα coypaTa τα 
κεκριμενα ΰπο των ^Αποστόλων και 
των πρεσβυτέρων των εν Ιερουσα- 
λήμ. Αοιπον ί) εν ΊεροσοΧύμοις εκ- 
κλησία είναι μητηρ πασών των εκκλη- 
σιών και πρώτη, οιατί αττ' εκείνην 
ηρχ^ισε να απλώνεται το Έ.υayyελιov 

versus ilium, qui ex circumcisione 
erant, dicentes : Atqui ad homines 
incircumcisos ingressus es et uua 
cum illis edisti.' Qnibus respon- 
debat Petrus (vers. 17) : ' Ego vero 
quis eram, ut Deum inliibere pos- 
sem ? quibus illi auditis acquieve- 
runt Deuraque collaudarunt dicen- 
tes : jam itaque et gentibus pceni- 
tentiam ad vitam concessit Deus?' 
Et paullo post (vers. 22): 'Perve- 
nit is rumor ad aures ecclesise, 
quo3 Hierosoljmis erat, de istis, 
Itaque Barnabam miserunt, qui 
Antiochiam usque iret.' Et alibi 
(Act. XV. 2) : 'Statuerunt, ut adscen- 
derent Paulus et Barnabas et qui- 
dam prceterea alii de suis ad Apos- 
tolos et seniores Hierosoljmam 
super hac qusestione' (vers. 22). 
'Turn placuit Apostolis et seniori- 
bus, una cum tota Ecclesia delectos 
ex sese viros Antiochiam mittere 
cum Paulo et Barnaba cum uteris 
hujusmodi' (vers. 28): 'Visum est 
Spiritui Sancto et nobis, ne quid 
amplius imponeremus vobis oneris 
prreter hsec necessaria.' Etiam alio 
loco (Act. xvi. 4) : ' Quum autem 
transirent per civitates, servanda 
illis tradebant dogmata, quce decre- 
ta erant ab Apostolis et senioribus 
qui erant Hierosolymis.' Est ita- 
que hand dubie mater et princeps 
Ecclesiarum omnium Ecclesia Hie- 
rosolymitana, quoniam ex ilia in 



f /ς ϋλα Γα ττίρατα, κίίΧα καΙ οί βα- 
σιλίΐς ύστερον να ίΟωκασί τα ττρω- 
τΰα της τιμής ίΐς την πρ^σβυτίραν 
και εΙς την νίαν ' Ρώμην Εια το κρά- 
τος της βασιλίίας, οπού ητον ίΐς αυ- 
τας κητα τον τρίτον κανόνα της ύίυ- 
τίρας οίκουμίνικης "Συνόϋου της Ιν 
Κωνστηντίνουπόλίΐ. Και αΰτη lyi- 
νηκε καθολίΚί'ί ' δίοη Ι^ίχ^ησαν την 
—ίστιν και ^ιοασκαλίαν της υλα τα 

^Έρωτησις ττε. 

Τί οιόάσκίται τρίτον ίΐς τοϋτο το 
άρθρον της ττίστίως ; 

Ά 7Γ. Πώς ϋΧλο ^ίμίλιον civ (ϊιναι 
τ7ις ίκκλησίας παριι μόνον υ Χρίστος•, 
κ«-α τον ΆτΓοσΓολοί' (ά Κορ. γ', ία.) 
τυν Χίγοντα' ^εμίΧιον yap αΧλον ού- 
CHC ούναταί ^ΰναι τταρα τυν κΰμίνον, 
ος ίστιν Ιησοϋς ύ Χριστός. Και ΐίν 
καν μίαν (l)opav\iyovTai και οΐ Άττοσ- 
τολοί κα\ Οί ΪΙροφηται ^εμίΧια της 
ττίστίως κοϊ τ7}ς ίκκ\ησίας, ώς αν 
όταν ( Ατϊοκ. κά. 10 .) λί'γ»? ύ Ιωάν- 
νης, -ώς η μeyάλη ττυλίς /} Ιερου- 
σαλήμ ίΤχε τίΊχος άς δώδίκα θεμέλια 
κτισμίνον,καΧ tv αυτοΊς ήσαν ονόματα 
των ϋωοεκα ΆττοσΓολο^ρ του ^Αρνίου' 
και ό Παύλος (Εφ. β', κ.) Xiyei, ττώς 
ίΐμ£σ•^αν ίττοικο^ομη^ίντες ίττι τφ θε- 
μελιω των Άττοστολων και Προ- 
φη7(ον ' τοϋτο ττρίπίΐ να ypoiKUTai 

omncs orbis terminos diffundi cce- 
pit evangelium ; qiiamvis postea 
imperatores priinos dignitatis gra- 
diis antiqiiie novaiqne Rouiie tri- 
buerint ob majestatem Imperii, 
qna3 iis locis domicilium habebat, 
secundum canonem tertium secuu- 
diB oecumenicai Synodi Constan- 
tinopolitanse (Adde Chalced. KII. 
lustin. Nfa/3. ό^ιατα^. ρλά., etc.). Ea- 
dem ecclesia Ilierosolymitana post- 
modum catholica evasit, fide illius 
et docti'ina ab omnibus gentibus 
communiter recepta. 


Tertium, quod iu hoc Articulo 
docetur, quid est ? 

Kesp. Nullum aliud ecclesiae 
f undameutum esse, quam Christum 
solum secuudum verba Apostoli (1 
Cor. iii. 2): 'Fundamentum aliud 
nemo jacere potest, prteter id, quod 
jactuni est, quod est lesus Christus.' 
Quamvis autem semel alicubi Apos- 
toli et Propheta3 fundamenta fidei 
et EcclesiiB dicantur, veluti quum 
loannes ait (Apoc. xxi. 14) : ' Mag- 
nam urbem Ilierosoljmara muro 
super duodecim fundamenta ex- 
structo septam esse, fundamentis- 
que inscripta esse nomina duodecim 
Apostolorum Agni.' Sed et Paulus 
aflirmat (Epli. ii. 20) : ' Nos extedi- 
ficatos esse super f undamento Apos- 
tolorum et Prophetarum.' Id vero 



ττώς οι Ώροψηται και οί Άττοστολοί 
δεν ίΤΐ'Οί άττλώς και ττρώτως θε/ΐίλία 
της πίστεως' οιατι υ τοιούτος ^ίμί~ 
\ιος eh'at μόνος ύ Χριστός ' μα κατά 
τι κα] όζύτερον' καθ' όσον ίκΰνοι ώς 
Ιγγυτίρω κοϊ πΧησιίστεροι επωκο^ο- 
μι'ΐ^ησαν αττάνω εις την σωτηριώ^η 
^JlύaσκaX^av του 'Ιΐ}σοϋ Χρίστου του 
Κυρίου ημών, και εφανησαν πρώτοι 
εΙς το να απ\ώσουσι την πιστιν τοΐι 
Χρίστου εΙς ΰλα τα πέρατα της οικου- 
μένης. Αιατι ύ Χρίστος ^<εν ε^εμε- 
λίωσε την εκκΧησίαν του άπάνο) εις 
ανθρώπους, μα απάνω εΙς τον εαυτόν 
του, καϊ απάνω εΙς την ^είαν του ύι- 
όασκαλίαν. ^Ακόμι άπο τοΐιτο το 
άρθρον όιοασκόμε^α, πώς μόνος ό 
Χρίστος είναι κεφαλή της εκκ\ησίας 
κατά την οιόασκαΧίαν του ^Αποστό- 
λου (Έ(^. ε. κγ'.) λίγοΓΓος * δτι ύ 
ανηρ εστί κεφαΧη της Ύυναικος, ώς 
και ύ Χρίστος κεφαΧη τϊ/ς εκκΧησίας' 
icot αυτός εστί σωτηρ του σώματος. 
Κοϊ άΧΧαλ^οΰ (Κολ. ά. ιη.)' αίιτός 
εστίν η κεφαΧη του σώματος της εκ- 
κΧησίας, ος εστίν άρχη, πρωτότοκος 
εκ των νεκρών' Ίνα ^ενηται εν πάσιν 
αυτός πρωτεύων. Αιατι Ιιν Χε-γοΜ>ται 
κα\ ε]ς τάς εκκΧησίας οί προϊστάμενοι 
αυτών αρ'χ^ιερεΊς κεφαΧαΙ αυτών, τού- 
το πρέπει να ^ροικάται πώς αυτοί 
είναι τοποτηρηταΐ του Χρίστου εΙς 
την Ιόίαν του καθ' ένας επαρχ^ίαν, κα). 
κίφαΧα\ μερικαί ' κατά την Γραφην 
(Πράζ. κ. κη.) την Χεγουσαν ' προσ- 
ίχίτε εαυτοΊς κοϊ παντΧ τω ποιμνίω, 

ita accipiendum est, quod Prophe- 
tse et Apostoli non simpliciter et 
primario fidei fundameuta sint; 
nam ejiismodi fundamentnm solus 
est Christus: sed secundum quid 
et secundarium, quod illi, nt pro- 
pinquiores et A'iciniores, super salu- 
tarem lesu Christi Domini nostri 
docti'inam structi sint, primiqne 
omnium fuerint, qui fidem Cliristi 
per totum terrarum orbem propa- 
garint. Non enim sujDer mortales 
homines, sed super semet ipsum et 
divinara doctriuam suam ecclesiam 
fundavit Christus. Ad haec item 
ex hoc articulo docemur, Christum 
sohnn ecclesiiB sua3 caput esse se- 
cundum doctrinam Apostoli (Eplies. 
V. 23) : ' Quoniam vir uxoris caput 
est, ut et Christus caput Ecclesise, 
qui et corpori toti salutem dat' Et 
alibi (Col. i. IS) : ' Ipse corporis ec- 
clesiiB caput est, qui principium 
est et primogenitus ex mortuis, ut 
in omnibus primas ipse teneat.' 
Tametsi vero antistites in ecclesiis, 
quels praisunt, capita earum di- 
cuntur : sic illud tamen accipi- 
endum, quod ipsi vicarii Christi in 
sua quisque provincia et particula- 
ria quasdam capita sint, clicente 
Scriptura (Act. xx. 28) : ' Attendite 
vobis et toti gregi, in quo ^'os Spiri- 
tus Sanctus posuit episcopos, ad pa- 
scendam ecclesiam Dei, quam suo 
sibi sanguine acquisivit.' Ita nimi- 



tv φ χιμΰς τυ Πνίϊιμα το ayiov ίνίτο j runi, ut Christiis ipse pastorum 
ίΤΓίσ^υπους, ττυιμιιΐνίΐν την ί:ΚκΧΐ)σίαν . princeps sit, teste PetlO (1 Pet. \. 

του θίυν, i)v τΓίμΐί-ου'ισατο δία του 4): ' Cuui apparuei'It ille pastoriim 

Ίΰίου αίματος' οντος αμχιποιμίνος 
αυτού Ιησοϋ Χρίστου' ώς Xiyii Ut- 
τρος (ά. ΈτΓ. Ε. δ'.)' κα\ φανίρω^ίντος 
τοϊ) ΰρχπΓοιμύ'ος κομίίΊσ^ί τον αμα- 
ράντινον της ουξ>)ζ' οτίφανον. 

^Έ,ρωτ ησ ις ττ ς . 

Ύί ^ι^άσκίται τίταρτον ίΐς τούτο 
το άρθρον της ττίστίως ; 

Ά 7Γ. Τύ άρθρον τοΰτο όιόάσκίΐ 
k-f( νΟ ορ^όόοζον, ττως πρίπίί να νπο- 
τάσσίταί ίΐς την ίκκΧησίαν κατά την 
έιοασκαΧίαν του Χρίστου (Ματθ. η). 
ιζ'.) την λί'γοκσαι» * Ιάν C£ και της 
ίκκΧησ'ιας τταρακουσ\], ϊστω σοι ωσττίρ 
ό ί^νικος κοι ύ τίλώΐΊ}ς•. Και ττρος 
τούτοις η ίκκΧησία ϊ'γΕί την ίζουσίαν 
τούτη}•, ωστί μΐ τάς συνόδους τάς 
οίκουμίνικάς να coκιμάζ^J τάς Τρα- 
φάς ' νά Kpivyj Πατριαρχίας, Παπά- 
ϋας, Εττίσκυ-ους, νά τους καθυττο- 

princeps, reportabitis coroiiain glo- 
rice minqnam marcescentem.' 

Qu^sTio LXXXYI. 

Quartuni, quod liic docct Arti- 
culus, quid est? 

Resp. Docet iinnmqucmqne 
Cliristiaiiura oportere ipsum moreiu 
gerere subjecturaqiie esse ecclesise 
secimdum doctrinam Cliristi, quae 
ita habet (Matt, xviii. 17) : ' Quod 
si iieque ecclcsiic obteuiperet,sit tibi 
velut etbnicus ac publican us.' Ad 
hsec ea etiain instructa potestate est 
ecclesia, ut per syuodos OGCumeiiicub 
exaniiuare atque approbare queat 
scripturas; cognoscere item acjudi- 
care de actis Patriarcharuni, Ponti- 
βάXX1J κατά τά σφάΧματά των εις• ficum,Episcoporum,e05que progra- 
ταΊς κανονικαΊς τιμωρίαις κα\ ΙττιτΊμια. vitate delicti, niultis poenisque cano- 
ΈτΓί/ό») ίΐναι στηΧη της άΧη^είας κα\ nicis mulctare : est enim columna 

^ίμίΧιος, κατά τον ΆττοσΓολον (ό. 
Ύιμ. γ', ΐί.) XCyovTa ' 'ίνα ftoyc, ττως 
Oct tv οΊκΐι) θίοΰ αναστρίφεσ^αι ' 
Ίΐτις ίστιν ίκκΧησΙα θίοΰ ζώντος, 
στύΧος κα\ ίοραίωμα της άΧη•^ίίας. 

^Έρώτησις ττζ'. 

Iloi'at tlvai α'ι ΙντοΧα). της ίκ- 
(νλ>)σκ(ζ• ; 

atque f undainentum veritatis,dicen- 
te Apostolo (1 Tim. iii. 15): 'Ut sci- 
Dei ; quo3 est Ecclesia Dei viveiitis, 
columna et firmamentum veritatis. 


Quaiuam sunt Pra3cepta eccle- 



ΆτΓ. A< ίΐ'Γολοϊ της ΙκκΧησίας αί 
μάλλον ίζαίρίτοί ίΐναί ίννία. Τυ 
ττρωτον kivaiy να προσίύχΐται κα^ 
ίνας ίΐς τον θίον μΐ συντριβην καΐ 
κατάνυζιχ' της καροίας ' και να μνΰ- 
ταί μζ ταΊς τίΧίταΊς της Ικκλησίας 
ίΐς κάθα κνριακην και ύς τα7ς ίορτα- 
σιμαις ΐ]μίραις' hyovv ακούωνταιτον 
(ίρ^ρον, την \ίΐτουρ•γίαν, τυν Ισττε- 
ρινοΐ',καΐ οίοογτ/ν' όιατ\ λί'γίί {Αονκ. 
ιη. ά.) 1] Γραφή' ^η ττάντοτε προσεύ- 
'χ^ίσ^αι, καί μη Ικκακΰν' και αΧΧαχοϋ 
(Έψ. ς', η'].)' ?ία πάσης ττροσΐυχης 
και ciησL•ως 7Γροσίυχ^ΐ)μίνοί ίν τταντι 
καιροί Ιν πνίυματί' κα\ ί]ς αυτό τού- 
το ay ρυπνοϋντίς ίν iraaij ττροσκαρ- 
τίρησίί κα\ όίησίΐ ττφί ττάντων των 
ογ/ωΐ'. Κίίί ολλο\οϋ λί'γίί («. θίσσ. 
ί. ιζ\) {) ίδίος ΙΙαϋλος' άααΧίίτττως 

Ερίοτησις πΐ]. 

Πθ('« ίΐναι 1) diVTtpa Ιντο\η της 
ίκκ\ησίας ; 

Ά—. Ή ^ίυτίρα ίντοΧη ίΐναι, να 
(pvXiiTTij υ Χριστιανός κά^α -χ^ρόνον 
τας τίσσαρας ύιατίτ ay μίνας νηστί'ιας' 
ττρωτην,την ττρο της Χριστοί) ysvvi]- 
σεως ' ι) ύττοί'α αρ-χ^Ιζΐΐ αττο τας li. 
του Ί^οίμβρίου ' όευτίραν την με- 
γπλιμ' τίσσαρακοστην, την υττοΊαν ό 
Χρίστος ίκαμί' κα^ως (MorS". δ'• β'.) 
λίγίί 7J Γρηφη' κα\ νηστίύσας ημίρας 
τίσσαρακοΐ'τα κα\ νύκτας τίσσαρά- 
κοντα ύστερον ί—ίίνασί ' τρίτην των 
iijiwv ΆτΓοσΓολωΐ', γ»))' όττοΊαν αρ\ί- 

Eesp. Prsecepta Ecclesiae sumina 
et prsecipiia novem sunt. Primum 
est, ut Deum quisque cum contri- 
tione et compunctione cordis ado- 
ret, nt singulis diebus dominicis ac 
festis soleraiiibus ecclesise sacris 
rite operetur, hoc est, ut horas ma- 
tutinas, liturgiam, vesperas, concio- 
nem diligenter audiat. Sic enim 
Scriptura (Luc. xviii. 1) : 'Oportct 
semper precari et non defatigari.' 
Et alibi (Eph. vi. 18) : ' Omni ora- 
tione et precatione orantes omni 
tempore in spiritu: et in hoc ipsum 
vigilantes cum omni assiduitate et 
supplicatione pro omnibus Sanctis.' 
Rursus alibi idem ille Panlus (1 
Thess. V. IT): ' Orate sine intermis- 


Quodnam secundum Ecclesiae 
praiceptum est ? 

Resp. Ut honio Christian us quo- 
taniiis quatuor statuta Jejunia ser- 
vet, Primum proximo ante na- 
tivitatem Christi tempore, cujus 
initium a quinto decimo mensis 
Xovembris die ducitur. Secundum, 
quod magna Quadragesima dicitnr, 
Christo ipsi inedia actum, tradente 
Scriptura (Matt. iv. 2) : 'Et quum 
jejunasset dies quadraginta noctes- 
que totidem, tandem csuriit.' Ter- 
tinm sanctorum Apostolorum est. 



ζίΐ ι'ι ίκκλησία μίτα μίαν ί/3δο)υίίδα j quod mox, exacta sacriG Pente- 

costes hcbdomade, orditur ecclesia. 
(Claiidit die Petri et Pauli, Junii 

-ης ίορτης της ayiaq πίντηκοστης 
kfii λί'γίτίίί των \\-οστυΧων cui την 
(\φορμι]ι> τυύτην' cuit\ ίΐς τον καιρυν 
ίΚί'ινον οι ΆτΓοσΓολοί ίνηστίνασι, 
πίμπόμίνοί ίίς τύ κηρνγμα του Ευ- 
αγγίλί'ου ' κα3•ώς φαίνεται ίΐς τας 
Πραζας αίιτών, οττου {κίφ. ly . γ .) 
λί γί ί ' τότε νηστίυσαντίς καί ττροσ- 
ίυζύμίνοι και ίττι^ίντίς τας \ί7ρας 
(ίντυΊς α-ίλυσαν. Η τίτάρτη νηστίία 
yivnai προ της ίορτης της κοιμήσεως 
τ7}ς ν-ίρα-^Ίας θίοτυκου και αειπαρ- 
θίΐ'ου Μα/;ί'ίίς*' η οποία υρ-^ίζει απο 
την πρωτην τοΐι Αιη/ουστου μη}'υς, 
καί τελειώνει ry ιί. του αυτοΰ μηνός. 
Ακόμι πρέπει να φυΧύττεται κα\ η 
νηστίία της τετρά^ης και της παρασ- 
κευΤις ' μα ΰγ< του "Σαββάτου καί 
τΤις Κυριακής, κατά τον ζς'. κανόνα 
των α^ιων ^ Αποστι')\ων, ε%ω απο το 
μέγα σάββατον. ^ Ακόμι επαρεΕωκεν 
}; εκκλησία να νηστευωμεν και τ)) ιό . 
του Σεπτεμβρίου μηνός κατά την 
ϋφωσιν του σταυρού ' ζιατί κό/ϋ'ο/ιεν 
την εν^υμησιν του πάγους του Κυρίου 
ημών Ίί)σοϋ Χρίστου, ^ιαβάζοντες 
τα Ευαγγελία του πάγους αυτοΰ. 
Κ«ϊ Tij κθ'. Γοΰ Αύγούσ-ου, δίά να 
τιμησωμεν την αποτομην τηΰ προδρό- 
μου με νηστίίαν. "Εζω άπο τοΰτο 
μας επαρεοωκε, να μη νηστευωμεν εΙς 
καποιαις ημεραις ^ιατεταγμεναις ' ως 
αν tivai απο την ημεραν της γειη'ΐ^- 
σεως του Χρίστου εως των ttyiiov 
επιφανίων' κ(η ί'Λη η ^ιακαινίισιμος 

xxix.) Apostolorum autein ideo 
nuncnpatur, quod illo teniporis spa- 
tio jam ad divulganduin evaiigeli- 
uni ituri Apostoli jejunium cele- 
braverunt, id quod ex Actis ipsorum 
clai'uni est (Cap. xiii. 3) : ' Ubi jeju- 
nassent et Deuin comprecati essent, 
manns illis imponebant eosque 
diniittebant.' Quartuin jejunium 
proxime ante diem emortualem 
(sive Assumtionis),sanctissima3 Dei- 
para?, et semper-Virginis MariiB, 
agitur. Initium illi Calendis Sexti- 
libus: finis die XV. mensis ejusdem. 
Porro quarto etiam sextoque cu- 
jusqne hebdomadis die jejunia ob- 
servari oportct. Sabbato et die 
Dominico non item, vetante id ca- 
none LXYI. sanctorum Apostolo- 
rum ; excepto tamen magno Sab- 
bato (quo compositse sepulcro suo 
sacriE Servatoris reliquite quievcre). 
Sed et XIV. Septembris diem, ex- 
altationi S. Crueis dedicatum, jeju- 
nio coli jnssit ecclesia, siquidem eo 
die memoriam passionis Dominico3 
recitatis, qua? de ea agunt, evan- 
gcliis recolinius. Itemque diem 
XXIX. Augusti, nimirum ut lo- 
annis, Cliristi pra3cursoris,obtrunca- 
tionem religiosa inedia celebremns. 
Ad ]ia?c etiam, ut ne statis qui- 
busdara diebus cibo nos abstinea- 


ίβ^ομας, kcu ί) ίβ^ομας μίτά την 
τΓίντηκοστην, καί ι) ττροφωνιισίμος, 
και η τυρινη. Το όττοΤο -χ^ρίωστεΐ 
κόθα Χριστιανός ορ^ό^οζος να φν- 

Π ο ('α 

ίΐναι 1] τρίτη ίντοΧη της tK 

κΑησιας ; 

Ά —. Να τιμούνται οι πνίυματικο\ 
μί την ττρίΤΓουμίνην ζυ\άβξΐαν, ως 
όοϋΧοι του θίοϋ και μίσίται, ΰττου 
μξσίτίύονσι ύι' ημάς προς τον θίόν' 
μάλιστα ίκΰνοι, όπου ίζομοΧο'^/οΰσιν , 
ως ΐΐατίρίς πνίυματικόϊ, και αττ ίΚΕΐ- 
νονς ττρί—Η να βου\ενώμζ^α ττερί της 
σωτηρίας ημών. Δίο τύ πρόσταγμα 
τοϋτο η Υραφη (ά. Κορ. ο', ό.) όμιΧύ 
τίτοιας λογΓ/ς ' ούτως ημάς Χο^ιζίσ- 
3ό) αν^ρϋ)πος, ως υττηρίτας Χρίστου 
κα\ οίκηνόμους μυστηρίων θεοΰ. 
Και (ά. θεσσ. ε. <β'•) ολλαγοΰ* Ιρω- 
τώμεν οέ υμάς, άοίΧφο), ίΐοίναι τους 
κοπιώντας Ιν υμίν, κα\ προίσταμίνους 
υμών ίν ]s.υpίω, κα\ νου^ίτοΰντας 
ίιμας, κα\ 7ϊγε7σθοί αυτούς ΰπερίκπί- 
ρισσοϋ ίν ayaTnj bia το έργον αυτών. 
Καί (ά. Κορ. θ', ίγ'.) εις άλλον το— αν ' 
ουκ οίδοτε ΰτί οι τα ιερά ίρ•>/αζόμενοι 

inns, eaclcm tradidit ecclesia. Pnta, 
a die natali Christi usque ad diem 
sacrornm Epiphaniorum, totaqne 
Pascliali atque Peiitecostali hebdo- 
made, lit et ilia, qiire Doininicain 
Septiiageslmie priEcedit liebdoma- 
da {προφωνησιμον dicuiit). Eaqiie 
itidem, quai inter Sexagesiinani et 
Qiiinqiiagesimam interest (Grsecis 
τυρινι) est). Qiise omnia ortliodoxus 
qnisque Christianiis bona fide ciis- 
todire debet. 

Qu^sTio LXXXIX. 

Quodnam tertium Ecclesice prse- 
ceptnm est ? 

E-ESP. lit homines ecclesiasticos 
debita colainns observantia, velut 
ministros Dei ac seqiiestres, qui 
pro nobis apud Deuni deprecatores 
se proibent. Inprimisque illos, qui 
ut Patres spiritnales confessiones 
nostras excipiunt, et qnos a nobis 
in salutis negotio consuli fas est. 
De quo prrecepto ita loquitur 
Scriptura (1 Cor. iv. 1) : ' Sic nos 
iestimet homo, nt ministros Christi 
et dispensatores mysteriorum Dei.' 
Et alibi (1 Thess. v. 12) : ' Eoga- 
mus vos fratres, ut agnoscatis illos, 
qui laborant in Tobis et priesunt 
vobis in Domino et commonefaci- 
unt vos, ut eos summo in pretio 
liabeatis, in caritate, propter opus 
ipsorum.' Et loco alio (1 Cor. ix. 
13): ' Xescitis, quod qui sacris ope- 



ίκ τοϋ Ίίροΰ ίσ^ίυυσί ; και υι τι^> -cu- 
σιαστηρίι^) —ροσί^ρίνοντίς τω θυσ<ασ- 
τηρ!(ο συμμίμ'ιΖ,ονηη ; Ούτω και ο 
Κύριος οιίταζΐ τοΊς τυ EvayyiXiov 
KciTuyy ίλλουσιν £Κ τοϋ Euayyi\iov 
ζ(]ν. Και (ά. Ύιμ. ί. ιζ' .) πάλιν ' οί 
καλώς• ττροίστωτίς ττρίσβύτεροι ^t- 
ττλΓ/ί• τιμής άζιούσ^ωσαν ' μάλιστα 
οί κοπιωντες iv λογφ και ^ιοασκαλία. 
Και οί κοσμικοί άνθρωποι dlv πρίττίΐ^ 
Ί•ίΐ ανακατιί)\Όυνται ίΐς τα πνευματικά 
ipya, κατά τον ^ Απ 6 στ όλον (Γαλ. ς . 
ά.) λίγοιτα ■ άόίλφο), ίάν και προσ- 
ληφ^ϊΐ άνθρωπος Ιν τινι παραπτω- 
ματι, νμιΊς οι πΐ'ίυματικοί καταρτί- 
ζίτί τον τοιούτον ίν πνίύματι πραό- 

^Έρωτησις y. 

Ποι'α ίίΐ'αι ι) rinipD/ ίντολη τΓ/ς• 
^Εκκλησίας ; 

Ά — . Να ίζoμoλoyovμiZa τάς αμαρ- 
τίας μας τίσσαρίς φοραίς τον \ρόνον 
ίμ-ροσ•Ζίν του ηρίως του νομίμως 
και ό|θθοουί;ως κίχ^ειροτονημίνου ' οί 
Of προκόπτοντίς ίϊς την ευσίβίίαν 
και ίυλάβίίαν ας t^opoXoyovvTai 
κ«7α μήνα' οι 0£ απλούστεροι χρε- 
ωστουσι κΐιν αττύ μίαν φοράν τον 
χμόνον να κάμουσιν tζoμoλόyησιv 
των αμαρτιών των, καί rouro να γι- 
νίται fir τον καιρόν της άyίuς τεσσα- 
ρακοστής. Εις• δε τους άρρωστους 
τοϊιτο πρέπει, να είναι ί) πρώτη έν- 
νοια, να κα^αρίσουσι το yopyώτεpov 
την σννείοισίν των μΐ την Ιζομολό- 

rantur, ex sanctiiario cdunt ? et 
qui altari assidiie ministraiit, cum 
altari participant? sic et Domiuus 
constituit, ut 'qui Evangeliinn an- 
ninitiant ex Evaugelio vivant.' Et 
nirsus (1 Tim. v. 17) : ' Presbyteri, 
qui bene prtesunt, duplici honore 
digni babeautur: maxime, qui la- 
borant in verbo et doctrina.' Ke- 
fas vero est profanis et laicis bomin- 
ibus in munia spiritualia inferre 
se atque immiscere, dicente Apos- 
tolo (Gal λΐ. 1) : ' Fratres, si forte 
occupatus aliquo lapsu bomo fu- 
erit, vos qui spirituales estis instau- 
rate boniinem ejnsmodi in spiritu 

Qu^STio XC. 

Quartum EcclesiiE pra3eeptum 
quodnam est ? 

E.Esr. Vt quatuor quotannis de- 
licta nostra sacerdoti recte atque 
ex ordiue creato confiteamur. At 
qui in pietate ac religione longius 
progicssi sunt, singulis mensibus 
noxas suas expiant. Simpbciores 
niininuun semel in anno, videlicet 
tempore sanctce QuadragesimtB, 
lustralem peccatorum suorum con- 
fessionem edere debent. Morbo 
op})ressi id ante omnia operam da- 
bunt, ut quam primum conscientia3 
sua3 maculas earum confessione 
cceniTcque sacrie participatione elu- 
ant; prius tamen summa cum re- 



γΐ7σίΐ', kui va jivonai μίτο\θί της 
(tjiag κοινωνίας, πίρνοντίς μΐ πασαι; 
ίίιΧάβίίαν προτητΒρα το ayiov εί'χί- 

Έ^ρωτησις ^ «. 

Ποί'ο iivai η πίμτττη ίντο\η της 
φ:κλησ!ας ; 

Ά — . Να μη ϋΐαβάζουνται τα βιβ- 
λία των αίρίτικων, μήτε να ακούε- 
ται η βλάσφημος ^ιόασκαλία των απ 
ίκίίνους, οπού ^tv eivai ^ί^υμνασμί- 
νοί εις την uyiav Γραφην κα\ εΙς ταΧς 
ΙτΓίστημηις ' μήτε να Bιaλίyoυvτaι 
μετ αυτούς, μήτε να συναναστρεφουν- 
ται' κατά τον μελωόον Προφητην 
τον {Ψαλ. ά. ά.) λί'γοί'-α ' μακάριος 
άνηρ, ος ουκ επορεύ<!η εν βονλ7~} άσε- 
βων, /νοΐ εν όέω αμαρτωλών ουκ 
έστη ' κα\ αλλαχοΰ προστάσσει ι) 
Τραφη (T(V. γ', ί.) λεyoυσa' αιρετι- 
κόν αν^ρωτΓον μετά πρώτην και Βευ- 
τεραν νου^εσίαν τταραιτοϋ. 

^Έρώτησις \>β'• 

Πυί'α ε'ιναι η έκτη εντολή τ7]ς ίκ- 
κλίίσίΟζ• ; 

Ά — . Να τταρακαλοΰμεν τον ~ανά- 
ya^ov θεον όιά ττασην κατάστασιν 
των ανθρώπων' πρώτον μεν όιά 
τους πνευματικούς, i]yovv cut τον 
πavayιωτaτov ιΙατριαρ\ην, cia τον 
Μητροπολίτην, και ^Επίσκοπον της 
επαρ\ιας και cia τον κΑ^ιρον όλον 
έπειτα δ<ο τον βασιλέα, δία τον ^yε- 
μόνα,-οιά ολην την yεpoυσιav, και 

verentia rite iisurpato sacro cliris- 

Qd^stio XCI. 

Quiiituin Ecclesise prseceptura 
quod est? 

Kesp. Ut lie legantur Hsereti- 
corum libri, neqiie fando blas- 
phema illonim aiidiatur doctrina 
ab lis, qui in divinis ac hiimanis 
uteris atque discipliuis inexercitati 
sunt; ne sermones cum ejusniodi 
lioniinibns conferant ; ne ad fa- 
miliaritatem eoruni sese applicent, 
monente Proplieta cantore (Psa. i. 
1) : ' Beatus vir, qui non ambulat 
in c'onsilio impiorum, et in via pec- 
catorum non consistlt.' Et alibi 
pi'Eecipit Scriptura (Tit. iii. 10) : 
' Ilaereticum honiiueni post unam 
alteramque adnionitioneni devita.' 


Sextum Ecclesite priEceptum 
quodnam est? 

Resp. Ut Deuni optimum maxi- 
mumque pro orani liominuin or- 
dine ac statu pie veneremur. Pri- 
mum pro spiritualibus : niniirum 
pro sanctissimo Patriarcba, pro 
Metropolita et Episcopo nostrae 
provinciaj cleroque universo. Tum 
pro rege, pro prseside provinciaB, 
pro senatu omni et rep., pro exer- 



ττασαν την ποΑίτίίαν cia το στρατο- 
TTiCuv ' ίζαιρίτως δε δί' ίκείνους, 
οπού αγα'^οίρ-γοΐισιν £/ς ταΊς eickAJj- 
σί'αίί; κ(Η φροντίζουσι, να ανζησονσι 
την π'ιστιν κα'^οΧικην και ορ^όόοζον' 
κατά τον Ά-οσ-ολοί', οττου (ά. Τιμ. 
β', ά.) λί'γί £ ' παρακαΧω οϋν πρώτον 
πάντων ποίίίσ^αι δε//σ{ ίς, προσ£υ\άς, 
ίντίύζίΐς, ευχαριστίας υπίρ πάντων 
άν-^ρώπων, νπίρ βασι\ίθ)ν κα\ πάν- 
των των εν νπίρο\}~] όντων' Ίνα ΐ)ρ^~ 
μον κα\ Ί]σύ\ιον βίον όιά-γω/ιεν ίν 
πάσ^J (νσίβίΐα κπί σ£/ΐ}'ότητι. Ύοϊηο 
yap καΧον icai απόύίκτον Ινώπιον του 
σωτηρος ιιμών θίοϋ. ^Ακόμι να πα- 
ραι<α\οϋμεν και ο/« τους κεκοιμη/ιί- 
νους, ΰτΓου Ιμισεύσασιν απο την ζωην 
τούτην μΐ πίστιν ορ^όόοζον' άκόμι 
και δί« τους αιρετικούς και σ)^ισματι- 
K"Ot/f•, Cia I'd επιστρεψουσιν εις την 
o/jvooosoi/ πίστιν, πρ\ν να μισιύσου- 
σιν αττυ την παροΰσαν ζωην. 

Ε ρ ω τ η σ ι ς hj - 

Ποία είναι η εβοόμη εντοΧη της 
ίκκΧησίας ] 

Απ. Να φυΧαττωνται αι νηστείαι 
ίκεΐναι καΙ δεήσεις, οττου θίλουσί 
προστασσεσ^αι <:,ε\ωριστα άπο τον 
'S\ητpo-o\ίτηv ΐ] Έπίσκοπον εΙς την 
Ιπαρχ^ίαν τον, άπο όλους τους Ιπαρ- 
χιοτας άπαρασαλεντως, οττου ταΊς 
προστάσσει ticiTi'OC δί» καν μίαν άν- 
ajKaiuv ύττόθεσπ', ?/γοιιΐ' Cia ι•α ίττίσ- 

citn et Icgioiilbus ; sed vero inpri- 
mis pro iis orandum, qui bene de 
ecc'lesiis merentur scdulaiiique iia- 
vant operam, quo pacto orthodoxie 
ac catholicie religionis pomoeria 
terminosque proferant, auctore 
Apostolo, qui ait (1 Tim. ii. 1) : 'Ad- 
liortor igitur ante omnia, lit fiant 
deprecationes, orationes, interces- 
siones, gratiarumqne actiones, pro 
omnibus hominibus ; pro rcgibus, 
omnibusque loco eminenti colloca- 
tis; lit quietam ac tranquillam vi- 
tam degamus in omni pietate atque 
honestate.' Nam bonum hoc est 
et acceptnm coram Deo Servatore 
nostro. Porro et pro iis orandum, 
qui jam obdormierimt; nimirum 
qui in ortliodoxa fide ex hominum 
vita demigrarunt. Deniquc etiam 
pro Ilicrcticis et Schismaticis, ut 
resipiscant atque ad gcrmanam pie- 
tatis sanctimoniam ante supremum 
vitic diem sese rocipiant. 

QujssTio XCIII. 

Quodnam scptimum Ecclesiie est 
praiceptum ? 

Resp. Ut probe inviolateque je- 
junia ilia supplieationcsquo, quic 
SGorsum a Metropolita aut Episcopo 
in dioicesi sua indicuntur, ub omni- 
bus provinciiO incolis serventur. 
Scilicet quando nccessaria aliqua 
de caussa indicuntur, sive ad expi- 
andas justas Numinis violati iras, 



τρίφ\] τι)ν όικαίαν dpyl}v του θίοΰ 
την ίπικβιμίνην ίΐς τον \αόν του ' και 
να τον λυΓ(θώσ>; η ιιττο ^ανατικον, ί] 
ΤΓίΊναν, ί) πόΧίμον, ?} αβρο\ίαν, ί] 
ποΧυβρο\ίαν, Τ] ο<α ιατρίίαν των ασ- 
^ίνών, η Βια παρηγορίαν των τίθλίμ- 
μίνων' καθώς• φαίνίται ίΐς τάς ΐΐραζ- 
ίΐς των ^Αποστόλων οττου {κίφ. ιβ\ 
ς .) Ύράφουσιν ' υ μίν ούν Ώίτρος 
Ιτηρΰτο ίν τ)~ι φυΧακί], προσ^υ^η Βί 
ην ίκτίνης ja>opivt] υττο της ΙκκΧη- 
σίας ττρος τον θών ύπίρ αυτοϋ. 

L• ρωτησις 50. 

Πθ('α ύναι ϊ] djciu) ΙντοΧη της Ικ- 
κλησίας ; 

ΆτΓ. Να μην αποτοΧμώσιν οι κοσ- 
μικοί, να ττίρνουσι βιαίως τα καΧά 
κα\ στίκούμίνα τϊις ίκκΧησ'ιας, και να 
τα μίταχζίρίζουνται ίΐς Ιόίαις τως 
\ρίΙαις. Οί 0£ ΤΓνίυματικοΙ ττροίστώ- 
τίς ■χρίωστοϋσι να προμη^ίύουνται 
οτΓϋ τα καΧα της ίκκΧησίας τα στο- 
ΧΙσματα κοί ΰσα αΧΧα dvai αναγκαία 
ύς την ΙκκΧηαιαν ' ακόμι την Ζ,ωοτρο- 
ψίαν κοϊ ίνόύματα Ικείνων, οπού 
ύπηρίτοϋσι την ίκκΧησίαν' και των 
ΤΓτωχών, και των ζίνων' κατά την 
οι2ασκαΧίαν της Τραφης οττου {Ώραζ. 
ιά. κθ'.) λί'γίί' των δί μαθητών καθώς 
ηυπορίίτο τις, ωρισαν έκαστος αυτών 
ίΐς ^ιακονίαν πεμφαι το7ς κατοικοϋσιν 
Ιν τί) 'Ιουδαίοι αόεΧφοΊς. "Ο και Ιττοίη- 
σαν, ατΓΟστίίΧαντες ττρος τους πρεσ- 
βυτέρους 2ιά χειρός Βαρνάβα και 
"ΣανΧου. ^Ακόμι Βεν είναι Βίκαιον 

populum suuni iirgeiites, popul uni- 
que a pestilentia, a fame, a bello, a 
siccitate, aiit pluvia nimia, eripien- 
dum ; sive ad sanandos segrotos 
coiisolaudosque oppresses, prout ap- 
paret ex Actis Apostolorum, ubi 
scribitui• (xii. 6) : 'Et Petrus qui- 
dera in carcere attinebatur, assidnse 
vero pro eo ad Deuni ab Ecclesia 
iiebant preces.' 

Qu^sTio XCIV. 

Quodnam octavum Ecclesise est 
praeceptum ? 

E.ESP. Ut ne profani homines 
bona nummosque ecclesiiE vi au- 
feiTe aut ad privatas necessitates 
suas intervertere ausint. Ceterura 
ad saciOrnm Antistites liiec cnra 
pertinet, ut de bonis ecclesise mun- 
dum aliaque illi necessaria compa- 
rent : ut victum et vestitum iis, qui 
ecclesioe ministrant, et egenis et 
peregrinis siippeditent, docente ita 
Scriptura (Act. xi. 29) : ' Discipuli 
autem, prout cuique suj^petebat, 
statuerunt in usum fratrum in la- 
dasa babitantium mittere. Quod 
etiam fecerunt, mittentes seniori- 
bus per Barnabani et Saulum.' 
Pra3terea minime iequum est, sive 
S£eculares, sive Pontifices ipsos, 
qui in Ecclesia aliqua sacrorum 
antistites sunt, nummos illius aut 



oh-i ίΐς τους κοσμικούς, ουτί Ης τους 
αργίρίΐς, οπού αρχ^ΐίρατζύουσιν ίΐς 
κΓμ' /κ'αΐ' ίκκλι^σίαν,νά αττοξενώνουσί 
ra ασ-ρα ij τα ολλα κινητά της 
πράγματα, οιτου της ψχονται, η απυ 
πρεσβίίας τίνος η δωρεάς" και να τα 
μίτα\{ΐρίζουνταί ε/ς Ι^ιωτικαΊς τως 
\ρίίαις' δίά να μην πά^\) βίαν κοι 
άνατροπην η ^νώμη ίΚίίνου, οπού τα 

Έ jO ώ Γ IJ σ ί ς }:ί. 

ΤΙο'ια tivai η ίννάτη ΙντοΧη της 
ίκκΧησιας ; 

^Απ. Να μην yivovvTai -γάμοι είς 
ταΊς ημίραις, ΰττου κωΧυίΐ η ίκκλησία. 
Ακόμι να μι)ν ίΐναι παρόντες οι όρθυ- 
οοξοί Χριστιανοί ίΐς τα απη-^ορΐνμίνα 
παη/νίύΐα κα'ι ^ίατρα ' μήτε να οκο- 
Χου^οϋσιν ίΐς τα η-^η τα βάρβαρα, 
μα να tyKpaTtuutvTai ίΐττ' οιτά υσοι» 
iivai ουνατόν. 

^Ερώτησις ^ς'. 

ΔκίΓΐ λε'γο/^εΐ' πώς πιστίύομεν εις 
την ε ΐν• (ν λ rj σ ί α ν, ΰττου είΐ'οί κτίσμα, 
οφίίΧοντίς εις μόνον τον θεον πισ- 
τιυειν ; 

Α 7Γ. ΔίΟΓΐ κα\α και η Ικκλησια να 
ίΐναι κτίσμα, απυ ανθρώπους συστί- 
μίνη, αλλά εγεί ΚίφαΧην αύτον τον 
Χριστον τον άΧη^ινον θών, το Πνεΰ- 
/<α το liyiov, οττου την ^ιΒάσκίΐ πάν- 
τα ρ και κάμει την ως Χεγει {ά.Ύιμ.^'. 
/ε.) ύ Απόστολος, νύμφην ασπιΧον 
και ΰμωμον του Χρίστου, κα) στύΧον 

res mobiles alias sive testamento 
legatas, sive dono datas, qiiovis 
inodo intercipere, in propriosque 
iisus suos convertere, iie vim et 
subversionem pia donantis intentio 

Qir^STio XCY. 

ISionnin Ecclesise prseceptum 
qiTodnam est? 

Resp. Ne solemnia niiptiarum 
vctitis ecclesise diebiis celebrentur. 
Tum lie ortliodoxi Cliristiaiii in 
ludis proliibitis tlieatralibusqiie 
spectaculis iiitersint; iiec peregri- 
iios et barbaros consectentur mo- 
res; vernm lit ab iis qiiaiitoin 
potest sibi temperent. 

Qu^STio XCVI. 

Yeriiin cnimvero quo pacto pro- 
litemur, nos in ecclesiam, rein cre- 
atam, credere ; qni in solum Deimi 
credere debemns? 

Resp. Nempe quamquam res are- 
ata ab liominibnsqne conilata ec- 
clesia est : habet ilia tamen caput 
Christum ipsum verum Deum ; lia- 
bet Spiritum Sanctum, qui illam 
perpetuo docet et instruit, eamque 
efficit, teste Apostolo, sponsam im- 
maculatam et inculpatara Christi 



Koi ί^ραίωμα της αΧη^είας. Km τα 
cόyμaτa και cιc(lJμaτά της civ tivai 
ανθρώπινα «λλα θίΤα ' c£o τοΰτο \ί- 
Ύοντες ττώς ττιστίύομίν ύς αντην, 
I'Oou/ifi' ττως πιστίύομεν ίΐς τα θεο- 
ποράόητά της λυγία, κοί θεοττρίυστα 
οογ/^/ατα. Φησι jtip ι) Υραφί] ' οτι 
ΰττύ ΐΐνίύματος aj'tov φερόμίνοι ίλά- 
Χησαν οι ajioi θεοϋ άνθρωποι ' κα\ 
υ Παϋλος• (ό. θεσσ. β', ίγ'.) φησίν' 
ου λόγοι» ανθρώπου εδε'ξασθε, α\\α, 
καθώς εσηΐ' αΧη^ως, λόγοι» θεοΰ. 
Και ατΓΟ τοΰτο κινοϋμί^α να πιστευ- 
ωμζν o\L μόνον το Ιίρον Ευαγγελιοι», 
οττου ίκξίνη εδίόλεξε, ττίρΐ ον ό Χρίσ- 
τος (MojOk:. «. if'.) διετάξοτο ειττώι» * 
πιστίύετε ευ τ(.7 Ει/ογγελι'ο>, άλλο κα\ 
ίΐς πάσας τας λοιττος γραφας και 
συvo^ικaς Βιατάζεις. 

Έρώτησις \,ζ'. 

ΠοΤοι» είναι το οίκατον άρθρον τϊις 
πίστεως ; 

Ά 7Τ. Ό /i ο λ ο γ ώ εν βάπτισμα 
εις αφ ε σ IV αμαρτιών. 

'Έρώτησις )>{]. 

Τ/ διδάσκει το άρθρον τοΰτο της 
πίστεως ; 

Άττ. Έττειόϊ] εν^υμαται τον βαπ- 
τίσματος, οττου είναι το πρώτον μυσ- 
τήριου, μας όί^ει αφορμην, να θεω- 
ρι'ΐσωμεν περί τών επτά μυστηρίων 

(Eplies. ν. 27) ; et 'colninnam atque 
stabilimentnm veritatis' (1 Tim. iii, 
15). Sed et dogmata et doctriiia 
illins nequaqiiam liumana yerum 
divina sunt. Quando itaqiie nos in 
illam credere proiiteniiir ; intelligi- 
miis, nos credere in traditas divini- 
tus sacras illius Scripturas et inspi- 
rata a Deo dogmata. Ait enim 
Scriptnra (2 Pet. i. 21), actos a Spir- 
itii Sancto locutns fuisse sanctosDei 
homines. Similiter et Paulas (1 
Tliess. ii. 13): 'Xon ut sermonem 
liominum excepistis, sed (sicut reve- 
ra est) ut sermonem Dei.' Ilinc 
adducimur ad fidem habendam non 
modo sacro Evangelio ab Ecclesia 
recepto, de quo Christus ipse prie- 
cepit (Marc. i. 15) : ' Credite Evan- 
gelio ; verum etiam reliquis omni- 
bus sacris Scripturis et synodicis 

Qu^sTio XCYII. 

Decimus fidei Articulns quis 

Kesp. Coiifiteor xiniim Icq^tisma 
in remissionem jyeccatoruvi. 

Qu^sTio XCYIII. 

Quid liic fidei Articulus do- 

Resp. Quandoquidem baptisma- 
tis mentionem facit, quod primum 
ecclesiie mysterium est : locum no- 
bis opportunum prsebet disserendi, 



Tifij ΐκκλί/σίας * tu υποΊα iivai ταΰτα' 
τύ βάπτισμα, TO μνρον του χρίσματος, 
>; ίυ\αριστΙα, η μίτύνοια, ι) Ιερωσύνη, 
ό τίμιος -γάμος, κιη το tv\i\aiov. 
Ίίώτίΐ τα 1 777(1 μυστίφια άναβιβά- 
ζοΐ'ται ί}ς τα ίπτά χαρίσματα του 
ά-γίου Ώνίύματος ' Ιπίΐοη cia μίσου 
των μυστήριων τούτων χννει τας οω- 
ρίάς του τύ ΊΊνίΰμα το ajiov εις τάς 
φυχάς εκείνων, οττου τα μετεχουσί 
κα^ως πρεττει, και την χάριν του. 
Δίίί 7υ οττοΐον TTpuypa ό Πατριάρχης 
Ιίρεμίας εις ττΧάτος διαλέγεται εΙς το 
βιβλίον, ϋτΓου έγραφε ττρος τους Αου- 
τιρανους, όιά να επιστρίφουσιν. 

^Ερωτησις b θ'. 
Τ(' ίση μυστίιριον ', 

Α 77. Τυ μυστίιριον είναι μία τεΧε- 
τΐ), II όττοία αποκάτω^ εΙς κάττοιον εΐόος 
όρατον είναι αιτία, κα\ φίρει εις την 
φυχην του —ιστού την άόρατον χάριν 
του ϋέϋκ οιαταχ^^εν νττο του Κυρίου 
υμών, όι ου έκαστος των ττιστων τ)ΐν 
•Ζειαν χάριν Χα/ιβάΐ'ει. 

Ερώτησις ρ . 

Πόσα πράγματα ζητούνται ε\ς το 
μυστηριΟΛ) ; 

Α 77. Ύρία, 'υ\η αρμόδιος, ως 
είναι το υοωρ εις το βάπτισμα ' ύ 
άρτος και ύ οίνος εΙς την ευχαρισ- 
τιαν ' το iXaiov, και τα λοιπά, κατά 

de sejjtem mysteriis ecclcsiiO, quiB 
sunt : Baptisina, Unguentum Cliris- 
matis, Encharistia, Poenitentia, Sa- 
cerdotimn, honorabile Conjugium, 
et Oleum consecratum (extrema 
iinctio). Quce septeui sacrameuta 
septeiiis Spiritus Sancti doiiis re- 
spondent, quoniau'i per ea dona 
sua ac gratiam animis recta et 
legitime utentium Spiritus Sanctus 
infundit. Qua de re pluribus egit 
Patriarcha Ilieremias in libro, 
quern convertendis Lutberanis 

Qu^sTio XCIX. 

Quid est mysterium sive sacra- 
mentum ? 

Eesp. Mysterium est sacra qua3- 
dam ciEriraonia, qua3 sub specie ali- 
qua visibili causa est, et in animam 
liominis iidelis invisibilem Dei gra- 
tiam infert : institutum a Domino 
nostro, per quem unusquisque fide- 
lium divinam gratiam accipit. 

Qu^STio C. 

Quot res ad Mysterium opus 

Pesp. Tres. Materia idonea, 
utpote aqua in baptismate ; panis 
et vinum in cucliaristia; oleum et 
cetera in suis qui^que mysteriis. 

Or υ: 


TO μυστήριου. Αίύτβρον ύ iepevc, 
οτΓου να iivai νομίμως κί\ξΐροτονη- 
μίνος Ί] ο Ιπί σκοπός. Ύρίτον ί) 
ίττΊκΧησίς του αγίου Πνεύμα- 
τος, και το είδος των λογίων, 
μετά υττοΤα ό ίερεύς ά^ιάζίΐ το μυσ- 
τΊψιον τΓι ουνάμίΐ του άγ/'ου Πνεύ- 
ματος με -γνώμην αττοφησισμίνην του 
να το ayιύσ)J. 

^Έρωτησις ρά. 

Δία τΓοϊον τέλος το μυστίφια δ<ε- 
ταχ^ησαν ; 

ΆτΓ. Π|θώτον c<a να ε<νοί σημάύια 
των ολί/θ<νων υιών του θεοΰ, τ)γουν 
τΐις ίκκ\ησίας της όμθοουξου, της 
Η.α^ο\ικης και άποστοΧικης ' οίατϊ 
ο— οίος χραται τα μυστήρια τοϋτα κα- 
θώς ττρίτηι, ίίναι εις την ίκκΧησίαν 
του θίοϋ αλ/^θ'ίνον (cai γνί'/σίον με'λος 
της κα\ κατά χύριν υΙος θεοΰ. Δεύ- 
τερον, Οία να ε\;ωμεν άσφαΧίς ση- 
μεϊον της εις θεόν ΐ]μών ττί'στεως, 
εστο;ντος καί να ε'/μεσθον βίβαιοι με 
τΓ/ν ττ/στίΐ', icai μετά καλά έ'μγα, να 
σωθοϋμεν εις τΓ/ν αίώνίον ζωην. 
1 μίτο ν. Οία ΐ'α εγωμεν ιατρική αναμ- 
φίβολα, να όίώγνωμεν ταΤς άσθενεί- 
αίς Tctiv αμαρτιών αας. 

Έμώτησίς μβ'. 

Τί είΐ'αι το πρώτον μυστηριον του 
βαπτίσματος ; 

ΆτΓ. Το βάπτισμα ίΐναι μία ίκ- 
πΧυσις και οναίμεσις του προπατορι- 

VOL. II.— Β Β 

Secunda, Sacerdos legitimis suf- 
fragiis ordiuatus ant ^piscopus. 
Tertia Invocaiio Sjdritus Sancti 
et solemnis verborum formula. 
Quibns verbis vi et efiicacia Spir- 
itus Sancti nijsterinm sacerdos rite 
sanctificat ; accedente fixa et de- 
liberata ejnsdem intentione sanc- 
tificandi mysterii. 

Qu^STio CI. 

Qnem in iinem institnta snnt 
nijsteria ? 

REsr. Primo nt signa atque tes- 
serae verorum Dei iiliorum sive 
Ecclesise ortliodoxse, catholicse et 
apostolicoe sint. Kani qnisquis, ut 
oportet, liisce ntitur mysteriis, is 
vernm et genuinum ecclesise Dei 
niembrum est et secnndum gra- 
tiam Dei filius. Secundo nt cer- 
tnm nostrae in Denm fiduciie habe- 
arans pignns. Si videlicet in fide 
bonisqne operibns constanter per- 
severaverimns, tnm vitne nos ac 
salntis teterna^ compotes omnino 
fore. Tertio nt explorata atqne 
prsesentanea liabeamns remedia, 
qnibns infirm itates peccatorum nos- 
trornm depellamns. 

Qu^STio CII. 

Qnid est primnm mjsterium sive 
baptismatis ? 

Eesp. Baptisma est ablntio qnse- 
dam et exstirpatio peccati origi- 


(νοϋ αμαρτήματος ' cui της τρίτης κα- [ nalis, tenia in aqiiani immcrslone 
ταονσίο)ς ιΐς τυ vcu>p, λί-γοντος του facia, piOniiiicianto luiec verba sa- 
Ίίοίως τα Xuyia τοντα' ίΐς το όνομα cerdotc: 111 iiomiiic Patris ; Amen; 
του ΙΙατρος, αμήν' και του Υίοϋ J et Filii ; Amen; et Spiritus Sanc- 
αμην' κα\ του ά-γίου Πΐ'ίΐ'^ι/οτος,Ι ti ; Aineii. (Nota : Susceptor sive 
αμίμ•. (Ό ανάδοχος οφίίλίΐ πpoφt-\\)ateγ lustricus respondet : Amen.) 
ρειν το αμίμ'.) Καί μίτά την ίπ'α- Post luinc ex aqua et Spiritu re- 
γίΐΊ'/ίσπ' -owriji^ £s ύδατος icai π I'f υ- ' gencrationem homo in gratiam 

ματος jiviTai i] δίολλαγ») του αν•^ρω- 
που μΐ τον θίον, και συ•γ\ωρίίται η 
ίί'σοδος ης την βασιΧίίαν των ουρά- 
νώι•, κατά τα λογ/ο του "ΣωτΤιρος 
ημών (Ίωαυ. γ', f.), λι'γοιτος' Ιάν 
μη τις ^ίννη^^ ίξ ύδατος και ΐΐνίύ- 
ματος, ου ονναται ύσζΧ'^ί'ιν ύς την 
βασιΧίίαν του θέοΰ. Τοϋτο το μυσ- 
τηρων μίαν φοράν Χαμβανόμίνον ^iv 
oictTat ciVTipov ' μόνον Ικπνος ΰτΓου 
βαπτίζίΐ νά ττιατίυ^^ ορ^οοό^ως 'ίνα 
θίον τρισυττόστατον, και ΐ'α ίίττίν ακ- 
ριβώς και αττα^αλλύκτως τα ττρορρη- 
θίΐ^τα λογία ' £Ϊς το όνομα του Πα- 
τρός, και του Ύιοϋ, και τοΰ uyiov 
ΐΐνίύματος αμήν, κατά την^νωμην τχ]ς 
κα&ολικΓ/ς και ορθοδόξου εκκλ>}σι'ος. 

EjOojTrjaic py . 

Ύί ΤΓρίπζί νά φυXάττbτaι ίΐς το 
μνστιψιον τοϋτο ; 

ΛτΓ. Το πρώτον tivai, δττου το 
βρίφος μΙ τον άνύοοχόν του (ό όττοϊ- 
ος -ρί-ίΐ νά ίΐναι ορ^όΒοζος) ίχίΐ 
ανα-γκην, νά αττοταγτί ϊ'ίγοιη' ΐ'ϋ άρνη- 
"^y τον οιάβοΧον και ολα του τα ipya 
και την Χατρπαν του και ττασαν την 
~ou-tjv τον. Μά άν 6 βαπτιζόμίνος 

cum Deo reducitur, patetqne illi 
cffilestis regni aditus secundum 
verba Servatoris nostri (Joli. iii. 
5) : ' Is isi quis ex aqua et Spiritu 
genitus fuerit, non potest ingredi 
in regnnin Dei.' Hoc autera mys- 
terinm semel acceptum iterum non 
rejietitur ; modo si is, qui bap- 
tizat, ortliodoxc in unum Denm 
personis triiinm credat, et accu- 
rate nnllaque immutatione prse- 
dicta verba : In nomine Patris, et 
Filii, et Spiritus Sancti Amen se- 
cundum catbolicsc et ortliodoxse 
Ecclesice sententiam proferat. 

Qu^sTio cm. 

Quidnam in hoc Mjsterio ob- 
servandum ? 

Resp. Primum necesse infantulo 
est, per susceptorem snum, qui or- 
thodoxus esse debet, penitus re- 
nunciarc familiaritati diaboli, il- 
himque cum operibus snis omni- 
bus, cum cultu pompaque omni 
repudiare. Quod si baptizandus 


θί'λίί iivai νομίμου ι]\ικΙας, ίΐναι jiistam iiigressus est ^tatem, nt 
ανύ-γκη, ϋτι αντος ύ ϊδίος, αυτός του ille ipse, suo ore, repiidium diabolo 
vet κάμ\] την αρνησιν του διαβόλου, ' reiuiiiciet, respondendo ad iiiter- 
ίΐ-οκρινόμη>ος dtj τυς Ιρωτησίΐς του rogationes sacerdotis, satanamqiie 
ΐίμίως, κα\ Ιμτϊτυωντας τον ^ιάβοΧον et omnia Opera illius consputaiido. 
KOI TCI ipya του ολα * ίττίΐτα να υμο- Deiii lit symboluiii fidei a|3erte 
λογί'/σ^ TO σίιμβολον της ττί'σΓεως ' profiteatiir, sill iiifans est, lit ipsins 
(cat av ίίναι νηπιον, να όμολο-γησ^ υ nomine idem S3'rabolnm sponsor 
ανά^οχ<)ς του di αύτον το συ/(/3υλοι^ edat et Cliristo sacramentiim dicat. 
τοϋτο της πίστίως ' κα\ να ύττοσγεθ/ί ΡοπΌ illud etiam in baptismate 
δι' αύτον ίΐς τον Χριστόν. ^Ακόμι ι ciirandum est, ut aqua pura, nul- 
Koi TovTo ττρί-α να φυλάττίται ίίς το laque re alia permixta, neque ar- 
βάπτισμα, να Hvai ίίλικρινίς ϋ^ωρ, ' tificialis, nec alius liquor ullus ad- 
6\i μικτον μΐ άλλο ττρα^μα ούτε τεγ- ' hibeatur. Turn legitimnm baptis- 

νητον, μί]Τξ. ι'ίλλο xjjp'w. Κοί το 
οιατίτα^μίνον βάπτισμα δεί' πρίππ 
να yiveTUL αττο άλλοι» τινά —αρά απο 
τον νόμιμον Upia ' μά Ης καιρόν τί- 
νος ανα-γκης ημπορύ να το κάμ^^ το 
μυστηριον τοντο καΊ κοσμικον ττρόσω- 
ΤΓον άνΒρός η Jυva^κός, μεταχΐίριζό- 
/ίεΐΌϊ' την ττρίττουμίνην υ\ην, νερον 

ma a nemine alio admiuistrari 
oportet, quam ordinario verbi miii- 
istro. Veruntamen urgente aliqua 
necessitate etiam alius quisque 
homo, sive mas sive femina hoc 
peragere sacramentum potest, sum- 
ta in manus debita materie, aqua 
simplici atque naturali, verbisque 

ά~\οϋν κα\ φυσικον, ίττιφφον και τα solemnibus : In nomine Patris, et 

ρη^ίντα λογία* εϊς ro oiO^ita τοΰ Πα- 
τρός•, icoi Γοϋ Ύιοϋ, κα\ του ά•γιου 
Ιϊνίύματος' κάμωντας (cat την τρίτην 
κατά^υσιν. Και το τοιοϋτοί' βίίτττισ- 
μα τόσην ^υναμιν εχεί, δττου 'ίστωντας 
κα\ νά μη ο/όετοί δεύτεροι-, ficat αναμ- 
φίβοΧος σφραγις της σωτηρίας της 
αΙθ)νίου. Και ττοΐος νά ίίναι ο καρ- 
~6ς και το κέρδος του μυστηρίου τού- 
του, ευ/coλα κα^^ 'ίνας το -γνοψίζΐΐ. 
ΑιατΙ —ρώτον το μυστηριον τοϋτο σι- 

Filii, et Spiritus Sancti, ad trinam 
immersionem rite adjectis. Ea 
vero baptismatis hujus, etsi non 
amplius iterandi, vis et efficacitas 
est, ut indubium seternse salutis 
signaculum ac pignus sit. Qui 
fructus vero quodve emohimen- 
tiim hujus mjsterii sit, id per 
se facile quisque videt. Primum 
enim peccata omnia abolet, in in- 
fantibus originale, in adultis turn 

Kwvei o\a τά αμαρτήματα ' ύς μίν τά iHud tum voluntarium. Delude 
βρίφη το προπατορικόν, πς δε τους \ hominem plane renovat, in cum- 

ο ( ο 


fuyiiXovi: και τυ -ροττατυρικον και το que jiistitise sanctitatisqiie restituit 

προαφίτικόν. AtvTepov l> ίίν^ρωπος 
ανακαινίζεται κα\ αποκαθίσταται tig 
7/)ΐ' Γΐκαίωσιν ίκίίνην, υπου ί'χί»', 
υταν ητον ιΊθώος και αναμάρτητος ' 
κα-^ως μαρτυρά {ή. Κορ. ς . ιά) υ 
ΆττοσΓολος, λίγων " άλλα απίλού- 
σασ^ί, άλλα Ί)-γιύσθητε, αλλ' Ιοικαιώ- 
^ijrf iv τω ονόματι του ΚυρΊου^Ιησοϋ, 
και ίν τω Πνίύματι του θίοϋ Ί]μων. 
"ΕτΓίΐτα οι βαπησθίΐτίς -^/ινουνται 
μί\η του σώματος τοϊ/ Χρίστου, και 
τον Κύριον Ί}μών Ιν^υόμίθα ' οιατί 
(Γαλ. γ', κζ'.) λί'γίΐ ύ 'Απόστολος ' 
ΰσοί ίΐς Χριστον ίβαπτίσθητε, Χρισ- 
τον ίΐ'ίδύσασθί. 

Έρώτησις ρ ο. 

Ποιυΐ' ίίΐΌΐ το έίύτίρον μυστίφιον 
tlr την ίκκλησίαν τοϋ Χρίστου ; 

Αττ. Το οίυτίρον μυστίφιον tivai 
το μνρον του -χβίσματος ' το οποίον 
ήρ^^ισίν αττυ τοι» καιρόν ίΚίΤι^οΐ', ΰττου 
τοΠι^ίΰ/ιατο ayiov ίκατάβ}}Κίν{ΐΙραζ. 
β .) ιις τους 'Αποστόλους, σφρα-γΊ- 
ζοντας τους μΙ την θίίαν του \ύριν, 
cia να κηρύττουσι σταθερώς και αδια- 
λίίπτως την π'ιστιν του Χρίστου. Και 
την βοηθίίαν τούτην χρειάζονται και 
οι βαπτιζόμενοι ' και καθώς• πάλαι 
τυ Πΐ'ίϊι^α τύ άγιου ίκοτάβϊ^κει; ίΐς 
τους Αποστόλους Ιν tidsi πυρός και 
ίχυσεν εις αυτούς τα χαρίσματα του' 
τέτοιας λο-γης και τώρα, όταν ό Ιερεύς 
χρίει τον βαπτιζόμενον με το ayiov 
μυρον, χυνουνται απάνω εΙς αύτον τα 

locum, quo iiinocens adliuc intac- 
tiisque peccato olim steterat, qucin- 
admoduni testatur Apostolus (1 
Cor, vi. 2) : ' Sed abluti estis, sed 
saiictificati, sed justificati in nomi- 
ne Domini lesu et in Spiritu Dei 
nosti'i.' Super Iuoc membra cor- 
poris Christi baptizati evadimns, 
DϋminunΊque nostrum induimus, 
teste Apostolo (Gal. iii. 27): 'Quot- 
quot in Christum baptizati estis, 
Christum iuduistis.' 

Ql'.estio CIY. 

Quodnam secundum in Ecclesia 
Christi Mjsterium est? 

Resp. Secundum M^'sterium un- 
guentum chrismatis (sive couiir- 
mationis) est. Quod ab eo tem- 
pore initium liabuit (Act. ii), quo 
super Apostolos coelo devectus con- 
sedit Spiritus Sanctus, eosque di- 
vina gratia sua obsignavit, quo 
constanter et sine intermissione 
fidem Christi prsedicarent. Eodem 
numine auxilioque iis omnino opus 
est, qui Christianismo initiantur. 
Hursus, nti tunc temporis visibili 
ignis specie delapsus Spiritus Sanc- 
tus charismata sua Apostolis ira- 
pertivit: pariter et hodie, quando 
sacerdos oleo sacro recens baptiza- 



χαρίσματα του αγίου ΤΙνίύματος. To 
όποΊον ίΊναι Βη\ον άπο τα \ojia, 
υπου \ρεωστΰ ό Ίίρίυς νο λί'γλ?, υτην 
ivepyy τυ τοιυντο μυστήριου' σφρα- 
γΐζ" Sojpiug Γίνβνματος όγί'ου, αμήν. 
Ως αΐ' να έλεγε, μΙ την \ρίσίν τούτου 
του όγίΌυ μύρου σφρα-γίζίσαι και j3f- 
βαιώνίσαι ύς τα γαρισματη του αγίου 
Πνεύ^αατος, οττου ττίρνίΐς εις βίβαίω- 
σιν τϊ]ς Χ-ριστιανικης σου πίστίως ' 
και τούτο συμφωνά μΐ τα λογία του 
ΆτΓοστολου (β'. Κορ. ά. κά.) λέγον- 
τος ' ύ όε βίβαιων ημάς συν ύμΧν ύς 
άριστον κοί \ρίσας ημάς, θεός•' ύ 
και σφραΎΐσάμζνος ημάς θεός, και 
δους τον αρραβώνα του ΤΙΐ'ίύματος 
εν ταΊς καρ^Ιαις ημών. Η -χ^ρίσις 
αΰτη τοϊι μύρου, η μα\\ον είττεΤν, ?'/ 
Ivepysia τούτη της -χ^ρίσ^ως, ly'tviTO 
ίΐς τον καΐ[)ον των ^ΑποστόΧων ο<ο 
της ετΓίθεσεως των \£ίρων. Αιατϊ 
{Πραζ. η. ιζ' .) λε'γεί η Τραφη' Τότε 
εττετ/θουν τος \ί7ρας Ιπ αυτούς, κα\ 
ίΧάμρανον Πνεϋ^αα άγίον. Υστε^οα 
iyiviTo μΐ την \ρΊσίν του μύρου, κα- 
νώς μάρτυρα ύ ΐίρος Διονύσιος ύ 
ΑρεοτΓογί'τίμ;, υ μαθητής του μακα- 
ρίου Παύλου. 

Έ ρ ώ τ Ι) σ < ς ρί. 

Ποσά 7Γρόγ/(ατο ζητούνται εις• τού- 
το το μυστηριον ; 

Ά 7Γ. HjOWTOi' ζητίΊται να y'lViTai 
απο τον ανωτατω ίπίσκοπον το μυ- 
ρον τούτο. Δεύτερον, να εγ?7 την 
Ίτρεπουμίνην του ϋΧην, ))γουν το 

turn innngit, desuper idem Spiritiis 
Sancti donis perfanditur. Quod 
manifeste arguuiit verba sacerdoti 
mysterium hoc peragenti de more 
pronmicianda : Signacnhim mune- 
ris Spiritus Sancti, Amen. Quasi 
si dicat : Immctione sacri linjus 
ungnenti obsigiiaris coniirmarisqne 
in Spiritus Sancti donis, quoi in 
confirmationem Christianaj fidei 
tniB accipis. Quod cum verbis 
Apostoli congruit (2 Cor. i. 21) : 
•' Qui confirmat nos vobiscum in 
Christo, et qui unxit nos Deus, 
qui etiam obsignavit nos, indidit- 
que arrhabonem Spiritus in cor- 
dibus nostris.' Usee vero unguenti 
innnctio aut potius hoec unctionis 
hujus^efficientia sevo Apostolorum 
per impositionem manunni iiebat, 
dicente ita Scriptura (Act. viii.17) : 
' Tunc imponebant iliis manus, 
et accipiebant Spiritum Sanctum.' 
Postmodum inunctione unguenti 
fieri coepit, teste S. Dionysio Areo- 
pagita, B. Panli discipulo (Eccles. 
Ilierarcb. cap. ii. et iv.). 

Qu^ESTio CV. 

Quot ad hoc Mysterium neces- 
sarise res sunt ? 

Resp. Priuium necesse est, nt 
ab summi loci ordinisqne Episcopo 
hoc consecretur nnguentum. Se- 
cundo, ut aptam congruentemque 



tXaiov, TO βάΧσαμον και τα λοίττα 
μνμίσματα. Τρίτον ζΐ]Τί'ίται, οτι πο- 
ρίυ^υς μίτυ το βάπτισμα να χρί\1 ύ 

sibi materiam liabeat; iiiinirum 
oleum, balsamum, iiiigueiita cetera. 
Tertio, ut e vestigio post baptis- 

ieptiig τον βαπτιζόμίνον ίΐς τα δ<ω- mum, cei'tis defiiiitisque membiis, 
ρισμίνα μίλΐ], ίπιλί-/ων τα λυγ<α baptizatum sacerdos iuuugat, cum 
ί\•£7ΐ'α • σ 9 jO α γ < ς δ ω /j £ α ς• Π ι^ £ υ- ι liac formula : Signaculum viune7ns 
ματ ο ς ay ίου, αμήν. Άττύ το .Sjjiritus Sancti, Avien. Εχ hoc 
μυστηριον τοϋτο jivodvTai οί καρποί Mystci'io 111 piOveiliuilt fl'UCtUS. 

τοϋτοί. ΥΙρώτον, δίΟΓΐ καθώς με το 

Piiuium, velut per Baptisma rc- 

βάπτισμα ανα-γίννώμί^α' TiToiacXo- na-icimur: ita per sacrum liocce 
-γης, μί το aytov μυρον yivupi^a μί- uiigueiltum Spiritus Saiictl par- 
Toy^oL τηϋ ayiov Ώνίνματος, βφαιω-Ιύ^'ψβΆ efficimur, confirmamur in 
^ίντίς fig την π'ιστιν τυϋ Κυρίου, καί fide Domini atque in gratia di- 

αυζύνομίν ί]ς την ^ίίαν χάριν κατά 
τον ΆπόστοΧον {Ύιτ. y\ L) τον λί- 
γοιτα, οΓί Ισωσίν Ίΐμας κατά τον αυ- 
τόν ίΧίον Οία Χουτροΰ πa\ιyyίvίσίaς 
και ανακαινώσίως ΐΐνίύματος ay ίου, 
ού ί^ίχίίν ίψ' ημάς wXovaiwg bia 
Ιησοϋ Χ,ριστοϋ τοϋ σωτηρος {ιμΰ)ν. 
Αίυτιρον, όιατΧ μΐ την ούναμιν τοϋ 
ογί'ου ΙΙνίύματος ούτως ίίμίσ^εν βί.- 
βαιοι και στίρίοι, όπου civ ιιμπορΰ 
να ρλάψρ καθόλου ό νοητός Ιχ^ρος 
τηνι^υχην μας. Τοϋτο γο μυστίψιον 
civ ctooTui cauTipov πάρα εις εκείνους, 

όπου ^ίΧουσιν επιστρεφειν από την 

" - , , - -.- - • 

αρνησιν του ονόματος του Χρίστου. 

Ερωτησ ις ρ ς'. 

ΙΙοΊον είναι το τρίτον μυστηριον; 

Απ. Η αγ/ο ευχα()ΐστίυ, ϊρ/ουν το 
σώμα και αίμα τοϋ Κυρίου ημών 'lij- 
ποϋ Χρίστου, ΰποκάτω εΙς την θίω- 
^ίαΐ' τοϋ άρτου και τοϋ otiOu, εις το 

vina scnsiin adolescimus, docente 
Apostolo (Tit. iii. 5) : ' Salvavit nos 
secundum misericordiam suam, per 
lavacrum regcnerationis et rcno- 
vatioiiis Spiritus Sancti, queni co- 
piose super nos effudit per lesum 
Christum Salvatorem nostrum.' Se- 
cundo, quod adjutorio Spiritus 
Sancti ita confirmamur et corrobo- 
raniur, nt nihil penitus aniniai nos- 
tras spiritualis liostis noster nocere 
valeat. Denique neque hoc nn- 
quam repetitur Mysterium nisi in 
illis, qui ab iiominis Christi cjura- 
tione (ad professionem cjusdem) 
postliminio redeunt. 

QujssTio CYI. 

Q uodnam tertium est Mysteri urn ? 

IlKsr. Sancta Eucharistia, sive 
corpus et sanguis Domini nostri 
lesu Christi, sub visibili specie pa- 
nis et villi, in quo vere et proprie, 



όττοΊον dvai α\η^ως και κυρίως πα- 
ρώΐ', iijdvv κατά το πρα-γμα, υ ^Ιησούς 
Χριστός. Ύοΰτο τύ μυστηριον υττίρί- 
\u δλα τα άλλα, και μαΧΧον των 
άλλων ώφίΧζΐ ίΐς την σωτηρίαν την 
ίοικην μας. Έττείο// £<ς τύ μυστηρίον 
τούτο πϊισα \άρις και ^ρηστότης τον 
Κυρίου Ίί}σοϋ φαινερώνίται ίΐς τους 
ΤΓίστους και παριστάνονται, καθώς θί- 
λίΐ jivyj jvtopipov κατωτίρω. 

'Έ ρώτησις ρζ\ 

Τι πρίτΓίί να ψυΧάττίται ίΐς το μυσ- 
τηρίον τοΰτο ] 

ΑτΓ. ΙΙρωτον τοΰτο το μυστηρίον 
ουοίνας αλΧος ιιμττορΰ να το Kctpij, 
ίΐς οποίαν χρί'ιαν και ay τύ\\], πάρα creatus sacerdos, qnantaciiiique ur 

hoc est, secnndmn rem ipsam prces- 
to adcst lesu Christns. Hoc Mjs- 
terium inter reliqiia oiimia luiiiin 
prfficipiie emiiiet, atque plus ceteris 
ad salutem cousequendain nobis 
confert. ISTamque in eo gratise 
benignitatisque Domini lesii opes 
universse fidelibus monstrantur ex- 
Iiibenturqne, nt postea patebit. 

Qu.iiSTio CVII. 

Quid in hoc Mjsterio observim- 

Resp. Primuni, quod hoc Mjs- 
tcriiun nemo homo, nisi legitime 

va i'tvai ίίρευς ιχ'μιμος. Αίύτίρον 
πρίπξΐ, να πpoμ^}^ίυ}J, να t'lvai ^υσι- 
αστηριον ίΚΗ, ύττοϋ μί\\ίΐ να ηρουρ- 
γ}';σ>?, ij αντιμίσιον, \ωρ\ς τοϋ οποίου 
καθ' ουοίνα τρόπον ημπορύ να προσ- 
φίρτι την αναιμακτον θυσίοΐ'. Τρίτον 
πρίπίΐ, να ττροσίγ)?, ιό cii'Oi η πρί- 
πηυμίνη ΰ\η, η-γουν (ίρτος σίτινος 
ίνζημος, όσον δυνατόν καθαρός, και 
ο'π'ος αμικτος απο κάθα λογΓ;ζ• α\\ο 
xjypov, και ίίΧικρινης ίΐς ίαυτόν. Και 
ίίς• την προσκομι^ην i-yyuTai και ύδωρ 
προς π\ηρωσιν τϊις Τραφης ('Ιωαΐ'. 
ιθ'. λό'.) της XiJoύσης, 'ότι ύς των 
στρατιωτών λυγγ?^; την πΧίυραν αυ- 
τού ίνυζ,ί, και ίΐ/θυς ίξ'/λί'ίΐ' αίμα και 
ΐιόωρ. Ύίταρτον πρίπίΐ, να ε\)7 ύ 
ηρίύς τοιαύτην Jvωμηv ίΐς τον και- 
ρον, οπού ayia(,ii τα οωρα, πως αυτή 

gente necessitate, administrare pos- 
sit. Secundo providendi\m sacer- 
doti, nt, quo loco sacrificinm fac- 
tnrns est, altare ant tapes saltern 
mensalis consecratns ad niannm 
sit, absque quo nnllo modo integ- 
rum est, incruentum offere sacrifi- 
cinm. Tertio cnrabit, nt in promtu 
sit materia debita, sive panis ex 
frngibus confectns, fermentatus et 
quantum potest pnrus; et vinum 
hand alio humore confusum in 
seque purum et sincerura. Affun- 
ditur in actu ipso et aqua (calida) 
inqJendie Scripturjie, qnas dicit (lo. 
xix. 34) : ' quod qnum nnus quis- 
piam militum hasta latns Christi 
hausisset: sanguis continno et aqua 
profluxerit.' Quarto eo temporis 



1] ουσία τοϋ άρτου και ι) ουσία τοϋ articulo, quo sacva munera conse 

o'iVoi» //ί7θ/3(ίλλί7-α£ ίΐς την ουσίαν 
τυϋ αληθινού σώματος και α'ιματος 
τυΐι Χρίστου cut της ίνερ-γίίας τοϋ 
ay ίου ΙΙνίνματος, ού την ΙπίκΧησιν 
κάμίΐ την ώραν ίκίίνην, οιανατίΑιιώς 

crat sacerdos, ita οιηηίπο secum 
statuere debet, quod substantia ipsa 
panis et vini in sub