__________________________________________________________________ Title: Creeds of Christendom, with a History and Critical notes. Volume II. The History of Creeds. Creator(s): Schaff, Philip (1819-1893) Print Basis: Sixth Edition Rights: Public Domain CCEL Subjects: All; Creeds; History; Reference; Proofed LC Call no: BR145.S3 1882-1910 LC Subjects: Christianity History __________________________________________________________________ Bibliotecha Symbolica Ecclesiæ Universalis THE CREEDS OF CHRISTENDOM with A HISTORY AND CRITICAL NOTES BY PHILIP SCHAFF, D.D., LL.D. PROFESSOR OF BIBLICAL LITERATURE IN THE UNION THEOLOGICAL SEMINARY, N.Y. IN THREE VOLUMES VOLUME II. THE GREEK AND LATIN CREEDS, WITH TRANSLATIONS Reprinted by arrangement with Harper and Row, Publishers THE CREEDS OF CHRISTENDOM Copyright, 1877, by Harper & Brothers Copyright, 1905, 1919 by David S. Schaff Printed in the United States of America D-H NOTE. In the present edition I have added, at the close of this volume, an important document--namely, the Encyclical Letter of Pope Leo XIII., on the Christian constitution and government of States. It is closely connected with the famous Syllabus of his predecessor, Pius IX. (vol. II. pp. 213-233), and sets forth more fully the papal or mediæval theory of the relation between Church and State. PHILIP SCHAFF. NEW YORK, December, 1889. __________________________________________________________________ CONFESSIONES ECCLESIAE APOSTOLICAE. SCRIPTURE CONFESSIONS. __________________________________________________________________ CONFESSIONES ECCLESIAE APOSTOLICAE. SCRIPTURE CONFESSIONS. CONFESSIONES ECCLESIÆ APOSTOLICÆ. SCRIPTURE CONFESSIONS. The Bible is the Word of God to man; the Creed is man's answer to God. The Bible reveals the truth in the popular form of life and fact; the Creed states the truth in the logical form of doctrine. The Bible is to be believed and obeyed; the Creed is to be professed and taught. Hence we find few traces of creeds in the Bible. In the Old Testament the fundamental doctrine of Monotheism is placed as a command at the head of the Decalogue, Exod. xx. 2, 3, and put in the form of a dogma, Deut. vi. 14: sm ysr'l Hear, O Israel: yhvh '?hynv yhvh 'chd Jehovah our Elohim, Jehovah is one [The Lord our God, the Lord is one]. These words form the beginning of what is termed Shama (Hear), and are repeated in the daily morning and evening services of the Jews. They are the Creed of the Jews, in distinction from the Gentiles or idolaters. The sentence does not mean, 'Jehovah is our God, Jehovah alone' (and no other God), but it means either 'Jehovah, our God, Jehovah is one,' [1] or, 'Jehovah, our God, is one Jehovah.' [2] In either case it is an affirmation of the unity of God, and this is made the basis of the fundamental moral precept which follows (ver. 5): 'And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Hence our Lord, Mark iv. 29, quotes these two passages together as 'the first of all the commandments.' Similar assertions of the unity of God are found in Deut. iv. 35, 39 ('Jehovah is the God; there is none else beside him'); 2 Sam. vii. 22; xxii. 32; 1 Kings viii. 60; I Chron. xvii. 20; Psa. xviii. 31 ('Who is God save Jehovah? or who is a rock save our God?'); Psa. lxxxvi. 10 ('Thou art God alone'); Isa. xliii. 10-12; xliv. 6, 8; xlv. 22; Joel ii. 27; Zech. xiv. 9. The New Testament confirms this doctrine repeatedly: Mark xii. 29; John xvii. 3 ('Thee, the only true God'); 1 Cor. viii. 4 ('There is none other God but one'); Gal. iii. 20; 1 Tim. ii. 5. But while the New Testament presupposes the unity of the Godhead, it makes the Divinity and Messiahship of Jesus of Nazareth the centre of the Christian religion in its distinctive fundamental creed. The following are the passages which furnished the nucleus for the ancient rules of faith and baptismal creeds. __________________________________________________________________ The Confession of Nathanael (Bartholomew). John i. 50 (49). Apekrithe Nathanael kai legei auto ; Nathanael answered and saith unto him, Rhabbi, su ei ho huios tou theou, Rabbi, Thou art the Son of God, su ei ho basileus tou Israel. Thou art the King of Israel. Note.--'King of Israel' is a designation of the Messiah, and an anticipation of the Confession of Peter. Nathanael reasons from the divine character of Christ as revealed in his supernatural knowledge of the heart, to his Messiahship, and returns the commendation, 'Behold an Israelite indeed without guile,' by the acknowledgment, 'Thou art the King of Israel,' and hence my King. The term 'Son of God' was also a designation of the Messiah in his divine nature, derived from Psa. ii. 5,12 (comp. Isa. ix. 6), and is so used by Peter, Matt. xvi. 16; by the disciples in the ship, Matt. xiv. 33; by Martha, John xi. 27; and by the high-priest, Matt. xxvi. 63. The Apostles, before the pentecostal illumination, had no clear insight into the full meaning of the expression; but their faith, based upon the Old Testament and the personal knowledge of our Lord, contained the living germ of the full knowledge. __________________________________________________________________ The Confession of Peter. Matt. xvi. 16. Apokritheis de Simon Petros eipen ; And Simon Peter, answering, said, Su ei ho Christos, ho huios tou theou tou zontos Thou art the Christ [the Messiah], the Son of the living God. Note.--This is the fundamental Christian Confession, and the rock on which the Church is built. See Schaff's Annotations to Lange on Matthew, pp. 293-295. John vi. 68. Kurie, pros tina apeleusometha? remata zoes aioniou echeis; kai hemeis pepisteukamen, kai egnokamen hoti Lord, to whom shall we go? Thou hast words of life eternal, and we have believed and known that Su ei ho hagios tou theou Thou art the Holy One of God. Note.--This is the true reading, instead of the received text: 'Thou art the Christ, the Son of the living God', ( su ei ho Christos, ho huios tou theou tou zontos ) which is conformed to Matt. xvi. 16. It is equivalent to Thou art the Messiah, and coincides with the testimony of the demoniacs (Mark i. 26), who with ghost-like intuition perceived the supernatural character of Jesus. This Confession of Peter belongs to an earlier period than the one recorded by Matthew. See Lange, Com. on John, pp. 234 sq. (Am. ed.). __________________________________________________________________ The Confession of Thomas. John xx. 28. Apekrithe Thomas kai eipen auto; Thomas answered and said unto him, Ho kurios mou kai ho theos mou My Lord and my God! Note.--This is the strongest apostolic Confession of Faith in the Lordship and Divinity of Christ, an echo of the beginning of the fourth Gospel (i. 1, 'the Word was God'), and an anticipation of its close (xx. 31, 'that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in his name'). For the words are undoubtedly addressed to Christ, as is evident from the preceding 'to him,' and from the appellation, 'My Lord;' [3] and not an exclamation of astonishment addressed to God. [4] For in the latter case Thomas would utter a profanity unrebuked by the Lord. The words indicate a triumph of faith over doubt. Thomas was not an unbeliever--he was not a doubter from indifference to the truth (as Pontius Pilate), still less from hostility to the truth, but from love of truth. He was an honest and earnest inquirer; his heart was anxious and ready to believe, but his understanding demanded evidence, which he embraced with joy as soon as it was presented. He represents the principle, intellectus precedit fidem , which is not entirely inconsistent with the other, fides precedit intellectum. He was a rationalist in the best sense of the term, animated and controlled by a love of truth. Blessed are those that seek the truth, for they shall find it. This kind of skepticism, or spirit of inquiry rather, is a stimulating and propelling force in the Church, and is necessary to the progress of theological science and historical and philosophical research. To such skepticism the words of the poet may be applied: 'There lives more faith in honest doubt, Believe me, than in half the creeds: He fought his doubts, and gathered strength, To find a stronger faith his own.' And yet there is a higher faith, which believes without seeing (ver. 29; (1 Pet. i. 8; 2 Cor. v. 7), which holds fast to the invisible as seeing him (Heb. xi. 27), which goes to Christ as the child to his mother's breast, as heart to heart, as love to love, with undoubting, implicit, unbounded trust and confidence. __________________________________________________________________ [3] The Greek nominative with the article is used for the vocative, as in Matt. xi. 26, where God is addressed in prayer, ho pater ; xxvii. 29, chaire ho basileus ; in Mark xv. 34, ho theos mou, ho theos mou, eis ti enkatelipes me ; in Luke viii. 54, and in many other passages. [4] Theodore of Mopsnestia: ' Quasi pro miraculo facto Deum collaudat. ' He is followed by Socinians and Rationalists. __________________________________________________________________ The Baptismal Formula. Matt. xxviii. 19. Matheteusate panta ta ethne, baptizontes autous Disciple [make disciples of] all the nations, baptizing them eis to onoma tou patros into the Name of the Father, kai tou huiou and of the Son, kai tou hagiou pneumatos, and of the Holy Ghost; didaskontes autous terein panta hosa eneteilamen humin. teaching them to observe all things whatsoever I have commanded you. Note.--For an explanation of the Baptismal Formula, which is the basis of the old Trinitarian creeds, and for the various renderings of eis (into, to, in, with reference to), see Schaff and Lange, Com. on Matt. pp. 556-558. __________________________________________________________________ The Confession of the Eunuch. Acts viii. 37. Pisteuo ton huion tou theou einai ton Iesoun Christon. I believe that Jesus Christ is the Son of God. Note.--This confession of the Ethiopian Eunuch before his baptism by Philip the Deacon, together with the preceding words of Philip, 'If thou believest with all thine heart, thou mayest' [be baptized], according to the received text (with sundry variations), is not contained in the best Uncial MSS., and is given up by critical editors (Griesbach, Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort), as an interpolation made to suit the baptismal service of the Church; but it is found even in Irenæus and Cyprian, and tends to prove the apostolical origin of a baptismal confession of faith in Christ as the Son of God. __________________________________________________________________ One God and One Lord. 1 Cor. viii. 6. Heis theos ho Pater, There is One God the Father, ex hou ta panta, of whom are all things, kai hemeis eis auton; and we unto [for] him; kai eis kurios Iesous Christos, and One Lord Jesus Christ, di hou ta panta, by whom are all things, kai hemeis di autou. and we by him. __________________________________________________________________ The Mystery of Godliness. 1 Tim. iii. 16. Homologoumenos mega estin to tes eusebeias musterion; Confessedly great is the mystery of godliness: Hos [Theos] ephanerothe en sarki, 'Who [God] was manifested in the flesh, edikaiothe en pneumati, justified in the Spirit, ophthe angelois, seen of angels, ekeruchthe en ethnesin, preached among the Gentiles, episteuthe en kosmo, believed on in the world, anelephthe en doxe. received up in glory.' Note.--The relative OC ( hos , who) is best sustained by evidence ( ' AC--though Aleph has been meddled with, and B is wanting), instead of the noun Th C ( theos , God, in the text. rec.), or of the neuter gender, ho (which). See Tischendorf, ed. viii. maj. ii. p. 849, and the long notes of Alford and Wordsworth. The reading hos improves the rhythm without changing the sense; for it certainly refers to Christ the God-Man, whether we connect it with musterion (by transition from the mystery to the person of Him who is the sum and substance of the revelation of God), or regard it (in accordance with the parallelism and continuity of the following clauses) as a quotation from a primitive hymn or confession. Wordsworth refers 'who' to the preceding 'living God,' but God as such can not be said to have been 'received in glory.' __________________________________________________________________ The Elementary Articles. Heb. vi. 1, 2. Dio aphentes ton tes arches tou Christou logon, epi ten teleioteta pherometha; me palin themelion kataballomenoi Therefore, leaving the word concerning the beginning of [the] Christ, let us go unto perfection [maturity], not laying again a foundation metanoias apo nekron ergon, of repentance from dead works, kai pisteos epi theon, and of faith in God, baptismon didaches, of the doctrine of baptisms [washings], epitheseos te cheiron, and of laying on of hands, anastaseos te nekron, and of resurrection of the dead, kai krimatos aioniou. and of eternal judgment. Note.--Many commentators suppose that the sacred writer here refers to the fundamental and elementary articles of catechetical instruction in the apostolic Church; but the articles mentioned were held by Christians in common with the Jews, and are distinguished from the fullness of Christian knowledge ( teleiotes ), or 'the strong meat for those who are of full age' (ver. 14). The passage has only a remote bearing on creeds. For details, see the commentaries of Bleek, Tholuck, Delitzsch, Lünemann, Alford, Moll and Kendrick. __________________________________________________________________ Other Allusions to Creeds. The duty of confessing the faith is taught by our Lord, Matt. x. 32, 33, and by St. Paul, Rom. x. 9, 10. Allusions to a creed may be found in the following passages: Acts xvi. 31, where Paul and Silas, in answer to the question of the jailer at Philippi, say: 'Believe on the Lord Jesus Christ, and thou shall be saved, and thy house.' Rom. xii. 6: ' The analogy of faith' ( kata ten analogian tes pisteos ). 1 Cor. xv. 3: 'I delivered unto you among the first things that which I also received, that Christ died for our sins, according to the Scriptures, and that he was buried, and that he rose again the third day, according to the Scriptures,' etc. 2 Tim. i. 13, 14: 'Hold fast the form of sound words [ hupothuposin ton hugiainonton logon , a sketch or outline of the healing words] which thou hast heard from me, in faith and love, in Christ Jesus. That good thing which was committed unto thee [ ten paratheken , or parakatatheken, the deposit] keep, by the Holy Ghost, which dwelleth in us.' Comp. ver. 12, and 1 Tim. vi. 20 ( ten paratheken phulaxon ). Heb. v. 12: 'Ye have need that one teach you again which be the first principles of the oracles of god' ( ta stoicheia tes arches ton logion tou theou ). Comp. vi. 1, 2. 1 John iv. 2: 'Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh [ homologei Iesoun Christon en sarki eleluthota ] is of God.' 2 John 10: 'If there come any unto you, and bring not this doctrine [ tauten ten didachen , viz., the doctrine of Christ, ver. 9], receive him not into your house.' Jude 3: 'Exhorting that ye should earnestly contend for the faith which was once delivered unto the saints' ( te hapax paradotheise tois hagiois pistei ). __________________________________________________________________ [1] So Oehler (Theologie des A. Test. Vol. I. p. 159), and others: 'Our Elohim' is in apposition to the first Jehovah, and 'chd is predicate to the second Jehovah. [2] So our English Version, Keil, and others, who take 'Jehovah, our Elohim' as the subject, and 'one Jehovah' as the predicate, of the sentence. The Mohammedans have borrowed their monotheistic watchword from the Jews, with a heretical addition--'There is no God but Allah; and Mohammed is his prophet.' __________________________________________________________________ __________________________________________________________________ REGULÆ FIDEI ECCLESIÆ ANTE-NICÆNÆ ET NICÆNÆ. ANTE-NICENE AND NICENE RULES OF FAITH AND BAPTISMAL CREEDS. __________________________________________________________________ REGULÆ FIDEI ECCLESIÆ ANTE-NICÆNÆ ET NICÆNÆ ANTE-NICENE AND NICENE RULES OF FAITH AND BAPTISMAL CREEDS. REGULÆ FIDEI ECCLESIÆ ANTE-NICÆNÆ ET NICÆNÆ. Ante-Nicene and Nicene Rules of Faith and Baptismal Creeds. Introductory Remarks. The Rules of Faith and Baptismal Confessions which we find among the ecclesiastical writers of the second and third centuries mark the transition from the Bible to the OEcumenical Creeds. They contain nearly all the articles of the Apostles' and Nicene Creeds, and some are even more full, especially those of the East; for the Greek Church was, at an early period, disturbed by heretical speculations and perversions, and had a greater talent and taste for metaphysical theology than the less learned but more sober, practical, and steady Church of the West. I have included here also some creeds of the fourth century, to facilitate the comparison with the Apostles' and the Nicæno-Constantinopolitan symbols. In addition to the valuable collections of Hahn (Bibliothek der Symbols und Glaubensregeln, 1842) and Heurtley (Harmonia Symbolica, 1858, and De Fide et Symbolo, 1869), I have examined the more recent works of Caspari (Quellen zur Geschichte des Taufsymbols and der Glaubensregel, 1866-75, 3 vols.), Lumby (History of the Creeds, 1873), Swainson (Literary History of the Nicene and Apostles' Creeds, 1875), and Hort (Two Dissertations, etc., 1876). __________________________________________________________________ Ignatius of Antioch. A.D. 107. Epistola ad Trallianos, cap. 9. The following passage is no creed nor part of a creed, but it shows what facts of the gospel history were most prominent in the mind of the famous bishop and martyr Ignatius, of Antioch, and the Church of his age, in opposition to the Gnostic heretics, who resolved the birth, death, and resurrection of Christ into an unreal and delusive show or phantom ( dokesis, hence Docetæ}. A similar passage of greater length occurs in the commencement of his letter to the Christians at Smyrna. The text is from the shorter Greek recension of the seven Epistles, with the chief interpolations of the longer Greek recension added in brackets. The latter mentions also Christ's lonely descent into Hades ( kathelthen eis haden monos ). In the short Syriac Ignatius there is no Epistle to the Trallians. On the Ignatian controversy and literature, see my Church History, Vol. I. § 119, pp. 463 sqq. Kophothete oun, hotan humin choris Iesou Christou lale tis Be deaf, therefore, when any would speak to you apart from (at variance with) Jesus Christ [tou huiou tou Theou] [the Son of God], tou ek genous [genomenou] Dabid who was descended from the family of David, tou ek Marias, born of Mary, hos alethos egennethe who truly was born [ kai ek theou kai ek parthenou ... [both of God and of the Virgin ... alethos anelabe soma; ho Logos truly took a body; for the Word gar sarx egeneto kai epoliteusato aneu hamartias ...], became flesh and dwelt among us without sin ...], ephagen te kai epien [alethos], ate and drank [truly], alethos ediochthe epi Pontiou Pilatou, truly suffered persecution under Pontius Pilate, alethos [de, kai ou dokesei] estaurothe kai apethanen ... was truly [and not in appearance] crucified and died ... hos kai alethos egerthe apo nekron [kai aneste dia trion hemeron], who was also truly raised from the dead [and rose after three days], egeirontos auton tou Patros autou ... his Father raising him up ... [kai tessarakonta hemeras sundiatripsas tois Apostolois, [and after having spent forty days with the Apostles, anelephthe pros ton Patera; was received up to the Father, kai ekathisen ek dexion autou, and sits on his right hand, perimenon heos an tethosin hoi echthroi autou hupo tous podas autou]. waiting till his enemies are put under his feet]. __________________________________________________________________ Irenæus. A.D. 180. Irenæus was a native of Asia Minor, a pupil of Polycarp of Smyrna (Adv. Hær. Lib. III. cap. 3, § 4; Euseb. H. E. v. 20), and through him a grand-pupil of St. John the Apostle. He was bishop of the church at Lyons (Lugdunum), in the South of France, in 177, wrote his great work against the Gnostic heresies about 180, while Eleutherus (d. 185) was bishop of Rome (Adv. Hær. Lib. III. cap. 3, § 3), and died about 202. He was therefore a connecting link between the East and the West, as well as between post-apostolic and ante-Nicene Christianity, and altogether the most important witness of the doctrinal status of the Catholic Church at the close of the second century. The ancient Massilia (Marseilles) was a Greek colony, and the churches of Lyons and Vienne in Gaul were probably planted by Eastern missionaries, and retained a close connection with the Eastern churches, as appears from the letter of those churches to their brethren in Asia Minor after the fierce persecution under Marcus Aurelius, A.D. 177 (see Euseb. H. E. v. 1). Irenaeus refutes the heretics of his age by the Scriptures and the apostolic tradition. This tradition, though different in form from the New Testament, and perhaps older than the writings of the Apostles, agrees with them, being a summary of their teaching, and is handed down in all the churches through the hands of the presbyters. [5] The sum and substance of this tradition is the baptismal creed, called by him the kanon tes aletheias, apostolon didache, to archaion tes ekklesias sustema, gnosis alethe, traditio veritatis, vera fides, prædicatio ecclesiæ. He does not give the creed in full, but incorporates passages of it in several parts of his work. He gives most of the articles of the Apostles' Creed as it prevailed in the West, but has also several characteristic passages in common with the Nicene Creed ( hena ... sarkothenta huper tes emeteras soterias ... to dia propheton kekeruchos ). The ancient liturgies of Gaul likewise have a semi-Oriental character. First Form Contra Hæreses, Lib. I. cap. 10, § 1 (Opera, ed. Stieren, Tom. I. p. 119). He men gar ekklesia, kaiper kath' holes tes oikoumenes heos peraton tes ges diesparmene, para de ton Apostolon kai ton ekeinon matheton paralabousa ten [pistin] The Church, though scattered through the whole world to the ends of the earth, has received [6] from the Apostles and their disciples the faith eis hena Theon, Patera pantokratora, in one God, the Father Almighty, ton pepoiekota ton ouranon, kai ten gen, who made the heaven and the earth, kai tas thalassas, kai panta ta en autois, pistin; and the seas, and all that in them is; kai eis hena Christon Iesoun, ton Huion tou Theou, and in one Christ Jesus, the Son of God, ton sarkothenta huper tes hemeteras soterias; who became flesh for our salvation; kai eis Pneuma hagion, and in the Holy Ghost, to dia ton propheton kekeruchos tas oikonomias kai tas eleuseis [ten eleusin, adventum ], who through the prophets preached the dispensations and the advents [advent], kai ten ek Parthenou gennesin, and the birth from the Virgin, kai to pathos, and the passion, kai ten egersin ek nekron, and the resurrection from the dead, kai ten ensarkon eis tous ouranous analepsin tou egapemenou Christou Iesou, tou Kuriou hemon, and the bodily assumption into heaven of the beloved Christ Jesus, our Lord, kai ten ek ton ouranon en te doxe tou Patros parousian autou, and his appearing from heaven in the glory of the Father, epi to anakephalaiosasthai ta panta, to comprehend all things under one head, kai anastesai pasan sarka pases anthropotetos, and to raise up all flesh of all mankind, hina Christo Iesou, to Kurio hemon, kai Theo, kai Soteri, kai basilei, kata ten eudokian tou Patros tou aoratou, pan gonu kampse epouranion kai epigeion kai katachthonion, kai pasa glossa exomologesetai auto, kai krisin dikaian en tois pasi poiesetai, ta men pneumatika tes ponerias, kai angelous parabebekotas, kai en apostasia gegonotas, kai tous asebeis, kai adikous kai anomous kai blasphemous ton anthropon eis to aionion pur pempse; tois de dikaiois, kai hosiois, kai tas entolas autou teterekosi kai en te agape autou diamemenekosi, tois ap' arches, tois de ek metanoias, zoen charisamenos, aphtharsian doresetai, kai doxan aionian peripoiese. that, according to the good pleasure of the Father invisible, every knee of those that are in heaven and on the earth and under the earth should bow before Christ Jesus, our Lord and God and Saviour and King, and that every tongue should confess to him, and that he may execute righteous judgment over all: sending into eternal fire the spiritual powers of wickedness, and the angels who transgressed and apostatized, and the godless and unrighteous and lawless and blasphemous among men, and granting life and immortality and eternal glory to the righteous and holy, who have both kept the commandments and continued in his love, some from the beginning, some after their conversion. Note.--Irenæus adds to this Creed: 'The Church, having received this preaching and this faith, as before said, though scattered throughout the whole world, zealously preserves it ( epimelos phulassei ) as one household, ... and unanimously preaches and teaches the same, and hands it down as by one mouth ( sumphonos tauta kerussei kai didaskei kai paradidosin, hos hen stoma kiktemene ); for although there are different dialects in the world, the power of the tradition is one and the same ( he dunamis tes paradoseos mia kai he aute ). And in no other manner have either the churches established in Germany believed and handed down, nor those in Spain, nor among the Celts, nor in the East, nor in Egypt, nor in Libya, nor those established in the middle of the world. But as the sun, God's creature, is one and the same in all the world, so, too, the preaching of the truth shines every where and enlightens all men who wish to come to the knowledge of the truth. And neither will he who is very mighty in language among those who preside over the churches say other than this (for the disciple is not above his Master), nor will he who is weak in the word impair the tradition. For as the faith is one and the same, neither he who is very able to speak on it adds thereto, nor does he who is less mighty diminish therefrom.' Second Form Adv. Hær., Lib. III. cap. 4, § 1, 2 (Opera, Tom. I. p. 437). Quid autem si neque Apostoli quidem Scripturas reliquissent nobis, nonne oportebat ordinem sequi traditionis, quam tradiderunt iis quibus committebant ecclesias? Cui ordinationi assentiunt multæ gentes barbarorum, eorum qui in Christum credunt, sine charta et atramento scriptam habentes per Spiritum in cordibus suis salutem, et veterem traditionem diligenter custodientes, If the Apostles had not left to us the Scriptures, would it not be necessary to follow the order of tradition, which those to whom they committed the churches handed down? To this order many nations of barbarians give assent, those who believe in Christ having salvation written in their hearts by the Spirit without paper and ink, and guarding diligently the ancient tradition, In unum Deum credentes, believing in one God, Fabricatorem cæli et terræ, Maker of heaven and earth, et omnium quæ in eis sunt, and all that in them is, Per Christum Jesum Dei Filium; Through Christ Jesus the Son of God; Qui, propter eminentissimam erga, figmentum suum dilectionem, Who, for his astounding love towards his creatures, eam quæ esset ex Virgine generationem sustinuit, sustained the birth of the Virgin, ipse per se hominem adunans Deo, himself uniting his manhood to God, et passus sub Pontio Pilato, and suffered under Pontius Pilate, et resurgens, and rose again, et in claritate receptus, and was received in glory, in gloria venturas, shall come in glory, Salvator eorum qui salvantur, et Judex eorum qui judicantur; et mittens in ignem æternum transfiguratores veritatis et the Saviour of those who are saved, and the Judge of those who are judged; and sending into eternal fire the perverters of the truth contemptores Patris sui et adventus ejus. and the despisers of his Father and his advent. Third Form Adv. Hær., Lib. IV. cap. 33, § 7 (Opera, Tom. I. p. 670). After remarking that the spiritual man shall judge all those who are beyond the pale of the truth--that is, outside of the Church--and shall be judged by no one, Irenæus goes on to say: 'For to him all things are consistent; he has a full faith ( pistis holokeros )--' Eis hena Theon pantokratora, In one God Almighty, ex hou ta panta, from whom are all things; kai eis ton Huion tou Theou, Iesoun Christon, and in the Son of God, Jesus Christ, ton Kurion hemon, our Lord, di hou ta panta, by whom are all things, kai tas oikonomias autou, and in his dispensations, di hon anthropos egeneto ho Huios tou Theou; through which the Son of God became man; Peismone bebaia kai eis to Pneuma tou Theou, [7] the firm persuasion also in the Spirit of God, ... to tas oikonomias Patros te kai Huiou skenobatoun kath' hekasten genean en tois anthropois, kathos bouletai ho Pater. who furnishes us with a knowledge of the truth, and has set forth the dispensations of the Father and the Son, in virtue of which he dwells in every generation of men, according to the will of the Father. __________________________________________________________________ [5] The essential identity of the Scriptures and the apostolic tradition is asserted by Irenæus (Adv. Hær. Lib. III. cap. 1, § 1): 'Non per alios dispositionem salutis nostræ cognovimus, quam per eos [apostolos], per quos evangelium pervenit ad nos; quod quidem tunc præconaverunt, postea vero per Dei voluntatem in Scripturis nobis tradiderunt, fundamentum et columnam fidei nostræ futuram.' Comp. the fragment of his letter to Florinus, preserved by Eusebius (H. E. v. 20), where he says that the presbyters and Polycarp handed down the teaching of the Lord as they received it from the eye-witnesses of the Word of Life--in entire accordance with, the Scriptures ( panta sumphona tais graphais ). [6] Lit. 'yet having received.' In the Greek the creed is part of one sentence, which is resumed in touto to kerugma pareilephuia kai tauten ten pistin ... he ekklesia ... epimelos phulassei. [7] The Greek original is here defective. The Latin translation reads as follows: ' Sententia firma quæ est in Spiritu Dei, qui pæstat agnitionem veritatis, qui dispositiones Patris et Filii exposuit, secundum quas aderat generi humano quemadmodum vult Pater. ' __________________________________________________________________ Tertullian. A.D. 200. Tertullian, originally a lawyer, in mature life converted to Christianity, and one of its ablest and most fearless advocates against infidels and heretics, flourished towards the close of the second and the beginning of the third century as presbyter in Northern Africa, till about A.D. 220. He was a rugged and eccentric genius, and joined the Montanist sect, which believed in the advent of the age of the Paraclete in the person of Montanus, the continuance of the gift of prophecy in woman as well as man, and the near approach of the millennium, and which maintained severe discipline and some peculiar customs, in opposition to the more tolerant practice of the Catholic Church. He placed truth ( veritas ) above authority and custom ( vetus consuetude ). But otherwise he was one of the strongest champions of catholic orthodoxy against the Gnostic heresies, and would allow no change in matters of fundamental doctrine. He alludes three times to the Creed, and quotes the chief articles with some variations and interwoven with his comments. In other places he mentions only one or two articles, as the occasion suggested. See Walch, pp. 7-10; Hahn, pp. 68-73; Heurtley, pp. 13-17; Swainson, pp. 35-40. First Form. De Virginibus Velandis, cap. 1. Regula quidem fidei una omnino est, sola, immobilis, et irreformabilis, credendi scilicet The Rule of Faith is altogether one, sole, immovable, and irreformable--namely, to believe In unicum Deum Omnipotentem, in one God Almighty, mundi conditorem; the Maker of the world; et Filium ejus, Jesum Christum, and his Son, Jesus Christ, natum ex Virgine Maria, born of the Virgin Mary, crucifixum sub Pontio Pilato, crucified under Pontius Pilate, tertia die resuscitatum a mortuis, on the third day raised again from the dead, receptum in cælis, received in the heavens, sedentem nunc ad dexteram Patris, sitting now at the right hand of the Father, venturum judicare vivos et mortuos, coming to judge the quick and the dead, per carnis etiam resurrectionem. [8] also through the resurrection of the flesh. Second Form. Adv. Praxeam (a Patripassian Unitarian), cap. 2. Nos vero et semper, et nunc magis, ut instructiores per Paracletum, Deductorem scilicet omnis veritatis, But we believe always, and now more, being better instructed by the Paraclete, the Leader into all truth, Unicum quidem Deum credimus: One God: [9] sub hac tamen dispensatione, quam oeconomiam dicimus, but under this dispensation which we call economy, ut unici Dei sit et Filius, and the Son of the one God, Sermo ipsius, qui ex ipso processerit, his Word [Logos] who proceeded from him, per quem omnia facta sunt, by whom all things were made, et sine quo factum est nihil. (John i. 3.) and without whom nothing was made. Hunc missum a Patre in Virginem, This was sent from the Father into the Virgin, et ex ea natum, and was born of her, hominem et Deum, Filium hominis et Filium Dei, both Man and God, the Son of Man and the Son of God, et cognominatum Jesum Christum: and called Jesus Christ: Hunc passum, He suffered, hunc mortuum et sepultum, he died and was buried, secundum Scripturas; according to the Scriptures; [10] et resuscitatum a Patre, and raised again by the Father, et in cælos resumptum, and taken up into the heavens, sedere ad dexteram Patris, and sitteth at the right hand of the Father, venturum judicare vivos et mortuos: he shall come to judge the quick and the dead: qui exinde miserit, secundum promissionem suam, a Patre, He thence did send, according to his promise, from the Father, Spiritum Sanctum, Paracletum, the Holy Ghost, the Paraclete, Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum. [11] the Sanctifier of the faith of those who believe in the Father and the Son and the Holy Ghost. Third Form. De Præscript. Hæret. cap. 13. Regula est autem fidei, ... illa scilicet qua creditur, The Rule of Faith is, ... namely, that by which we believe Unum omnino Deum esse, That there is but one God, nec alium præter mundi conditorem, and no other besides the Maker of the world, qui universa de nihilo produxerit, who produced the universe out of nothing, per Verbum suum primo omnium demissum; by his Word sent forth first of all; id Verbum, Filium ejus appellatum, that this Word, called his Son, in nomine Dei varie visum a patriarchis, was seen in the name of God in various ways by the patriarchs, in prophetis semper auditum, was always heard in the prophets, postremo delatum, ex Spiritu Patris Dei et virtute, in Virginem Mariam, at last was sent down, from the Spirit and power of God the Father, into the Virgin Mary, carnem, factum in utero ejus, et ex ea natum, was made flesh in her womb, and born of her, egisse [12] Jesum Christum; lived (appeared) as Jesus Christ; exinde prædicasse novam legem that then he preached the new law et novam promissionem regni cælorum; and the new promise of the kingdom of heaven; virtutes fecisse; wrought miracles; fixum cruci; was nailed to the cross; tertia die resurrexisse; rose again on the third day; in cælos ereptum; was caught up to the heavens; sedisse [13] ad dexteram Patris; and sat down at the right hand of the Father; misisse vicariam vim Spiritus Sancti, sent in his place the power of the Holy Ghost, qui credentes agat; to guide the believers; venturum cum claritate he will come again with glory ad sumendos sanctos in vitæ æternæ et promissorum cælestium fructum, to take the saints into the enjoyment of eternal life and the celestial promises, et ad profanos adjudicandos igni perpetuo, and to judge the wicked with eternal fire, facta utriusque partis resuscitatione, after the resuscitation (resurrection) of both, cum carnis restitutione. [14] with the restitution (restoration) of the flesh. __________________________________________________________________ [8] That is: This also belongs to the unchangeable rule of faith, that the Lord will hold general judgment after the dead are raised to life again. Neander (Tertull. p. 303) transposes etiam before per: 'To judge the dead also through the resurrection.' To this Tertullian adds: ' Hac lege fidei manente, cætera jam disciplinæ et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratia Dei ' (This law of faith remaining, all other matters of discipline and conversation admit of the novelty of correction, the grace of God, namely, working and advancing to the end). The article on the Holy Ghost is here omitted. [9] In the Latin the following sentences depend on credimus. The English idiom requires more freedom. [10] This important insertion (the only express recognition of the Scriptures in the Creed) is also found in the Nicene Creed ( kata tas graphas ), after the clause risen on the third day, but disappeared in the later forms of the Apostles' Creed. [11] To this Tertullian adds: ' Hanc regulam ab initio Evangelii decucurrisse, etiam ante priores quosque hæreticos, ne dum ante Praxean hesternum, probabit tam ipsa posteritas omnium hæreticorum, quam ipsa novellitas Praxeæ hesterni. ' i.e. 'That this rule has come down from the beginning of the gospel, even before the earlier heretics, and so of course before the Praxeas of yesterday, is proved both by the lateness of all heretics, and by the novelty of this Praxeas of yesterday.' [12] Al. exisse (Cod. Urs.). [13] Al. sedere, sitteth. [14] 'Hæc regula,' he adds here also, 'a Christo, ut probabitur, instituta nullas habet apud nos quæstiones, nisi quas hæreses inferunt et quæ hæreticos faciunt; cæterum manente forma ejus in suo ordine, quantum libet quæras et tractes et omnem libidinem curiositatis effundas.' __________________________________________________________________ Cyprian, of Carthage. A.D. 250. Cyprian, the great bishop and martyr of Carthage, the chief champion of catholic unity; against heretics and schismatics, and at the same time of episcopal independence against Rome, during the middle of the third century (died 258), first applies the term Symbolum to the baptismal creed, but gives us only scanty fragments of it, in answer to the question whether baptized heretics and schismatics (like the Novatians) should be rebaptized when applying for admission into the Catholic Church. He answers the question in the affirmative, since out of the Catholic Church there is no truth, no sacraments, no salvation ( extra Ecclesiam nulla salus ); and hence if the Novatians used the same terms in their creed as the Catholics, they had not the thing, but a mere sham or empty counterfeit. This opinion on the validity of heretical baptism Cyprian maintained in opposition to Bishop Stephen of Rome. The first of these fragmentary creeds is contained in his Epistle to Magnus (Ep. 69, al. 76), the other in his synodical Epistle to Januarius and other Numidian bishops (Ep. 70). Both are in form interrogative, in answer to the question Credis? put to the baptismal candidate, and contain the following articles: Credo in Deum Patrem, I believe in God the Father, in Filium Christum, in his Son Christ, in Spiritum Sanctum. in the Holy Ghost. Credo remissionem peccatorum, I believe the forgiveness of sins, et vitam eternam and eternal life per sanctam Ecclesiam. through the holy Church. __________________________________________________________________ Novatian, of Rome. A.D. 250. Novatian, a presbyter and then a schismatical bishop of Rome, in opposition to Cornelius, from whom he dissented, in the middle of the third century, on a question of discipline concerning the readmission of the lapsed, explains, in his work De Trinitate s. De Regula Fidei (Bibl. PP. ed. Gallandi, Tom. III. pp. 287 sqq.), the 'rule of truth,' especially the divinity of Christ, in opposition to the heresies of his age, and states: Regula exigit veritatis, ut primo omnium The rule of truth demands that, first of all, credamus in Deum Patrem et Dominum omnipotentem, we believe in God the Father and Almighty Lord, id est, rerum omnium perfectissimum conditorem. that is, the most perfect Maker of all things.... Eadem regula veritatis docet nos credere, post Patrem, etiam The same rule of truth teaches us to believe, after the Father, also in Filium Dei, Christum Jesum, in the Son of God, Christ Jesus, Dominum Deum nostrum, sed Dei Filium.... our Lord God, but the Son of God.... Sed enim ordo rationis et fidei auctoritas, digestis vocibus et literis Domini, admonet nos, post hæc credere etiam Moreover, the order of reason and the authority of faith, in due consideration of the words and Scriptures of the Lord, admonishes us, after this, to believe also in Spiritum Sanctum, in the Holy Ghost, olim Ecclesiæ repromissum, sed statutis temporum opportunitatibus redditum. promised of old to the Church, but granted in the appointed and fitting time. Note.--This rule is little more than the baptismal formula, and represents the Roman creed, which was shorter than the Eastern creeds, since Rome always loved power more than philosophy, and (as Rufinus remarks, De Symb. § 3) was less disturbed by heretical speculations than the Greek Church. Novatian, however, takes the knowledge of the whole creed for granted, and hence does not quote it literally and in full. He mentions also incidentally as articles of faith the holy Church, the remission of sins, and the resurrection. Comp. the notes in Hahn, pp. 74, 75. __________________________________________________________________ Origen, of Alexandria. About A.D. 250. De Principiis, Lib. I. Præf. § 4-6. Origen (185-254), teacher of the Catechetical School of Alexandria in Egypt, was the greatest divine and one of the noblest characters of his age, equally distinguished for genius, learning, industry, and enthusiasm for the knowledge of truth. His orthodoxy was questioned by some of his contemporaries, and he was even excommunicated by the Bishop of Alexandria, and condemned as a heretic long after his death by a council of Constantinople, 544. His curious speculations about the pre-existence of souls, the final salvation of all rational beings, etc., arose chiefly from his attempt to harmonize Christianity with Platonism. In the Introduction to his work, Peri archon, On the Principles (of the Christian Religion), written before 231 (some date it from 212-215), and preserved to us in the loose and inaccurate Latin translation of Rufinus, Origen gives some fragments of the creed which was used in his day and country. He first remarks that, while all believers in Christ accepted the books of the Old and New Testaments as a full revelation of the divine truth, the diversity of interpretations and opinions demanded a clear and certain rule ( certa linea, manifesta regula ), and that the apostles delivered such articles of faith as they deemed necessary for all, leaving the study of the reasons, the examination of the mode and origin, to the more gifted lovers of wisdom. He then proceeds to give a sketch of these dogmatic teachings of the apostles as follows: Species eorum, quæ per prædicationem Apostolicam manifeste traduntur, istæ sunt: The form of those things which are manifestly delivered by the preaching of the Apostles is this: Primo, quod unus Deus est, qui omnia creavit atque composuit quique cum nihil esset, esse fecit universa, Deus a prima creatura, et conditione mundi, omnium justorum Deus--Adam, Abel, Seth, Enos, Enoch, Noë, Sem, Abraham, Isaac, Jacob, duodecim Patriarcharum, Moysis et Prophetarum: et quod hic Deus in novissimis diebus, sicut per prophetas suos ante promiserat, misit Dominum nostrum Jesum Christum, primo quidem vocaturum Israël, secundo vero etiam gentes post perfidiam populi Israël. Hic Deus justus et bonus, Pater Domini nostri Jesu Christi, Legem et Prophetas et Evangelia ipse dedit, qui et Apostolorum Deus est et Veteris et Novi Testamenti. First, that there is one God, who created and framed every thing, and who, when nothing was, brought all things into being,--God from the first creation and forming of the world, the God of all the just--Adam, Abel, Seth, Enos, Enoch, Noah, Shem, Abraham, Isaac, Jacob, the twelve Patriarchs, Moses, and the Prophets: and that this God, in the last days, as he had before promised through his Prophets, sent our Lord Jesus Christ, to all Israel first, and then, after the unbelief of Israel, also to the Gentiles. This just and good God, the Father of our Lord Jesus Christ, himself gave the Law and the Prophets and the Gospels, and he also is the God of the Apostles, and of the Old and New Testaments. Tum deinde, quia Jesus Christus ipse, qui venit, ante omnem creaturam natus ex Patre est. Qui cum in omnium conditione Patri ministrasset (per ipsum enim omnia facta sunt), novissimis temporibus se ipsum exinaniens homo factus incarnatus est, cum Deus esset, et homo factus mansit, quod erat, Deus. Corpus assumsit nostro corpori simile, eo solo differens, quod natum ex Virgine et Spiritu Sancto est. Et quoniam hic Jesus Christus natus et passus est in veritate et non per phantasiam communem hanc mortem sustinuit, vere mortuus; vere enim a mortuis resurrexit et post resurrectionem, conversatus cum discipulis suis, assumtus est. Then, secondly, that Jesus Christ himself, who came, was born of the Father before all creation. And when in the formation of all things he had served the Father (for by him all things were made), in these last times, emptying himself, he became man incarnate, while he was God, and though made man, remained God as he was before. He took a body like our body, differing in this point only, that it was born of the Virgin and the Holy Ghost. And since this Jesus Christ was born and suffered in truth, and not in appearance, he bore the death common to all men and truly died; for he truly rose from the dead, and after his resurrection, having conversed with his disciples, he was taken up. Tum deinde honore ac dignitate Patri ac Filio sociatum tradiderunt Spiritum Sanctum. They also delivered that the Holy Ghost was associated in honor and dignity with the Father and the Son. Origen then goes on to say that 'such questions, as to whether the Holy Spirit was born or unborn ( natus an innatus ), whether he was also to be regarded as a Son of God or not, are left for inquiry and investigation out of the holy Scriptures, according to the best of our ability; but it was most clearly preached in the churches that the Holy Spirit inspired every one of the saints and prophets and apostles, and that there was not one Spirit given to the ancients and another to the Christians.' Then he mentions (§ 5) as part of apostolic preaching ( ecclesiastica prædicatio ) the future resurrection and judgment, the freedom of will ( omnem animam rationabilem esse liberi arbitrii et voluntatis ), the struggle of the soul with the devil and his angels, the inspiration of the Scriptures, and their deeper meaning known only to those to whom the Holy Spirit gives wisdom and understanding. Throughout this passage Origen makes an important distinction between ecclesiastical preaching and theological science, and confines the former to fundamental facts, while to the latter belongs the investigation of the why and wherefore, and the deeper mysteries. __________________________________________________________________ Gregorius Thaumaturgus, of Neo-Cæsarea. About A.D. 270. Gregory, surnamed the Great or Thaumaturgus, i.e., the Wonderworker (from his supposed power of miracles), was a pupil and admirer of Origen (on whom he wrote an eloquent panegyric), and Bishop of Neo-Cæsarea in Pontus (from about 240 to 270), which he changed from a heathen into a Christian city. He took a prominent part in the Synod of Antioch (A.D. 269), which condemned the errors of Paul of Samosata, and issued a lengthy creed. [15] He was held in the highest esteem, as we learn from Basil the Great, his successor in office (De Spiritu Sancto, cap. 29, § 74, where he is compared to the apostles and prophets, and called a 'second Moses'), and from Gregory of Nyssa (Vita Gregorii). The following creed ( ekthesis pisteos kata apokalupsin Gregoriou episkopou Neokaisareias ) was, according to the legend related by Gregory of Nyssa a hundred years later, revealed to him by the Apostle John in a vision, at the request of the Virgin Mary. It is somewhat rhetorical, but more explicit on the doctrine of the Trinity than any other ante-Nicene creed, and approaches in this respect the Symbolum Quicunque. The Greek text in Gallandi, Vet. PP. Bibl. p. 385; in Mansi, Tom. I. p. 1030, and Hahn, p. 97. Hahn gives also two Latin versions, one by Rufinus. Two other creeds ascribed to him are not genuine. An English translation of his writings by S. D. F. Salmond, in the Ante-Nicene Christian Library, Vol. XX. (Edinb. 1871). Heis theos pater logou zontos, sophias huphestoses kai dunameos kai charakteros aidiou, teleios teleiou gennetor, pater huiou monogenous. There is one God, the Father of the living Word, who is the substantive wisdom and eternal power and image of God: the perfect origin (begetter) of the perfect (begotten): the Father of the only-begotten Son. Heis kurios monos ek monou, theos ek theou, charakter kai eikon tes theotetos, logos energos, sophia tes ton holon sustaseos periektike kai dunamis tes holes ktiseos poietike, huios alethinos alethinou patros, aoratos aoratou kai aphthartos, aphthartou kai athanatos athanatou kai aidios aidiou. There is one Lord, one of one (only of the only), God of God, the image and likeness of the Godhead, the mighty Word, the wisdom which comprehends the constitution of all things, and the power which produces all creation; the true Son of the true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal, and Everlasting of Everlasting. Kai hen pneuma hagion ek theou And there is one Holy Ghost, ten huparxin echon kai di autou pephenos delade tois anthropois, eikon tou huiou teleiou teleia, zoe zonton aitia [16] [ pege hagia ], [17] hagiotes hagiasmou choregos , [18] en ho phaneroutai theos ho pater ho epi panton kai en pasi, kai theos ho huios ho dia panton, trias teleia, doxe kai aidioteti kai basileia me merizomene mede apallotrioumene. having his existence from God, and being manifested by the Son, namely, to men, the perfect likeness of the perfect Son, Life, the cause of the living [19] [the sacred fount], [20] sanctity, the Leader of sanctification: [21] in whom is revealed God the Father, who is over all things and in all things, and God the Son, who is through all things: a perfect Trinity, not divided nor differing in glory and eternity and sovereignty. Oute oun ktiston ti e doulon en te triadi, oote epeisakton, [22] hos proteron men ouch huparchon, husteron de epeiselthon; oute oun enelipe pote huios patri, oute huio pneuma, alla atreptos kai analloiotos he aute trias aei. Neither, indeed, is there any thing created or subservient in the Trinity, nor introduced, [23] as though not there before but coming in afterwards; nor, indeed, has the Son ever been without the Father, nor the Spirit without the Son, but the Trinity is ever the same, unvarying and unchangeable. __________________________________________________________________ [15] See the Greek text of the creed of the Antiochean Synod in Hahn, pp. 91-96; an English translation in Swainson, pp. 52-55. [16] Variations: teleia zoe zonton, perfecta vita viventium; viventium causa. See Hahn, p. 99. [17] Omitted in some MSS., and by Hahn. [18] Rufinus: sanctitas sanctificationis præstatrix. Another Latin version: sanctitas et fons sanctitatis et ædificationis administrator. [19] Variations: teleia zoe zonton, perfecta vita viventium; viventium causa. See Hahn, p. 99. [20] Omitted in some MSS., and by Hahn. [21] Rufinus: sanctitas sanctificationis præstatrix. Another Latin version: sanctitas et fons sanctitatis et ædificationis administrator. [22] Latin version: subintroductum. Rufinus: superinductum. [23] Latin version: subintroductum. Rufinus: superinductum. __________________________________________________________________ Lucian, of Antioch. A.D. 300. From Athanasius, Epist. de Synodis Arimini et Seleuciæ celebratis, § 23 (Opera ed. Montfauc. Tom. I. Pt. II. p. 735), and Socrates, Hist. Eccl. Lib. II. cap. 10. Lucianus was a learned presbyter of Antioch, who died a martyr, A.D. 311, under Maximinus, in Nicomedia. His creed was found after his death, and was, together with three similar creeds, laid before the Synod of Antioch, held A.D. 341, in the hope that it might be substituted for the obnoxious Creed of Nicæa. It is also called the second Antiochean Formula. It was translated into Latin by Hilarius Pictav. in his book De Synodis s. de Fide Orientalium, § 29. See Socrates, H. E. Lib. II. cap. 10 and 18; Sozomen, H. E. Lib. III. cap. 5; VI. 12; Mansi, Conc. Tom. II. pp. 1339-1342; Walch, l.c. p. 34; Hahn, l.c. p. 100. Pisteuomen akolouthos te euangelike kai apostolike paradosei eis hena theon patera pantokratora, ton ton holon demiourgon te kai poieten kai pronoeten. We believe, in accordance with evangelic and apostolic tradition, in one God the Father Almighty, the Maker and Provider of all things. Kai eis hena kurion Iesoun Christon, ton huion autou, ton monogene theon , [24] di hou ta panta (egeneto), ton gennethenta pro ton aionon ek ton patros, theon ek theou, holon ex holou [ totum ex toto ], monon ek monou [ unum ex uno ], teleion ek teleiou, basilea ek basileos, kurion apo [ek] kuriou, logon zonta, sophian, zoen, phos alethinon, hodon, aletheian, anastasin, poimena, thuran, atrepton te kai analloioton, tes theotetos, ousias te kai boules kai dunameos kai doxes tou patros aparallakton eikona, ton prototokon pases ktiseos, ton onta en arche pros ton theon, theon logon, kata to eiremenon en euangelio; kai theos en ho logos, di hou ta panta egeneto kai en ho ta panta sunesteke; ton ep' eschaton ton hemeron katelthonta anothen kai gennethenta ek parthenou, kata tas graphas, kai anthropon genomenon, mesiten theou kai anthropon, apostolon te tes pisteos hemon, kai archegon zoes, hos phesi; hoti katabebeka ek tou ouranou, ouch hina poio to thelema And in one Lord Jesus Christ his Son, the only-begotten God, through whom all things were made, who was begotten of the Father before all ages, God of God, Whole of Whole, One of One, Perfect of Perfect, King of King, Lord of Lord, the living Word, Wisdom, Life, True Light, Way, Truth, Resurrection, Shepherd, Door, unchangeble and unalterable, the immutable likeness of the Godhead, both of the substance and will and power and glory of the Father, the first-born of all creation, who was in the beginning with God, the Divine Logos, according to what is said in the gospel: 'And the Word was God,' [25] through whom all things were made, and in whom 'all things consist:' [26] who in the last days came down from above, and was born of a Virgin, according to the Scriptures, and became man, the Mediator between God and man, and the Apostle of our Faith, [27] and the Prince of life; as he says, [28] 'I have come down from heaven, not to do to emon, alla to thelema tou pempsantos me; ton pathonta huper hemon kai anastanta te trite hemera, kai anelthonta eis ouranous kai kathesthenta en dexia tou patros, kai palin erchomenon meta doxes kai dunameos krinai zontas kai nekrous. mine own will, but the will of him that sent me:' who suffered for us, and rose for us the third day, and ascended into heaven and sitteth on the right hand of the Father, and again is coming with glory and power to judge the quick and the dead. Kai eis to pneuma to hagion, to eis paraklesin kai hagiasmon kai teleiosin tois pisteuousi didomenon, kathos kai ho kurios hemon Iesous Christos dietazato tois mathetais, legon; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos; delonoti patros alethos patros ontos, huiou de alethos huiou ontos, tou de hagiou pneumatos alethos hagiou pneumatos ontos, ton onomaton ouch haplos oude argos keimenon, alla semainonton akribos ten oikeian hekastou ton onomazomenon hupostasin kai taxin kai doxan; hos einai te men hupostasei tria, te de sumphonia hen. And in the Holy Ghost given for consolation and sanctification and perfection to those who believe; as also our Lord Jesus Christ commanded his disciples, saying, 'Go ye, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;' [29] clearly of the Father who is really a Father, and of a Son who is really a Son, and of the Holy Ghost who is really a Holy Ghost; these names being assigned not vaguely nor idly, but indicating accurately the special personality, order, and glory of those named, so that in Personality they are three, but in harmony one. Tauten oun echontes ten pistin (kai ex arches kai mechri telous echontes) enopion tou theou kai tou Christou pasan hairetiken kakodoxian anathematizomen. Kai ei tis para ten hugie ton graphon orthen pistin didaskei, legon, e chronon e kairon e aiona e einai e gegonenai pro tou gennethenai Having then this faith (from the beginning and holding it to the end) before God and Christ we anathematize all heretical false doctrine. And if any one, contrary to the right faith of the Scriptures, teaches and says that there has been a season or time or age before the ton huion, anathema esto. Kai ei tis legei ton nhion ktisma hos hen ton ktismaton, e gennema hos hen ton gennematon, e poiema hos hen ton poimaton, kai me hos hai theiai graphai paradedokan ton proeiremenon hekaston aph' hekastou, e ei tis allo didaskei e euangelizetai par ho parelabomen, anathema esto. Son of God was begotten, let him be accursed. And if any one says that the Son is a creature as one of the creatures, or generated as one of the things generated, or made as one of the things made, and not as the divine Scriptures have handed down each of the forenamed statements; or if a man teaches or preaches any thing else contrary to what we have received, let him be accursed. Hemeis gar pasi tois ek ton theion graphon paradedomenois hupo te ton propheton kai apstolon alethinos kai emphobos kai pisteuomen kai akolouthoumen. For we truly and clearly both believe and follow all things from the holy Scriptures that have been transmitted to us by the Prophets and Apostles. __________________________________________________________________ [24] I connect monogene with theon, which accords with the reading of some of the oldest MSS. (the Sinaitic and the Vatican), in John i. 18 ( monogenes theos instead of huios ). But according to the usual punctuation adopted by Hahn we must translate, 'his only-begotten Son, God.' [25] John i. 1. [26] Col. i. 17. [27] Heb. iii. 1. [28] John vi. 38. [29] Matt. xxviii. 19. __________________________________________________________________ The Private Creed of Arius. A.D. 328. The preceding Creed of Lucian seems to have already in view the rising heresy of Arius, Presbyter of Alexandria (d. 336), which kindled one of the greatest theological controversies, and became the occasion of the Nicene Council and Creed. We insert it, therefore, in this place, between Lucian and Eusebius, to show how far Arius agreed with the Catholic faith of that age. His peculiar tenets, however, which were condemned at Nicæa in 325, are skillfully avoided in this private confession. It is heretical not by what it says, but by what it omits. It was to pave the way for his restoration. It was laid before the Emperor Constantine, at his request, and is reported by Socrates, Hist. Eccl. Lib. I. cap. 26, and Sozomen, Hist. Eccl. Lib. II. cap. 27; see also Mansi, Conc. Tom. II. p. 1157, and Hahn, pp. 192 sq. Pisteuomen eis hena Theon, We believe in one God, patera pantokratora; the Father Almighty; Kai eis kurion Iesoun Christon, ton huion autou, And in the Lord Jesus Christ, his Son, ton ex autou pro panton ton aionon gegennemenon, who was begotten of him before all ages, theon logon, the Divine Logos, di hou ta panta egeneto, ta te en tois ouranois kai ta epi tes ges, through whom all things were made, both those in the heavens and those on the earth; ton katelthonta kai sarkothenta, who came down and was made flesh; kai pathonta, and suffered; kai anastanta, and rose again; kai anelthonta eis tous ouranous, and ascended to the heavens; kai palin erchomenon krinai zontas kai nekrous. and shall come again to judge the quick and the dead. Kai eis to hagion pneuma. And in the Holy Ghost; kai eis sarkos anastasin, and in the resurrection of the flesh; kai eis zoen tou mellontos aionos, and in the life of the world to come; kai eis basileian ouranon, and in a kingdom of heaven; kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton. [30] and in one Catholic Church of God which extends to the ends of the earth. __________________________________________________________________ [30] The Latin version in Mansi: 'quæ ab una orbis terrarum ora ad alteram usque porrigitur.' __________________________________________________________________ Eusebius, of Cæsarea. A.D. 325. Socrates, Hist. Eccl. Lib. I. cap. 8. Eusebius, Bishop of Cæsarea, in Palestine (d. 340), the Church historian, the friend and eulogist of Constantine I., and a leading member of the Council of Nicæa (325), forms the connecting link between the ante-Nicene and the Nicene Church. In his account of that Council he mentions the following creed, which his church in Cæsarea had received from the bishops of former times in catechizing and at baptism, which he himself had learned from Scripture, believed, and taught, and which he had laid before the Emperor and the Council. It comes very near the Nicene Creed as adopted in 325, and was the basis of it, but the characteristic shibboleth of Nicene orthodoxy, the term homoousios or consubstantial, is wanting. See Eusebii Cæsareensis Episcopi de fide Nicænæ exposita, in Athanasius, Epistola de decretis Synodi Nicænæ (Opera, Tom. I. Pt. I. pp. 238 sqq., ed. Montfauc.); Socrates, Hist. Eccl. Lib. I. cap. 8; Theodoret, Hist. Eccl. Lib I. cap. 12. Pisteuomen eis hena theon patera pantokratora, We believe in one God the Father Almighty, ton ton apanton horaton te kai aoraton poieten; Maker of all things visible and invisible; Kai eis hena kurion Iesoun Christon, And in one Lord Jesus Christ, ton tou theou logon, the Word of God, theon ek theou, God of God, phos ek photos, Light of Light, zoen ek zoes, Life of Life, huion monogene, the only-begotten Son, prototokon pases ktiseos, the first-born of every creature, pro panton ton aionon ek tou theou patros gegennemenon, begotten of God the Father before all ages, di hou kai egeneto ta panta; by whom also all things were made; ton dia ten hemeteran soterian sarkothenta kai en anthropois politeusamenon, who for our salvation was made flesh and made his home among men; kai pathonta, and suffered; kai anastanta te trite hemera, and rose on the third day; kai anelthonta pros ton patera, and ascended to the Father; kai hexonta palin en doxe krinai zontas kai nekrous. and will come again in glory, to judge the quick and the dead. [Pisteuomen] kai eis hen pneuma hagion. [31] [We believe] also in one Holy Ghost. [32] Touton hekaston einai kai huparchein pisteuontes, patera alethos patera kai huion alethos huion kai pneuma hagion alethos pneuma hagion, kathos kai ho kurios hemon apostellon eis to kerugma tous heautou mathetas eipe; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou agiou pneumatos. We believe that each of these is and exists, the Father truly Father, and the Son truly Son, and the Holy Ghost truly Holy Ghost; even as our Lord, when sending forth his disciples to preach, said: 'Go and make disciples of all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost.' To this creed Eusebius adds: 'And concerning these things we affirm that we so hold and so think, and have of old so held, and will so hold till death, and stand steadfast in this faith, anathematizing all ungodly heresy. We testify before Almighty God and our Lord Jesus Christ that we have thought all this in heart and soul ever since we knew ourselves, and we now so think and speak in truth, being able to show by evidence and to convince you that we in past times so believed and preached accordingly.' __________________________________________________________________ [31] Here the Creed of Cæsarea stops. What follows is an explanatory summary or a personal confession of Eusebius. This difference Hahn seems to have overlooked (p. 47). [32] Here the Creed of Cæsarea stops. What follows is an explanatory summary or a personal confession of Eusebius. This difference Hahn seems to have overlooked (p. 47). __________________________________________________________________ Cyril, of Jerusalem. About A.D. 350. From his Katecheseis . Cyril was elected Bishop of Jerusalem in 350; was expelled by the Arians in 360; reinstated in 361; attended the second oecumenical Council in 381 as an advocate of the Nicene orthodoxy (although for some time he had sided with the semi-Arians); he died in 386. He wrote in 348, while he was presbyter of the Church in Jerusalem, twenty-three Catechetical Lectures ( Katecheseis ) or Sermons on the baptismal Creed used in Jerusalem, which he asserts to be the faith of the universal Church (Cat.XVII. § 3), also 'the holy and apostolic faith' (Cat. XVIII. § 32), although Cyril knows nothing of a literal composition by the Apostles. The Lectures were delivered to those who hoped to be baptized on the ensuing Easter eve. The Creed thus explained is not given at length in the manuscripts, since it was not to be written on paper, but to be engraved on the memory, and to serve to the baptized Christian as a viaticum for his journey through life, by which he might test the doctrine of Cyril or any other teacher. He claims for it antiquity and agreement with the Scripture from which it was drawn (Cat. V. § 12). From these Lectures and ancient headings A. Aug. Touttée, the Benedictine editor of the Works of Cyril (Venet. 1763), has compiled the following creed. It closely resembles the Nicene Creed of 325, but, like that of Eusebius, it avoids the homoousion. At the same time, it contains most of the additional clauses of the Constantinopolitan Creed of 381. Comp. the critical edition of Cyril's Lectures by Reischl and Rupp, Munich, 1848-1850; my Church History, Vol. III. pp. 924 sqq.; Swainson, l.c. pp. 16 sqq.; Hort, l.c. pp. 84 sqq. The fourth Catechetical Lecture of Cyril, in which he goes over the creed in a summary way, is printed in Heurtley's De Fide et Symbolo, pp. 42-60. Longer Formula. Pisteuomen eis hena Theon Patera pantokratora, We believe in one God the Father Almighty, poieten ouranou kai ges, horaton te panton kai aoraton; Maker of heaven and earth, and of all things visible and invisible; Kai eis hena kurion Iesoun Christon, And in one Lord Jesus Christ, ton huion tou theou ton monogene, the only-begotten Son of God, ton ek huion tou patros gennethenta, pro panton aionon, begotten of the Father before all ages, theon alethinon, very God, di hou ta panta egeneto; by whom all things were made; en sarki paragenomenon, [33] who appeared in the flesh, kai enanthropesanta and became man [ek parthenou kai pneumatos agiou] [34] [of the Virgin and the Holy Ghost]; [35] staurothenta kai taphenta, was crucified and was buried; anastanta te trite hemera, rose on the third day; kai anelthonta eis tous ouranous and ascended into heaven, ai kathisanta ek dexion tou patros, and sitteth on the right hand of the Father; kai erchomenon en doxe, and will come again in glory, krinai zontas kai nekrous; to judge the quick and the dead; hou tes basleias ouk esai telos. of whose kingdom there shall be no end. Kai eis hen hagion pneuma, And in one Holy Ghost, ton parakleton, the Advocate, to lalesan en tois prophetais. who spake in the Prophets. Kai eis hen baptisma metanoias eis aphesin hamartion, And in one baptism of repentance for the remission of sins; kai eis mian hagian katholiken ekklesian, and in one holy Catholic Church; kai eis sarkos anastasin, and in the resurrection of the flesh, kai eis zoen aionion. and in life everlasting. Shorter Formula. In his Catechetical Lectures, XIX. § 9 (ed. Touttée, p. 309), where he gives an account of the baptismal service in the church of Jerusalem, Cyril mentions also a much briefer creed, as follows: Pisteuo eis ton Patera, I believe in the Father, kai eis ton Huion, and in the Son, kai eis to hagion Pneuma, and in the Holy Ghost, kai eis hen bartisma metanoias. and in one baptism of repentance. Note.--This is regarded by Touttée, Walch, and Swainson as an independent formula, as the shorter baptismal creed of the church of Jerusalem. On the other hand, Hahn (p. 58) endeavors to show from the context that this form was not properly a baptismal confession, but a preparatory form of consecration ( he prhos ton Christon suntaxis ) following the formula of renunciation ( meta ten apotaxin tou Satana ). It resembles in brevity the creed of Cyprian (p. 20), and, judging from its simplicity, is much older than the longer form. __________________________________________________________________ [33] Ussher, Bull, and Hahn read sarkothenta, was made flesh. [34] The words in brackets are doubtful, and are so considered by Touttée, Hahn, and Swainson. [35] The words in brackets are doubtful, and are so considered by Touttée, Hahn, and Swainson. __________________________________________________________________ Two Creeds of Epiphanius. A.D. 374. Ancoratus, cap. 119, 120. Epiphanius, the learned champion of a narrow and intolerant orthodoxy, was born in Palestine about 310, of Jewish parentage; Bishop of Salamis or Constantia, the capital of the island of Cyprus, 367; died at sea, 403. He has preserved to us two creeds at the close of his work Ancoratus ( ho ankurotos, secured as by an anchor, the Anchored One), which was written in 373 or 374, at the request of several presbyters in Pamphylia, as an exposition of the Nicene faith of the Holy Trinity, in opposition to the heresies of his age. The creeds are given as brief summaries of the preceding instruction. See Epiphanii 0pera, ed. Petavius, Tom. II. pp. 122 sqq.; ed. Migne, Patrol. Vol. XLIII. pp. 231 sqq.; also Hahn, l.c. pp. 56 sqq.; and Swainson, l.c. pp. 85 sqq. Comp. my Church History, Vol. III. pp. 926 sqq. First Formula. This is the shorter formula, and is chiefly interesting for its literal agreement with the fuller Nicene Creed as adopted, according to the current opinion, seven years afterwards by the second oecumenical Council (381). At the same time, it retains several clauses from the original Nicene Creed (325), especially 'Light of Light,' and the concluding anathema against the Arians. Epiphanius introduces this formula by the remark that 'this is the holy faith of the Catholic Church ( ten hagian pistin tes katholikes ekklesias ), as the holy and only Virgin of God [i.e., the pure Church] received it from the holy Apostles and the Lord to keep,' and that 'every person preparing for the holy laver of baptism must learn it as the common mother of us all confesses it, saying, We believe,' etc. Pisteuomen eis hena Theon Patera pantokratora, We believe in one God the Father Almighty, poieten ouranou te kai ges, horaton te panton kai aoraton; Maker of heaven and earth, and of all things visible and invisible; Kai eis hena Kurion Iesoun Christon, And in one Lord Jesus Christ, ton Huion tou Theou ton monogene, the only-begotten Son of God, ton ek tou Patros gennethenta pro panton ton aionon, begotten of the Father before all worlds, toutestin ek tes ousias tou Patros, that is, of the substance of the Father, phos ek photos, Light of Light, Theon alethinon ek Theou halethinou, very God of very God, gennethenta, ou poiethenta, begotten, not made, homoousion to Patri; being of one substance (consubstantial) with the Father; di hou ta panta egeneto, ta te en tois ouranois kai ta en te ge; by whom all things were made, both those in the heavens and those on earth; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon, who for us men, and for our salvation, came down from heaven. kai sarkothenta ek Pneumatos Hagiou kai Marias tes Parthenon, kai enanthropesanta; and was incarnate by the Holy Ghost and the Virgin Mary, and was made man; staurothenta te huper hemon epi Pontiou Pilatou, He was crucified for us under Pontius Pilate, kai pathonta, kai taphenta, and suffered, and was buried; kai anastanta te trite hemera, and the third day He rose again, kata tas graphas; according to the Scriptures; kai anelthonta eis tous ouranous, and ascended into heaven, kai kathezomenon ek dexion tou Patros, and sitteth on the right hand of the Father; kai palin erchomenon meta doxes and he shall come again, with glory, krinai zontas kai nekrous; to judge the quick and the dead; hou tes basileias ouk estai telos ; of whose kingdom shall be no end; Kai eis to Pneuma to Hagion, And in the Holy Ghost, kurion, kai zoopoion, the Lord, and Giver of life, to ek tou Patros ekporeuomenon, who proceedeth from the Father, to sun Patri kai Huio sumproskunoumenon kai sundoxazomenon, who with the Father and the Son together is worshiped and glorified, to lalesan dia ton propheton ; who spake by the Prophets; eis mian hagian katholiken kai apostoliken Ekklesian ; in one holy Catholic and Apostolic Church; homologoumen hen baptisma eis aphesin hamartion ; we acknowledge one baptism for the remission of sins; prosdokomen anastasin nekron, and we look for the resurrection of the dead; kai zoen tou mellontos aionos. and the life of the world to come. Tous de legontas, en pote hote ouk en, kai prin gennethenai ouk en, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai rheuston [36] e alloioton ton tou Theou Huion, toutous anathematizei he katholike kai apostolike Ekklesia. But those who say, 'There was a time when he was not,' and, 'He was not before he was begotten,' or, 'He was made of nothing [of things that are not],' or 'of another substance or essence,' saying that the Son of God is effluent [37] or variable, these the Catholic and Apostolic Church anathematizes. Note.--Epiphanius adds: 'And this faith was delivered from the holy Apostles and in the Church, [in] the holy city, from all the holy bishops ( apo panton homou ton hagion episkopon ), together more than three hundred and ten in number.' This evidently refers to the Council of Nicæa (which consisted of three hundred and eighteen bishops), and corrects the preceding statement of the apostolic origin of the Nicene Creed, which is true only of the substance, not of the form. But the reference itself is incorrect; for the creed of Epiphanius does not agree with the original Nicene Creed of 325, but word for word with the Nicæno-Constantinopolitan Creed of 381, except that it retains from the former the clauses toutestin ek tes ousias tou Patros, theon ek theou, and the concluding anathema, which was wisely omitted by the Council of Constantinople. It is evident, therefore, that the important clauses which that council added to the original Nicene Creed, especially after the words 'in the Holy Ghost,' existed at least as early as 374, and in part much earlier, since some of them are found also in Cyril (348), and even in the heretical creed of Arius, as well as in the Western creeds of Tertullian and Irenæus. It is questionable whether the Council of Constantinople adopted a new creed differing from that of Nicæa. It appears, indeed, in the seventh canon of the Constantinopolitan Council (in Mansi's Collection, Tom. III. pp. 564 and 565), but it is wanting in the paraphrase from the Arabic (in Mansi), among the canons of Johannes Scholasticus (d. 578), and in the epitome of Symeon Magister, who both give only six canons; nor is it mentioned by the Church historians Socrates, Sozomen, and Theodoret, or by any document before the fourth oecumenical Council of Chalcedon, 451, where the enlarged Nicene Creed was adopted, though not without objection from the Egyptian bishops. It seems, therefore, that the additions to the Nicene Creed, while they certainly existed several years before 381, and may have been put forward at the Council of Constantinople, were, nevertheless, not generally received till 451, See Vol. I. p. 25; Lumby, l.c. pp. 71-84; Swainson, p. 95; Hort, pp. 73 sqq. Second Formula. The second formula of Epiphanius is his own production, and is an enlargement or paraphrase of the first, i.e., the Nicene Creed, with several additional clauses against heretical opinions, especially against Apollinarianism (comp. Ancor. c. 75-81) and Pneumatomachianism (comp. Ancor. c. 65-74). He introduces it by the remark: 'Inasmuch as several other heresies, one after another, have appeared in this our generation, that is, in the tenth year of the reign of the Emperors Valentinianus and Valens, and the sixth of Gratianus [i.e., A.D. 374], ... you as well as we, and all the orthodox bishops--in one word, the whole Catholic Church, especially those who come to holy baptism--make the following confession, in agreement with the faith of those holy fathers above set forth,' etc. The formula was probably intended for converts from the Apollinarian, Pneumatomachian, and Origenistic heresies. As a general baptismal confession it is too long and minute. Pisteuomen eis hena Theon Patera pantokratora, We believe in one God the Father Almighty, panton aoraton te kai horaton poieten ; Maker of all things, invisible and visible; Kai eis hena Kurion Iesoun Christon, And in one Lord Jesus Christ, ton Huion tou Theou, the Son of God, gennethenta ek Theou Patros monogene, the only-begotten Son of God the Father, toutestin ek tes ousias tou Patros, that is, of the substance of the Father, Theon ek Theou, God of God, Phos ek Photos, Light of Light, Theon alethinon ek Theou alethinou, very God of very God, gennethenta ou poiethenta, begotten, not made, homoousion to Patri, being of one substance with the Father, di hou ta panta egeneto, ta te en tois ouranois kai ta en te ge, horata te kai aorata ; by whom all things were made, both those in the heavens and those on earth, things visible and invisible; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta, kai sarkothenta, who for us men, and for our salvation, came down, and was made flesh, toutesti gennethenta teleios ek tes hagias Marias tes aeiparthenou dia pneumatos hagiou, enanthropesanta, that is, begotten perfectly of the holy ever-Virgin Mary by the Holy Ghost, who became man, toutesti teleion [38] anthropon labonta, that is, assumed a perfect man, psuchen kai soma kai noun kai panta, ei ti estin anthropos, choris hamartias, soul and body and mind (spirit), and all that belongs to man, without sin, ouk apo spermatos andros, oude en anthropo not of the seed of man, nor in a man, all' eis heauton sarka anaplasanta eis mian hagian henoteta, but forming for himself flesh into one holy unity, ou kathaper en prophetais enepneuse te kai elalese kai energesen, not, as in the Prophets, where he breathed and spoke and wrought, alla teleios enanthropesanta, but he became perfectly man, ho gar Logos sarx egeneto, for the Word became flesh, ou tropen hupostas, not undergoing any change, oude metabalon ten heautou theoteta eis anthropoteta, nor converting his Godhead into Manhood, eis mian sunenosanta eautou hagian teleioteta te kai theoteta [but] uniting into his own one holy perfection and Godhead, (ehis gar estin Kurios Iesous Christos kai ou duo, (for there is one Lord Jesus Christ and not two, ho autos Theos, ho autos Kureos, ho autos basileus); the same God, the same Lord, the same King); pathonta de ton auton en sarki, the same suffered in the flesh; kai anastanta, and rose again; kai anelthonta eis tous ouranous en auto to somati, [39] and went up into heaven in the same body, endoxos kathisanta en dexia tou Patros; sat down gloriously at the right hand of the Father; erchomenon en auto to somati en doxe is coming in the same body in glory, krinai zontas kai nekrous; to judge the quick and the dead; hou tes basileias ouk estai telos. of whose kingdom there shall be no end. Kai eis to Hagion Pneuma pisteuomen, And we believe in the Holy Ghost, to lalesan en nomo, who spake in the Law, kai keruxan en tois prophetais, and preached in the Prophets, kai kataban epi ton Hiordanen, and came down at the Jordan, laloun en hapostolois, who speaks in Apostles, oikoun en hagiois; dwells in saints; houtos de pisteuomen en auto, and thus we believe in Him, hoti esti Pneuma hagion, that there is a Holy Spirit, Pneuma Theou, a Spirit of God, Pneuma teleion, a perfect Spirit, Pneuma parakleton, a Paraclete Spirit, aktiston, uncreated, ek tou Patros ekporeuomenon, proceeding from the Father, kai ek tou Huiou lambanomenon [40] kai pisteuomenon. and received [receiving] from the Son, and believed. Pisteuomen eis mian katholiken kai apostoliken ekklesian, We believe in one Catholic and Apostolic Church; kai eis hen baptisma metanoias, and in one baptism of repentance; kai eis anastasin nekron, and in the resurrection of the dead; kai krisin dikaian psuchon kai somaton, and in a righteous judgment of the souls and bodies; kai eis basileian ouranon, and in the kingdom of heaven; kai eis zoen aionion. and in life everlasting. Tous de legontas, hoti en pote hote ouk en ho Huios e to Pneuma to Hagion, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai trepton e alloioton ton Huion tou Theou e to Hagion Pneuma, toutous anathematizei he katholike kai he apostolike ekklesia, he meter umon te kai hemon. Kai palin anathematizomen tous me homologountas anastasin nekron, kai pasas tas haireseis tas me ek tautes tes orthes pisteos ousas. But those who say, 'There was a time when the Son or the Holy Ghost was not,' or, 'He was made of nothing,' or 'of a different substance or essence,' saying 'the Son of God or the Holy Ghost is changeable or variable,' these the Catholic and Apostolic Church, your and our mother, anathematizes. And again we anathematize those who will not confess the resurrection of the dead, and all the heresies which are not of this, the right faith. Note.--This creed has a striking resemblance to the 'Interpretation of the [Nicene] Symbol' ( Hermeneia eis to sumbolon ), which is ascribed to St. Athanasius, and printed in the first volume of the Benedictine edition of his Works, pp. 1278 sq.; in Migne, Vol. XXVI. p. 1252; and in Caspari, Vol. I. pp. 2 sqq. Formerly overlooked by Walch and Hahn, it has been recently examined by Caspari (Vol. I. pp. 1-72), and conclusively proven to be an abridged modification of the formula of Epiphanius; for the original clauses of this formula agree in spirit and style with Epiphanius and with many passages of his Ancoratus and Panarium. Moreover, Athanasius died May 2, 373 (see Larsow, Die Festbriefe des heil. Athanasius, p. 46), i.e., about a year before the composition of the Ancoratus; and he was generally opposed to anti-heretical creeds beyond that of Nicæa, which he considered to be 'sufficient for the refutation of all impiety.' His Ekthesis pisteos (Hahn, pp. 175 sq.) is no proof to the contrary, for this is a subjective exposition of his personal faith, and was not intended to be a baptismal confession. Swainson (p. 89), without alluding to the lengthy discussion of Caspari, likewise denies the Athanasian authorship of the Ermeneia. The Cappadocian Creed, ascribed to St. Basil, stands between the two Epiphanian Creeds, and is likewise an enlargement of the Nicene Creed with reference to the Apollinarian heresy. See Hort, pp. 120 sqq. __________________________________________________________________ [36] Substituted for ktiston e trepton, made or changeable, in the Nicene Formula of 325. [37] Substituted for ktiston e trepton, made or changeable, in the Nicene Formula of 325. [38] teleion, as also the preceding teleios and the following noun , are evidently directed against the Apollinarian heresy, which taught only a partial incarnation, and made the divine Logos take the place of the reasonable soul. [39] Probably directed against Origen's view of the spiritual resurrection body. [40] The codices read lambanomenon and lambanonta. Caspari (Vol. I. p. 5) conjectures lambanon with reference to John xvi. 14, ek tou emou lempsetai, and Ancor. c. 7; Pan. hær. 74, c. 1, where Epiphanins uses lambanon . __________________________________________________________________ The Creed of the Apostolical Constitutions. About A.D. 350. Lib. VII. cap. 41 (ed. Ueltzen, p. 183). Irenæus, Tertullian, and Novatian give us most of the clauses of the Western or Apostles' Creed in its old Roman form (see next section); while Eusebius, Cyril, and Epiphanius bring us to the very text of the Eastern or Nicene Creed. The following creed from the Constitutiones Apostolicæ (a compilation of several generations) belongs to the Eastern family, and resembles closely the longer formula of Cyril of Jerusalem (p. 31), with some original clauses on the Holy Spirit. It originated probably in Antioch about the middle of the fourth century, though some trace it as far back as 280. It was used as a baptismal confession; hence baptizomai after pisteuo, and again before 'The Holy Spirit, that is, the Paraclete, who wrought in all the saints from the beginning of the world, at last was sent to the Apostles from the Father, according to the promise of our Lord and Saviour Jesus Christ, and after the Apostles to all believers in the holy Catholic Church.' Pisteuo kai baptizomai eis hena agenneton monon alethinon Theon pantokratora, ton Patera tou Christou, ktisten kai demiourgon ton hapanton, ex hou ta panta; Kai eis ton Kurion Iesoun ton Christon, ton monogene autou Huion, ton prototokon pases ktiseos, ton pro aionon eudokia tou Patros gennethenta [ou ktisthenta], di hou ta panta egeneto ta en ouranois kai epi ges, horata te kai aorata; ton ep' eschaton hemeron katelthonta ex ouranon, kai sarka analabonta, kai ek tes hagias parthenou Marias gennethenta, kai politeusamenon hosios kata tous nomous tou Theou kai Patros autou, kai staurothenta epi Pontiou Pilatou, kai apothanonta huper hemon, kai anastanta ek nekron meta to pathein te trite hemera, kai anelthonta eis tous ouranous, kai kethesthenta en dexia tou Patros, kai palin erchomenon epi sunteleia tou aionos meta doxes, krinai zontas kai nekrous, hou tes basileias houk estai telos; Baptizomai kai eis to Pneuma to Hagion, toutesti ton Parakleton, to energesan en pasin tois ap' aionos hagiois, husteron de apostalen kai tois apostolois para tou Patros, kata ten epangelian tou Soteros hemon, Kuriou Iesou Christou, kai meta tous apostolous de pasi tois pisteuousin en te hagia katholike ekklesia; eis sarkos anastasin, kai eis aphesin hamartion, kai eis basileian ouranon, kai eis zoen tou mellontos aionos. __________________________________________________________________ COMPARATIVE TABLE OF THE ANTE-NICENE RULES OF FAITH, AS RELATED TO THE APOSTLES' CREED AND THE NICENE CREED. The Apostles' Creed. (Rome.) About A.D. 340. Later additions are in italics. Irenæus. (Gaul.) A.D. 170. Tertullian. (North Africa.) A.D. 200. Cyprian. (Carthage.) A.D. 250. Novatian. (Rome.) A.D. 250. Origen. (Alexandria.) A.D. 230. I believe We believe We believe I believe We believe (We believe in) 1. in God the Father Almighty, Maker of heaven and earth; 1. ... in one God the Father Almighty, who made heaven and earth, and the sea, and all all that in them is; 1. ... in one God, the Creator of the world, who produced all out of nothing ... 1. in God the Father; 1. in God the Father and Almighty Lord; 1. One God, who created and framed everything ... Who in the last days sent 2. and in Jesus Christ, His only Son, our Lord; 2. And in one Christ Jesus, the Son of God [our Lord]; 2. And in the Word, his Son, Jesus Christ; 2. in his Son Christ; 2. in the Son of God, Christ Jesus, our Lord God; 2. Our Lord Jesus Christ ... born of the Father before all creation ... 3. who was conceived by the Holy Ghost, born of the Virgin Mary; 3. Who became flesh [of the Virgin] for our salvation; 3. Who through the Spirit and power of God the Father descended into the Virgin Mary, was made flesh in her womb, and born of her; 3. born of the Virgin and the Holy Ghost ... made incarnate while remaining God ... 4. suffered under Pontius Pilate, was crucified, dead, and buried; 4. and his suffering [under Pontius Pilate]; 4. Was fixed on the cross [under Pontius Pilate], was dead and buried, 4. suffered in truth, died; 5. He descended into Hades; the third day he rose from the dead; 5. and his rising from the dead; 5. rose again the third day; 5. rose from the dead; 6. He ascended into heaven, and sitteth on the right hand of God the Father Almighty; 6. and his bodily assumption into heaven; 6. was taken up into heaven and sitteth at the right hand of God the Father; 6. was taken up ... 7. from thence he shall come to judge the quick and the dead. 7. and his coming from heaven in the glory of the Father to comprehend all things under one head, ... and to execute righteous judgment over all. 7. He will come to judge the quick and the dead. 8. And I believe in the Holy Ghost; 8. And in the Holy Ghost ... 8. And in the Holy Ghost, the Paraclete, the Sanctifier, sent by Christ from the Father. 8. in the Holy Ghost; 8. in the Holy Ghost (promised of old to the Church, and granted in the appointed and fitting time). 8. the Holy Ghost, ... united in honor and dignity with the Father and the Son. 9. the holy Catholic Church; the communion of saints; 10. the forgiveness of sins; 10. I believe the forgiveness of sins, 11. the resurrection of the body; 11. And that Christ shall come from heaven to raise up all flesh, ... and to adjudge the impious and unjust ... to eternal fire, 11. And that Christ will, after the restoration of the flesh, receive his saints 12. and the life everlasting. [41] 12. and to give to the just and holy immortality and eternal glory. 12. into the enjoyment of eternal life and promises of heaven, and judge the wicked with eternal fire. 12. and eternal life through the holy Church. The Apostles' Creed. Gregory. (Neo Cæsarea.) A.D. 270. Lucian. (Antioch.) A.D. 300. Eusebius. (Cæsarea, Pal.) A.D.325. Cyril. (Jerusalem.) A.D. 350. Nicaeno-Constantinopolitan Creed. A.D. 325 and 881. I believe [We believe in] [We believe in] We believe We believe We [I] believe 1. in God the Father Almighty, Maker of heaven and earth; 1. one God the Father; 1. One God the Father Almighty, Maker and Provider of all things; 1. in one God the Father Almighty, Maker of all things visible and invisible; 1. in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible; 1. in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible; 2. And in Jesus Christ, His only Son, our Lord; 2. one Lord, ... God of God, the image and likeness of the Godhead, ... the Wisdom and Power which produces all creation, the true Son of the true Father ... 2. And in one Lord Jesus Christ his Son, begotten of the Father before all ages, God of God, Wisdom, Life, Light ... 2. And in one Lord Jesus Christ, the Word of God, God of God, Light of Light, Life of Life, the only-begotten Son, the first-born of every creature, begotten of God the Father before all ages; by whom all things were made; 2. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages, very God, by whom all things were made; 2. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; [God of God], Light of Light, very God of very God, begotten, not made, being of one substance with the Father ( omoousion to Patri ), by whom all things were made; 3. who was conceived by the Holy Ghost, born of the Virgin Mary; 3. who was born of a Virgin, according to the Scriptures, and became man ... 3. who for our salvation was made flesh and lived among men; 3. who was made flesh, and became man; 3. who, for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost and [of, ex] the Virgin Mary, and was made man; 4. suffered under Pontius Pilate, was crucified, dead, and buried; 4. who suffered for us; 4. and suffered; 4. was crucified, and was buried; 4. He was crucified for us under Pontius Pilate, and suffered, and was buried; 5. He descended into Hades; the third day he rose from the dead; 5. and rose for us on the third day; 5. and rose on the third day; 5. rose on the third day; 5. and the third day he rose again, according to the Scriptures; 6. He ascended into heaven, and sitteth on the right hand of God the Father Almighty; 6. and ascended into heaven, and sitteth on the right hand of God the Father; 6. and ascended to the Father; 6. and ascended into heaven, and sitteth on the right hand of the Father; 6. and ascended into heaven, and sitteth on the right hand of the Father; 7. from thence he shall come to judge the quick and the dead. 7. and again is coming with glory and power, to judge the quick and the dead; 7. and will come again with glory, to judge the quick and the dead. 7. and will come again in glory, to judge the quick and the dead; whose kingdom shall have no end; 7. and he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end; 8. And I believe in the Holy Ghost; 8. one Holy Ghost, ... the minister of sanctification, in whom is revealed God the Father, who is over all things and through all things, and God the Son, who is through all things-- a perfect Trinity, not divided nor differing in glory, eternity, and sovereignty ... 8. And in the Holy Ghost, given for consolation and sanctification and perfection to those who believe ... 8. We believe also in the Holy Ghost. 8. And in one Holy Ghost, the Advocate, who spake in the Prophets. 8. And [I believe] in the Holy Ghost, the Lord, and Giver of life, Who proceedeth from the Father [and the Son, Filioque], who with the Father and the Son together is worshiped and glorified, who spake by the Prophets. 9. the holy Catholic Church; the communion of saints; 9. And in one baptism of repentance for the remission of sins; 9. And [I believe] in one holy Catholic and Apostolic Church; 10. the forgiveness of sins; 10. and in one holy Catholic Church; 10. we [I] acknowledge one baptism for the remission of sins; 11. the resurrection of the body; 11. and in the resurrection of the flesh; 11. and we [I] look for the resurrection of the dead; 12. and the life everlasting. 12. and in life everlasting ( zoen aionion ). 12. and the life of the world to come ( zoen tou mellontos aionos ). The words in italics in the last column are additions of the second oecumenical Council (381); the words in brackets are Western changes. __________________________________________________________________ [41] The Roman Creed according to Rufinus (380) ends with carnis resurrectionem but the Greek version of the Roman Creed by Marcellus (341) with zoen aionion. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ SYMBOLA OECUMENICA. __________________________________________________________________ __________________________________________________________________ SYMBOLA OECUMENICA. OECUMENICAL SYMBOLS __________________________________________________________________ __________________________________________________________________ I. SYMBOLUM APOSTOLICUM. (a) FORMA RECEPTA. [42] Credo in Deum Patrem omnipotentem; Creatorem cæli et terræ. Pisteuo eis ThEON PATERA, pantokratora, poieten ouranou kai ges. Et in Jesum Christum, Filium ejus unicum, Dominum nostrum; qui conceptus est de Spiritu Sancto, natus ex Maria virgine; passus sub Pontio Pilato, crucifixus, mortuus, et sepultus; descendit ad inferna; [43] tertia die resurrexit a mortuis; ascendit ad cælos; sedet ad dexteram Dei Patris omnipotentis; inde venturus (est) judicare vivos et mortuos. Kai (eis) IESOUN ChRISTON, huion autou ton monogene, ton kurion hemon, ton sullephthenta ek pneumatos hagiou, gennethenta ek Marias tes parthenou, pathonta epi Pontiou Pilatou, staurothenta, thanonta, kai taphenta, katelthonta eis ta katotata , [44] te trite hemera anastanta apo ton nekron, anelthonta eis tous ouranous, kathezomenon en dexia theou patros pantodunamou, ekaithen erchomenon krinai zontas kai nekrous. Credo in Spiritum Sanctum; sanctam ecclesiam catholicam; sanctorum communionem; remissionem peccatorum; carnis resurrectionem; vitam æternam. Amen. Pisteuo eis to PNEUMA TO HaGION, hagian katholiken ekklesian, hagion koinonian, aphesin hamartion, sarkos anastasin, zoen aionion. Amen. I. THE APOSTLES' CREED. (a) RECEIVED FORM. I believe in God the Father Almighty; Maker of heaven and earth. And in Jesus Christ his only (begotten) Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell [Hades, spirit-world]; [45] the third day he rose from the dead; he ascended into heaven; and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body [flesh]; [46] and the life everlasting. Amen. __________________________________________________________________ [42] The Latin and Greek texts of the Apostles' Creed are taken from the Psalterium Græcum et Romanum, erroneously ascribed to Pope Gregory the Great, first published from a MS. preserved in the library of Corpus Christi College, Cambridge, by Archbishop Ussher: De Romanæ Ecclesiæ Symbolo Apostolico vetere, London, 1647. I used the Geneva edition, 1722, pp. 6, 7. The MS. is written in two parallel columns, the one Latin, the other Greek, but the Greek likewise in Latin characters. The same text is given by Hahn, Biblioth. der Symb. p. 10, and Heutley (in Greek), Harmonia Symb. pp. 81-83. The Latin text agrees with the creed of Pirminius (d. 758) in Heurtley, p. 71. Caspari discovered and published four other Greek translations from mediæval MSS. with slight variations, Vol. III. pp. 11 sqq. [43] See Footnote 45. [44] See Footnote 45. [45] Descendit ad inferna (other Latin copies: ad inferos , to the inhabitants of the spirit-world; so also in the Athanasian Symbol), katelthonta eis ta katotata (other Eastern creeds: eis hadou , viz., topon , or eis ton haden ), he descended into Hades. This clause was unknown in the older creeds, though believed in the Church, and was transferred into the Roman symbol after the fifth century, probably from that of Aquilcia, A.D. 390, where it first appears among Latin creeds, as we learn from Rufinus. In the East it is found before in Arian creeds (about 360). After this we meet it again in the Creed of Venantius Fortunatus, A.D. 590, who had the Creed of Rufinus before him. The words katotata and inferna, taken from Eph. iv. 9, correspond here to the Greek Haides , which occurs eleven times in the Greek Testament, viz., Matt. xi. 23; xvi. 18; Luke x. 15; xvi. 23; Acts ii. 27, 31; 1 Cor. xv. 55; Rev. i. 18; vi. 8; xx. 13, 14, and is always incorrectly translated hell in the English Version, except in 1 Cor. xv. 55. Hades signifies, like the Hebrew Sheol, the unseen spirit-world, the abode of all the departed, both the righteous and wicked; while hell (probably from the Saxon word helan, to cover, to conceal), at least in modern usage, is a much narrower conception, and signifies the state and place of eternal damnation, like the Hebrew gehenna, which occurs twelve times in the Greek Testament, and is so translated in the English Bible, viz., Matt. v. 22, 29, 30; x. 28; xviii. 9; xxiii. 15, 33; Mark ix. 43, 45, 47; Luke xii. 5; James iii. 6. The American editions of the Book of Common Prayer leave it optional with the minister to use, in the Creed, hell, or the place of departed spirits; but it would be much better to restore or popularize the Greek Hades. The current translation, hell, is apt to mislead, and excludes the important fact--the only one which we certainly know of the mysterious triduum --that Christ was in Paradise in the time between the crucifixion and the resurrection, according to his own declaration to the penitent thief, Luke xxiii. 43. Some connect the descent into Hades with the resurrection in one article; while others, on the contrary, connect it with the preceding article by placing a (,) after buried. It forms rather a separate article, and should be included in (;), as above. The clause has been explained in three different ways: 1. It is identical with sepultus (Rufinus), or means 'continued in the state of death and under the power of death' till the resurrection (Westminster divines). This makes it a useless repetition in figurative language. 2. It signifies the intensity of Christ's sufferings on the cross, where he tasted the pain of hell for sinners (Calvin and the Heidelberg Catechism). This is inconsistent with the order of the clause between death and resurrection. 3. An actual self-manifestation of Christ after the crucifixion to all the departed spirits, Luke xxiii. 43; Acts ii. 27, 31; 1 Pet. iii. 18, 19; iv.6; comp. Eph. iv. 8, 9; Col. ii. 15; Phil. ii. 10; Rev. i. 18. As such the descent is a part of the universality of the scheme of redemption, and forms the transition from the state of humiliation to the state of exaltation. This is the historical explanation, according to the belief of the ancient Church, but leaves much room for speculation concerning the object and effect of the descent. [46] 'Resurrection of the body.' The older English translations of the Creed had the literal rendering flesh ( caro , sarx ), by which the ancient Church protested against spiritualistic conceptions of the Gnostics. But this may be misunderstood in a grossly materialistic sense, while the resurrection of the body is unobjectionable; comp. 1 Cor. xv. 50. According to Heurtley, l.c. p. 147, the change of flesh into body was first made 1543, in 'The necessary Doctrine and Erudition for any Christian Man,' set forth by Henry VIII.; but in the Interrogative Creed, used at Baptism and at the Visitation of the Sick, flesh is retained. __________________________________________________________________ (b) THE OLD ROMAN AND AFRICAN FORM OF THE APOSTLES' CREED. Forma Romana Vetus. Symbolum Augustini (354-430). Before A.D. 341. [47] Hippo Regius, Africa (Circ. 400). [48] Credo in Deum Patrem omnipotentem. Credo in Deum Patrem omnipotentem. Et in Jesum Christum, Filium ejus unicum, Dominum nostrum; Et in Jesum Christum, Filium ejus unigenitum (unicum), Dominum nostrum; qui natus est de Spiritu Sancto et Maria virgine; qui natus est per Spiritum Sanctum ex virgine Maria; sub Pontio Pilato crucifixus, et sepultus; sub Pontio Pilato crucifixus est, et sepultus; tertia die resurrexit a mortuis; tertio die resurrexit a mortuis; ascendit in cælum, sedet ad dexteram Patris; ascendit in cælum, sedet ad dexteram Patris; inde venturus judicare vivos et mortuos. inde venturus est judicaturus (ad judicandos) vivos et mortuos. Et in Spiritum Sanctum; Credo et in Spiritum Sanctum; Sanctam, Ecclesiam; sanctam ecclesiam; remissionem peccatorum; remissionem peccatorum; carnis resurrectionem. carnis resurrectionem (? in vitam eternam). Professio Fidei Marcelli Ancyrani. Before A.D. 341. [49] The Roman Form Translated. Pisteuo eis ThEON [PATERA], pantokratora; I believe in God the Father Almighty. kai eis ChRISTON IESOUN, ton huion autou ton monogene, ton kurion hemon, And in Jesus Christ his only-begotten Son our Lord, ton gennethenta ek pneumatos hagiou kai Marias tes parthenou, who was born of the Holy Ghost and the Virgin Mary; ton epi Pontiou Pilatou, staurothenta, kai taphenta, crucified under Pontius Pilate, and buried; kai te trite hemera anastanta ek ton nekron, the third day he rose from the dead; anabanta eis tous ouranous, kai kathemenon en dexia tou patros, he ascended into heaven, and sitteth at the right hand of the Father; hothen erchetai krinein zontas kai nekrous; from thence he shall come to judge the quick and the dead. kai eis to HaGION PNEUMA, And in the Holy Ghost; hagian ekklesian, the holy Church; aphesin hamartion, the forgiveness of sins; sarkos anastasin, the resurrection of the body; zoen aionion. (the life everlasting). __________________________________________________________________ [47] The Latin text of the old Roman Creed first appears in Rufinus, Espositio Symboli Apostolici, towards the end of the fourth century (compare the Appendix to the Opp. Cypriæni, ed. John Fell, Oxon. 1682, fol. pp. 17 sqq.), but it must be much older (see note 3 below). The faithful transmission of the Creed in the Church of the City of Rome is testified by Ambrose, Epistola ad Siricium Pap.: 'Credatur Symbolo Apostolorum, quod Ecclesia Romana intemeratum semper custodit et servat;' and by Vigilius of Thapsus, Contra Entych. 1. IV. c. I: 'Romæ . . . a temporibus Apostolorum usque ad nunc . . . ita fidelibus Symbolum traditur.' Compare Hahn, Bibliothek der Symbole, pp. 3, 30, 42, 43. On the difference between the old Roman form and the enlarged received text, see Vol. I. pp. 21, 22. [48] With the early Roman form the Creed of the Church of Hippo Regius, as given in the second column from the genuine expositions of St. Augustine (De Fide et Symbolo; De Genesi ad literam; Enchiridion de Fide, Spe et Caritate), almost literally agrees; so also the Creed of Ambrose, as far as it is quoted in his Tractates in Symbolum Apostolorum (Hahn, p. 16). The close connection of Augustine with the Church of Rome and the Church of Milan (where he was baptized, 387) accounts for the agreement. In his genuine works, however, he never gives the Creed continuously, but, like Rufinus, mixed with the exposition in which it is imbedded, and at times it is difficult to separate it from the writer's own words. See Hahn, pp. 13-15, and especially Heurtley, pp. 32-47. The former adopts the reading de Spiritu S. et virg. Mar.; tertia die for tertio; and omits in vitam eternam. [49] The Greek text is to be found in Epiphanius, Hæres. LXXII. Opp. ed. Petav. Tom. I. p. 836; ed. Oehler in Corp. hæreseol. Tom. II. Pt. III. p. 52. It was inserted in a letter written by Marcellus of Ancyra to Julius I., Bishop of Rome, about 341 (or 337, as Hahn and Caspari assume), with a view to prove his orthodoxy against the Eusebians, who, under the impeachment of heresy, had previously deposed him. (As regards the chronology, see Zahn, Marcellus von Ancyra, Gotha, 1867, p. 68.) It occurs also, in Anglo-Saxon letters, in the Psaltery of King Athelstan (d. 941), to which Ussher first called attention. See a fac-simile in Heurtley, p. 80, and the copy and comments in Caspari, Vol. III. pp. 5 sqq. The Greek text of Marcellus differs from the Latin of Rufinus only by the omission of the predicate patera (Father) in the first article (which may be an error of the copyist), and by the addition of the last two words, zoen aionion (which occur also in the creed of Petrus Chrysologus of Ravenna). It was heretofore regarded as a translation of the Roman Creed, but Caspari, with a vast amount of learning (Vol. III. pp. 28 sqq.), has made it almost certain that it is the original Creed of the Roman Church, in which the Greek language prevailed during the first two centuries. It was probably transplanted to Rome from Asia Minor early in the second century. It is simpler and older than the rules of faith of Tertullian and Irenæus. __________________________________________________________________ (c) THE APOSTLES' CREED, ACCORDING TO RUFINUS AND FORTUNATUS. A.D. 390-570. Ecclesia Aquilejensis. Venantius Fortunatus. Circ. A.D. 390. [50] Circ. A.D. 570. [51] Credo in Deo Patre omnipotente [invisibili et impassibili]. [52] Credo in Deum Patrem omnipotentem. Et in Jesu Christo, unico Filio ejus, Domino nostro; Et in Jesum Christum, unicum Filium; qui natus est de Spiritu Sancto ex Maria virgine; qui natus est de Spiritu Sancto ex Maria virgine; crucifixus sub Pontio Pilato, et sepultus; crucifixus sub Pontio Pilato; [descendit in inferna]; [53] descendit ad infernum; tertia die resurrexit a mortuis; tertia die resurrexit; ascendit in cælos; ascendit in cælum; sedet ad dexteram Patris; sedet ad dexteram Patris; inde venturus est judicare vivos et mortuos. judicaturus vivos et mortuos. Et in Spiritu Sancto; Credo in Sancto Spiritu ; [54] sanctam ecclesiam; sanctam ecclesiam; remissionem peccatorum; remissionem peccatorum; [hujus] [55] carnis resurrectionem. resurrectionem carnis. __________________________________________________________________ [50] Taken from Rufinus (d.410), Expos. Symboli Apost. (in Cyprian's Op., ed. Fell, Appendix, pp. 17 sqq.; also in Jerome's Works). Comp. Hahn, Bibliothek der Symbole, etc., pp. 30 sqq.; Denzinger, Enchirid., p. 2; and Heurtley, Harmonia Symb., pp. 26 sqq. Hahn and Heurtley add the chief comments of Rufinus. He gives it as the Creed of the Church of Aquileja, where he was baptized (' illum ordinem sequimur, quem in Aquilejensi ecclesia per lavaori gratiam suscepimus '). There are, however, two other Creeds used in the churches of the province of Aquileja, of uncertain (possibly of earlier) date, which are more in harmony with the old Roman form, and omit invisibili et impassibili in the first article, hujus before carnis in the last article, and the clause descendit ad inferna. They were found and first published by De Rubeis (Venice, 1754), in his Dissertationes ... de Liturgicis Ritibus Ecclesiæ Forojuliensis, pp. 242, 243, 249; then by Walch. l.c. p. 54 sq.; Hahn, p. 39; and Heurtley, pp. 30 sqq. [51] From the Expositio Symboli of Venantius Honorius Clemens Fortunatus, an Italian presbyter, afterwards Bishop of Poitiers in France, d. about 600. He follows Rufinus very closely, and evidently made use of his Exposition. See Hahn, l.c. p. 33, and Heurtley, pp. 54-56. The Commentary on the Athanasian Creed, which Muratori and Waterland ascribe to the same author, is by an unknown Fortunatus of a later age. See Vol. I. pp. 34-37. [52] This is the oldest reading, as also in Jesu Christo, and in Spiritu Sancto. So Vallarsius (ed. of Jerome), Baluze (the Bened. editor of Cyprian), Walch, and Hahn. Other copies correct the ablative into the accusative: in Deum Patrem omnipotentem, invisibilem et impassibilem, in Jesum Christum. So the first printed ed. of 1468, the Bened. ed. of Jerome, Pamelius, Fell, Heurtley. On the article on the Holy Spirit, the majority of authorities agree in reading the ablative, which is confirmed by Fortunatus. The addition of the attributes invisible and impassible, which are not found in any other form, have a polemical reference to the heresy of the Patripassians and Sabellians, as Rufinus remarks (§ 5). [53] Rufinus (§ 18): 'Sciendum sane est quod in Ecclesiæ Romanæ Symbolo non habetur additum "Descendit ad inferna:" sed neque in Orientis Ecclesiis habetur hic sermo: vis tamen verbi eadem videtur esse in eo quod "sepultus" dicitur.' [54] Here Venantius adheres to the old Aquileian form, while in the first and second articles he uses the accusative. So also in his Commentaries: ' Ergo una divinitas in trinitate, quia dixit Symbolum; Credo in Deum Patrem, et in Jesum Christum, et in Spiritu Sancto. ' See Hahn, p. 36; Heurtley, p. 55. [55] The exceptional hujus is thus explained by Rufinus (§ 43): ' Ita fit ut unicuique animæ non confusum aut extremeum corpus, sed unum quod habuerat reparetur; ut consequenter possit pro agonibus præsentis vitæ cum anima sua caro vel pudica coronari, vel impudica puniri. ' __________________________________________________________________ (d) AN OLD ITALIAN (Pseudo-Ambrosian) FORM OF THE APOSTLES' CREED. About A.D. 350. Credimus in Deum Patrem omnipotentem, We believe in God the Father Almighty, sæculorum omnium et creaturarum regem et conditorem. Ruler and Creator of all ages and creatures. Et in Jesum Christum, Filium ejus unicum, Dominum nostrum; And in Jesus Christ, his only Son, our Lord; qui natus est de Spiritu Sancto et ex Maria Virgine; who was born of the Holy Ghost and from the Virgin Mary; qui sub Pontio Pilato crucifixus et sepultus; who was crucified under Pontius Pilate, and buried; tertia die resurrexit a mortuis; on the third day he rose from the dead; ascendit in cælas; ascended into the heavens; sedet ad dexteram Dei Patris; sitteth on the right hand of God the Father; inde venturus est judicare vivos et mortuos. from thence he shall come to judge the quick and the dead. Et in Spiritum Sanctum; And in the Holy Ghost; et sanctam ecclesiam catholicam; and the holy Catholic Church; remissionem peccatorum; the remission of sins; carnis resurrectionem. the resurrection of the flesh. NOTES. 1. This baptismal creed was copied, together with an Exhortatio sancti Ambrosii ad neophytos de Symbolo, by Dr. Caspari from two MSS. in the Vienna Library, and published in the second volume of his Quellen zur Geschichte des Taufsymbols, Vol. II. (1869), pp. 128 sqq. It is inserted in this Exhortation, not in broken fragments, as is usual with ante-Nicene writers, but continuously, with a connecting itaque after credimus (p. 134). The Exhortation was directed against the heresy of Arianism, and borrows an expression ( Deus de Deo, lumen de lumine ) from the Nicene Creed, but makes no allusion to the Pneumatomachian controversy and its settlement in 381. It seems, therefore, to belong to the middle of the fourth century (350-370). Caspari denies the authorship of Ambrose (who was opposed to committing the creed to writing), and is inclined to assign it to Eusebius of Vercelli or Lucifer of Cagliari, in Sardinia, where the symbol may have been in use. 2. The symbol resembles the older Italian forms of Rome, Milan, and Ravenna. With the Roman it omits the articles descendit ad inferna , communionem sanctorum , and vitam æternam; but, unlike the Roman, it has catholicam after ecclesiam , and the peculiar clause sæculorum omnium et creaturarum regem et conditorem. A similar addition occurs in the Symbol of Carthage ( universorum creatorem, regem sæculorum, invisibilem et immortalem ). 3. Other Italian forms of the Western Creed, see in Hahn, pp. 6 sqq. __________________________________________________________________ THE GRADUAL FORMATION OF THE APOSTLES' CREED. This Table shows the date of the several Articles and the verbal variations of the Apostles' Creed, as far as they can be ascertained, from the earliest rules of faith to the eighth century, or from Irenæus to Pirminius. The first occurrence of any word or phrase of the Creed is marked by small capitals. Ultimate Text of the Western Creed. ------ Pirminius, A.D. 750. Credo (I believe): Art. I. Art. II. In Deum Patrem Omnipotentem Creatorem coeli et terræ Et in Jesum Christum Filium ejus Unicum Dominum nostrum In God the Father Almighty Maker of Heaven and Earth And in Jesus Christ His only Son Our Lord I. St. Irenæus, A.D. 200. [Pisteuo] eis hena Theon Patera pantokratora ton pepoiekota ton ouranon kai ten gen, kai tas thalassas kai panta ta en autois kai eis ena Christon Iesoun ton huion tou Theou (ton Kurion hemon, di hou ta panta) II. Tertullian, A.D. 220. In unicum Deum. Omnipotentem mundi conditoremm Jesum Christum Filium ejus III. St. Cyprian, A.D. 250. In Deum Patrem in Christum Filium IV. Novatian, A.D. 260. In Deum Patrem Dominum omnipotentem in Christum Jesum Filium Dei Dominum Deum Nostrum V. Marcellus, A.D. 341. eis Theon pantokratora eis Christon Iesoun ton uion autou ton monogene ton Kurion hemon VI. Rufinus, A.D. 390. Aquileja. In Deum Patrem omnipotentem invisibilem et impassibilem et in Jesum Christum unicum Filium ejus Dominum nostrum VII. Rufinus, Rome, A.D. 390. In Deum Patrem omnipotentem et in Jesum Christum unicum Filium ejus Dominum nostrum VIII. St. Augustine, A.D. 400. In Deum Patrem omnipotentem et in Jesum Christum unicum Filium ejus also [unigenitum] Dominum nostrum IX. St. Nicetas, A.D. 450. In Deum Patrem omnipotentem et in Jesum Christum Filium ejus X. Eusebius Gallus, A.D. 550 (?). In Deum Patrem omnipotentem et in Jesum Christum Filium ejus Dominum nostrum XI. Sacramentarium Gallicanum, A.D. 650. In Deum Patrem omnipotentem creatorem coeli et terræ et in Jesum Christum Filium ejus unigenitum sempiternum Dominum nostrum THE GRADUAL FORMATION OF THE APOSTLES' CREED. A blank space indicates that the portion of the Article under which it occurs had not at that time come into general use. The Table is based on J. R. Lumby's History of the Creeds (Cambridge, 1873), p. 182, but contains several additions, especially the chief ante-Nicene rules of faith, viz., that of Irenæus, Adv. hær. I. 10 (Greek); III. 4 (Latin, in parentheses); and IV. 33 (Greek, in parentheses); and that of Tertullian, De virg. veland. c. 1; Adv. Prax. c. 2 (in parentheses); and De præscr. hær. c. 13 (in parentheses). Credo (I believe): Art. III. Art. IV. Qui Conceptus est De Spiritu Sancto Natus Ex Maria Virgine Passus Sub Pontio Pilato Crucifixus Mortuus Et Sepultus Who was Conceived By the Holy Ghost Born Of the Virgin Mary Suffered Under Pontius Pilate Was Crucified Dead And Buried ton sarkothenta huper tes hemteras soterias (anthropos egeneto) (Generationem) ten ek parthenou gennesin (ex Virgine) kai to pathos (sub pontio pilato) (missum a Patre in Virginem) (ex spiritu Patris Dei et virtute) Natum (carnem factum et ex ea natum) ex virgine maria crucifixum (passum) sub Pontio Pilato (mortuum) (et sepultum secundum Scripturas) ek pneumatos hagiou gennethenta kai Marias tes parthenou ton epi Pontiou Pilatou staurothenta kai taphenta qui de Spiritu Sancto natus est ex Maria Virgine sub Pontio Pilato crucifixus et sepultus qui de Spiritu Sancto natus est ex Maria Virgine sub Pontio Pilato crucifixus et sepultus qui de Spiritu Sancto also [per Sp. Sanct.] natus est ex Maria Virgine also [et] passus sub Pontio Pilato crucifixus et sepultus qui ex Spiritu Sancto natus est et Virgine Maria passus sub Pontio Pilato qui conceptus est de Spiritu Sancto natus est ex Maria Virgine mortuus et sepultus qui conceptus est de Spiritu Sancto natus est ex Maria Virgine passus sub Pontio Pilato crucifixus mortuus et sepultus THE GRADUAL FORMATION OF THE APOSTLES' CREED--Continued. Ultimate Text of the Western Creed. ------ Pirminius, A.D. 750. Credo (I believe): Art. V. Art. VI. Descendit ad Inferna Tertia die Resurrexit A mortuis Ascendit ad coelos Sedet ad dexteram Dei Patris Omnipotentis He descended into Hell The third day He rose again From the Dead He ascended into Heaven And sitteth at the right hand Of God The Father Almighty I. St. Irenæus, A.D. 200. kai ten egersin (et resurgens) ek nekron eis tous ouranous analepsin (et in claritate receptus) II. Tertullian, A.D. 220. tertia die resuscitatum (a Patre) (resurrexisse) e mortuis receptum in coelis (in coelis resumptum) (in coelos ereptum) sedentem nunc ad dexteram patris III. St. Cyprian, A.D. 250. IV. Novatian, A.D. 260. V. Marcellus, A.D. 341. kai te trite hemera anastanta ek ton nekron anabanta es tous ouranous kai kathemenon en dexia tou patros VI. Rufinus, A.D. 390. Aquileja. descendit in inferna tertia die resurrexit a mortuis ascendit in coelos sedet ad dexteram Patris VII. Rufinus, Rome, A.D. 390. tertia die resurrexit a mortuis ascendit in coelos sedet ad dexteram Patris VIII. St. Augustine, A.D. 400. tertio die resurrexit a mortuis ascendit in coelos sedet ad dexteram Patris IX. St. Nicetas, A.D. 450 tertio die resurrexit vivus a mortuis ascendit in coelos sedet ad dexteram Patris X. Eusebius Gallus, A.D. 550 (?). tertia die resurrexit a mortuis ascendit ad coelos sedet ad dexteram dei Patris omnipo-tentis XI. Sacramentarium Gallicanum, A.D. 650. Descendit ad Inferna tertia die resurrexit a mortuis ascendit ad coelos sedet ad dexteram Dei Patris omnipotentis THE GRADUAL FORMATION OF THE APOSTLES' CREED. Credo (I believe): Art. VII. Art. VIII. Art. IX. Art. X. Art.XI. Art. XII. Inde venturus est judicare vivos et mortuos In Spiritum Sanctum Sanctum Ecclesiam Catholicam Sanctorum Communionem Remissionem peccatorum Carnis Resurrectionem Vitam Æternam From thence he shall come to judge the quick and the dead In the Holy Ghost The Holy Catholic Church The Communion of Saints The Forgiveness of Sins The Resurrection of the Body And the Life Everlasting ten ek ton ouranon en te doxe tou patros parousian autou epi to anakephailaio-sasthai ta panta (In gloria venturus) kai eis pneuma hagion aphtharsian kai doxan aionian venturum judicare vivos et mortuos (venturum cum claritate) (spiritum sanctum, Paracletum, Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum) per carnis etiam resurrectionem (cum carnis restitutione) (ad sumendos sanc. in vitæ æter. et promiss. coeles, fructum et ad profanos adjud. igni perpetuo) in Spiritum Sanctum per sanctam ecclesiam remissionem peccatorum vitam æternam in Spiritum Sanctum hothen erchetai krinein zontas kai nekrous kai eis to agion Pneuma hagian ekklesian aphesin amartion sarkos anastasin zoen aionion inde venturus est judicare vivos et mortuos et in Spiritu Sancto Sanctam Ecclesiam remissionem peccatorum hujus carnis resurrectionem inde venturus est judicare vivos et mortuos et in Spiritu Sancto Sanctam Ecclesiam remissionem peccatorum carnis resurrectionem inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam remissionem peccatorum carnis resurrectionem vitam æternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam catho-licam remissionem peccatorum carnis hujus resurrectionem vitam æternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam Catholicam sanctorum communionem remissionem peccatorum carnis resurrectionem vitam æternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam Catholicam sanctorum communionem remissionem peccatorum carnis resurrectionem vitam æternam __________________________________________________________________ __________________________________________________________________ II. SYMBOLUM NICÆNO-CONSTANTINOPOLITANUM. THE NICÆNO-CONSTANTINOPOLITAN CREED. __________________________________________________________________ (a) Forma Recepta Ecclesiæ Orientalis. A.D. 381. The Received Text of the Greek Church. [56] Latin Version of Dionysius Exiguus. [57] Pisteuomen eis hen ThEON PATERA pantokratora, poieten ouranou kai ges, horaton te panton kai aoraton. Credimus in unum Deum Patrem omnipotentem; factorem coeli et terræ, visibilium omnium et invisibilium. Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou ton monogene, ton ek tou patros gennethenta pro panton ton aionon, phos ek photos, theon alethinon ek theou alethenou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon kai sarkothenta ek pneumatos hagiou kai Marias tes parthenou kai enanthropesanta, staurothenta te huper hemon epi Pontiou Pilatou, kai pathonta kai taphenta, kai anastanta te trite hemera kata tas graphas, kai anelthonta eis tous ouranous, kai kathezomenon ek dexion tou patros, kai palin erchomenon meta doxes krinai zontas kai nekrous; hou tes basileias ouk estai telos. Et in unum Dominum Jesum Christum, Filium Dei [unigenitum], natum ex Patre ante omnia sæcula [Lumen de Lumine], Deum verum de Deo vero, natum [genitum], non factum, consubstantialem Patri; per quem omnia facta sunt; qui propter nos homines et [propter] salutem nostram descendit de cælis et incarnatus est de Spiritu Sancto ex Maria virgine et humanatus [homo factus] est; et crucifixus est pro nobis sub Pontio Pilato [passus] et sepultus est; et resurrexit tertia die [secundum scripturas]; ascendit in coelum [coelos], sedet ad dexteram Patris; iterum venturus, cum gloria, judicare vivos et mortuos; cujus regni non erit finis. Kai eis to PNEUMA TO HaGION, to kurion, (kai) to zoopoion , [58] to ek tou patros ekporeuomenon, to sun Et in Spiritum Sanctum, Dominum et vivificantem [vivificatorem], ex Patre procedentem, cum Patre patri kai huio sun proskunoumenon kai sundoxazomenon, to lalesan dia ton propheton; eis mian, hagian, katholiken kai apostoliken ekklesian; homologoumen hen bartisma eis aphesin hamartion; prosdokomen anastasin nekron, kai zoen tou mellontos aionos. Amen. et Filio adorandum et conglorificandum, qui locutus est per sanctos prophetas. Et unam, sanctam, catholicam et apostolicam ecclesiam. Confitemur unum baptisma in remissionem peccatorum. Expectamus resurrectionem mortuorum et vitam futuri sæculi. Amen. __________________________________________________________________ [56] See the History, pp. 24 sqq. The Greek text is found in the Acts of the First Council of Constantinople in Mansi, Conc. Tom. III. p. 565, and twice in the Acts of the Council of Chalcedon, Act. II. Tom. VI. p. 957, and Act. V. Tom. VII. p. 111; also in the Acts of the Third Constantinop. Counc., Act. XVIII. Tom. XI. p. 633. See Hahn, p. 111, and Hort, pp.73 sqq. [57] The Latin text is chiefly from the Canones Concilii Constantinop. ex interpr. Dionysii Exig. in Mansi, Tom. III. p. 567 sq. For the different readings, see Walch, pp. 94-103, and Hahn, pp. 112-116, who compared with it the translations in the Codex Canonum et Constitutorum Eccl. Rom. in Opp. Leonis Magni, ed. Quesnel, Tom. II. p. 56; in the Sacramentarium Gelasianum, as given by Muratori, Liturg. Rom. vet. Tom. I. p. 541, and Assemani, Codex liturg. univ. Tom. I. p. 11; the old transl. of the Canones Conc. Const. by Isidorus Mercator in Mansi, Tom. III. p. 574; Acta Conc. Toletani, of the year 589, given by Mansi, Tom. IX. pp. 977 sqq.; Etherii et Beati Adv. Elipandum, Lib. I. in Bibl. P. P. Lugd. Tom. XIII. p. 363; Acta Concilii Chalced. Act. II. in Mansi, Tom. VI. p. 958, and Act. V. in Mansi, Tom. VII. p. 111; Codex Reg. Armamentarii Paris., published by Ferd. Flor. Fleck, in his Anecdota (Leipz. 1837), pp. 347 sqq. All the early and authentic Latin editions omit the Filioque, like the Greek, except Assemani's (a convert to Romanism), who inserts, on his own authority, kai tou huiou . A Syriac version is given by Caspari, l.c. Vol. I. p. 103. [58] Mansi gives three readings: to kur. to zoop. , to kur. kai zoop. , and to kur. kai to zoop . See the critical note of Dr. Hort, p. 81. __________________________________________________________________ (b) Forma Recepta, Ecclesiæ Occidentalis. The Received Text of the Roman Catholic Church. [59] The Received Text of the Protestant Churches. [60] Credo in unum Deum Patrem omnipotentem; factorem coeli et terræ, visibilium omnium et invisibilium. I believe in one God the Father Almighty; Maker of heaven and earth, and of all things visible and invisible. Et in unum Dominum Jesum Christum, Filium Dei unigenitum, et ex Padre natum ante omnia sæcula [Deum de Deo], Lumen de Lumine, Deum verum de Deo vero, genitum, non factum, consubstantialem Patri; per quem And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds [God of God], Light of Light, very God of very God, begotten, not made, being of one substance [essence] with the Father; omnia facta sunt; qui propter nos homines et propter nostram salutem descendit de coelis, et incarnatus est de Spiritu Sancto ex Maria virgine, et homo factus est; crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est; et resurrexit tertia die, secundum Scripturus; et ascendit in coelum, sedet ad dexteram Patris; et iterum venturus est, cum gloria, judicare vivos et mortuos; cujus regni non erit finis. by whom all things were made; who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; he suffered and was buried; and the third day he rose again, according to the Scriptures; and ascended into heaven, and sitteth on the right hand of the Father; and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre [Filioque] procedit; qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per Prophetas. Et unam, sanctam, catholicam et apostolicam ecclesiam. Confiteor unum baptisma in remissionem peccatorum; et expecto resurrectionem mortuorum, et vitam venturi seculi. Amen. And [I believe] in the Holy Ghost, the Lord and Giver of Life; who proceedeth from the Father [and the Son]; who with the Father and the Son together is worshiped and glorified; who spake by the Prophets. And [I believe] one Holy Catholic and Apostolic Church. I acknowledge one Baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen. [The Western additions, of which the Filioque is the most important, are inclosed in brackets. Compare Vol. I. pp. 26-28.] __________________________________________________________________ [59] The Latin text is from the Canons and Decrees of the Council of Trent, third session, held Feb. 4, 1546, when the Nicene Creed was solemnly professed by this Synod as the ' symbolum fidei, quo sancta Romana ecclesia utitur, tanquam principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod portæ inferi nunquam prævalebunt. ' The same text is incorporated in the Profession of the Tridentine Faith. The punctuation varies in different editions. [60] From the Anglican Book of Common Prayer, with which the text in other Protestant liturgies agrees, with slight variations. The Lutheran symbols substitute, in the article on the Church, the term christliche (Christian) for Catholic. Luther did the same in his German version of the Apostles' Creed; unwisely leaving the Romanists to monopolize the name Catholic. __________________________________________________________________ (c) Symbolum Nicænum. A.D. 325. The Original Form of the Nicene Creed, as adopted at Nicæa, 325. [61] The Latin Version of Hilarius Pictaviensis, between 356 and 361. [62] Pisteuomen eis hena ThEON PATERA pantokratora, panton horaton te kai aoraton poieten. Credimus in unum Deum Patrem omnipotentem, omnium visibilium et invisibilium factorem. Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou, gennethenta ek tou patros monogene, toutestin ek tes ousias tou patros, theon ek theou, phos ek photos, theon alethinon ek theou alethinou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto, ta te en to ourano kai ta epi tes ges; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta kai sarkothenta kai enanthropesanta, pathonta, kai anastanta te trite hemera, kai anelthonta eis tous ouranous, kai erchomenon krinai zontas kai nekrous. Et in unum Dominum nostrum Jesum Christum, Filium Dei, natum ex Patre unigenitum, hoc est, de substantia Patris, Deum ex Deo, Lumen ex Lumine, Deum verum de Deo vero, natum, non factum, unius substantiæ cum Patre, quod Græci dicunt homoousion; per quem, omnia facta, sunt, quæ in coelo et in terra; qui [propter nos homines et] propter nostram salutem descendit, incarnatus est et homo factus est, et passus est; et resurrexit tertia die, et ascendit in coelos; venturus judicare vivos et mortuos. Kai eis to HaGION PNEUMA. Et in Spiritum Sanctum. Tous de legontas, hoti en pote hote ouk en, kai prin gennethenai ouk en, kai hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias phaskontas einai, [e ktiston,] trepton e alloioton ton huion tou theou, [toutous] anathematizei he katholike [kai apostolike] ekklesia. [63] Eos autem qui dicunt: 'erat, quando non erat,' et 'antequam nasceretur, non erat,' et 'quod de non exstantibus factus est,' vel 'ex alia, substantia' aut 'essentia,' dicentes ['creatum,' aut] 'convertibilem et demutabilem Filium Dei,' hos anathematizat catholica [et apostolica] ecclesia. [64] [See the English version both of the original and the enlarged Creed in Vol. I. pp. 28, 29.] APPENDIX. Other Oriental Creeds of the Nicene Age. With the Nicene Creed should be compared several similar Greek forms of the fourth century (see above, pp. 24-40, and Hahn, pp. 42-59), especially the following: (1.) The Creed of Cæsarea, which Eusebius read at Nicæa, 325, as his own baptismal creed. It omits theon alethinon and homoousion , but otherwise agrees nearly with the first Nicene Creed till pneuma hagion , and is the basis of it. (2.) The Creed of Jerusalem, which Cyril of Jerusalem taught in his Catechetical Lectures before 350. It likewise omits homoousion , but has after hagion pneuma the articles: 'In ( eis repeated) one baptism for the remission of sins, and in one holy catholic Church, and in the resurrection of the flesh, and in the life everlasting;' resembling in this conclusion more the later Constantinopolitan Creed, of which it seems to be the chief basis. (3.) Two Creeds of Epiphanius, a longer and a shorter one, recorded in his Ancoratus about 374. Both contain the whole Nicene Creed, with the concluding anathema (enlarged in one formula), and at the same time almost literally the additional articles after 'the Holy Ghost,' which were incorporated in the Nicene Creed by the Synod of Constantinople; showing that these were current in the Churches before 381. (4.) The Creed of Arius, which he delivered to the Emperor Constantine (328), and which is recorded by Socrates and Sozomenus (also in Mansi, Tom. II. p. 1157; Walch, p. 47; Hahn, p. 192; and Denzinger, p. 8). It shrewdly omits the obnoxious words condemned by the Council of Nicæa, confesses Christ as theon logon, di hou ta panta egento , and adds after hagion pneuma the articles: kai eis sarkos anastasin, kai eis zoen tou mellontos aionos, kai eis basileian ouranon, kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton. __________________________________________________________________ [61] The Greek text after Eusebius, in his Epist. ad Cæsareenses (as preserved by Athanasius), and the Acts of the Council of Chalcedon, which indorsed both the original and the enlarged form of the Nicene Creed. See Vol. I. p. 28, note 3. The variations are carefully given by Walch, pp. 87 sqq., and Hahn, pp. 105-107. For a Syriac version, see Caspari, Vol. I. p. 100. Dr. Hort (Dissertations, p. 54) ingeniously but artificially connects monogene with theon ( tout' estin ek tes ousias tou patros being parenthetical), and thus derives from the Nicene Creed a traditional support for the famous reading monogenes theos , instead of the received text monogenes huios , John i. 18. [62] The Latin form from Hilarius (Bishop of Poitiers, called the Athanasius of the West; died 368): De Synodis sive de fide Orientalium, § 84, Opp. ed. Constant. Veron. Tom. II. p. 510, and Fragm. II. ex opere historico, § 27, l.c. p. 643. Walch (pp. 80-92) gives also other Latin versions from Lucifer, Rufinus, Leo M., Marius Mercator, etc., and Hahn (pp. 108--110) notes the principal variations. [63] The received text, as sanctioned by the Fourth, or previously by the Second OEcumenical Council, omits the words tout' estin ek tes ousias tou patros and theon ek theou , and the concluding anathema, but adds the important clauses after the Holy Spirit. [64] The received text, as sanctioned by the Fourth, or previously by the Second OEcumenical Council, omits the words tout' estin ek tes ousias tou patros and theon ek theou , and the concluding anathema, but adds the important clauses after the Holy Spirit. __________________________________________________________________ __________________________________________________________________ III. SYMBOLUM CHALCEDONENSE. THE SYMBOL OF CHALCEDON. Oct. 22d, 451. Hepomenoi toinun tois hagiois patrasin hena kai ton auton homologein huion ton kurion hemon Iesoun Christon sumphonos hapantes ekdidaskomen, teleion ton auton en theoteti kai teleion ton auton en anthropoteti, theon alethos kai anthropon alethos ton auton, ek psuches logikes [65] kai somatos, homoousion [66] to patri kata ten theoteta, kai homoousion [67] ton auton hemin kata ten anthropoteta, kata panta homoion hemin choris hamartias; pro aionon men ek tou patros gennethenta kata ten theoteta, ep' eschaton de ton hemeron ton auton di hemas kai dia ten hemeteran soterian ek Marias tes parthenou tes theotokou kata ten anthropoteta , [68] hena kai ton auton Christon, huion, kurion, monogene, ek duo phuseon [en duo phusesin] , [69] asunchutos, atreptos , [70] adiairetos, achoristos [71] gnorizomenon; oudamou tes ton phuseon diaphoras aneremenes dia ten henosin, sozomenes de mallon tes idiotetos hekateras phuseos kai eis hen prosopon kai mian hupostasin suntrechouses, ouk eis duo prosopa merizomenon e diairoumenon, all' hena kai ton auton huion kai monogene, theon logon, kurion Iesoun We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul [72] and body; consubstantial [coessential] [73] with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; [74] one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, [75] inconfusedly, unchangeably, [76] indivisibly, inseparably; [77] the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ, as Christon; kathaper anothen hoi prophetai peri autou kai autos hemas ho kurios Iesous Christos exepaideuse kai to ton pateron hemin karadedoke sumbolon. the prophets from the beginning [have declared] concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us. SYMBOLUM CHALCEDONENSE. VERSIO LATINA. Sequentes igitur sanctos patres, unum eundemque confiteri Filium et Dominum nostrum Jesum Christum consonanter omnes docemus, eundem perfectum in deitate et eundem perfectum in humanitate; Deum verum et hominem verum eundem ex anima rationali et corpore; consubstantialem Patri secundum deitatem, consubstantialem nobis eundem secundum humanitatem; 'per omnia nobis similem, absque peccato' (Heb. iv.): ante secula quidem de Patre genitum secundum deitatem; in novissimis autem diebus eundem propter nos et propter nostram salutem ex Maria virgine, Dei genitrice secundum humanitatem; unum eundemque Christum, filium, Dominum, unigenitum, in duabus naturis inconfuse, immutabiliter, indivise, inseperabiliter agnoscendum: nusquam sublata differentia naturarum propter unitionem, magisque salva proprietate utriusque naturæ, et in unam personam atque subsistentiam concurrente: non in duos personas partitum aut divisum, sed unum eundemque Filium et unigenitum, Deum verbum, Dominum Jesum Christum; sicut ante prophetæ de eo et ipse nos Jesus Christus erudivit et patrum nobis symbolum tradidit. NOTES. The Greek text, together with the Latin version, is taken from the horos tes en Chalkedoni tetartes Sunodou , Act. V. in Mansi, Conc. Tom. VII. p. 115. We have inserted en duo phusesin (see note 4). There are several other Latin versions which Mansi gives, Tom. VII. pp. 115 and 751-758, with the various readings. See also Hahn, l.c. pp. 117 sqq. The Creed is preceded in the acts of the Council by an express confirmation of the Nicene Creed in both forms, 'the Creed of the three hundred and eighteen holy Fathers of Nicæa,' and 'the Creed of the hundred and fifty holy Fathers who were assembled at Constantinople.' The Fathers of Chalcedon declare that 'this wise and saving Creed [of Nicæa] would be sufficient for the full acknowledgment and confirmation of the true religion; for it teaches completely the perfect doctrine concerning the Father, the Son, and the Holy Spirit, and fully explains the Incarnation of the Lord to those who receive it faithfully.' The addition of a new Creed is justified by the subsequent Christological heresies (Apollinarianism, Nestorianism, and Eutychianism). After stating it, the Synod solemnly prohibits, on pain of deposisition and excommunication, the setting forth of any other Creed for those 'who are desirous of turning to the acknowledgment of the truth from Heathenism and Judaism.' __________________________________________________________________ [65] Against Apollinaris, who denied that Christ had a psuche logike , anima rationalis , or nous, pneuma , and who reduced the Incarnation to the assumption of a human body ( soma ) with an animal soul ( psuche alogos ), inhabited by the Divine Logos. But the rational spirit of man requires salvation as much as the body. [66] Homoousios , consubstantialis (al. coessentialis ), is used in both clauses, though with a shade of difference. Christ's homoousia with the Father implies numerical unity, or identity of essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature. [67] Homoousios , consubstantialis (al. coessentialis ), is used in both clauses, though with a shade of difference. Christ's homoousia with the Father implies numerical unity, or identity of essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature. [68] The predicate theotokos , the Bringer-forth of God, Dei genitrix (al. quæ Deum peperit , or even divini numinis creatrix ), is directed against Nestorius, and was meant originally not so much to exalt the Virgin Mary, as to assert the true divinity of Christ and the realness of the Incarnation. Basil of Seleucia: Theon sarkothenta tekousa theotokos onomazetai. It is immediately after qualified by the phrase kata ten anthropoteta ( secundum humanitatem ), in distinction from kata ten theoteta ( secundum deitatem ). This is a very important limitation, and necessary to guard against Mariolatry, and the heathenish, blasphemous, and contradictory notion that the uncreated, eternal God can be born in time. Mary was the mother not merely of the human nature of Jesus of Nazareth, but of the theanthropic person of Jesus Christ; yet not of his eternal Godhead (the logos asarkos ), but of his incarnate person, or the Logos united to humanity (the logos ensarkos ). In like manner, the subject of the Passion was the theanthropic person; yet not according to his divine nature, which in itself is incapable of suffering, but according to his human nature, which was the organ of suffering. There is no doubt, however, that the unscriptural terms theotokos , Dei genitrix , Deipara , mater Dei , which remind one of the heathen mothers of gods, have greatly promoted Mariolatry, which aided in the defeat of Nestorius at the Council of Ephesus, 431. It is safer to adhere to the New Testament designation of Mary as meter Iesou , or meter tou Kuriou (Luke i. 43). [69] En duo phusesin , and all the Latin translations, in duabus naturis (only the Roman editors in the margin read ex d. n.), are directed against Eutyches. The present Greek text reads, it is true, ek duo phuseon , from two natures; but this signifies, and, according to the connection, can only signify, essentially the same thing; though, separately taken, it admits also of an Eutychian and Monophysite interpretation, namely, that Christ has arisen from the confluence of two natures, and since the act of the Incarnation, or unition of both, has only one nature. Understood in that sense, Dioscurus at the Council was very willing to accept the formula ek duo phuseon . But for this very reason the Orientals, and also the Roman delegates, protested with one voice against ek , and insisted upon another formula with en , which was adopted. Baur (Gesch. der Lehre v. d. Dreieinigkeit, I. p. 820 sq.) and Dorner (Gesch. d. Lehre v. d. Person Christi, II. p. 129) assert that ek is the accurate and original expression, and is a concession to Monophysitism; that it also agrees better (?) with the verb gnorizein (to recognize by certain tokens); but that it was from the very beginning changed by the Occidentals into en . But, with Gieseler, Neander (iv. 988), Hefele (Conciliengesch. II. 451 sq.), Beck (Dogmengeschichte, p. 251), and Hahn (l.c. p. 118, note 6), we prefer the view that en duo phusesin was the original reading of the symbol, and that it was afterwards altered in the interest of Monophysitism. This is proved by the whole course of the proceedings at the fifth session of the Council of Chalcedon, where the expression ek duo phusesin was protested against, and is confirmed by the testimony of the Abbot Euthymius, a contemporary, and by that of Severus, Evagrius, and Leontius of Byzantium, as well as by the Latin translations. Severus, the Monophysite Patriarch of Antioch since 513, charges the Fathers of Chalcedon with the inexcusable crime of having taught en duo phusesin adiairetois gnorizesthai ton christon (see Mansi, Conc. VII. p. 839). Evagrius (H. E. II. c. 5) maintains that both formulas amount to essentially the same thing, and reciprocally condition each other. Dorner also affirms the same. His words are: 'The Latin formula has "to acknowledge Christ as Son in two natures;" the Greek has "to recognize Christ as Son from two natures," which is plainly the same thought. The Latin formula is only a free but essentially faithful translation, only that its coloring expresses somewhat more definitely still Christ's subsisting in two natures, and is therefore more literally conformable to the Roman type of doctrine' (l.c. II. 129). From my Church History, Vol. III. p. 745 sq. [70] asunchutos , inconfuse , and atreptos , immutabiliter (without confusion, without conversion or change), are directed against Eutychianism, which mixes and confounds the human and the divine natures in Christ ( sunchusis ), and teaches an absorption of the former into the latter; hence the phrases 'God is born; God suffered; God was crucified; God died.' The Monophysites (so called after the Council of Chalcedon) rejected the Eutychian theory of an absorption, but nevertheless taught only one composite nature of Christ ( mia phusis sunthetos ), making his humanity a mere accident of the immutable divine substance, and using the liturgical shibboleth 'God has been crucified' (without a qualifying 'according to the human nature,' or 'the flesh,' as the ( theotokos is qualified in the Symbol of Chalcedon). Hence they were also called Theopaschites. They divided into several sects and parties on subtle and idle questions, especially the question whether Christ's body before the resurrection was corruptible or incorruptible (hence the Phthartolaters, from phthartos and latres , and Aphthartodocetæ). [71] adiairetos , indivise , achoristos , inseparabiliter (without division, without separation), both in opposition to Nestorianism, which so emphasized the duality of natures, and the continued distinction between the human and the divine in Christ, as to lose sight of the unity of person, and to substitute for a real Incarnation a mere conjunction ( sunapheia ), a moral union or intimate friendship between the Divine Logos and the man Jesus. Hence, also, the opposition to the term theotokos , with which the Nestorian controversy began. With the Symbol of Chalcedon should be compared the semi-symbolical Epistola dogmatica of Pope Leo, I. to the Patriarch Flavian of Constantinople, which contains a lengthy and masterly exposition of the orthodox Christology against the heresy of Eutyches, and was read and approved by the Council of Chalcedon, as the voice of Peter speaking through 'the Archbishop of old Rome.' It is dated June 13, 449, and is found in the works of Leo M. (Ep. 24 in Quesnel's ed., Ep. 28 in the ed. Ballerini), in Mansi, Conc. Tom. V. pp. 1366-90 (Latin and Greek, with the different readings), Hardouin, Conc. Tom. II. pp. 290-300 (also Latin and Greek, but without the variations), Hefele, Conciliengeschichte, Vol. II. pp. 335-346 (German and Latin), partly also in Denzinger, Enchir. p. 43. [72] Against Apollinaris, who denied that Christ had a psuche logike , anima rationalis , or nous, pneuma , and who reduced the Incarnation to the assumption of a human body ( soma ) with an animal soul ( psuche alogos ), inhabited by the Divine Logos. But the rational spirit of man requires salvation as much as the body. [73] Homoousios , consubstantialis (al. coessentialis ), is used in both clauses, though with a shade of difference. Christ's homoousia with the Father implies numerical unity, or identity of essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature. [74] The predicate theotokos , the Bringer-forth of God, Dei genitrix (al. quæ Deum peperit , or even divini numinis creatrix ), is directed against Nestorius, and was meant originally not so much to exalt the Virgin Mary, as to assert the true divinity of Christ and the realness of the Incarnation. Basil of Seleucia: Theon sarkothenta tekousa theotokos onomazetai. It is immediately after qualified by the phrase kata ten anthropoteta ( secundum humanitatem ), in distinction from kata ten theoteta ( secundum deitatem ). This is a very important limitation, and necessary to guard against Mariolatry, and the heathenish, blasphemous, and contradictory notion that the uncreated, eternal God can be born in time. Mary was the mother not merely of the human nature of Jesus of Nazareth, but of the theanthropic person of Jesus Christ; yet not of his eternal Godhead (the logos asarkos ), but of his incarnate person, or the Logos united to humanity (the logos ensarkos ). In like manner, the subject of the Passion was the theanthropic person; yet not according to his divine nature, which in itself is incapable of suffering, but according to his human nature, which was the organ of suffering. There is no doubt, however, that the unscriptural terms theotokos , Dei genitrix , Deipara , mater Dei , which remind one of the heathen mothers of gods, have greatly promoted Mariolatry, which aided in the defeat of Nestorius at the Council of Ephesus, 431. It is safer to adhere to the New Testament designation of Mary as meter Iesou , or meter tou Kuriou (Luke i. 43). [75] En duo phusesin , and all the Latin translations, in duabus naturis (only the Roman editors in the margin read ex d. n.), are directed against Eutyches. The present Greek text reads, it is true, ek duo phuseon , from two natures; but this signifies, and, according to the connection, can only signify, essentially the same thing; though, separately taken, it admits also of an Eutychian and Monophysite interpretation, namely, that Christ has arisen from the confluence of two natures, and since the act of the Incarnation, or unition of both, has only one nature. Understood in that sense, Dioscurus at the Council was very willing to accept the formula ek duo phuseon . But for this very reason the Orientals, and also the Roman delegates, protested with one voice against ek , and insisted upon another formula with en , which was adopted. Baur (Gesch. der Lehre v. d. Dreieinigkeit, I. p. 820 sq.) and Dorner (Gesch. d. Lehre v. d. Person Christi, II. p. 129) assert that ek is the accurate and original expression, and is a concession to Monophysitism; that it also agrees better (?) with the verb gnorizein (to recognize by certain tokens); but that it was from the very beginning changed by the Occidentals into en . But, with Gieseler, Neander (iv. 988), Hefele (Conciliengesch. II. 451 sq.), Beck (Dogmengeschichte, p. 251), and Hahn (l.c. p. 118, note 6), we prefer the view that en duo phusesin was the original reading of the symbol, and that it was afterwards altered in the interest of Monophysitism. This is proved by the whole course of the proceedings at the fifth session of the Council of Chalcedon, where the expression ek duo phusesin was protested against, and is confirmed by the testimony of the Abbot Euthymius, a contemporary, and by that of Severus, Evagrius, and Leontius of Byzantium, as well as by the Latin translations. Severus, the Monophysite Patriarch of Antioch since 513, charges the Fathers of Chalcedon with the inexcusable crime of having taught en duo phusesin adiairetois gnorizesthai ton christon (see Mansi, Conc. VII. p. 839). Evagrius (H. E. II. c. 5) maintains that both formulas amount to essentially the same thing, and reciprocally condition each other. Dorner also affirms the same. His words are: 'The Latin formula has "to acknowledge Christ as Son in two natures;" the Greek has "to recognize Christ as Son from two natures," which is plainly the same thought. The Latin formula is only a free but essentially faithful translation, only that its coloring expresses somewhat more definitely still Christ's subsisting in two natures, and is therefore more literally conformable to the Roman type of doctrine' (l.c. II. 129). From my Church History, Vol. III. p. 745 sq. [76] asunchutos , inconfuse , and atreptos , immutabiliter (without confusion, without conversion or change), are directed against Eutychianism, which mixes and confounds the human and the divine natures in Christ ( sunchusis ), and teaches an absorption of the former into the latter; hence the phrases 'God is born; God suffered; God was crucified; God died.' The Monophysites (so called after the Council of Chalcedon) rejected the Eutychian theory of an absorption, but nevertheless taught only one composite nature of Christ ( mia phusis sunthetos ), making his humanity a mere accident of the immutable divine substance, and using the liturgical shibboleth 'God has been crucified' (without a qualifying 'according to the human nature,' or 'the flesh,' as the ( theotokos is qualified in the Symbol of Chalcedon). Hence they were also called Theopaschites. They divided into several sects and parties on subtle and idle questions, especially the question whether Christ's body before the resurrection was corruptible or incorruptible (hence the Phthartolaters, from phthartos and latres , and Aphthartodocetæ). [77] adiairetos , indivise , achoristos , inseparabiliter (without division, without separation), both in opposition to Nestorianism, which so emphasized the duality of natures, and the continued distinction between the human and the divine in Christ, as to lose sight of the unity of person, and to substitute for a real Incarnation a mere conjunction ( sunapheia ), a moral union or intimate friendship between the Divine Logos and the man Jesus. Hence, also, the opposition to the term theotokos , with which the Nestorian controversy began. With the Symbol of Chalcedon should be compared the semi-symbolical Epistola dogmatica of Pope Leo, I. to the Patriarch Flavian of Constantinople, which contains a lengthy and masterly exposition of the orthodox Christology against the heresy of Eutyches, and was read and approved by the Council of Chalcedon, as the voice of Peter speaking through 'the Archbishop of old Rome.' It is dated June 13, 449, and is found in the works of Leo M. (Ep. 24 in Quesnel's ed., Ep. 28 in the ed. Ballerini), in Mansi, Conc. Tom. V. pp. 1366-90 (Latin and Greek, with the different readings), Hardouin, Conc. Tom. II. pp. 290-300 (also Latin and Greek, but without the variations), Hefele, Conciliengeschichte, Vol. II. pp. 335-346 (German and Latin), partly also in Denzinger, Enchir. p. 43. __________________________________________________________________ IV. SYMBOLUM QUICUNQUE. The Athanasian Creed. The Latin Original. Old Translation Revised. 1. Quicunque vult salvus esse: ante omnia opus est, ut teneat catholicam fidem. 1. Whosoever will be saved: before all things it is necessary that he hold the Catholic Faith: 2. Quam nisi quisque integram inviolatamque servaverit: absque dubio in æternum peribit. 2. Which Faith except every one do keep whole and undefiled: without doubt he shall perish everlastingly. 3. Fides autem catholica hæc est: ut unum Deum in Trinitate, et Trinitatem in Unitate veneremur; 3. And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity; 4. Neque confundentes personas: neque substantiam separantes. 4. Neither confounding the Persons: nor dividing the Substance [Essence]. 5. Alia est enim persona Patris: alia Filii: alia Spiritus Sancti. 5. For there is one Person of the Father: another of the Son: and another of the Holy Ghost. 6. Sed Patris et Filii et Spiritus Sancti una est divinitas: æqualis gloria, coæterna majestas. 6. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the Majesty coeternal. 7. Qualis Pater: talis Filius: talis [et] Spiritus Sanctus. 7. Such as the Father is: such is the Son: and such is the Holy Ghost. 8. Increatus Pater: increatus Filius: increatus [et] Spiritus Sanctus. 8. The Father uncreate [uncreated]: the Son uncreate [uncreated]: and the Holy Ghost uncreate [uncreated]. 9. Immensus Pater: immensus filius: immensus [et] Spiritus Sanctus. 9. The Father incomprehensible [unlimited]: the Son incomprehensible [unlimited]: and the Holy Ghost incomprehensible [unlimited, or infinite]. 10. Æternus Pater: æternus Filius: æternus [et] Spiritus Sanctus. 10. The Father eternal: the Son eternal: and the Holy Ghost eternal. 11. Et tamen non tres æterni: sed unus æternus. 11. And yet they are not three eternals: but one eternal. 12. Sicut non tres increati: nec tres immensi: sed unus increatus: et unus immensus. 12. As also there are not three uncreated: nor three incomprehensibles [infinites], but one uncreated: and one incomprehensible [infinite]. 13. Similiter omnipotens Pater: omnipotens Filius: omnipotens [et] Spiritus Sanctus. 13. So likewise the Father is Almighty: the Son Almighty: and the Holy Ghost Almighty. 14. Et tamen non tres omnipotentes: sed unus omnipotens. 14. And yet they are not three Almighties: but one Almighty. 15. Ita deus Pater: deus Filius: deus [et] Spiritus Sanctus. 15. So the Father is God: the Son is God: and the Holy Ghost is God. 16. Et tamen non tres dii: sed unus est Deus. 16. And yet they are not three Gods: but one God. 17. Ita dominus Pater: dominus Filius: dominus [et] Spiritus Sanctus. 17. So likewise the Father is Lord: the Son Lord: and the Holy Ghost Lord. 18. Et tamen non tres domini: sed unus [est] Dominus. 18. And yet not three Lords: but one Lord. 19. Quia sicut singulatim unamquamque personam Deum ac Dominum confiteri, Christiana veritate compellimur: 19. For like as we are compelled by the Christian verity: to acknowledge every Person by himself to be God and Lord: 20. Ita tres deos, aut [tres] dominos dicere, catholica religione prohibemur. 20. So are we forbidden by the Catholic Religion: to say, There be [are] three Gods, or three Lords. 21. Pater a nullo est factus: nec creatus, nec genitus. 21. The Father is made of none: neither created, nor begotten. 22. Filius a Patre solo est: non factus, nec creatus: sed genitus. 22. The Son is of the Father alone: not made, nor created: but begotten. 23. Spiritus Sanctus a Patre et filio: non factus, nec creatus, nec genitus: sed procedens. 23. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten: but proceeding. 24. Unus ergo Pater, non tres patres: unus Filius, non tres filii: unus Spiritus Sanctus, non tres spiritus sancti. 24. So there is one Father, not three Fathers: one Son, not three Sons: one Holy Ghost, not three Holy Ghosts. 25. Et in hac Trinitate nihil prius, aut posterius: nihil majus, aut minus. 25. And in this Trinity none is afore, or after another: none is greater, or less than another [there is nothing before, or after: nothing greater or less]. 26. Sed totæ tres personæ coæternæ sibi sunt, et coæquales. 26. But the whole three Persons are coeternal, and coequal. 27. Ita, ut per omnia, sicut jam supra dictum est: et Unitas in Trinitate, et Trinitas in Unitate, venerenda sit. 27. So that in all things, as aforesaid: the Unity in Trinity, and the Trinity in Unity, is to be worshiped. 28. Qui vult ergo salvus esse, ita de Trinitate sentiat. 28. He therefore that will be saved, must [let him] thus think of the Trinity. -------- -------- 29. Sed necessarium est ad æternam salutem: ut incarnationem quoque Domini nostri Jesu Christi fideliter credat. 29. Furthermore it is necessary to everlasting salvation: that he also believe rightly [faithfully] the Incarnation of our Lord Jesus Christ. 30. Est ergo fides recta, ut credamus et confiteamur: quod Dominus noster Jesus Christus Dei Filius, Deus [pariter] et homo est; 30. For the right Faith is, that we believe and confess: that our Lord Jesus Christ, the Son of God, is God and Man; 31. Deus [est] ex substantia Patris, ante secula genitus: et homo ex substantia matris, in seculo natus. 31. God, of the Substance [Essence] of the Father; begotten before the worlds: and Man, of the Substance [Essence] of his Mother, born in the world. 32. Perfectus Deus: perfectus homo, ex anima rationali et humana carne subsistens. 32. Perfect God: and perfect Man, of a reasonable soul and human flesh subsisting. 33. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. 33. Equal to the Father, as touching his Godhead: and inferior to the Father as touching his Manhood. 34. Qui licet Deus sit et homo; non duo tamen, sed unus est Christus. 34. Who although he be [is] God and Man; yet he is not two, but one Christ. 35. Unus autem, non conversione divinitatis in carnem: sed assumptione humanitatis in Deum. 35. One; not by conversion of the Godhead into flesh: but by taking [assumption] of the Manhood into God. 36. Unus omnino; non confusione substantiæ: sed unitate personæ. 36. One altogether; not by confusion of Substance [Essence]: but by unity of Person. 37. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. 37. For as the reasonable soul and flesh is one man: so God and Man is one Christ; 38. Qui passus est pro nostra salute: descendit ad inferos: tertia die resurrexit a mortuis. 38. Who suffered for our salvation: descended into hell [Hades, spirit-world]: rose again the third day from the dead. 39. Ascendit ad [in] coelos: sedet ad dexteram [Dei] Patris [omnipotentis]. 39. He ascended into heaven, he sitteth on the right hand of the Father God [God the Father] Almighty. 40. Inde venturus [est] judicare vivos et mortuos. 40. From whence [thence] he shall come to judge the quick and the dead. 41. Ad cujus adventum omnes homines resurgere habent cum corporibus suis; 41. At whose coming all men shall rise again with their bodies; 42. Et reddituri sunt de factis propriis rationem. 42. And shall give account for their own works. 43. Et qui bona egerunt, ibunt in vitam æternam: qui vero mala, in ignem æternum. 43. And they that have done good shall go into life everlasting: and they that have done evil, into everlasting fire. 44. Hæc est fides catholicæ: quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit. 44. This is the Catholic Faith: which except a man believe faithfully [truly and firmly], he can not be saved. NOTES. ^1 The Latin text of the oldest known MS. in the Utrecht Psalter has been reproduced by Sir Thomas Duffus Hardy in his Report (London, 1873), and in the fac-simile ed. of the Utrecht Psalter (1875). It agrees nearly altogether with the text given above, but has a number of inaccuracies. I have compared also the texts of Waterland (Works, Vol. III. pp. 221 sqq,), Usher (De Romanæ Eccles. Symbolo Apost. vetere, 1647, Genev. ed. 1722, pp. 13-15), Montfaucon (in his ed. of Athanasius, Tom. II. pp. 719 sqq.), Hahn (pp. 122-125), Lumby (p. 259), and Swainson (p. 204). The numbering of verses differs: Waterland, Montfaucon, and the English Book of Common Prayer have only 40 verses by combining 19 and 20, 25 and 26, 39 and 40, 41 and 42; Walch and others make 44, the Roman Breviary 42. In my Church Hist. Vol. III. pp. 690-695, I have given the parallel passages from the fathers. ^2 There is no authorized Greek text of the Athanasian Creed, since it was never adopted in the Oriental Church. There are several translations, which differ considerably. Usher gives a Greek version with many interpolations. Caspari (Vol. III. pp. 263-267) published for the first time two other Greek versions from MSS. in the Venetian Library of St. Mark and the Ambrosian Library of Milan. ^3The English translation is that of the sixteenth century (1548), as found in the English editions of the Book of Common Prayer, and still in use in the public service of the Church of England. My emendations are inclosed in brackets. The punctuation is adjusted to the liturgical use of this Creed. Ver. 1.--Some copies read opus habet for opus est . Usher: ten orthodoxon pistin , orthodoxam fidem. The MS. in the Utrecht Psalter begins with a grammatical blunder: 'Incipit fides catholicam.' Ver. 2.--On the damnatory clause, which is twice repeated, ver. 28 and ver. 44, see the Introduction, pp. 39, 41. Some MSS. read inviolabilemque; some omit absque dubio. Ver. 3.--Usher: Orthodoxa for catholica. Compare on this verse Gregory Naz., Orat. xxiii.: monada en triadi, kai triada en monadi proskunoumenen . Ver. 4.--Person in the sense of persona , prosopon (also hupostasis in the post-Nicene use of the term), i.e., character, face, manifestation, subsistence. It must not be confounded with essence or being ( essentia , substantia , natura , ousia , phusis ). God is one in essence, three in persons ( Deus est trinus, h. e. in essentia unus, tres habet subsistendi modos ). In modern philosophical usage the term person means a separate and distinct rational individual. But the tri-personality of God is not a numerical or essential trinity of three beings (like Abraham, Isaac, and Jacob), for this would be tritheism; nor is it, on the other hand, merely a threefold aspect and mode of manifestation, in the Sabellian or Swedenborgian sense; [78] but it is a real, objective, and eternal, though ineffable, distinction in the one Divine being, with a corresponding threefold revelation of this being in the works of creation, redemption, and sanctification. Hence the distinction between the immanent, intrinsic (or ontological) trinity and the extrinsic or oeconomical) trinity; in other words, between the trinity of essence and the trinity of manifestation. Ver. 4.--The Latin substantia (that which stands under) and essentia correspond to the Greek ousia , as distinct from prosopon . But in modern English, substance is used mostly in the sense of matter, body, or the most important part, summary. Hence essence or being is preferable. Hypostasis ( hupostasis , foundation, groundwork, substratum , substantia ) was originally used in the same sense as ousia , but afterwards it became identical with prosopon , persona. Ver. 6.--Usher reads after divinitas: ' Unum robur, una potestas, unum regnum ' (an interpolation of the Greeks). Ver. 9.--Incomprehensible is a false translation, unless it be taken in the unusual sense, 'not to be comprehended within any bounds.' The Anglican translator of 1548 perhaps followed a Greek copy (of 1533) which renders immensus by akataleptos . But other Greek copies read apeiros or ametros instead. Usher's Greek text has pantokrator , omnipotent. The Latin immensus means, what can not be circumscribed or limited by any boundaries, what is illocal, omnipresent. Fortunatus explains the word: ' Non est mensurabilis in sua natura, quia illocalis est, incircumscriptus, ubique totus, ubique præsens, ubique potens. ' The author of the Athanasian Creed glories in the clear revelation and statement of the mystery of the Trinity rather than in the mystery itself. The Utrecht Psalter reads inmensus. Ver. 20.--Waterland omits tres before Dominos. Usher reads for prohibemur: ' Non comprobamus, sed omnino prohibemus. ' Ver. 21.--Usher: sed ingenitus for nec genitus. Ver. 23.--The Greek translation and the Latin text in Usher omit et Filio , which is contrary to the Greek doctrine of the single procession. Most Greek copies read only apo tou patros . Ver. 25.--Usher: nullus primus aut postremus, nullus major aut minor , oudeis protos e eschatos, oudeis megas e mikros . Ver. 29.-- Fideliter is variously rendered in the Greek copies by orthos , pistos , bebaios . Ver. 30.--Utrecht Psalter reads quia for quod , and omits pariter. Ver. 31.--Usher's Greek text inserts here a long interpolation, which is not at all in keeping with the sententious character of the symbol. Ver. 32.--Another long interpolation in Usher. Ver. 38.--After passus est a Greek version adds the anti-patripassian clause: apathous tes theotetos menouses , impassibili manente divinitate. Ver. 38.--Some MSS. read ad infernos or ad inferna. Usher's enlarged Greek copy omits the clause, and reads tapheis kai anastas . The Utrecht Psalter reads et qui for qui vero. Ver. 43.--Usher: eis aionious kolaseis , ad cruciatus eternos. Ver. 44.--The Greek copies read either pistos alone, or pistos te kai bebaios , or ek pisteos bebaios pisteuse . __________________________________________________________________ [78] Swedenborg was willing to adopt the Athanasian Creed if a trinity of (the one Divine) person was substituted for a trinity of persons. According to him, the Father is the Essential Divinity, the Son the Divine Humanity, the Holy Spirit the Divine Proceeding or Operation. __________________________________________________________________ V. SYMBOLUM CONSTANTINOPOLITANUM TERTIUM, ADVERSUS MONOTHELETAS, A.D. 680. The Creed of the Sixth OEcumenical Council, against the Monothelites. Review of the Dogmatic Legislation of the Seven OEcumenical Councils. The Nicæno-Constantinopolitan Creed, and the Creed of Chalcedon, both of which we have given in full, embrace the sum and substance of the dogmatic legislation of the oecumenical Councils of the undivided ancient or Græco-Latin Church. All the rest is merely explanatory and supplementary, or disputed. The Sixth OEcumenical (or Third Constantinopolitan) Council (also called Conc. Trullanum I.), held A.D. 680, in consequence of the Monothelite or One-Will Controversy (683-680), enlarged the Creed of Chalcedon, notwithstanding the solemn prohibition of the Council of Chalcedon (see p. 16), by adding a horos , or dogmatic definition to the effect that Jesus Christ had two distinct and inseparable wills ( thelemata ), as well as two natures, a human will and a divine will, working in harmony, the human in subordination to the divine; the will being regarded as an attribute of nature rather than person. See Actio XVIII. in Mansi, Conc., Tom.XI. pp.637 sqq. After quoting the Symbol of Chalcedon down to the words paradedoke sumbolon (see p. 15), the Synod goes on, without interruption, as follows: Kai duo phusikas theleseis etoi thelemata en auto [Ies. Christo] kai duo phusikas energeias adiairetos, atreptos, ameristos, asunchutos, kata ten ton hagion pateron didaskalian hosautos keruttomen; kai duo men phusika thelemata ouch' hupenantia, me genoito, kathos hoi asebeis ephesan hairetikoi, all' hepomenon to anthropinon autou thelema, kai me antipipton e antipailaion, mallon men oun kai hupotassomenon to theio autou kai pansthenei thelemati; edei gar to tes sarkos thelema kinethenai, hupotagenai de to thelemati to theiko kata ton pansophon Athanasion. Et duas naturales voluntates in eo [Jesu Christo], et duas naturales operationes indivise, inconvertibiliter, inseparabiliter, inconfuse secundum sanctorum patrum doctrinam adæque prædicamus; et duas naturales voluntates non contrarias, absit, juxta quod impii asseruerunt hæretici, sed sequentem ejus humanam voluntatem, et non resistentem vel reluctantem, sed potius et subjectam divinæ ejus atque omnipotenti voluntati. Oportebat enim carnis voluntatem moveri, subjici vero voluntati divinæ, juxta sapientissimum Athanasium. Then follow quotations from John vi. 38, Gregory Nazianzen, Pope Leo (Ep. ad Flavianum, c. 4), Cyril of Alexandria, and a repetition of the Ephesian and Chalcedonian prohibition to set forth any new symbol of faith on pain of excommunication. Pope Agatho, by a dogmatic epistle, exercised a controlling influence over this Council similar to the one of Pope Leo I. over the Council of Chalcedon. On the other hand, the Council emphatically condemned Pope Honorius as a Monothelite heretic. Monothelitism continued among the Maronites on Mount Lebanon. The Third OEcumenical Council, held at Ephesus, A.D. 431, and the Fifth OEcumenical Council, held at Constantinople, A.D. 553 (hence also called the Second Constantinopolitan C.), issued no new Creed, but simply reaffirmed the previous Creeds and condemned certain heresies. The Council of Ephesus condemned 'the impious and profane doctrines' of Nestorius in two of its six canons (can. 1 and 4), and indorsed the twelve anathemas of Cyril of Alexandria hurled against Nestorius, which are purely negative, and need not be inserted here. [79] The same Synod sanctioned also the letters of Cyril and of Coelestinus of Rome to Nestorius, and incidentally (in can. 1 and 4) condemned Pelagianism in the person of Coelestius, the chief pupil of Pelagius, on the supposition that he sympathized with Nestorius; but the Pelagian doctrines are not stated. The Fifth OEcumenical Council, of 164 Bishops, occasioned by the protracted and tedious Monophysite controversies (which grew out of the Council of Chalcedon), confessed the Nicene Creed as explained and enlarged by the Councils of Constantinople, Ephesus, and Chalcedon, indorsed the dogmatic edicts of Emperor Justinian, and condemned the three Chapters ( tria kephaleia ), that is, some writings of three departed divines of the Antiochian school, Theodore of Mopsuestia (the teacher of Nestorius), Theodoret of Cyros, and Ibas of Edessa (friends of Nestorius). The last two, however, had been declared orthodox by the Council of Chalcedon. The Fifth OEcumenical Council had a leaning towards Monophysitism, but the Sixth OEcumenical Council reacted again in favor of the dyophysitism of the Council of Chalcedon, and supplemented it by teaching the dyotheletism of Christ. [80] The Seventh (and last strictly) OEcumenical Council, held, under the Empress Irene, at Nicæa, A.D. 787, and hence also called the Second Nicene Council, condemned the Iconoclasts, and sanctioned the ecclesiastical use and limited worship of sacred images. [81] But this decision is recognized only by Greeks and Romans, while Protestants regard it as a relapse into a refined form of idolatry, condemned by the Second Commandment and the primitive Christian Church. It became a fruitful source of superstition, but stimulated also the development of Christian art. __________________________________________________________________ [79] See the Anathematismi Cyrilli in Mansi, Conc. Tom. IV. p. 1082 and Tom. V. pp. 85 sqq. (Greek and Latin, with the anatrope of Theodoret, and the apologia of Cyril), also in Denzinger's Enchiridion, pp. 27-31, and Gieseler's Church History, Vol. I. pp. 349 sqq. (Am. ed., only the Greek text). The ambitious, violent, and overbearing Cyril, who controlled the Synod, misrepresented his rival Patriarch of Constantinople, and leaned towards the opposite heresy of Eutychianism. Compare the refutation of Theodoret in Mansi, Tom. V. pp. 87 sqq., and my Church History, Vol. III. pp. 722-729. The OEcumenical Council of 431 was saved by its orthodoxy, otherwise it would have shared the disgrace of the infamous Robber Synod ( sunodos lestrike , latrocinium Ephesinum ), held at Ephesus a few years later (449) under the lead of Dioscurus (Cyril's successor), where passion, intrigue, and uncharitableness ruled supreme. Gregory of Nazianzum, who himself presided over the Second OEcumenical Council, drew a sad picture of the unchristian spirit which disgraced the synodical assemblies of his day. But the Third OEcumenical Council stands morally as well as doctrinally far below its two predecessors. [80] The Greek Acts of the Fifth Council, with the exception of the fourteen anathemas on the three Chapters, are lost; but a Latin translation, concerning whose genuineness and completeness there has been much controversy, is preserved. See Mansi, Conc. Tom. IX. pp. 163 sqq., especially pp. 538-582. Denzinger gives the Canones XIV. de tribus capitulis (Enchir. pp. 58-73), and also the fifteen Canons against the errors of Origen (pp. 73-80), but the latter belong to an earlier Constantinopolitan Synod, held A.D. 544. On the Three Chapter Controversy, see my Church History, Vol. III. pp. 768 sqq., and more fully, Hefele, Conciliengeschichte, Vol. II. pp. 775-899. [81] The aspasmos kai timetike proskunesis , osculum et honoraria adoratio , but not alethine latreia he prepei mone te theia phusei , vera latria, quæ solam divinam naturam decet. See the decree in Mansi, Conc. Tom. XIII. p. 378 sq. Also in Denzinger, Enchir. pp. 104, 105. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ SYMBOLA ROMANA. __________________________________________________________________ SYMBOLA ROMANA. ROMAN SYMBOLS __________________________________________________________________ __________________________________________________________________ I. CANONES ET DECRETA DOGMATICA CONCILII TRIDENTINI. THE CANONS AND DOGMATIC DECREES OF THE COUNCIL OF TRENT. A.D. 1563. [The Latin text after the editions of Le Plat, Richter, Streitwolf and Klener, and Smets, compared. It is also incorporated in Theiner's Acta genuina SS. oecum. Concilii Tridentini, 1874, 2 Tom. The English translation by the Rev. J. Waterworth (R. C.): The Canons and Decrees of the Sacred and OEcumenical Council of Trent, London, 1848. The Scripture quotations are conformed to the Vulgate, and are printed in italics. The decrees of the Council on the reformation of discipline are foreign to this collection, and have been omitted also in Denzinger's Enchiridion. On the Council of Trent, see Vol. I. § 24, pp. 90-96.] __________________________________________________________________ Sessio Tertia, Third Session, celebrata die IV. Februarii 1546. held February 4, 1546. DECRETUM DE SYMBOLO FIDEI. DECREE TOUCHING THE SYMBOL OF FAITH. In nomine sanctæ et individuæ Trinitatis, Patris, et Filii, et Spiritus sancti. In the name of the Holy and Undivided Trinity, Father, and Son, and Holy Ghost. Hæc sacrosancta, oecumenica, et generalis tridentina synodus, in Spiritu sancto legitime congregata, in ea præsidentibus eisdem tribus apostolicæ sedis legatis, magnitudinem rerum tractandarum considerans, præsertim earum, quæ duobus illis capitibus, de extirpandis hæresibus, et moribus reformandis, continentur, quorum causa præcipue est congregata; agnoscens autem cum apostolo, non esse sibi colluctationem adversus carnem et sanguimem, sed adversus spirituales neguitias in coelestibus, cum eodem omnes et singulos in primis This sacred and holy, oecumenical, and general Synod of Trent,--lawfully assembled in the Holy Ghost, the same three legates of the Apostolic See presiding therein,--considering the magnitude of the matters to be treated of, especially of those comprised under the two heads, of the extirpating of heresies, and the reforming of manners, for the sake of which chiefly it is assembled, and recognizing with the apostles, that its wrestling is not against flesh and blood, but against the spirits of wickedness in the high places, [82] exhorts, with the same apostle, all and each, above all hortatur, ut confortentur in Domino, et in potential, virtutis eius, in omnibus sumentes scutum fidei, in quo possint omnia tela nequissimi ignea extinguere, atque galeam spei salutis accipiant cum gladio spiritus quod est verbum Dei. Itaque, ut hæc pia eius sollicitudo principium et progressum suum per Dei gratiam habeat, ante omnia statuit et decernit præmittendam esse confessionem fidei, patrum exempla in hoc secuta, qui sacratioribus conciliis hoc scutum contra omnes hæreses in principio suarum actionum apponere consuevere: quo solo aliquando et infideles ad fidem traxerunt, hæreticos expugnarunt, et fideles confirmarunt. Quare symbolum fidei, quo sancta romana ecclesia utitur, tanquam principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod portæ inferi nunquam prævalebunt, totidem verbis, quibus in omnibus ecclesiis legitur, experimendum esse censuit; quod quidem eiusmodi est: things, to be strengthened in the Lord, and in the might of his power, in all things taking the shield of faith, wherewith they may be able to extinguish all the fiery darts of the most wicked one, and to take the helmet of salvation, with the sword of the Spirit, which is the word of God? [83] Wherefore, that this its pious solicitude may begin and proceed by the grace of God, it ordains and decrees that, before all other things, a confession of faith is to be set forth; following herein the examples of the Fathers, who have been wont, in the most sacred councils, at the beginning of the Actions thereof, to oppose this shield against heresies; and with this alone, at times, have they drawn the unbelieving to the faith, overthrown heretics, and confirmed the faithful. For which cause, this Council has thought good, that the Symbol of faith which the holy Roman Church makes use of,--as being that principle wherein all who profess the faith of Christ necessarily agree, and that firm and alone foundation against which the gates of hell shall never prevail? [84] --be expressed in the very same words in which it is read in all the churches. Which Symbol is as follows: Credo in unum Deum Patrem omnipotentem, factorem coeli et terra, visibilium omnium et invisibilium; et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia sæcula; Deum de Deo, lumen de lumine, Deum verum de Deo vero; genitum, non factum, consubstantialem Patri, per quem omnia facta sunt: qui propter nos homines et propter nostram salutem descendit de coelis, et incarnatas est de Spiritu Sancto ex Maria virgine, et homo factus est: crucifixus etiam pro nobis sub Pontio Pilato, passus, et sepultus est: et resurrexit tertia die secundum Scripturas, et ascendit in coelum, sedet ad dexteram Patris, et iterum venturus est cum gloria iudicare vivos et mortuos; cuius regni non erit finis: et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit; qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per prophetas: et unam sanctam catholicam et apostolicam ecclesiam. Confiteor unum baptisma in remissionem peccatorum: et expecto resurrectionem mortuorum et vitam venturi sæculi. Amen. I believe in one God, the Father Almighty, Maker of heaven and earth, of all things visible and invisible; and in one Lord Jesus Christ, the only-begotten Son of God, and born of the Father before all ages; God of God, light of light, true God of true God; begotten, not made, consubstantial with the Father, by whom all things were made: who for us men, and for our salvation, came down from the heavens, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man: crucified also for us under Pontius Pilate, he suffered and was buried; and he rose again on the third day, according to the Scriptures; and he ascended into heaven, sitteth at the right hand of the Father; and again he will come with glory to judge the living and the dead; of whose kingdom there shall be no end: and in the Holy Ghost, the Lord, and the giver of life, who proceedeth from the Father and the Son; who with the Father and the Son together is adored and glorified; who spoke by the prophets: and one holy Catholic and Apostolic Church. I confess one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen. __________________________________________________________________ [82] Ephes. vi. 12. [83] Ephes. vi. 16, 17. [84] Matt. xvi. 18. __________________________________________________________________ Sessio Quarta, Fourth Session, celebrata die VIII. Aprilis, 1546. held April 8, 1546. DECRETUM DE CONONICIS SCRIPTURIS. DECREE CONCERNING THE CANONICAL SCRIPTURES. Sacrosancta, oecumenica, et generalis tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem tribus apostolicæ sedis legatis, hoc sibi perpetuo ante oculos proponens, ut, sublatis erroribus, puritas ipsa evangelii in ecclesia conservetur; quod promissum The sacred and holy, oecumenical, and general Synod of Trent,--lawfully assembled in the Holy Ghost, the same three legates of the Apostolic See presiding therein,--keeping this always in view, that, errors being removed, the purity itself of the Gospel be preserved in the Church; which (Gospel), before ante per prophetas in Scripturis sanctis, Dominus noster Iesus Christus, Dei Filius, proprio ore primum promulgavit, deinde per suos apostolos, tanquam fontem omnis et salutaris veritatis et morum disciplinæ, omni creaturæ prædicari iussit; perspiciensque hanc veritatem et disciplinam contineri in libris scriptis et sine scripto traditionibus, quæ ab ipsius Christi ore ab apostolis acceptæ, aut ab ipsis apostolis, Spiritu Sancto dictante, quasi per manus traditæ, ad nos usque pervenerunt: orthodoxorum patrum exempla secuta, omnes libros tam Veteris quam Novi Testamenti, cum utriusque unus Deus sit auctor, necnon traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tanquam vel oretenus a Christo vel a Spiritu Sancto dictatas, et continua successione in ecclesia catholica conservatas, pari pietatis affectu ac reverentia suscipit et veneratur. promised through the prophets in the holy Scriptures, our Lord Jesus Christ, the Son of God, first promulgated with His own mouth, and then commanded to be preached by His Apostles to every creature, as the fountain of all, both saving truth, and moral discipline; and seeing clearly that this truth and discipline are contained in the written books, and the unwritten traditions which, received by the Apostles from the mouth of Christ himself, or from the Apostles themselves, the Holy Ghost dictating, have come down even unto us, transmitted as it were from hand to hand: [the Synod] following the examples of the orthodox Fathers, receives and venerates with an equal affection of piety and reverence, all the books both of the Old and of the New Testament--seeing that one God is the author of both--as also the said traditions, as well those appertaining to faith as to morals, as having been dictated, either by Christ's own word of mouth, or by the Holy Ghost, and preserved in the Catholic Church by a continuous succession. Sacrorum vero librorum indicem huic decreto adscribendum censuit, ne cui dubitatio suboriri possit, quinam sint, qui ab ipsa synodo suscipiuntur. Sunt vero And it has thought it meet that a list of the sacred books be inserted in this decree, lest a doubt may arise in any one's mind, which are the books that are received by this infrascripti. Testamenti veteris, quinque Moysis, id est, Genesis, Exodus, Leviticus, Numeri, Deuteronomium; Iosuæ, Iudicum, Ruth, quatuor Regum, duo Paralipomenon, Esdræ primus et secundus, qui dicitur Nehemias, Tobias, Iudith, Esther, Iob, Psalterium davidicum centum quinquaginta psalmorum, Parabolæ, Ecclesiastes, Canticum canticorum, Sapientia, Ecclesiasticus, Isaias, Ieremias cum Baruch, Ezechiel, Daniel, duodecim prophetæ minores, id est: Osea, Ioel, Amos, Abdias, Ionas, Michæas, Nahum, Habacuc, Sophonias, Aggæus, Zacharias, Malachias, duo Machabæorum, primus et secundus. Testamenti novi: quatuor evangelia, secundum Mathæum, Marcum, Lucam, et Ioannem; actus apostolorum a Luca evangelista conscripti; quatuordecim epistolæ Pauli apostoli, ad Romanos, duæ ad Corinthios, ad Galatas, ad Ephesios, ad Philippenses, ad Colossenses, duæ ad Thessalonicenses, duæ ad Timotheum, ad Titum, ad Philemonem, ad Hebræos; Petri apostoli duæ, Ioannis apostoli tres, Iacobi apostoli una, Iudæ apostoli una, et apocalypsis Ioannis apostoli. Synod. They are as set down here below: of the Old Testament: the five books of Moses, to wit, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Josue, Judges, Ruth, four books of Kings, two of Paralipomenon, the first book of Esdras, and the second which is entitled Nehemias; Tobias, Judith, Esther, Job, the Davidical Psalter, consisting of a hundred and fifty psalms; the Proverbs, Ecclesiastes, the Canticle of Canticles, Wisdom, Ecclesiasticus, Isaias, Jeremias, with Baruch; Ezechiel, Daniel; the twelve minor prophets, to wit, Osee, Joel, Amos, Abdias, Jonas, Micheas, Nahum, Habacuc, Sophonias, Aggæus, Zacharias, Malachias; two books of the Machabees, the first and the second. Of the New Testament: the four Gospels, according to Matthew, Mark, Luke, and John; the Acts of the Apostles written by Luke the Evangelist; fourteen epistles of Paul the apostle, (one) to the Romans, two to the Corinthians, (one) to the Galatians, to the Ephesians, to the Philippians, to the Colossians, two to the Thessalonians, two to Timothy, (one) to Titus, to Philemon, to the Hebrews; two of Peter the apostle, three of John the apostle, one of the apostle James, one of Jude the apostle, and the Apocalypse of John the apostle. Si quis autem libros ipsos integros cum omnibus suis partibus, prout in ecclesia catholica legi consueverunt, et in veteri Vulgata Latina editione habentur, pro sacris, et canonicis non susceperit, et traditiones prædictas sciens et prudens contempserit, anathema sit. Omnes itaque intelligant, quo ordine et via ipsa synodus, post jactum fidei confessionis fundamentum, sit progressura, et quibus potissimum testimoniis ac præsidiis in confirmandis dogmatibus et instaurandis in ecclesia moribus sit usura. But if any one receive not, as sacred and canonical, the said books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin vulgate edition; and knowingly and deliberately contemn the traditions aforesaid; let him be anathema. Let all, therefore, understand, in what order, and in what manner, the said Synod, after having laid the foundation of the Confession of faith, will proceed, and what testimonies and authorities it will mainly use in confirming dogmas, and in restoring morals in the Church. DECRETUM DE EDITIONE, ET USU SACRORUM LIBRORUM. DECREE CONCERNING THE EDITION, AND THE USE, OF THE SACRED BOOKS. Insuper eadem sacrosancta synodus considerans, non parum utilitatis accedere posse ecclesiæ Dei, si ex omnibus Latinis editionibus, quæ circumferuntur, sacrorum librorum, quænam pro authentica habenda sit, innotescat; statuit et declarat, ut hæc ipsa vetus et vulgata editio, quæ longo tot sæculorum usu in ipsa ecclesia probata est, in publicis lectionibus, disputationibus, prædicationibus et expositionibus pro authentica habeatur; et ut nemo illam rejicere quovis prætextu audeat vel præsumat. Moreover, the same sacred and holy Synod,--considering that no small utility may accrue to the Church of God, if it be made known which out of all the Latin editions, now in circulation, of the sacred books, is to be held as authentic,--ordains and declares, that the said old and vulgate edition, which, by the lengthened usage of so many ages, has been approved of in the Church, be, in public lectures, disputations, sermons, and expositions, held as authentic; and that no one is to dare, or presume to reject it under any pretext whatever. Præterea, ad coercenda petulantia ingenia, decernit, ut nemo, suæ prudentiæ innixus, in rebus fidei, et morum ad ædificationem doctrinæ christianæ pertinentium, sacram scripturam ad suos sensus contorquens, contra eum sensum, quem tenuit et tenet sancta mater ecclesia, cuius est judicare de vero sensu, et interpretatione scripturarum sanctarum, aut etiam contra unanimem consensum patrum ipsam scripturam sacram interpretari audeat, etiamsi hujusmodi interpretationes nullo unquam tempore in lucem edendæ forent. Qui contravenerint, per ordinarios declarentur, et poenis a jure statutis puniantur. Furthermore, in order to restrain petulant spirits, it decrees, that no one, relying on his own skill, shall,--in matters of faith, and of morals pertaining to the edification of Christian doctrine,--wresting the sacred Scripture to his own senses, presume to interpret the said sacred Scripture contrary to that sense which holy mother Church,--whose it is to judge of the true sense and intrepretation of the holy Scriptures,--hath held and doth hold; or even contrary to the unanimous consent of the Fathers; even though such interpretations were never [intended] to be at any time published. Contraveners shall be made known by their Ordinaries, and be punished with the penalties by law established. __________________________________________________________________ Sessio Quinta, Fifth Session, celebrata die XVII. Junii, 1546. held June 17, 1546. DECRETUM DE PECCATO ORIGINALI. DECREE CONCERNING ORIGINAL SIN. Ut fides nostra catholica, sine qua impossibile est placere Deo, purgatis erroribus, in sua sinceritate integra et illibata permaneat; et ne populus christianus omni vento doctrinæ circumferatur; cum serpens ille antiquus, humani generis perpetuus hostis, That our Catholic faith, without which it is impossible to please God, [85] may, errors being purged away, continue in its own perfect and spotless integrity, and that the Christian people may not be carried about with every wind of doctrine; [86] whereas that old serpent, the perpetual inter plurima mala, quibus ecclesia Dei his nostris temporibus perturbatur, etiam de peccato originali ejusque remedio non solum nova, sed vetera etiam dissidia excitaverit: sacrosancta oecumenica et generalis Tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem tribus apostolicæ sedis legatis, jam ad revocandos errantes et nutantes confirmandos accedere volens, sacrarum scripturarum et sanctorum patrum ac probatissimorum conciliorum testimonia et ipsius ecclesiæ judicium et consensum secuta, hæc de ipso peccato originali statuit, fatetur ac declarat. enemy of mankind, amongst the very many evils with which the Church of God is in these our times troubled, has also stirred up not only new, but even old, dissensions touching original sin, and the remedy thereof; the sacred and holy, oecumenical and general Synod of Trent,--lawfully assembled in the Holy Ghost, the three same legates of the Apostolic See presiding therein,--wishing now to come to the reclaiming of the erring, and the confirming of the wavering,--following the testimonies of the sacred Scriptures, of the holy Fathers, of the most approved councils, and the judgment and consent of the Church itself, ordains, confesses, and declares these things touching the said original sin: 1. Si quis non confitetur, primum hominem Adam, cum mandatum Dei in paradiso fuisset transgressus, statim sanctitatem et justitiam, in qua constitutus fuerat, amisisse incurrisseque per offensam prævaricationis hujusmodi iram et indignationem Dei, atque ideo mortem, quam antea illi comminatus fuerat Deus, et cum morte captivitatem sub ejus potestate, qui mortis deinde habuit imperium, hoc est, diaboli, totumque Adam, per illam 1. If any one does not confess that the first man, Adam, when he had transgressed the commandment of God in Paradise, immediately lost the holiness and justice wherein he had been constituted; and that he incurred, through the offense of that prevarication, the wrath and indignation of God, and consequently death, with which God had previously threatened him, and, together with death, captivity under his power who thenceforth had the empire of death, that is to say, the devil, [87] prævaricationis offensam, secundum corpus et animam in deterius commutatum fuisse; anathema sit. and that the entire Adam, through that offense of prevarication was changed, in body and soul, for the worse; let him be anathema. 2. Si quis Adæ prævaricationem sibi soli, et non eius propagini asserit nocuisse; et acceptam a Deo sanctitatem et justitiam, quam perdidit, sibi soli et non nobis etiam eum perdidisse; aut inquinatum illum per inobedientiæ peccatum, mortem et poenas corporis tantum in omne genus humanum transfudisse, non autem et peccatum, quod mors est animæ; anathema sit: cum contradicat apostolo dicenti: Per unum hominem peccatum intravit in mundum et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt. 2. If any one asserts, that the prevarication of Adam injured himself alone, and not his posterity; and that the holiness and justice, received of God, which he lost, he lost for himself alone, and not for us also; or that he, being defiled by the sin of disobedience, has only transfused death and pains of the body into the whole human race, but not sin also, which is the death of the soul; let him be anathema:--whereas he contradicts the apostle who says: By one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned. [88] 3. Si quis hoc Adæ peccatum, quod origine unum est et propagatione, non imitatione transfusum omnibus, inest unicuique proprium, vel per humanæ naturæ vires, vel per aliud remedium asserit tolli, quam per meritum unius mediatoris Domini nostri Iesu Christi, qui nos Deo reconciliavit in sanguine suo, factus nobis justitia, sanctificatio et redemptio; aut negat 3. If any one asserts, that this sin of Adam,--which in its origin is one, and being transfused into all by propagation, not by imitation, is in each one as his own,--is taken away either by the powers of human nature, or by any other remedy than the merit of the one mediator, our Lord Jesus Christ, [89] who hath reconciled us to God in his own blood, being made unto us justice, sanctification, and redemption; [90] ipsum Christi Iesu meritum per baptismi sacramentum in forma ecclesiæ rite collatum, tam adultis quam parvulis applicari; anathema sit: quia non est aliud nomen sub coelo datum hominibus, in quo oporteat nos salvos fieri. Unde illa vox: Ecce agnus Dei; ecce qui tollit peccata mundi; et illa: Quicumque baptizati estis, Christum induistis. or if he denies that the said merit of Jesus Christ is applied, both to adults and to infants, by the sacrament of baptism rightly administered in the form of the Church; let him be anathema: For there is no other name under heaven given to men, whereby we must be saved. [91] Whence that voice: Behold the lamb of God, behold him who taketh away the sins of the world; [92] and that other: As many as have been baptized, have put on Christ. [93] 4. Si quis parvulos recentes ab uteris matrum baptizandos negat, etiam si fuerint a baptizatis parentibus orti; aut dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod regenerationis lavacro necesse sit expiari ad vitam æternam consequendam; unde fit consequens, ut in eis forma baptismatis in remissionem peccatorum non vera, sed falsa intelligatur; anathema sit; quoniam non aliter intelligendum est id, quod dixit apostolus: Per unum hominem peccatum intravit in mundum, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt, nisi quemadmodum ecclesia 4. If any one denies, that infants, newly born from their mothers' wombs, even though they be sprung from baptized parents, are to be baptized; or says that they are baptized indeed for the remission of sins, [94] but that they derive nothing of original sin from Adam, which has need of being expiated by the laver of regeneration for obtaining life everlasting,--whence it follows as a consequence, that in them the form of baptism, for the remission of sins, is understood to be not true, but false,--let him be anathema. For that which the apostle has said, By one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned, [95] is not to be understood otherwise catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei ex traditione apostolorum etiam parvuli, qui nihil peccatorum in semetipsis adhuc committere potuerunt, ideo in remissionem peccatorum veraciter baptizantur, ut in eis regeneratione mundetur, quod generatione contraxerunt. Nisi enim quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. than as the Catholic Church spread every where hath always understood it. For, by reason of this rule of faith, from a tradition of the apostles, even infants, who could not as yet commit any sin of themselves, are for this cause truly baptized for the remission of sins, that in them that may be cleansed away by regeneration, which they have contracted by generation. For, unless a man be born again of water and the Holy Ghost, he can not enter into the kingdom of God. [96] 5. Si quis per Iesu Christi Domini nostri gratiam, quæ in baptismate confertur, reatum originalis peccati remitti negat; aut etiam asserit non tolli totum id quod veram et propriam peccati rationem habet; sed illud dicit tantum radi, aut non imputari; anathema sit. In renatis enim nihil odit Deus; quia nihil est damnationis iis, qui vere consepulti sunt cum Christo per baptisma in mortem; qui non secundum carnem ambulant, sed veterem hominem exuentes, et novum, qui secundum Deum creatus est, induentes, innocentes, immaculati, puri, innoxii, ac Deo dilecti effecti sunt, heredes quidem Dei, coheredes autem 5. If any one denies, that, by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away; but says that it is only rased, or not imputed; let him be anathema. For, in those who are born again, there is nothing that God hates; because, There is no condemnation to those who are truly buried together with Christ by baptism into death; [97] who walk not according to the flesh, but, putting off the old man, and putting on the new who is created according to God, [98] are made innocent, immaculate, pure, harmless, and beloved of God, heirs Christi; ita ut nihil prorsus eos ab ingressu coeli remoretur. Manere autem in baptizatis concupiscentiam vel fomitem, hæc sancta synodus fatetur et sentit: quæ cum ad agonem relicta sit, nocere non consentientibus, sed viriliter per Christi Iesu gratiam repugnantibus non valet: quinimmo qui legitime certaverit, coronabitur. Hanc concupiscentiam, quam aliquando apostolus peccatum appellat, sancta synodus declarat, ecclesiam catholicam nunquam intellexisse peccatum appellari, quod vere et proprie in renatis peccatum sit, sed quia ex peccato est et ad peccatum inclinat. Si quis autem contrarium senserit, anathema sit. indeed of God, but joint heirs with Christ; [99] so that there is nothing whatever to retard their entrance into heaven. But this holy synod confesses and is sensible, that in the baptized there remains concupiscence, or an incentive (to sin); which, whereas it is left for our exercise, can not injure those who consent not, but resist manfully by the grace of Jesus Christ; yea, he who shall have striven lawfully shall be crowned. [100] This concupiscence, which the apostle sometimes calls sin, [101] the holy Synod declares that the Catholic Church has never understood it to be called sin, as being truly and properly sin in those born again, but because it is of sin, and inclines to sin. And if any one is of a contrary sentiment, let him be anathema. Declarat tamen hæc ipsa sancta synodus, non esse suæ intentionis comprehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam virginem Mariam, Dei genitricem; sed observandas esse constitutiones felicis recordationis Sixti papæ IV. sub pænis in eis constitutionibus contentis, quas innovat. [102] This same holy Synod doth nevertheless declare, that it is not its intention to include in this decree, where original sin is treated of, the blessed and immaculate Virgin Mary, the mother of God; but that the constitutions of Pope Sixtus IV., of happy memory, are to be observed, under the pains contained in the said constitutions, which it renews. __________________________________________________________________ [85] Heb. xi. 6. [86] Ephes. iv. 14. [87] Heb. ii. 14. [88] Rom. v. 12. [89] 1 Tim. ii. 5. [90] 1 Cor. i. 30. [91] Acts iv. 2. [92] John i. 29. [93] Gal. iii. 27. [94] Acts ii. 38. [95] Rom. v. 12. [96] John iii. 5. [97] Rom. viii. 1; vi. 4 [98] Ephes. iv. 22, 24. [99] Rom. viii.17. [100] 2 Tim. ii. 5. [101] Rom. vi. 12; vii. 8. [102] [This indirect exemption of the immaculata Virgo Maria from original sin is a very near approach to the positive definition of the immaculata conceptio Virginis Mariæ in 1854.--P. S.] __________________________________________________________________ Sessio Sexta, Sixth Session, celebrata die XIII. Januarii 1547. held January 13, 1547. DECRETUM DE JUSTIFICATIONE. DECREE ON JUSTIFICATION. Caput I. Chapter I. De naturæ et legis ad justificandos homines imbecillitate. On the Inability of Nature and of the Law to justify Man. Primum declarat sancta synodus, ad justificationis doctrinam probe et sincere intelligendam oportere, ut unusquisque agnoscat et fateatur, quod cum omnes homines in prævaricatione Adæ innocentiam perdidissent; facti immundi et ut apostolus inquit, natura filii iræ, quemadmodum in decreto de peccato originali exposuit, usque adeo servi erant peccati et sub potestate diaboli ac mortis, ut non modo gentes per vim naturæ, sed ne Iudæi quidem per ipsam etiam litteram legis Moysi, inde liberari aut surgere possent; tametsi in eis liberum arbitrium minime extinctum esset, viribus licet attenuatum et inclinatum. The holy Synod declares first, that, for the correct and sound understanding of the doctrine of Justification, it is necessary that each one recognize and confess, that, whereas all men had lost their innocence in the prevarication of Adam,--having become unclean, [103] and as the apostle says, by nature children of wrath, [104] as (this Synod) has set forth in the decree on original sin,--they were so far the servants of sin, [105] and under the power of the devil and of death, that not the Gentiles only by the force of nature, but not even the Jews by the very letter itself of the law of Moses, were able to be liberated, or to arise, therefrom; although freewill, attenuated as it was in its powers, and bent down, was by no means extinguished in them. Caput II. Chapter II. De dispensatione et mysterio Adventus Christi. On the Dispensation and Mystery of Christ's Advent. Quo factum est, ut coelestis Pater, Pater misericordiarum, et Deus totius consolationis, Whence it came to pass, that the heavenly Father, the Father of mercies, and the God of all comfort, [106] Christum Iesum, Filium suum, et ante legem et legis tempore multis sanctis patribus declaratum ac promissum, cum venit beata illa plenitudo temporis, ad homines miserit, ut et Iudæos, qui sub lege erant, redimeret, et gentes, quæ non sectabantur justitiam, justitiam apprehenderent, atque omnes adoptionem filiorum reciperent. Hunc proposuit Deus propitiatorem per fidem in sanguine ipsius pro peccatis nostris, non solum autem pro nostris, sed etiam pro totius mundi. when that blessed fullness of the time was come, [107] sent unto men, Jesus Christ, his own Son--who had been, both before the Law, and during the time of the Law, to many of the holy fathers announced and promised--that he might both redeem the Jews who were under the Law, [108] and that the Gentiles, who followed not after justice, might attain to justice, [109] and that all men might receive the adoption of sons. Him God hath proposed as a propitiator, through faith in his blood, [110] for our sins, and not for our sins only, but also for those of the whole world. [111] Caput III. Chapter III. Qui per Christum justificantur. Who are justified through Christ. Verum, etsi ille pro omnibus mortuus est, non omnes tamen mortis ejus beneficium recipiunt; sed ii dumtaxat, quibus meritum passionis ejus communicatur. Nam, sicut re vera homines, nisi ex semine Adæ propagati nascerentur, non nascerentur injusti; cum ea propagatione, per ipsum dum concipiuntur, propriam injustitiam contrahant: ita, nisi in Christo renascerentur, nunquam justificarentur; cum ea renascentia per meritum passionis ejus gratia, But, though He died for all, [112] yet do not all receive the benefit of his death, but those only unto whom the merit of his passion is communicated. For as in truth men, if they were not born propagated of the seed of Adam, would not be born unjust,--seeing that, by that propagation, they contract through him, when they are conceived, injustice as their own,--so, if they were not born again in Christ, they never would be justified; seeing that, in that new birth, there is bestowed upon them, through the qua justi fiunt, illis tribuatur. Pro hoc beneficio apostolus gratias nos semper agere hortatur Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, et eripuit de potestate tenebrarum, transtulitque in regnum Filii dilectionis suæ, in quo habemus redemptionem et remissionem peccatorum. merit of his passion, the grace whereby they are made just. For this benefit, the apostle exhorts us, evermore to give thanks to the Father, who hath made us worthy to be partakers of the lot of the saints in light, and hath delivered us from the power of darkness, and hath translated us into the Kingdom of the Son of his love, in whom we have redemption, and remission of sins. [113] Caput IV. Chapter IV. Insinuatur descriptio justifactionis impii, et modus ejus in statu gratiæ. A description is introduced of the Justification of the impious, and of the manner thereof in the state of grace. Quibus verbis justifications impii descriptio insinuatur, ut sit translatio ab eo statu, in quo homo nascitur filius primi Adæ, in statum gratiæ, et adoptionis filiorum Dei per secundum Adam Iesum Christum, salvatorem nostrum: quæ quidem translatio post evangelium promulgatum, sine lavacro regenerationis, aut ejus voto, fieri non potest; sicut scriptum est: Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. By which words, a description of the Justification of the impious is indicated,--as being a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, [114] through the second Adam, Jesus Christ, our Saviour. And this translation, since the promulgation of the Gospel, can not be effected, without the laver of regeneration, or the desire thereof, as it is written: unless a man be born again of water and the Holy Ghost, he can not enter into the Kingdom of God. [115] Caput V. Chapter V. De necessitate præparationis ad justificationem in adultis, et unde sit. On the necessity, in adults, of preparation for Justification, and whence it proceeds. Declarat præterea, ipsius justificationis exordium in adultis a Dei per Christum Iesum præveniente gratia sumendum esse, hoc est, ab ejus vocatione, qua, nullis eorum existentibus meritis, vocantur; ut, qui per peccata a Deo aversi erant, per ejus excitantem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justiftcationem, eidem gratiæ libere assentiendo et cooperando, disponantur: ita ut, tangente Deo cor hominis per Spiritus Sancti illuminationem, neque homo ipse nihil omnino agat, inspirationem illam recipiens, quippe qui illam et abjicere potest, neque tamen sine gratia Dei movere se ad justitiam coram illo libera sua voluntate possit. Unde in sacris litteris cum dicitur: Convertimini ad me, et ego convertar ad vos: libertatis nostræ admonemur. Cum respondemus: Converte nos, Domine, ad te, et convertemur: Dei nos gratia præveniri confitemur. The Synod furthermore declares, that, in adults, the beginning of the said Justification is to be derived from the prevenient grace of God, through Jesus Christ, that is to say, from his vocation, whereby, without any merits existing on their parts, they are called; that so they, who by sins were alienated from God, may be disposed through his quickening and assisting grace, to convert themselves to their own justification, by freely assenting to and co-operating with that said grace: in such sort that, while God touches the heart of man by the illumination of the Holy Ghost, neither is man himself utterly inactive while he receives that inspiration, forasmuch as he is also able to reject it; yet is he not able, by his own free will, without the grace of God, to move himself unto justice in his sight. Whence, when it is said in the sacred writings: Turn ye to me, and I will turn to you, [116] we are admonished of our liberty; and when we answer: Convert us, O Lord, to thee, and we shall be converted, [117] we confess that we are prevented (anticipated) by the grace of God. Caput VI. Chapter VI. Modus præparationis. The manner of Preparation. Disponuntur autem ad ipsam justitiam, dum excitati divina gratia et adjuti, fidem ex auditu concipientes, libere moventur in Deum, credentes vera esse, quæ divinitus revelata et promissa sunt; atque illud in primis, a Deo justificari impium per gratiam ejus), per redemptionem, quæ est in Christo Iesu: et, dum peccatores se esse intelligentes, a divinæ justitiæ timore, quo utiliter concutiuntur, ad considerandam Dei misericordiam se convertendo, in spem eriguntur, fidentes Deum sibi propter Christum propitium fore; illumque, tamquam omnis justitiæ fontem diligere incipiunt; ac propterea moventur adversus peccata per odium aliquod et detestationem, hoc est, per eam poenitentiam, quam ante baptismum agi oportet: denique dum proponunt suscipere baptismum inchoare novam vitam, et servare divina mandata. De hac dispositione scriptum est: Accedentem ad Deum oportet credere, quia est, et quod inquirentibus se remunerator sit: et, Confide, fili, remittuntur tibi peccata tua; et: Timor Now they [adults] are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith by hearing, [118] they are freely moved towards God, believing those things to be true which God has revealed and promised--and this especially, that God justifies the impious by his grace, through the redemption that is in Christ Jesus; [119] and when, understanding themselves to be sinners, they, by turning themselves, from the fear of divine justice whereby they are profitably agitated, to consider the mercy of God, are raised unto hope, confiding that God will be propitious to them for Christ's sake; and they begin to love him as the fountain of all justice; and are therefore moved against sins by a certain hatred and detestation, to wit, by that penitence which must be performed before baptism: lastly, when they purpose to receive baptism, to begin a new life, and to keep the commandments of God. Concerning this disposition it is written: He that cometh to God, must believe that he is, and is a rewarder to them that seek him; [120] and, Be of good faith, son, thy sins Domini expellit peccatum; et: Poenitentiam agite, et baptizetur unusquisque vestrum in nomine Iesu Christi, in remissionem peccatorum vestrorum, et accipietis donum Spiritus Sancti; et: Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris, et Filii et Spiritus Sancti, docentes eos servare quæcumque mandavi vobis; denique: Præparate corda vestra Domino. are forgiven thee; [121] and, The fear of the Lord driveth out sin; [122] and, Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost; [123] and, Going, therefore, teach ye all nations, baptizing them in the name of the father, and of the Son, and of the Holy Ghost; [124] finally, Prepare your hearts unto the Lord. [125] Caput VII. Chapter VII. Quid sit justificatio impii, et quæ ejus causæ. What the Justification of the impious is, and what the causes thereof. Hanc dispositionem, seu præparationem justificatio ipsa consequitur, quæ non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiæ et donorum, unde homo ex injusto fit justus, et ex inimico amicus, ut sit heres secundum spem vitæ, æternæ. This disposition, or preparation, is followed by Justification itself, which is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just, and of an enemy a friend, that so he may be an heir according to hope of life everlasting. [126] Hujus justificationis causæ sunt, finalis quidem: gloria Dei et Christi, ac vita æterna; efficiens vero; misericors Deus, qui gratuito abluit, et sanctificat signans, et ungens Spiritu promissionis Sancto, qui est pignus Of this Justification the causes are these: the final cause indeed is the glory of God and of Jesus Christ, and life everlasting; while the efficient cause is a merciful God who washes and sanctifies [127] gratuitously, signing, and anointing with the hereditatis nostræ; meritoria autem: dilectissimus unigenitus suus, Dominus noster Iesus Christus, qui cum essemus inimici, propter nimiam caritatem, qua dilexit nos, sua sanctissima passione in ligno crucis nobis justificationem meruit, et pro nobis Deo Patri satisfecit; instrumentalis item: sacramentum baptismi, quod est sacramentum fidei, sine qua nulli umquam contigit justificatio; demum unica formalis causa est justitia Dei; non qua ipse justus est, sed qua nos justos facit; qua videlicet ab eo donati, renovamur spiritu mentis nostræ, et non modo reputamur, sed vere justi nominamur et sumus, justitiam in nobis recipientes, unusquisque suam secundum mensuram, quam Spiritus Sanctus partitur singulis prout vult et secundum propriam cujusque dispositionem et cooperationem. Quamquam enim nemo possit esse justus, nisi cui merita passionis Domini nostri Iesu Christi communicantur: id tamen in hac impii justificatione fit, dum ejusdem sanctissimæ passionis merito per Spiritum Sanctum caritas Dei diffunditur in cordibus holy Spirit of promise, who is the pledge of our inheritance; [128] but the meritorious cause is his most beloved only-begotten, our Lord Jesus Christ, who, when we were enemies, for the exceeding charity wherewith he loved us, [129] merited Justification for us by his most holy Passion on the wood of the cross, and made satisfaction for us unto God the Father; the instrumental cause is the sacrament of baptism, which is the sacrament of faith, without which [faith] no man was ever justified; [130] lastly, the alone formal cause is the justice of God, not that whereby he himself is just, but that whereby he maketh us just, that, to wit, with which we, being endowed by him, are renewed in the spirit of our mind, [131] and we are not only reputed, but are truly called, and are just, receiving justice within us, each one according to his own measure, which the Holy Ghost distributes to every one as he wills, [132] and according to each one's proper disposition and co-operation. For, although no one can be just, but he to whom the merits of the Passion of our Lord Jesus Christ are communicated, yet is this done in the said justification of the impious, when by the merit of that same eorum, qui justificantur, atque ipsis inhæret: unde in ipsa justificatione cum remissione peccatorum hæc omnia simul infusa accipit homo per Iesum Christum, cui inseritur, fidem, spem et caritatem: nam fides, nisi ad eam spes accedat, et caritas, neque unit perfecte cum Christo, neque corporis ejus vivum membrum efficit: qua ratione verissime dicitur, fidem sine operibus mortuam, et otiosam esse: et in Christo Iesu neque circumcisionem aliquid valere neque præputium, sed fidem, quæ per caritatem operatur. Hanc fidem ante baptismi sacramentum ex apostolorum traditione catechumeni ab ecclesia petunt, cum petunt fidem, vitam æternam præstantem: quam sine spe et caritate præstare fides non potest: unde et statim verbum Christi audiunt: Si vis ad vitam ingredi, serva mandata. most holy Passion, the charity of God is poured forth, by the Holy Spirit, in the hearts [133] of those that are justified, and is inherent therein: whence, man, through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the remission of sins, all these [gifts] infused at once, faith, hope, and charity. For faith, unless hope and charity be added thereto, neither unites man perfectly with Christ, nor makes him a living member of his body. For which reason it is most truly said, that Faith without works is dead and profitless; [134] and, In Christ Jesus neither circumcision availeth any thing nor uncircumcision, but faith which worketh by charity. [135] This faith, Catechumens beg of the Church--agreeably to a tradition of the apostles--previously to the sacrament of Baptism; when they beg for the faith which bestows life everlasting, which, without hope and charity, faith can not bestow: whence also do they immediately hear that word of Christ: If thou wilt enter into life, keep the commandments. [136] Itaque veram et Christianam justitiam accipientes, eam ceu primam stolam pro illa, quam Adam sua inobedienta sibi et nobis perdidit, Wherefore, when receiving true and Christian justice, they are bidden, immediately on being born again, to preserve it pure and spotless, per Christum Iesum illis donatam, candidam et immaculatam jubentur statim renati conservare, ut eam perferant ante tribunal Domini nostri Iesu Christi, et habeant vitam æternam. as the first robe [137] given them through Jesus Christ in lieu of that which Adam, by his disobedience, lost for himself and for us, that so they may bear it before the judgment-seat of our Lord Jesus Christ, and may have life eternal. Caput VIII. Chapter VIII. Quomodo intelligatur, impium per fidem et gratis justificari. In what manner it is to be understood, that the impious is justified by faith, and gratuitously. Cum vero Apostolus dicit, justificari hominem per fidem et gratis, ea verba in eo sensu intelligenda sunt, quem perpetuus ecclesiæ catholicæ consensus tenuit et expressit: ut scilicet per fidem ideo justificari dicamur, quia fides est humanæ salutis initium, fundamentum et radix omnis justificationis, sine qua impossibile est placere Deo et ad filiorum ejus consortium pervenire: gratis autem justificari ideo dicamur, quia nihil eorum, quæ, justificationem præcedunt, sive fides sive opera, ipsam justificationis gratiam promeretur: si enim gratia est, jam non ex operibus: alioquin, ut idem apostolus inquit, gratia jam non est gratia. And whereas the Apostle saith, that man is justified by faith and freely, [138] those words are to be understood in that sense which the perpetual consent of the Catholic Church hath held and expressed; to wit, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation, and the root of all Justification; without which it is impossible to please God, [139] and to come unto the fellowship of his sons: but we are therefore said to be justified freely, because that none of those things which precede justification--whether faith or works--merit the grace itself of justification. For, if it be a grace, it is not now by works, otherwise, as the same Apostle says, grace is no more grace. [140] Caput IX. Chapter IX. Contra inanem hæreticorum fiduciam. Against the vain confidence of heretics. Quamvis autem necessarium sit credere, neque remitti, neque remissa unquam fuisse peccata, nisi gratis divina misericordia propter Christum: nemini tamen fiduciam, et certitudinem remissionis peccatorum suorum jactanti, et in ea sola quiescenti, peccata dimitti, vel dimissa esse dicendum est, cum apud hæreticos et schismaticos possit esse, imo nostra tempestate sit, et magna contra ecclesiam catholicam contentione prædicetur vana hæc et ab omni pietate remota fiducia. Sed neque illud asserendum est, oportere eos, qui vere justificati sunt, absque ulla omnino dubitatione apud semetipsos statuere, se esse justificatos, neminemque a peccatis absolvi ac justificari, nisi eum, qui certo credat se absolutum et justificatum esse; atque hac sola fide absolutionem et justificationem perfici, quasi qui hoc non credit, de Dei promissis, deque mortis et resurrectionis Christi efficacia dubitet. Nam, sicut nemo pius de Dei misericordia, de Christi merito deque sacramentorum virtute et efficacia dubitare debet: sic quilibet, dum se ipsum suamque propriam infirmitatem et But, although it is necessary to believe that sins neither are remitted, nor ever were remitted save gratuitously by the mercy of God for Christ's sake; yet is it not to be said, that sins are forgiven, or have been forgiven, to any one who boasts of his confidence and certainty of the remission of his sins, and rests on that alone; seeing that it may exist, yea does in our day exist, amongst heretics and schismatics; and with great vehemence is this vain confidence, and one alien from all godliness, preached up in opposition to the Catholic Church. But neither is this to be asserted--that they who are truly justified must needs, without any doubting whatever, settle within themselves that they are justified, and that no one is absolved from sins and justified, but he that believes for certain that he is absolved and justified; and that absolution and justification are effected by this faith alone: as though whoso has not this belief, doubts of the promises of God, and of the efficacy of the death and resurrection of Christ. For even as no pious person ought to doubt of the mercy of God, of the merit of Christ, and of the virtue and efficacy of the sacraments, even so indispositionem respicit, de sua gratia formidare et timere potest; cum nullus scire valeat certitudine fidei, cui non potest subesse falsum, se gratiam Dei esse consecutum. each one, when he regards himself, and his own weakness and indisposition, may have fear and apprehension touching his own grace; seeing that no one can know with a certainty of faith, which can not be subject to error, that he has obtained the grace of God. Caput X. Chapter X. De acceptæ justificationis incremento. On the increase of Justification received. Sic ergo justificati, et amici Dei ac domestici facti, euntes de virtute in virtutem, renovantur, ut apostolus inquit, de die in diem, hoc est, mortificando membra carnis suæ, et exhibendo ea arma justitiæ in sanctificationem; per observationem mandatorum Dei et ecclesiæ, in ipsa justitia per Christi gratiam accepta, cooperante fide bonis operibus, crescunt atque magis justificantur, sicut scriptum est: Qui justus est, justificetur adhuc; et iterum: Ne verearis usque ad mortem justificari; et rursus: Videtis, quoniam ex operibus justificatur homo, et non ex fide tantum. Hoc vero justitiæ incrementum petit sancta ecclesia, cum orat: Da Having, therefore, been thus justified, and made the friends and domestics of God, [141] advancing from virtue to virtue, [142] they are renewed, as the Apostle says, day by day; [143] that is, by mortifying the members of their own flesh, [144] and by presenting them as instruments of justice unto sanctification, [145] they, through the observance of the commandments of God and of the Church, faith co-operating with good works, increase in that justice which they have received through the grace of Christ, and are still further justified, as it is written: He that is just, let him be justified still; [146] and again, Be not afraid to be justified even to death; [147] and also, Do you see that by works a man is justified, and not by faith only. [148] And this increase nobis Domine fidei, spei, et caritatis augmentum. of justification holy Church begs, when she prays, 'Give unto us, O Lord, increase of faith, hope, and charity.' Caput XI. Chapter XI. De observatione mandatorum, deque illius necessitate et possibilitate. On keeping the Commandments, and on the necessity and possibility thereof. Nemo autem, quantumvis justificatus, liberum se esse ab observatione mandatorum putare debet; nemo temeraria illa et a patribus sub anathemate prohibita voce uti, Dei præcepta homini justificato ad observandum esse impossibilia. Nam Deus impossibilia non jubet, sed jubendo monet et facere quod possis, et petere quod non possis, et adjuvat, ut possis. Cujus mandata gravia non sunt, cujus jugum suave est et onus leve. Qui enim sunt filii Dei, Christum diligunt; qui autem diligunt eum, ut ipsemet testatur, servant sermones ejus, quod utique cum divino auxilio præstare possunt. Licet enim in hac mortali vita quantumvis sancti et justi in levia saltem et quotidiana, quæ etiam venialia dicuntur, peccata quandoque cadant, non propterea desinunt esse justi; nam justorum illa vox est et humilis et verax: Dimitte But no one, how much soever justified, ought to think himself exempt from the observance of the commandments; no one ought to make use of that rash saying, one prohibited by the Fathers under an anathema,--that the observance of the commandments of God is impossible for one that is justified. For God commands not impossibilities, but, by commanding, both admonishes thee to do what thon art able, and to pray for what thou art not able (to do), and aids thee that thou mayest be able; whose commandments are not heavy; [149] whose yoke is sweet and whose burthen light. [150] For, whoso are the sons of God, love Christ; but they who love him, keep his commandments, [151] as himself testifies; which, assuredly, with the divine help, they can do. For, although, during this mortal life, men, how holy and just soever, at times fall into at least light and daily sins, which are also called venial, not therefore do they cease to nobis debita nostra. Quo fit, ut justi ipsi eo magis se obligatos ad ambulandum in via justitiæ sentire debeant, quo liberati jam a peccato, servi autem facti Deo, sobrie, juste et pie viventes proficere possint per Christum Iesum, per quem accessum habuerunt in gratiam istam. Deus namque sua gratia semel justificatos non deserit, nisi ab eis prius deseratur. Itaque nemo sibi in sola fide blandiri debet, putans fide sola se heredem esse constitutum, hereditatemque consecuturum, etiam si Christo non compatiatur, ut et conglorificetur. Nam et Christus ipse, ut inquit apostolus, cum esset filius Dei, didicit ex iis, quæ passus est, obedientiam, et consummatus factus est omnibus obtemperantibus sibi causa salutis æternæ. Propterea apostolus ipse monet justificatos, dicens: Nescitis, quod ii, qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? Sic currite, ut comprehendatis. Ego igitur sic curro, non quasi in incertum, sic pugno, non quasi aërem verberans, sed castigo corpus meum, et in servitutem redigo, ne forte, be just. For that cry of the just, Forgive us our trespasses, is both humble and true. And for this cause, the just themselves ought to feel themselves the more obliged to walk in the way of justice, in that, being already freed from sins, but made servants of God, [152] they are able, living soberly, justly, and godly, [153] to proceed onwards through Jesus Christ, by whom they have had access unto this grace. [154] For God forsakes not those who have been once justified by his grace, unless he be first forsaken by them. Wherefore, no one ought to flatter himself up with faith alone, fancying that by faith alone he is made an heir, and will obtain the inheritance, even though he suffer not with Christ, that so he may be also glorified with him. [155] For even Christ himself, as the Apostle saith, Whereas he was the son of God, learned obedience by the things which he suffered, and being consummated, he became, to all who obey him, the cause of eternal salvation. [156] For which cause the same Apostle admonishes the justified, saying: Know you not that they that run in the race, all run indeed, but one receiveth the prize? So run that you may obtain. I therefore so cum aliis prædicaverim, ipse reprobus efficiar. Item princeps apostolorum Petrus: Satagite, ut per bona opera certam vestram vocationem et electionem faciatis. Hæc enim facientes, non peccabitis aliquando. Unde constat eos orthodoxæ religionis doctrinæ adversari, qui dicunt, justum in omni bono opere saltem venialiter peccare, aut, quod intolerabilius est, poenas æternas mereri, atque etiam eos, qui statuunt, in omnibus operibus justos peccare, si in illis suam ipsorum socordiam excitando, et sese ad currendum in stadio cohortando, cum hoc, ut in primis glorificetur Deus, mercedem quoque intuentur æternam; cum scriptum sit: Inclinavi cor meum ad faciendas justificationes tuas propter retributionem; et de Mose dicat apostolus, quod respiciebat in remunerationem. run, not as at an uncertainty: I so fight, not as one beating the air, but I chastise my body, and bring it into subjection; lest, perhaps, when I have preached to others, I myself should become a cast-away. [157] So also the prince of the Apostles, Peter: Labor the more that by good works you may make sure your calling and election. For doing those things, you shall not sin at any time. [158] From which it is plain, that those are opposed to the orthodox doctrine of religion, who assert that the just man sins, venially at least, in every good work; or, which is yet more insupportable, that he merits eternal punishments; as also those who state, that the just sin in all their works, if, in those works, they, together with this aim principally that God may be glorified, have in view also the eternal reward, in order to excite their sloth, and to encourage themselves to run in the course: whereas it is writen, I have inclined my heart to do all thy justifications for the reward: [159] and, concerning Moses, the Apostle saith, that he looked unto the reward. [160] Caput XII. Chapter XII. Prædestinationis temerariam præsumptionem cavendam esse. That a rash presumptuousness in the matter of Predestination is to be avoided. Nemo quoque, quamdiu in hoc mortalitate vivitur, de arcano divinæ prædestinationis mysterio usque adeo præsumere debet, ut certo statuat, se omnino esse in numero prædestinatorum, quasi verum esset, quod justificatus aut amplius peccare non possit, aut, si peccaverit, certam sibi resipiscentiam promittere debeat. Nam, nisi ex speciali revelatione, sciri non potest, quos Deus sibi elegerit. No one, moreover, so long as he is in this mortal life, ought so far to presume as regards the secret mystery of divine predestination, as to determine for certain that he is assuredly in the number of the predestinate; as if it were true, that he that is justified, either can not sin any more, or, if he do sin, that he ought to promise himself an assured repentance; for except by special revelation, it can not be known whom God hath chosen unto himself. Caput XIII. Chapter XIII. De perseverantiæ munere. On the gift of Perseverance. Similiter de perseverantiæ munere, de quo scriptum est: Qui perseveraverit usque in finem, hic salvus erit; quod quidem aliunde haberi non potest, nisi ab eo, qui potens est eum, qui stat, statuere, ut perseveranter stet, et eum, qui cadit, restituere: nemo sibi certi aliquid absoluta certitudine polliceatur, tametsi in Dei auxilio firmissimam spem collocare et reponere omnes debent. Deus enim, nisi ipsi illius gratiæ defuerint, sicut coepit opus bonum, ita perficiet, operans So also as regards the gift of perseverance, of which it is written, He that shall persevere to the end, he shall be saved; [161] --which gift can not be derived from any other but Him, who is able to establish him who standeth [162] that he stand perseveringly, and to restore him who falleth:--let no one herein promise himself any thing as certain with an absolute certainty; though all ought to place and repose a most firm hope in God's help. For God, unless men be themselves wanting in his grace, as he has begun the velle et perficere. Verumtamen, qui se existimant stare, videant ne cadant et cum timore, ac tremore salutem suam operentur in laboribus, in vigiliis, in eleemosynis, in orationibus et oblationibus, in jejuniis et castitate; formidare enim debent, scientes quod in spem gloriæ, et nondum in gloriam renati sunt, de pugna, quæ superest cum carne, cum mundo, cum diabolo; in qua victores esse non possunt, nisi cum Dei gratia apostolo obtemperent, dicenti: Debitores sumus non carni, ut secundum carnem vivamus; si enim secundum carnem vixeritis, moriemini; si autem spiritu facta carnis mortificaveritis, vivetis. good work, so will he perfect it, working (in them) to will and to accomplish. [163] Nevertheless, let those who think themselves to stand, take heed lest they fall, [164] and, with fear and trembling work out their salvation, [165] in labors, in watchings, in almsdeeds, in prayers and oblations, in fastings and chastity: for, knowing that they are born again unto a hope of glory, [166] but not as yet unto glory, they ought to fear for the combat which yet remains with the flesh, with the world, with the devil, wherein they can not be victorious, unless they be with God's grace, obedient to the Apostle, who says: We are debtors, not to the flesh, to live according to the flesh; for if you live according to the flesh, you shall die; but if by the spirit you mortify the deeds of the flesh, you shall live. [167] Caput XIV. Chapter XIV. De lapsis, et eorum reparatione. On the fallen, and their restoration. Qui vero ab accepta justificationis gratia per peccatum exciderunt, rursus justificari poterunt, cum, excitante Deo, per poenitentiæ sacramentum merito Christi amissam gratiam recuperare procuraverint; hic enim justificationis modus est lapsi As regards those who, by sin, have fallen from the received grace of Justification, they may be again justified, when, God exciting them, through the sacrament of Penance they shall have attained to the recovery, by the merit of Christ, of the grace lost: for this manner of reparatio, quam secundam post naufragium deperditæ gratiæ tabulam sancti patres apte nucuparunt; etenim pro iis, qui post baptismum in peccata labuntur, Christus Iesus sacramentum instituit poenitentiæ, cum dixit: Accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt. Unde docendum est, Christiani hominis poenitentiam post lapsum multo aliam esse a baptismali, eaque contineri non modo cessationem a peccatis, et eorum detestationem, aut cor contritum et humiliatum, verum etiam eorundem sacramentalem confessionem saltem in voto et suo tempore faciendam, et sacerdotalem absolutionem; itemque satisfactionem per jejunia, eleemosynas, orationes et alia pia spiritualis vitæ exercitia; non quidem pro poena æterna, quæ vel sacramento, vel sacramenti voto una cum culpa remittitur; sed pro poena temporali, quæ, ut sacræ litteræ docent, non tota semper, ut in baptismo fit, dimittitur illis, qui gratiæ Dei, quam acceperunt, ingrati, Spiritum Sanctum, contristaverunt, et templum Dei violare non sunt veriti. De qua Justification is of the fallen the reparation: which the holy Fathers have aptly called a second plank after the shipwreck of grace lost. For, on behalf of those who fall into sins after baptism, Christ Jesus instituted the sacrament of Penance, when he said, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained. [168] Whence it is to be taught, that the penitence of a Christian, after his fall, is very different from that at (his) baptism; and that therein are included not only a cessation from sins, and a detestation thereof, or, a contrite and humble heart, [169] but also the sacramental confession of the said sins,--at least in desire, and to be made in its season,--and sacerdotal absolution; and likewise satisfaction by fasts, alms, prayers, and the other pious exercises of a spiritual life; not indeed for the eternal punishment,--which is, together with the guilt, remitted, either by the sacrament, or by the desire of the sacrament,--but for the temporal punishment, which, as the sacred writings teach, is not always wholly remitted, as is done in baptism, to those who, ungrateful to the grace of God which they have received, poenitentia scriptum est: Memor esto, unde excideris, age poenitentiam, et prima opera fac. Et iterum: quæ secundum Deum tristitia est, poenitentiam in salutem stabilem operatur. Et rursus: Poenitentiam agite, et facite fructus dignos poenitentiæ. have grieved the Holy Spirit, [170] and have not feared to violate the temple of God. [171] Concerning which penitence it is written: Be mindful whence thou art fallen; do penance, and do the first works. [172] And again: The sorrow that is according to God worketh penance steadfast unto salvation. [173] And again: Do penance, and bring forth fruits worthy of penance. [174] Caput XV. Chapter XV. Quolibet mortali peccato amitti gratiam sed non fidem. That, by every mortal sin, grace is lost, but not faith. Adversus etiam hominum quorundam callida ingenia, qui per dulces sermones et benedictiones seducunt corda innocentium, asserendum est, non modo infidelitate, per quam et ipsa fides amittitur, sed etiam quocumque alio mortali peccato, quamvis non amittatur fides, acceptam justificationis gratiam amitti; divinæ legis doctrinam defendendo, quæ a regno Dei non solum infideles excludit, sed et fideles quoque, fornicarios, adulteros, molles, masculorum concubitores, fures, avaros, ebriosos, maledicos, rapaces, ceterosque omnes, qui letalia committunt peccata, a quibus cum divinæ gratiæ In opposition also to the subtle wits of certain men, who, by pleasing speeches and good words, seduce the hearts, of the innocent, [175] it is to be maintained, that the received grace of Justification is lost, not only by infidelity whereby even faith itself is lost, but also by any other mortal sin whatever, though faith be not lost; thus defending the doctrine of the divine law, which excludes from the kingdom of God not only the unbelieving, but the faithful also [who are] fornicators, adulterers, effeminate, liers with mankind, thieves, covetous, drunkards, railers, extortioners, [176] and all others who commit deadly sins; from which, with the adiumento abstinere possunt, et pro quibus a Christi gratia separantur. help of divine grace, they can refrain, and on account of which they are separated from the grace of Christ. Caput XVI. Chapter XVI. De fructu justificationis, hoc est, de merito bonorum operum, deque ipsius meriti ratione. On the fruit of Justification, that is, on the merit of good works, and on the nature of that merit. Hac igitur ratione justificatis hominibus, sive acceptam gratiam perpetuo conservaverint, sive amissam recuperaverint, proponenda sunt apostoli verba: Abundate in omni opere bono, scientes, quod labor vester non est inanis in Domino; non enim injustus est Deus, ut obliviscatur operis vestri et dilectionis, quam ostendistis in nomine ipsius; et: Nolite amittere confidentiam vestram, quæ magnam habet remunerationem. Atque ideo bene operantibus usque in finem, et in Deo sperantibus proponenda est vita æterna, et tanquam gratia filiis Dei per Christum Iesum misericorditer promissa, et tanquam merces ex ipsius Dei promissione bonis ipsorum operibus et mentis fideliter reddenda. Hæc est enim illa corona justitiæ, quam post suum certamen et cursum repositam sibi esse aiebat apostolus, a justo Before men, therefore, who have been justified in this manner,--whether they have preserved uninterruptedly the grace received, or whether they have recovered it when lost,--are to be set the words of the Apostle: Abound in every good work, knowing that your labor is not in vain in the Lord; [177] for God is not unjust, that he should forget your work, and the love which you have shown in his name; [178] and, do not lose your confidence, which hath, a great reward. [179] And, for this cause, life eternal is to be proposed to those working well unto the end, [180] and hoping in God, both as a grace mercifully promised to the sons of God through Jesus Christ, and as a reward which is according to the promise of God himself, to be faithfully rendered to their good works and merits. For this is that crown of justice which the Apostle declared was, after his fight and course, laid up judice sibi reddendam; non solum autem sibi, sed et omnibus, qui diligunt adventum ejus: cum enim ille ipse Christus Iesus, tanquam caput in membra et tanquam vitis in palmites, in ipsos justificatos jugiter virtutem influat, quæ virtus bona eorum opera semper antecedit et comitatur et subsequitur, et sine qua nullo pacto Deo grata, et meritoria esse possent: nihil ipsis justificatis amplius deesse credendum est, quo minus plene illis quidem operibus, quæ in Deo sunt facta, divinæ legi pro hujus vitæ statu satisfecisse, et vitam æternam suo etiam tempore (si tamen in gratia decesserint), consequendam, vere promeruisse censeantur, cum Christus, Salvator noster, dicat: Si (quis biberit ex aqua, quam ego dabo ei, non sitiet in æternum, sed fiet in eo fons aquæ salientis in vitam æternam for him, to be rendered to him by the just Judge, and not only to him, but also to all that love his coming. [181] For, whereas Jesus Christ himself continually infuses his virtue into the said justified,--as the head into the members, and the vine into the branches,--and this virtue always precedes and accompanies and follows their good works, which without it could not in any wise be pleasing and meritorious before God,--we must believe that nothing further is wanting to the justified, to prevent their being accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life, to be obtained also in its (due) time, if so be, however, that they depart in grace: seeing that Christ, our Saviour, saith: If any one shall drink of the water that I will give him, he shall not thirst forever; but it shall become in him, a fountain of water springing up unto life everlasting. [182] Ita neque propria nostra justitia, tanquam ex nobis propria statuitur, neque ignoratur aut repudiatur justitia Dei; quæ enim justitia nostra dicitur, quia per eam nobis inhærentem justificamur, illa eadem Thus, neither is our own justice established as our own as from ourselves; [183] nor is the justice of God ignored or repudiated: for that justice which is called ours, because that we are justified from its being inherent in us, that same is (the justice) of Dei est, quia a Deo nobis infunditur per Christi meritum. Neque vero illud omittendum est, quod licet bonis operibus in sacris litteris usque adeo tribuatur, ut etiam qui uni ex minimis suis potum aquæ frigidæ dederit, promittat Christus eum non esse sua mercede cariturum, et apostolus testetur, id quod in præsenti est momentaneum et leve tribulationis nostræ, supra modum in sublimitate æternum glorias pondus operari in nobis: absit tamen, ut Christianus homo in se ipso vel confidat vel glorietur, et non in Domino, cujus tanta est erga omnes homines bonitas, ut eorum velit esse merita, quæ sunt ipsius dona. Et quia in multis offendimus omnes, unusquisque, sicut misericordiam et bonitatem, ita severitatem et judicium ante oculos habere debet, neque se ipsum aliquis, etiam si nihil sibi conscius fuerit, judicare; quoniam omnis hominum vita non humano judido examinanda et judicanda est, sed Dei, qui illuminabit abscondita tenebrarum, et manifestabit consilia cordium: et tunc laus erit unicuique a Deo, qui, ut scriptum God, because that it is infused into us of God, through the merit of Christ. Neither is this to be omitted,--that although, in the sacred writings, so much is attributed to good works, that Christ promises, that even he that shall give a drink of cold water to one of his least ones, shall not lose his reward; [184] and the Apostle testifies that, That which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory; [185] nevertheless God forbid that a Christian should either trust or glory in himself, and not in the Lord, whose bounty towards all men is so great, that he will have the things which are his own gifts be their merits. And forasmuch as in many things we all offend, [186] each one ought to have before his eyes, as well the severity and judgment, as the mercy and goodness (of God); neither ought any one to judge himself, even though he be not conscious to himself of any thing; [187] because the whole life of man is to be examined and judged, not by the judgment of man, but of God, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man est, reddet unicuique opera sua. have praise from God, [188] who, as it is written, will render to every man according to his works. [189] Post hanc catholicam de justificatione doctrinam, quam nisi quisque fideliter firmiterque receperit, justificari non poterit, placuit sanctæ synodo hos canones subjungere, ut omnes sciant, non solum quid tenere et sequi, sed etiam quid vitare et fugere debeant. After this Catholic doctrine on Justification, which whoso receiveth not faithfully and firmly can not be justified, it hath seemed good to the holy Synod to subjoin these canons, that all may know not only what they ought to hold and follow, but also what to avoid and shun. DE JUSTIFICATIONE. ON JUSTIFICATION. Canon I.--Si quis dixerit, hominem suis operibus, quæ vel per humanæ naturæ vires, vel per legis doctrinam fiant, absque divina per Iesum Christum gratia posse justificari coram Deo: anathema sit. CANON I.--If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ: let him be anathema. Canon II.--Si quis dixerit, ad hoc solum divinam gratiam per Christum Iesum dari, ut facilius homo juste vivere, ac vitam æternam promereri possit; quasi per liberum arbitrium sine gratia utrumque, sed ægre tamen et difficulter possit: anathema, sit. CANON II.--If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free-will without grace, he were able to do both, though hardly indeed and with difficulty: let him be anathema. Canon III.--Si quis dixerit, sine præveniente Spiritus Sancti inspiratione atque ejus adjutorio hominem credere, sperare, diligere, aut pænitere posse, sicut CANON III.--If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he oportet, ut ei justificationis gratia conferatur: anathema sit. ought, so that the grace of Justification may be bestowed upon him: let him be anathema. Canon IV.--Si quis dixerit, liberum hominis arbitrium a Deo motum et excitatum nihil cooperari assentiendo Deo excitanti atque vocanti, quo ad obtinendam justificationis gratiam se disponat ac præparet; neque posse dissentire, si velit, sed veluti inanime quoddam nihil omnino agere, mereque passive se habere: anathema sit. CANON IV.--If any one saith, that man's free-will moved and excited by God, by assenting to God exciting and calling, nowise co-coperates towards disposing and preparing itself for obtaining the grace of Justification; that it can not refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive: let him be anathema. Canon V.--Si quis liberum hominis arbitrium post Adæ peccatum amissum et extinctum esse dixerit, aut rem esse de solo titulo, imo titulum sine re, figmentum denique a Satana invectum in ecclesiam: anathema sit. CANON V.--If any one saith, that, since Adam's sin, the free-will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan: let him be anathema. Canon VI.--Si quis dixerit, non esse in potestate hominis, vias suas malas facere, sed mala opera ita, ut bona, Deum operari, non permissive solum, sed etiam proprie et per se, adeo ut sit proprium ejus opus non minus proditio Iudæ, quam vocatio Pauli: anathema sit. CANON VI.--If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of himself, in such wise that the treason of Judas is no less his own proper work than the vocation of Paul: let him be anathema. Canon VII.--Si quis dixerit, opera omnia, quæ ante justiftcationem fiunt, quacumque ratione CANON VII.--If any one saith, that all works done before Justification, in whatsoever way they be facta sint, vere esse peccata, vel odium Dei mereri, aut, quanto vehementius quis nititur se disponere ad gratiam, tanto eum gravius peccare: anathema sit. done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema. Canon VIII.--Si quis dixerit, gehennæ metum, per quem ad misericordiam Dei de peccatis dolendo confugimus vel a peccando abstinemus, peccatum esse, aut peccatores peiores facere: anathema sit. CANON VIII.--If any one saith, that the fear of hell,--whereby, by grieving for our sins, we flee unto the mercy of God, or refrain from sinning,--is a sin, or makes sinners worse: let him be anathema. Canon IX.--Si quis dixerit, sola fide impium justificari, ita ut intelligat nihil aliud requiri, quod ad justificationis gratiam consequendam cooperetur, et nulla ex parte necesse esse, eum suæ voluntatis motu præparari atque disponi: anathema sit. CANON IX.--If any one saith, that by faith alone the impious is justified, in such wise as to mean, that nothing else is required to cooperate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will: let him be anathema. Canon X.--Si quis dixerit, homines sine Christi justitia, per quam nobis meruit, justificari, aut per eam ipsam formaliter justos esse: anathema sit. CANON X.--If any one saith, that men are just without the justice of Christ, whereby he merited for us to be justified; or that it is by that justice itself that they are formally just: let him be anathema. Canon XI.--Si quis dixerit, homines justificari, vel sola imputatione justitiæ Christi, vel sola peccatorum remissione, exclusa gratia et caritate, quæ in cordibus eorum per Spiritum Sanctum diffundatur atque illis CANON XI.--If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, [190] inhæreat; aut etiam gratiam, qua justificamur, esse tantum favorem Dei: anathema sit. and is inherent in them; or even that the grace, whereby we are justified, is only the favor of God: let him be anathema. Canon XII.--Si quis dixerit, fidem justificantem nihil aliud esse, quam fiduciam divinæ misericordiæ peccata remittentis propter Christum; vel eam fiduciam solam esse, qua justificamur: anathema sit. CANON XII.--If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified: let him be anathema. Canon XIII.--Si quis dixerit, omni homini ad remissionem peccatorum assequendam necessarium esse, ut credat certo, et absque ulla hæsitatione propriæ infirmitatis et indispositionis peccata sibi esse remissa: anathema sit. CANON XIII.--If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and indisposition, that his sins are forgiven him: let him be anathema. Canon XIV.--Si quis dixerit, hominem a peccatis absolvi ac justificari ex eo quod se absolvi ac justificari certo credat; aut neminem vero esse justificatum, nisi qui credat se esse justificatum, et hac sola fide absolutionem et justiftcationem perfici: anathema sit. CANON XIV.--If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected: let him be anathema. Canon XV.--Si quis dixerit, hominem renatum et justificatum teneri ex fide ad credendum, se certo esse in numero prædestinatorum: anathema sit. CANON XV.--If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate: let him be anathema. Canon XVI.--Si quis magnum CANON XVI.--If any one saith, illud usque in finem perseverantiæ donum se certo habiturum absoluta et infallibili certitudine dixerit, nisi hoc ex speciali revelatione didicerit: anathema sit. that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,--unless he have learned this by special revelation: let him be anathema. Canon XVII.--Si quis justificationis gratiam non nisi prædestinatis ad vitam contingere dixerit, reliquos vero omnes, qui vocantur, vocari quidem, sed gratiam non accipere, utpote divina potestate prædestinatos ad malum: anathema sit. CANON XVII.--If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil: let him be anathema. Canon XVIII.--Si quis dixerit, Dei præcepta homini etiam justificato et sub gratia constitute esse ad observandum impossibilia: anathema sit. CANON XVIII.--If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep: let him be anathema. Canon XIX.--Si quis dixerit, nihil præceptum esse in evangelio præter fidem, cetera esse indifferentia, neque præcepta, neque prohibita, sed libera; aut decem præcepta nihil pertinere ad Christianas: anathema sit. CANON XIX.--If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians: let him be anathema. Canon XX.--Si quis hominem justificatum et quantumlibet perfectum dixerit non teneri ad observantiam mandatorum Dei et ecclesiæ, sed tantum ad credendum, quasi vero evangelium sit nuda et absoluta promissio vitæ æternæ sine conditione observationis CANON XX.--If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of mandatorum: anathema sit. observing the commandments: let him be anathema. Canon XXI.--Si quis dixerit. Christum Iesum a Deo hominibus datum fuisse, ut redemptorem, cui fidant, non etiam ut legislatorem, cui obediant: anathema sit. CANON XXI.--If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey: let him be anathema. Canon XXII.--Si quis dixerit, justificatum, vel sine speciali auxilio Dei in accepta justitia perseverare posse, vel cum eo non posse: anathema sit. CANON XXII.--If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able: let him be anathema. Canon XXIII.--Si quis hominem semel justificatum dixerit amplius peccare non posse, neque gratiam amittere, atque ideo eum qui labitur et peccat, nunquam vere fuisse justificatum; aut contra, posse in tota vita peccata omnia, etiam venialia, vitare, nisi ex speciali Dei privilegio, quemadmodum de beata Virgine tenet ecclesia: anathema sit. CANON XXIII.--If any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,--except by a special privilege from God, as the Church holds in regard of the Blessed Virgin: let him be anathema. Canon XXIV.--Si quis dixerit, justitiam acceptam non conservari, atque etiam non augeri coram Deo per bona opera; sed opera ipsa fructus solummodo et signa esse justificationis adeptæ, non autem ipsius augendæ causam: anathema sit. CANON XXIV.--If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof: let him be anathema. Canon XXV.--Si quis in quolibet bono opere justum saltem venialiter peccare dixerit, aut, CANON XXV.--If any one saith, that, in every good work, the just sins venially at least, or--which is quod intolerabilius est, mortaliter, atque ideo poenas æternas mereri; tantumque ob id non damnari, quia Deus opera non imputet ad damnationem: anathema sit. more intolerable still--mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation: let him be anathema. Canon XXVI.--Si quis dixerit, justos non debere pro bonis operibus, quæ in Deo fuerint facta, expectare et sperare æternam retributionem a Deo per ejus misericordiam et Iesu Christi meritum, si bene agendo et divina mandata custodiendo usque in finem perseveraverint: anathema sit. CANON XXVI.--If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through his mercy and the merit of Jesus Christ, if so be that they persevere to the end in well doing and in keeping the divine commandments: let him be anathema. Canon XXVII.--Si quis dixerit, nullum esse mortale peccatum, nisi infidelitatis; aut nullo alio, quantumvis gravi et enormi, præterquam infidelitatis, peccato, semel acceptam gratiam amitti: anathema sit. CANON XXVII.--If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity: let him be anathema. Canon XXVIII.--Si quis dixerit, amissa per peccatum gratia, simul et fidem semper amitti; aut fidem, quæ remanet, non esse veram fidem, licet non sit viva; aut eum, qui fidem sine caritate habet, non esse Christianum: anathema sit. CANON XXVIII.--If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he who has faith without charity is not a Christian: let him be anathema. Canon XXIX.--Si quis dixerit, eum, qui post baptismum lapsus est, non posse per Dei gratiam resurgere; aut posse quidem, sed sola fide amissam justitiam recuperare CANON XXIX.--If any one saith, that he who has fallen after baptism is not able by the grace of God to rise again; or, that he is able indeed to recover the justice sine sacramento poenitentiæ, prout sancta romana et universalis ecclesia a Christo Domino et ejus apostolis edocta hucusque professa est, servavit et docuit: anathema sit. which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church--instructed by Christ and his Apostles--has hitherto professed, observed, and taught: let him be anathema. Canon XXX.--Si quis post acceptam justificationis gratiam cuilibet peccatori poenitenti ita culpam remitti et reatum æternæ pænæ deleri dixerit, ut nullus remaneat reatus pænæ temporalis exsolvendæ vel in hoc seculo, vel in futuro in purgatorio, antequam ad regna coelorum aditus patere possit: anathema sit. CANON XXX.--If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened [to him]: let him be anathema. Canon XXXI.--Si quis dixerit, justificatum peccare, dum intuitu æternæ mercedis bene operatur; anathema sit. CANON XXXI.--If any one saith, that the justified sins when he performs good works with a view to an eternal recompense: let him be anathema. Canon XXXII.--Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita; aut ipsum justificatum bonis operibus, quæ ab eo per Dei gratiam, et Iesu Christi meritum, cujus vivum membrum est, fiunt, non vere mereri augmentum gratiæ, vitam æternam, et ipsius vitæ æternæ, si tamen in gratiæ decesserit, consecutionem, CANON XXXII.--If any one saith, that the good works of one that is justified are in such manner the gifts of God, that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal atque etiam gloriæ augmentum: anathema sit. life,--if so be, however, that he depart in grace,--and also an increase of glory: let him be anathema. Canon XXXIII.--Si quis dixerit, per hanc doctrinam catholicam de justificatione, a sancta synodo hoc præsenti decreto expressam, aliqua ex parte gloriæ Dei vel meritis Iesu Christi Domini nostri derogari, et non potius veritatem fidei nostræ, Dei denique, ac Christi Iesu gloriam illustrari: anathema sit. CANON XXXIII.--If any one saith, that, by the Catholic doctrine touching Justification, by this holy Synod set forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered [more] illustrious: let him be anathema. __________________________________________________________________ [103] Isa. lxiv. 6. [104] Ephes. ii. 3. [105] Rom. vi. 17, 20. [106] 2Cor. i. 3. [107] Gal. iv. 4. [108] Gal. v. 4. [109] Rom. ix. 30. [110] Rom. iii. 25. [111] 1 John ii. 2. [112] 2 Cor. v. 15. [113] Coloss. i. 12-14. [114] Rom. viii. 15, 16, 23. [115] John iii. 5. [116] Zach. i. 3. [117] Lam. v. 21. [118] Rom. x. 17. [119] Rom. iii. 24. [120] Heb. xi. 6. [121] Matt. ii. 5. [122] Eccles. i. 27. [123] Acts ii. 38. [124] Matt. xxviii. 19. [125] 1 Kings vii. 3. [126] Titus iii. 7 [127] 1 Cor. vi. 11 [128] Ephes. i. 13, 14. [129] Ephes. ii. 4. [130] Heb. xi. [131] Ephes. iv. 23 [132] 1 Cor. xii. 2. [133] Rom. v. 5. [134] James ii. 20. [135] Gal. v. 6. [136] Matt. xix. 17. [137] Luke xv. 22. [138] Rom. iii. 4. [139] Heb. xi. 6. [140] Rom. xi. 6. [141] Ephes. ii. 19. [142] Psa. lxxxiii. 8. [143] 2 Cor. iv. 16. [144] Col. iii. 5. [145] Rom. vi. 13, 19. [146] Apoc. xxii. 11. [147] Eccles. xviii. 22. [148] James ii. 24. [149] 1 John v. 3. [150] Matt. xi. 30. [151] John xiv. 15. [152] Rom. vi. 18. [153] Titus ii. 12. [154] Rom. v. 2. [155] Rom. viii. 17. [156] Heb. v. 8, 9. [157] 1 Cor. ix. 24, 26, 27. [158] 2 Peter i. 10. [159] Psa. cxviii. 112. [160] Heb. xi. 26. [161] Matt. xxiv. 13. [162] Rom. xiv. 4. [163] Phil. i. 6; ii. 13. [164] 1Cor. x. 12. [165] Phil. ii. 12. [166] 1 Peter i. 3. [167] Rom. viii. 12, 13. [168] John xx. 22, 23. [169] Psa. l. 19. [170] Ephes. iv. 30. [171] 1 Cor. iii. 17. [172] Apoc. ii. 5. [173] 2 Cor. vii. 10. [174] Matt. iii. 2. [175] Rom. xvi. 18. [176] 1 Cor. vi. 9, 10. [177] 1 Cor. xv. 58. [178] Heb. vi. 10. [179] Heb. x. 35. [180] Matt. x. 22. [181] 2 Tim. iv. 8. [182] John iv. 13, 14. [183] Rom. x. 3. [184] Matt. x. 42. [185] 2 Cor. iv. 17. [186] James iii. 2. [187] 1 Cor. iv. 3, 4. [188] 1 Cor. iv. 6. [189] Matt. xvi. 27. [190] Rom. v. 5. __________________________________________________________________ Sessio Septima, Seventh Session, celebrata die III. Martii 1547. held March 3, 1547. DECRETUM DE SACRAMENTIS. DECREE ON THE SACRAMENTS. Prooemium. Proëm. Ad consummationem salutaris de justificatione doctrinæ, quæ in præcedenti proxima sessione uno omnium patrum consensu promulgata fuit; consentaneum visum est de sanctissimis ecclesiæ sacramentis agere, per quæ omnis vera justitia vel incipit, vel coepta augetur, vel amissa reparatur. Propterea sacrosancta, oecumenica et generalis Tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem For the completion of the salutary doctrine on Justification, which was promulgated with the unanimous consent of the Fathers in the last preceding Session, it hath seemed suitable to treat of the most holy Sacraments of the Church, through which all true justice either begins, or being begun is increased, or being lost is repaired. With this view, in order to destroy the errors and to extirpate the heresies which have appeared in these our days on the subject of the said most holy sacraments,-- apostolicæ sedis legatis, ad errores eliminandos et extirpandas hæreses, quæ circa sanctissima ipsa sacramenta hac nostra tempestate, tum de damnatis olim a patribus nostris hæresibus suscitatæ, tum etiam de novo adinventæ sunt, quæ Catholicæ Ecclesiæ puritati et animarum saluti magnopere officiunt; sanctarum scripturarum doctrinæ, apostolicis traditionibus atque aliorum conciliorum et patrum consensui inhærendo, hos præsentes canones statuendos et decernendos censuit, reliquos, qui supersunt ad coepti operis perfectionem, deinceps, divino Spiritu adjuvante, editura. as well those which have been revived from the heresies condemned of old by our Fathers, as also those newly invented, and which are exceedingly prejudicial to the purity of the Catholic Church, and to the salvation of souls,--the sacred and holy, oecumenical and general Synod of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding therein, adhering to the doctrine of the holy Scriptures, to the apostolic traditions, and to the consent of other councils and of the Fathers, has thought fit that these present canons be established and decreed; intending, the divine Spirit aiding, to publish later the remaining canons which are wanting for the completion of the work which it has begun. DE SACRAMENTIS IN GENERE. ON THE SACRAMENTS IN GENERAL. Canon I.--Si quis dixerit, sacramenta novæ legis non fuisse omnia a Iesu Christo Domino nostro instituta; aut esse plura vel pauciora quam septem, videlicet: baptismum, confirmationem, eucharistiam, poenitentiam, extremam unctionem, ordinem, et matrimonium; aut etiam aliquod horum septem non esse vere et proprie sacramentum: anathema sit. Canon I.--If any one saith, that the sacraments of the New Law were not all instituted by Jesus Christ, our Lord; or, that they are more, or less, than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven is not truly and properly a sacrament: let him be anathema. Canon II.--Si quis dixerit, ea ipsa novæ legis sacramenta a sacramentis antiquæ legis non differre, nisi quia ceremoniæ sunt aliæ et alii ritus externi: anathema, sit. Canon II.--If any one saith, that these said sacraments of the New Law do not differ from the sacraments of the Old Law, save that the ceremonies are different, and different the outward rites: let him be anathema. Canon III.--Si quis dixerit, hæc septem sacramenta ita esse inter se paria, ut nulla ratione aliud sit alio dignius; anathema sit. Canon III.--If any one saith, that these seven sacraments are in such wise equal to each other, as that one is not in any way more worthy than another: let him be anathema. Canon IV.--Si quis dixerit, sacramenta novæ legis non esse ad salutem necessaria, sed superflua; et sine eis aut eorum voto per solam fidem homines a Deo gratiam justificationis adipisci; licet omnia singulis necessaria non sint: anathema sit. Canon IV.--If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;--though all [the sacraments] are not indeed necessary for every individual: let him be anathema. Canon V.--Si quis dixerit, hæc sacramenta propter solam fidem nutriendam instituta fuisse: anathema sit. Canon V.--If any one saith, that these sacraments were instituted for the sake of nourishing faith alone: let him be anathema. Canon VI.--Si quis dixerit, sacramenta novæ legis non continere gratiam, quam significant; aut gratiam ipsam non ponentibus obicem non conferre; quasi signa tantum externa sint acceptæ per fidem gratiæ, vel justitiæ, et notæ quædam Christianæ professionis, quibus apud homines Canon VI.--If any one saith, that the sacraments of the New Law do not contain the grace which they signify; or, that they do not confer that grace on those who do not place an obstacle thereunto; as though they were merely outward signs of grace or justice received through faith, and certain marks of the Christian discernuntur fideles ab infidelibus; anathema sit. profession, whereby believers are distinguished amongst men from unbelievers: let him be anathema. Canon VII.--Si quis dixerit, non dari gratiam per hujusmodi sacramenta semper et omnibus, quantum est ex parte Dei, etiam si rite ea suscipiant, sed aliquando et aliquibus: anathema sit. Canon VII.--If any one saith, that grace, as far as God's part is concerned, is not given through the said sacraments, always, and to all men, even though they receive them rightly, but [only] sometimes, and to some persons: let him be anathema. Canon VIII.--Si quis dixerit, per ipsa novæ legis sacramenta ex opere operato non conferri gratiam, sed solam fidem divinæ promissionis ad gratiam consequendam sufficere: anathema sit. Canon VIII.--If any one saith, that by the said sacraments of the New Law grace is not conferred through the act performed, but that faith alone in the divine promise suffices for the obtaining of grace: let him be anathema. Canon IX.--Si quis dixerit, in tribus sacramentis, baptismo scilicet, confirmatione et ordine, non imprimi characterem in anima, hoc est signum quoddam spirituale et indelebile, unde ea iterari non possunt: anathema sit. Canon IX.--If any one saith, that, in the three sacraments, to wit, Baptism, Confirmation, and Order, there is not imprinted in the soul a character, that is, a certain spiritual and indelible sign, on account of which they can not be repeated: let him be anathema. Canon X.--Si quis dixerit, Christianos omnes in verbo, et omnibus sacramentis administrandis habere potestatem: anathema sit. Canon X.--If any one saith, that all Christians have power to administer the word, and all the sacraments: let him be anathema. Canon XI.--Si quis dixerit, in ministris, dum sacramenta conficiunt et conferunt, non requiri intentionem saltem faciendi, quod facit ecclesia: anathema sit. Canon XI.--If any one saith, that, in ministers, when they effect, and confer the sacraments, there is not required the intention at least of doing what the Church does: let him be anathema. Canon XII.--Si quis dixerit, Canon XII.--If any one saith, ministrum in peccato mortali existentem, modo omnia essentialia, quæ ad sacramentum conficiendum aut conferendum pertinent, servaverit, non conficere aut conferre sacramentum: anathema sit. that a minister, being in mortal sin,--if so be that he observe all the essentials which belong to the effecting, or conferring of, the sacrament,--neither effects, nor confers the sacrament: let him be anathema. Canon XIII.--Si quis dixerit, receptos et approbates Ecclesiæ Catholicæ ritus, in solemni sacramentorum administratione adhiberi consuetos, aut contemni, aut sine peccato a ministris pro libito omitti, aut in novos alios per quemcumque ecclesiarum pastorem mutari posse: anathema sit. Canon XIII.--If any one saith, that the received and approved rites of the Catholic Church, wont to be used in the solemn administration of the sacraments, may be contemned, or without sin be omitted at pleasure by the ministers, or be changed, by every pastor of the churches, into other new ones: let him be anathema. DE BAPTISMO. ON BAPTISM. Canon I.--Si quis dixerit, baptismum Ioannis habuisse eamdem vim cum baptismo Christi: anathema sit. Canon I.--If any one saith, that the baptism of John had the same force as the baptism of Christ: let him be anathema. Canon II.--Si quis dixerit, aquam veram et naturalem non esse de necessitate baptismi; atque ideo verba illa Domini nostri Iesu Christi: Nisi quis renatus fuerit ex aqua et Spiritu Sancto; ad metaphoram aliquam detorserit: anathema sit. Canon II.--If any one saith, that true and natural water is not of necessity for baptism, and, on that account, wrests, to some sort of metaphor, those words of our Lord Jesus Christ: Unless a man be born again of water and the Holy Ghost: [191] let him be anathema. Canon III.--Si quis dixerit, in Ecclesiæ Romana, quæ omnium ecclesiarum mater est et magistra, non esse veram de baptismi Canon III.--If any one saith, that in the Roman Church, which is the mother and mistress of all churches, there is not the true doctrine concerning sacramento doctrinam: anathema sit. the sacrament of baptism: let him be anathema. Canon IV.--Si quis dixerit, baptismum, qui etiam datur ab hæreticis in nomine Patris, et Filii, et Spiritus Sancti, cum intentione faciendi, quod facit ecclesia, non esse verum baptismum: anathema sit. Canon IV.--If any one saith, that the baptism which is even given by heretics in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church doth, is not true baptism: let him be anathema. Canon V.--Si quis dixerit, baptismum liberum esse, hoc est, non necessarium ad salutem: anathema, sit. Canon V.--If any one saith, that baptism is free, that is, not necessary unto salvation: let him be anathema. Canon VI.--Si quis dixerit, baptizatum non posse, etiam si velit, gratiam amittere, quantumcumque peccet, nisi nolit credere: anathema sit. Canon VI.--If any one saith, that one who has been baptized can not, even if he would, lose grace, let him sin ever so much, unless he will not believe: let him be anathema. Canon VII.--Si quis dixerit, baptizatos per baptismum ipsum, solius tantum fidei debitores fieri, non autem universæ legis Christi servandæ: anathema sit. Canon VII.--If any one saith, that the baptized are, by baptism itself, made debtors but to faith alone, and not to the observance of the whole law [192] of Christ: let him be anathema. Canon VIII.--Si quis dixerit, baptizatos liberos esse ab omnibus sanctæ ecclesiæ præceptis, quæ vel scripta vel tradita sunt, ita ut ea observare non teneantur, nisi se sua sponte illis submittere voluerint: anathema sit. Canon VIII.--If any one saith, that the baptized are freed from all the precepts, whether written or transmitted, of holy Church, in such wise that they are not bound to observe them, unless they have chosen of their own accord to submit themselves thereunto: let him be anathema. Canon IX.--Si quis dixerit, ita revocandos esse homines ad Canon IX.--If any one saith, that the remembrance of the baptism baptismi suscepti memoriam, ut vota omnia, quæ post baptismum fiunt, vi promissionis in baptismo ipso jam factæ, irrita esse intelligant, quasi per ea et fidei, quam professi sunt, detrahatur et ipsi baptismo: anathema sit. which they have received is so to be recalled unto men, as that they are to understand that all vows made after baptism are void, in virtue of the promise already made in that baptism; as if, by those vows, they both derogated from that faith which they have professed, and from that baptism itself: let him be anathema. Canon X.--Si quis dixerit, peccata omnia, quæ post baptismum fiunt, sola recordatione et fide suscepti baptismi vel dimitti, vel venialia fieri: anathema sit. Canon X.--If any one saith, that by the sole remembrance and the faith of the baptism which has been received, all sins committed after baptism are either remitted, or made venial: let him be anathema. Canon XI.--Si quis dixerit, verum et rite collatum baptismum iterandum esse illi, qui apud infideles fidem Christi negaverit, cum ad poenitentiam convertitur: anathema sit. Canon XI.--If any one saith, that baptism, which was true and rightly conferred, is to be repeated, for him who has denied the faith of Christ amongst Infidels, when he is converted unto penitence: let him be anathema. Canon XII.--Si quis dixerit, neminem esse baptizandum, nisi ea ætate, qua Christus baptizatus est, vel in ipso mortis articulo: anathema sit. Canon XII.--If any one saith, that no one is to be baptized save at that age at which Christ was baptized, or in the very article of death: let him be anathema. Canon XIII.--Si quis dixerit, parvulos, eo quod actum credendi non habent, suscepto baptismo inter fideles computandos non esse, ac propterea, cum ad annos discretionis pervenerint, esse rebaptizandos; aut præstare, omitti eorum baptisma, Canon XIII.--If any one saith, that little children, for that they have not actual faith, are not, after having received baptism, to be reckoned amongst the faithful; and that, for this cause, they are to be rebaptized when they have attained to years of discretion; or, that it is quam eos non acta, proprio credentes, baptizari in sola fide ecclesiæ: anathema sit. better that the baptism of such be omitted, than that, while not believing by their own act, they should be baptized in the faith alone of the Church: let him be anathema. Canon XIV.--Si quis dixerit, hujusmodi parvulos baptizatos, cum adoleverint, interrogandos esse, an ratum habere velint, quod patrini eorum nomine, dum baptizarentur, polliciti sunt; et, ubi se nolle responderint, suo esse arbitrio relinquendos; nec alia interim poena ad Christianam vitam cogendos, nisi ut ab Eucharistiæ aliorumque sacramentorum perceptione arceantur, donec resipiscant: anathema sit. Canon XIV.--If any one saith, that those who have been thus baptized when children, are, when they have grown up, to be asked whether they will ratify what their sponsors promised in their names when they were baptized; and that, in case they answer that they will not, they are to be left to their own will; and are not to be compelled meanwhile to a Christian life by any other penalty, save that they be excluded from the participation of the Eucharist, and of the other sacraments, until they repent: let him be anathema. DE CONFIRMATIONE. ON CONFIRMATION. Canon I.--Si quis dixerit, confirmationem baptizatorum otiosam ceremoniam esse, et non potius verum et proprium sacramentum; aut olim nihil aliud fuisse, quam catechesim quamdam, qua adolescentiæ, proximi fidei suæ rationem coram ecclesia exponebant: anathema sit. Canon I.--If any one saith, that the confirmation of those who have been baptized is an idle ceremony, and not rather a true and proper sacrament; or that of old it was nothing more than a kind of catechism, whereby they who were near adolescence gave an account of their faith in the face of the Church: let him be anathema. Canon II.--Si quis dixerit, injurios esse Spiritui Sancto eos, qui sacro confirmationis chrismati Canon II.--If any one saith, that they who ascribe any virtue to the sacred chrism of confirmation, offer virtutem aliquam tribuunt: anathema sit. an outrage to the Holy Ghost: let him be anathema. Canon III.--Si quis dixerit, sanctæ confirmationis ordinarium ministrum non esse solum episcopum, sed quemvis simplicem sacerdotem: anathema sit. Canon III.--If any one saith, that the ordinary minister of holy confirmation is not the bishop alone, but any simple priest soever: let him be anathema. __________________________________________________________________ [191] John iii. 5. [192] Gal. v. 3. __________________________________________________________________ Sessio Decimatertia, Thirteenth Session, celebrata die XI. Octobris 1551. held October 11, 1551. DECRETUM DE SANCTISSIMO EUCHARISTIÆ. DECREE CONCERNING THE MOST HOLY SACRAMENT OF THE EUCHARIST. Caput I. Chapter I. De reali præsentiæ Domini nostri Iesu Christi in sanctissimo Eucharistiæ sacramento. On the real presence of our Lord Jesus Christ in the most holy sacrament of the Eucharist. Principio docet sancta synodus, et aperte ac simpliciter profitetur, in almo sanctæ Eucharistiæ sacramento, post panis, et vini consecrationem, Dominum nostrum Iesum Christum, verum Deum atque hominem, vere, realiter, ac substantialiter sub specie illarum rerum sensibilium contineri. Neque enim hæc inter se pugnant, ut ipse Salvator noster semper ad dexteram Patris in coelis assideat juxta modum existendi naturalem, et ut multis nihilominus aliis in locis sacramentaliter præsens sua substantia nobis adsit, ea existendi ratione, quam etsi verbis exprimere vix possumus, In the first place, the holy Synod teaches, and openly and simply professes, that, in the august sacrament of the holy Eucharist, after the consecration of the bread and wine, our Lord Jesus Christ, true God and man, is truly, really, and substantially contained under the species of those sensible things. For neither are these things mutually repugnant,--that our Saviour himself always sitteth at the right hand of the Father in heaven, according to the natural mode of existing, and that, nevertheless, he be, in many other places, sacramentally present to us in his own substance, by a manner of existing, which, though we can scarcely express it in words, yet possibilem tamen esse Deo, cogitatione per fidem illustrata assequi possumus, et constantissime credere debemus: ita enim majores nostri omnes, quotquot in vera Christi ecclesia fuerunt, qui de sanctissimo hoc sacramento disseruerunt, apertissime professi sunt, hoc tam admirabile sacramentum in ultima cæna redemptorem nostrum instituisse, cum post panis vinique benedictionem se suum ipsius corpus illis præbere, ac suum sanguinem, disertis et perspicuis verbis testatus est; quæ verba a sanctis evangelistis commemorata et a divo Paulo postea repetita, cum propriam illam et apertissimam significationem præ se ferant, secundum quam a patribus intellecta sunt; indignissimum sane flagitium est, ea a quibusdam contentiosis et pravis hominibus ad fictitios et imaginarios tropos, quibus veritas carnis et sanguinis Christi negatur, contra universum ecclesiæ sensum detorqueri; quæ, tamquam columna et firmamentum veritatis, hæc ab impiis hominibus excogitata commenta velut satanica detestata est, grato semper et memore animo præstantissimum hoc Christi beneficium agnoscens. can we, by the understanding illuminated by faith, conceive, and we ought most firmly to believe, to be possible unto God: for thus all our forefathers, as many as were in the true Church of Christ, who have treated of this most holy Sacrament, have most openly professed, that our Redeemer instituted this so admirable a sacrament at the last supper, when, after the blessing of the bread and wine, he testified, in express and clear words, that he gave them his own very body, and his own blood, words which,--recorded by the holy Evangelists, and afterwards repeated, by Saint Paul, whereas they carry with them that proper and most manifest meaning in which they were understood by the Fathers,--it is indeed a crime the most unworthy that they should be wrested, by certain contentious and wicked men, to fictitious and imaginary tropes, whereby the verity of the flesh and blood of Christ is denied, contrary to the universal sense of the Church, which, as the pillar and ground of truth, has detested, as satanical, these inventions devised by impious men; she recognizing, with a mind ever grateful and unforgetting, the most excellent benefit of Christ. Caput II. Chapter II. De ratione institutionis sanctissimi hujus sacramenti. On the reason of the institution of this most holy sacrament. Ergo Salvator noster, discessurus ex hoc mundo ad Patrem, sacramentum hoc instituit, in quo divitias divini sui erga homines amoris velut effudit, memoriam faciens mirabilium suorum; et in illius sumptione colere nos sui memoriam præcepit, suamque annunciare mortem, donec ipse ad judicandum mundum veniat. Sumi autem voluit sacramentum hoc, tamquam spiritualem animarum cibum, quo alantur, et confortentur viventes vita illius, qui dixit: Qui manducat me, et ipse vivet propter me: et tamquam antidotum, quo liberemur a culpis quotidianis, et a peccatis mortalibus præservemur. Pignus præterea id esse voluit futuræ nostræ gloriæ, et perpetuæ felicitatis, adeoque symbolum unius illius corporis, cujus ipse caput existit, cuique nos, tamquam membra, arctissima fidei, spei et caritatis connexione adstrictos esse voluit, ut idipsum omnes diceremus, nec essent in nobis schismata. Wherefore, our Saviour, when about to depart out of this world to the Father, instituted this sacrament, in which he poured forth as it were the riches of his divine love towards men, making a remembrance of his wonderful works; [193] and he commanded us, in the participation thereof, to venerate his memory, and to show forth his death until he come [194] to judge the world. And he would also that this sacrament should be received as the spiritual food of souls, whereby may be fed and strengthened those who live with his life who said, He that eateth me, the same also shall live by me; [195] and as an antidote, whereby we may be freed from daily faults, and be preserved from mortal sins. He would, furthermore, have it be a pledge of our glory to come, and everlasting happiness, and thus be a symbol of that one body whereof he is the head, and to which he would fain have us as members be united by the closest bond of faith, hope, and charity, that we might all speak the same things, and there might be no schisms amongst us. [196] Caput III. Chapter III. De excellentia sanctissimæ Eucharistiæ super reliqua sacramenta. On the excellency of the most holy Eucharist over the rest of the sacraments. Commune hoc quidem est sanctissimæ Eucharistiæ cum ceteris sacramentis, symbolum esse rei sacræ, et invisibilis gratiæ formam visibilem; verum illud in ea excellens et singulare reperitur, quod reliqua sacramenta tunc primum sanctificandi vim habent, cum quis illis utitur: at in Eucharistia ipse sanctitatis auctor ante usum est. Nondum enim Eucharistiam de manu Domini apostoli susceperant, cum vere tamen ipse affirmaret corpus suum esse, quod præbebat. The most holy Eucharist has indeed this in common with the rest of the sacraments, that it is a symbol of a sacred thing, and is a visible form of an invisible grace; but there is found in the Eucharist this excellent and peculiar thing, that the other sacraments have then first the power of sanctifying when one uses them, whereas in the Eucharist, before being used, there is the Author himself of sanctity. For the apostles had not as yet received the Eucharist from the hand of the Lord, when nevertheless himself affirmed with truth that to be his own body which he presented [to them]. Et semper hæc fides in Ecclesia Dei fuit, statim post consecrationem verum Domini nostri corpus verumque ejus sanguinem sub panis et vini specie una cum ipsius anima et divinitate existere; sed corpus quidem sub specie panis et sanguinem sub vini specie ex vi verborum; ipsum autem corpus sub specie vini, et sanguinem sub specie panis, animamque sub utraque, vi naturalis illius connexionis et concomitantiæ, qua partes Christi Domini, qui jam ex mortuis resurrexit non amplius And this faith has ever been in the Church of God, that, immediately after the consecration, the veritable body of our Lord, and his veritable blood, together with his soul and divinity, are under the species of bread and wine; but the body indeed under the species of bread, and the blood under the species of wine, by the force of the words; but the body itself under the species of wine, and the blood under the species of bread, and the soul under both, by the force of that natural connection and concomitancy whereby the parts of Christ moriturus, inter se copulantur, divinitatem porro propter admirabilem illam ejus cum corpore et anima hypostaticam unionem. Quapropter verissimum est, tantumdem sub alterutra specie atque sub utraque contineri: totus enim, et integer Christus sub panis specie et sub quavis ipsius speciei parte, totus item sub vini specie et sub ejus partibus existit. our Lord, who hath now risen from the dead, to die no more, [197] are united together; and the divinity, furthermore, on account of the admirable hypostatical union thereof with his body and soul. Wherefore it is most true, that as much is contained under either species as under both; for Christ whole and entire is under the species of bread, and under any part whatsoever of that species; likewise the whole (Christ) is under the species of wine, and under the parts thereof. Caput IV. Chapter IV. De Transsubstantiatione. On Transubstantiation. Quoniam autem Christus, redemptor noster, corpus suum id, quod sub specie panis offerebat, vere esse dixit; ideo persuasum semper in Ecclesia Dei fuit, idque nunc denuo sancta hæc synodus declarat, per consecrationem panis et vini conversionem fieri totius substantiæ panis in substantiam corporis Christi Domini nostri, et totius substantiæ vini in substantiam sanguinis ejus: quæ conversio convenienter et proprie a sancta Catholica Ecclesia Transsubstantiatio est appellata. And because that Christ, our Redeemer, declared that which he offered under the species of bread to be truly his own body, therefore has it ever been a firm belief in the Church of God, and this holy Synod doth now declare it anew, that, by the consecration of the bread and of the wine, a conversion is made of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of his blood; which conversion is, by the holy Catholic Church, suitably and properly called Transubstantiation. Caput V. Chapter V. De cultu et veneratione huic sanctissimo Sacramento exhibenda. On the cult and veneration to be shown to this most holy sacrament. Nullus itaque dubitandi locus relinquitur, quin omnes Christi fideles pro more in Catholica Ecclesia semper recepto latriæ cultum, qui vero Deo debetur, huic sanctissimo sacramento in veneratione exhibeant: neque enim ideo minus est adorandum, quod fuerit a Christo Domino, ut sumatur, institutum: nam illum eumdem Deum præsentem in eo adesse credimus, quem Pater æternus introducens in orbem terrarum dicit: Et adorent eum omnes angeli Dei; quem magi procidentes adoraverunt; quem denique in Galilæa ab apostolis adoratum fuisse, scriptura testatur. Wherefore, there is no room left for doubt, that all the faithful of Christ may, according to the custom ever received in the Catholic Church, render in veneration the worship of latria, which is due to the true God, to this most holy sacrament. For not therefore is it the less to be adored on this account, that it was instituted by Christ, the Lord, in order to be received; for we believe that same God to be present therein, of whom the eternal Father, when introducing him into the world, says: And let all the angels of God adore him; [198] whom the Magi, falling down, adored; [199] who, in fine, as the Scripture testifies, was adored by the apostles in Galilee. Declarat præterea sancta synodus, pie et religiose admodum in Dei Ecclesiam inductum fuisse hunc morem, ut singulis annis peculiari quodam et festo die præcelsum hoc et venerabile sacramentum singulari veneratione ac solemniter celebraretur, utque in processionibus reverenter et honorifice illud per vias et loca publica circumferretur. Æquissimum est enim, sacros The holy Synod declares, moreover, that very piously and religiously was this custom introduced into the Church, that this sublime and venerable sacrament be, with special veneration and solemnity, celebrated, every year, on a certain day, and that a festival; and that it be borne reverently and with honor in processions through the streets and public places. For it is most just that there be certain appointed aliquos statutos esse dies, cum Christiani omnes singulari ac rara quadam significatione gratos et memores testentur animos erga communem Dominum et Redemptorem pro tam ineffabili et plane divino beneficio, quo mortis ejus victoria et triumphus repræsentatur. Ac sic quidem oportuit victricem veritatem de mendacio et hæresi triumphum agere, ut ejus adversarii in conspectu tanti splendoris, et in tanta universæ ecclesiæ lætitia positi, vel debilitati et fracti tabescant, vel pudore affecti et confusi aliquando resipiscant. holy days, whereon all Christians may, with a special and unusual demonstration, testify that their minds are grateful and thankful to their common Lord and Redeemer for so ineffable and truly divine a benefit, whereby the victory and triumph of his death are represented. And so indeed did it behoove victorious truth to celebrate a triumph over falsehood and heresy, that thus her adversaries, at the sight of so much splendor, and in the midst of so great joy of the universal Church, may either pine away [200] weakened and broken; or, touched with shame and confounded, at length repent. Caput VI. Chapter VI. De asservando sacræ Eucharistiæ Sacramento, et ad infirmos deferendo. On reserving the sacrament of the sacred Eucharist, and bearing it to the sick. Consuetudo asservandi in sacrario sanctam Eucharistiam adeo antiqua est, ut eam sæculum etiam Nicæni Concilii agnoverit. Porro deferri ipsam sacram Eucharistiam ad infirmos, et in hunc usum diligenter in ecclesiis conservari, præterquam quod cum summa æquitate et ratione conjunctum est, tum multis in conciliis præceptum invenitur et vetustissimo Catholicæ Ecclesiæ more est observatum. The custom of reserving the holy Eucharist in the sacrarium is so ancient, that even the age of the Council of Nicæa recognized that usage. Moreover, as to carrying the sacred Eucharist itself to the sick, and carefully reserving it for this purpose in churches, besides that it is exceedingly conformable to equity and reason, it is also found, enjoined in numerous councils, and is a very ancient observance of the Catholic Church. Quare sancta hæc synodus retinendum omnino salutarem hunc et necessarium morem statuit. Wherefore, this holy Synod ordains that this salutary and necessary custom is to be by all means retained. Caput VII. Chapter VII. De præparatione, quæ adhibenda est, ut digne quis sacram Eucharistiam percipiat. On the preparation to be given that one may worthily receive the sacred Eucharist. Si non decet ad sacras ullas functiones quempiam accedere nisi sancte, certe, quo magis sanctitas et divinitas coelestis hujus sacramenti viro Christiano comperta est, eo diligentius cavere ille debet, ne absque magna reverentia et sanctitate ad id percipiendum accedat, præsertim cum illa plena formidinis verba apud apostolum legamus: Qui manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini. Quare communicare volenti revocandum est in memoriam ejus præceptum: Probet autem seipsum homo. Ecclesiastica autem consuetudo declarat, eam probationem necessariam esse, ut nullus sibi conscius peccati mortalis, quantumvis sibi contritus videatur, absque præmissæ sacramentali confessione ad sacram Eucharistiam accedere debeat. Quod a Christianis omnibus, etiam ab iis sacerdotibus, If it is unbeseeming for any one to approach to any of the sacred functions, unless he approach holily; assuredly, the more the holiness and divinity of this heavenly sacrament are understood by a Christian, the more diligently ought he to give heed that he approach not to receive it but with great reverence and holiness, especially as we read in the Apostle those words full of terror: He that eateth and drinketh unworthily, eateth and drinketh judgment to himself. [201] Wherefore, he who would communicate, ought to recall to mind the precept of the Apostle: Let a man prove himself. [202] Now ecclesiastical usage declares that necessary proof to be, that no one, conscious to himself of mortal sin, how contrite soever he may seem to himself, ought to approach to the sacred Eucharist without previous sacramental confession. This the holy Synod hath decreed is to be invariably observed by all Christians, quibus ex officio incubuerit celebrare, hæc sancta synodus perpetuo servandum esse decrevit, modo non desit illis copia confessoris. Quod si necessitate urgente sacerdos absque prævia confessione celebraverit, quamprimum confiteatur. even by those priests on whom it may be incumbent by their office to celebrate, provided the opportunity of a confessor do not fail them; but if, in an urgent necessity, a priest should celebrate without previous confession, let him confess as soon as possible. Caput VIII. Chapter VIII. De usu admirabilis hujus sacramenti. On the use of this admirable sacrament. Quoad usum autem recte et sapienter Patres nostri tres rationes hoc sanctum sacramentum accipiendi distinxerunt. Quosdam enim docuerunt sacramentaliter dumtaxat id sumere ut peccatores; alios tantum spiritualiter, illos nimirum, qui voto propositum illum coelestem panem edentes, fide viva, quæ per dilectionem operatur, fructum ejus et utilitatem sentiunt; tertios porro sacramentaliter simul et spiritualiter; hi autem sunt, qui ita se prius probant et instruunt, ut vestem nuptialem induti ad divinam hanc mensam accedant. Now as to the use of this holy sacrament, our Fathers have rightly and wisely distinguished three ways of receiving it. For they have taught that some receive it sacramentally only, to wit, sinners: others spiritually only, those to wit who eating in desire that heavenly bread which is set before them, are, by a lively faith which worketh by charity, [203] made sensible of the fruit and usefulness thereof: whereas the third [class] receive it both sacramentally and spiritually, and these are they who so prove and prepare themselves beforehand, as to approach to this divine table clothed with the wedding garment. [204] Now as to the reception of the sacrament, it was always the custom in the Church of God that laymen should receive the communion from priests; but that priests when celebrating should communicate themselves; In sacramentali autem sumptione semper in Ecclesia Dei mos fuit, ut laici a sacerdotibus communionem acciperent; sacerdotes autem celebrantes seipsos communicarent, qui mos, tamquam ex traditione apostolica descendens, jure ac merito retineri debet. which custom, as coming down from an apostolic tradition, ought with justice and reason to be retained. Demum autem paterno affectu admonet sancta synodus, hortatur, rogat et obsecrat per viscera misericordiæ Dei nostri, ut omnes et singuli, qui Christiano nomine censentur, in hoc unitatis signo, in hoc vinculo caritatis, in hoc concordiæ symbolo jam tandem aliquando conveniant et concordent, memoresque tantæ majestatis, et tam eximii amoris Iesu Christi, Domini nostri, qui dilectam animam suam in nostræ salutis pretium et carnem suam nobis dedit ad manducandum, hæc sacra mysteria corporis et sanguinis ejus ea fidei constantia et firmitate ea animi devotione, ea pietate et cultu credant et venerentur, ut panem illum supersubstantialem frequenter suscipere possint, et is vere eis sit animæ vita et perpetua sanitas mentis, cujus vigore confortati, ex hujus miseræ peregrinationis itinere ad coelestem patriam pervenire valeant, eumdem panem angelorum, quem modo sub sacris velaminibus edunt, absque ullo velamine manducaturi. And finally this holy Synod, with true fatherly affection, admonishes, exhorts, begs, and beseeches, through the bowels of the mercy of our God, that all and each of those who bear the Christian name would now at length agree and be of one mind in this sign of unity, in this bond of charity, in this symbol of concord; and that, mindful of the so great majesty, and the so exceeding love of our Lord Jesus Christ, who gave his own beloved soul as the price of our salvation, and gave us his own flesh to eat, they would believe and venerate these sacred mysteries of his body and blood, with such constancy and firmness of faith, with such devotion of soul, with such piety and worship, as to be able frequently to receive that supersubstantial bread, and that it may be to them truly the life of the soul and the perpetual health of their mind; that being invigorated by the strength thereof, they may, after the journeying of this miserable pilgrimage, be able to arrive at their heavenly country, there to eat, without any veil, that same bread of angels which they now eat under the sacred veils. Quoniam autem non est satis But forasmuch as it is not enough veritatem dicere, nisi detegantur et refellantur errores: placuit sanctæ synodo hos canones subjungere, ut omnes, jam agnita Catholica doctrina, intelligant quoque, quæ ab illis hæreses caveri, vitarique debeant. to declare the truth, if errors be not laid bare and repudiated, it hath seemed good to the holy Synod to subjoin these canons, that all,--the Catholic doctrine being already recognized,--may now also understand what are the heresies which they ought to guard against and avoid. DE SACROSANCTO EUCHARISTIÆ SACRAMENTO. ON THE MOST HOLY SACRAMENT OF THE EUCHARIST. Canon I.--Si quis negaverit, in sanctissimæ Eucharistiæ sacramento contineri vere, realiter et substantialiter corpus et sanguinem una cum anima et divinitate Domini nostri Jesu Christi, ac proinde totum Christum; sed dixerit, tantummodo esse in eo, ut in signo, vel figura, aut virtute: anathema sit. Canon I.--If any one denieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but saith that he is only therein as in a sign, or in figure, or virtue: let him be anathema. Canon II.--Si quis dixerit, in sacrosancto Eucharistiæ sacramento remanere substantiam panis et vini una cum corpore et sanguine Domini nostri Iesu Christi, negaveritque mirabilem illam et singularem conversionem totius substantiæ panis in corpus, et totius substantiæ vini in sanguinem, manentibus dumtaxat speciebus panis et vini; quam quidem conversionem Catholica Ecclesia aptissime Canon II.--If any one saith, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood--the species only of the bread and wine remaining--which conversion indeed the Catholic Transsubstantiationem appellat: anathema, sit. Church most aptly calls Transubstantiation: let him be anathema. Canon III.--Si quis negaverit, in venerabili sacramento Eucharistiæ sub unaquaque specie, et sub singulis cujusque speciei partibus, separatione facta, totum Christum contineri: anathema sit. Canon III.--If any one denieth, that, in the venerable sacrament of the Eucharist, the whole Christ is contained under each species, and under every part of each species, when separated: let him be anathema. Canon IV.--Si quis dixerit, peracta consecratione, in admirabili Eucharistiæ sacramento non esse corpus et sanguinem Domini nostri Iesu Christi, sed tantum in usu, dum sumitur, non autem ante vel post, et in hostiis seu particulis consecratis, quæ post communionem reservantur vel supersunt, non remanere verum corpus Domini: anathema sit. Canon IV.--If any one saith, that, after the consecration is completed, the body and blood of our Lord Jesus Christ are not in the admirable sacrament of the Eucharist, but [are there] only during the use, whilst it is being taken, and not either before or after; and that, in the hosts, or consecrated particles, which are reserved or which remain after communion, the true body of the Lord remaineth not: let him be anathema. Canon V.--Si quis dixerit, vel præcipuum fructum sanctissimæ Eucharistiæ esse remissionem peccatorum, vel ex ea non alios effectus provenire: anathema sit. Canon V.--If any one saith, either that the principal fruit of the most holy Eucharist is the remission of sins, or that other effects do not result therefrom: let him be anathema. Canon VI.--Si quis dixerit, in sancto Eucharistiæ sacramento Christum, unigenitum Dei Filium, non esse cultu latriæ etiam externo adorandum, atque ideo non festiva peculiari celebritate venerandum, neque in processionibus secundum laudabilem et universalem Ecclesiæ Canon VI.--If any one saith, that, in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God, is not to be adored with the worship, even external of latria; and is, consequently, neither to be venerated with a special festive solemnity, nor to be solemnly borne about in procession, according sanctæ ritum et consuetudinem solemniter circumgestandum, vel non publice, ut adoretur, populo proponendum, et ejus adoratores esse idololatras: anathema sit. to the laudable and universal rite and custom of holy Church; or, is not to be proposed publicly to the people to be adored, and that the adorers thereof are idolaters: let him be anathema. Canon VII.--Si quis dixcerit, non licere sacram Eucharistiam in sacrario reservari, sed statim post consecrationem adstantibus necessario distribuendam; aut non licere, ut illa ad infirmos honorifice deferatur: anathema sit. Canon VII.--If any one saith, that it is not lawful for the sacred Eucharist to be reserved in the sacrarium, but that, immediately after consecration, it must necessarily be distributed amongst those present; or, that it is not lawful that it be carried with honor to the sick: let him be anathema. Canon VIII.--Si quis dixerit, Christum in Eucharistia exhibitum spiritualiter tantum manducari, et non etiam sacramentaliter ac realiter: anathema sit. Canon VIII.--If any one saith, that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really: let him be anathema. Canon IX.--Si quis negaverit, omnes et singulos Christi fideles utriusque sexus, cum ad annos discretionis pervenerint, teneri singulis annis, saltem in paschate, ad communicandum, juxta præceptum sanctæ matris Ecclesiæ: anathema sit. Canon IX.--If any one denieth, that all and each of Christ's faithful of both sexes are bound, when they have attained to years of discretion, to communicate every year, at least at Easter, in accordance with the precept of holy Mother Church: let him be anathema. Canon X.--Si quis dixerit, non licere sacerdoti celebranti seipsum communicare: anathema sit. Canon X.--If any one saith, that it is not lawful for the celebrating priest to communicate himself: let him be anathema. Canon XI.--Si quis dixerit, solam fidem esse sufficientem præparationem ad sumendum sanctissimæ Eucharistiæ sacramentum: Canon XI.--If any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist: let him anathema sit. Et, ne tantum sacramentum indigne, atque ideo in mortem et condemnationem sumatur, statuit atque declarat ipsa sancta synodus illis, quos conscientia peccati mortalis gravat, quantumcumque etiam se contritos existiment, habita copia confessoris, necessario præmittendam esse confessionem sacramentalem. Si quis autem contrarium docere, prædicare, vel pertinaciter asserere, seu etiam publice disputando defendere præsumpserit, eo ipso excommunicatus existat. be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession, when a confessor may be had, is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated. __________________________________________________________________ [193] Psa. cx. 4. [194] 1 Cor. xi. 26. [195] John vi. 58. [196] 1 Cor. i. 10. [197] 1 Cor. vi. 9. [198] Psa. xcvi. 7. [199] Matt. ii. 11. [200] Psa. cxi. 10. [201] 1 Cor. xi. 29. [202] 1 Cor. v. 28. [203] Gal. v. 6. [204] Matt. xxii. 11, 12. __________________________________________________________________ Sessio Decimaquarta, Fourteenth Session, celebrata die XXV. Nov. 1551. held November 25, 1551. DE SANCTISSIMIS POENITENTIÆ ET EXTREMÆ UNCTIONIS SACRAMENTIS. ON THE MOST HOLY SACRAMENTS OF PENANCE AND EXTREME UNCTION. Caput I. Chapter I. De necessitate et institutione Sacramenti poenitentiæ On the necessity, and on the institution of the Sacrament of Penance. Si ea in regeneratis omnibus gratitudo erga Deum esset, ut justitiam in baptismo, ipsius beneficio et gratia susceptam constanter tuerentur, non fuisset opus, aliud ab ipso baptismo sacramentum ad peccatorum remissionem esse institutum. Quoniam autem Deus, dives in misericordia, cognovit figmentum nostrum, If such, in all the regenerate, were their gratitude towards God, as that they constantly preserved the justice received in baptism by his bounty and grace, there would not have been need for another sacrament, besides that of baptism itself, to be instituted for the remission of sins. But because God, rich in mercy, knows our frame, [205] he hath illis etiam vitæ remedium contulit, qui se postea in peccati servitutem et dæmonis potestatem tradidissent, sacramentum videlicet poenitentiæ, quo lapsis post baptismum beneficium mortis Christi applicatur. Fuit quidem poenitentia universis hominibus, qui se mortali aliquo peccato inquinassent, quovis tempore ad gratiam et justitiam assequendam necessaria, illis etiam, qui baptismi sacramento ablui petivissent, ut, perversitate abjecta et emendata, tantam Dei offensionem cum peccati odio et pio animi dolore detestarentur; unde propheta ait; Convertimini, et agite poenitentiam ab omnibus iniquitatibus vestris; et non erit vobis in ruinam iniquitas. Dominus etiam dixit: Nisi poenitentiam egeritis, omnes similiter peribitis. Et princeps apostolorum Petrus peccatoribus baptismo initiandis poenitentiam commendans dicebat: Poenitentiam agite, et baptizetur unusquisque vestrum. Porro nec ante adventum Christi poenitentia erat sacramentum, nec est post adventum illius cuiquam ante baptismum. Dominus autem sacramentum poenitentiæ tunc præcipue bestowed a remedy of life even on those who may, after baptism, have delivered themselves up to the servitude of sin and the power of the devil,--the sacrament to wit of Penance, by which the benefit of the death of Christ is applied to those who have fallen after baptism. Penitence was indeed at all times necessary, in order to attain to grace and justice, for all men who had defiled themselves by any mortal sin, even for those who begged to be washed by the sacrament of Baptism; that so, their perverseness renounced and amended, they might, with a hatred of sin and a godly sorrow of mind, detest so great an offense of God. Wherefore the prophet says: Be converted and do penance for all your iniquities, and iniquity shall not be your ruin. [206] The Lord also said: Except you do penance, you shall also likewise perish; [207] and Peter, the prince of the apostles, recommending penitence to sinners who were about to be initiated by baptism, said: Do penance, and be baptized every one of you. [208] Nevertheless, neither before the coming of Christ was penitence a sacrament, nor is it such, since his coming, to any previously to baptism. But the Lord then principally instituted the sacrament instituit, cum a mortuis excitatus insufflavit in discipulos suos, dicens: Accipite Spiritum Sanctum; quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt. Quo tam insigni facto et verbis tam perspicuis potestatem remittendi et retinendi peccata, ad reconciliandos fideles post baptismum lapsos, apostolis et eorum legitimis successoribus fuisse communicatam, universorum patrum consensus semper intellexit, et Novatianos, remittendi potestatem olim pertinaciter negantes, magna ratione Ecclesia Catholica, tamquam hæreticos, explosit atque condemnavit. Quare verissimum hunc illorum verborum Domini sensum sancta hæc synodus probans et recipiens, damnat eorum commentitias interpretationes, qui verba illa ad potestatem prædicandi verbum Dei et Christi evangelium annuntiandi, contra hujusmodi sacramenti institutionem, falso detorquent. of penance, when, being raised from the dead, he breathed upon his disciples, saying: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained. [209] By which action so signal, and words so clear, the consent of all the Fathers has ever understood that the power of forgiving and retaining sins was communicated to the apostles and their lawful successors, for the reconciling of the faithful who have fallen after baptism. And the Catholic Church with great reason repudiated and condemned as heretics the Novatians, who of old obstinately denied that power of forgiving. Wherefore, this holy Synod, approving of and receiving as most true this meaning of those words of our Lord, condemns the fanciful interpretations of those who, in opposition to the institution of this sacrament, falsely wrest those words to the power of preaching the Word of God, and of announcing the Gospel of Christ. Caput II. Chapter II. De differentia Sacramenti poenitentiæ et Baptismi. On the difference between the Sacrament of Penance and that of Baptism. Ceterum hoc sacramentum multis rationibus a baptismo differre For the rest, this sacrament is clearly seen to be different from dignoscitur. Nam præterquam quod materia et forma, quibus sacramenti essentia perficitur, longissime dissidet: constat certe, baptismi ministrum judicem esse non oportere, cum Ecclesia in neminem judicium exerceat, qui non prius in ipsam per baptismi januam fuerit ingressus. Quid enim mihi, inquit apostolus, de iis, qui foris sunt, judicare? Secus est de domesticis fidei, quos Christus dominus lavacro baptismi sui corporis membra semel effecit; nam hos, si se postea crimine aliquo contaminaverint, non jam repetito baptismo ablui, cum id in Ecclesia Catholica nulla ratione liceat, sed ante hoc tribunal tamquam reos sisti voluit, ut per sacerdotum sententiam non semel, sed quoties ab admissis peccatis ad ipsum poenitentes confugerint, possent liberari. Alius præterea est baptismi, et alius poenitentiæ fructus; per baptismum enim Christum induentes, nova prorsus in illo efficimur creatura, plenam et integram peccatorum omnium remissionem consequentes: ad quam tamen novitatem, et integritatem per sacramentum poenitentiæ, sine magnis nostris fletibus baptism in many respects: for besides that it is very widely different indeed in matter and form, which constitute the essence of a sacrament, it is beyond doubt certain that the minister of baptism need not be a judge, seeing that the Church exercises judgment on no one who has not entered therein through the gate of baptism. For, what have I, saith the apostle, to do to judge them that are without? [210] It is otherwise with those who are of the household of the faith, whom Christ our Lord has once, by the laver of baptism, made the members of his own body; for such, if they should afterwards have defiled themselves, by any crime, he would no longer have them cleansed by a repetition of baptism--that being nowise lawful in the Catholic Church--but be placed as criminals before this tribunal; that, by the sentence of the priests, they might be freed, not once, but as often as, being penitent, they should, from their sins committed, flee thereunto. Furthermore, one is the fruit of baptism, and another that of penance. For, by baptism putting on Christ, [211] we are made therein entirely a new creature, obtaining a full and entire remission of all sins; unto which newness and et laboribus, divina id exigente justitia, pervenire nequaquam possumus, ut merito poenitentia laboriosus quidam baptismus a sanctis patribus dictus fuerit. Est autem hoc sacramentum poenitentiæ lapsis post baptismum ad salutem necessarium, ut nondum regeneratis ipse baptismus. entireness, however, we are no ways able to arrive by the sacrament of Penance, without many tears and great labors on our parts, the divine justice demanding this; so that penance has justly been called by holy Fathers a laborious kind of baptism. And this sacrament of Penance is, for those who have fallen after baptism, necessary unto salvation; as baptism itself is for those who have not as yet been regenerated. Caput III. Chapter III. De partibus et fructibus hujus sacramenti. On the parts and on the fruit of this sacrament. Docet præterea sancta synodus, sacramenti poenitentiæ formam, in qua præcipue ipsius vis sita est, in illis ministri verbis positam esse: Ego te absolvo, etc. Quibus quidem de Ecclesiæ sanctæ more preces quædam laudabiliter adjunguntur; ad ipsius tamen formæ essentiam nequaquam spectant, neque ad ipsius sacramenti administrationem sunt necessariæ. Sunt autem quasi materia hujus sacramenti ipsius poenitentis actus, nempe contritio, confessio, et satisfactio. Qui quatenus in poenitente ad integritatem sacramenti, ad plenamque et perfectam peccatorum remissionem ex Dei institutione requiruntur, The holy Synod doth furthermore teach, that the form of the sacrament of Penance, wherein its force principally consists, is placed in those words of the minister: I absolve thee, etc.; to which words indeed certain prayers are, according to the custom of holy Church, laudably joined, which nevertheless by no means regard the essence of that form, neither are they necessary for the administration of the sacrament itself. But the acts of the penitent himself, to wit, contrition, confession, and satisfaction, are as it were the matter of this sacrament. Which acts, inasmuch as they are, by God's institution, required in the penitent for the integrity of the sacrament, and for the full and perfect hac ratione poenitentiæ partes dicuntur. Sane vero res et effectus hujus sacramenti, quantum ad ejus vim et efficaciam pertinet, reconciliatio est cum Deo, quam interdum in viris piis, et cum devotione hoc sacramentum percipientibus, conscientiæ pax ac serenitas cum vehementi spiritus consolatione consequi solet. Hæc de partibus et effectu hujus sacramenti sancta synodus tradens, simul eorum sententias damnat, qui poenitentiæ partes incussos conscientiæ terrores et fidem esse contendunt. remission of sins, are for this reason called the parts of penance. But the thing signified indeed, and the effect of this sacrament, as far as regards its force and efficacy, is reconciliation with God, which sometimes, in persons who are pious and who receive this sacrament with devotion, is wont to be followed by peace and serenity of conscience, with exceeding consolation of spirit. The holy Synod, whilst delivering these things touching the parts and the effect of this sacrament, condemns at the same time the opinions of those who contend that the terrors which agitate the conscience, and faith, are the parts of penance. Caput IV. Chapter IV. De Contritione. On Contrition. Contritio, quæ primum locum inter dictos poenitentis actus habet, animi dolor ac detestatio est de peccato commisso, cum proposito non peccandi de cetero. Fuit autem quovis tempore ad impetrandam veniam peccatorum hic contritionis motus necessarius, et in homine post baptismum lapso ita demum præparat ad remissionem peccatorum, si cum fiducia divinæ misericordiæ et voto præstandi reliqua conjunctus sit, quæ ad rite suscipiendum Contrition, which holds the first place amongst the aforesaid acts of the penitent, is a sorrow of mind, and a detestation for sin committed, with the purpose of not sinning for the future. This movement of contrition was at all times necessary for obtaining the pardon of sins; and, in one who has fallen after baptism, it then at length prepares for the remission of sins, when it is united with confidence in the divine mercy, and with the desire of performing the other things which are required for rightly receiving this sacrament. hoc sacramentum requiruntur. Declarat igitur sancta synodus, hanc contritionem non solum cessationem a peccato et vitæ novas propositum et inchoationem, sed veteris etiam odium continere, juxta illud: Projicite a vobis omnes iniquitates vestras, in quibus prævaricati estis, et facite vobis cor novum et spiritum novum. Et certe, qui illos sanctorum clamores consideraverit: Tibi soli peccavi, et malum coram te feci; Laboravi in gemitu meo, lavabo per singulas noctes lectum meum. Recogitabo tibi omnes annos meos in amaritudine animæ meæ; et alios hujus generis, facile intelliget, eos ex vehementi quodam anteactæ vitæ odio et ingenti peccatorum detestatione manasse. Docet præterea, etsi contritionem hanc aliquando caritate perfectam esse contingat, hominemque Deo reconciliare, priusquam hoc sacramentum actu suscipiatur, ipsam nihilominus reconciliationem ipsi contritioni sine sacramenti voto, quod in illa includitur, non esse adscribendam. Illam vero contritionem imperfectam, quæ attritio dicitur, Wherefore the holy Synod declares, that this contrition contains not only a cessation from sin, and the purpose and the beginning of a new life, but also a hatred of the old, agreeably to that saying: Cast away from you all your iniquities, wherein you have transgressed, and make to yourselves a new heart and a new spirit. [212] And assuredly he who has considered those cries of the saints: To thee only have I sinned, and have done evil before thee; [213] I have labored in my groaning, every night I will wash my bed; [214] I will recount to thee all my years, in the bitterness of my soul; [215] and others of this kind, will easily understand that they flowed from a certain vehement hatred of their past life, and from an exceeding detestation of sins. The Synod teaches moreover, that, although it sometimes happens that this contrition is perfect through charity, and reconciles man with God before this sacrament be actually received, the said reconciliation, nevertheless, is not to be ascribed to that contrition, independently of the desire of the sacrament which is included therein. And as to that imperfect contrition, which is called attrition, because quoniam vel ex turpitudinis peccati consideratione vel ex gehennæ et poenarum metu communiter concipitur, si voluntatem peccandi excludat cum spe veniæ, declarat non solum non facere hominem hypocritam et magis peccatorem, verum etiam donum Dei esse et Spiritus Sancti impulsum, non adhuc quidem inhabitantis, sed tantum moventis, quo poenitens adjutus viam sibi ad justitiam parat. Et quamvis sine sacramento poenitentiæ per se ad justificationem perducere peccatorem nequeat, tamen eum ad Dei gratiam in sacramento poenitentiæ impetrandam disponit: hoc enim timore utiliter concussi Ninivitæ, ad Ionæ prædicationem, plenam terroribus poenitentiam egerunt et misericordiam a Domino impetrarunt. Quamobrem falso quidam calumniantur Catholicos scriptores, quasi tradiderint, sacramentum poenitentiæ absque bono motu suscipientium gratiam conferre, quod numquam Ecclesia Dei docuit, neque sensit; sed et falso docent, contritionem esse extortam et coactam, non liberam et voluntariam. that it is commonly conceived either from the consideration of the turpitude of sin, or from the fear of hell and of punishment, it declares that if, with the hope of pardon, it exclude the wish to sin, it not only does not make a man a hypocrite, and a greater sinner, but that it is even a gift of God, and an impulse of the Holy Ghost,--who does not indeed as yet dwell in the penitent, but only moves him,--whereby the penitent being assisted prepares a way for himself unto justice. And although this [attrition] can not of itself, without the sacrament of Penance, conduct the sinner to justification, yet does it dispose him to obtain the grace of God in the sacrament of Penance. For, smitten profitably with this fear, the Ninivites, at the preaching of Jonas, did fearful penance, and obtained mercy from the Lord. Wherefore falsely do some calumniate Catholic writers, as if they had maintained that the sacrament of Penance confers grace without any good motion on the part of those who receive it: a thing which the Church of God never taught, or thought; and falsely also do they assert that contrition is extorted and forced, not free and voluntary. Caput V. Chapter V. De Confessione. On Confession. Ex institutione sacramenti poenitentiæ jam explicata universa Ecclesia semper intellexit, institutam etiam esse a Domino integram peccatorum confessionem, et omnibus post baptismum lapsis jure divino necessariam existere, quia Dominus noster Iesus Christus, e terris ascensurus ad coelos, sacerdotes sui ipsius vicarios reliquit, tamquam præsides et judices, ad quos omnia mortalia crimina deferantur, in quæ Christi fideles ceciderint, quo, pro potestate clavium, remissionis aut retentionis peccatorum sententiam pronuncient. Constat enim, sacerdotes judicium hoc incognita causa exercere non potuisse, nec æquitatem quidem illos in pænis injungendis servare potuisse, si in genere tumtaxat, et non potius in specie, ac sigillatim sua ipsi peccata declarassent. Ex his colligitur, oportere a poenitentibus omnia peccata mortalia, quorum post diligentem sui discussionem conscientiam habent, in confessione recenseri, etiam si occultissima illa sint et tantum adversus duo ultima decalogi præcepta commissa, quæ nonnunquam animum From the institution of the sacrament of Penance, as already explained, the universal Church has always understood that the entire confession of sins was also instituted by the Lord, and is of divine right necessary for all who have fallen after baptism; because that our Lord Jesus Christ, when about to ascend from earth to heaven, left priests his own vicars, as presidents and judges, unto whom all the mortal crimes, into which the faithful of Christ may have fallen, should be carried, in order that, in accordance with the power of the keys, they may pronounce the sentence of forgiveness or retention of sins. For it is manifest that priests could not have exercised this judgment without knowledge of the cause; neither indeed could they have observed equity in enjoining punishments, if the said faithful should have declared their sins in general only, and not rather specifically, and one by one. Whence it is gathered that all the mortal sins, of which, after a diligent examination of themselves, they are conscious, must needs be by penitents enumerated in confession, even though those sins be most hidden, and committed only against the two last precepts of the gravius sauciant, et periculosiora sunt iis, quæ in manifesto admittuntur. Nam venialia, quibus a gratia Dei non excludimur et in quæ frequentius labimur, quamquam recte et utiliter citraque omnem præsumptionem in confessione dicantur, quod piorum hominum usus demonstrat, taceri tamen citra culpam multisque aliis remediis expiari possunt. Verum, cum universa mortalia peccata, etiam cogitationis, homines iræ filios et Dei inimicos reddant, necessum est, omnium etiam veniam cum aperta et verecunda confessione, a Deo quærere. Itaque dum omnia, quæ memoriæ occurrunt, peccata Christi fideles confiteri student, procul dubio omnia divinæ misericordiæ ignoscenda exponunt. Qui vero secus faciunt et scienter aliqua retinent, nihil divinæ bonitati per sacerdotem remittendum proponunt. Si enim erubescat ægrotus vulnus medico detegere, quod ignorat, medicina non curat. Colligitur præterea, etiam eas circumstantias in confessione explicandas esse, quæ speciem peccati mutant, quod sine illis peccata ipsa neque a poenitentibus decalogue,--sins which sometimes wound the soul more grievously, and are more dangerous, than those which are committed outwardly. For venial sins, whereby we are not excluded from the grace of God, and into which we fall more frequently, although they be rightly and profitably, and without any presumption, declared in confession, as the custom of pious persons demonstrates, yet may they be omitted without guilt, and be expiated by many other remedies. But, whereas all mortal sins, even those of thought, render men children of wrath, [216] and enemies of God, it is necessary to seek also for the pardon of them all from God, with an open and modest confession. Wherefore, while the faithful of Christ are careful to confess all the sins which occur to their memory, they without doubt lay them all bare before the mercy of God to be pardoned: whereas they who act otherwise, and knowingly keep back certain sins, such set nothing before the divine bounty to be forgiven through the priest; for if the sick be ashamed to show his wound to the physician, his medical art cures not that which it knows not of. We gather, furthermore, that those circumstances which change the species integre exponantur, nec judicibus innotescant; et fieri nequeat, ut de gravitate criminum recte censere possint et poenam, quam oportet, pro illis poenitentibus imponere. Unde alienum a ratione est docere, circumstantias has ab hominibus otiosis excogitatas fuisse, aut unam tantum circumstantiam confitendam esse, nempe peccasse in fratrem. Sed et impium est, confessionem, quæ hac ratione fieri præcipitur, impossibilem dicere, aut carnificinam, illam conscientiarum appellare; constat enim, nihil aliud in Ecclesia a poenitentibus exigi, quam ut, postquam quisque diligentius se excusserit et conscientiæ suæ sinus omnes et latebras exploraverit, ea peccata confiteatur, quibus se Dominum et Deum suum mortaliter offendissi meminerit; reliqua autem peccata, quæ diligenter cogitanti non occurrunt, in universum eadem confessione inclusa esse intelliguntur; pro quibus fideliter cum propheta dicimus: Ab occultis meis munda me, Domine. Ipsa vero hujusmodi confessionis difficultas ac peccata detegendi verecundia, gravis quidem videri of the sin are also to be explained in confession, because that, without them, the sins themselves are neither entirely set forth by the penitents, nor are they known clearly to the judges; and it can not be that they can estimate rightly the grievousness of the crimes, and impose on the penitents the punishment which ought to be inflicted on account of them. Whence it is unreasonable to teach that these circumstances have been invented by idle men; or that one circumstance only is to be confessed, to wit, that one has sinned against a brother. But it is also impious to assert, that confession, enjoined to be made in this manner, is impossible, or to call it a slaughter-house of consciences; for it is certain, that in the Church nothing else is required of penitents, but that, after each has examined himself diligently, and searched all the folds and recesses of his conscience, he confess those sins by which he shall remember that he has mortally offended his Lord and God: whilst the other sins, which do not occur to him after diligent thought, are understood to be included as a whole in that same confession; for which sins we confidently say with the prophet: From my secret sins cleanse me, O Lord. [217] Now, the posset, nisi tot tantisque commodis et consolationibus levaretur, quæ omnibus digne ad hoc sacramentum accedentibus per absolutionem certissime conferuntur. Ceterum, quoad modum confitendi secreto apud solum sacerdotem, etsi Christus non vetuerit, quin aliquis in vindictam suorum scelerum et sui humiliationem, cum ob aliorum exemplum, tum ob Ecclesiæ offensæ ædificationem delicta sua publice confiteri possit: non est tamen hoc divino præcepto mandatum, nec satis consulte humana aliqua lege præciperetur, ut delicta, præsertim secreta, publica essent confessione aperienda; unde cum a sanctissimis et antiquissimis patribus magno unanimique consensu secreta confessio sacramentalis, qua ab initio Ecclesia sancta usa est et modo etiam utitur, fuerit semper commendata, manifeste refellitur inanis eorum calumnia, qui eam a divino mandato alienam et inventum humanum esse, atque a patribus in concilio lateranensi congregatis initium habuisse, docere non verentur; neque enim per lateranense concilium Ecclesia statuit, ut Christi fideles confiterentur, very difficulty of a confession like this, and the shame of making known one's sins, might indeed seem a grievous thing, were it not alleviated by the so many and so great advantages and consolations, which are most assuredly bestowed by absolution upon all who worthily approach to this sacrament. For the rest, as to the manner of confessing secretly to a priest alone, although Christ has not forbidden that a person may,--in punishment of his sins, and for his own humiliation, as well for an example to others as for the edification of the Church that has been scandalized,--confess his sins publicly, nevertheless this is not commanded by a divine precept; neither would it be very prudent to enjoin by any human law, that sins, especially such as are secret, should be made known by a public confession. Wherefore, whereas the secret sacramental confession, which was in use from the beginning in holy Church, and is still also in use, has always been commended by the most holy and the most ancient Fathers with a great and unanimous consent, the vain calumny of those is manifestly refuted, who are not ashamed to teach that confession is alien from the divine command, and is a human invention, and that it took its quod jure divino necessarium et institutum esse intellexerat, sed ut præceptum confessionis, saltem semel in anno, ab omnibus et singulis, cum ad annos discretionis pervenissent, impleretur; unde jam in universa Ecclesia cum ingenti animarum fidelium fructu observatur mos ille salutaris confitendi sacro illo et maxime acceptabili tempore quadragesimæ: quem morem hæc sancta synodus maxime probat et amplectitur, tamquam pium et merito retinendum. rise from the Fathers assembled in the Council of Lateran: for the Church did not, through the Council of Lateran, ordain that the faithful of Christ should confess,--a thing which it knew to be necessary, and to be instituted of divine right,--but that the precept of confession should be complied with, at least once a year, by all and each, when they have attained to years of discretion. Whence, throughout the whole Church, the salutary custom is, to the great benefit of the souls of the faithful, now observed, of confessing at that most sacred and most acceptable time of Lent,--a custom which this holy Synod most highly approves of and embraces, as pious and worthy of being retained. Caput VI. Chapter VI. De ministro hujus sacramenti et Absolutione. On the ministry of this sacrament, and on Absolution. Circa ministrum autem hujus sacramenti declarat sancta synodus, falsas esse et a veritate evangelii penitus alienas doctrinas omnes, quæ ad alios quosvis homines, præter episcopos et sacerdotes clavium ministerium perniciose extendunt, putantes verba illa Domini: Quæcumque alligaveritis super terram, erunt alligata et in coelo, et quæcumque solveritis But, as regards the minister of this sacrament, the holy Synod declares all those doctrines to be false, and utterly alien from the truth of the Gospel, which perniciously extend the ministry of the keys to any others soever besides bishops and priests; imagining, contrary to the institution of this sacrament, that those words of our Lord, Whatsoever you shall bind, upon earth, shall be bound also in heaven, and super terram, erunt soluta et in coelo; et: Quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt: ad omnes Christi fideles, indifferenter et promiscue, contra institutionem hujus sacramenti ita fuisse dicta, ut quivis potestatem habeat remittendi peccata, publica quidem per correptionem, si correptus acquieverit, secreta vero per spontaneam confessionem cuicumque factam. Docet quoque, etiam sacerdotes, qui peccato mortali tenentur, per virtutem Spiritus Sancti in ordinatione collatam, tamquam Christi ministros, functionem remittendi peccata exercere, eosque prave sentire, qui in malis sacerdotibus hanc potestatem non esse contendunt. Quamvis autem absolutio sacerdotis alieni beneficii sit dispensatio, tamen non est solum nudum ministerium vel annuntiandi evangelium, vel declarandi remissa esse peccata; sed ad instar actus judicialis, quo ab ipso, velut a judice, sententia pronuntiatur. Atque ideo non debet pænitens adeo sibi de sua ipsius fide blandiri, ut, etiam si nulla illi adsit contritio, aut sacerdote animus serio whatsoever you shall loose upon earth shall be loosed also in heaven, [218] and, Whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained, [219] were in such wise addressed to all the faithful of Christ indifferently and indiscriminately, as that every one has the power of forgiving sins,--public sins to wit by rebuke, provided he that is rebuked shall acquiesce, and secret sins by a voluntary confession made to any individual whatsoever. It also teaches, that even priests, who are in mortal sin, exercise, through the virtue of the Holy Ghost which was bestowed in ordination, the office of forgiving sins, as the ministers of Christ; and that their sentiment is erroneous who contend that this power exists not in bad priests. But although the absolution of the priest is the dispensation of another's bounty, yet is it not a bare ministry only, whether of announcing the Gospel, or of declaring that sins are forgiven, but is after the manner of a judicial act, whereby sentence is pronounced by the priest as by a judge; and therefore the penitent ought not, so to confide in his own personal faith as to think that,--even though there be no contrition on his part, or no intention on the agendi et vere absolvendi desit, putet tamen se propter suam solam fidem vere et coram Deo esse absolutum. Nec enim fides sine poenitentia remissionem ullam peccatorum præstaret; nec is esset nisi salutis suæ negligentissimus, qui sacerdotem joco se absolventem cognosceret, et non alium serio agentem sedulo requireret. part of the priest of acting seriously and absolving truly,--he is nevertheless truly and in God's sight absolved, on account of his faith alone. For neither would faith without penance bestow any remission of sins, nor would he be otherwise than most careless of his own salvation, who, knowing that a priest but absolved him in jest, should not carefully seek for another who would act in earnest. Caput VII. Chapter VII. De casuum reservatione. On the reservation of cases. Quoniam igitur natura et ratio judicii illud exposcit, ut sententia in subditos dumtaxat feratur, persuasum semper in Ecclesia Dei fuit, et verissimum esse synodus hæc confirmat, nullius momenti absolutionem eam esse debere, quam sacerdos in eum profert, in quem ordinariam aut subdelegatam non habet jurisdictionem. Magnopere vero ad Christiani populi disciplinam pertinere sanctissimis patribus nostris visum est, ut atrociora quædam et graviora crimina non a quibusvis, sed a summis dumtaxat sacerdotibus absolverentur; unde merito Pontifices maximi pro suprema potestate sibi in Ecclesia universa tradita causas aliquas criminum Wherefore, since the nature and order of a judgment require this, that sentence be passed only on those subject [to that judicature], it has ever been firmly held in the Church of God, and this Synod ratifies it as a thing most true, that the absolution, which a priest pronounces upon one over whom he has not either an ordinary or a delegated jurisdiction, ought to be of no weight whatever. And it hath seemed to our most holy Fathers to be of great importance to the discipline of the Christian people, that certain more atrocious and more heinous crimes should be absolved, not by all priests, but only by the highest priests; whence the Sovereign Pontiffs, in virtue of the supreme power delivered to them in graviores suo potuerunt peculiari judicio reservare. Neque dubitandum esset, quando omnia, quæ a Deo sunt, ordinata sunt, quin hoc idem episcopis omnibus in sua cuique diæcesi, in ædificationem tamen, non in destructionem liceat, pro illis in subditos tradita supra reliquos inferiores sacerdotes auctoritate, præsertim quoad illa, quibus excommunicationis censura annexa est. Hanc autem delictorum reservationem consonum est divinæ auctoritati non tantum in externa politia, sed etiam coram Deo vim habere. Verumtamen pie admodum, ne hac ipsa occasione aliquis pereat, in eadem Ecclesia Dei custoditum semper fuit, ut nulla sit reservatio in articulo mortis; atque ideo omnes sacerdotes quoslibet poenitentes a quibusvis peccatis et censuris absolvere possunt; extra quem articulum sacerdotes cum nihil possint in casibus reservatis, id unum poenitentibus persuadere nitantur, ut ad superiores et legitimos judices pro beneficio absolutionis accedant. the universal Church, were deservedly able to reserve, for their special judgment, certain more grievous cases of crimes. Neither is it to be doubted,--seeing that all things, that are from God, are well ordered,--but that this same may be lawfully done by all bishops, each in his own diocese, unto edification, however, not unto destruction, in virtue of the authority, above [that of] other inferior priests, delivered to them over their subjects, especially as regards those crimes to which the censure of excommunication is annexed. But it is consonant to the divine authority, that this reservation of cases have effect, not merely in external polity, but also in God's sight. Nevertheless, for fear lest any may perish on this account, it has always been very piously observed in the said Church of God, that there be no reservation at the point of death, and that therefore all priests may absolve all penitents whatsoever from every kind of sins and censures whatever: and as, save at that point of death, priests have no power in reserved cases, let this alone be their endeavor, to persuade penitents to repair to superior and lawful judges for the benefit of absolution. Caput VIII. Chapter VIII. De Satisfactionis necessitate et fructu. On the necessity and on the fruit of Satisfaction. Demum quoad satisfactionem, quæ ex omnibus poenitentiæ, partibus, quemadmodum a patribus nostris Christiano populo fuit perpetuo tempore commendata, ita una maxime nostra ætate summo pietatis prætextu impugnatur ab iis, qui speciem pietatis habent, virtutem autem ejus abnegarunt: sancta synodus declarat, falsum omnino esse et a verbo Dei alienum, culpam a Domino nunquam remitti, quin universa etiam poena condonetur. Perspicua enim et illustria in sacris litteris exempla reperiuntur, quibus, præter divinam traditionem, hic error quam manifestissime revincitur. Sane et divinæ justitiæ ratio exigere videtur, ut aliter ab eo in gratiam recipiantur, qui ante baptismum per ignorantiam deliquerint; aliter vero qui semel a peccati et dæmonis servitute liberati, et accepto Spiritus Sancti dono, scientes templum Dei violare et Spiritum Sanctum contristare non formidaverint. Et divinam clementiam decet, ne ita nobis absque ulla Finally, as regards satisfaction,--which as it is, of all the parts of penance, that which has been at all times recommended to the Christian people by our Fathers, so is it the one especially which in our age is, under the loftiest pretext of piety, impugned by those who have an appearance of godliness, but have denied the power thereof, [220] --the holy Synod declares, that it is wholly false, and alien from the Word of God, that the guilt is never forgiven by the Lord, without the whole punishment also being therewith pardoned. For clear and illustrious examples are found in the sacred writings, whereby, besides by divine tradition, this error is refuted in the plainest manner possible. And truly the nature of divine justice seems to demand, that they, who through ignorance have sinned before baptism, be received into grace in one manner; and in another those who, after having been freed from the servitude of sin and of the devil, and after having received the gift of the Holy Ghost, have not feared, knowingly to violate the temple of God, [221] and to grieve the Holy Spirit. [222] And it satisfactione peccata dimittantur, ut, occasione accepta, peccata leviora putantes, velut injurii et contumeliosi Spiritui Sancto in graviora labamur, thesaurizantes nobis iram in die iræ. Procul dubio enim magnopere a peccato revocant et quasi fræno quodam cærcent hæ satisfactoriæ poenæ, cautioresque et vigilantiores in futurum pænitentes efficiunt; medentur quoque peccatorum reliquiis et vitiosos habitus male vivendo comparatos contrariis virtutum actionibus tollunt. Neque vero securior ulla via in Ecclesia Dei umquam existimata fuit ad amovendam imminentem a Domino poenam, quam ut hæc poenitentiæ opera homines cum vero animi dolore frequentent. Accedit ad hæc, quod, dum satisfaciendo patimur pro peccatis, Christo Jesu, qui pro peccatis nostris satisfecit, ex quo omnis nostra sufficientia est, conformes efficimur, certissimam quoque inde arrham habentes, quod, si compatimur et conglorificabimur. Neque vero ita nostra est satisfactio hæc, quam pro peccatis nostris exsolvimus, ut beseems the divine clemency, that sins be not in such wise pardoned us without any satisfaction, as that, taking occasion therefrom, thinking sins less grievous, we, offering as it were an insult and an outrage to the Holy Ghost, [223] should fall into more grievous sins, treasuring up wrath against the day of wrath. [224] For, doubtless, these satisfactory punishments greatly recall from sin, and check as it were with a bridle, and make penitents more cautious and watchful for the future; they are also remedies for the remains of sin, and, by acts of the opposite virtues, they remove the habits acquired by evil living. Neither indeed was there ever in the Church of God any way accounted surer to turn aside the impending chastisement of the Lord, than that men should, with true sorrow of mind, practice these works of penitence. Add to these things, that, whilst we thus, by making satisfaction, suffer for our sins, we are made conformable to Jesus Christ, who satisfied for our sins, from whom all our sufficiency is; [225] having also thereby a most sure pledge, that if we suffer with him, we shall also be glorified with him. [226] But neither is this satisfaction, which we non sit per Christum Iesum, nam qui ex nobis, tamquam ex nobis, nihil possumus, eo cooperante, qui nos confortat, omnia possumus. Ita non habet homo, unde glorietur; sed omnis gloriatio nostra in Christo est; in quo vivimus, in quo meremur, in quo satisfacimus, facientes fructus dignos poenitentiæ, qui ex illo vim habent, ab illo offeruntur Patri, et per illum acceptantur a Patre. Debent ergo sacerdotes Domini, quantum Spiritus et prudentia suggesserit, pro qualitate criminum et poenitentium facultate, salutares et convenientes satisfactiones injungere; ne, si forte peccatis conniveant et indulgentius cum poenitentibus agant, levissima quædam opera pro gravissimis delictis injungendo, alienorum peccatorum participes efficiantur. Habeant autem præ oculis, ut satisfactio, quam imponunt, non sit tantum ad novæ vitæ custodiam et infirmitatis medicamentum, sed etiam ad præteritorum peccatorum vindictam et castigationem: nam claves sacerdotum, non ad solvendum dumtaxat, sed et ad ligandum concessas etiam antiqui patres discharge for our sins, so our own, as not to be through Jesus Christ. For us who can do nothing of ourselves, as of ourselves, can do all things, he co-operating, who strengthens us. Thus, man has not wherein to glory, but all our glorying is in Christ: in whom we live; in whom we merit; in whom we satisfy; bringing forth fruits worthy of penance, [227] which from him have their efficacy; by him are offered to the Father; and through him are accepted by the Father. Therefore the priests of the Lord ought, as far as the Spirit and prudence shall suggest, to enjoin salutary and suitable satisfactions, according to the quality of the crimes and the ability of the penitent; lest, if haply they connive at sins, and deal too indulgently with penitents, by enjoining certain very light works for very grievous crimes, they be made partakers of other men's sins. But let them have in view, that the satisfaction, which they impose, be not only for the preservation of a new life and a medicine of infirmity, but also for the avenging and punishing of past sins. For the ancient Fathers likewise both believe and teach, that the keys of the priests were given, not to loose only, but also to bind. [228] But not therefore et credunt et docent. Nec propterea existimarunt, sacramentum poenitentiæ esse forum iræ vel poenarum, sicut nemo umquam Catholicus sensit, ex hujusmodi nostris satisfactionibus vim meriti et satisfactionis Domini nostri Iesu Christi vel obscurari vel aliqua ex parte imminui; quod dum novatores intelligere nolunt, ita optimam poenitentiam novam vitam esse docent, ut omnem satisfactionis vim et usum tollant. did they imagine that the sacrament of Penance is a tribunal of wrath or of punishments; even as no Catholic ever thought, that, by this kind of satisfaction on our parts, the efficacy of the merit and of the satisfaction of our Lord Jesus Christ is either obscured or in any way lessened: which when the innovators seek to understand, they in such wise maintain a new life to be the best penance, as to take away the entire efficacy and use of satisfaction. Caput IX. Chapter IX. De operibus Satisfactionis. On works of Satisfaction. Docet præterea, tantam esse divinæ munificentiæ largitatem, ut non solum pænis sponte a nobis pro vindicando peccato susceptis, aut sacerdotis arbitrio pro mensura delicti impositis, sed etiam, quod maximum amoris argumentum est, temporalibus flagellis a Deo inflictis et a nobis patienter toleratis apud Deum Patrem per Christum Iesum satisfacere valeamus. The Synod teaches furthermore, that so great is the liberality of the divine munificence, that we are able through Jesus Christ to make satisfaction to God the Father, not only by punishments voluntarily undertaken of ourselves for the punishment of sin, or by those imposed at the discretion of the priest according to the measure of our delinquency, but also, which is a very great proof of love, by the temporal scourges inflicted of God, and borne patiently by us. DOCTRINA DE SACRAMENTO EXTREMÆ UNCTIONIS. ON THE SACRAMENT OF EXTREME UNCTION. Visum est autem sanctæ synodo, præcedenti doctrinæ de poenitentia adjungere ea, quæ sequuntur de sacramento It hath also seemed good to the holy Synod, to subjoin to the preceding doctrine on Penance, the following extremæ unctionis, quod non modo poenitentiæ, sed et totius Christianæ vitæ, quæ perpetua poenitentia esse debet, consummativum existimatum est a Patribus. Primum itaque circa illius institutionem declarat et docet, quod clementissimus Redemptor noster, qui servis suis quovis tempore voluit de salutaribus remediis adversus omnia omnium hostium tela esse prospectum, quemadmodum auxilia maxima in sacramentis aliis præparavit, quibus Christiani conservare se integros, dum viverent, ab omni graviori spiritus incommodo possint: ita extremæ unctionis sacramento finem vitæ, tamquam firmissimo quodam præsidio, munivit. Nam etsi adversarius noster occasiones per omnem vitam quærat et captet, ut devorare animas nostras quoquo modo possit: nullum tamen tempus est, quo vehementius ille omnes suæ versutiæ nervos intendat ad perdendos nos penitus, et a fiducia etiam, si possit, divinæ misericordiæ deturbandos, quam cum impendere nobis exitum vitæ prospicit. on the sacrament of Extreme Unction, which by the Fathers was regarded as being the completion, not only of penance, but also of the whole Christian life, which ought to be a perpetual penance. First, therefore, as regards its institution, it declares and teaches, that our most gracious Redeemer,--who would have his servants at all times provided with salutary remedies against all the weapons of all their enemies,--as, in the other sacraments, he prepared the greatest aids, whereby during life, Christians may preserve themselves whole from every more grievous spiritual evil, so did he guard the close of life, by the sacrament of Extreme Unction, as with a most firm defense. For though our adversary seeks and seizes opportunities, all our life long, to be able in any way to devour [229] our souls; yet is there no time wherein he strains more vehemently all the powers of his craft to ruin us utterly, and, if he can possibly, to make us fall even from trust in the mercy of God, than when he perceives the end of our life to be at hand. Caput I. Chapter I. De institutione sacramenti Extremæ Unctionis. On the institution of the sacrament of Extreme Unction. Instituta est autem sacra unctio infirmorum tamquam vere et proprie sacramentum novi testamenti, a Christo Domino nos tro apud Marcum quidem insinuatum, per Iacobum autem apostolum ac Domini fratrem, fidelibus commendatum ac promulgatum. Infirmatur, inquit, quis in vobis? inducat presbyteros Ecclesiæ, et orent super eum, ungentes eum oleo in nomine Domini; et oratio fidei salvabit infirmum; et alleviabit eum Dominus; et si in peccatis sit, dimittentur ei. Quibus verbis, ut ex apostolica traditione per manus accepta Ecclesia didicit, docet materiam, formam, proprium ministrum, et effectum hujus salutaris sacramenti. Intellexit enim Ecclesia, materiam esse oleum ab episcopo benedictum; nam unctio aptissime Spiritus Sancti gratiam, qua invisibiliter anima ægrotantis inungitur, repræsentat; formam deinde esse illa verba: Per istam unctionem, etc. Now, this sacred unction of the sick was instituted by Christ our Lord, as truly and properly a sacrament of the new law, insinuated indeed in Mark, but recommended and promulgated to the faithful by James the Apostle, and brother of the Lord. Is any man, he saith, sick among you? Let him, bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick man; and the Lord shall raise him up; and if he be in sins, they shall be forgiven him. [230] In which words, as the Church has learned from apostolic tradition, received from hand to hand, he teaches the matter, the form, the proper minister, and the effect of this salutary sacrament. For the Church has understood the matter thereof to be oil blessed by a bishop. For the unction very aptly represents the grace of the Holy Ghost, with which the soul of the sick person is invisibly anointed; and furthermore that those words, "By this unction," etc., are the form. Caput II. Chapter II. De effectu hujus Sacramenti. On the effect of this Sacrament. Res porro et effectus hujus sacramenti illis verbis explicatur: Et oratio fidei salvabit infirmum; et alleviabit eum Dominus; et si in peccatis sit, dimittentur ei. Res etenim hæc gratia est Spiritus Sancti, cujus unctio delicta, si quæ sint adhuc expianda, ac peccati reliquias abstergit; et ægroti animam alleviat et confirmat, magnam in eo divinæ misericordiæ fiduciam excitando; qua infirmus sublevatus et morbi incommoda ac labores levius fert, et tentationibus dæmonis, calcaneo insidiantis, facilius resistit, et sanitatem corporis interdum, ubi saluti animæ expedierit, consequitur. Moreover, the thing signified, and the effect of this sacrament, are explained in those words: And the prayer of faith shall save the sick man, and the Lord shall raise him up, and if he be in sins they shall be forgiven him. For the thing here signified is the grace of the Holy Ghost; whose anointing cleanses away sins, if there be any still to be expiated, as also the remains of sins; and raises up and strengthens the soul of the sick person, by exciting in him a great confidence in the divine mercy; whereby the sick being supported, bears more easily the inconveniences and pains of his sickness; and more readily resists the temptations of the devil who lies in wait for his heel; [231] and at times obtains bodily health, when expedient for the welfare of the soul. Caput III. Chapter III. De ministro hujus Sacramenti, et tempore, quo dari debeat. On the minister of this Sacrament, and on the time when it ought to be administered. Jam vero, quod attinet ad præscriptionem eorum, qui et suscipere et ministrare hoc sacramentum debent, haud obscure fuit illud etiam in verbis prædictis traditum. Nam et ostenditur illic, proprios hujus sacramenti And now as to prescribing who ought to receive, and who to administer this sacrament, this also was not obscurely delivered in the words above cited. For it is there also shown, that the proper ministers of this sacrament are the Presbyters ministros esse Ecclesia Presbyteros; quo nomine eo loco, non ætate seniores, aut primores in populo intelligendi veniunt, sed aut episcopi, aut sacerdotes ab ipsis rite ordinati per impositionem manuum presbyterii. Declaratur etiam, esse hanc unctionem infirmis adhibendam, illis vero præsertim, qui tam periculose decumbunt, ut in exitu vitæ constituti videantur; unde et sacramentum exeuntium nuncupatur. Quod si infirmi post susceptam hanc unctionem convaluerint, iterum hujus sacramenti subsidio juvari poterunt, cum in aliud simile vitæ discrimen inciderint. Quare nulla ratione audiendi sunt, qui contra tam apertam et dilucidam apostoli Iacobi sententiam docent, hanc unctionem vel figmentum esse humanum, vel ritum a patribus acceptum, nec mandatum Dei, nec promissionem gratiæ habentem; et qui illam jam cessasse asserunt, quasi ad gratiam curationum dumtaxat in primitiva Ecclesia referenda esset; et qui dicunt, ritum et usum, quem sancta Romana Ecclesia in hujus sacramenti administratione observat, Iacobi apostoli sententiæ repugnare, of the Church; by which name are to be understood, in that place, not the elders by age, or the foremost in dignity amongst the people, but either bishops, or priests by bishops rightly ordained by the imposition of the hands of the priesthood. [232] It is also declared, that this unction is to be applied to the sick, but to those especially who lie in such danger as to seem to be about to depart this life: whence also it is called the sacrament of the departing. And if the sick should, after having received this unction, recover, they may again be aided by the succor of this sacrament, when they fall into another like danger of death. Wherefore, they are on no account to be hearkened to, who, against so manifest and clear a sentence of the Apostle James, teach, either that this unction is a human figment or is a rite received from the Fathers, which neither has a command from God, nor a promise of grace: nor those who assert that it has already ceased, as though it were only to be referred to the grace of healing in the primitive Church; nor those who say that the rite and usage which the holy Roman Church observes in the administration of this sacrament is repugnant to the sentiment of the Apostle atque ideo in alium commutandum esse; et denique, qui hanc extremam unctionem a fidelibus sine peccato contemni posse affirmant. Hæc enim omnia manifestissime pugnant cum perspicuis tanti apostoli verbis. Nec profecto Ecelesia Romana, aliarum omnium mater et magistra, aliud in hac administranda unctione, quantum ad ea, quæ hujus sacramenti substantiam perficiunt, observat, quam quod beatus Iacobus præscripsit. Neque vero tanti sacramenti contemptus absque ingenti scelere et ipsius Spiritus Sancti injuria esse posset. James, and that it is therefore to be changed into some other; nor finally those who affirm that this Extreme Unction may without sin be contemned by the faithful; for all these things are most manifestly at variance with the perspicuous words of so great an apostle. Neither assuredly does the Roman Church, the mother and mistress of all other churches, observe aught in administering this unction,--as regards those things which constitute the substance of this sacrament,--but what blessed James has prescribed. Nor indeed can there be contempt of so great a sacrament without a heinous sin, and an injury to the Holy Ghost himself. Hæc sunt, quæ de poenitentiæ et extremæ unctionis sacramentis sancta hæc oecumenica synodus profitetur et docet atque omnibus Christi fidelibus credenda et tenenda proponit. Sequentes autem canones inviolabiliter servandos esse tradit, et asserentes contrarium perpetuo damnat et anathematizat. These are the things which this holy oecumenical Synod professes and teaches and proposes to all the faithful of Christ, to be believed and held, touching the sacraments of Penance and Extreme Unction. And it delivers the following canons to be inviolably preserved; and condemns and anathematizes those who assert what is contrary thereto. DE SANCTISSIMO POENITENTIÆ SACRAMENTO. ON THE MOST HOLY SACRAMENT OF PENANCE. Canon I.--Si quis dixerit, in Catholica Ecclesia poenitentiam non esse vere et proprie sacramentum pro fidelibus, quoties Canon I.--If any one saith, that in the Catholic Church Penance is not truly and properly a sacrament, instituted by Christ our Lord post baptismum in peccata labuntur, ipsi Deo reconciliandis a Christo Domino nostro institutum: anathema sit. for reconciling the faithful unto God, as often as they fall into sin after baptism: let him be anathema. Canon II.--Si quis sacramenta confundens, ipsum baptismum poenitentiæ sacramentum esse dixerit, quasi hæc duo sacramenta distincta non sint, atque ideo poenitentiam non recte secundam post naufragium tabulam appellari: anathema sit. Canon II.--If any one, confounding the sacraments, saith that baptism is itself the sacrament of Penance, as though these two sacraments were not distinct, and that therefore Penance is not rightly called a second plank after shipwreck: let him be anathema. Canon III.--Si quis dixerit, verba illa Domini Salvatoris: Accipite Spiritum Sanctum; quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt: non esse intelligenda de potestate remittendi et retinendi peccata in sacramento poenitentiæ, sicut Ecclesia Catholica ab initio semper intellexit; detorserit autem, contra institutionem hujus sacramenti, ad auctoritatem prædicandi evangelium: anathema sit. Canon III.--If any one saith, that those words of the Lord the Saviour, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained, [233] are not to be understood of the power of forgiving and of retaining sins in the sacrament of Penance, as the Catholic Church has always from the beginning understood them; but wrests them, contrary to the institution of this sacrament, to the power of preaching the gospel: let him be anathema. Canon IV.--Si quis negaveret, ad integram et perfectam peccatorum remissionem requiri tres actus in poenitente, quasi materiam sacramenti poenitentiæ, videlicet, contritionem, confessionem, et satisfactionem, quæ tres poenitentiæ Canon IV.--If any one denieth, that, for the entire and perfect remission of sins, there are required three acts in the penitent, which are as it were the matter of the sacrament of Penance, to wit, contrition, confession, and satisfaction, which are called the three parts of partes dicuntur; aut dixerit, duas tantum esse poenitentiæ partes, terrores scilicet incussos conscientiæ, agnito peccato, et fidem conceptam ex evangelio vel absolutione, qua credit quis sibi per Christum remissa peccata: anathema sit. penance; or saith that there are two parts only of penance, to wit, the terrors with which the conscience is smitten upon being convinced of sin, and the faith, generated by the gospel, or by the absolution, whereby one believes that his sins are forgiven him through Christ: let him be anathema. Canon V.--Si quis dixerit eam contritionem, quæ paratur per discussionem, collectionem et detestationem peccatorum, qua quis recogitat annos suos in amaritudine animæ suæ, ponderando peccatorum suorum gravitatem, multitudinem, foeditatem, amissionem æternæ beatitudinis, et æternæ damnationis incursum, cum proposito melioris vitæ, non esse verum et utilem dolorem, nec præparare ad gratiam, sed facere hominem hypocritam et magis peccatorem; demum, illum esse dolorem coactum et non liberum ac voluntarium: anathema sit. Canon V.--If any one saith, that the contrition which is acquired by means of the examination, collection, and detestation of sins,--whereby one thinks over his years in the bitterness of his soul, [234] by pondering on the grievousness, the multitude, the filthiness of his sins, the loss of eternal blessedness, and the eternal damnation which he has incurred, having therewith the purpose of a better life,--is not a true and profitable sorrow, does not prepare for grace, but makes a man a hypocrite and a greater sinner; in fine, that this [contrition] is a forced and not free and voluntary sorrow: let him be anathema. Canon VI.--Si quis negaverit, confessionem sacramentalem vel institutam, vel ad salutem necessariam esse jure divino; aut dixerit, modum secrete confitendi soli sacerdoti, quem Ecclesia Cathotica ab initio semper observavit et observat, alienum Canon VI.--If any one denieth, either that sacramental confession was instituted, or is necessary to salvation, of divine right; or saith, that the manner of confessing secretly to a priest alone, which the Church hath ever observed from the beginning, and doth observe, is alien esse ab institutione et mandato Christi, et inventum esse humanum: anathema sit. from the institution and command of Christ, and is a human invention: let him be anathema. Canon VII.--Si quis dixerit, in sacramento poenitentiæ ad remissionem peccatorum necessarium non esse jure divino confiteri omnia et singula peccata mortalia, quorum memoria cum debita et diligenti præmeditatione habeatur, etiam occulta, et quæ sunt contra duo ultima Decalogi præcepta, et circumstantias, quæ peccati speciem mutant, sed eam confessionem tantum esse utilem ad erudiendum et consolandum poenitentem, et olim observatam fuisse tantum ad satisfactionem canonicam imponendam; aut dixerit eos, qui omnia peccata confiteri student, nihil relinquere velle divinæ misericordiæ ignoscendum; aut demum, non licere confiteri peccata venialia: anathema sit. Canon VII.--If any one saith, that, in the sacrament of Penance, it is not necessary, of divine right, for the remission of sins, to confess all and singular the mortal sins which after due and diligent previous meditation are remembered, even those [mortal sins] which are secret, and those which are opposed to the two last commandments of the Decalogue, as also the circumstances which change the species of a sin; but [saith] that such confession is only useful to instruct and console the penitent, and that it was of old only observed in order to impose a canonical satisfaction; or saith that they, who strive to confess all their sins, wish to leave nothing to the divine mercy to pardon; or, finally, that it is not lawful to confess venial sins: let him be anathema. Canon VIII.--Si quis dixerit, confessionem omnium peccatorum, qualem Ecclesia servat, esse impossibilem et traditionem humanam a piis abolendam; aut ad eam non teneri omnes et singulos utriusque Christi fideles, juxta magni Concilii Lateranensis constitutionem, semel in anno et Canon VIII.--If any one saith, that the confession of all sins, such as it is observed in the Church, is impossible, and is a human tradition to be abolished by the godly; or that all and each of the faithful of Christ, of either sex, are not obliged thereunto once a year, conformably to the constitution of the great Council of Lateran, and that, ob id suadendum esse Christi fidelibus, ut non confiteantur tempore quadragesimæ: anathema sit. for this cause, the faithful of Christ are to be persuaded not to confess during Lent: let him be anathema. Canon IX.--Si quis dixerit, absolutionem sacramentalem sacerdotis, non esse actum judicialem, sed nudum ministerium pronunciandi et declarandi, remissa esse peccata confitenti, modo tantum credat, se esse absolutum; aut sacerdos non serio, sed joco absolvat; aut dixerit, non requiri confessionem poenitentis, ut sacerdos ipsum absolvere possit: anathema sit. Canon IX.--If any one saith, that the sacramental absolution of the priest is not a judicial act, but a bare ministry of pronouncing and declaring sins to be forgiven to him who confesses; provided only he believe himself to be absolved, or [even though] the priest absolve not in earnest, but in joke; or saith, that the confession of the penitent is not required, in order that the priest may be able to absolve him: let him be anathema. Canon X.--Si quis dixerit, sacerdotes, qui in peccato mortali sunt, potestatem ligandi et solvendi non habere; aut non solos sacerdotes esse ministros absolutionis, sed omnibus et singulis Christi fidelibus esse dictum: Quæcumque ligaveritis super terram, erunt ligata et in coelo; et quæcumque solveritis super terram, erunt soluta et in cælo; et: Quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt: quorum verborum virtute quilibet absolvere possit peccata, publica quidem per correptionem dumtaxat, si correptus acquieverit, Canon X.--If any one saith, that priests, who are in mortal sin, have not the power of binding and loosing; or, that not priests alone are the ministers of absolution, but that, to all and each of the faithful of Christ is it said: Whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven; [235] and, whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained; [236] by virtue of which words every one is able to absolve from sins, to wit, from public sins by reproof only, provided he who is secreta vero per spontaneam confessionem: anathema sit. reproved yield thereto, and from secret sins by a voluntary confession: let him be anathema. Canon XI.--Si quis dixerit, episcopos non habere jus reservandi sibi casus, nisi quoad externam politiam, atque ideo casuum reservationem non prohibere, quo minus sacerdos a reservatis vere absolvat: anathema sit. Canon XI.--If any one saith, that bishops have not the right of reserving cases to themselves, except as regards external polity, and that therefore the reservation of cases hinders not, but that a priest may truly absolve from reserved cases: let him be anathema. Canon XII.--Si quis dixerit, totam poenam simul cum culpa remitti semper a Deo, satisfactionemque poenitentium non esse aliam quam fidem, qua apprehendunt Christum pro eis satisfecisse: anathema sit. Canon XII.--If any one saith, that God always remits the whole punishment together with the guilt, and that the satisfaction of penitents is no other than the faith whereby they apprehend that Christ has satisfied for them: let him be anathema. Canon XIII.--Si quis dixerit, pro peccatis, quoad poenam temporalem, minime Deo pro Christi merita satisfieri poenis ab eo inflictis et patienter toleratis, vel a sacerdote injunctis, sed neque sponte susceptis, ut jejuniis, orationibus, eleemosynis, vel aliis etiam pietatis operibus, atque ideo optimam poenitentiam esse tantum novam vitam: anathema sit. Canon XIII.--If any one saith, that satisfaction for sins, as to their temporal punishment, is nowise made to God, through the merits of Jesus Christ, by the punishments inflicted by him, and patiently borne, or by those enjoined by the priest, nor even by those voluntarily undertaken, as by fastings, prayers, alms-deeds, or by other works also of piety; and that, therefore, the best penance is merely a new life: let him be anathema. Canon XIV.--Si quis dixerit, satisfactiones, quibus poenitentes per Christum Iesum peccata redimunt, non esse cultus Canon XIV.--If any one saith, that the satisfactions, by which penitents redeem their sins through Jesus Christ, are not a worship of Dei, sed traditiones hominum, doctrinam de gratia, et verum Dei cultum atque ipsum beneficium mortis Christi obscurantes: anathema sit. God, but traditions of men, which obscure the doctrine of grace, and the true worship of God, and the benefit itself of the death of Christ: let him be anathema. Canon XV.--Si quis dixerit, claves Ecclesiæ esse datas tantum ad solvendum, non etiam ad ligandum, et propterea sacerdotes, dum imponunt poenas confitentibus, agere contra finem clavium et contra institutionem Christi; et fictionem esse, quod, virtute clavium sublata poena æterna, poena temporalis plerumque exsolvenda remaneat: anathema sit. Canon XV.--If any one saith, that the keys are given to the Church, only to loose, not also to bind; and that, therefore, priests act contrary to the purpose of the keys, and contrary to the institution of Christ, when they impose punishments on those who confess; and that it is a fiction, that, after the eternal punishment has, by virtue of the keys, been removed, there remains for the most part a temporal punishment to be discharged: let him be anathema. DE SACRAMENTO EXTREMÆ UNCTIONIS. ON THE SACRAMENT OF EXTREME UNCTION. Canon I.--Si quis dixerit, extremam unctionem non esse vere et proprie sacramentum a Christo domino nostro institutum et a beato Iacobo apostolo promulgatum; sed ritum tantum acceptum a patribus aut figmentum humanum: anathema sit. Canon I.--If any one saith, that Extreme Unction is not truly and properly a sacrament, instituted by Christ our Lord, and promulgated by the blessed Apostle James; but is only a rite received from the Fathers, or a human figment: let him be anathema. Canon II.--Si quis dixerit, sacram infirmorum unctionem non conferre gratiam, nec remittere peccata, nec alleviare infirmos, sed jam cessasse, quasi olim tantum fuerit gratia curationum: anathema sit. Canon II.--If any one saith, that the sacred unction of the sick does not confer grace, nor remit sin, nor comfort the sick; but that it has already ceased, as though it were of old only the grace of working cures: let him be anathema. Canon III.--Si quis dixerit, extremæ unctionis ritum et usum, quem observat sancta Romana Ecclesia, repugnare sententiæ beati Iacobi apostoli, ideoque eum mutandum, posseque a Christianis absque peccato contemni: anathema sit. Canon III.--If any one saith, that the right and usage of Extreme Unction, which the holy Roman Church observes, is repugnant to the sentiment of the blessed Apostle James, and that is therefore to be changed, and may, without sin, be contemned by Christians: let him be anathema. Canon IV.--Si quis dixerit, Presbyteros Ecclesiæ, quos beatus Iacobus adducendos esse ad infirmum, inungendum hortatur, non esse sacerdotes ab episcopo ordinatos, sed ætate seniores in quavis communitate, ob idque proprium extremæ unctionis ministrum non esse solum sacerdotem: anathema sit. Canon IV.--If any one saith, that the Presbyters of the Church, whom blessed James exhorts to be brought to anoint the sick, are not the priests who have been ordained by a bishop, but the elders in each community, and that for this cause a priest alone is not the proper minister of Extreme Unction: let him be anathema. __________________________________________________________________ [205] Psa. cii. 14. [206] Ezek. xviii. 30. [207] Luke xiii. 5. [208] Acts ii. 38. [209] John xx. 23. [210] 1 Cor. v. 12. [211] Gal. iii. 23. [212] Ezek. xviii. 31. [213] Psa. l. 6. [214] Psa. vi. 7. [215] Isa. xxxviii. 15. [216] Ephes. ii. 3. [217] Psa. xviii. 13. [218] Matt. xviii. 18. [219] John xx. 23. [220] 2 Tim. iii. 5. [221] 1 Cor. iii. 17. [222] Ephes. iv. 30. [223] Heb. x. 29. [224] Rom. ii. 4. [225] 2 Cor. iii. 5. [226] Rom. viii. 17. [227] Matt. iii. 18. [228] Matt. xvi. 19.; John xx. 23. [229] 1 Pet. v. 8. [230] James v. 14, 15. [231] Gen. iii. 15. [232] 1 Tim. iv. 14. [233] John xx. 22, 23. [234] Isa. xxxviii. 15. [235] Matt. xviii. 15. [236] John xx. 23. __________________________________________________________________ Sessio Vigesimaprima, Twenty-first Session, celebrata die XVI. Iulii 1562. held July 16, 1562. DOCTRINA DE COMMUNIONE SUB UTRAQUE SPECIE, ET PARVULORUM. DOCTRINE CONCERNING THE COMMUNION UNDER BOTH SPECIES, AND OF LITTLE CHILDREN. Caput I. Chapter I. Laicos et clericos non conficientes non adstringi jure divino ad communionem sub utraque specie. That laymen and clerics, when not sacrificing, are not bound, of divine right, to communion under both species. Itaque sancta ipsa synodus, a Spiritu Sancto, qui spiritus est sapientiæ et intellectus, spiritus consilii et pietatis, edocta, atque ipsius Ecclesiæ judicium Wherefore, this holy Synod,--instructed by the Holy Spirit, who is the spirit of wisdom and of understanding, the spirit of counsel and of godliness, [237] and following the et consuetudinem secuta, declarat, ac docet, nullo divino præcepto laicos et clericos non conficientes, obligari ad Eucharistiæ sacramentum sub utraque specie sumendum; neque ullo pacto, salva fide, dubitari posse, quin illis alterius speciei communio ad salutem sufficiat: nam, etsi Christus Dominus in ultima cæna venerabile hoc sacramentum in panis, et vini speciebus instituit et apostolis tradidit; non tamen illa institutio et traditio eo tendunt, ut omnes Christi fideles statuto Domini ad utramque speciem accipiendam adstringantur. Sed neque ex sermone illo, apud Ioannem VI., recte colligitur, utriusqme speciei communionem a Domino præceptam esse: utcumque juxta varias sanctorum patrum et doctorum interpretationes intelligatur: namque, qui dixit: Nisi manducaveritis carnem filii hominis et biberitis ejus sanguinem, non habebitis vitam in vobis: dixit quoque: Si quis manducaverit ex hoc pane, vivet in æternum. Et qui dixit: Qui manducat meam carnem, et bibit meum sanguinem, habet vitam æternam: dixit etiam: Panis, quem ego dabo, caro mea est pro mundi judgment and usage of the Church itself,--declares and teaches, that laymen, and clerics when not consecrating, are not obliged, by any divine precept, to receive the sacrament of the Eucharist under both species; and that neither can it by any means be doubted, without injury to faith, that communion under either species is sufficient for them unto salvation. For, although Christ, the Lord, in the Last Supper, instituted and delivered to the apostles, this venerable sacrament in the species of bread and wine; not therefore do that institution and delivery tend thereunto, that all the faithful of the Church be bound, by the institution of the Lord, to receive both species. But neither is it rightly gathered, from that discourse which is in the sixth of John,--however according to the various interpretations of holy Fathers and Doctors it be understood,--that the communion of both species was enjoined by the Lord; for he who said, Except you eat the flesh of the Son of man and drink his blood, you shall not have life in you (v. 54), also said: He that eateth this bread shall live forever (v. 59); and he who said, He that eateth my flesh and drinketh my blood hath everlasting life (v. 55), also said: The bread that I will vita. Et denique qui dixit: Qui manducat meam carnem et bibit meum sanguinem, in me manet et ego in illo: dixit nihilominus: Qui manducat hunc panem, vivet in æternum. give is my flesh for the life of the world (v. 52); and, in fine, he who said, He that eateth my flesh and drinkeih my blood, abideth in me and I in him (v. 57), said, nevertheless, He that eateth this bread shall live forever (v. 59). Caput II. Chapter II. Ecclesiæ potestas circa dispensationem sacramenti Eucharistiæ. The power of the Church as regards the dispensation of the Sacrament of the Eucharist. Præterea declarat, hanc potestatem perpetuo in Ecclesia fuisse, ut in sacramentorum dispensatione, salva illorum substantia, ea statueret vel mutaret, quæ suscipientium utilitati seu ipsorum sacramentorum venerationi, pro rerum, temporum et locorum veritate, magis expedire judicaret. Id autem apostolus non obscure visus est innuisse, cum ait: Sic nos existimet homo, ut ministros Christi et dispensatores mysteriorum Dei; atque ipsum quidem hac potestate usum esse satis constat cum in multis aliis, tum in hoc ipso sacramento, cum, ordinatis nonnullis circa ejus usum, Cetera, inquit, cum venero, disponam. Quare agnoscens sancta mater Ecclesia hanc suam in administratione sacramentorum auctoritatem, licet ab It furthermore declares, that this power has ever been in the Church, that, in the dispensation of the sacraments, their substance being untouched, it may ordain, or change, what things soever it may judge most expedient, for the profit of those who receive, or for the veneration of the said sacraments, according to the difference of circumstances, times, and places. And this the Apostle seems not obscurely to have intimated, when he says: Let a man so account of us, as of the ministers of Christ, and the dispensers of the mysteries of God. [238] And, indeed, it is sufficiently manifest that he himself exercised this power, as in many other things, so in regard of this very sacrament; when, after having ordained certain things touching the use thereof, he says: The rest I will set in order when I come. [239] Wherefore, holy initio Christianæ religionis non infrequens utriusque speciei usus fuisset, tamen progressu temporis, latissime jam mutata illa consuetudine, gravibus et justis causis adducta hanc consuetudinem sub altera specie communicandi approbabit, et pro lege habendam decrevit, quam reprobare aut sine ipsius Ecclesiæ auctoritate pro libito mutare non licet. Mother Church, knowing this her authority in the administration of the sacraments, although the use or both species has, from the beginning of the Christian religion, not been unfrequent, yet, in progress of time, that custom having been already very widely changed, she, induced by weighty and just reasons, has approved of this custom of communicating under one species, and decreed that it was to be held as a law; which it is not lawful to reprobate, or to change at pleasure, without the authority of the Church itself. Caput III. Chapter III. Totum et integrum Christum ac verum sacramentum sub qualibet specie sumi. That Christ whole and entire and a true Sacrament are received under either species. Insuper declarat, quamvis Redemptor noster, ut antea dictum est, in suprema illa cæna hoc sacramentum in duabus speciebus instituerit et apostolis tradiderit, tamen fatendum esse, etiam sub altera tantum specie totum atque integrum Christum verumque sacramentum sumi; ac propterea, quod ad fructum attinet nulla gratia necessaria ad salutem eos defraudari, qui unam speciam solam accipiunt. It moreover declares, that although, as hath been already said, our Redeemer, in that last supper, instituted, and delivered to the apostles, this sacrament in two species, yet is to be acknowledged, that Christ whole and entire and a true sacrament are received under either species alone; and that therefore, as regards the fruit thereof, they, who receive one species alone are not defrauded of any grace necessary to salvation. Caput IV. Chapter IV. Parvulos non obligari ad communionem sacramentalem. That little Children are not bound to sacramental Communion. Denique eadem sancta synodus docet, parvulos usu rationis carentes nulla obligari necessitate ad sacramentalem Eucharistiæ communionem, siquidem, per baptismi lavacrum regenerati et Christo incorporati, adeptam jam filiorum Dei gratiam in illa ætate amittere non possunt. Neque ideo tamen damnanda est antiquitas, si eum morem in quibusdam locis aliquando servavit. Ut enim sanctissimi illi patres sui facti probabilem causam pro illius temporis ratione habuerunt, ita certe eos nulla salutis necessitate id fecisse sine controversia credendum est. Finally, this same holy Synod teaches, that little children, who have not attained to the use of reason, are not by any necessity obliged to the sacramental communion of the Eucharist: forasmuch as, having been regenerated by the laver of baptism, and being incorporated with Christ, they can not, at that age, lose the grace which they have already acquired of being the sons of God. Not therefore, however, is antiquity to be condemned, if, in some places, it, at one time, observed that custom; for as those most holy Fathers had a probable cause for what they did in respect of their times, so, assuredly, is it to be believed without controversy, that they did this without any necessity thereof unto salvation. DE COMMUNIONE SUB UTRAQUE SPECIE ET PARVULORUM. ON COMMUNION UNDER BOTH SPECIES, AND ON THE COMMUNION OF INFANTS. Canon I.--Si quis dixerit, ex Dei præcepto vel necessitate salutis omnes et singulos Christi fideles utramque speciem sanctissimi Eucharistiæ sacramenti sumere debere: anathema sit. Canon I.--If any one saith, that, by the precept of God, or by necessity of salvation, all and each of the faithful of Christ ought to receive both species of the most holy sacrament of the Eucharist: let him be anathema. Canon II.--Si quis dixerit, sanctum Ecclesiam Catholicam non justis Canon II.--If any one saith, that the holy Catholic Church was not causis et rationibus adductam fuisse, ut laicos atque etiam clericos non conficientes sub panis tantummodo specie communicaret, aut in eo errasse: anathema sit. induced, by just causes and reasons, to communicate, under the species of bread only, laymen, and also clerics when not consecrating: let him be anathema. Canon III.--Si quis negaverit, totum et integrum Christum, omnium gratiarum fontem et auctorem, sub una panis specie sumi, quia, ut quidam falso asserunt, non secundum ipsius Christi institutionem sub utraque specie sumatur: anathema sit. Canon III.--If any one denieth, that Christ whole and entire,--the fountain and author of all graces,--is received under the one species of bread; because that, as some falsely assert, he is not received, according to the institution of Christ himself, under both species: let him be anathema. Canon IV.--Si quis dixerit, parvulis, antequam ad annos discretionis pervenerint, necessariam esse Eucharistiæ communionem: anathema sit. Canon IV.--If any one saith, that the communion of the Eucharist is necessary for little children, before they have arrived at years of discretion: let him be anathema. Duos vero articulos alias propositos nondum tamen excussos, videlicet: an rationes, quibus sancta Catholica Ecclesia adducta fuit, ut communicaret laicos atque etiam non celebrantes sacerdotes, sub una tantum panis specie, ita sint retinendæ, ut nulla ratione calicis usus cuiquam sit permittendus; et: an, si honestis et Christianæ caritati consentaneis rationibus concedendus alicui vel nationi vel regno calicis usus videatur, sub aliquibus conditionibus concedendus sit, et quænam sint illæ, eadem As regards, however, those two articles, proposed on another occasion, but which have not as yet been discussed: to wit, whether the reasons by which the holy Catholic Church was led to communicate, under the one species of bread only, laymen, and also priests when not celebrating, are in such wise to be adhered to, as that on no account is the use of the chalice to be allowed to any one soever; and whether, in case that, for reasons beseeming and consonant with Christian charity, it appears that the use of the chalice is to be granted to any nation or kingdom, it is to be conceded sancta synodus in aliud tempus, oblata sibi quamprimum occasione, examinandos atque definiendos reservat. under certain conditions; and what are those conditions: this same holy Synod reserves the same to another time,--for the earliest opportunity that shall present itself,--to be examined and defined. __________________________________________________________________ [237] Isa. xi. 2. [238] 1 Cor. iv. i. [239] 1 Cor. xi. 34. __________________________________________________________________ Sessio Vigesimasecunda, Twenty-second Session, celebrata die XVII. Sept. 1562. held Sept. 17, 1562. DOCTRINA DE SACRIFICIO MISSÆ DOCTRINE ON THE SACRIFICE OF THE MASS. Caput I. Chapter I. De institutione sacrosancti missæ sacrificii. On the institution of the most holy Sacrifice of the Mass. Quoniam sub priori Testamento, teste Apostolo Paulo, propter Levitici sacerdotii imbecillitatem consummatio non erat, oportuit, Deo patre misericordiarum ita ordinante, sacerdotem alium secundum ordinem Melchisedech surgere, Dominum nostrum Iesum Christum, qui posset omnes, quotquot sanctificandi essent, consummare, et ad perfectum adducere. Is igitur Deus et Dominus noster, etsi semel se ipsum in ara crucis, morte intercedente, Deo patri oblaturus erat, ut æternam illic redemptionem operaretur, quia tamen per mortem sacerdotium ejus Forasmuch as, under the former Testament, according to the testimony of the Apostle Paul, there was no perfection, because of the weakness of the Levitical priesthood; [240] there was need, God, the Father of mercies, so ordaining, that another priest should rise, according to the order of Melchisedech, [241] our Lord Jesus Christ, who might consummate, and lead to what is perfect, as many as were to be sanctified. He, therefore, our God and Lord, though he was about to offer himself once on the altar of the cross unto God the Father, by means of his death, there to operate an eternal redemption; [242] nevertheless, because that his priesthood was not extinguendum non erat, in cæna novissima, qua nocte tradebatur, ut dilectæ sponsæ suæ Ecclesiæ visibile, sicut hominum natura exigit, relinqueret sacrificium, quo cruentum illud semel in cruce peragendum repræsentaretur, ejusque memoria in finem usque sæculi permaneret, atque illius salutaris virtus in remissionem eorum, quæ a nobis quotidie committuntur, peccatorum applicaretur, sacerdotem secundum ordinem Melchisedech se in æternum constitutum declarans, corpus et sanguinem suum sub speciebus panis et vini Deo Patri obtulit, ac sub earumdem rerum symbolis apostolis, quos tunc Novi Testamenti sacerdotes constituebat, ut sumerent, tradidit, et eisdem eorumque in sacerdotio successoribus, ut offerrent, præcepit per hæc verba: Hoc facite in meam commemorationem: uti semper Catholica Ecclesia intellexit et docuit. Nam celebrato veteri Pascha, quod in memoriam exitus de Aegypto multitudo filiorum Israel immolabat, novum instituit Pascha se ipsum ab Ecclesia per sacerdotes sub signis visibilibus immolandum in memoriam to be extinguished by his death, in the Last Supper, on the night in which he was betrayed,--that he might leave, to his own beloved Spouse the Church, a visible sacrifice, such as the nature of man requires, whereby that bloody sacrifice, once to be accomplished on the cross, might be represented, and the memory thereof remain even unto the end of the world, and its salutary virtue be applied to the remission of those sins which we daily commit,--declaring himself constituted a priest forever, according to the order of Melchisedech, [243] he offered up to God the Father his own body and blood under the species of bread and wine; and, under the symbols of those same things, he delivered [his own body and blood] to be received by his apostles, whom he then constituted priests of the New Testament; and by those words, Do this in commemoration of me, [244] he commanded them and their successors in the priesthood to offer [them]; even as the Catholic Church has always understood and taught. For, having celebrated the ancient Passover, which the multitude of the children of Israel immolated in memory of their going out of Egypt, he instituted the new Passover [to wit], himself to transitus sui ex hoc mundo ad Patrem, quando per sui sanguinis effusionem nos redemit eripuitque de potestate tenebrarum, et in regnum suum transtulit. Et hæc quidem illa munda oblatio est, quæ nulla indignitate aut malitia offerentium inquinari potest; quam Dominus per Malachiam nomini suo, quod magnum futurum esset in gentibus, in omni loco mundam offerendam prædixit, et quam non obscure innuit Apostolus Paulus Corinthiis scribens, cum dicit, non posse eos, qui participatione mensæ dæmoniorum polluti sint, mensæ Domini participes fieri, per mensam altare utrobique intelligens. Hæc denique illa est, quæ per varias sacrificiorum, naturæ et legis tempore, similitudines figurabatur; utpote quæ bona omnia, per illa significata, velut illorum omnium consummatio et perfectio complectitur. be immolated, under visible signs, by the Church through [the ministry of] priests, in memory of his own passage from this world unto the Father, when by the effusion of his own blood he redeemed us, and delivered us from the power of darkness, and translated us into his kingdom. [245] And this is indeed that clean oblation, which can not be defiled by any unworthiness, or malice of those that offer [it]; which the Lord foretold by Malachias was to be offered in every place, clean to his name, which was to be great amongst the Gentiles; [246] and which the Apostle Paul, writing to the Corinthians, has not obscurely indicated, when he says, that they who are defiled by the participation of the table of devils, can not be partakers of the table of the Lord; [247] by the table, meaning in both places the altar. This, in fine, is that oblation which was prefigured by various types of sacrifices, during the period of nature, and of the law; inasmuch as it comprises all the good things signified by those sacrifices, as being the consummation and perfection of them all. Caput II. Chapter II. Sacrificium missæ est propitiatorium, tam pro vivis, quam pro defunctis. That the Sacrifice of the Mass is propitiatory, both for the living and the dead. Et quoniam in divino hoc sacrificio, quod in missa peragitur, idem ille Christus continetur et incruente immolatur, qui in ara crucis semel se ipsum cruente obtulit, docet sancta synodus, sacrificium istud vere propitiatorium esse, per ipsumque fieri, ut, si cum vero corde et recta fide, cum metu et reverentia, contriti ac poenitentes ad Deum accedamus, misericordiam consequamur et gratiam inveniamus in auxilio opportuno. Hujus quippe oblatione placatus Dominus gratiam et donum poenitentiæ concedens, crimina et peccata etiam ingentia dimittit. Una enim eademque est hostia, idem nunc offerens sacerdotum ministerio, qui se ipsum tunc in cruce obtulit, sola offerendi ratione diversa. Cujus quidem oblationis cruentæ, inquam, fructus per hanc incruentam uberrime percipiuntur, tantum abest, ut illi per hanc quovis modo derogetur. Quare non solum pro fidelium vivorum peccatis, poenis, satisfactionibus et aliis necessitatibus, sed pro defunctis And forasmuch as, in this divine sacrifice which is celebrated in the mass, that same Christ is contained and immolated in an unbloody manner who once offered himself in a bloody manner on the altar of the cross; the holy Synod teaches, that this sacrifice is truly propitiatory, and that by means thereof this is effected, that we obtain mercy, and find grace in seasonable aid, [248] if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence. For the Lord, appeased by the oblation thereof, and granting the grace and gift of penitence, forgives even heinous crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests, who then offered himself on the cross, the manner alone of offering being different. The fruits indeed of which oblation, of that bloody one to wit, are received most plentifully through this unbloody one; so far is this [latter] from derogating in any way from, that [former oblation]. Wherefore, not only for the sins, punishments, satisfactions, and other necessities of the faithful who are living, but in Christo nondum ad plenum purgatis rite juxta apostolorum traditionem offertur. also for those who are departed in Christ, and who are not as yet fully purified, is it rightly offered, agreeably to a tradition of the apostles. Caput III. Chapter III. De missa in honorem sanctorum. On Masses in honor of the Saints. Et quamvis in honorem et memoriam sanctorum nonnullus interdum missas Ecclesia celebrare consueverit, non tamen illis sacrificium offerri docet, sed Deo soli, qui illos coronavit; unde nec sacerdos dicere solet: Offero tibi sacrificium, Petre vel Paule; sed, Deo de illorum victoriis gratias agens, eorum patrocinia implorat, ut ipsi pro nobis intercedere dignentur in coelis, quorum memoriam facimus in terris. And although the Church has been accustomed at times to celebrate certain masses in honor and memory of the saints; not therefore, however, doth she teach that sacrifice is offered unto them, but unto God alone, who crowned them; whence neither is the priest wont to say, 'I offer sacrifice to thee, Peter or Paul;' but, giving thanks to God for their victories, he implores their patronage, that they may vouchsafe to intercede for us in heaven, whose memory we celebrate upon earth. Caput IV. Chapter IV. De canone missæ. On the Canon of the Mass. Et cum sancta sancta administrari conveniat, sitque hoc omnium sanctissimum sacrificium, Ecclesia Catholica, ut digne reverenterque offerretur ac perciperetur, sacrum canonem multis ante sæculis instituit, ita ab omni errore purum, ut nihil in eo contineatur, quod non maxime sanctitatem ac pietatem quamdam redoleat, mentesque oferentium in Deum erigat. And whereas it beseemeth that holy things be administered in a holy manner, and of all holy things this sacrifice is the most holy; to the end that it might be worthily and reverently offered and received, the Catholic Church instituted, many years ago, the sacred Canon, so pure from every error, that nothing is contained therein which does not in the highest degree savor of a certain holiness and piety, and raise Is enim constat cum ex ipsis Domini verbis, tum ex apostolorum, traditionibus ac sanctorum quoque pontificum piis institutionibus. up unto God the minds of those that offer. For it is composed out of the very words of the Lord, the traditions of the Apostles, and the pious institutions also of holy Pontiffs. Caput V. Chapter V. De missæ ceremoniis et ritibus. On the solemn ceremonies of the Sacrifice of the Mass. Cumque natura hominum ea sit, ut non facile queat sine adminiculis exterioribus ad rerum divinarum meditationem sustolli, propterea pia mater Ecclesia ritus quosdam, ut scilicet quædam summissa voce, alia vero elatiore, in missa pronunciarentur, instituit. Cerimonias item, adhibuit, ut mysticas benedictiones, lumina, thymiamata, vestes, aliaque id genus multa ex apostolica disciplina et traditione, quo et majestas tanti sacrificii commendaretur, et mentes fidelium per hæc visibilia religionis et pietatis signa ad rerum altissimarum, quæ in hoc sacrificio latent, contemplationem excitarentur. And whereas such is the nature of man, that, without external helps, he can not easily be raised to the meditation of divine things; therefore has holy Mother Church instituted certain rites, to wit, that certain things be pronounced in the mass in a low, and others in a louder, tone. She has likewise employed ceremonies, such as mystic benedictions, lights, incense, vestments, and many other things of this kind, derived from an apostolical discipline and tradition, whereby both the majesty of so great a sacrifice might be recommended, and the minds of the faithful be excited, by those visible signs of religion and piety, to the contemplation of those most sublime things which are hidden in this sacrifice. Caput VI. Chapter VI. De missa, in qua solus sacerdos communicat. On Mass wherein the priest alone communicates. Optaret quidem sacrosancta synodus, ut in singulis missis The sacred and holy Synod would fain indeed that, at each mass, the fideles adstantes non solum spirituali affectu, sed sacramentali etiam Eucharistiæ perceptione communicarent, quod ad eos sanctissimi hujus sacrificii fructus uberior proveniret; nec tamen, si id non semper fiat, propterea missas illas, in quibus solus sacerdos sacramentaliter communicat, ut privatas et illicitas damnat, sed probat atque adeo commendat, siquidem illæ quoque missæ vere communes censeri debent, partim, quod in eis populus spiritualiter communicet, partim vero, quod a publico Ecclesiæ ministro non pro se tantum, sed pro omnibus fidelibus, qui ad corpus Christi pertinent, celebrentur. faithful who are present should communicate, not only in spiritual desire, but also by the sacramental participation of the Eucharist, that thereby a more abundant fruit might be derived to them from this most holy sacrifice: but not therefore, if this be not always done, does it condemn, as private and unlawful, but approves of and therefore commends, those masses in which the priest alone communicates sacramentally; since those masses also ought to be considered as truly common; partly because the people communicate spiritually thereat; partly also because they are celebrated by a public minister of the Church, not for himself only, but for all the faithful, who belong to the body of Christ. Caput VII. Chapter VII. De aqua miscenda vino in calice offerendo. On the water that is to be mixed with the wine to be offered in the chalice. Monet deinde sancta synodus, præceptum esse ab Ecclesia sacerdotibus, ut aquam vino in calice offerendo miscerent, tum quod Christum Dominum ita fecisse credatur, tum etiam quia e latere ejus aqua simul cum sanguine exierit, quod sacramentum hac mixtione recolitur, et, The holy Synod notices, in the next place, that it has been enjoined by the Church on priests, to mix water with the wine that is to be offered in the chalice; as well because it is believed that Christ the Lord did this, as also because from his side there came out blood and water; [249] the memory of which mystery is cum aquæ in apocalypsi beati Ioannis populi dicantur, ipsius populi fidelis cum capite Christo unio repræsentatur. renewed by this commixture; and, whereas in the apocalypse of blessed John the peoples are called waters, [250] the union of that faithful people with Christ their head is thereby represented. Caput VIII. Chapter VIII. Missa vulgari lingua non celebretur. Ejus mysteria populo explicentur. On not celebrating the Mass every where in the vulgar tongue; the mysteries of the Mass to be explained to the people. Etsi missa magnam contineat populi fidelis eruditionem; non tamen expedire visum est patribus, ut vulgari passim lingua celebraretur. Quamobrem, retento ubique cujusque Ecclesiæ antiquo et a sancta Romana Ecclesia, omnium ecclesiarum matre et magistra, probato ritu, ne oves Christi esuriant, neve parvuli panem petant et non sit qui frangat eis, mandat sancta synodus pastoribus et singulis curam animarum gerentibus, ut frequenter inter missarum celebrationem vel per se vel per alios ex iis, quæ in missa leguntur, aliquid exponant; atque inter cetera sanctissimi hujus sacrificii mysterium aliquod declarent, diebus præsertim dominicis et festis. Although the mass contains great instruction for the faithful people, nevertheless, it has not seemed expedient to the Fathers that it should be every where celebrated in the vulgar tongue. Wherefore, the ancient usage of each Church, and the rite approved of by the holy Roman Church, the mother and mistress of all churches, being in each place retained; and, that the sheep of Christ may not suffer hunger, nor the little ones ask for bread, and there be none to break it unto them, [251] the holy Synod charges pastors, and all who have the cure of souls, that they frequently, during the celebration of mass, expound either by themselves, or others, some portion of those things which are read at Mass, and that, amongst the rest, they explain some mystery of this most holy sacrifice, especially on the Lord's days and festivals. Caput IX. Chapter IX. Prolegomenon canonum sequentium. Preliminary Remark on the following Canons. Quia vero adversus veterem hanc in sacrosancto evangelio, apostolorum traditionibus sanctorumque patrum doctrina fundatam fidem hoc tempore multi disseminati sunt errores, multaque a multis docentur et disputantur; sancta synodus, post multos gravesque his de rebus mature habitos tractatus, unanimi patrum omnium concensu quæ huic purissimæ fidei sacræque doctrinæ adversantur damnare et a sancta Ecclesia eliminare, per subjectos hos canones constituit. And because that many errors are at this time disseminated and many things are taught and maintained by divers persons, in opposition to this ancient faith, which is based on the sacred Gospel, the traditions of the Apostles, and the doctrine of the holy Fathers; the sacred and holy Synod, after many and grave deliberations maturely had touching these matters, has resolved, with the unanimous consent of all the Fathers, to condemn, and to eliminate from holy Church by means of the canons subjoined, whatsoever is opposed to this most pure faith and sacred doctrine. DE SACRIFICIO MISSÆ. ON THE SACRIFICE OF THE MASS. Canon I.--Si quis dixerit, in missa non offerri Deo verum et proprium sacrificium, aut quod offerri non sit aliud quam nobis Christum ad manducandum dari: anathema sit. Canon I.--If any one saith, that in the mass a true and proper sacrifice is not offered to God; or, that to be offered is nothing else but that Christ is given us to eat: let him be anathema. Canon II.--Si quis dixerit, illis verbis: Hoc facite in meam commemorationem, Christum non instituisse apostolos sacerdotes, aut non ordinasse, ut ipsi aliique sacerdotes offerrent corpus et sanguinem suum: anathema sit. Canon II.--If any one saith, that by those words, Do this for the commemoration of me (Luke xxii. 19), Christ did not institute the apostles priests; or, did not ordain that they and other priests should offer his own body and blood: let him be anathema. Canon III.--Si quis dixerit, Canon III.--If any one saith, missæ sacrificium tantum esse laudis et gratiarum actionis, aut nudam commemorationem sacrificii in cruce peracti, non autem propitiatorium; vel soli prodesse sumenti; neque pro vivis et defunctis pro peccatis, poenis, satisfactionibus et aliis necessitatibus offerri debere: anathema sit. that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities: let him be anathema. Canon IV.--Si quis dixerit, blasphemiam irrogari sanctissimo Christi sacrificio in cruce peracto per missæ sacrificium, aut illi per hoc derogari: anathema sit. Canon IV.--If any one saith, that, by the sacrifice of the mass, a blasphemy is cast upon the most holy sacrifice of Christ consummated on the cross; or, that it is thereby derogated from: let him be anathema. Canon V.--Si quis dixerit, imposturam esse, missas celebrare in honorem sanctorum et pro illorum intercessione apud Deum obtinenda, sicut Ecclesia intendit: anathema sit. Canon V.--If any one saith, that it is an imposture to celebrate masses in honor of the saints, and for obtaining their intercession with God, as the Church intends: let him be anathema. Canon VI.--Si quis dixerit, canonem missæ errores continere, ideoque abrogandum esse: anathema sit. Canon VI.--If any one saith, that the canon of the mass contains errors, and is therefore to be abrogated: let him be anathema. Canon VII.--Si quis dixerit, ceremonias, vestes et externa signa, quibus in missarum celebratione Ecclesia Catholica utitur, irritabula impietatis esse magis quam officia pietatis: anathema sit. Canon VII.--If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of masses, are incentives to impiety, rather than offices of piety: let him be anathema. Canon VIII.--Si quis dixerit, missas, in quibus solus sacerdos Canon VIII.--If any one saith, that masses, wherein the priest alone sacramentaliter communicat, illicitas esse ideoque abrogandas: anathema sit. communicates sacramentally, are unlawful, and are, therefore, to be abrogated: let him be anathema. Canon IX.--Si quis dixerit, Ecclesiæ Romanæ ritum, quo submissa voce pars canonis et verba consecrationis proferuntur, damnandum esse; aut lingua tantum vulgari missam celebrari debere; aut aquam non miscendam esse vino in calice offerendo, eo quod sit contra Christi institutionem: anathema sit. Canon IX.--If anyone saith, that the rite of the Roman Church, according to which a part of the canon and the words of consecration are pronounced in a low tone, is to be condemned; or, that the mass ought to be celebrated in the vulgar tongue only; or, that water ought not to be mixed with the wine that is to be offered in the chalice, for that it is contrary to the institution of Christ: let him be anathema. __________________________________________________________________ [240] Heb. vii. 11, 18. [241] Heb. v. 10. [242] Heb. ix. 12. [243] Psa. cix. 4. [244] Luke xxii. 19. [245] Col. i. 13. [246] Mal. i. 11. [247] 1 Cor. x. 20 sqq. [248] Heb. iv. 6. [249] John xix. 34. [250] Apoc. xvii. 15. [251] Lam. iv. 4. __________________________________________________________________ Sessio Vigesimatertia, Twenty-third Session, celebrata die XV. Iulii 1563. held July 15, 1563. VERA ET CATHOLICA DOCTRINA DE SACRAMENTO ORDINIS. THE TRUE AND CATHOLIC DOCTRINE CONCERNING THE SACRAMENT OF ORDER. Caput I. Chapter I. De institutione sacerdoti novæ legis. On the institution of the Priesthood of the New Law. Sacrificium et sacerdotium ita Dei ordinatione conjuncta sunt, ut utrumque in omni lege exstiterit. Cum igitur in Novo Testamento sanctum Eucharistiæ sacrificium visibile ex Domini institutione Catholica Ecclesia acceperit, fateri etiam oportet, in ea novum esse visible et externum sacerdotium, in quod vetus translatum est. Hoc autem ab eodem Domino Sacrifice and priesthood are, by the ordinance of God, in such wise conjoined, as that both have existed in every law. Whereas, therefore, in the New Testament, the Catholic Church has received, from the institution of Christ, the holy visible sacrifice of the Eucharist; it must needs also be confessed, that there is, in that Church, a new, visible, and external priesthood, into which the old has been translated. [252] Salvatore nostro institutum esse, atque apostolis eorumque successoribus in sacerdotio potestatem traditum consecrandi, offerendi et ministrandi corpus et sanguinem ejus, necnon et peccata dimittendi et retinendi, sacræ litteræ ostendunt et Catholicæ Ecclesiæ traditio semper docuit. And the sacred Scriptures show, and the tradition of the Catholic Church has always taught, that this priesthood was instituted by the same Lord our Saviour, and that to the Apostles, and their successors in the priesthood, was the power delivered of consecrating, offering, and administering his body and blood, as also of forgiving and of retaining sins. Caput II. Chapter II. De septem ordinibus. On the Seven Orders. Cum autem divina res sit tam sancti sacerdotii ministerium, consentaneum fuit, quo dignius et majori cum veneratione exerceri posset, ut in Ecclesiæ ordinatissima dispositione plures et diversi essent ministrorum ordines, qui sacerdotio ex officio deservirent, ita distributi, ut, qui jam clericali tonsura insigniti essent, per minores ad majores ascenderent. Nam non solum de sacerdotibus, sed et de diaconis sacræ litteræ apertam mentionem faciunt, et quæ maxime in illorum ordinatione attendenda sunt gravissimis verbis docent; et ab ipso Ecclesiæ initio sequentium ordinum nomina, atque uniuscujusque eorum propria ministeria, subdiaconi scilicet, And whereas the ministry of so holy a priesthood is a divine thing; to the end that it might be exercised in a more worthy manner, and with greater veneration, it was suitable that, in the most well ordered settlement of the Church, there should be several and diverse orders of ministers to minister to the priesthood, by virtue of their office; orders so distributed as that those already marked with the clerical tonsure should ascend through the lesser to the greater orders. For the sacred Scriptures make open mention not only of priests, but also of deacons; and teach, in words the most weighty, what things are especially to be attended to in the Ordination thereof; and, from the very beginning of the Church, the names of the following orders, and acolythi, exorcistæ, lectoris et ostiarii in usu fuisse cognoscuntur, quamvis non pari gradu; nam subdiaconatus ad majores ordines a patribus et sacris conciliis refertur, in quibus et de aliis inferioribus frequentissime legimus. the ministrations proper to each one of them, are known to have been in use; to wit, those of subdeacon, acolyth, exorcist, lector, and door-keeper; though these were not of equal rank; for the subdeaconship is classed amongst the greater orders by the Fathers and sacred Councils, wherein also we very often read of the other inferior orders. Caput III. Chapter III. Ordinem vere esse sacramentum. That Order is truly and properly a Sacrament. Cum Scripturæ testimonio, apostolica traditione et patrum unanimi consensu perspicuum sit, per sacram ordinationem, quæ verbis et signis exterioribus perficitur, gratiam conferri, dubitare nemo debet, ordinem esse vere et proprie unum ex septem sanctæ Ecclesiæ sacramentis. Inquit enim apostolus: Admoneo te, ut resuscites gratiam Dei, quæ est in te, per impositionem manuum mearum. Non enim dedit nobis Deus spiritum timoris, sed virtutis et dilectionis et sobrietatis. Whereas, by the testimony of Scripture, by Apostolic tradition, and the unanimous consent of the Fathers, it is clear that grace is conferred by sacred ordination, which is performed by words and outward signs, no one ought to doubt that Order is truly and properly one of the seven sacraments of holy Church. For the Apostle says: I admonish thee that thou stir up the grace of God, which is in thee by the imposition of my hands. For God has not given us the spirit of fear, but of power, and of love, and of sobriety. [253] Caput IV. Chapter IV. De ecclesiastica hierarchia et ordinatione. On the Ecclesiastical hierarchy, and on Ordination. Quoniam vero in sacramento ordinis, sicut et in baptismo et But, forasmuch as in the sacrament of Order, as also in Baptism confirmatione, character imprimitur, qui nec deleri nec auferri potest, merito sancta synodus damnat eorum sententiam, qui asserunt Novi Testamenti sacerdotes temporariam tantummodo potestatem habere, et semel rite ordinatos iterum laicos effici posse, si verbi Dei ministerium non exerceant. Quod si quis omnes Christianos promiscue Novi Testamenti sacerdotes esse, aut omnes pari inter se potestate spirituali præditos affirmet, nihil aliud facere videtur, quam ecclesiasticam hierarchiam, quæ est ut castrorum acies ordinata, confundere; perinde ac si contra beati Pauli doctrinam omnes apostoli, omnes prophetæ, omnes evangelistæ, omnes pastores, omnes sint doctores. Proinde sacrosancta synodus declarat, præter ceteros ecclesiasticos gradus episcopos, qui in apostolorum locum successerunt, ad hunc hierarchicum ordinem præcipue pertinere, et positos, sicut idem apostolus ait, a Spiritu Sancto regere Ecclesiam Dei; eosque presbyteris superiores esse, ac sacramentum confirmationis conferre, ministros Ecclesiæ ordinare, atque alia pleraque peragere and Confirmation, a character is imprinted which can neither be effaced nor taken away, the holy Synod with reason condemns the opinion of those who assert that the priests of the New Testament have only a temporary power; and that those who have once been rightly ordained can again become laymen, if they do not exercise the ministry of the Word of God. And if any one affirm, that all Christians indiscriminately are priests of the New Testament, or that they are all mutually endowed with an equal spiritual power, he clearly does nothing but confound the ecclesiastical hierarchy, which is as an army set in array; [254] as if, contrary to the doctrine of blessed Paul, all were apostles, all prophets, all evangelists, all pastors, all doctors. [255] Wherefore, the holy Synod declares that, besides the other ecclesiastical degrees, bishops, who have succeeded to the place of the Apostles, principally belong to this hierarchical order; that they are placed, as the same apostle says, by the Holy Ghost, to rule the Church of God; [256] that they are superior to priests; administer the sacrament of Confirmation; ordain the ministers of the Church; and that they can perform very many other things; over which ipsos posse, quarum functionum potestatem reliqui inferioris ordinis nullam habent. Docet insuper sacrosancta synodus, in ordinatione episcoporum, sacerdotum et ceterorum ordinum nec populi nec cujusvis sæcularis potestatis et magistratus consensum sive vocationem sive auctoritatem ita requiri, ut sine ea irrita sit ordinatio; quin potius decernit, eos, qui tantummodo a populo aut sæculari potestate ac magistratu vocati et instituti ad hæc ministeria, exercenda adscendunt, et qui ea propria temeritate sibi sumunt, omnes non Ecclesiæ ministros sed fures et latrones per ostium non ingressos habendos esse. Hæo sunt, quæ generatim sacræ synodo visum est Christi fideles de sacramento ordinis docere. His autem contraria certis et propriis canonibus in hunc, qui sequitur, modum damnare constituit, ut omnes adjuvante Christo fidei regula utentes in tot errorum tenebris Catholicam veritatem facilius agnoscere et tenere possint. functions others of an inferior order have no power. Furthermore, the sacred and holy Synod teaches, that, in the ordination of bishops, priests, and of the other orders, neither the consent, nor vocation, nor authority, whether of the people, or of any civil power or magistrate whatsoever, is required in such wise as that, without this, the ordination is invalid: yea rather doth it decree, that all those who, being only called and instituted by the people, or by the civil power and magistrate, ascend to the exercise of these ministrations, and those who of their own rashness assume them to themselves, are not ministers of the Church, but are to be looked upon as thieves and robbers, who have not entered by the door. [257] These are the things which it hath seemed good to the sacred Synod to teach the faithful of Christ, in general terms, touching the sacrament of Order. But it hath resolved to condemn whatsoever things are contrary thereunto, in express and specific canons, in the manner following; in order that all men, with the help of Christ, using the rule of faith, may, in the midst of the darkness of so many errors, more easily be able to recognize and to hold Catholic truth. DE SACRAMENTO ORDINIS. ON THE SACRAMENT OF ORDER. Canon I.--Si quis dixerit, non esse in Novo Testamento sacerdotium visibile et externum, vel non esse potestatem aliquam consecrandi et offerendi verum corpus et sanguinem Domini, et peccata remittendi et retinendi, sed officium tantum et nudum ministerium prædicandi evangelium, vel eos, qui non prædicant, prorsus non esse sacerdotes: anathema sit. Canon I.--If any one saith, that there is not in the New Testament a visible and external priesthood; or, that there is not any power of consecrating and offering the true body and blood of the Lord, and of forgiving and retaining sins, but only an office and bare ministry of preaching the Gospel; or, that those who do not preach are not priests at all: let him be anathema. Canon II.--Si quis dixerit, præter sacerdotium non esse in Ecclesia Catholica alios ordines et majores et minores, per quos, velut per gradus quosdam, in sacerdotium tendatur: anathema sit. Canon II.--If any one saith, that, besides the priesthood, there are not in the Catholic Church other orders, both greater and minor, by which, as by certain steps, advance is made unto the priesthood: let him be anathema. Canon III.--Si quis dixerit, ordinem sive sacram ordinationem non esse vere et proprie sacramentum a Christo Domino institutum, vel esse figmentum quoddam humanum, excogitatum a viris rerum ecclesiasticarum imperitis, aut esse tantum ritum quemdam eligendi ministros verbi Dei et sacramentorum: anathema sit. Canon III.--If any one saith, that order, or sacred ordination, is not truly and properly a sacrament instituted by Christ the Lord; or, that it is a kind of human figment devised by men unskilled in ecclesiastical matters; or, that it is only a kind of rite for choosing ministers of the Word of God and of the sacraments: let him be anathema. Canon IV.--Si quis dixerit, per sacram ordinationem non dari Spiritum Sanctum, ac proinde frustra episcopos dicere: Canon IV.--If any one saith, that, by sacred ordination, the Holy Ghost is not given; and that vainly therefore do the bishops say, Accipe Spiritum Sanctum, aut per eam non imprimi characterem; vel eum, qui sacerdos semel fuit, laicum rursus fieri posse: anathema sit. Receive ye the Holy Ghost; or, that a character is not imprinted by that ordination; or, that he who has once been a priest can again become a layman: let him be anathema. Canon V.--Si quis dixerit, sacram unctionem, qua Ecclesia in sancta ordinatione utitur, non tantum non requiri, sed contemnendam et perniciosam esse, similiter et alias ordinis ceremonies: anathema sit. Canon V.--If any one saith, that the sacred unction which the Church uses in holy ordination is not only not required, but is to be despised and is pernicious, as likewise are the other ceremonies of order: let him be anathema. Canon VI.--Si quis dixerit, in Ecclesia Catholica non esse hierarchiam divina ordinatione institutam, quæ constat ex episcopis, presbyteris et ministris: anathema sit. Canon VI.--If any one saith, that, in the Catholic Church there is not a hierarchy by divine ordination instituted, consisting of bishops, priests, and ministers: let him be anathema. Canon VII.--Si quis dixerit, episcopos non esse presbyteris superiores, vel non habere potestatem confirmandi et ordinandi, vel eam, quam habent, illis esse cum presbyteris communem, vel ordines ab ipsis collatos sine populi vel potestatis sæcularis consensu aut vocatione irritos esse; aut eos qui nec ab ecclesiastica et canonica potestate rite ordinati, nec missi sunt, sed aliunde veniunt, legitimos esse verbi et sacramentorum ministros: anathema, sit. Canon VII.--If any one saith, that bishops are not superior to priests; or, that they have not the power of confirming and ordaining: or, that the power which they possess is common to them and to priests; or, that orders, conferred by them, without the consent or vocation of the people, or of the secular power, are invalid; or, that those who have neither been rightly ordained, nor sent, by ecclesiastical and canonical power, but come from elsewhere, are lawful ministers of the Word and of the sacraments: let him be anathema. Canon VIII.--Si quis dixerit, episcopos, qui auctoritate Romani Canon VIII.--If any one saith, that the bishops, who are assumed pontiftcis assumuntur, non esse legitimos et veros episcopos, sed figmentum humanum: anathema sit. by authority of the Roman Pontiff, are not legitimate and true bishops, but are a human figment: let him be anathema. __________________________________________________________________ [252] Heb. vii. 12. [253] 2 Tim. i. 6, 7. [254] Cant. vi. 3. [255] Ephes. vi. 11, 12. [256] Acts xx. 28. [257] John x. 1. __________________________________________________________________ Sessio Vigesimaquarta, Twenty-fourth Session, celebrata die XI. Nov. 1563. held Nov. 11, 1563. DOCTRINA DE SACRAMENTO MATRIMONII. DOCTRINE ON THE SACRAMENT OF MATRIMONY. Matrimonii perpetuum indissolubilemque nexum primus humani generis parens divini Spiritus instinctu pronuntiavit, cum dixit: Hoc nunc os ex ossibus meis et caro de carne mea; quamobrem relinquet homo patrem suum et matrem et adhærebit uxori suæ, et erunt duo in carne una. The first parent of the human race, under the influence of the Divine Spirit, pronounced the bond of matrimony perpetual and indissoluble, when he said: This now is bone of my bones, and flesh of my flesh. Wherefore a man shall leave father and mother, and shall cleave to his wife, and they shall be two in one flesh. [258] Hoc autem vinculo duos tantummodo copulari et conjungi, Christus Dominus apertius docuit, cum postrema illa verba tamquam a Deo prolata referens dixit: Itaque jam non sunt duo, sed una caro; statimque ejusdem nexus firmitatem ab Adamo tanto ante pronuntiatam his verbis confirmavit: Quod ergo Deus conjunxit, homo non separet. But, that by this bond two only are united and joined together, our Lord taught more plainly, when, rehearsing those last words as having been uttered by God, he said: Therefore now they are not two, but one flesh; [259] and straightway confirmed the firmness of that tie, proclaimed so long before by Adam, by these words: What therefore God hath joined together, let no man put asunder. [260] Gratiam vero, quæ naturalem illum amorem perficeret et indissolubilem But the grace which might perfect that natural love, and confirm unitatem confirmaret conjugesque sanctificaret, ipse Christus, venerabilium sacramentorum institutor atque perfector, sua nobis passione promeruit; quod Paulus Apostolus innuit, dicens: Viri, diligite uxores vestras, sicut Christus dilexit Ecclesiam, et seipsum tradidit pro ea; mox subjungens: Sacramentum hoc magnum est, ego autem dico in Christo et in Ecclesia. that indissoluble union, and sanctify the married, Christ himself, the institutor and perfecter of the venerable sacraments, merited for us by his passion; as the Apostle Paul intimates, saying, Husbands love your wives, as Christ also loved the Church, and delivered himself up for it; adding shortly after, This is a great sacrament, but I speak in Christ and in the Church. [261] Cum igitur matrimonium in lege evangelica veteribus connubiis per Christum gratia præstet, merito inter novæ legis sacramenta adnumerandum, sancti patres nostri, concilia, et universalis Ecclesiæ traditio semper docuerunt, adversus quam impii homines hujus sæculi insanientes non solum perperam de hoc venerabili sacramento senserunt, sed de more suo prætextu evangelii libertatem carnis introducentes, multa ab Ecclesiæ Catholicæ sensu et ab apostolorum temporibus probata consuetudine aliena scripto et verbo asseruerunt non sine magna Christi fidelium jactura; quorum temeritati sancta et universalis synodus cupiens occurrere, insigniores prædictorum schismaticorum hæreses et errores, ne plures ad Whereas therefore matrimony, in the evangelical law, excels in grace, through Christ, the ancient marriages, with reason have our holy Fathers, the Councils, and the tradition of the universal Church, always taught, that it is to be numbered amongst the sacraments of the new law; against which, impious men of this age raging, have not only had false notions touching this venerable sacrament, but, introducing according to their wont, under the pretext of the Gospel, a carnal liberty, they have by word and writing asserted, not without great injury to the faithful of Christ, many things alien from the sentiment of the Catholic Church, and from the usage approved of since the times of the Apostles; the holy and universal Synod, wishing to meet the rashness of these men, has thought se trahat perniciosa eorum contagio, exterminandos duxit, hos in ipsos hæreticos eorumque errores decernens anathematismos. it proper, lest their pernicious contagion may draw more after it, that the more remarkable heresies and errors of the above-named schismatics be exterminated, by decreeing against the said heretics and their errors the following anathemas. DE SACRAMENTO MATRIMONII. ON THE SACRAMENT OF MATRIMONY. Canon I.--Si quis dixerit, matrimonium non esse vere et proprie unum ex septem legis evangelicæ sacramentis a Christo Domino institutum, sed ab hominibus in Ecclesia inventum, neque gratiam conferre: anathema sit. Canon I.--If any one saith, that matrimony is not truly and properly one of the seven sacraments of the evangelic law, [a sacrament] instituted by Christ the Lord; but that it has been invented by men in the Church; and that it does not confer grace: let him be anathema. Canon II.--Si quis dixerit, licere Christianis plures simul habere uxores, et hoc nulla lege divina esse prohibitum: anathema sit. Canon II.--If any one saith, that it is lawful for Christians to have several wives at the same time, and that this is not prohibited by any divine law: let him be anathema. Canon III.--Si quis dixerit, eos tantum consanguinitatis et affinitatis gradus, qui Levitico exprimuntur, posse impedire matrimonium contrahendum et dirimere contractum, nec posse Ecclesiam in nonnullis illorum dispensare aut constituere, ut plures impediant et dirimant: anathema sit. Canon III.--If any one saith, that those degrees only of consanguinity and affinity which are set down in Leviticus can hinder matrimony from being contracted, and dissolve it when contracted; and that the Church can not dispense in some of those degrees, or establish that others may hinder and dissolve it: let him be anathema. Canon IV.--Si quis dixerit, Ecclesiam non potuisse constituere impedimenta matrimonium dirimentia, vel in iis constituendis Canon IV.--If any one saith, that the Church could not establish impediments dissolving marriage; or, that she has erred in establishing errasse: anathema sit. them: let him be anathema. Canon V.--Si quis dixerit, propter hæresim, aut molestam cohabitationem, aut affectatam absentiam a conjuge, dissolvi posse matrimonii vinculum : anathema sit. Canon V.--If any one saith, that on account of heresy, or irksome cohabitation, or the affected absence of one of the parties, the bond of matrimony may be dissolved: let him be anathema. Canon VI.--Si quis dixerit, matrimonium ratum non consummatum per solemnem religionis professionem alterius conjugum non dirimi: anathema sit. Canon VI.--If any one saith, that matrimony contracted, but not consummated, is not dissolved by the solemn profession of religion by one of the parties: let him be anathema. Canon VII.--Si quis dixerit, Ecclesiam errare, cum docuit et docet juxta evangelicam et apostolicam doctrinam, propter adulterium alterius conjugum matrimonii vinculum non posse dissolvi, et utrumque, vel etiam innocentem, qui causam adulterio non dedit, non posse, altero conjuge vivente, aliud matrimonium contrahere, mæcharique eum, qui, dimissa adultera, aliam duxerit, et eam, quæ, dimisso adultero, alii nupserit: anathema sit. Canon VII.--If any one saith, that the Church has erred, in that she hath taught, and doth teach, in accordance with the evangelical and apostolical doctrine, that the bond of matrimony can not be dissolved on account of the adultery of one of the married parties; and that both, or even the innocent one who gave not occasion to the adultery, can not contract another marriage during the lifetime of the other; and, that he is guilty of adultery, who, having put away the adulteress, shall take another wife, as also she, who, having put away the adulterer, shall take another husband: let him be anathema. Canon VIII.--Si quis dixerit, Ecclesiam errare, cum ob multas causas separationem inter conjuges quoad thorum seu Canon VIII.--If any one saith, that the Church errs, in that she declares that, for many causes, a separation may take place between quoad cohabitationem ad certum incertumve tempus fieri posse decernit: anathema sit. husband and wife, in regard of bed, or in regard of cohabitation, for a determinate or for an indeterminate period: let him be anathema. Canon IX.--Si quis dixerit, clericos in sacris ordinibus constitutos, vel regulares castitatem solemniter professos posse matrimonium contrahere, contractumque validum esse non obstante lege ecclesiastica vel voto; et oppositum nil aliud esse quam damnare matrimonium, posseque omnes contrahere matrimonium, qui non sentiunt se castitatis, etiam si eam voverint, habere donum: anathema sit; cum Deus id recte petentibus non deneget, nec patiatur nos supra id quod possumus, tentari. Canon IX.--If anyone saith, that clerics constituted in sacred orders, or regulars, who have solemnly professed chastity, are able to contract marriage, and that being contracted it is valid, notwithstanding the ecclesiastical law, or vow; and that the contrary is nothing else than to condemn marriage; and, that all who do not feel that they have the gift of chastity, even though they have made a vow thereof, may contract marriage: let him be anathema; seeing that God refuses not that gift to those who ask for it rightly, neither does he suffer us to be tempted above that which we are able. [262] Canon X.--Si quis dixerit, statum, conjugalem anteponendum esse statui virginitatis vel cælibatus, et non esse melius ac beatius manere in virginitate aut cælibatu, quam jungi matrimonio: anathema sit. Canon X.--If any one saith, that the marriage state is to be placed above the state of virginity, or of celibacy, and that it is not better and more blessed to remain in virginity, or in celibacy, than to be united in matrimony: let him be anathema. Canon XI.--Si quis dixerit, prohibitionem solemnitatis nuptiarum certis anni temporibus superstitionem esse tyrannicam ab ethnicorum superstitione profectam, Canon XI.--If any one saith, that the prohibition of the solemnization of marriages at certain times of the year is a tyrannical superstition, derived from the superstition of the aut benedictiones et alias ceremonias, quibus Ecclesia in illis utitur, damnaverit: anathema sit. heathen; or condemn the benedictions and other ceremonies which the Church makes use of therein: let him be anathema. Canon XII.--Si quis dixerit, causas matrimoniales non spectare ad judices ecclesiasticos: anathema sit. Canon XII.--If any one saith, that matrimonial causes do not belong to ecclesiastical judges: let him be anathema. __________________________________________________________________ [258] Gen. ii. 23, 24. [259] Matt. xix. 6. [260] Matt. xix. 6. [261] Ephes. v. 25, 32. [262] 1 Cor. x. 13. __________________________________________________________________ Sessio Vigesimaquinta, Twenty-fifth Session, coepta die III. absoluta die IV. Decembris 1563. begun on the third, and terminated on the fourth of December, 1563 DECRETUM DE PURGATORIO. DECREE CONCERNING PURGATORY. Cum Catholica Ecclesia, Spiritu Sancto edocta ex sacris litteris et antiqua patrum traditione, in sacris conciliis et novissime in hoc oecumenica synodo docuerit, purgatorium esse, animasque ibi detentas, fidelium suffragiis, potissimum vero acceptabili altaris sacrificio, juvari; præcipit sancta synodus episcopis, ut sanam de purgatorio doctrinam a sanctis patribus et sacris conciliis traditam, a Christi fidelibus credi, teneri, doceri et ubique prædicari diligenter studeant. Whereas the Catholic Church, instructed by the Holy Ghost, has, from the Sacred Writings and the ancient tradition of the Fathers, taught, in sacred Councils, and very recently in this oecumenical Synod, that there is a Purgatory, and that the souls there detained are helped by the suffrages of the faithful, but principally by the acceptable sacrifice of the altar,--the holy Synod enjoins on bishops that they diligently endeavor that the sound doctrine concerning Purgatory, transmitted by the holy Fathers and sacred Councils, be believed, maintained, taught, and every where proclaimed by the faithful of Christ. Apud rudem vero plebem difficiliores ac subtiliores quæstiones, quaæque ædificationem non faciunt, But let the more difficult and subtle questions, and which tend not to edification, and from which for the et ex quibus plerumque nulla fit pietatis accessio, a popularibus concionibus secludantur. Incerta item, vel quæ specie falsi laborant, evulgari ac tractari non permittant. Ea vero, quæ ad curiositatem quamdam aut superstitionem spectant, vel turpe lucrum sapiunt, tamquam scandala et fidelium offendicula prohibeant. most part there is no increase of piety, be excluded from popular discourses before the uneducated multitude. In like manner, such things as are uncertain, or which labor under an appearance of error, let them not allow to be made public and treated of. While those things which tend to a certain kind of curiosity or superstition, or which savor of filthy lucre, let them prohibit as scandals and stumbling-blocks of the faithful. But let the bishops take care that the suffrages of the faithful who are living, to wit, the sacrifices of masses, prayers, alms, and other works of piety, which have been wont to be performed by the faithful for the other faithful departed, be piously and devoutly performed, in accordance with the institutes of the Church; and that whatsoever is due on their behalf, from the endowments of testators, or in other way, be discharged, not in a perfunctory manner, but diligently and accurately, by the priests and ministers of the Church, and others who are bound to render this [service]. Curent autem episcopi, ut fidelium vivorum suffragia, missarum scilicet sacrificia, orationes, eleemosynæ, aliaque pietatis opera, quæ a fidelibus pro aliis fidelibus defunctis fieri consueverunt, secundum Ecclesiæ instituta pie et devote fiant; et quæ pro illis ex testatorum fundationibus vel alia ratione debentur, non perfunctorie, sed a sacerdotibus et Ecclesia ministris et aliis, qui hoc præstare tenentur, diligenter et accurate persolvantur. DE INVOCATIONE, VENERATIONE, ET RELIQUIIS SANCTORUM, ET SACRIS IMAGINIBUS. ON THE INVOCATION, VENERATION, AND RELICS OF SAINTS, AND ON SACRED IMAGES. Mandat sancta synodus omnibus episcopis et ceteris docendi The holy Synod enjoins on all bishops, and others who sustain the munus curamque sustinentibus, ut juxta Catholicæ et Apostolicæ Ecclesiæ usum a primævis Christianæ religionis temporibus receptum sanctorumque patrum consensionem et sacrorum conciliorum decreta in primis de sanctorum intercessione, invocatione, reliquiarum honore et legitimo imaginum usu, fideles diligenter instruant, docentes eos, sanctos una cum Christo regnantes orationes suas pro hominibus Deo offerre; bonum, atque utile esse, suppliciter eos invocare; et ob beneficia impenetranda a Deo per filium ejus Iesum Christum Dominum nostrum, qui solus noster redemptor et salvator est, ad eorum orationes, opem, auxiliumque confugere; illos vero, qui negant, sanctos æterna felicitate in coelo fruentes invocandos esse; aut qui asserunt, vel illos pro hominibus non orare, vel eorum, ut pro nobis etiam singulis orent, invocationem esse idololatriam, vel pugnare cum verbo Dei, adversarique honori unius mediatoris Dei et hominum Iesu Christi, vel stultum esse, in coelo regnantibus voce vel mente supplicare, impie sentire. office and charge of teaching, that, agreeably to the usage of the Catholic and Apostolic Church, received from the primitive times of the Christian religion, and agreeably to the consent of the holy Fathers, and to the decrees of sacred Councils, they especially instruct the faithful diligently concerning the intercession and invocation of saints; the honor [paid] to relics; and the legitimate use of images: teaching them, that the saints, who reign together with Christ, offer up their own prayers to God for men; that it is good and useful suppliantly to invoke them, and to have recourse to their prayers, aid, [and] help for obtaining benefits from God, through his Son, Jesus Christ our Lord, who is our alone Redeemer and Saviour; but that they think impiously who deny that the saints, who enjoy eternal happiness in heaven, are to be invocated; or who assert either that they do not pray for men; or that the invocation of them to pray for each of us even in particular is idolatry; or that it is repugnant to the Word of God, and is opposed to the honor of the one mediator of God and men, Christ Jesus; [263] or that it is foolish to supplicate, vocally or mentally, those who reign in heaven. Sanctorum quoque martyrum et aliorum cum Christo viventium sancta corpora, quæ viva membra fuerunt Christi et templum Spiritus Sancti, ab ipso ad æternam vitam suscitanda et glorificanda, a fidelibus veneranda esse, per quæ multa beneficia a Deo hominibus præstantur; ita ut affirmantes, sanctorum reliquiis venerationem atque honorem non deberi; vel eas aliaque sacra monumenta a fidelibus inutiliter honorari, atque eorum opis impetrandæ causa sanctorum memorias frustra frequentari; omnino damnandos esse, prout jam pridem eos damnavit, et nunc etiam damnat Ecclesia. Also, that the holy bodies of holy martyrs, and of others now living with Christ,--which bodies were the living members of Christ, and the temple of the Holy Ghost, [264] and which are by him to be raised unto eternal life, and to be glorified,--are to be venerated by the faithful; through which [bodies] many benefits are bestowed by God on men; so that they who affirm that veneration and honor are not due to the relics of saints; or that these, and other sacred monuments, are uselessly honored by the faithful; and that the places dedicated to the memories of the saints are in vain visited with the view of obtaining their aid, are wholly to be condemned, as the Church has already long since condemned, and now also condemns them. Imagines porro Christi, Deiparæ Virginis et aliorum sanctorum in templis præsertim habendas et retinendas, eisque debitum honorem et venerationem impertiendam; non quod credatur in esse aliqua in iis divinitas vel virtus, propter quam sint colendæ, vel quod ab eis sit aliquid petendum, vel quod fiducia in imaginibus sit figenda veluti olim fiebat a gentibus, quæ in idolis spem suam Moreover, that the images of Christ, of the Virgin Mother of God, and of the other saints, are to be had and retained particularly in temples, and that due honor and veneration are to be given them; not that any divinity, or virtue, is believed to be in them, on account of which they are to be worshipped; or that any thing is to be asked of them; or that trust is to be reposed in images, as was of old done by the Gentiles, who placed their hope collocabant; sed quoniam honos, qui eis exhibetur, refertur ad prototypa, quæ illæ repræsentant, ita ut per imagines, quas osculamur et coram quibus caput aperimus et procumbimus, Christum adoremus, et sanctos, quorum illæ similitudinem gerunt, veneremur: id quod conciliorum præsertim vero secundæ Nicænæ Synodi decretis contra imaginum oppugnatores est sancitum. in idols; but because the honor which is shown them is referred to the prototypes which those images represent; in such wise that by the images which we kiss, and before which we uncover the head, and prostrate ourselves, we adore Christ, and we venerate the saints, whose similitude they bear: as, by the decrees of Councils, and especially of the second Synod of Nicæa, has been defined against the opponents of images. Illud vero diligenter doceant episcopi, per historias mysteriorum nostræ redemptionis picturis vel aliis similitudinibus expressas erudiri et confirmari populum in articulis fidei commemorandis et assidue recolendis; tum vero ex omnibus sacris imaginibus magnum fructum percipi, non solum quia admonetur populus beneficiorum et munerum, quæ a Christo sibi collata sunt, sed etiam quia Dei per sanctos miracula et salutaria exempla oculis fidelium subjiciuntur, ut pro iis Deo gratias agant, ad sanctorumque imitationem vitam moresque suos componant, excitenturque ad adorandum ac diligendum Deum et ad pietatem colendam. Si quis autem his decretis contraria docuerit And the bishops shall carefully teach this,--that, by means of the histories of the mysteries of our Redemption, portrayed by paintings or other representations, the people is instructed, and confirmed in [the habit of] remembering, and continually revolving in mind the articles of faith; as also that great profit is derived from all sacred images, not only because the people are thereby admonished of the benefits and gifts bestowed upon them by Christ, but also because the miracles which God has performed by means of the saints, and their salutary examples, are set before the eyes of the faithful; that so they may give God thanks for those things; may order their own lives and manners in imitation of the saints; and may be excited to adore and love God, and to cultivate piety. But if any one aut senserit: anathema sit. shall teach or entertain sentiments contrary to these decrees: let him be anathema. In has autem sanctas et salutares observationes si qui abusus irrepserint, eos prorsus aboleri sancta synodus vehementer cupit; ita ut nullæ falsi dogmatis imagines et rudibus periculosi erroris occasionem præbentes, statuantur. Quod si aliquando historias et narrationes sacræ scripturæ, cum id indoctæ plebi expediet, exprimi et figurari contigerit, doceatur populus, non propterea divinitatem figurari, quasi corporeis oculis conspici vel coloribus, aut figuris exprimi possit. And if any abuses have crept in amongst these holy and salutary observances, the holy Synod ardently desires that they be utterly abolished; in such wise that no images [suggestive] of false doctrine, and furnishing occasion of dangerous error to the uneducated, be set up. And if at times, when expedient for the unlettered people, it happen that the facts and narratives of sacred Scripture are portrayed and represented, the people shall be taught, that not thereby is the Divinity represented, as though it could be seen by the eyes of the body, or be portrayed by colors or figures. Omnis porro superstitio in sanctorum invocatione, reliquiarum veneratione et imaginum sacro usu tollatur, omnis turpis quæstus eliminetur, omnis denique lascivia vitetur; ita ut procaci venustate imagines non pingantur nec ornentur, et sanctorum celebratione ac reliquiarum visitatione homines ad commessationes atque ebrietates non abutantur, quasi festi dies in honorem sanctorum per luxum ac lasciviam agantur. Moreover, in the invocation of saints, the veneration of relics, and the sacred use of images, every superstition shall be removed, all filthy lucre be abolished; finally, all lasciviousness be avoided; in such wise that figures shall not be painted or adorned with a beauty exciting to lust; nor the celebration of the saints and the visitation of relics be by any perverted into revelings and drunkenness; as if festivals were celebrated to the honor of the saints by luxury and wantonness. Postremo, tanta circa hæc digentia In fine, let so great care and diligence et cura ab episcopis adhibeatur, ut nihil inordinatum aut præpostere et tumultuarie accomodatum, nihil profanum nihilque inhonestum appareat, cum domum Dei deceat sanctitudo. be used herein by bishops, as that there be nothing seen that is disorderly, or that is unbecomingly or confusedly arranged, nothing that is profane, nothing indecorous, seeing that holiness becometh the house of God. [265] Hæc ut fidelius observentur, statuit sancta synodus, nemini licere ullo in loco vel ecclesia, etiam quomodolibet exempta, ullam insolitam ponere vel ponendam curare imaginem, nisi ab episcopo approbata fuerit; nulla etiam admittenda esse nova miracula, nec novas reliquias recipiendas, nisi eodem recognoscente et approbante episcopo, qui, simul atque de iis aliquid compertum habuerit, adhibitis in consilium theologis et aliis piis viris, ea faciat, quæ veritati et pietati consentanea judicaverit. And that these things may be the more faithfully observed, the holy Synod ordains, that no one be allowed to place, or cause to be placed, any unusual image, in any place or church, howsoever exempted, except that image has been approved of by the bishop; also, that no new miracles are to be acknowledged, or new relics recognized, unless the said bishop has taken cognizance and approved thereof; who, as soon as he has obtained some certain information in regard of these matters, shall, after having taken the advice of theologians, and of other pious men, act therein as he shall judge to be consonant with truth and piety. But if any doubtful or difficult abuse has to be extirpated; or, in fine, if any more grave question shall arise touching these matters, the bishop, before deciding the controversy, shall await the sentence of the metropolitan and of the bishops of the province, in a provincial Council; yet so that nothing new, or that previously has Quod si aliquis dubius, aut difficilis abusus sit exstirpandus, vel omnino aliqua de iis rebus gravior quæstio incidat, episcopus, antequam controversiam dirimat, metropolitani et comprovincialium episcoporum in concilio provinciali sententiam exspectet, ita tamen, ut nihil inconsulto sanctissimo Romano pontifice novum aut in Ecclesia hactenus inusitatum decernatur. not been usual in the Church, shall be resolved on without having first consulted the most holy Roman Pontiff. __________________________________________________________________ [263] 1 Tim. ii. 5. [264] 1 Cor. iii. 6. [265] Psa. xcii. 5. __________________________________________________________________ Continuatio Sessionis Continuation of the Session, die IV. Decembris. on the fourth day of December. DECRETUM DE INDULGENTIIS. DECREE CONCERNING INDULGENCES. Cum potestas conferendi indulgentias a Christo Ecclesiæ concessa sit, atque hujusmodi potestate divinitus sibi tradita antiquissimis etiam temporibus illa usa fuerit, sacrosancta synodus indulgentiarum usum, Christiano populo maxime salutarem et sacrorum conciliorum auctoritate probatum, in Ecclesia retinendum esse docet et præcipit, eosque anathemate damnat, qui aut inutiles esse asserunt, vel eas concedendi in Ecclesia potestatem esse negant. In his tamen concedendis moderationem juxta veterem et probatam in Ecclesia consuetudinem adhiberi cupit, ne nimia facilitate ecclesiastica disciplina enervetur. Whereas the power of conferring Indulgences was granted by Christ to the Church, and she has, even in the most ancient times, used the said power delivered unto her of God, the sacred holy Synod teaches and enjoins that the use of Indulgences, for the Christian people most salutary, and approved of by the authority of sacred Councils, is to be retained in the Church; and it condemns with anathema those who either assert that they are useless, or who deny that there is in the Church the power of granting them. In granting them, however, it desires that, in accordance with the ancient and approved custom in the Church, moderation be observed; lest, by excessive facility, ecclesiastical discipline be enervated. And being desirous that the abuses which have crept therein, and by occasion of which this honorable name of Indulgences is blasphemed by heretics, be amended and corrected, it Abusus vero, qui in his irrepserunt, et quorum occasione insigne hoc indulgentiarum nomen ab hæreticis blasphematur, emendatos et correctos cupiens, præsenti decreto generaliter statuit, pravos quæstus omnes pro his consequendis, unde plurima in Christiano populo abusuum causa fluxit, omnino abolendos esse. ordains generally by this decree, that all evil gains for the obtaining thereof,--whence, a most prolific cause of abuses amongst the Christian people has been derived,--be wholly abolished. But as regards the other abuses which have proceeded from superstition, ignorance, irreverence, or from whatsoever other source, since, by reason of the manifold corruptions in the places and provinces where the said abuses are committed, they can not conveniently be specially prohibited, it commands all bishops diligently to collect, each in his own Church, all abuses of this nature, and to report them in the first provincial Synod; that, after having been reviewed by the opinions of the other bishops also, they may forthwith be referred to the Sovereign Roman Pontiff, by whose authority and prudence that which may be expedient for the universal Church will be ordained; that thus the gift of holy Indulgences may be dispensed to all the faithful, piously, holily, and incorruptly. Ceteros vero, qui ex superstitione, ignorantia, irreverentia, aut aliunde quomodocumque provenerunt, cum ob multiplices locorum et provinciarum, apud quas hi committuntur, corruptelas commode nequeant specialiter prohiberi; mandat omnibus episcopis, ut diligenter quisque hujusmodi abusus Ecclesiæ suæ colligat, eosque in prima synodo provinciali referat; ut, aliorum quoque episcoporum sententia cognita, statim ad summum Romanum pontificem deferantur, cujus auctoritate et prudentia, quod universali Ecclesiæ expediet, statuatur; ut ita sanctarum indulgentiarum munus pie, sancte et incorrupte omnibus fidelibus dispensetur. __________________________________________________________________ __________________________________________________________________ II. PROFESSIO FIDEI TRIDENTINÆ. Profession of the Tridentine Faith. A.D. 1564. [From the bulls of Pope Pius IV., 'Injunctum nobis,' Nov. 13, 1564, and 'In sacrosancta,' Dec. 9, 1564 (in the Bullar. Rom., also in Streitwolf and Klener, Libri Symb. Eccles. Cath. Tom. II. pp. 315-321). The Latin text of the Creed is given also by Streitwolf and Klener (Tom. I. p. 98, sub tit.: Forma juramenti professionis fidei), by Denzinger, and in other collections of Roman Symbols. See Vol. I. § 25, pp. 96-99.] I. Ego ---- firma fide credo et profiteor omnia et singula, quæ continentur in symbolo fidei, quo sancta Romana Ecclesia utitur, videlicet: I. I, ---- with a firm faith believe and profess all and every one of the things contained in that creed which the holy Roman Church makes use of: 'Credo in unum Deum, Patrem omnipotontem,' etc. [Symbolum Nicenum. See p. 27.] 'I believe in one God, the Father Almighty,' etc. [The Nicene Creed. See pp. 27 and 98.] II. Apostolicas et ecclesiasticas traditiones, reliquasque ejusdem Ecclesiæ observationes et constitutiones firmissime admitto et amplector. II. I most steadfastly admit and embrace apostolic and ecclesiastic traditions, and all other observances and constitutions of the same Church. III. Item sacram Scripturam juxta eum sensum, quem tenuit et tenet sancta mater Ecclesia, cujus est judicare de vero sensu et interpretatione sacrarum Scripturarum, admitto; nec eam unquam, nisi juxta unanimem consensum patrum accipiam et interpretabor. III. I also admit the holy Scriptures, according to that sense which our holy mother Church has held and does hold, to which it belongs to judge of the true sense and interpretation of the Scriptures; neither will I ever take and interpret them otherwise than according to the unanimous consent of the Fathers. IV. Profiteor quoque, septem esse vere et proprie sacramenta novæ legis a Jesu Christo Domino nostro instituta, atque ad salutem humani generis, licet non omnia singulis, necessaria: scilicet baptismum, confirmationem, IV. I also profess that there are truly and properly seven sacraments of the new law, instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, though not all for every one, to wit: baptism, confirmation, eucharistiam, poenitentiam, extremam unctionem, ordinem et matrimonium; illaque gratiam conferre; et ex his baptismum, confirmationem et ordinem sine sacrilegio reiterare non posse. Receptos quoque et approbatos Ecclesiæ Catholicæ ritus in supradictorum omnium sacramentorum solemni administratione recipio et admitto. the eucharist, penance, extreme unction, holy orders, and matrimony; and that they confer grace; and that of these, baptism, confirmation, and ordination can not be reiterated without sacrilege. I also receive and admit the received and approved ceremonies of the Catholic Church, used in the solemn administration of the aforesaid sacraments. V. Omnia et singula, quæ de peccato originali et de justificatione in sacrosancta Tridentina synodo definita et declarata fuerunt, amplector et recipio. V. I embrace and receive all and every one of the things which have been defined and declared in the holy Council of Trent concerning original sin and justification. VI. Profiteor pariter, in missa offerri Deo verum, proprium et propitiatorium sacrificium pro vivis et defunctis; atque in sanctissimo eucharistiæ sacramento esse vere, realiter et substantialiter corpus et sanguinem, una cum anima et divinitate Domini nostri Jesu Christi, fierique conversionem totius substantiæ panis in corpus et totius substantiæ vini in sanguinem; quam conversionem Catholica Ecclesia transsubstantiationem appellat. VI. I profess, likewise, that in the mass there is offered to God a true, proper, and propitiatory sacrifice for the living and the dead; and that in the most holy sacrament of the eucharist there is truly, really, and substantially, the body and blood, together with the soul and divinity of our Lord Jesus Christ; and that there is made a change of the whole essence of the bread into the body, and of the whole essence of the wine into the blood; which change the Catholic Church calls transubstantiation. VII. Fateor etiam, sub altera tantum specie totum atque integrum Christum, verumque sacramentum sumi. VII. I also confess that under either kind alone Christ is received whole and entire, and a true sacrament. VIII. Constanter teneo, purgatorium VIII. I firmly hold that there is esse, animasque ibi detentas fidelium suffragiis juvari. Similiter et sanctos una cum Christo regnantes venerandos atque invocandos esse, eosque orationes Deo pro nobis offerre, atque eorum reliquias esse venerandas. a purgatory, and that the souls therein detained are helped by the suffrages of the faithful. Likewise, that the saints reigning with Christ are to be honored and invoked, and that they offer up prayers to God for us, and that their relics are to be had in veneration. IX. Firmissime [266] assero, imagines Christi ac Deiparæ semper Virginis, nec non aliorum sanctorum habendas et retinendas esse, atque eis debitum honorem ac venerationem impertiendam. Indulgentiarum etiam potestatem a Christo in Ecclesia relictam fuisse, illarumque usum Christiano populo maxime salutarem esse affirmo. IX. I most firmly assert that the images of Christ, and of the perpetual Virgin the Mother of God, and also of other saints, ought to be had and retained, and that due honor and veneration are to be given them. I also affirm that the power of indulgences was left by Christ in the Church, and that the use of them is most wholesome to Christian people. X. Sanctam Catholicam et Apostolicam Romanam Ecclesiam omnium ecclesiarum matrem et magistram agnosco, Romano que pontifici, beati Petri apostolorum principis successori ac Jesu Christi vicario veram obedientiam spondeo ac juro. X. I acknowledge the holy Catholic Apostolic Roman Church for the mother and mistress of all churches; and I promise and swear true obedience to the Bishop of Rome, successor to St. Peter, Prince of the Apostles, and Vicar of Jesus Christ. XI. Cætera item omnia a sacris canonibus et oecumenicis conciliis, ac præcipue a sacrosancta Tridentina synodo tradita, definita et declarata indubitanter recipio atque profiteor; simulque contraria omnia, atque hæreses quascumque ab Ecclesia XI. I likewise undoubtingly receive and profess all other things delivered, defined, and declared by the Sacred Canons and General Councils, and particularly by the holy Council of Trent; and I condemn, reject, and anathematize all things contrary thereto, and all damnatas, rejectas et anathematizatas ego pariter damno, rejicio et anathematizo. heresies which the Church has condemned, rejected, and anathematized. XII. Hanc veram Catholicam fidem, extra quam nemo salvus esse potest, quam in præsenti sponte profiteor et veraciter teneo, eundem integram et inviolatam [267] usque ad extremum vitæ spiritum constantissime, Deo adjuvante, retinere et confiteri, atque a meis subditis vel illis, quorum cura ad me in munere meo spectabit, teneri, doceri et prædicari, quantum in me erit, curaturum. Ita ego idem ---- spondeo, voveo ac juro. Sic me Deus adjuvet, et hæc sancta Dei Evangelia. XII. I do, at this present, freely profess and truly hold this true Catholic faith, without which no one can be saved; and I promise most constantly to retain and confess the same entire and inviolate, with God's assistance, to the end of my life. And I will take care, as far as in me lies, that it shall be held, taught, and preached by my subjects, or by those the care of whom shall appertain to me in my office. This I promise, vow, and swear--so help me God, and these holy Gospels of God. __________________________________________________________________ [266] Bullarium Rom.: firmiter. [267] [Note.--As it was promulgated by Pius IX., Jan. 20, 1877--Acta sedis sanc. X., 382--and is now offered to Catholic priests and professors, Pius IV.'s Profession contains in article XI, after the words Tridentino synodo, the clause et ab oecumenico concilio Vaticano (tradita, definita et declarata) præsertim de Romani pontificis primatu ac infallibili magisterio. The insertion conforms to Pius IX.'s letter to a German bishop, Nov. 6, 1876, that it is altogether necessary that priests with full and unreserved assent of will accept the definition of papal infallibility unless they want to abandon the right faith, pleno et absoluto intellectus et voluntatis assensu definitionem complectantur, nisi a recta fide aberrare velint. In the same letter, Pius wrote that 'nothing could be more absurd than to think that the Holy Spirit would vouchsafe truths and that, at the same time, it might be inopportune to teach them.' The Profession is printed with the insertion in Benedict's Code of Canon Law.--Ed.] __________________________________________________________________ III. DECRETUM PII IX. DE IMMACULATA CONCEPTIONE BEATÆ VIRGINIS MARIÆ. The Decree of Pope Pius IX. on the Immaculate Conception of the Blessed Virgin Mary. [The Latin text from the Bull 'Ineffabilis Deus,' in which Pope Pius IX. promulgated to the Roman Catholic world the definition of the Immaculate Conception of the Virgin Mary, as read before an assembly of Cardinals and Bishops in St. Peter's, Dec. 8, 1864. See Vol. I. §§ 28 and 29, pp. 109 sqq.] Postquam nunquam intermisimus, in humilitate et jejunio privatas nostras et publicas Ecclesiæ preces Deo Patri per Filium Ejus offerre, ut Spiritus Sancti virtute mentem nostram dirigere et confirmare dignaretur, implorato universæ coelestis curiæ præsidio, et advocato cum genitibus Paraclito Spiritu, eoque sic adspirante, ad honorem Sanctæ et Individuæ Trinitatis, ad decus et ornamentum Virginis Deiparæ, ad exaltationem Fidei Catholicæ et Christianæ Religionis augmentum, auctoritate Domini Nostri Jesu Christi, beatorum apostolorum Petri et Pauli ac nostra declaramus, pronunciamus et definimus Since we have never ceased in humility and fasting to offer up our prayers and those of the Church to God the Father through his Son, that he might deign to direct and confirm our mind by the power of the Holy Ghost, after imploring the protection of the whole celestial court, and after invoking on our knees the Holy Ghost the Paraclete, under his inspiration WE PRONOUNCE, DECLARE, AND DEFINE, unto the glory of the Holy and Indivisible Trinity, the honor and ornament of the holy Virgin the Mother of God, for the exaltation of the Catholic faith and the increase of the Christian religion, by the authority of our Lord Jesus Christ and the blessed Apostles Peter and Paul, and in our own authority, that The Doctrine which holds the Blessed Virgin Mary to have been, from the first instant of her conception, by a singular grace and privilege of Almighty God, in view of the merits of Christ Jesus the Saviour of mankind, Doctrinam, quæ tenet, beatissimam Virginem Mariam in primo instanti suæ Conceptionis fuisse singulari omnipotentis Dei gratiæ privilegio, intuitu meritorum Christi Jesu Salvatoris humani generis, ab omni originalis culpæ labe præservatam immunem, esse a Deo revelatam, adque idcirco ab omnibus fidelibus firmiter constanterque credendam. preserved free from all stain of original sin, was revealed by God, and is, therefore, to be firmly and constantly believed by all the faithful. Therefore, if some should presume to think in their hearts otherwise than we have defined (which God forbid), they shall know and thoroughly understand that they are by their own judgment condemned, have made shipwreck concerning the faith, and fallen away from the unity of the Church; and, moreover, that they, by this very act, subject themselves to the penalties ordained by law, if, by word or writing, or any other external means, they dare to signify what they think in their hearts. Quapropter si qui secus ac a nobis definitum est, quod Deus avertat, præsumpserint corde sentire, ii noverint, ac porro sciant, se proprio judicio condemnatos, nanfragium circa filem passos esse, et ab unitate Ecclesiæ defecisse, ac præterea facto ipso suo semet poenis a jure statutis subjicere si quod corde sentiunt, verbo aut scripto vel alio quovis externo modo signiftcare ausi fuerint. __________________________________________________________________ IV. SYLLABUS ERRORUM. The Papal Syllabus of Errors. A.D. 1864. [This document, though issued by the sole authority of Pope Pius IX., Dec. 8,1864, must be regarded now as infallible and irreformable, even without the formal sanction of the Vatican Council. It is purely negative, but indirectly it teaches and enjoins the very opposite of what it condemns as error. See Vol. I. § 20, pp. 128-134.] Syllabus complectens præcipuos nostræ ætatis Errores qui notantur in Allocutionibus Consistorialibus, in Encyclicis, aliisque Apostolicis Letteris Sanctissimi Domini Nostri Pii Papæ IX. The Syllabus of the principal errors of our time, which are stigmatized in the Consistorial Allocutions, Encyclicals, and other Apostolical Letters of our Most Holy Lord, Pope Pius IX. § I.--PANTHEISMUS, NATURALI8MU8 ET RATIONALISMUS ABSOLUTUS. § I.-- PANTHEISM, NATURALISM, AND ABSOLUTE RATIONALISM. 1. Nullum supremum, sapientissimum, providentissimumque Numen divinum exsistit ab hac rerum universitate distinctum, et Deus idem est ac rerum natura et iccirco immutationibus obnoxius, Deusque reapse fit in homine et mundo, atque omnia Deus sunt et ipsissimam Dei habent substantiam; ac una eademque res est Deus cum mundo, et proinde spiritus cum materia, necessitas cum libertate, verum cum falso, bonum cum malo, et justum cum injusto. 1. There exists no supreme, most wise, and most provident divine being distinct from the universe, and God is none other than nature, and is therefore subject to change. In effect, God is produced in man and in the world, and all things are God, and have the very substance of God. God is therefore one and the same thing with the world, and thence spirit is the same thing with matter, necessity with liberty, true with false, good with evil, justice with injustice. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 2. Neganda, est omnis Dei actio in homines et mundum. 2. All action of God upon man and the world is to be denied. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 3. Humana ratio, nullo prorsus 3. Human reason, without any Dei respectu habito, unicus est veri et falsi, boni et mali arbiter, sibi ipsi est lex et naturalibus suis viribus ad hominum ac populorum bonum curandum sufficit. regard to God, is the sole arbiter of truth and falsehood, of good and evil; it is its own law to itself, and suffices by its natural force to secure the welfare of men and of nations. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 4. Omnes religionis veritates ex nativa humanæ rationis vi derivant; hinc ratio est princeps norma, qua homo cognotionem: omnium cujuscumque generis veritatum assequi possit ac debeat. 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 knowledge of all truths of every kind. Epist. encycl. Qui pluribus 9 novembris 1846. Encyclical Letters, Qui pluribus, 9th November, 1846. Epist. encycl. Singulari quidem 17 martii 1856. Encyclical Letters, Singulari quidem, 17th March, 1856. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June,1862. 5. Divina revelatio est imperfecta et iccirco subjecta continuo et indefinito progressui, qui humanæ rationis progressioni respondeat. 5. Divine revelation is imperfect, and, therefore, subject to a continual and indefinite progress, which corresponds with the progress of human reason. Epist. encycl. Qui pluribus 9 novembris 1846. Encyclical Letters, Qui pluribus, 9th November, 1846. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 6. Christi fides humanæ refragatur rationi; divinaque revelatio non solum nihil prodest, verum etiam nocet hominis perfectioni. 6. Christian faith contradicts human reason, and divine revelation not only does not benefit, but even injures the perfection of man. Epist. encycl. Qui pluribus 9 novembris 1846. Encyclical Letters, Qui pluribus, 9th November, 1846. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June,1862. 7. Prophetiæ et miracula in 7. The prophecies and miracles Sacris Litteris exposita et narrata sunt poetarum commenta, et Christianæ fidei mysteria philosophicarum investigationum summa; et utriusque Testamenti libris mythica continentur inventa; ipseque Jesus Christus est mythica fictio. set forth and narrated in the Sacred Scriptures are the fictions of poets; and the mysteries of the Christian faith are the result of philosophical investigations. In the books of both Testaments there are contained mythical inventions, and Jesus Christ is himself a mythical fiction. Epist. encycl. Qui pluribus 9 novembris 1846. Encyclical Letters, Qui pluribus, 9th November, 1846. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. II.--RATIONALISMUS MODERATUS. § II.--MODERATE RATIONALISM. 8. Quum ratio humana ipsi religioni æquiparetur, iccirco theologicæ disciplinæ perinde ac philosophicæ tractandæ sunt. 8. As human reason is placed on a level with religion, so theological matters must be treated in the same manner as philosophical ones. Alloc. Singulari quadam perfusi 9 decembris 1854. Allocution Singulari quadam perfusi, 9th December, 1854. 9. Omnia indiscriminatim dogmata religionis Christianæ sunt objectum naturalis scientiæ seu philosophiæ; et humana ratio historice tantum exculta potest ex suis naturalibus viribus et principiis ad veram de omnibus etiam reconditioribus dogmatibus scientiam pervenire, modo hæc dogmata ipsi rationi tamquam objectum proposita fuerint. 9. All the dogmas of the Christian religion are, without exception, the object of scientific knowledge or philosophy, and human reason, instructed solely by history, is able, by its own natural strength and principles, to arrive at the true knowledge of even the most abstruse dogmas: provided such dogmas be proposed as subject-matter for human reason. Epist. ad Archiep. Frising. Gravissimas 11 decembris 1862. Letter ad Archiep. Frising. Gravissimas, 11th December, 1862. Epist. ad eumdem Tuas libenter 21 decembris 1863. To the same, Tuas libenter, 21st December, 1863. 10. Quum aliud sit philosophus, aliud philosophia, ille jus 10. As the philosopher is one thing, and philosophy is another, so et officium habet se submittendi auctoritati, quam veram ipse probaverit; at philosophia neque potest, neque debet ulli sese submittere auctoritati. it is the right and duty of the philosopher to submit to the authority which he shall have recognized as true; but philosophy neither can nor ought to submit to any authority. Epist. ad Archiep. Frising. Gravissimas 11 decembris 1862. Letter ad Archiep. Frising. Gravissimas, 11th December, 1862. Epist. ad eumdem Tuas libenter 21 decembris 1863. To the same, Tuas libenter, 21st December, 1863. 11. Ecclesia non solum non debet in philosophiam unquam animadvertere, verum etiam debet ipsius philosophiæ tolerare errores, eique relinquere ut ipsa se corrigat. 11. The Church not only ought never to animadvert upon philosophy, but ought to tolerate the errors of philosophy, leaving to philosophy the care of their correction. Epist. ad Arcbiep. Frising. Gravissimas 11 decembris 1862. Letter ad Archiep. Frising. Gravissimas, 11th December, 1862. 12. Apostolicæ Sedis, Romanarumque Congregationum decreta liberum scientiæ progressum impediunt. 12. The decrees of the Apostolic See and of the Roman Congregations fetter the free progress of science. Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863. Letter ad Archiep. Frising. Tuas libenter, 21st December, 1863. 13. Methodus et principia, quibus antiqui Doctores scholastici Theologiam excoluerunt, temporum nostrorum necessitatibus scientiarumque progressui minime congruunt. 13. The method and principles by which the old scholastic doctors cultivated theology are no longer suitable to the demands of the age and the progress of science. Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863. Letter ad Archiep. Frising. Tuas libenter, 21st December, 1863. 14. Philosophia tractanda est, nulla supernaturalis revelationis habita ratione. 14. Philosophy must be treated of without any account being taken of supernatural revelation. Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863. Epist. ad Archiep. Frising. Tuas libenter, 21st December, 1863. N. B.--Cum rationalismi systemate cohærent N. B.--To the rationalistic system belong, maximam partem errores Antonii Grünther, qui damnantur in Epist. ad Card. Archiep. Coloniensem Eximiam tuam 15 junii 1857, et in Epist. ad Episc. Wratislaviensem Dolore haud mediocri 30 aprilis 1860. in great part, the errors of Anthony Günther, condemned in the letter to the Cardinal Archbishop of Cologne, Eximiam tuam, June 15, 1857, and in that to the Bishop of Breslau, Dolore haud mediocri, April 30, 1860. § III.--INDIFFERENTISMUS, LATITUDINARISMUS. § III.--INDIFFERENTISM, LATITUDINARIANISM. 15. Liberum cuique homini est eam amplecti ac profiteri religionem, quam rationis lumine quis ductus veram putaverit. 15. Every man is free to embrace and profess the religion he shall believe true, guided by the light of reason. Litt. Apost. Multiplices inter 10 junii 1851. Apostolic Letter, Multiplices inter, 10th June, 1851. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June,1862. 16. Homines in cujusvis religionis cultu viam æternæ salutis reperire æternamque salutem assequi possunt. 16. Men may in any religion find the way of eternal salvation, and obtain eternal salvation. Epist. encycl. Qui pluribus 9 novembris 1846. Encyclical Letters, Qui pluribus, 9th November, 1846. Alloc. Ubi primum 17 decembris 1847. Allocution Ubi primum, 17th December, 1847. Epist. encycl. Singulari quidem 17 martii 1856. Encyclical Letters, Singulari quidem, 17th March, 1856. 17. Saltem bene sperandum est de æterna illorum omnium salute, qui in vera Christi Ecclesia nequaquam versantur. 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 Christ. Alloc. Singulari quadam 9 decembris 1854. Allocution Singulari quâdam, 9th December, 1854. Epist. encycl. Quanto conficiamur 17 augustii 1863. Encyclical Letters, Quanto conficiamur, 17th August, 1863. 18. Protestantismus non aliud est quam diversa veræ ejusdem Christianæ religionis forma, in qua æque ac in Ecclesia Catholica 18. Protestantism is nothing more than another form of the same true Christian religion, in which it is possible to be equally Deo placere datum est. pleasing to God as in the Catholic Church. Epist. encycl Noscitis et Nobiscum 8 decembris 1849. Encyclical Letters, Noscitis et Nobiscum, 8th December, 1849. § IV.-- SOCIALISMUS, COMMUNISMUS, SOCIETATES CLANDESTINÆ, SOCIETATES BIBLICÆ, SOCIETATES CLERICO-LIBERALES. § IV.--SOCIALISM, COMMUNISM, SECRET SOCIETIES, BIBLICAL SOCIETIES, CLERICO-LIBERAL SOCIETIES. Ejusmodi pestes sæpe gravissimisque verborum formulis reprobantur in Epist. encycl. Qui pluribus 9 novembr. 1846; in Alloc. Quibus quantisque 20 april. 1849; in Epist. encycl. Noscitis et Nobiscum 8 dec. 1849; in Alloc. Singulari quadam 9 dec. 1854; in Epist. encycl. Quanto conficiamur mærore 10 augusti 1863. Pests of this description are frequently rebuked in the severest terms in the Encyc. Qui pluribus, Nov. 9, 1846; Alloc. Quibus quantisque, April 20, 1849; Encyc. Noscitis et Nobiscum, Dec. 8, 1849; Alloc. Singulari quâdam, Dec. 9, 1854; Encyc. Quanto conficiamur mærore, Aug. 10, 1863. § V.-- ERRORES DE ECCLESIA EJUSQUE JURIBUS. § V.-- ERRORS CONCERNING THE CHURCH AND HER RIGHTS. 19. Ecclesia non est vera perfectaque societas plane libera, nec pollet suis propriis et constantibus juribus sibi a divino suo fundatore collatis, sed civilis potestatis est definire quæ sint Ecclesiæ jura ac limites, intra quos eadem jura exercere queat. 19. The Church is not a true, and perfect, and entirely free society, nor does she enjoy peculiar and perpetual rights conferred upon her by her Divine Founder, but it appertains to the civil power to define what are the rights and limits with which the Church may exercise authority. Alloc. Singulari quadam 9 decembris 1854. Allocution Singulari quadam, 9th December, 1854. Alloc. Multis gravibusque 17 decembris 1860. Allocution Multis gravibusque, 17th December, 1860. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 20. Ecclesiastica potestas suam 20. The ecclesiastical power must auctoritatem exercere non debet absque civilis gubernii venia et assensu. not exercise its authority without the permission and assent of the civil government. Alloc. Meminit unusquisque 30 septembris 1861. Allocution Meminit unusquisque, 30th September, 1861. 21. Ecclesia non habet potestatem dogmatice definiendi, religionem Catholicæ Ecelesiæ esse unice veram religionem. 21. The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion. Litt. Apost. Multiplices inter 10 junii 1851. Apostolic Letter, Multiplices inter, 10th June, 1851. 22. Obligatio, qua Catholici magistri et scriptores omnino adstringuntur, coarctatur in iis tantum, quæ ab infallibili Ecclesiæ judicio veluti fidei dogmata ab omnibus credenda proponuntur. 22. The obligation which binds Catholic teachers and authors applies only to those things which are proposed for universal belief as dogmas of the faith, by the infallible judgment of the Church. Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863. Letter ad Archiep. Frising. Tuas libenter, 21st December, 1863. 23. Romani Pontifices et Concilia oecumenica a limitibus suæ potestatis recesserunt, jura principum usurparunt, atque etiam in rebus fidei et morum definiendis errarunt. 23. The Roman Pontiffs and oecumenical Councils have exceeded the limits of their power, have usurped the rights of princes, and have even committed errors in defining matters of faith and morals. Litt. Apost. Multiplices inter 10 junii 1851. Apostolic Letter, Multiplices inter, 10th June, 1851. 24. Ecclesia vis inferendæ potestatem non habet, neque potestatem ullam temporalem directam vel indirectam. 24. The Church has not the power of availing herself of force, or any direct or indirect temporal power. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 25. Præter potestatem Episcopatui inhærentem, alia est attributa temporalis potestas a civili 25. In addition to the authority inherent in the Episcopate, a further and temporal power is granted imperio vel expresse vel tacite concessa, revocanda propterea, cum libuerit, a civili imperio. to it by the civil authority, either expressly or tacitly, which power is on that account also revocable by the civil authority whenever it pleases. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 26. Ecclesia non habet nativum ac legitimum jus acquirendi ac possidendi. 26. The Church has not the innate and legitimate right of acquisition and possession. Alloc. Nunquam fore 15 decembris 1856. Allocution Nunquam fore, 15th Dec., 1856. Epist. encycl. Incredibili 17 septembris 1863. Encyclical Letters, Incredibili, 17th September, 1863. 27. Sacri Ecclesiæ ministri Romanusque Pontifex ab omni rerum temporalium cura ac dominio sunt omnino excludendi. 27. The ministers of the Church, and the Roman Pontiff, ought to be absolutely excluded from all charge and dominion over temporal affairs. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 28. Episcopis, sine gubernii venia, fas non est vel ipsas apostolicas litteras promulgare. 28. Bishops have not the right of promulgating even their apostolical letters, without the permission of the government. Alloc. Nunquam fore 15 decembris 1856. Allocution Nunquam fore, 15th Dec., 1856. 29. Gratiæ a Romano Pontifice concessæ existimari debent tamquam irritæ, nisi per gubernium fuerint imploratæ. 29. Dispensations granted by the Roman Pontiff must be considered null, unless they have been asked for by the civil government. Alloc. Nunquam fore 15 decembris 1856. Allocution Nunquam fore, 15th Dec., 1856. 30. Ecclesiæ et personarum ecclesiasticarum immunitas a jure civili ortum habuit. 30. The immunity of the Church and of ecclesiastical persons derives its origin from civil law. Litt. Apost. Multiplices inter 10 junii 1851. Apostolic Letter, Multiplices inter, 10th June, 1851. 31. Ecclesiasticum forum pro temporalibus clericorum causis sive civilibus sive criminalibus omnino de medio tollendum est, 31. Ecclesiastical courts for temporal causes, of the clergy, whether civil or criminal, ought by all means to be abolished, either without the etiam inconsulta et reclamante Apostolica Sede. concurrence and against the protest of the Holy See. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th September, 1852. Alloc. Nunquam fore 15 decembris 1856. Allocation Nunquam fore, 15th December, 1856. 32. Absque ulla naturalis juris et æquitatis violatione potest abrogari personalis immunitas, qua clerici ab onere subeundæ exercendæque militiæ eximuntur; hanc vero abrogationem postulat civilis progressus maxime in societate ad formam liberioris regiminis constituta. 32. The personal immunity exonerating the clergy from military service may be abolished, without violation either of natural right or of equity. Its abolition is called for by civil progress, especially in a community constituted upon principles of liberal government. Epist. ad Epistc. Montisregal. Singularis Nobisque 29 septembris 1864. Letter to the Archbishop of Montreal, Singularis nobisque, 29th September, 1864. 33. Non pertinet unice ad ecclesiasticam jurisdictionis potestatem proprio ac nativo jure dirigere theologicarum rerum doctrinam. 33. It does not appertain exclusively to ecclesiastical jurisdiction, by any right, proper and inherent, to direct the teaching of theological subjects. Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863. Letter ad Archiep. Frising. Tuas libenter, 21st December, 1863. 34. Doctrina, comparantium Romanum Pontificem principi libero et agenti in universa Ecclesia doctrina est quæ media ævo prævaluit. 34. The teaching of those who compare the sovereign Pontiff to a free sovereign acting in the universal Church is a doctrine which prevailed in the middle ages. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 35. Nihil vetat, alicujus concilii generalis sententia aut universorum populorum facto, summum Pontificatum ab Romano Episcopo atque Urbe ad alium 35. There would be no obstacle to the sentence of a general council, or the act of all the universal peoples, transferring the pontifical sovereignty from the Bishop and Episcopum aliamque civitatem transferri. City of Rome to some other bishopric and some other city. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 36. Nationalis consilii definitio nullam aliam admittit disputationem, civilisque administratio rem ad hosce terminos exigere potest. 36. The definition of a national council does not admit of any subsequent discussion, and the civil power can regard as settled an affair decided by such national council. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 37. Institui possunt nationales Ecclesiæ ab auctoritate Romani Pontificis subductæ planeque divisæ. 37. National churches can be established, after being withdrawn and plainly separated from the authority of the Roman Pontiff. Alloc. Multis gravibusgue 17 decembris 1860. Allocution Multis gravibusque, 17th December, 1860. Alloc. Jamdudum cernimus 18 martii 1861. Allocution Jamdudum cernimus, 18th March, 1861. 38. Divisioni Ecclesiæ in orientalem atque occidentalem nimia Romanorum Pontificum arbitria contulerunt. 38. Roman Pontiffs have, by their too arbitrary conduct, contributed to the division of the Church into eastern and western. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. § VI.-- ERRORES DE SOCIETATE CIVILI TUM IN SE, TUM IN SUIs AD ECCLESIAM RELATIONIBUS SPECTATA. § VI.-- ERRORS ABOUT CIVIL SOCIETY, CONSIDErED BOTH IN ITSELF AND IN ITS RELATION TO THE CHURCH. 39. Reipublicæ status, utpote omnium jurium origo et fons, jure quodam pollet nullis circumscripto limitibus. 39. The commonwealth is the origin and source of all rights, and possesses rights which are not circumscribed by any limits. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 40. Catholicæ Ecclesia doctrina 40. The teaching of the Catholic humanæ societatis bono et commodis adversatur. Church is opposed to the well-being and interests of society. Epist. encycl. Qui pluribus 9 novembris 1846. Encyclical Letters, Qui pluribus, 9th November, 1846. Alloc. Quibus quantisque 20 aprilis 1849. Allocution Quibus quantisque, 20th April, 1849. 41. Civili potestati vel ab infideli imperante exercitæ competit potestas indirecta negativa in sacra; eidem proinde competit nedum jus quod vocant exequatur, sed etiam jus appellationis, quam nuncupant, ab abusu. 41. The civil power, even when exercised by an unbelieving sovereign, possesses an indirect and negative power over religious affairs. It therefore possesses not only the right called that of exequatur, but that of the (so-called) appellatio ab abusu. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August. 1851. 42. In conflictu legum utriusque potestatis jus civile prævalet. 42. In the case of conflicting laws between the two powers, the civil law ought to prevail. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 43. Laica potestas auctoritatem habet rescindendi, declarandi ac faciendi irritas solemnes conventiones (vulgo Concordata) super usu jurium ad ecclesiasticam immunitatem pertinentium cum Sede Apostolica initas, sine hujus consensu, immo et ea reclamante. 43. The civil power has a right to break, and to declare and render null, the conventions (commonly called Concordats) concluded with the Apostolic See, relative to the use of rights appertaining to the ecclesiastical immunity, without the consent of the Holy See, and even contrary to its protest. Alloc. In Consistoriali 1 novembris 1850. Allocution In Consistoriali, 1st Nov., 1850. Alloc. Multis gravibusque 17 decembris 1860. Allocution Multis gravibusque, 17th December, 1860. 44. Civilis auctoritas potest se immiscere rebus quæ ad religionem, mores et regimen spirituale 44. The civil authority may interfere in matters relating to religion, morality, and spiritual government. pertinent. Hinc potest de instructionibus judicare, quas Ecclesiæ pastores ad conscientiarum normam pro suo munere edunt, quin etiam potest de divinorum sacramentorum administratione et dispositionibus ad ea suscipienda necessariis decernere. Hence it has control over the instructions for the guidance of consciences issued, conformably with their mission, by the pastors of the Church. Further, it possesses power to decree, in the matter of administering the divine sacraments, as to the dispositions necessary for their reception. Alloc. In Consistoriali 1 novembris 1850. Allocution In Consistoriali, 1st Nov., 1850. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 45. Totum scholarum publicarum regimen, in quibus juventus Christianæ alicujus reipublicæ instituitur, episcopalibus dumtaxat seminariis aliqua ratione exceptis, potest ac debet attribui auctoritati civili, et ita quidem attribui, ut nullam alii cuicumque auctoritati recognoscatur jus immiscendi se in disciplina scholarum, in regimine studiorum, in graduum collatione, in dilectu aut approbatione magistrorum. 45. The entire direction of public schools, in which the youth of Christian states are educated, except (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 recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the taking of degrees, or the choice and approval of the teachers. Alloc. In Consistoriali 1 novembris 1850. Allocution In Consistoriali, 1st Nov., 1850. Alloc. Quibus luctuosissimis 5 septembris 1851. Allocution Quibus luctuosissimis, 5th September, 1851. 46. Immo in ipsis clericorum seminariis methodus studiorum adhibenda civili auctoritati subjicitur. 46. Much more, even in clerical seminaries, the method of study to be adopted is subject to the civil authority. Alloc. Nunquam fore 15 decembris 1856. Allocution Nimquam fore, 15 Dec., 1856. 47. Postulat optima civilis societatis ratio, ut populares scholæ, quæ patent omnibus cujusque e populo classis pueris, ac publica 47. The best theory of civil society requires that popular schools open to the children of all classes, and, generally, all public institutes universim instituta, quæ litteris severioribusque disciplinis tradendis et educationi juventutis curandæ sunt destinata, eximantur ab omni Ecclesiæ auctoritate, moderatrice vi et ingerentia, plenoque civilis ac politicæ auctoritatis arbitrio subjiciantur ad imperantium placita et ad communium ætatis opinionum amussim. intended for instruction in letters and philosophy, and for conducting the education of the young, should be freed from all ecclesiastical authority, government, and interference, and should be fully subject to the civil and political power, in conformity with the will of rulers and the prevalent opinions of the age. Epist. ad Archiep. Friburg. Quum non sine 14 julii 1864. Letter to the Archbishop of Fribourg, Quum non sine, 14th July, 1864. 48. Catholicis viris probari potest ea juventutis instituendæ ratio, quæ sit a Catholica fide et ab Ecclesiæ potestate sejuncta, quæque rerum dumtaxat naturalium scientiam ac terrenæ socialis vitæ fines tantummodo vel saltem primario spectet. 48. This system of instructing youth, which consists in separating it from the Catholic faith and from the power of the Church, and in teaching exclusively, or at least primarily, the knowledge of natural things and the earthly ends of social life alone, may be approved by Catholics. Epist. ad Archiep. Friburg. Quum non sine 14 julii 1864. Letter to the Archbishop of Fribourg, Quum non sine, 14th July, 1864. 49. Civilis auctoritas potest impedire quominus sacrorum antistites et fideles populi cum Romano Pontifice libere ac mutuo communicent. 49. The civil power has the right to prevent ministers of religion, and the faithful, from communicating freely and mutually with each other, and with the Roman Pontiff. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 50. Laica auctoritas habet per se jus præsentandi episcopos et potest ab illis exigere, ut ineant dioecesium procurationem, antequam ipsi canonicam at S. Sede institutionem 50. The secular authority possesses, as inherent in itself, the right of presenting bishops, and may require of them that they take possession of their dioceses before having received canonical institution et apostolicas litteras accipiant. and the apostolic letters from the Holy See. Alloc. Nunquam fore 15 decembris 1856. Allocution Nunquam fore, 15th Dec., 1856. 51. Immo laicum gubernium habet jus deponendi ab exercitio pastoralis ministerii episcopos, neque tenetur obedire Romano Pontifici in iis quæ episcopatuum et episcoporum respiciunt institutionem. 51. And, further, the secular government has the right of deposing bishops from their pastoral functions, and it is not bound to obey the Roman Pontiff in those things which relate to episcopal sees and the institution of bishops. Litt. Apost. Multiplices inter 10 junii 1851. Apostolic Letter, Multiplices inter, 10th June, 1851. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. 52. Gubernium potest suo jure immutare ætatem ab Ecclesia præscriptam pro religiosa tam mulierum quam virorum professione, omnibusque religiosis familiis indicere, ut neminem sine suo permissu ad solemnia vota nuncupanda admittant. 52. The government has of itself the right to alter the age prescribed by the Church for the religious profession, both of men and women; and it may enjoin upon all religious establishments to admit no person to take solemn vows without its permission. Alloc. Nunquam fore 15 decembris 1856. Allocution Nunquam fore, 15th Dec., 1856. 53. Abrogandæ sunt leges quæ ad religiosarum familiarum statum tutandum, earumque jura et officia pertinent; immo potest civile gubernium iis omnibus auxilium præstare, qui a suscepto religiosæ vitæ instituto deficere ac solemnia vota frangere velint; pariterque potest religiosas easdem familias perinde ac collegiatas Ecclesias, et beneficia simplicia etiam juris patronatus penitus extinguere, illorumque bona et reditus 53. The laws for the protection of religious 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 undertaken, and break their vows. The government may also suppress religious orders, collegiate churches, and simple benefices, even those belonging to private patronage, and submit their goods and revenues to the administration civilis potestatis administrationi et arbitrio subjicere et vindicare. and disposal of the civil power. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. Alloc. Probe memineritis 22 januarii 1855. Allocution Probe memineritis, 22d Jan., 1855. Alloc. Cum sæpie 26 julii 1855. Allocution Cum sæpe, 26th July, 1855. 54. Reges et principes non solum ab Ecclesiæ jurisdictione eximuntur, verum etiam in quæstionibus jurisdiotionis dirimendis superiores sunt Ecclesia. 54. Kings and princes are not only exempt from the jurisdiction of the Church, but are superior to the Church, in litigated questions of jurisdiction. Litt. Apost. Multiplices inter 10 junii 1851. Apostolic Letter, Multiplices inter, 10th June, 1851. 55. Ecclesia a Statu, Statusque ab Ecclesia sejungendus est. 55. The Church ought to be separated from the State, and the State from the Church. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. § VIII.--ERRORES DE ETHICA NATURALI ET CHRISTIANA. § VIII.-- ERRORS CONCERNING NATURAL AND CHRISTIAN ETHICS. 56. Morum leges divina haud egent sanctione, minimeque opus est ut humanæ leges ad naturæ jus confirmentur aut obligandi vim a Deo accipiant. 56. Moral laws do not stand in need of the divine sanction, and there is no necessity that human laws should be conformable to the law of nature, and receive their sanction from God. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 57. Philosophicarum rerum morumque scientia, itemque civiles leges possunt et debent a divina et ecclesiastica auctoritate declinare. 57. Knowledge of philosophical things and morals, and also civil laws, may and must depart from divine and ecclesiastical authority. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 58. Aliæ vires non sunt agnoscendæ nisi illæ quæ in materia positæ sunt, et omnis morum disciplina honestasque collocari 58. No other forces are to be recognized than those which reside in matter; and all moral teaching and moral excellence ought to be debet in cumulandis et augendis quovis modo divitiis ac in voluptatibus explendis. made to consist in the accumulation and increase of riches by every possible means, and in the enjoyment of pleasure. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. Epist. encycl. Quanta conficiamur 10 augusti 1863. Encyclical Letters, Quanto conficiamur, 10th August, 1863. 59. Jus in materiali facto consistit, et omnia hominum officia sunt nomen inane, et omnia humana facta juris vim habent. 59. Right consists in the material fact, and all human duties are but vain words, and all human acts have the force of right. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 60. Auctoritas nihil aliud est nisi numeri et materialium virium summa. 60. Authority is nothing else but the result of numerical superiority and material force. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 61. Fortunata facti injustitia nullum juris sanctitati detrimentum affert. 61. An unjust act, being successful, inflicts no injury upon the sanctity of right. Alloc. Jamdudum cernimus 18 martii 1861. Allocution Jamdudum cernimus, 18th March, 1861. 62. Proclamandum est et observandum principium quod vocant de non-interventu. 62. The principle of non-intervention, as it is called, ought to be proclaimed and adhered to. Alloc. Novos et ante 28 septembris 1860. Allocution Novos et ante, 28th Sept., 1860. 63. Legitimis principibus obedientiam detrectare, immo et rebellare licet. 63. It is allowable to refuse obedience to legitimate princes: nay, more, to rise in insurrection against them. Epist. encycl. Qui pluribus 9 novembris 1846. Encyclical Letters, Qui pluribus, 9th November, 1846. Alloc. Quisque vestrum 4 octobris 1847. Allocution Quisque vestrum, 4th Oct., 1847. Epist. encycl. Noscitis et Nobiscum 8 decembris 1849. Encyclical Letters, Noscitis et Nobiscum, 8th December, 1849. Litt. Apost. Cum catholica 26 martii 1860. Apostolic Letter, Cum catholica, 26th March, 1860. 64. Tum cujusque sanctissimi 64. The violation of a solemn juramenti violatio, tum quælibet scelesta flagitiosaque actio sempiternæ legi repugnans, non solum haud est improbanda, verum etiam omnino licita, summisque laudibus efferenda, quando id pro patriæ amore agatur. oath, even every wicked and flagitious action repugnant to the eternal law, is not only not blamable, but quite lawful, and worthy of the highest praise, when done for the love of country. Alloc. Quibus quantisque 20 aprilis 1849. Allocation Quibus quantisque, 20th April, 1849. § VIII.--ERRORES DE MATRIMONIO CHRISTIANO. § VIII.-- THE ERRORS CONCERNING CHRISTIAN MARRIAGE. 65. Nulla ratione ferri potest, Christum evexisse matrimonium ad dignitatem sacramenti. 65. It can not be by any means tolerated, to maintain that Christ has raised marriage to the dignity of a sacrament. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 66. Matrimonii sacramentum non est nisi quid contractui accessorium ab eoque separabile, ipsumque sacramentum in una tantum nuptiali benedictione situm est. 66. The sacrament of marriage is only an adjunct of the contract, and separable from it, and the sacrament itself consists in the nuptial benediction alone. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 67. Jure naturæ matrimonii vinculum non est indissolubile et in variis casibus divortium proprie dictum auctoritate civili sanciri potest. 67. By the law of nature, the marriage tie is not indissoluble, and in many cases divorce, properly so called, may be pronounced by the civil authority. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept. 1852. 68. Ecclesia non habet potestatem impedimenta matrimonium dirimentia inducendi, sed ea potestas civili auctoritati competit, 68. The Church has not the power of laying down what are diriment impediments to marriage. The civil authority does possess such a a qua impedimenta existentia tollenda sunt. power, and can do away with existing impediments to marriage. Litt. Apost. Multiplices inter 10 junii 1851. Apostolic Letter, Multiplices inter, 10th June, 1851. 69. Ecclesia sequioribus sæcutis dirimentia impedimenta inducere coepit, non jure proprio, sed illo jure usa, quod a civili potestate mutuata erat. 69. The Church only commenced in later ages to bring in diriment impediments, and then availing herself of a right not her own, but borrowed from the civil power. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 70. Tridentini canones, qui anathematis censuram illis inferunt, qui facultatem impedimenta dirimentia inducendi Ecclesiæ negare audeant, vel non sunt dogmatici vel de hac mutuata potestate intelligendi sunt. 70. The canons of the Council of Trent, which pronounce censure of anathema against those who deny to the Church the right of laying down what are diriment impediments, either are not dogmatic, or must be understood as referring only to such borrowed power. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 71. Tridentini forma sub infirmitatis poena non obligat, ubi lex civilis aliam formam præstituat, et velit hac nova forma interveniente matrimonium valere. 71. The form of solemnizing marriage 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. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 72. Bonifacius VIII. votum castitatis in ordinatione emissum nuptias nullas reddere primus asseruit. 72. Boniface VIII. is the first who declared that the vow of chastity pronounced at ordination annuls nuptials. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ 22d August, 1851. 73. Vi contractus mere civilis potest inter Christianos constare veri nominis matrimonium; falsumque est, aut contractum matrimonii inter Christianos semper esse sacramentum, aut nullum esse contractum, si sacramentum excludatur. 73. A merely civil contract may, among Christians, constitute a true marriage; and it is false, either that the marriage contract between Christians is always a sacrament, or that the contract is null if the sacrament be excluded. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. Lettera di S. S. PIO IX. al Re di Sardegna 9 settembre 1852. Letter to the King of Sardinia, 9th September, 1852. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. Alloc. Multis gravibusque 17 decembris 1860. Allocution Multis gravibusque, 17th December, 1860. 74. Caussæ matrimoniales et sponsalia suapte natura ad forum civile pertinent. 74. Matrimonial causes and espousals belong by their very nature to civil jurisdiction. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. N. B.--Huc facere possunt duo alii errores de clericorum cælibatu abolendo et de statu matrimonii statui virginitatis anteferendo. (Confodiuntur, prior in epist. encycl. Qui pluribus 9 novembris 1846, posterior in litteris apost. Multiplices inter 10 junii 1851.) N. B.--Two other errors may tend in this direction, those upon the abolition of the celibacy of priests, and the preference due to the state of marriage over that of virginity. These have been proscribed; the first in the Encyclical Qui pluribus, Nov. 9, 1846; the second in the Apostolic Letter Multiplices inter, June 10th, 1851. § IX.--ERRORES DE CIVILI ROMANI PONTIFICIS PRINCIPATU. § IX.--ERRORS REGARDING THE CIVIL POWER OF THE SOVEREIGN PONTIFF. 75. De temporalis regni cum spirituali compatibilitate disputant inter se Christianæ et Catholicæ Ecclesiæ filii. 75. The children of the Christian and Catholic Church are not agreed upon the compatibility of the temporal with the spiritual power. Litt. Apost. Ad apostolicæ 22 augusti 1851. Apostolic Letter, Ad apostolicæ, 22d August, 1851. 76. Abrogatio civilis imperii, quo Apostolica Sedes potitur, ad Ecclesiæ libertatem felicitatemque vel maxime conduceret. 76. The abolition of the temporal power, of which the Apostolic See is possessed, would contribute in the greatest degree to the liberty and prosperity of the Church. Alloc. Quibus quantisque 20 aprilis 1849. Allocution Quibus quantisque, 20th April, 1849. N. B.--Præter hos errores explicite notatos, alii complures implicite reprobantur, proposita et asserta doctrina, quam Catholici omnes firmissime retinere debeant, de civili Romani Pontificis principatu. (Ejusmodi doctrina luculenter traditur in Alloc. Quibus quantisque 20 aprilis 1849; in Alloc. Si semper antea 20 maii 1850; in Litt. apost. Quum Catholica Ecclesia 26 martii 1860; in Alloc. Novos 28 sept. 1860; in Alloc. Jamdudum 18 martii 1861; in Alloc. Maxima quidem 9 junii 1862. N. B.--Besides these errors, explicitly noted, many others are impliedlv rebuked by the proposed and asserted doctrine, which all Catholics are bound most firmly to hold, touching the temporal sovereignty of the Roman Pontiff. 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, 1860; Allocutions Novos, 28th Sept., 1860; Jamdudum, 18th March, 1861; and Maxima quidem, 9th June, 1862. § X.--ERRORES QUI AD LIBERALISMUM HODIERNUM REFERUNTUR. § X.--ERRORS HAVING REFERENCE TO MODERN LIBERALISM. 77. Ætate hac nostra non amplius expedit, religionem Catholicam haberi tamquam unicam Status religionem, ceteris quibuscumque cultibus exclusis. 78. In the present day, it is no longer expedient that the Catholic religion shall be held as the only religion of the State, to the exclusion of all other modes of worship. Alloc. Nemo vestrum 26 julii 1855. Allocution Nemo vestrum, 26th July, 1855. 78. Hinc laudabiliter in quibusdam Catholici nominis regionibus lege cautum est, ut hominibus illuc immigrantibus liceat publicum proprii cujusque cultus exercitium habere. 78. Whence it has been wisely provided by law, in some countries called Catholic, that persons coming to reside therein shall enjoy the public exercise of their own worship. Alloc. Acerbissimum 27 septembris 1852. Allocution Acerbissimum, 27th Sept., 1852. 79. Enimvero falsum est, civilem cujusque cultus libertatem, 79. Moreover, it is false that the civil liberty of every mode of worship, itemque plenam potestatem omnibus attributam quaslibet opiniones cogitationesque palam publiceque manifestandi conducere ad populorum mores animosque facilius corrumpendos ac indifferentismi pestem propogandam. and the full power given to all of overtly and publicly manifesting their opinions and their ideas, of all kinds whatsoever, conduce more easily to corrupt the morals and minds of the people, and to the propagation of the pest of indifferentism. Alloc. Nunquam fore 15 decembris 1856. Allocation Nunquam fore, 15th Dec., 1856. 80. Romanus Pontifex potest ac debet cum progressu, cum liberalismo et cum recenti civilitate sese reconciliare et componere. 80. The Roman Pontiff can and ought to reconcile himself to, and agree with, progress, liberalism, and civilization as lately introduced. Alloc. Jamdudum cernimus 18 martii 1861. Allocution Jamdudum cernimus, 18th March, 1861. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ V. DECRETA DOGMATICA CONCILII VATICANI DE FIDE CATHOLICA ET DE ECCLESIA CHRISTI. THE DOGMATIC DECREES OF THE VATICAN COUNCIL CONCERNING THE CATHOLIC FAITH AND THE CHURCH OF CHRIST. A.D. 1870. [The Latin text from Acta et Decreta sacrosancti et oecumenici Concilii Vaticani, etc., cum permissione superiorum, Friburgi Brisgoviæ, 1871, Fasc. II. pp. 170-179, and 181-187. The English translation from Archbishop Manning: Petri Privilegium, London, 1871, Part III. pp. 192-203, and 211-219. On the Vatican Council, see Vol. I. §§ 31-34, pp. 134 sqq.] Constitutio Dogmatica de Fide Catholica Dogmatic Constitution on the Catholic Faith. Sessio III. Habita die 24 Aprilis 1870. Published in the Third Session held April 24, 1870. PIUS EPISCOPUS, SERVUS SERVORUM DEI, SACRO APPROBANTE CONCILIO, AD PERPETUAM REI MEMORIAM. PIUS, BISHOP, SERVANT OF THE SERVANTS OF GOD, WITH THE APPROVAL OF THE SACRED COUNCIL, FOR PERPETUAL REMEMBRANCE. Dei Filius et generis humani Redemptor, Dominus Noster Jesus Christus, ad Patrem coelestem rediturus, cum Ecclesia sua in terris militante omnibus diebus usque ad consummationem sæculi futurum se esse promisit. Quare dilectæ sponsæ præsto esse, adsistere docenti, operanti benedicere, periclitanti opem ferre nullo unquam tempore destitit. Hæc vero salutaris ejus providentia, cum ex aliis beneficiis innumeris continenter apparuit, tum iis manifestissime comperta est fructibus, qui orbi Christiano e Conciliis oecumenicis, ac nominatim Our Lord Jesus Christ, the Son of God, and Redeemer of Mankind, before returning to his heavenly Father, promised that he would be with the Church Militant on earth all days, even to the consummation of the world. Therefore, he has never ceased to be present with his beloved Spouse, to assist her when teaching, to bless her when at work, and to aid her when in danger. And this his salutary providence, which has been constantly displayed by other innumerable benefits, has been most manifestly proved by the abundant good results which Christendom has derived from oecumenical Councils, e Tridentino, iniquis licet temporibus celebrato, amplissimi provenerunt. Hinc enim sanctissima religionis dogmata pressius definita uberiusque exposita, errores damnati atque cohibiti; hinc ecclesiastica disciplina restituta firmiusque sancita, promotum in clero scientiæ et pietatis studium, parata adolescentibus ad sacram militiam educandis collegia, Christiani denique populi mores et accuratiore fidelium eruditione et frequentiore sacramentorum usu instaurati. Hinc præterea arctior membrorum cum visibili Capite communio, universoque corpori Christi mystico additus vigor; hinc religiosæ multiplicatæ familiæ aliaque Christianæ pietatis instituta; hinc ille etiam assiduus et usque ad sanguinis effusionem constans ardor in Christi regno late per orbem propagando. and particularly from that of Trent, although it was held in evil times. For, as a consequence, the sacred doctrines of the faith have been defined more closely, and set forth more fully, errors have been condemned and restrained, ecclesiastical discipline has been restored and more firmly secured, the love of learning and of piety has been promoted among the clergy, colleges have been established to educate youth for the sacred warfare, and the morals of the Christian world have been renewed by the more accurate training of the faithful, and by the more frequent use of the sacraments. Moreover, there has resulted a closer communion of the members with the visible head, an increase of vigor in the whole mystical body of Christ, the multiplication of religious congregations, and of other institutions of Christian piety, and such ardor in extending the kingdom of Christ throughout the world as constantly endures, even to the sacrifice of life itself. Verumtamen hæc aliaque insignia emolumenta, quæ per ultimam maxime oecumenicam Synodum divina clementia Ecclesiæ largita est, dum grato, quo par est, animo recolimus, acerbum compescere haud possumus dolorem ob mala gravissima, inde But while we recall with due thankfulness these and other signal 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 principally potissimum orta, quod ejusdem sacrosanctæ Synodi apud permultos vel auctoritas contempta, vel sapientissima neglecta fuere decreta. due to the fact that the authority of that sacred Synod has been contemned, or its wise decrees neglected, by many. Nemo enim ignorat, hæreses, quas Tridentini Patres proscripserunt, dum, rejecto divino Ecclesiæ magisterio, res ad religionem spectantes privati cujusvis judicio permitterentur, in sectas paullatim dissolutas esse multiplices, quibus inter se dissentientibus et concertantibus, omnis tandem in Christum fides apud non paucos labefactata est. Itaque ipsa Sacra Biblia, quæ antea Christianæ doctrinæ unicus fons et judex asserebantur, jam non pro divinis haberi, imo mythicis commentis accenseri coeperunt. No one is ignorant that the heresies proscribed by the Fathers of Trent, by which the divine magisterium of the Church was rejected, and all matters regarding religion were surrendered to the judgment of each individual, gradually became 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 source and judge of Christian doctrine, began to be held no longer as divine, but to be ranked among the fictions of mythology. Tum nata est et late nimis per orbem vagata illa rationalismi seu naturalismi doctrina, quæ religioni Christianæ utpote supernaturali instituto per omnia adversans, summo studio molitur, ut Christo, qui solus Dominus et Salvator noster est, a mentibus humanis, a vita et moribus populorum excluso, meræ quod vocant rationis vel naturæ regnum stabiliatur. Relicta autem projectaque Christiana religione, negato vero Deo 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 supernatural institution, and works with the utmost zeal in order that, after Christ, our sole Lord and Saviour, has been excluded from the minds of men, and from the life and moral acts of nations, the reign of what they call pure reason or nature may be established. And after forsaking and rejecting the Christian religion, and et Christo ejus, prolapsa tandem est multorum mens in Pantheismi, Materialismi, Atheismi barathrum, ut jam ipsam rationalem naturam, omnemque justi rectique normam negantes, ima humanæ societatis fundamenta diruere connitantur. denying the true God and his Christ, the minds of many have sunk into the abyss of Pantheism, Materialism, and Atheism, until, denying rational nature itself, and every sound rule of right, they labor to destroy the deepest foundations of human society. Hac porro impietate circumquaque grassante, infeliciter contigit, ut plures etiam e Catholicæ Ecclesiæ filiis a via veræ pietatis aberrarent, in iisque, diminutis paullatim veritatibus, sensus Catholicus attenuaretur. Variis enim ac peregrinis doctrinis abducti, naturam et gratiam, scientiam humanam et fidem divinam perperam commiscentes, genuinum sensum dogmatum, quem tenet ac docet sancta mater Ecclesia, depravare, integritatemque et sinceritatem fidei in periculum adducere comperiuntur. Unhappily, it has yet further come to pass that, while this impiety prevailed on every side, many even of the children of the Catholic Church have strayed from the path of true piety, and by the gradual 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. Quibus omnibus perspectis, fieri qui potest, ut non commoveantur intima Ecclesiæ viscera? Quemadmodum enim Deus vult omnes homines salvos fieri, et ad agnitionem veritatis venire; quemadmodum Christus venit, ut salvum faceret, quod perierat, et filios Dei, qui erant dispersi, congregaret in unum: ita Ecclesia, a Deo populorum 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 knowledge 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 constituta, omnibus debitricem se novit, ac lapsos erigere, labantes sustinere, revertentes amplecti, confirmare bonos et ad meliora provehere parata semper et intenta est. Quapropter nullo tempore a Dei veritate, quæ sanat omnia, testanda et prædicanda quiescere potest, sibi dictum esse non ignorans: Spiritus meus, qui est in te, et verba mea, quæ posui in ore tuo, non recedent de ore tuo amodo et usque in sempiternum. and is ever ready and watchful to raise the fallen, to support those who are falling, to embrace those who return, to confirm 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 heals 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 thy mouth, from henceforth and forever.' [268] Nos itaque, inhærentes prædecessorum nostrorum vestigiis, pro supremo nostro Apostolico munere veritatem Catholicam docere ac tueri perversasque doctrinas reprobare nunquam intermissimus. Nunc autem, sedentibus nobiscum et judicantibus universi orbis Episcopis, in hanc oecumenicam Synodum auctoritate nostra in Spiritu Sancto congregatis, innixi Dei verbo scripto et tradito, prout ab Ecclesia Catholica sancte custoditum et genuine expositum accepimus, ex hoc Petri Cathedra, in conspectu omnium, salutarem Christi doctrinam profiteri et declarare constituimus, adversis erroribus potestate nobis a Deo tradita proscriptis atque damnatis. We, therefore, following the footsteps of our predecessors, have never ceased, as becomes our supreme Apostolic office, from teaching and defending Catholic truth, and condemning doctrines of error. And now, with the Bishops of the whole world assembled round us, and judging with us, congregated by our authority, and in the Holy Spirit, in this oecumenical Council, we, supported by the Word of God written and handed down as we received it from the Catholic Church, preserved with sacredness and set forth according to truth, have determined to profess and declare the salutary teaching of Christ from this Chair of Peter, and in sight of all, proscribing and condemning, by the power given to us of God, all errors contrary thereto. Caput I. Chapter I. De Deo rerum omnium Creatore. Of God, the Creator of all Things. Sancta Catholica Apostolica Romana Ecclesia credit et confitetur, unum esse Deum verum et vivum, Creatorem ac Dominum coeli et terræ, omnipotentem, æternum, immensum, incomprehensibilem, intellectu, ac voluntate omnique perfectione infinitum; qui cum sit una singularis, simplex omnino et incommutabilis substantia spiritualis, prædicandus est re et essentia a mundo distinctus, in se et ex se beatissimus, et super omnia, quæ præter ipsum sunt et concipi possunt, ineffabiliter excelsus. The holy Catholic Apostolic Roman Church believes and confesses that there is one true and living God, Creator and Lord of heaven and earth, almighty, eternal, immense, incomprehensible, infinite in intelligence, in will, and in all perfection, who, as being one, sole, absolutely simple and immutable spiritual substance, is to be declared as really and essentially distinct from the world, of supreme beatitude in and from himself, and ineffably exalted above all things which exist, or are conceivable, except himself. Hic solus verus Deus bonitate sua et omnipotenti virtute non ad augendam suam beatitudinem, nec ad acquirendam, sed ad manifestandam perfectionem suam per bona, quæ creaturis impertitur, liberrimo consilio simul ab initio temporis utramque de nihilo condidit creaturam, spiritualem et corporalem, angelicam videlicet et mundanam, ac deinde humanam quasi communem ex spiritu et corpore constitutam. This one only true God, of his own goodness and almighty power, not for the increase or acquirement of his own happiness, but to manifest 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 creature, to wit, the angelical and the mundane, and afterwards the human creature, as partaking, in a sense, of both, consisting of spirit and of body. Universa vero, quæ condidit, Deus providentia sua tuetur atque gubernat, attingens a fine God protects and governs by his providence all things which he hath made, 'reaching from end to end usque ad finem fortiter, et disponens omnia suaviter. Omnia enim nuda et aperta sunt oculis ejus, ea etiam, qua libera creaturarum actione futura sunt. mightily, and ordering all things sweetly.' [269] For 'all things are bare and open to his eyes,' [270] even those which are yet to be by the free action of creatures. Caput II. Chapter II. De Revelatione. Of Revelation. Eadem sancta mater Ecclesia tenet et docet, Deum, rerum omnium principium et finem, naturali humanæ rationis lumine e rebus creatis certo cognosci posse; invisibilia enim ipsius, a creatura mundi, per ea quæ facta sunt, intellecta, conspiciuntur: attamen placuisse ejus sapientiæ et bonitati, alia, eaque supernaturali via se ipsum ac æterna voluntatis suæ decreta humano generi revelare, dicente Apostolo: Multifariam, multisque modis olim Deus loquens patribus in Prophetis: novissime, diebus istis locutus est nobis in Filio. The same holy Mother Church holds and teaches that God, the beginning 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,' [271] but that it pleased his wisdom and bounty to reveal himself, and the eternal decrees of his will, to mankind by another and a supernatural way: as the Apostle says, 'God, having spoken on divers occasions, 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.' [272] Huic divinæ revelationi tribuendum quidem est, ut ea, quæ in rebus divinis humanæ rationi per se impervia non sunt, in præsenti quoque generis humani conditione ab omnibus expedite, firma certitudine et nullo admixto errore cognosci possint. 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 by every one with facility, with firm assurance, and with no admixture of error. Non hac tamen de causa revelatio absolute necessaria dicenda est, sed quia Deus ex infinita bonitate sua ordinavit hominem ad finem supernaturalem, ad participanda scilicet bona divina, quæ humanæ mentis intelligentiam omnino superant; siquidem oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus iis, qui diligunt illum. This, however, is not the reason why revelation is to be called absolutely necessary; but because God of his infinite goodness has ordained man to a supernatural 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.' [273] Hæc porro supernaturalis revelatio, secundum universalis Ecclesiæ fidem, a sancta Tridentina Synodo declaratam, continetur in libris scriptis et sine scripto traditionibus, quæ ipsius Christi ore ab Apostolis acceptæ, aut ab ipsis Apostolis Spiritu Sancto dictante quasi per manus traditæ, ad nos usque pervenerunt. Qui quidem veteris et Novi Testamenti libri integri cum omnibus suis partibus, prout in ejusdem Concilii decreto recensentur, et in veteri vulgata latina editione habentur, pro sacris et canonicis suscipiendi sunt. Eos vero Ecclesia pro sacris et canonicis habet, non ideo, quod sola humana industria concinnati, sua deinde Further, this supernatural revelation, according to the universal belief of the Church, declared by the sacred Synod of Trent, is contained in the written books and unwritten traditions which have come down to us, having been received by the Apostles from the mouth of Christ himself; or from the Apostles themselves, by the dictation of the Holy Spirit, have been transmitted, as it were, from hand to hand. [274] And these books of the Old and New Testament are to be received as sacred and canonical, in their integrity, with all their parts, as they are enumerated in the decree of the said Council, and are contained in the ancient Latin edition of the Vulgate. These the Church holds to be sacred and auctoritate sint approbati; nec ideo dumtaxat, quod revelationem sine errore contineant, sed propterea, quod Spiritu Sancto inspirante conscripti Deum habent auctorem, atque ut tales ipsi Ecclesiæ traditi sunt. canonical, not because, having been carefully composed by mere human industry, they were afterwards approved by her authority, nor merely because they contain revelation, with no admixture of error; but because, having been written by the inspiration of the Holy Ghost, they have God for their author, and have been delivered as such to the Church herself. Quoniam vero, quæ sancta Tridentina Synodus de interpretatione divinæ Scripturæ ad coërcenda petulantia ingenia salubriter decrevit, a quibusdam hominibus prave exponuntur, nos, idem decretum renovantes, hanc illius mentem esse declaramus, ut in rebus fidei et morum, ad ædificationem doctrinæ Christianæ pertinentium, is pro vero sensu sacræ Scripturæ habendus sit, quem tenuit ac tenet sancta mater Ecclesia, cujus est judicare de vero sensu et interpretatione Scripturarum sanctarum; atque ideo nemini licere contra hunc sensum aut etiam contra unanimem consensum Patrum ipsam Scripturam sacram interpretari. And as the things which the holy Synod of Trent decreed for the good of souls concerning the interpretation of Divine Scripture, in order to curb rebellious spirits, have been wrongly explained by some, we, renewing the said decree, declare this to be their sense, that, in matters of faith and morals, appertaining to the building up of Christian doctrine, that is to be held as the true sense of Holy Scripture which our holy Mother Church hath held and holds, to whom it belongs to judge of the true sense and interpretation of the Holy Scripture; and therefore 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. Caput III. Chapter III. De Fide. On Faith. Quum homo a Deo tamquam Creatore et Domino suo totus Man being wholly dependent upon God, as upon his Creator and dependeat, et ratio creata increatæ veritati penitus subjecta sit, plenum revelanti Deo intellectus et voluntatis obsequium fide præstare tenemur. Hanc vero fidem, quæ humanæ salutis initium est, Ecclesia Catholica profitetur, virtutem esse supernaturalem, qua, Dei aspirante et adjuvante gratia, ab eo revelata vera esse credimus, non propter intrinsecam rerum veritatem naturali rationis lumine perspectam, sed propter auctoritatem ipsius Dei revelantis, qui nec falli nec fallere potest. Est enim fides, testante Apostolo, sperandarum substantia rerum, argumentum non apparentium. Lord, and created reason being absolutely subject to uncreated truth, we are bound to yield to God, by faith in his revelation, the full obedience of our intelligence and will. And the Catholic Church teaches that this faith, which is the beginning of man's salvation, is a supernatural virtue, whereby, inspired and assisted by the grace of God, we believe that the things which he has revealed are true; not because of the intrinsic truth of the things, viewed by the natural light of reason, but because of the authority of God himself, who reveals them, and who can neither be deceived nor deceive. For faith, as the Apostle testifies, is 'the substance of things hoped for, the conviction of things that appear not.' [275] Ut nihilominus fidei nostræ obsequium rationi consentaneum esset, voluit Deus cum internis Spiritus Sancti auxiliis externa jungi revelationis suæ argumenta, facta scilicet divina, atque imprimis miracula et prophetias, quæ cum Dei omnipotentiam et infinitam scientiam luculenter commonstrent, divinæ revelationis signa sunt certissima et omnium intelligentiæ accommodata. Quare tum Moyses et Prophetæ, tum ipse maxime 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 should be joined exterior proofs of his revelation; to wit, divine facts, and especially miracles and prophecies, which, as they manifestly display the omnipotence and infinite knowledge of God, are most certain proofs of his divine revelation, adapted to the intelligence of all men. Wherefore, both Moses and the Prophets, Christus Dominus multa et manifestissima miracula et prophetias ediderunt; et de Apostolis legimus: Illi autem profecti prædicaverunt ubique, Domino cooperante et sermonem confirmante sequentibus signis. Et rursum scriptum est: Habemus firmiorem propheticum sermonem, cui bene facitis attendentes quasi lucernæ 1ucenti in caliginoso loco. most especially, Christ our Lord himself, showed forth many and most evident miracles and prophecies; and of the Apostles we read: 'But they going forth preached every where, the Lord working withal, and confirming the word with signs that followed.' [276] And again, it is written: 'We have the more firm prophetical word, whereunto you do well to attend, as to a light shining in a dark place.' [277] Licet autem fidei assensus nequaquam sit motus animi cæcus nemo tamen evangelicæ prædicationi consentire potest, sicut oportet ad salutem consequendam, absque illuminatione et inspiratione Spiritus Sancti, qui dat omnibus suavitatem in consentiendo et credendo veritati. Quare fides ipsa in se, etiamsi per caritatem non operetur, donum Dei est, et actus ejus est opus ad salutem pertinens, quo homo liberam præstat ipsi Deo obedientiam, gratiæ ejus, cui resistere posset, consentiendo et cooperando. But though the assent of faith is by no means a blind action of the mind, still no man can assent to the Gospel teaching, as is necessary to obtain salvation, without the illumination and inspiration of the Holy Spirit, who gives to all men sweetness in assenting to and believing in the truth. [278] 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 appertaining to salvation, by which man yields voluntary obedience to God himself, by assenting to and co-operating with his grace, which he is able to resist. Porro fide divina et Catholica ea omnia credenda sunt, quæ in verbo Dei scripto vel tradito continentur, et ab Ecclesia Further, all those things are to be believed with divine and Catholic faith which are contained in the Word of God, written or handed sive solemni judicio sive ordinario et universali magisterio tamquam divinitus revelata credenda proponuntur. down, and which the Church, either by a solemn judgment, or by her ordinary and universal magisterium, proposes for belief as having been divinely revealed. Quoniam vero sine fide impossibile est placere Deo, et ad filiorum ejus consortium pervenire; ideo nemini unquam sine illa contigit justificatio, nec ullus, nisi in ea perseveraverit usque in finem, vitam æternam assequetur. Ut autem officio veram fidem amplectendi, in eaque constanter perseverandi satisfacere possemus, Deus per Filium suum unigenitum Ecclesiam instituit, suæque institutionis manifestis notis instruxit, ut ea tamquam custos et magistra verbi revelati ab omnibus posset agnosci. Ad solam enim Catholicam Ecclesiam ea pertinent omnia, quæ ad evidentem fidei Christianæ credibilitatem tam multa et tam mira divinitus sunt disposita. Quin etiam Ecclesia per se ipsa, ob suam nempe admirabilem propagationem, eximiam sanctitatem et inexhaustam in omnibus bonis fæcunditatem, ob Catholicam unitatem, invictamque stabilitatem, magnum quoddam et perpetuum est motivum credibilitatis et divinæ suæ legationis testimonium irrefragabile. And since, without faith, it is impossible to please God, and to attain to the fellowship of his children, 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 obligation of embracing the true faith, and of constantly persevering in it, God has instituted the Church 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 guardian and teacher of the revealed Word; for 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 inexhaustible 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, ut ipsa veluti signum levatum in nationes, et ad se invitet, qui nondum crediderunt, et filios suos certiores faciat, firmissimo niti fundamento fidem, quam profitentur. Cui quidem testimonio efficax subsidium accedit ex superna virtute. Etenim benignissimus Dominus et errantes gratia sua excitat atque adjuvat, ut ad agnitionem veritatis venire possint, et eos, quos de tenebris transtulit in admirabile lumen suum, in hoc eodem lumine ut perseverent, gratia sua confirmat, non deserens, nisi deseratur. Quocirca minime par est conditio eorum, qui per coeleste fidei donum Catholicæ veritati adhæserunt, atque eorum, qui ducti opinionibus humanis, falsam religionem sectantur; illi enim, qui fidem sub Ecclesiæ magisterio susceperunt, nullam unquam habere possunt justam causam mutandi, aut in dubium fidem eamdem revocandi. Quæ cum ita sint, gratias agentes Deo Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, tantam ne negligamus salutem, sed aspicientes in auctorem fidei et consummatorem Jesum, teneamus spei nostræ confessionem indeclinabilem. And thus, like a standard set up unto the nations, [279] it both invites to itself those who do not yet believe, and assures its children that the faith which 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 strengthen them to persevere in that light, deserting none who desert not him. Therefore there is no parity between the condition of those who have adhered to the Catholic truth by the heavenly gift of faith, and of those who, led by human opinions, follow a false religion; for those 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, the author and finisher of our faith, let us hold fast the confession of our hope without wavering. [280] Caput IV. Chapter IV. De Fide et Ratione. On Faith and Reason. Hoc quoque perpetuus Ecclesiæ Catholicæ consensus tenuit et tenet, duplicem esse ordinem cognitionis, non solum principio, sed objecto etiam distinctum: principio quidem, quia in altero naturali ratione, in altero fide divina cognoscimus; objecto autem, quia præter ea, ad quæ naturalis ratio pertingere potest, credenda nobis proponuntur mysteria in Deo abscondita, quæ, nisi revelata divinitus, innotescere non possunt. Quocirca Apostolus, qui a gentibus Deum per ea, quæ facta sunt, cognitum esse testatur, disserens tamen de gratia et veritate, quæ per Jesum Christum facta est, pronunciat: Loquimur Dei sapientiam in mysterio, quæ abscondita est, quam prædestinavit Deus ante sæcula in gloriam nostram, quam nemo principum hujus sæculi cognovit: nobis autem revelavit Deus per Spiritum suum: Spiritus enim omnia scrutatur, etiam profunda Dei. Et ipse Unigenitus confitetur Patri, quia abscondit hæc a sapientibus et prudentibus, et revelavit ea parvulis. The Catholic Church, with one consent, has also ever held and does hold that there is a twofold order of knowledge distinct both in principle and also in object; in principle, because our knowledge in the one is by natural reason, and in the other by divine faith; in object, because, besides those things to which natural reason can attain, there are proposed to our belief mysteries hidden in God, which, unless divinely revealed, can not be known. Wherefore, the Apostle, 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, [281] says: 'We speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world unto our glory; which none of the princes of this world knew ... but to us God hath revealed them by his Spirit. For the Spirit searcheth all things, yea, the deep things of God.' [282] 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. [283] Ac ratio quidem, fide illustrata, Reason, indeed, enlightened by cum sedulo, pie et sobrie quærit, aliquam, Deo dante, mysteriorum intelligentiam eamque fructuosissimam assequitur, tum ex eorum, quæ naturaliter cognoscit, analogia, tum e mysteriorum ipsorum nexu inter se et cum fine hominis ultimo; nunquam tamen idonea redditur ad ea perspicienda instar veritatum, quæ proprium ipsius objectum constituunt. Divina enim mysteria suapte natura intellectum creatum sic excedunt, ut etiam revelatione tradita et fide suscepta, ipsius tamen fidei velamine contecta et quadam quasi caligine obvoluta maneant, quamdiu in hac mortali vita peregrinamur a Domino: per fidem enim ambulamus, et non per speciem. faith, when it seeks earnestly, piously, and calmly, attains by a gift from God some, and that a very fruitful, understanding of mysteries; 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 constitute its proper object. For the divine mysteries by their own nature so far transcend the created intelligence 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 we walk by faith and not by sight.' [284] Verum etsi fides sit supra rationem, nulla tamen unquam inter fidem et rationem vera dissensio esse potest: cum idem Deus, qui mysteria revelat et fidem infundit, animo humano rationis lumen indiderit; Deus autem negare seipsum non possit, nec verum vero unquam contradicere. Inanis autem hujus contradictionis species inde potissimum oritur, quod vel fidei But although faith is above reason, there can never be any real discrepancy between faith and reason, since the same God who reveals 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 appearance of such a contradiction is mainly due, either to the dogmas of faith not having been understood dogmata, ad mentem Ecclesiæ intellecta et exposita non fuerint, vel opinionum commenta pro rationis effatis habeantur. Omnem igitur assertionem veritati illuminatæ fidei contrariam omnino falsam esse definimus. Porro Ecclesia, quæ una cum apostolico munere docendi, mandatum accepit fidei depositum custodiendi, jus etiam et officium divinitus habet falsi nominis scientiam proscribendi, ne quis decipiatur per philosophiam et inanem fallaciam. Quapropter omnes Christiani fideles hujusmodi opiniones, quæ fidei doctrinæ contrariæ esse cognoscuntur, maxime si ab Ecclesia reprobatæ fuerint, non solum prohibentur tanquam legitimas scientiæ conclusiones defendere, sed pro erroribus potius, qui fallacem veritatis speciem præ se ferant, habere tenentur omnino. and expounded according to the mind of the Church, or to the inventions of opinion having been taken for the verdicts of reason. We define, therefore, that every assertion contrary to a truth of enlightened faith is utterly false. [285] Further, the Church, which, together 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 philosophy and vain fallacy. [286] Therefore all faithful Christians are not only forbidden to defend, as legitimate conclusions of science, such opinions 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. Neque solum fides et ratio inter se dissidere nunquam possunt, sed opem quoque sibi mutuam ferunt, cum recta ratio fidei fundamenta demonstret, ejusque lumine illustrata rerum divinarum scientiam excolat; fides vero rationem ab erroribus And not only can faith and reason never be opposed to one another, 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 divine; while faith frees and guards liberet ac tueatur, eamque multiplici cognitione instruat. Quapropter tantum abest, ut Ecclesia humanarum artium et disciplinarum culturæ obsistat, ut hanc multis modis juvet atque promoveat. Non enim commoda ab iis ad hominum vitam dimanantia aut ignorat aut despicit; fatetur imo, eas, quemadmodum a Deo, scientiarum Domino, profectæ sunt, ita si rite pertractentur, ad Deum, juvante ejus gratia, perducere. Nec sane ipsa vetat, ne hujusmodi disciplinæ in suo quæque ambitu propriis utantur principiis et propria methodo; sed justam hanc libertatem agnoscens, id sedulo cavet, ne divinæ doctrinæ repugnando errores in se suscipiant, aut fines proprios transgressæ, ea, quæ sunt fidei, occupent et perturbent. reason from errors, and furnishes it with manifold knowledge. So far, therefore, is the Church from opposing the cultivation of human arts and sciences, that it in many ways helps and promotes it. For the Church neither ignores nor despises the benefits of human life which result from the arts and sciences, 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 forbid 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 transgressing their own limits, should invade and disturb the domain of faith. Neque enim fidei doctrina, quam Deus revelavit, velut philosophicum inventum proposita est humanis ingeniis perficienda, sed tanquam divinum depositum Christi Sponsæ tradita, fideliter custodienda et infallibiliter declaranda. Hinc sacrorum quoque dogmatum is sensus perpetuo est retinendus, quem semel declaravit sancta mater Ecclesia, nec unquam ab eo sensu, For the doctrine of faith which God hath revealed has not been proposed, like a philosophical invention, 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 intelligentiæ specie et nomine, recedendum. Crescat igitur et multum vehementerque proficiat, tam singulorum, quam omnium, tam unius hominis, quam totius Ecclesiæ, ætatem ac sæculorum gradibus, intelligentia, scientia, sapientia; sed in suo dumtaxat genere, in eodem scilicet dogmate, eodem sensu, eademque sententia. ever to be departed from, under the pretense or pretext of a deeper comprehension of them. Let, then, the intelligence, science, and wisdom of each and all, of individuals and of the whole Church, in all ages and all times, increase and flourish in abundance and vigor; 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. [287] Canones. Canons. I. I. De Deo rerum omnium Creatore. Of God, the Creator of all things. 1. Si quis unum verum Deum visibilium et invisibilium Creatorem et Dominum negaverit: anathema sit. 1. If any one shall deny one true God, Creator and Lord of things visible and invisible: let him be anathema. 2. Si quis præter materiam nihil esse affirmare non erubuerit: anathema sit. 2. If any one shall not be ashamed to affirm that, except matter, nothing exists: let him be anathema. 3. Si quis dixerit, unam eandemque esse Dei et rerum omnium substantiam vel essentiam: anathema sit. 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. Si quis dixerit, res finitas, tum corporeas tum spirituales aut saltem spirituales, e divina substantia emanasse; aut divinam essentiam sui manifestatione vel evolutione fieri omnia; aut denique Deum esse ens universale 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 the manifestation and evolution of itself becomes all things; or, lastly, that God is seu indefinitum, quod sese determinando constituat rerum universitatem in genera, species et individua distinctam: anathema sit. universal or indefinite being, which by determining itself constitutes the universality of things, distinct according to genera, species, and individuals: let him be anathema. 5. Si quis non confiteatur, mundum, resque omnes, quæ in eo continentur, et spirituales et materiales, secundum totam suam substantiam a Deo ex nihilo esse productas; aut Deum dixerit non voluntate ab omni necessitate libera, sed tam necessario creasse, quam necessario amat seipsum; aut mundum ad Dei gloriam conditum esse negaverit: anathema sit. 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 created, 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. II. II. De Revelatione. Of Revelations. 1. Si quis dixerit, Deum unum et verum, Creatorem et Dominum nostrum, per ea, quæ facta sunt, naturali rationis humanæ lumine certo cognosci non posse: anathema sit. 1. If any one shall say that the 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. Si quis dixerit, fieri non posse, aut non expedire ut per revelationem divinam homo de Deo cultuque ei exhibendo edoceatur: anathema sit. 2. If any one shall say that it is impossible or inexpedient that man should be taught by divine revelation concerning God and the worship to be paid to him: let him be anathema. 3. Si quis dixerit, hominem ad cognitionem et perfectionem, quæ naturalem superet, divinitus evehi non posse, sed ex seipso 3. If any one shall say that man can not be raised by divine power to a higher than natural knowledge and perfection, but can and ought, ad omnis tandem veri et boni possessionem jugi profectu pertingere posse et debere: anathema sit. by a continuous progress, to arrive at length, of himself, to the possession of all that is true aud good: let him be anathema. 4. Si quis sacræ Scripturæ libros integros cum omnibus suis partibus, prout illos sancta Tridentina Synodus recensuit, pro sacris et canonicis non susceperit, aut eos divinitus inspiratos esse negaverit: anathema sit. 4. If any one shall not receive as sacred and canonical the books of Holy Scripture, entire with all their parts, as the holy Synod of Trent has enumerated them, or shall deny that they have been divinely inspired: let him be anathema. III. III. De Fide. On Faith. 1. Si quis dixerit, rationem humanam ita independentem esse, ut fides ei a Deo imperari non possit: anathema sit. 1. If any one shall say that human reason is so independent that faith can not be enjoined upon it by God: let him be anathema. 2. Si quis dixerit, fidem divinam a naturali de Deo et rebus moralibus scientia non distingui, ac propterea ad fidem divinam non requiri, ut revelata veritas propter auctoritatem Dei revelantis credatur: anathema sit. 2. If any one shall say that divine 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, who reveals it: let him be anathema. 3. Si quis dixerit, revelationem divinam externis signis credibilem fieri non posse, ideoque sola interna cujusque experientia aut inspiratione privata homines ad fidem moveri debere: anathema sit. 3. If any one shall say that divine revelation can not be made credible by outward signs, and therefore that men ought to be moved to faith solely by the internal experience of each, or by private inspiration: let him be anathema. 4. Si quis dixerit, miracula nulla fieri posse, proindeque omnes de iis narrationes, etiam 4. If any one shall say that miracles are impossible, and therefore that all the accounts regarding in sacra Scriptura contentas, inter fabulas vel mythos ablegandas esse; aut miracula certo cognosci nunquam posse, nec iis divinam religionis Christianæ originem rite probari: anathema, sit. them, even those contained in Holy Scripture, are to be dismissed as fabulous or mythical; or that miracles can never be known with certainty, and that the divine origin of Christianity can not be proved by them: let him be anathema. 5. Si quis dixerit, assensum fidei Christianæ non esse liberum, sed argumentis humanæ rationis necessario produci; aut ad solam fidem vivam, quæ per caritatem operatur, gratiam Dei necessariam esse: anathema sit. 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 living faith only which worketh by charity: let him be anathema. 6. Si quis dixerit, parem esse conditionem fidelium atque eorum, qui ad fidem unice veram nondum pervenerunt, ita ut Catholici justam causam habere possint, fidem, quam sub Ecclesiæ magisterio jam susceperunt, assensu suspenso in dubium vocandi, donec demonstrationem scientificam credibilitatis et veritatis fidei suæ absolverint: anathema sit. 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 their faith: let him be anathema. IV. IV. De Fide et Ratione. On Faith and Reason. 1. Si quis dixerit, in revelatione divina nulla vera et proprie dicta mysteria contineri, sed universa fidei dogmata posse per rationem rite excultam e naturalibus principiis intelligi et demonstrari: anathema sit. 1. If any one shall say that in divine revelation there are no mysteries, truly and properly so called, but that all the doctrines of faith can be understood and demonstrated from natural principles, by properly cultivated reason: let him be anathema. 2. Si quis dixerit, disciplinas humanas ea cum libertate tractandas esse, ut earum assertiones, etsi doctrinæ revelatæ adversentur, tanquam veræ retineri, neque ab Ecclesia proscribi possint: anathema sit. 2. If any one shall say that human sciences are to be so freely treated that their assertions, although opposed to revealed doctrine, are to be held as true, and can not be condemned by the Church: let him be anathema. 3. Si quis dixerit, fieri posse, ut dogmatibus ab Ecclesia propositis, aliquando secundum progressum scientiæ sensus tribuendus sit alius ab eo, quem intellexit et intelligit Ecclesia: anathema sit. 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 propounded by the Church different from that which the Church has understood and understands: let him be anathema. Itaque supremi pastoralis Nostri officii debitum exeguentes, omnes Christi fideles, maxime vero eos, qui præsunt vel docendi munere funguntur, per viscera Jesu Christi obtestamur, necnon ejusdem Dei et Salvatoris nostri auctoritate jubemus, ut ad hos errores a Sancta Ecclesia arcendos et eliminandos, atque purissimæ fidei lucem pandendam studium et operam conferant. Therefore, we, fulfilling the duty of our supreme pastoral office, entreat, 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 especially those who are set over others, or are charged with the office of instruction, 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. Quoniam vero satis non est, hæreticam pravitatem devitare, nisi ii quoque errores diligenter fugiantur, qui ad illam plus minusve accedunt; omnes officii monemus, servandi etiam Constitutiones et Decreta, quibus pravæ ejusmodi opiniones, quæ isthic 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 further duty of observing those constitutions and decrees by which such erroneous opinions as are not here diserte non enumerantur, ab hac Sancta Sede proscriptæ et prohibitæ sunt. specifically enumerated, have been proscribed and condemned by this Holy See. Datum Romæ in publica Sessione in Vaticana Basilica, solemniter celebrata, anno Incarnationis Dominicæ millesimo octingentesimo septuagesimo, die vigesima quarto, Aprilis. Pontificatus Nostri anno vigesimo quarto. Given at Rome in public Session solemnly held in the Vatican Basilica in the year of our Lord one thousand eight hundred and seventy, on the twenty-fourth day of April, in the twenty-fourth year of our Pontificate. Constitutio Dogmatica Prima de Ecclesia Christi. First Dogmatic Constitution on the Church of Christ. Edita in Sessione Quarta Sacrosancti OEcumenici Concilii Vaticani. Published in the Fourth Session of the holy OEcumenical Council of the Vatican. PIUS EPISCOPUS, SERVUS SERVORUM DEI SACRO APPROBANTE CONCILIO AD PERPETUAM REI MEMORIAM. PIUS BISHOP, SERVANT OF THE SERVANTS OF GOD, WITH THE APPROVAL OF THE SACRED COUNCIL, FOR AN EVERLASTING REMEMBRANCE. Pastor æternus et Episcopus animarum nostrarum, ut salutiferum Redemptionis opus perenne redderet, sanctam ædificare Ecclesiam decrevit, in qua veluti in domo Dei viventis fideles omnes unius fidei et caritatis vinculo continerentur. Quapropter, priusquam clarificaretur, rogavit Patrem non pro Apostolis tantum, sed et pro eis, qui credituri erant per verbum eorum in ipsum, ut omnes unum 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, wherein, as in the house of the living God, all who believe might be united in the bond of one faith and one charity. Wherefore, before 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 ipse Filius et Pater unum sunt. Quemadmodum igitur Apostolos, quos sibi de mundo elegerat, misit, sicut ipse missus erat a Patre: ita in Ecclesia sua pastores et doctores usque ad consummationem sæculi esse voluit. Ut vero episcopatus ipse unus et indivisus esset, et per cohærentes sibi invicem sacerdotes credentium multitudo universa in fidei et communionis unitate conservaretur, beatum Petrum cæteris Apostolis præponens in ipso instituit perpetuum utriusque unitatis principium ac visibile fundamentum, super cujus fortitudinem æternum exstrueretur templum, et Ecclesiæ coelo inferenda sublimitas in hujus fidei firmitate consurgeret. Et quoniam portæ inferi ad evertendam, si fieri posset, Ecclesiam, contra ejus fundamentum divinitus positum majori in dies odio undique insurgunt, Nos ad Catholici gregis, custodiam, incolumitatem, augmentum, necessarium esse judicamus, sacro approbante Concilio, doctrinam de institutione, perpetuitate, ac come to believe in him, that all might be one even as he the Son and the Father are one. [288] 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 his Church to the end of the world. And in order that the Episcopate also might be one and undivided, and that by means of a closely united priesthood the multitude of the faithful might be kept secure in the oneness of faith and communion, he set blessed Peter over the rest of the Apostles, and fixed in him the abiding principle of this twofold unity, and its visible foundation, 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. [289] And seeing that the gates of hell, with daily increase of hatred, are gathering their strength on every side to upheave the foundation laid by God's own hand, and so, if that might be, to overthrow the Church: we, therefore, for the preservation, safe-keeping, and increase of the Catholic flock, with natura sacri Apostolici primatus, in quo totius Ecclesiæ vis ac soliditas consistit, cunctis fidelibus credendam et tenendam, secundum antiquam atque constantem universalis Ecclesiæ fidem, proponere, atque contrarios, dominico gregi adeo perniciosos, errores proscribere et condemnare. the approval of the sacred Council, do judge it to be necessary to propose to the belief and acceptance of all the faithful, in accordance with the ancient and constant faith of the universal Church, the doctrine touching the institution, perpetuity, and nature of the sacred Apostolic Primacy, in which 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. Caput IV. Chapter IV. De Apostolici Primatus in beato Petro institutione. Of the Institution of the Apostolic Primacy in blessed Peter. Docemus itaque et declaramus, juxta Evangelii testimonia primatum jurisdictionis in universam Dei Ecclesiam immediate et directe beato Petro Apostolo promissum atque collatum a Christo Domino fuisse. Unum enim Simonem, cui jam pridem dixerat: Tu vocaberis Cephas, postquam ille suam edidit confessionem inquiens: Tu es Christus, Filius Dei vivi, solemnibus his verbis allocutus est Dominus: Beatus es, Simon Bar-Jona, quia caro et sanguis non revelavit tibi, sed Pater meus, qui in coelis est: et ego We therefore teach and declare that, according to the testimony of the Gospel, the primacy of jurisdiction over the universal Church of God was immediately and directly 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,' [290] that the Lord after the confession made by him, saying: 'Thou art the Christ, the Son of the living God,' addressed these solemn words: 'Blessed art thou, Simon Bar-Jona, because flesh and blood have not revealed it to thee, but my Father who is in heaven. dico tibi, quia tu es Petrus, et super hanc Petram ædificabo Ecclesiam meam, et portæ inferi non prævalebunt adversus eam: et tibi dabo claves regni coelorum: et quodcumque ligaveris super terram, erit ligatum et in coelis: et quodcumque solveris super terram, erit solutum et in cælis. Atque uni Simoni Petro contulit Jesus post suam resurrectionem summi pastoris et rectoris jurisdictionem in totum suum ovile dicens: Pasce agnos meos: Pasce oves meas. Huic tam manifestæ sacrarum Scripturarum doctrinæ, ut ab Ecclesia Catholica semper intellecta est, aperte opponuntur pravæ eorum sententiæ, qui, constitutam a Christo Domino in sua Ecclesia regiminis formam pervertentes, negant, solum Petrum præ cæteris Apostolis, sive seorsum singulis sive omnibus simul, vero proprioque jurisdictionis primatu fuisse a Christo instructum; aut qui affirmant, eundem primatum non immediate directeque ipsi beato Petro, sed Ecclesiæ, et per hanc illi ut ipsius Ecclesiæ ministro delatum fuisse. And I say to thee that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever 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.' [291] And it was upon Simon alone that Jesus after his resurrection bestowed the jurisdiction of chief pastor and ruler over all his fold in the words: 'Feed my lambs; feed my sheep.' [292] At open variance with this clear doctrine of Holy Scripture as it has been ever understood by the Catholic Church are the perverse opinions of those who, while they distort the form of government established by Christ the Lord in his Church, deny that Peter 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 immediately and directly upon blessed Peter himself, but upon the Church, and through the Church on Peter as her minister. Si quis igitur dixerit, beatum If any one, therefore, shall say Petrum Apostolum non esse a Christo Domino constitutum Apostolorum omnium principem et totius Ecclesiæ militantis visibile caput; vel eundem honoris tantum, non autem veræ propri que jurisdictionis primatum ab eodem Domino nostro Jesu Christo directe et immediate accepisse: anathema sit. that blessed Peter the Apostle was not appointed the Prince of all the Apostles and the visible Head of the whole Church 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 anathema. Caput II. Chapter II. De perpetuitate Primatus beati Petri in Romanis Pontificibus. On the Perpetuity of the Primacy of blessed Peter in the Roman Pontiffs. Quod autem in beato Apostolo Petro princeps pastorum et pastor magnus ovium Dominus Christus Jesus in perpetuam salutem ac perenne bonum Ecclesiæ instituit, id eodem auctore in Ecclesia, quæ fundata super petram ad fidem sæculorum usque firma stabit, jugiter durare necesse est. Nulli sane dubium, imo sæculis omnibus notum est, quod sanctus beatissimusque Petrus, Apostolorum princeps et caput fideique columna, et Ecclesiæ Catholicæ fundamentum, a Domino nostro Jesu Christo, Salvatore humani generis ac Redemptore, claves regni accepit: qui ad hoc usque tempus et semper in suis successoribus, episcopis sanctæ Romanæ Sedis, ab ipso fundatæ, That which the Prince of Shepherds and great Shepherd of the sheep, Jesus Christ our Lord, established in the person of the blessed Apostle Peter to secure the perpetual welfare and lasting good of the Church, must, by the same institution, necessarily remain unceasingly in the Church; which, being founded upon the Rock, 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, the Saviour and Redeemer of mankind, and lives, presides, and judges, to this day and always, in his successors the Bishops of the Holy See of ejusque consecratæ sanguine, vivit et præsidet et judicium exercet. Unde quicumque in hac Cathedra Petro succedit, is secundum Christi ipsius institutionem primatum Petri in universam Ecclesiam obtinet. Manet ergo dispositio veritatis, et beatus Petrus, in accepta fortitudine petræ perseverans, suscepta Ecclesiæ gubernacula non reliquit. Hac de causa ad Romanam Ecclesiam propter potentiorem principalitatem necesse semper fuit omnem convenire Ecclesiam, hoc est, eos, qui sunt undique fideles, ut in ea Sede, e qua venerandæ communionis jura in omnes dimanant, tamquam membra in capite consociata, in unam corporis compagem coalescerent. Rome, which was founded by him, and consecrated by his blood. [293] Whence, whosoever succeeds to Peter in this See, does by the institution of Christ himself obtain the Primacy of Peter over the whole Church. The disposition made by Incarnate Truth therefore remains, and blessed Peter, abiding through the strength of the Rock in the power that he received, has not abandoned the direction of the Church. [294] Wherefore it has at all times been necessary 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 whence the rights of communion spread to all, might grow together as members of one Head in the compact unity of the body. [295] Si quis ergo dixerit, non esse ex ipsius Christi Domini institutione, seu jure divino, ut beatus Petrus in primatu super universam Ecclesiam habeat perpetuos 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 successores; aut Romanum Pontificem non esse beati Petri in eodem primatu successorem: anathema sit. the universal Church, or that the Roman Pontiff is the successor of blessed Peter in this primacy: let him be anathema. Caput III. Chapter III. De vi et ratione Primatus Romani Pontificis. On the Power and Nature of the Primacy of the Roman Pontiff. Quapropter apertis innixi sacrarum litterarum testimoniis, et inhærentes tum Prædecessorum Nostrorum, Romanorum Pontificum, tum Conciliorum generalium disertis perspicuisque decretis, innovamus oecumenici Concilii Florentini definitionem, qua credendum ab omnibus Christi fidelibus est, sanctam Apostolicam Sedem, et Romanum Pontificem in universum orbem tenere primatum, et ipsum Pontificem Romanum successorem esse beati Petri, principis Apostolorum, et verum Christi Vicarium, totiusque Ecclesiæ caput, et omnium Christianorum patrem ac doctorem existere; et ipsi in beato Petro pascendi, regendi ac gubernandi universalem Ecclesiam a Domino nostro Jesu Christo plenam potestatem traditam esse; quemadmodum etiam in gestis oecumenicorum Conciliorum et sacris canonibus continetur. Wherefore, resting on plain testimonies of the Sacred Writings, and adhering to the plain and express decrees both of our predecessors, the Roman Pontiffs, and of the General Councils, we renew the definition of the oecumenical Council of Florence, in virtue of which all the faithful of Christ must believe that the holy Apostolic See and the Roman Pontiff possesses the primacy over the whole world, and that the Roman Pontiff is the successor of blessed Peter, Prince of the Apostles, and is true vicar of Christ, and head of the whole Church, and father and teacher of all Christians; and that 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 sacred Canons. Docemus proinde et declaramus, Ecclesiam Romanam, disponente Hence we teach and declare that by the appointment of our Lord the Domino, super omnes alias ordinariæ potestatis obtinere principatum, et hanc Romani Pontificis jurisdictionis potestatem, quæ vere episcopalis est, immediatam esse: erga quam cujuscumque ritus et dignitatis pastores atque fideles, tam seorsum singuli quam simul omnes, officio hierarchicæ subordinationis veræque obedientiæ obstringuntur, non solum in rebus, quæ ad fidem et mores, sed etiam in iis, quæ ad disciplinam et regimen Ecclesiæ per totum orbem diffusæ pertinent; ita ut, custodita cum Romano Pontifice tam communionis, quam ejusdem fidei professionis unitate, Ecclesiæ Christi sit unus grex sub uno summo pastore. Hæc est Catholicæ veritatis doctrina, a qua deviare salva fide atque salute nemo potest. Roman Church possesses a superiority of ordinary power over all other churches, and that this power of jurisdiction of the Roman Pontiff, which is truly episcopal, is immediate; to which all, of whatever rite and dignity, both pastors and faithful, both individually and collectively, are bound, by their duty of hierarchical subordination and true obedience, to submit not only in matters which belong to faith and morals, but also in those that appertain to the discipline and government of the Church throughout the world, so that the Church of Christ may be one flock under one supreme pastor through the preservation of unity both of communion and of profession of the same faith with the Roman Pontiff. This is the teaching of Catholic truth, from which no one can deviate without loss of faith and of salvation. Tantum autem abest, ut hæc Summi Pontificis potestas officiat ordinariæ ac immediatæ illi episcopalis jurisdictionis potestati, qua Episcopi, qui positi a Spiritu Sancto in Apostolorum locum successerunt, tamquam veri pastores assignatos sibi greges, singuli singulos, pascunt et regunt, ut eadem a supremo et But so far is this power of the Supreme Pontiff from being any prejudice to the ordinary and immediate power of episcopal jurisdiction, by which Bishops, who have been set by the Holy Ghost to succeed and hold the place of the Apostles, [296] feed and govern, each his own flock, as true pastors, that this their episcopal authority is really universali Pastore asseratur, roboretur ac vindicetur, secundum illud sancti Gregorii Magni: Meus honor est honor universalis Ecclesiæ. Meus honor est fratrum meorum solidus vigor. Tum ego vere honoratus sum, cum singulis quibusque honor debitus non negatur, asserted, strengthened, and protected by the supreme and universal Pastor; in accordance with the words of St. Gregory the Great: 'My honor 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 each and all is not withheld. [297] Porro ex suprema illa Romani Pontificis potestate gubernandi universam Ecclesiam jus eidem esse consequitur, in hujus sui muneris exercitio libere communicandi cum pastoribus et gregibus totius Ecclesiæ, ut iidem ab ipso in via salutis doceri ac regi possint. Quare damnamus ac reprobamus illorum sententias, qui hanc supremi capitis cum pastoribus et gregibus communicationem licite impediri posse dicunt, aut eandem reddunt sæculari potestati obnoxiam, ita ut contendant, quæ ab Apostolica Sede vel ejus auctoritate ad regimen Ecclesiæ constituuntur, vim ac valorem non habere, nisi potestatis sæcularis placito confirmentur. Further, from this supreme power possessed by the Roman Pontiff of governing the universal Church, it follows that he has the right of free communication with the pastors of the whole Church, and with their flocks, that these may be taught and ruled by him in the way of salvation. Wherefore we condemn and reject the opinions of those who hold that the communication between this supreme head and the pastors and their flocks can lawfully be impeded; or who 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 authority, for the government of the Church, can not have force or value unless it be confirmed by the assent of the secular power. Et quoniam divino Apostolici primatus jure Romanus Pontifex universæ Ecclesiæ præest, And since by the divine right of Apostolic primacy the Roman Pontiff is placed over the universal docemus etiam et declaramus, eum esse judicem supremum fidelium, et in omnibus causis ad examen ecclesiasticum spectantibus ad ipsius posse judicium recurri; Sedis vero Apostolicæ, cujus auctoritate major non est, judicium a nemine fore retractandum, neque cuiquam de ejus licere judicare judicio. Quare a recto veritatis tramite aberrant, qui affirmant, licere ab judiciis Romanorum Pontificum ad oecumenicum Concilium tamquam ad auctoritatem Romano Pontifice superiorem appellare. Church, we further teach and declare that he is the supreme judge of the faithful, [298] and that in all causes, the decision of which belongs to the Church, recourse may be had to his tribunal, [299] and that none may re-open the judgment of the Apostolic See, than whose authority there is no greater, nor can any lawfully review its judgment. [300] Wherefore they err from the right course who assert that it is lawful to appeal from the judgments of the Roman Pontiffs to an oecumenical Council, as to an authority higher than that of the Roman Pontiff. Si quis itaque dixerit, Romanum Pontificem habere tantummodo officium inspectionis vel directionis, non autem plenam et supremam potestatem jurisdictionis in universam Ecclesiam, non solum in rebus, quæ ad fidem et mores, sed etiam in iis, quæ ad disciplinam et regimen Ecclesiæ per totum orbem diffusæ pertinent; aut eum habere tantum potiores partes, non vero totam plenitudinem hujus supremæ potestatis; aut hanc ejus potestatem non esse ordinariam et immediatam sive in omnes If, then, any shall say that the Roman Pontiff has the office merely 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 immediate, both over each and all the ac singulas ecclesias, sive in omnes et singulos pastores et fideles: anathema sit. churches, and over each and all the pastors and the faithful: let him be anathema. Caput IV. Chapter IV. De Romani Pontificis infallibili magisterio. Concerning the Infallible Teaching of the Roman Pontiff. Ipso autem Apostolico primatu, quem Romanus Pontifex, tamquam Petri principis Apostolorum successor, in universam Ecclesiam obtinet, supremam quoque magisterii potestatem comprehendi, hæc Sancta Sedes semper tenuit, perpetuus Ecclesiæ usus comprobat, ipsaque oecumenica Concilia, ea imprimis, in quibus Oriens cum Occidente in fidei caritatisque unionem conveniebat, declaraverunt. Patres enim Concilii Constantinopolitani quarti, majorum vestigiis inhærentes, hanc solemnem ediderunt professionem: Prima salus est, rectæ fidei regulam custodire. Et quia non potest Domini nostri Jesu Christi prætermitti sententia dicentis: Tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, hæc, quæ dicta sunt, rerum probantur effectibus, quia in Sede Apostolica immaculata est semper Catholica reservata religio, et sancta celebrata Moreover, that the supreme power of teaching is also included in the Apostolic primacy, which the Roman Pontiff, as the successor of Peter, Prince of the Apostles, possesses over the whole Church, this Holy See has always held, the perpetual practice of the Church confirms, and oecumenical 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 Council 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,' [301] 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. Desiring doctrina. Ab hujus ergo fide et doctrina separari minime cupientes, speramus, ut in una communione, quam Sedes Apostolica prædicat, esse mereamur, in qua est integra et vera Christianæ religionis soliditas. Approbante vero Lugdunensi Concilio secundo, Græci professi sunt: Sanctum Romanam Ecclesiam summum et plenum primatum et principatum super universam Ecclesiam Catholicam obtinere, quem se ab ipso Domino in beato Petro, Apostolorum principe sive vertice, cujus Romanus Pontifex est successor, cum potestatis plenitudine recepisse veraciter et humiliter recognoscit; et sicut præ cæteris tenetur fidei veritatem defendere, sic et, si quæ de fide subortæ fuerint quæstiones, suo debent judicio definiri. Florentinum denique Concilium definivit: Pontificem Romanum, verum Christi Vicarium, totiusque Ecclesiæ caput et omnium Christianorum patrem ac doctorem existere; et ipsi in beato Petro pascendi, regendi ac gubernandi universalem 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. [302] And, with the approval of the Second Council of Lyons, the Greeks professed that the holy Roman Church enjoys supreme and full primacy and preeminence over the whole Catholic Church, which it truly and humbly acknowledges that it has received with the plenitude of power from our Lord himself in the person of blessed Peter, Prince or Head of the Apostles, whose successor the Roman Pontiff is; and as the Apostolic See is bound before all others to defend the truth of faith, so also, if any questions regarding faith shall arise, they must be defined by its judgment. [303] Finally, the Council of Florence defined: [304] That the Roman 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 Ecclesiam a Domino nostro Jesu Christo plenam potestatem traditam esse. our Lord Jesus Christ the full power of feeding, ruling, and governing the whole Church. [305] Huic pastorali muneri ut satisfacerent, Prædecessores Nostri indefessam semper operam dederunt, ut salutaris Christi doctrina apud omnes terræ populos propagaretur, parique cura vigilarunt, ut, ubi recepta esset, sincera et pura conservaretur. Quocirca totius orbis Antistites, nunc singuli, nunc in Synodis congregati, longam ecclesiarum, consuetudinem et antiguæ regulæ formam sequentes, ea præsertim pericula, quæ in negotiis fidei emergebant, ad hanc Sedem Apostolicam retulerunt, ut ibi potissimum resarcirentur damna fidei, ubi fides non potest sentire defectum. Romani autem Pontificis, prout temporum et rerum conditio suadebat, nunc convocatis oecumenicis Conciliis aut explorata Ecclesiæ per orbem disperæ sententia, nunc per Synodos particulares, nunc aliis, quæ divina suppeditabat providentia, adhibitis auxiliis, ea tenenda definiverunt, 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-established custom of churches, [306] and the form of the ancient rule, [307] 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 effectually repaired where the faith can not fail. [308] And the Roman Pontiffs, according to the exigencies of times and circumstances, sometimes assembling 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, defined quæ sacris Scripturis et apostolicis traditionibus consentanea, Deo adjutore, cognoverant. Neque enim Petri successoribus Spiritus Sanctus promissus est, ut eo revelante novam doctrinam patefacerent, sed ut, eo assistente, traditam per Apostolos revelationem seu fidei depositum sancte custodirent et fideliter exponerent. Quorum quidem apostolicam doctrinam omnes venerabiles Patres amplexi et sancti doctores orthodoxi venerati atque secuti sunt; plenissime scientes, hanc sancti Petri Sedem ab omni semper errore illibatam permanere, secundum Domini Salvatoris nostri divinam pollicitationem discipulorum suorum principi factam: Ego rogavi pro te, ut non deficiat fides tua, et tu aliquando conversus confirma fratres tuos. as to be held those things which with the help of God they had recognized as conformable with the sacred Scriptures and Apostolic 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 expound the revelation or deposit of faith delivered through the Apostles. And, indeed, all the venerable Fathers have embraced, and the holy orthodox doctors have venerated and followed, their Apostolic doctrine; knowing most fully that this See of holy Peter remains ever free from all blemish of error according to the divine promise of the Lord our Saviour made to the Prince of his disciples: 'I have prayed for thee that thy faith fail not, and, when thou art converted, confirm thy brethren.' [309] Hoc igitur veritatis et fidei numquam deficientis charisma Petro ejusque in hac Cathedra successoribus divinitus collatum est, ut excelso suo munere in omnium salutem fungerentur, ut universus Christi grex per eos ab erroris venenosa esca aversus, coelestis doctrinæ pabulo nutriretur, This gift, then, of truth and never-failing faith was conferred by heaven upon Peter and his successors in this chair, that they might perform their high office 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 pasture ut, sublata schismatis occasione, Ecclesia tota una conservaretur, atque suo fundamento innixa, firma adversus inferi portas consisteret. 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. At vero cum hoc ipsa ætate, qua salutifera Apostolici muneris efficacia vel maxime requiritur, non pauci inveniantur, qui illius auctoritati obtrectant; necessarium omnino esse censemus, prærogativam, quam unigenitus Dei Filius cum summo pastorali officio conjungere dignatus est, solemniter asserere. But since in this very age, in which the salutary efficacy of the Apostolic office is most of all required, not a few are found who take away from its authority, we judge it altogether necessary solemnly to assert the prerogative which the only-begotten Son of God vouchsafed to join with the supreme pastoral office. Itaque Nos traditioni a fidei Christianæ exordio perceptæ fideliter inhærendo, ad Dei Salvatoris nostri gloriam, religionis Catholicæ exaltationem et Christianorum populorum salutem, sacro approbante Concilio, docemus et divinitus revelatum dogma esse definimus: Romanum Pontificem, cum ex Cathedra loquitur, id est, cum omnium Christianorum pastoris et doctoris munere fungens pro suprema sua Apostolica auctoritate doctrinam de fide vel moribus ab universa Ecclesia tenendam definit, per assistentiam divinam, ipsi in beato Petro promissam, ea infallibilitate pollere, qua divinus Redemptor Therefore faithfully adhering to the tradition received from the beginning of the Christian faith, for the glory of God our Saviour, the exaltation of the Catholic religion, and the salvation of Christian people, the sacred Council approving, we teach and define that it is a dogma divinely revealed: that the Roman Pontiff, when he speaks ex cathedra, that is, when in discharge of the office of pastor and doctor of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith or morals to be held by the universal Church, by the divine assistance promised to him in blessed Peter, is possessed of that infallibility with which the divine Redeemer Ecclesiam suam in definienda doctrina de fide vel moribus instructam esse voluit; ideoque ejusmodi Romani Pontificis definitiones ex sese, non autem ex consensu Ecclesiæ, irreformabiles esse. willed that his Church should be endowed for defining doctrine regarding faith or morals; and that therefore such definitions of the Roman Pontiff are irreformable [310] of themselves, and not from the consent of the Church. Si quis autem huic Nostræ definitioni contradicere, quod Deus avertat, præsumpserit: anathema sit. But if any one--which may God avert--presume to contradict this our definition: let him be anathema. Datum Romæ, in publica Sessione in Vaticana Basilica, solemniter celebrata, anno Incarnationis Dominicæ millesimo octingentesimo septuagesimo, die decima octava Julii. Pontificatus Nostri anno vigesimo quinto. Given at Rome in public Session solemnly held in the Vatican Basilica in the year of our Lord one thousand eight hundred and seventy, on the eighteenth day of July, in the twenty-fifth year of our Pontificate. __________________________________________________________________ [268] Isaiah lix. 21. [269] Wisd. viii. 1. [270] Heb. iv. 13. [271] Rom. i. 20. [272] Heb. i. 1, 2. [273] 1 Cor. ii. 9. [274] Canons and Decrees of the Council of Trent, Session the Fourth. Decree concerning the Canonical Scriptures. [275] Heb. i. 11. [276] Mark xvi. 20. [277] 2 Peter i. 19. [278] Canons of the Second Council of Orange, confirmed by Pope Boniface II., A.D. 529, against the Semipelagians, Canon VII. See Denzinger's Enchiridion Symbolorum, p. 53 (Würzburg, 1865). [279] Isaiah xi. 12. [280] Heb. xii. 2, and x. 23. [281] John i. 17. [282] 1 Cor. ii. 7-9. [283] Matt. xi. 25. [284] 2 Cor. v. 7. [285] 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. 842 (Venice, 1732). [286] Coloss. ii. 8. [287] Vincent. of Lerins, Common. n. 28. [288] John xvii. 21. [289] 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 Antioch, February 22. [290] John i. 42. [291] Matt. xvi. 16-19. [292] John xxi. 15-17. [293] From the Acts (Session Third) of the Third General Council of Ephesus, A.D. 431, Labbe'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. [294] From Sermon III. chap. iii. of St. Leo the Great, Vol. I. p. 12. [295] From St. Irenæus against Heresies, Book III. cap. iii. p. 175, Benedictine edition, Venice, 1734; aad Acts of Synod of Aquileja, A.D. 381, Labbe's Councils, Vol.II. p. 1185, Venice, 1728. [296] From chap. iv. of Twenty-third Session of Council of Trent, 'Of the Ecclesiastical Hierarchy.' [297] From the letters of St. Gregory the Great, Book VIII. 30, Vol. II. p. 919, Benedictine edition, Paris, 1705. [298] From a Brief of Pius VI. Super soliditate, of Nov. 28, 1786. [299] From the Acts of the Fourteenth General Council of Lyons, A.D. 1274 (Labbe's Councils, Vol. XIV. p. 512). [300] From Letter VIII. of Pope Nicholas I., A.D. 858, to the Emperor Michael (Labbe's Councils, Vol. IX. pp. 1339 and 1570). [301] Matt. xvi. 18. [302] From the Formula of St. Hormisdas, subscribed by the Fathers of the Eighth General Council (Fourth of Constantinople), A.D. 869 (Labbe's Councils, Vol. V. pp. 583, 622). [303] From the Acts of the Fourteenth General Council (Second of Lyons), A.D. 1274 (Labbe, Vol. XIV. p. 512). [304] From the Acts of the Seventeenth General Council of Florence, A.D. 1438 (Labbe, Vol. XVIII. p. 526). [305] John xxi. 15-17. [306] From a letter of St. Cyril of Alexandria to Pope St. Celestine I., A.D. 422 (Vol. VI. Part II. p. 36, Paris edition of 1638). [307] From a Rescript of St. Innocent I. to the Council of Milevis, A.D. 402 (Labbe, Vol. III. p. 47). [308] From a letter of St. Bernard to Pope Innocent II. A.D. 1130 (Epist. 191, Vol. IV. p. 433, Paris edition of 1742). [309] Luke xxii. 32. See also the Acts of the Sixth General Council, A.D. 680 (Labbe, Vol. VII. p. 659). [310] That is, in the words used by Pope Nicholas I., note 13, and in the Synod of Quedlinburg, A.D. 1085, 'It is allowed to none to revise its judgment, and to sit in judgment upon what it has judged' (Labbe, Vol. XII. p. 679). __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ SYMBOLA GRÆCA ET RUSSICA. ------------ SYMBOLA GRÆCA ET RUSSICA. GREEK AND RUSSIAN SYMBOLS. ------ __________________________________________________________________ THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. A.D. 1643. [The Orthodox Confession of Faith of the Catholic and Apostolic Church of the East (also called Catechism from its method) was drawn up by Peter Mogilas, Metropolitan of Kieff, the father of Russian theology (d. 1647), or under his direction, and was revised and adopted by the Græco-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 belong 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. 58 sqq. The modern Greek text, with the semiofficial Latin translation of Panaglota, appeared first at Amsterdam, 1662. It is here reprinted from Kimmel's Monumenta Fidei Ecclesiæ Orientalis, Pars I. pp. 56-203. On other editions and textual variations, see his Prolegomena, p. lxii.] Orthodoxos homologia tes pisteos tes katholikes kai apostolikes ekklesias tes anatolikes. Orthodoxa Confessio Fidei Catholicæ et Apostolicæ Ecclesiæ Orientalis. Erotesis a Quæstio I. O anthpopos ho christianos ho orthodoxos kai katholikos ti chreostei na phulatte, dia na kleronomese ten zoen ten aionion; Quid tenere atque observare Orthodoxus et Catholicus homo Christianus debet, ut æternæ olim vitæ heres fiat? Apokrisis Pistin orthen kai erga kala. Diati hopoios ta duo tauta kratei, einai kalos christianos, kai echei bebaian elpida tes aioniou soterias; marturouses tes hagias Graphes (Iak. b'. kd'.); horate, hoti ex ergon dikaioutai anthropos, kai ouk ek pisteos monon; kai ho logos katoteron (stich. ks'.); hosper gar to soma choris pneumatos nekron estin, houto kai he pistis choris ton ergon nekra esti; kai allachou ho Paulos ho theios legei to auto (a. Tim. a. ith'.); echon pistin kai Responsio. Rectam fidem et bona opera. Qui enim hæc duo servat, ille bonus Christianus est, certamque æternæ salutis spem habet teste Sacra scriptura (Jac. ii. 24): 'Videtis, quod ex operibus justificetur homo non autem ex fide tantum.' Tum paullo post (v. 26): 'Nam quemadmodum corpus sine spiritu mortuum est: ita et fides sine operibus mortua est.' Idem alibi divinus ille Paulus adstruit (1 Tim. i. 19): 'Habens fidem et bonam conscientiam: qua agathen suneidesin; hen tines aposamenoi peri ten pistin enauagesan; kai allachou (a. Tim. g. th.); echontes to musterion tes pisteos en kathara suneidesei. repulsa nonnulli fidei naufragium fecerunt.' Et alio idem loco (1 Tim. iii. 9): 'Habentes mysterium fidei in pura conscientia.' Erotesis b'. Quæstio II. Diati chreostei ho christianos na pisteue proton, kai hustera na kame ta kala erga; Quid vero prius credere, tum deinde bona opera efficere debet Christianus? Ap. Epeide einai adunaton na aresse tinas tou Theou choris pistin, kata ton Paulon legonta (Hebr. ia'. s'.) choris pisteos adunaton euarestesai; pisteusai gar dei ton proserchomenon to Theo, hoti esti, kai tois ekzetousin auton misthapodotes ginetai. Dia na aresse loipon ho christianos to Theo, kai ta erga tou na einai eis auton euprosdekta, proton prepei na eche pistin eis ton Theon, kai deuteron na euthene ten zoen tou kata ten pistin. Resp. Quoniam sine fide nemo Deo placere potest, secundum dictum Pauli (Hebr. xi. 6): 'Fieri non potest, ut sine fide quisquam placeat; nam qui ad Deum accedit, hunc credere oportet, et esse Deum, et remuneratorem iis esse, qui illum sedulo quærunt.' Ut acceptus igitur Deo homo Christianus sit, ut illique grata ejus sint opera; primum fidem in Deum habeat oportet: postmodum ut vitam etiam suam ad fidei regulam componat ac conformet. Erotesis g'. Quæstio III. Ta duo tauta eis ti stekountai; Quibus in rebus hæc duo consistunt? Ap. Eis tas treis theologikas aretas; egoun eis ten pistin; eis ten elpida; kai eis ten agapen; kata tas hopoias thelomen merisein kai ta tria mere tes Homologias, hoste eis to proton na homologesomen peri ton arthron tes pisteos, eis to deuteron peri elpidos, kai tes Resp. In tribus hisce virtutibus theologicis: in Fide, in Spe, in Caritate, secundum quas etiam tres Confessionis hujus partes distribuere nobis animus est; nimirum ut in prima parte concordi concessione de Articulis Fidei agamus; in secunda, de Spe et Oratione Dominica, proseuches tes Kuriakes, kai peri ton makarismon, eis de to triton, peri ton theion entolon, en hais periechetai he pros Theon kai ton plesion agape. et Beatitudinibus Evangelicis: in tertia denique, de Præceptis Divinis, quibus Caritas in Deum et Proximum continetur. Proton meros Orthodoxæ Confessionis tes orthodoxou homologias, PARS PRIMA, en o peri Pisteos. DE FIDE. Erotesis d'. Quæstio IV. Ti esti Pistis; Quid est Fides? Ap. Pistis esti (kata ton makarion Paulon Hebr. ia. a.) elpizomenon hupostasis, pragmaton elenchos ou blepomenon; en taute gar emarturethesan hoi presbuteroi; e houto; pistis orthodoxos, katholike te kai apostolike esti, kardia pisteuein kai stomati homologein hena Theon trisupostaton, kata ten autou tou Paulou didaskalian, legontos; (Rom. i. i.) kardia gar pisteuetai eis dikaiosunen, stomati de homologeitai eis soterian. Pros touto prepei na krate dia bebaion kai anamphibolon ho orthodoxos christianos (s. Sunod. kan. pb.), pos hola ta arthra tes pisteos tes katholikes kai orthodoxou ekklesias einai paradedomena apo ton Kurion hemon Iesoun Christon me to meson ton apostolon tou eis ten ekklesian, kai hai oikoumenikai sunodoi ta hermeneuousan kai ta hedokimasan, kai na pisteue eis auta kathos prostassei Resp. 'Fides (secundum beatum Paulum (Heb. xi. 1) est substantia earum rerum quæ sperantur, earumque quæ non videntur demonstratio; per hanc enim testimonium consecuti sunt seniores.' Aut hunc in modum: Fides Orthodoxa, Catholica et Apostolica est corde credere et ore profiteri unum Deum, personis trinum; idque secundum Pauli ipsius doctrinam (Rom. x. 10): 'Corde creditur ad justitiam: ore fit confessio ad salutem.' Ad hæc pro certo atque indubitato tenere debet orthodoxus Christianus (Synod. VI. Can. LXXXII.), omnes fidei Articulos, quos Catholica et Orthodoxa credit Ecclesia, a Domino nostro Jesu Christo per Apostolos Ecclesiæ traditos: atque ab oecumenicis conciliis expositos approbatosque fuisse. Quos et ipse vera fide complecti debet, secundum præceptum ho Apostolos, legon (b. Thess. b. ie.); ara oun, adelphoi, stekete kai krateite tas paradoseis, has edidachthete, eite dia logou eite di epistoles hemon; kai allachou (a. Kor. ia. b.); epaino de humas, adelphoi, hoti panta mou memnesthe, kai kathos paredoka humin tas paradoseis, katechete. Apo ta hopoia logia einai phaneron, pos ta arthra tes pisteos echousi to kuros kai ten dokimasian, meros apo ten hagian graphen, meros apo ten ekklesiastiken, paradosin, kai apo ten didaskalian ton sunodon kai ton hagion pateron. To hopoion phaneronontas to ho hieros Dionusios legei (ekkl. Hier. a.) houtos; ousia gar kat' hemas hierarchias esti ta theoparadota logia; septotata de logia tauta phamen, hosa pros ton entheon hemon hieroteleston en hagiographois hemin kai theologikais dedoretai deltois, kai men hosa pros ton hieron andron aulotera muesei, kai geitoni pos ede tes ouranias hierarchias ek noos eis noun, dia mesou logou somatikou men auloterou de homos, graphes ektos, hoi kathegemones hemon emuethesan, egoun pos duo logion einai ta dogmata. Alla paradidei he graphe, ta hopoia periechontai eis ta theologika biblia tes hagias graphes; kai alla einai dogmata paradedomena ek stomatos apo tous Apostolous, kai touta hermeneuthesan apo tas sunodous kai Apostoli (2 Thess. ii. 15): 'Vos igitur, fratres, perstate traditionesque tenete, quas sive ex sermone nostro sive epistola didicistis.' Rursus alibi (1 Cor. xi. 2): 'Collaudo ego vos, fratres, quod mea omnia memoria tenetis; quodque traditiones, prout illas vobis tradidi, retinetis.' Ex hisce manifestum est, Articulos Fidei auctoritatem approbationemque suam partim sacræ scripturæ partim traditioni Ecclesiasticæ atque doctrinæ Conciliorum sanctorumque Patrum acceptam referre. Quam rem hunc in modum clarius illustrat S. Dionysius (Hierarch. Eccles. cap. i. p. 108, Morell.): 'Quippe essentia Hierarchiæ hujus nostræ tradita divinitus oracula sunt, quorum ea quam maxime venerabilia ducimus, quæcunque a divinis doctoribus nostris (Apostolis) in sacris ac theologicis codicibus nobis data sunt: itemque illa, in quibus a sanctissimis istis hominibus immateriali quadam initiatione, et coelesti Hierarchiæ jam quodammodo vicina, de mente in mentem facta, ope quidem corporeæ sermocinationis, sed minus tamen materiatæ, nec ullis literis proditæ, præceptores et duces nostri initiati institutique fuere. Scilicet quod gemina ac duplicia Ecclesiæ dogmata sunt: alia literis mandata, quæ divinis sacræ scripturæ tous hagious pateras; kai eis ta duo tauta he pistis einai tethemeliomene. Kai den einai prepon, na steketai monon phulagmene eis to krupton tes kardias, ma kai me to stoma na keruttetai he aute, kai na homologatai aphobos kai anamphibolos; kathos kai ho hieros Psaltes legei (Psal. ris. i. b. Kor. d. ig.); episteusa, dio elalesa, kai hemeis pisteuomen, dio kai laloumen. libris comprehensa habentur; alia viva voce ab Apostolis tradita. Atque hæc ipsa sunt, quæ postmodum a Concilis sanctisque Patribus plenius declarata fuerunt; binisque hisce fundamentis fides superstructa exstat. Quam neutiquam arcanis pectorum claustris duntaxat abstrudi oportet: verum etiam confessione oris intrepide atque indubitanter prædicari ac proferri. Quemadmodum et sacer Psaltes loquitur (Psa. cxvi. 10 et 2 Cor. iv. 13): 'Credidi, propterea et locutus sum. Nos quoque credimus, ideoque etiam loquimur.' Erotesis e. Quæstio V. Posa einai ta arthra tes katholikes kai orthodoxou pisteos; Quot Catholicæ atque Orthodoxæ fidei Articuli sunt? Ap. Ta arthra tes orthodoxou kai katholikes pisteos einai dodeka, kata to sumbolon tes en Nikaia protes sunodou, kai ten en Konstantinoupolei deuteran; eis tais hopoiais houtos ephanerothesan hola, hopou sunteinousi pros ten hemeteran pistin, hopou oute pleiotera prepei na pisteuomen, oute oligotera, oute alloios para hopou egroikesan hoi pateres ekeinoi. Monon kapoia ap' auta ta arthra einai phanera, kai kath' heauta gnorima, kai alla perikratousi mustika eis heauta, kai ap' auta noountai kai ta alla. Resp. Orthodoxæ et Catholicæ fidei Articuli numero duodecim sunt secundum Symbolum Concilii primi Nicææ, et secundi Constantinopoli habiti. Quibus in Conciliis ita sunt accurate exposita, quæ ad fidem nostram attinent, omnia; ut neque plura neque pauciora a nobis credi oporteat, neque alio sensu intellectuque, quam quo Patres illi intellexerunt. Verumenimvero nonnulli horumce Articulorum clari per seque manifesti sunt, alii quædam occultius complectuntur, unde cetera etiam intelliguntur. Erotesis s'. Quæstio VI. Poion einai to proton arthron tes pisteos: Primus Fidei Articulus quis est? Ap. (Sunod. a.). Pisteuo eis hena Theon Patera pantokratora, poieten ouranou kai ges, horaton te panton kai aoraton. Resp. (Synod. I.). Credo in unum Deum, Patrem omnipotentem, conditorem coeli et terræ, rerumque visibilium atque invisibilium omnium. Erotesis z'. Quæstio VII. Eis touto to arthron tes pisteos ti loges didaskalia perikrateitai; Cujusmodi in hoc Fidei Articulo continetur doctrina? Ap. Touto to arthron tes pisteos duo tina periechei, proton na pisteue tinas kai na homologe (Deut. s. d.), pos einai henas Theos en triadi hagia doxazomenos; kai pos eis ten theoteta he arche kai he rhiza tou Huiou kai tou hagiou Pneumatos einai ho Pater; deuteron didaskei, pos autos ho en triadi Theos epoiesen ek tou me ontos panta ta horata kai aorata; kathos ho Psalmodos marturon legei (Psal. lg. th.); hoti autos eipe, kai egenethesan, autos eneteilato kai ektisthesan. Resp. Hic Articulus duo quædam complectitur. Prius, ut credat quisque ac confiteatur (Deut. vi. 4), Deum esse unum, in sanctissima Trinitate adorandum, et in Divinitate originem et radicem Filii Sanctique Spiritus Patrem esse. Posterius, hunc ipsum trinunum Deum cuncta de nihilo condidisse, visibilia pariter atque invisibilia, teste sacro vate (Psa. xxxiii. 9): 'Ipse dixit, et facta sunt. Ipse jussit, et creata sunt.' Erotesis e. Quæstio VIII. Tina gnomen prepei na echo peri Theou; Quam de Deo habere debeo opinionem? Ap. Prepei na pisteues pos einai henas Theos en triadi hagia, kata ten graphen ten legousan (Eph. d. s.); heis Theos kai Pater panton, ho epi panton kai dia panton kai en pasin hemin; ho hopoios hos agathos Resp. Credere debes Deum in sancta Trinitate unum esse, secundum hæc scripturæ verba (Ephes. iv. 6): 'Unus Deus itemque omnium pater: qui super omnes, per omnes, in nobisque omnibus est.' kai huperagathos, me holon hopou einai kath' heauton huperteles kai dedoxasmenos, me holon touto dia na metechousi kai alla onta ten agathoteta tou, doxazonta auton, epoiesen ek tou me ontos ton kosmon. Ma ti na einai ho Theos eis ten phusin tou, touto einai adunaton na gnoristhe apo kan hena ktisma, ochi monon horaton, alla kai aoraton, egoun kai ap' autous tous angelous, diati den einai oude mia sunkrisis katholou anameson tou ktistou kai ktismatos. Kai ex hepomenou phthanei mas pros eusebeian (kathos marturei ho Hierosolum. Kurillos Katech. s.), na exeuromen, pos echomen Theon hena, Theon onta, kai aei onta, homoion kai tauton pantote me ton heauton tou; exo apo ton hopoion allos Theos den einai. Kathos legei ho autos Theos dia tou prophetou (Es. md'. z'.); ego (eimi Theos) protos, kai ego meta tauta, kai plen emou ouk estin Theos; kai ho Mouses pros ton Israeletikon laon meta protropes houto legei (Deut. s'. d'.); akoue Israel, Kurios ho Theos hemon Kurios heis estin. Qui ut bonus, immo plus quam summe bonus, quamvis in semet ipso longe perfectissimus gloriosissimusque esset, quo tamen et alia Entia, gloriam ipsius celebrando, bonitatem ejusdem participarent, totum hunc mundum ex nihilo effinxit. Ceterum quidnam omnino in natura sua Deus sit, id ipsum res creata nulla satis assequi ac percipere potest: non visibilis modo sed ne invisibilis quidem, sive Angeli ipsimet, quoniam nulla penitus inter creatorem et rem creatam comparatio proportioque intercedit. Sed illud denique nobis ad pietatem satis esse potest (teste Cyrillo Hierosolymitano, Catechesi VI. p. 40, Morell.). Si recte tenemus, Deum nos habere, Deum unum, eumque sempiternum; atque similem semper et eundem sibimet ipsi: præterque illum, Deum exsistere neminem, quemadmodum idem ille Deus per Prophetam (Jes. xliv. 7) fatur: 'Ego (sum Deus) primus, et ego postea; et præter me non est Deus.' In quam sententiam et Moses, cum adhortatione, ita populum Israëliticum alloquitur (Deut. vi. 4): 'Audi Israël, Dominus Deus noster, Dominus unus est.' Erotesis th'. Quæstio IX. An isos kai ho Theos einai henas Atqui si unus Deus est, necesse phainetai, pos na eton ananke, na eton kai hena prosopon; videtur, illum etiam unicam tantumodo personam esse? Ap. Den einai ananke; diati ho Theos einai henas eis ten phusin kai ten ousian, ma trisupostatos, kathos einai phaneron apo ten didaskalian autou tou Soteros hemon, hopou eipen pros tous Apostolous tou (Matth. ke. ith'.); poreuthentes matheteusate panta ta ethne; baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. Apo ta hopoia logia phaneronetai, pos eis ten mian Theoteta na einai tria prosopa, ho Pater, ho Huios, to Pneuma to hagion, Pater ho hopoios pro aionon genna ton huion apo ten idian tou ousian, kai to hagion Pneuma proiesin. Huios ek Patros gennetheis pro aionon homoousios auto; Pneuma hagion ap' aionos ekporeuomenon ek Patros, homoousion to Patri kai to huio; touto hermeneuon ho theios Damaskenos legei houtos (a. Bib. keph. ia.); ho Huios kai to Pneuma to hagion, eis mian aitian, ton Patera, anapherontai. Kai allachou (keph. i.) ho autos; ho huios ek tou Patros esti me tropon genneseos; to Pneuma to hagion kai auto ek tou Patros einai, ma ochi me tropon genneseos, all' ekporeuseos. Kai ho theologos Gregorios eis ta logia tou Apostolou ta pros Rhomaious (keph. ia. ls'.), hoti ex autou, kai di autou, kai eis auton, ta panta, legei Resp. Nihil necesse est. Quippe secundum naturam et essentiam Deus unus est; at personis trinus. Quod ex ipsius Servatoris nostri, ad Apostolos suos loquentis, doctrina satis claret (Matt. xxviii. 19): 'Euntes docete omnes gentes, baptizantes eos in nomine Patris, Filii, et Spiritus Sancti.' Unde patet, in una et eadem Divinitate tres omnino esse personas; Patrem, Filium et Spiritum Sanctum; Patrem, qui ante secula, de propria essentia sua, Filium gignit, ac Spiritum Sanctum emittit; Filium, a Patre ante secula genitum, illique consubstantialem; Spiritum Sanctum, ab omni æternitate de Patre procedentem, Patrique ac Filio coëssentialem. Quam rem hisce verbis exponit divinus Damascenus (Lib. I. c. xi.): Filius, et Spiritus Sanctus ad caussam unam, nempe Patrem, referuntur. Idem alio loco (cap. x.): Filius a Patre per modum generationis exsistit: Spiritus Sanctus itidem a Patre est; at non per modum generationis verum processionis. Porro et Gregorius Theologus, in verba Apostoli ad Romanos (xi. 36): 'Ex illo, et per illum, et in illum omnia;' sic loquitur (de Spiritu ohoto; to proton (egoun to ex autou) prepei na apodosomen eis ton Patera, to deuteron, eis ton Huion, kai to triton, eis to hagion Pneuma; dia na gnoristhe, pos einai trias eis ten theoteta. Kai pros toutois diati homoios kai aparalaktos, choris tinos exaireseos, baptizometha eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos; Loipon ho, ti einai ho Pater eis ten phusin, to auto einai kai ho Huios kai to hagion Pneuma. Alla men ho Pater einai Theos kata phusin alethes kai aionios, kai panton poietes ton horaton kai aoraton, toioutos loipon einai kai ho Huios kai to hagion Pneuma. Kai einai homoousia allelois, kata ten didaskalian tou Euangelistou Ioannou, hopou legei (a. Ioan. e. z'.); hoti treis eisin hoi marturountes en to ourano, ho Pater, ho Logos kai to hagion Pneuma; kai houtoi hoi treis hen eisin. Eis ta hopoia logia touto monon exaireitai, hopou ho Pater einai aitios eis ten Theoteta tou Huiou kai tou hagiou Pneumatos; tauta de ta duo prosopa einai ex ekeinou, ekeinos de ex oudenos. Houtos edidachthemen ap' autes tes aioniou aletheias, ton Iesoun ton Sotera mas, houtos apo tous hagious apostolous parelabomen. Kai hai oikoumenikai kai topikai Sunodoi, homoios kai hoi didaskaloi tes ekklesias alloias loges oute edidaxan, oute eparadokasin, e ekurosasi para houto; S. f. 64, Ald. p. 604, Par. adde p. 431): Primum (nimirum ex illo), Patri reddemus: secundum Filio: tertium Spiritui Sancto: ut inde palam fiat, exsistere re vera in Divinitate Trinitatem. Tum præterea quare æquali ratione nullaque differentia ant exceptione in nomen Patris, Filii et Spiritus Sancti baptizemur? Quapropter quod secundum naturam Pater est: id ipsum et Filius et Spiritus Sanctus est. Atqui Pater natura verus et æternus Deus est, rerumque omnium, quæ sub adspectum veniunt aut non veniunt, conditor; talis igitur omnino tum Filius est, tum Spiritus Sanctus, sibique invicem consubstantiales sunt, docente ita Joanne Evangelista (1 Joh. v. 7): 'Tres sunt, qui testificantur in cælo, Pater, Verbum et Spiritus Sanctus: et hi tres unum sunt.' Unum illud tamen his in verbis singillatim excipiendum, quod in essentia divina Filii Sanctique Spiritus caussa Pater est, quod ambæque hac personæ ab illo originem habent: at ipsemet ab nemine. Hunc in modum ab ipsa æterna Veritate, Jesu Servatore nostro, edocti sumus: hunc in modum de sanctis Apostolis accepimus: hunc omnino in modum, et non alium, universales particularesque Synodi una kai touto kratei homoios he orthodoxos hemon kai katholike ekklesia. Dia ten pistin tauten hoi hagioi martures echusan to haima ton, kai allaxasi ten zoen tauten me ton thanaton. Tetoias loges kai hemeis chreostoumen na pisteuomen ex holes mas tes kardias anamphibolos, kai na phulattomen ten pistin tauten asphalos kai stereos, kai di auten na apothneskomen (hotan he chreia to kalese) dia ten elpida tes soterias mas, sunergounton kai ton agathon hemon ergon, hon tas ameibas thelomen echein en ouranois aionious. cum doctoribus Ecclesiæ docuerunt, tradiderunt, sanxerunt. Idemque consimiliter Orthodoxa ac Catholica Ecclesia nostra tenet docetque. Hanc eandem ob fidem sanguinem suum sancti Martyres profuderunt, mortemque cum vita præsente commutarunt. Hoc plane et nos modo, ex toto corde nostro, sine ulla titubatione credere, atque hanc firmam et inconcussam servare fidem, illiusque caussa, si necesse sit, mortem oppetere debemus; ob spem nimirum æternæ salutis nostræ, adminiculantibus etiam bonis operibus nostris, quorum præmia fructusque sempiternos in cælo percepturi sumus. Erotesis i. Quæstio X. Epethumoun me phaneroteron tropon na katanoeso to musterion tes hagias triados. Vellem sane paullo clarius distinctiusque isthoc sacræ Trinitatis mysterium percipere. Ap. Me oude kan mian homoioteta einai dunaton na phanerothe teleios to pragma touto, kai na paraste eis ton noun mas phanera, me tina tropon einai ho Theos henas eis ten ousian, kai treis eis tas hupostaseis. Kai pos me oudemian homoioteta emporei na gnoristhe, to martura ho autos Theos, onomazomenos Iechoba, dia tou prophetou legontos (Es. ms'. e.), tini me homoiosate kai me exisasete kai eparabalete me, kai eperomoiasete me, dia na eimai homoios met' ekeinon; hoste hopou oudenas Resp. Atqui nulla profecto similitudine fieri potest, ut plene perfecteque res illustretur; ut evidenterque apud animum nostrum proponatur, quonam tandem pacto Deus essentia unus, idemque personis trinus sit. Quod nulla penitus imagine, nullo exemplo, satis declarari posse, Deus ipsemet, cui Jehovæ nomen est, per Prophetam testificatur (Jes. xlvi. 5): 'Cui me adsimilastis? cui me æquastis? et cui comparavistis me, consimilemque fecistis, ut illi similis sim?' nous ochi monon anthropinos, alla oute angelikos emporei na katalabe, e glossa na to hermeneuse. Dia touto prepei na eipoumen mazi me ton Apostolon (b. Kor. i. e.); logismous kathairountes, kai pan hupsoma epairomenon kata tes gnoseos tou Theou, kai aichmalotizontes pan noema eis ten hupakoen tou Christou. Pisteuomen bebaios, hoti ho Theos kai Pater huparchon ap' aionos, kai ep' aiona, kai eti ap' oudenos paragomenos genna ton Huion kai proagei to Pneuma to hagion. Peri hou ho megas Athanasios platuteron didaskontas eis to sumbolon tou eipe, kai houto pisteuontes peraitero den ereunoumen. Diati ho suzetetes kai exetaktes tes theias megaloprepeias koluetai apo ten Graphen ten legousan (Seir. g'. k'.); chalepotera sou me zetei, kai ischurotera sou me exetaze. Haprosetage soi, tauta dianoou, ou gar esti soi chreia ton krupton. En tois perissois ton ergon sou me periergazou. Phthanei mas loipon toson, pos he hagia Graphe tou palaiou nomou proballomene hena Theon mas hermeneuei tria prosopa, legousa (Gen. a. ks'.); eipe Kurios ho theos, poiesomen anthropon kat' eikona hemeteran kai kath' homoiosin; kai (Gen. g'. kb'.); idou Adam gegonen hos heis ex hemon; kai (Gen. ia. z'.); deute katabantes auton tas Adeo ut nullus intellectus, non modo humanus, sed ne angelicas quidem hoc comprehendere, nulla eloqui valeat lingua. Quamobrem rectissime cum Apostolo dixerimus (2 Cor. x. 5): 'Destruentes ratiocinationes, omnemque celsitudinem, quæ attollitur adversus cognitionem Dei, et captivam ducentes omnem cogitationem in obedientiam Christi.' Firma fide credimus, Deum Patrem, ab æterno, et in æternum reapse exsistentem, eundemque a nullo prorsus oriundum generare Filium, Spiritumque Sanctum producere. Qua de re plenius uberiusque in Symbolo suo magnus Athanasius tractat. Hac fidei simplicitate contenti nihil ulterius exquirimus ac scrutamur. Scrutator enim disputatorque divinæ majestatis vetatur a scriptura dicente (Sirach. iii. 20): 'Difficiliora quam pro tuo captu ne require: et viribus tuis fortiora ne scrutare. Quæ tibi mandata sunt, ea meditare. Non enim indiges iis, quæ occulta sunt. In iis, quæ supervacua tibi sunt, ne curiosus esto.' Hoc igitur nobis satis sit, quod sacra legis antiquæ Scriptura, dum Deum unum proponit, simul nobis trinitatem personarum exponit (Gen. i. 26): 'Dixit Dominus Deus, faciamus hominem ad imaginem nostram et ad similitudinem;' et (cap. iii. 22): glossas suncheomen ekei, hina me akousosin hekastos ten phonen tou plesiou; to auto kai ho Prophetes legon edelosen (Es. s'. g'.); kai ekekragen heteros (angelos) pros ton heteron, kai elegon; Hagios, hagios, hagios, Kurios Sabbaoth, pleres pasa he ge tes doxes autou; kai ho Hieropsaltes ephede (Psal. lb'. s'.); to logo Kuriou hoi ouranoi estereothesan, kai to Pneumati tou stomatos autou pasa he dunamis auton; peri hou phesi platuteron kai he hagia Graphe kai hoi didaskaloi tes Ekklesias. 'Ecce Adam ut unus nostrum jam factus est;' et (cap. xi. 7): 'Age, descendamus et confundamus illic linguas eorum: ut ne alii aliorum voces exaudiant.' Declarat id ipsum manifeste et Propheta, qui ait (Jes. vi. 3): 'Et clamabat alter (Angelus) alteri, dixitque: Sanctus, sanctus, sanctus Dominus Zebaoth. Plena est omnis terra gloria illius.' Pariter et sacer Psalmista (Psa. xxxiii. 6): 'Verbo Domini coeli firmati sunt, et Spiritu oris ejus omnis exercitus eorum.' De quo fusius latiusque sacræ literæ Doctoresque ecclesiastici agunt. Erotesis ia. Quæstio XI. Poia einai ta idiomata tou Theou; Quænam Dei Proprietates sunt? Ap. Kathos ho Theos einai akataleptos, etze kai ta idiorata tou einai akatalepta. Ma hoson hemporoumen hemeis na sunaxomen apo ten hagian Graphen kai apo tous didaskalous tes ekklesias, toson echomen exousian, kai na nooumen, kai na legomen. Kai dia touto prepei na exeuromen, pos ta theia idiomata alla einai prosopika kai alla ousiode. Resp. Quemadmodum Deus ipse incomprehensibilis est, sic etiam incomprehensibiles proprietates illius sunt. Veruntamen quantum cum e Scriptura tum Doctoribus ecclesiæ colligere ac conducere poterimus: tantum item fas nobis est, et animo concipere, et ore proferre. Scire itaque licet proprietatum Divinarum alias Personales esse alias Essentiales. Erotesis ib'. Quæstio XII. Poia einai ta prosopika idiomata tou Theou; Personales Dei proprietates quæ sunt? Ap. Ta prosopika idiomata eis ta theia einai ekeina, meta hopoia ta Resp. Proprietates personales in Divinis illæ sunt, quibus ita ab se prosopa tes hagias triados houto diairountai pros allela, hoste hopou to hena einai men empore na einai to allo; egoun to prosopon tou Patros; den einai prosopon tou Huiou, diati ho Pater den einai gennetos apo tinos, ma ho Huios einai gegennemenos hapo ton Patera kata phusin pro ton aionon, kata ten Graphen ten legousan (Psal. ri. g'.); ek gastros pro heosphorou egennesa se. To, Pater loipon, kai to, Huios, kai to, Pneuma to hagion; to agenneton, kai to genneton, kai to ekporeuton diairei ta prosopa en tois theiois, ma ochi ten ousian, he hopoia pote den diaireitai eis heauten, monon chorizetai apo ten ktisin. To de hena kai to auto prosopon den emporei na einai gennetou mazi kai agennetou. Homoios prepei na groikoumen kai dia to Pneuma to hagion, to hopoion ekporeuetai apo ten ousian kai phusin tou Patros anarchos eitoun aionios, kai einai homoousion me ton Patera kai ton Huion. Ma diaireitai apo ton Patera me to idioma to prosopikon, diati ap' ekeinon ekporeuetai. Kai palin apo ton huion chorizetai, diati den einai apo ton Patera me tropon genneseos, kathos einai ho Huios, ma me tropon ekporeuseos, ek tou autou Patros; kai einai homoousioi allelois kai ho Huios kai to Pneuma to hagion, diati apo ten auten idian phusin tou Patros einai kai ta duo touta prosopa; invicem sanctissimæ Trinitatis personæ distinguuntur, ut quod una est, alia esse nequeat. Scilicet persona Patris haudquaquam Filii persona est, quoniam Pater a nullo genitus est; sed Filius ante ævum omne essentialiter a Patre genitus est; dicente Scriptura (Psa. cx. 3): Ex utero ante luciferum genui te, Pater itaque et Filius et Spiritus Sanctus: et rursus ingenitum et genitum et procedens: hæc sunt, quæ personas divinas discriminant; non vero essentiam, quæ in semet ipsam haud unquam distinguitur: verum a rebus creatis duntaxat secernitur. Iam vero nullo modo una et eadem geniti pariter et ingeniti esse potest persona. Idem de Spiritu Sancto sentiendum est, qui de essentia et natura Patris absque ullo temporali principio hoc est ab æterno procedit, patrique ac Filio consubstantialis est; sed sua personali proprietate, quod a Patre emanat, ab eodem distinguitur. Uti rursus a Filio; quod non ut Filius per modum generationis, verum per modum processionis, ab eodem illo Patre exsistit. Sunt igitur sibi mutuo coëssentiales Filius ac Spiritus Sanctus: quod ab eadem illa Patris natura ambæ hæ personæ sunt. Patri vero omnino consubstantiales kai me ton Patera einai homoousia, hestontas kai na einai apo ten phusin tou; dia to hopoion ho Gregorios ho thenlogos (log. kg'.) legei houtos; touto einai koinon eis ton Huion kai to Pneuma to hagion, diati kai to hena kai to allo prosopon apo ta duo touta einai apo ton Patera; to de idioma tou Patros einai touto, egoun to na einai agennetos; kai tou Huiou, to na einai gennetos; kai tou Pneumatos tou hagiou, to na einai ekporeuton. Akomi prosopikon idioma tou Huiou einai kai he ensarkos pasa oikonomia, ten hopoian den aneilephe mete ho Pater mete to Pneuma to hagion. Tetoias loges didaskei, na pisteuomen kai na homologoumen, he hagia ekklesia he katholike kai apostolike, hena Theon te phusei, en triadi prosopon, peri ou anagnothi ten proten en Nikaia Sunodon kai ten deuteran ten en Konstantinoupolei ten oikoumeniken. sunt; quandoquidem de ipsa illius natura ortum ducunt. Qua de re ita disserit Gregorius Theologus (Orat. XXIII. eis Herona , p. 422): Commune hoc equidem Filio ac Spiritui Sancto est, quod utraque persona a Patre oritur. Sed illud Patri proprium, quod genitus est: et Spiritui Sancto, quod procedit. Præterea etiam personalis Filii proprietas universa adsumtæ humanitatis oeconomia est, quam neque Pater neque Spiritus Sanctus in se suscepit. Hoc pacto unum natura Deum in trinitate personarum credere nos et confiteri, Sancta, Catholica et Apostolica docet Ecclesia. De quo lege primam Synodum Nicænam ac secundam eamque oecumenicam Constantinopolitanam. Erotesis ig'. Quæstio XIII. Poia einai ta ousiode idiomata tou Theou; Quænam Essentiales Dei Proprietates sunt? Ap. Ousiode idiomata tou Theou einai ekeina, hopou harmozousin homoios kai eis ton Patera, kai eis ton Huion, kai heis to hagion Pneuma; hoion to einai Theon, to einai aidion, anarchon, ateleuteton, agathon, pantodunamon, poieten, pronoeten, pantepiskopon, pasi paronta, kai ta panta plerounta; Resp. Essentiales Dei Proprietates illæ sunt, quæ in Patrem et Filium et Spiritum Sanctum æqualiter conveniunt. Nimirum esse Deum, esse æternum, carere omni et principio et fine, bonum esse, omnipotentem, creatorem, futuri providum, perspectare res aperigrapton, gnosten panton, ton te krupton kai phaneron. Kai dia na to eipo suntomos, exo ap' ekeina ta prosopika idiomata, hopou eipamen, to agenneton, e to Pater, kai aitian einai; to genneton, e to Huios, kai logos sesarkomenos, to ekporeuton e Pneuma hagion; ho, ti pragma legetai peri Theou, hola einai idiomata tes theias ousias koina homoios kai ton trion prosopon choris tinos diaphoras. cunctas, cunctis præsentem adesse, cunctas implere, infinitum esse et incircumscriptum, omniumque tum occultorum tum manifestorum gnarum. Atque ut paucis rem verbis complectar, præter personales, quas diximus, proprietates: ingenitum esse, sive Patrem, ceterarumque personarum causam: genitum esse, sive Filium, verbumque carne vestitum: atque procedere, sive Spiritum Sanctum esse; quidquid sane de Deo dicitur, id omne proprium naturæ divinæ attributum est: et æqualiter, nulloque prorsus discrimine, tribus commune personis. Erotesis id'. Quæstio XIV. Diati eis to proton arthron tes pisteos, aphenontes ta alla idiomata, ebalasi monon to, pantokratora; Quamobrem omissis ceteris, unum hoc Omnipotentiæ Attributum, in primo Fidei Articulo positum est? Ap. Diati me ton logon touton hermeneuetai akribesteron to idioma tou Theou, epeide oudena ktisma emporei na onomasthe pantodunamon; kai touto dia duo aitias. Proton diati den echei aph' heautou ten phusin tou, ma apo ton ktisten tou. Deuteron diati den emporei kai ekeino na kame kan hena ktisma apo to medame medamos einai. Ta hopoia duo touta monon harmozousin eis to pantodunamon tou Theou. Hoti de ho Theos einai pantodunamos, deiknusi touto ho autos, legon en te Apokalupsei (Keph. Resp. Quoniam illud Essentiæ Divinæ proprietatem quam accuratissime exprimit. Nulla namque res creata omnipotens appellari duas præcipue ob caussas potest: tum quod nihil a se ipso naturam suam habet, sed a creatore suo: tum quod nihil ex mero nihilo quidquam creatum producere ac creare potest: quæ res duæ soli omnipotentiæ divinæ conveniunt. Quod vero omnipotens Deus est, ipsemet in Apocalypsi demonstrat (i. 8): 'Ego sum Alpha, et ego a. e'.); ego eimi to Alpha, kai to Omega, arche kai telos; legei Kurios ho on, kai ho en kai ho erchomenos, pantokrator; homoios legei kai ho Archangelos (Louk. a. lz'.); hoti ouk adunatesei para to Theo pan rhema. Kai toute he pantokratoria kai pantodunamia tou Theou einai diorismene apo ten idian thelesin kai ten eudokian tou, hoste delade na men kame ekeinon holon, hopou emporei, ma ekeino monon, hopou thelei, ekeino kai emporei, ekeino kai kamei. Kathos legei ho hieros Psaltes (Psal. rie. g'.); ho Theos hemon en to ourano kai en te ge, panta hosa ethelesen epoiesen. Emporei na kame muriadas kosmon, hos an touton, ma den ethelesen. Epeita prepei na groikatai to pantodunamon touto tou Theou, pos einai eis ten teleioteta, makran apo pasan, ateleioteta e adunamian, hos delon me paradeigma. Ho Theos den emporei na einai kakos, e na hamarte e pseusasthai heauton, e arnesasthai, hos phe Paulos (b'. Tim. b'. ig'.; Hebr. s'. ie.), diati touto einai ateleioteton pragma. Kai an ho Theos ethelen einai kakos, e na esphallen, e na erneito ton heauton tou, den ethelen einai pantodunamos. Diati touta aph' heautou tos einai semadia ton atelon pragmaton. Einai loipon ho Theos pantodunamos kata ten thelesin kai teleiotaten tou agathoteta, kathos ton exumna ho melodos Prophetes (Psal. oe. Omega, principium et finis, ait Dominus, qui est, qui fuit, qui venturus est, omnipotens.' Idem ait et Archangelus Gabriel (Luc. i. 37): 'Quoniam non impossibile erit Deo ullum verbum.' Verum enimvero secreta et distincta universalis hæcce potestas Dei atque omnipotentia a voluntate illius et arbitrio est, ita ut non illud omne efficiat, quod efficere potis est; verum id solum, quod vult, et possit et efficiat; teste sacro cantore (Psa. cxv. 3): 'Deus noster in coelo et in terra, fecit omnia, quæ voluit.' Ille quidem certe sexcenta mundorum millia æque ac nostrum hunc fabricari potuit at noluit. Porro eadem divina omnipotentia summæ perfectioni conjuncta longissimoque intervallo ab imperfectione ac impotentia omni sejuncta existimanda est: ut hoc patescet exemplo. Deus malus esse non potest, non peccare, non mentiri, aut abnegare semet ipsum, teste Paulo (2 Tim. ii. 13; Heb. vi. 18), quia hæ meræ imperfectiones sunt. Quod si aut improbus Deus foret, aut peccando laberetur, aut se ipse inficiaretur: haudquaquam omnipotens esset. Sunt ista enim per se rerum imperfectarum signa. Est itaque plane omnipotens Deus, ex voluntate ac perfectissima bonitate sua; quemadmodum illum ig'. id'.), legon; tis Theos megas hos ho Theos hemon; su ei ho Theos, ho poion thaumasia monos; egnorisas en tois laois ten dunamin sou. Kai telos panton pantodunamos e pantokrator onomazetai, diati hola einai eis ten dunamin tou, kai ton kosmon epoiese choris kan mian duskolian, kai choris kan hena kopon, monon me ten thelesin tou. concelebrat Propheta, Psalmorum auctor (lxxvii. 13, 14): 'Ecquis ita magnus Deus est, ut Deus noster? Tu es Deus, qui mirabilia solus efficis. Notam fecisti in populis potentiam tuam.' Ad extremum ideo etiam omnipotens sive rerum omnium arbiter moderatorque Deus nuncupatur, quod omnia in potestate et imperio illius sunt, et quod mundum universum nulla difficultate nullo labore ac molimine, solo arbitrio suo, architectatus fuit. Erotesis ie. Quæstio XV. Kai an einai ho Theos aperigraptos kai pantachou paresti, pos legetai, hoti en ouranois katoika, kai eis allous tinas topous tes ges exairetoteros; Siquidem vero nullo Deus loco circumscribitur et ubique præsto est: quo quæso modo in coelo certisque quibusdam terræ locis potissimum habitare dicitur? Ap. Ochi hos an tacha ho ouranos e he Sion e allos tinas topos na periorize ten aulon kai asomaton theoteta, diati ho Theis den echei kan hena topon, ma einai topos autos heautou. Ma diati energei eis autous tous topous perissotera, kai phainontai phanerotera kai sunechesteron hai energeiai tou kai he charis tou, dia touto legetai na katoika eis autous. Hoion eis tous ouranous (hos legei ho hieros Damaskenos Bib. a'. keph. is'.), en autois gar eisin hoi poiountes to thelema autou angeloi, kai aei doxazontes auton; eis ten gen; en aute gar dia sarkos tois anthropois sunanestraphe; Resp. Minime istuc quidem, quasi immaterialem et incorpoream illam Divinitatem, coelum fortasse, aut Zijon, aut quicunque locus alius circumscribat. Nullum enim Deus occupat locum; sed ipse sibi locus est. Verum quoniam iis in locis, illustriora quædam magisque insignia efficit, ibique opera ipsius et gratiæ vestigia clarius sæpiusque emicant; ideo illic habitare fertur. Velut in coelo (sicut sanctus ait Damascenus Orthod. Fid. Lib. I. cap. xvi.), quoniam ibi sunt, qui jussa atque arbitria illius capessunt, illumque eis ten agian ekklesian; diati ekei me xechoriston tropon he charis tou didetai eis tous pistous, kai he doxa tou katangelletai; homoios kai katha topos, eis ton hopoion na phainetai me kan hena tropon he charis tou Theou, legetai topos autou. perpetuo concelebrant Angeli. In terra, quoniam illic in carne cum hominibus versabatur. In sancta Ecclesia, quoniam illic modo peculiari et gratia ipsius fidelibus datur, et prædicatur gloria. Similiter et locus quilibet alius, in quo aliqua gratiæ Dei significatio ostenditur, locus illius appellatur. Erotesis is'. Quæstio XVI. Kai an leges, pos einai idioma tou Theou monou, to eidenai panta, ta kruphia delade kai phanera, pos kai hoi anthropoi, hoi prophetai, kai hoi angeloi ta exeurasi; Quando autem Dei solius hoc esse adfirmas, nosse omnia, occulta videlicet et aperta: quo igitur pacto tum Angeli tum inter mortales Prophetæ eadem cognoverunt? Ap. Ho Theos exeurei aph' heautou tou panta ta apokrupha kai ta bathea ton anthropon kai ton angelon; ochi monon hotan ta logiazousi, ma kai pro ktiseos kosmou, kathos he Graphe (Seir. kg'. kth'.) legei; ophthalmoi Kuriou murioplasios heliou photeinoteroi, epiblepontes pasas hodous anthropon, kai katanoountes eis apokrupha mere; kai allachou (Seir. mb'. ith'. k'.); egno ho Kurios pasan eidesin, kai eneblepsen eis semeion aionos, apangellon ta pareleluthota, kai epesomena, kai apokalupton ichne apokruphon; kai ho Ioannes eis ten Apokalupsin (keph. b'. kg'.); Ego eimi ho ereunon nephrous kai kardias; kai doso humin ekasto kata ta erga humon. Ma hoi angeloi kai hoi anthropoi an exeurousi Resp. Deus per se ipsum abdita et arcana omnia, profundasque hominum Angelorumque cogitationes cognoscit: non illo solum momento, quo cogitantur; sed et ante orbem conditum. Sic enim Scriptura (Sirach. xxiii. 29): 'Oculi Domini millies sole lucidiores sunt; intuentur omnes vias hominum; partesque abstrusas contemplantur.' Itemque loco alio (Sirach. xlii. 19, 20): 'Novit Dominus scientiam omnem, ac intuetur signum seculi. Enunciat præterita et futura; et vestigia rerum occultarum manifestat.' Et Ioannes in Apocalypsi (ii. 23): 'Ego sum, qui corda ac renes perscrutor; et dabo cuique vestrum secundum opera sua.' Si quando autem Angelis ac hominibus kan mian phoran ta apokrupha mellonta, ta exeurousin ek theias apokalupseos. hos martura he Graphe, legousa (Dan. b', kb'.); ho Theos apokaluptei bathea kai apokrupha. Kathos apekalupsen eis ton Helissaion ekeino, hopou ho doulos tou ho Gieze epere krupha eis ton dromon apo ton Neeman (b'. Bas. e'. ks'.); kai eis ton Petron ton Apostolon, peri tou Ananiou kai Sappheiras (Prax. e'.). Kai toiauten epistemen eichasin akomi kai holoi hoi prophetai. occulta futura prænoscere contingit; utique eadem ex divina patefactione cognoscunt, teste Scriptura (Dan. ii. 22): 'Deus est, qui profunda ac abscondita detegit.' Quomodo Elisæo patefecit, id quod servus illius Gehasi clanculum in via a Naëmane abstulerat (2 Reg. v. 26); pariterque Petro apostolo factum Ananiæ et Sapphiræ (Act. v.). Cujusmodi rerum futurarum præsensione Prophetæ omnes instructi fuerunt. Erotesis iz'. Quæstio XVII. Einai tacha alla idiomata monou tou Theou idia? Suntne vero et aliæ quædam Dei solius Proprietates? Ap. Ta idiomata tou Theou einai anarithmeta. Ma touta, hopou eproeipamen, hos an ophelema pros ten soterian phthanousi na mas, deixousi, poian gnomen na echomen peri Theou. Dia touto aphenontas esu ta alla, pisteue statheros kai ametakinetos, pos einai henas Theos en triadi prosopon, pantodunamos, pantachou paron kai ta panta eidos; ametabletos eis ten phusin kai aidios. Resp. Proprietates divinæ sane innumerabiles sunt; quæ tamen ut ad salutem utiles hactenus recensuimus; illæ satis demonstrant nobis, quam de Deo habere conveniat sententiam. Tu itaque, reliquis sepositis, firma immotaque fide crede, unum in trinitate personarum Deum esse, omnipotentem, omnipræsentem, omniscium, natura immutabilem atque sempiternum. Erotesis ie. Quæstio XVIII. Epeide kai eis touto to arthron ballousi ton logon touton, poieten, tacha ho Theos holonon ton pragmaton einai poietes? Quando autem nomen Creatoris in hoc Articulo positum est, num igitur rerum omnino omnium conditor Deus est? Ap. Choris kan mian amphibolian Resp. Rerum profecto creatarum ho Theos einai poietes panton ton horaton kai aoraton ktismaton; kai protetera apo hola ekame pasas tas dunameis tou ouranou ek tou me ontos me to noema tou, hos an humnetas exairetous tes doxes tou. Kai ektise ton noeron ekeinon kosmon, hopou egnorisasi kala ton Theon, kata ten charin ten dotheisan autois, kai hupotassontai holos diolou eis ten thelesin tou. Epeita ho kosmos houtos, ho horatos kai hulikos, ektistheken apo to me einai ek Theou. Kai husteron ho Theos ton anthropon eplase, suntheton apo aulon kai logiken psuchen kai apo hulikon soma, dia na gnoristhe me ton hena suntheton anthropon, pos ho idios toutos einai ho poietes kai ton duo kosmon, tou aulou kai hulikou. Kai dia ten aphormen touten ho anthropos onomazetai kosmos mikros, diati basta eis ton heauton tou to papadeigma holou tou megalou kosmou (Dam. Bib. b'. keph. g'. ib'.). omnium, tum visibilium, tum invisibilium sine ulla controversia creator Deus est. Atque ante cetera quidem omnia, cælestes omnes Exercitus, ut præcipuos gloriæ majestatisque suæ præcones, sola cogitatione, de nihilo effinxit; mundumque illum intellectualem condidit, qui secundum concessam sibi gratiam Deum pulchre cognoscunt, penitusque ac perpetuo voluntati illius morem gerunt. Tum vero postea aspectabilem atque materiatum hunc orbem item ex nihilo Deus fabricatus est. Ad ultimum denique et hominem fecit, immateriali mentisque compote anima et materiato corpore compositum, ut vel ex uno homine hunc in modum coagmentato constaret, eundem illum Deum, mundi utriusque, immaterialis puta atque materialis, opificem auctoremque esse. Ideoque haud abs re homo pusillus mundus appellatur; quippe qui universi mundi majoris expressam in sese imaginem circumfert (Damasc. ii. 3 et 12). Erotesis ith'. Quæstio XIX. Epeide kai ho Theos eplase proton tous angelous, tina gnomen prepei na echomen di autous? Iam quoniam primo loco Angelos creavit Deus, dic quæso quidnam de iis statuendum habemus? Ap. Hoi angeloi einai pneumata, plasthentes apo to me einai eis to einai ek Theou, dia na humnousi ton Resp. Angeli sunt Spiritus, ex non ente, in ens verum, ea fini a Deo conformati, ut et ipsum hymnis Theon, kai na tou douleuousin, epeita kai na diakonousi kai eis ton kosmon touton ton anthropon, hodegountes tous eis ten basileian tou Theou. Didontai akomi eis phulaxin poleon, basileion, choron, monasterion, ekklesion kai anthropon pneumatikon kai kosmikon. Tou hopoiou pragmatos paradeigma echomen eis tas praxeis ton Apostolon, hopou graphei (keph. e. ith.); angelos de Kuriou dia tes nuktos enoixe tas thuras tes phulakes, exagagon te autous eipe; poreuesthe, kai stathentes laleite en to hiero to lao panta ta rhemata tes zoes tautes; kai palin (Prax. ib. e.); angelos Kuriou epeste, kai eipe to Petro, perizosai kai hupodesai ta sandalia sou; peribalou to himation sou kai akolouthei moi. Kai met' oliga (stoich. ib); kai ho Petros genomenos en heauto eipe, nun oida alethos, hoti exapesteile Kurios ton angelon hautou, kai exeileto me ek cheiros Herodou kai pases tes prosdokias tou laou ton Hioudaion. Homoios phulattousi kai ta mikra paidia, kata ten didaskalian tou Soteros hemonten legousan (Matth. ie. i.); lego gar humin, hoti hoi angeloi auton en ouranois dia pantos blepousi to prosopon tou Patros mou tou en ouranois. Akomi prospherousin eis ten theian megaleioteta tas proseuchas kai eleemosunas mas, kai tas loipas agathoergias; ochi diati tacha suis concelebrent illique appareant: et præterea hoc in orbe suo ministerio hominibus adsint, illisque in regnum Dei viam præeant. Est illis etiam urbium, regnorum, regionum, monasteriorum, ecclesiarum, hominumque item, tum religiosorum, tum secularium cura et tutela commissa. Cujus rei luculentum in Actibus Apostolicis commemoratur exemplum (cap. v. 19), Angelus autem Domini noctu forea carceris reclusit, illisque eductis dixit: 'Ite, et in templo consistentes omnia vitæ hujus verba populo exponite.' Et rursus (xii. 8): 'Ecce vero subito adstabat Angelus Domini, dixitque Petro: accinge te ocius, indue soleas, circumda tibi pallium et sequere me.' Et mox (v. 12): 'Verum ut ad se rediit Petrus, dixit: nunc vero plane scio, emisisse Dominum Angelum suum, meque eripuisse de manu Herodis, et de omni exspectatione populi Iudæorum.' Pari modo parvulorum infantum curam agunt, docente ipso Servatore nostro (Matt. xviii. 10): 'Dico enim vobis, quod Angeli illorum in coelis perpetuo vultum patris mei, qui in coelis est, intuentur.' Iidem preces et eleemosynas nostræ et benefacta reliqua ad divinam majestatem perferunt. Minime istuc quidem, quasi eleemosynas non animadverteret ho Theos na men theore tas eleemosunas mas, e na me groika tais proseuchais mas, ma diati ekeinoi mesiteuousi dia mas. Kai eis ton palaion nomon, prin dothe ho nomos tou Mouseos, edidaskasi hoi angeloi ton nomon, kai ten thelesin tou Theou eis tous propatoras mas, kai tous edeichnasi ten hodon tes soterias; kathos to martura ho hieros Dionusios. Kai husteron, aph' hou edotheken ho nomos, edidaskasin hodegontas) tous eis to agathon. Kai touto he Graphe to semadeuei legousa, pos hoi angeloi ephainonto eis tous prophetas, kai tous eprolegasi ta mellonta, hos an eis ton Ioseph, hopou edoken ho angelos logon, na proseche apo ten apophasin tou Herodou, eipon (Mat. b. ig); egertheis paralabe to paidion kai ten metera autou, kai pheuge eis Aigupton, kai isthi ekei, heos an eipo soi, mellei gar Erodes zetein to paidion, tou apolesai auto. Akomi kai hotan ephobeito, na douleue tes parthenou (Matth. a. k.), ho angelos tou Kuriou ton etharrhune, kai ton edidaxen. Apokaluptousin akomi tas theias energeias, kathos eis ton kairon tes genneseos Christou apekalupsan (Louk. b.) eis tous poimenas, hoti ho Christos egennetheken eis ten Bethleem. Kai me to prostagma tou Theou, parastekontas topikos katha anthropou, mas eleutheronousin apo katha kindunon, kai diokousi to echthron nostras, aut preces non ipse satis exaudiret Deus, sed quod illi pro nobis intercedunt. Et in antiqua lege, lege Mosaica nondum lata, legem voluntatemque Dei omnen majores nostros Angeli edocebant; eisque rectum salutis iter commonstrabant, teste S. Dionysio (Hierarch. Eccl. iv. p. 26). Postea vero quam promulgata lex erat, instruebant homines ducebantque ad bonum. Prout ipsa satis Scriptura arguit, dum et apparuisse Prophetis Angelos, et futura aperuisse, prodit. Veluti quum Iosephum Angelus præmonuit, caveret sibi a sanguinario Herodis proposito (Matt. ii. 13): 'Surge, inquit, acceptoque puerulo illiusque matre, in Ægyptum effuge; et mane illic, donec dixero tibi. Certo enim puerulum ad necem quæsiturus est Herodes.' Rursus quando idem Virgini familiariter servire verebatur (Matt. i. 20); mox animum illi Angelus Domini addit, rectiusque edocet. Horum item indicio divina opera divulgantur: quemadmodum, nascente Christo (Luc. ii.), illum Bethlehemi jam modo in lucem editum esse, pastoribus nunciabant. Illi etiam, mandatu Dei localiter singulis hominibus præsto adsunt, et periculis quibuslibet nos eripiunt, animarumque nostrarum hostem propulsant, qui crudelissime ton psuchon hemon, hopou apenos timora ton anthropon, hotan katalabe pos ho Theos tou edoken adeian. Kai pos ho angelos na mas phulatte, to echomen phaneron apo touto, hopou legei he Graphe, dia ton elpizonta epi Kurion (Psal. ma. ia.); hoti tois angelois autou enteleitai peri sou, tou diaphulaxai se en pasais tais hodois sou. Epi cheiron arousi se, me pote proskopses pros lithon ton poda sou. discruciare hominem solet, quandocunque id sibi divino permissu licere intelligit. Iam quod sua nos custodia cælestis ille genius noster sepiat tueaturque, id ex hoc scripturæ dicto, de eo qui Domino unice confidit, satis apparet (Psa. xci. 11): 'Angelis suis de te præcipiet, ut custodiant te in omnibus viis tuis; attollent te manibus, ne ad lapidem pedem tuum offendas.' Erotesis k'. Quæstio XX. Eis posas taxeis diairountai hoi angeloi? In quot Classes distribuuntur Angeli? Ap. Kathos legei ho Dionusios (Ouran. hierar. keph. z.), eis ennea chorous diairountai, kai hoi ennea toutoi eis treis taxeis. Kai eis ten proten taxin heuriskountai ekeinoi, hopou einai simoteron eis ton Theon, oion Thronoi, Cheroubim, kai Seraphim; eis ten deuteran taxin Exousiai, Kuriotetes, kai Dunameis; eis ten triten, Angeloi, Archangeloi, Archai. Kai houtos einai diatetheimenoi, hopou hoi katoteroi angeloi pernousin apo tous pleon apano ten ellampsin kai tas theias euergesias. Houtoi hoi angeloi estamatisasin eis ten charin tou Theou aionios estontas, kai na me sumphonesousi me ton Heosphoron, na enantiothousi tou Theou. Kai dia touto pernontes tauten ten charin den emporousi pote na sphalousin, Resp. Ex sententia Dionysii (Hier. Cælest. cap. vi. et vii.) in novem distinguuntur choros, qui denuo in tres distribuuntur classes. Prima in classe ævum agitant, qui Deum propius circumstant: Throni, Cherubim et Seraphim. In secunda Potestates, Dominationes, Exercitus (sive etiam Virtutes). In tertia Angeli, Archangeli, Principatus. Sunt autem eo dispositi ordine, ut inferiores a superioribus illuminationem ac divina beneficia accipiant. Hi Angeli in gratia Dei jugiter permanent. Quippe quoniam Luciferi ad rebellionem adversus Deum incitamentis aurem non præbuerunt, hanc gratiam adepti non amplius labi possunt; non illud quidem certe ulla naturæ ochi apo ten phusin tous, ma apo ten charin tou Theou. Kai touta ta sesemeiomena phthanousi pros gnosin ton angelon, kath' hoson apaitei ho logos tes parouses suntomou didaskalias tes orthodoxou. Kai gnorizontes hemeis, pos mas boethousi kai mesiteuousi di hemas, eis pasan mas proseuchen tous epikaloumetha, na parakalousi di hemas ton Theon kai malista ton angelon ekeinon, hopou einai phulakas mas. suæ præstantia, sed mera Dei gratia. Hæc ita breviter annotata ad notitiam Angelorum in tantum sufficere arbitramur, quantum compendiariæ hujus Orthodoxæ doctrinæ modus exigere videatur. Itaque cognito jam satis, cum opem nobis auxiliumque Angelos ferre, tum sua nos intercessione juvare, merito omnibus in precibus nostris illos obtestamur, ut Deum nobis propitient; illumque ante alios Angelum, qui præses noster custosque est. Erotesis ka. Quæstio XXI. Tina gnomen prepei na echomen dia tous kakous angelous? Poro quid de malis Angelis sentiendum nobis? Ak. Pos hoi poneroi angeloi eplasthekasin apo ton Theon kaloi, diati ho, ti epoiesen ho Theos, kalon to epoiese. Ma ekeinoi me ten idian tous thelesin egenekasi kakoi, kathos martura ho Kurios hemon, dia ton archonta tous legon (Ioan. e. md'.); ekeinos anthropoktonos en ap' arches; kai en te aletheia ouch hesteken, hoti ouk estin aletheia en auto; hotan lale to pseudos, ek ton idion lalei, hoti pseustes esti, kai ho pater autou. Toutoi einai hoi archegoi pases ponerias, blasphemoi tes theias megaleiotetos, apateones ton anthropinon psuchon, kai autoi, kai ta organa ton. Kathos paradidosin he Graphe legousa (a. Petr. e. e.); nepsate, Resp. Ipsos quidem bonos omnino a Deo creatos fuisse: quidquid enim fecit Deus, bonum fecit; sed propria voluntate sua improbos evasisse; prout testatur Dominus noster de principe Dæmonum loquens (Ioh. viii. 44): 'Ille homicida fuit ab initio, nec in veritate stetit. Non enim est in illo veritas. Quando mendacium loquitur, de suis loquitur. Nam mendax est, illiusque pater.' Hi impietatis omnis auctores et signiferi divinæque majestatis blasphemi obtrectatores sunt; hi mentium humanarum deceptores; tum ipsimet tum instrumenta ipsorum, tradente Scriptura (1 Pet. v. 8): 'Sobrii gregoresate, hoti ho antidikos humon diabolos hos leon oruomenos peripatei, zeton tina katapie. Me holon touto, prepei na exeuromen, pos hoi daimones den emporousi na metacheiristhousi ten dunamin tous eis kan hena anthropon e kai allo ktisma, choris na sunchorese ho Theos. Kai toutou martus he Graphe legousa; kai parekaloun auton hoi daimones, legontes (Matth. e. la.); ei ekballeis hemas, epitrepson hemin apelthein eis ten agelen ton choiron. Kai eipen autois; hupagete. Akomi kai touto prepei kath' henas na exeure, tos den emporousi na anankasousi ton anthropon eis to na hamarte; monon me peirasmon ton exapatousi. Diati ho anthropos einai autexousios, kai eis to autexousion mete ho idios Theos phernei kan mian bian e ananken. Kai estontas na einai katakekrimenoi eis ton aiona, oudepote ginontai dektikoi tes theias charitos, kata to eiremenon (Matth. ke. ma.); poreuesthe ap' emou hoi kateramenoi eis to pur to aionion to hetoimasmenon to diabolo kai tois angelois autou. estote, vigilate. Nam adversarius vester Diabolus tanquam leo rugiens obambulat, quærens quem deglutiat.' Quæ quanquam ita comparata sunt, sciendum tamen, non posse Dæmones vim ac violentiam suam in hominem ullum ullamque rem aliam nisi Deo indulgente exercere, teste Scriptura (Matt. viii. 21): 'Rogabant vero illum Dæmones ac dicebant: siquidem nos expellis, permitte nobis abire in gregem porcorum. Ille vero dixit eis: Ite.' Porro illud etiam cuivis exploratum esse debet, minime in illorum manu positum esse, ut peccare hominem cogant, quem suis duntaxat instigationibus illecebrisque in fraudem et errorem deducunt. Est enim libertate sui arbitrii homo præditus, cui libertati nec Deus ipse vim ullam necessitatemque infert. Ceterum quoniam æternis, suppliciis poenisque multati Dæmones sunt, idcirco nullo unquam tempore divinæ gratiæ misericordiæque participes fieri possunt, ut dictum est (Matt. xxv. 41): 'Discedite a me maledicti in ignem æternum, qui Diabolo angelisque ejus præparatus est.' Erotesis kb'. Quæstio XXII. Tina gnomen prepei na echomen dia ten allen ktisin? De reliquis autem rebus creatis quid statuendum nobis est? Ap. Pos ho Theos apo to me einai Resp. Hoc nimirum, quod Deus ekame ta panta me to prostagma tou, kai eis to husteron eplase ton anthropon, kai ton ekamen authenten apano eis olen ten ktisin, hopou einai hupokato tou ouranou, legontas (Gen. a, ks.); poiesomen anthropon kat' eikona hemeteran kai kath' homoiosin; kai archetosan ton ichthuon tes thalasses, ton peteinon tou ouranou, ton ktenon, kai pases tes ges. To auto legei kai ho hieros Psaltes (Psal. e. s'.); katestesas auton epi ta erga ton cheiron sou; panta hupetaxas hupokato ton podon autou, probata kai boas hapasas, eti de kai ta ktene tou pediou; ta peteina tou ouranou, kai tous ichthuas tes thalasses, ta diaporeuomena tribous thalasson, kai anotero; elattosas auton brachu ti par angelous, doxe kai time estephanosas auton. Ma diati den ephulaxen ho anthropos ten entolen tou Theou eis ton paradeison, hotan eton athoos, ma apo ton apegoreumenon karpon epiase kai ephage; dia touto esteretheken apo ten azian tou kai apo ten katastasin, hopou eichen eis ton kairon tes athootetos tou. Kai diochtheis apo ton paradeison toioutos eginen, ho, ti loges ton perigraphei ho Prophetes (Psal. mth'. k'.) legontas; anthropos en time on ou suneke, parasuneblethe tois ktenesi tois anoetois, kai homoiothe autois. Kai ekousen (Gen g'. ith'.); hoti ge ei, kai eis gen apeleuse. verbo jussuque suo cuncta e nihilo fecerit; quodque post reliqua omnia hominem creaverit, illumque herum ac dominum rerum, quæ sub coelo sunt, omnium constituent, dicens (Gen. i. 26): 'Faciamus hominem ad imaginem nostram et secundum similitudinem; et dominentur piscibus maris, et volucribus coeli, et jumentis, et orbi terrarum universo.' Idem et sacer Psaltes adstruit (Psa. viii. 6): 'Præfecisti eum operibus manuum tuarum; subjecisti omnia sub pedes illius: oves et boves universas, insuper et pecora campi, volucres coeli, et pisces maris, qui semitas marinas perambulant.' Et paullo antea (v. 5): 'Paullo minorem Angelis fecisti eum, gloria et honore coronasti eum.' Quoniam vero mandatum Dei in Paradiso, quum adhuc in statu innocentiæ homo esset, neglexit de vetitoque fructu carpsit gustavitque; ea re honoribus fortunisque omnibus, queis tempore integritatis suæ ornatus fuerat, subito exutus, beatoque pulsus horto, talis omnino evasit, qualem illum Propheta depingit (Psa. xlix. 20): 'Homo quum in honore esset, non intellexit.' Comparatus est brutis jumentis, iisque similis factus est. Ideoque hanc sententiam audivit (Gen. iii. 10): 'Terra es, et in terram reverteris.' Erotesis kg'. Quæstio XXIII. Poia eton he katastasis tes anthropines athootetos, eitoun katharotetos kai anamartesias tou? Cujusmodi erat status Innocentiæ hominis sive puritatis et a peccando immunitatis? Ap. Duo logion einai he katastasis tes akakias eitoun athootetos (kata ton hagion Basileion eis ten archen ton Paroim.). He protn einai mia proairetike allotriosis apo tais hamartiais, egoun hotan leipe ho anthropos me ten idian tou proairesin apo ta hamartemata, dia ten gumnasian, hopou echei, kai makran sunetheian eis ta kaka. He deutera einai he agnoia kai he apeiria tou kakou, egoun hotan den gnorize, oute edokimase katholou to kakon e dia ten helikian tou, e di allais aitiais. Kai kata ton deuteron touton tropon eton eis ton Adam he athootes kai he akakia, prin hamarte, kata pasan teleioteta kai dikaiosunen emphuton, toson apo to meros tes dianoias, hoson kai apo to meros tes theleseos; eis ten dianoian perikleietai pasa episteme, kai eis ten thelesin pasa chrestotes kai kalosune. Diati gnorizontas ho Adam ton Theon kalotata (kath' hoson eis ton kairon ekeinon tou eton sunkechoremenon, kai kath' hoson eprepe) me touto, hopou egnorize ton Theon, egnorizen hola ta pragmata met' ekeinon. Kai toutou echomen semadia anamesa eis ta alla, hopou ephelthekasin eis ton Adam hola Resp. Innocentiæ integritatisque status duorum generam est (ex sententia S. Basilii, Homilia in Principium Proverbiorum pag. 184. Bas.). Prior est voluntaria quædam a peccato discessio; nimirum quum homo, cui ex diuturno vitiorum exercitio ac consuetudine (nota mala sunt), proprio deliberatoque consilio peccata deserit. Alter, simplex quædam mali inscientia et imperitia est, quando mali penitus ignarus quispiam inexpertusque est; sive per tenellam ætatulam suam, sive caussas alias. Posteriore hoc modo ante lapsum comparata innocentia Adami integritasque fuit; cunjuncta cum summa absolutaque perfectione ac justitia insita intellectus pariter voluntatisque, ita ut in intellectu scientia omnis includeretur, in voluntate probitas omnis et honestas. Quando itaque perfectissimo sane modo (quantum illo temporis habitu concessum ipsi ac decorum erat), Deum cognoscebat Adamus; ideo hoc ipso, quod Deum cognoscebat, cetera item omnia per ipsum noscitabat. Cujus rei clarum inter alia indicium habemus, quum ad Adamum ta zoa, dia na tous dose onoma. Kai ta onomase kath' hena ap' auta. To hopoion egennato apo to na gnorize ten phusin tous, ochi apo allen mathesin, monon apo to na meleta kai na logiaze peri Theou, kai tas ekeinou christotetas. Peri de tes theleseos, haute pantote hupetasseto eis ton logon; kala kai pantote na eton eleuthera, kai eton exousia eis ton anthropon na amarte, e na men hamarte. Kathos legetai eis ten Graphen (Seir. ie. ia.); me eipes, hoti dia Kurion apesten. Ha gar emisesen, ou poieseis. Me eipes, hoti autos me eplanesen. Ou gar chreian echei andros hamartolou. Pan bdelugma emisesen ho Kurios, kai ouk estin agapeton tois phoboumenois auton. Autos ex arches epoiesen anthropon, kai apheken auton en cheiri diabouliou autou. Ean theles, suntereseis entolas kai pistin, poiesai eudokias. Paretheke soi pur kai hudor, hou ean theles ekteneis ten cheira sou. Enanti anthropon he zoe kai ho thanatos; kai ho ean eudokese, dothesetai auto. Kai met' oliga (sich. k'.); ouk eneteilato oudeni asebein, kai ouk edoken anesin oudeni hamartanein. Eis toiauten loipon tes athootetos kai anamartesias katastasin eton ho anthropos homoios tois angelois. Ma hos an esphale me ten parabasin, pareuthus eis ton idion topon tou paradeisou, animantes omnes conveniebant, ut iis sua nomina daret, quæ ille etiam singulatim suis appellabat nominibus. Inde id autem fiebat, quod animantis cujusque naturam ac indolem perspectam haberet, non parta aliunde instructus scientia, sed ex eo, quod de Deo illiusque beneficiis secum meditaretur commentareturque. Iam quod ad voluntatem attinet; illa rationi perpetuo obtemperabat, quanquam et tum suam semper libertatem retineret, et situm plane in hominis esset potestate, sive peccaret sive non peccaret, sicut in scriptura dicitur (Sirach. xv. 11): 'Ne dixeris: propter Dominum defeci; non enim facere debes, quæ illi odiosa sunt. Ne dixeris: ipse me in errorem impulit.' Nihil enim illi homine peccatore opus est. Odit Dominus omnem abominationem, eademque illum timentibus haudquaquam accepta est. Ipse ab initio hominem fecit, eumque in manu consilii sui dimisit. Si voles, mandata et fidem servabis; faciendo, quæ illi grata, sunt. Ignem et aquam proposuit tibi; utrum voles, ad id extendes manum tuam. Vita et mors coram hominibus est; dabiturque illi, utrum ipsi placuerit. Et mox (v. 20): 'Nulli impie agere præcepit; nulli peccandi licentiam tribuit.' pernontas ten katastasin tes hamartias, egineke thnetos. Houto gar he hagia Graphe paradidosi (Rhom. s'. kg'.), legousa; ta opsonia tes hamartias thanatos. Kai tote pareuthus echase ten teleioteta tou logou kai tes gnoseos; kai he thelesis ekline perissoteron eis to kakon para eis to kalon. Kai houtos he katastasis tes athootetos kai akakias, estontas kai na dokimase to kakon, allaxen eis katastasin hamartias, kai ho teleios anthropos toson etapeinotheken, hoste na lege me ton Dabid (Psal. kb'. s'.); ego de eimi skolex, kai ouk anthropos. Hujusmodi igitur innocentiæ ac impeccabilitatis in statu simillimus Angelis homo erat. Simulac vero per transgressionem præcepti peccavisset, continuo eodem Paradisi loco, suscepto peccati statu, mortalis evasit, tradente ita Scriptura (Rom. vi. 23): 'Stipendium peccati mors est.' Mox amissa rationis et intelligentiæ perfectione, etiam voluntas in malum, quam in bonum, pronior facta est. Atque hoc pacto integritatis innocentiæque status, homine malum jam experto, in statum peccati transiit, illeque antea perfectus homo eo humilitatis redactus est, ut jam merito cum Davide dicat (Psa. xxii. 6): 'Ego vermis sum, non homo.' Erotesis kd'. Quæstio XXIV. Einai tacha holoi hoi anthropoi hupokeimenoi eis ten auten hamartian? Numquid vero eidem omnes homines peccato sunt obnoxii? Ap. Kathos holoi hoi anthropoi esan eis ten katastasin tes athootetos eis ton Adam, tetoias loges kai aph' hou esphalen, holoi esphalan eis auton, kai emeinan eis ten katastasin tes hamartias. Dia touto hochi monon eis ten hamartian hupokeintai, ma kai eis ten timorian dia ten hamartian. He hopoia timoria gnorizetai me touten ten apophasin tou Theou (Gen. b'. iz'.); hed' an hemera phagete ap' autou, thanato apothaneisthe. To auto kai ho Apostolos (Rhom. e. ib'.) anaphernontas Resp. Quemadmodum homines omnes durante innocentiæ statu in Adamo fuerunt; eodem modo, ex quo lapsus ille fuit, in ipso omnes collapsi, simul in statu peccati permanserunt. Quamobrem non solum peccato, sed ejus caussa, poena item tenentur. Quæ poena hoc Dei edicto promulgatur (Gen. ii. 17): 'Quacunque die de arbore ista comederitis, morte moriemini.' Refert id ipsum et Apostolus (Rom. v. 12): 'Ut per unum hominem legei; hosper di henos anthropou he hamartia eis ton kosmon eiselthe, kai dia tes hamartias ho thanatos, kai houtos eis pantas anthropous ho thanatos dielthen, eph' o pantes hemarton. Dia ten hopoian aphormen akomi eis ten koilian tes metros mas sullambanometha me ten hamartian touten kai gennometha, kathos legei ho hieros Psaltes (Psal. na. z'.); idou gar en anomiais sunelephthen, kai en hamartiais ekissese me he meter mou. Kai kaleitai to hamartema touto propatorikon, proton men diati protetera ap' auto ho anthropos den ethele molunthe apo kan hena allo hamartema. Kala kai ho diabolos na eton diephtharmenos me ten hamartian tou, apo tou hopoiou ten parakinesin kai eis ton anthropon eblastese to legomenon touto propatorikon hamartema, eis to hopoion kai ho Adam, hopou to ekamen, einai hupokeimenos, kai hemeis, hopou katabainomen ap' auton. Deuteron, diati ho anthropos den sullambanetai para en hamartia. peccatum in mundum introiit, et per peccatum mors; quæ hoc pacto in mortales omnes pervasit, quod in illo omnes peccaverunt.' Quapropter etiam in utero materno mox cum hoc peccato concipimur nascimurque, teste sacro Psalte (li. 7): 'Ecce enim in iniquitatibus conceptus sum, et in peccatis mea me mater concepit.' Quod peccatum Avitum (sive Originale), appellatur; primum ideo, quod ante illud nullo dum alio peccato infectus homo fuit. Tametsi jam tum per lapsum suum corruptus esset Diabolus; quo etiam instigante, pullulare in homine hoc ipsum avitum peccatum coepit cui et Adamus, auctor ejusdem effectorque, obnoxius erat, et nos omnes, qui ab illo genus ducimus. Deinde, quod nemo mortalium, nisi cum hac naturæ contagione, concipitur. Erotesis ke. Quæstio XXV. Epeide ho Theos egnorize ton Adam, pos emelle na sphale, diati ton eplase? Quando autem lapsurum Adamum norat Deus, quid ita, quæso, illum condidit? Ap. Ochi monon dia ten hamartian tou Adam, alla kai dia ten kakian tou Heosphorou, kai prin ton kamei, exeure kalotata; kai dia katha mikron logismon, kai dia katha kamoma, Resp. Non modo lapsum Adami, verum et malitiam Luciferi, priusquam utrumque conderet, planissime scivit Deus. Immo et minutissimas quasque cogitationes, actionesque ti emelle na logiase, kai na kame. Me holon touto den ethelesen hoti to anthropinon hamartema e tou diabolou he poneria na nikese ten theian tou agathoteta (Dam. Bib. b. keph. kz). Dia phanerosin loipon megaleteren tes agathotetos tou eplase ton angelon ekeinon kalon, kai autos me ten idian tou thelesin kai proairesin egineke kakos; homoios kai ton anthropon, hopou esphale me ten parakinesin ekeinou. Me holon touto eis ton anthropon ho Theos okonomesen, hoste me ten hamartian ekeinou perissoteron na lampse he tou Theou agathotes; epeide eiche na pempse ton monogene tou Huion eis ten koilada tauten tes ges, na pare sarka apo ten katharotaten Parthenon me ten sunergian tou hagiou Pneumatos, dia na exagorase ton anthropon, kai na ton anabase eis ten basileian tou me megaleteren doxan para hopou eton eis ton paradeison, dia aischunen tou diabolou. Kai dia touto he hamartia ekeine den empodise ton Theon na men plase ton anthropon. singulas, quas cogitaturus acturusque aliquando esset. Neque tamen aut peccato hominis, aut improbitate Diaboli, divinam bonitatem suam vinci superarique passus est (Damasc. ii. cap. 27. Adde Dialog. kata Manichaion. p. 542, 556). Itaque ut tanto illustrior illa testatiorque fieret; illum quidem Angelum bonum creabat, qui sua postmodum voluntate ac arbitrio, impius sceleratusque evasit, consimiliter et hominem, Dæmonis instinctu deinde lapsum. Verum enim vero cum homine illum in modum egit Deus, ut per lapsum illius majorem in modum sua effulgeret bonitas; quippe unigenam filium suum in terrestrem hanc vallem demittere poterat, qui carne de Virgine castissima opera Spiritus Sancti adsumta, hominem redimeret; majoreque gloria, quam olim in Paradiso habuerat, exornatum, cum infamia ac dedecore Diaboli, in coeleste regnum suum subveheret. Ideoque nec illud hominis peccatum, ab ipsius creatione Deum deducere atque revocare potuit. Erotesis ks'. Quæstio XXVI. An ho Theos egnorize ta panta prin ta ktise, tacha kai hola ta eproorisen homoios kala kai kaka, na me ginountai alloios, para kathos ginountai? Si norat igitur omnia Deus antequam conderet, an bona ac mala omnia item prædestinavit, ne aliter fiant, quam fiunt. Ap. Ho Theos prin tes ktiseos Resp. Res quidem universas ante tou kosmou hola ta pragmata ta eprognorize, ma mona ta agatha eproorisen (hos legei ho hieros Damaskenos Bib. b. keph. l.); diati to na proorize ta kaka, einai enantion eis ten theian agathoteta. Kakon de nomize monon ten hamartian; epeide oudena kurios kakon heurisketai eis ton kosmon, monon he hamartia, he hopoia einai he parabasis tou theiou nomou kai tes theias theleseos (Dam. eis to peri duo theleseon tou Christou.). Ta de epiloipa, hopou ho Theos mas timora dia tas hamartias mas, hoion thanatika, polemoi, astheneiai kai ta homoia, legontai kaka hos pros hemas (Basil. homil. th. hoti ouk aitios ton kakon ho Theos.), diati mas pherousin odunas kai lupas, hopou apotrepometha. Ma eis ton Theon den einai kaka; diati echousi dunamin agathou; epeide, timorontas hemas met' auta, mas parakina eis to agathon. Kai hotan legei he Graphe (Amos g. s.); ei esti kakia en polei, hen Kurios ouk epoiesen? onomazei ten dikaian paideusin tou Theou kakian. Akomi ekeina monon ho Theos proorizei kata ten sophian kai dikaiosunen tou, hopou den stekountai eis ten exousian ten ediken mas na genousi. Ma ekeina ta agatha, hopou stekountai eis ten exousian mas na genousi, ta prognorizei, suntrechon kai autos kata ten eudokian tou me ten thelesin mas; to hopoion den anelei ten phusin tou autexousiou. creationem præscivit Deus, sed bonas duntaxat prædestinavit (uti loquitur S. Damascenus, lib. II. cap. 30): nam illud divinæ bonitati repugnat, ut malas præfiniat. Malum autem non aliud existimandum est, quam peccatum. Nam præter peccatum, quæ divinæ legis voluntatisque transgressio est, si proprie loquimur, nihil in orbe mali reperitur (Idem in: de duabus Christi voluntatibus). At cetera, quibus ob noxias nostras Deus in nos animadvertit, ut pestilentia, bella, morbi, aliaque ejusmodi; respectu nostri mala dicuntur (Basil. Homil. IX. Deum non esse malorum caussam), quoniam ærumnas nobis atque dolores afferunt, quos fugimus ac aversamur. Ceterum Deo nequaquam mala sunt; siquidem vim quandam boni habent. Iis enim nos castigans ad bonum excitat. Ideoque quum dicit Scriptura (Amos iii. 6): 'Numquid ullum in civitate malum est, Dominus non fecit? tum justam Dei castigationem malum vocat.' Porro illa duntaxat prædeterminat Deus, secundum sapientiam justitiamque suam, quæ utrum fiant, nec ne, id in nostra potestate situm non est. Verum bona illa, quæ ut fiant, in nostra manu est, præcognoscit; ita vero, ut simul et ipse, ex propensa voluntate sua, cum nostra voluntate concurrat. Quod naturæ liberi Arbitrii nihil quidquam officit. Erotesis kz'. Quæstio XXVII. Ti einai to autoxousion? Quid est Arbitrium liberum? Ap. To autexousion tou anthropou einai mia thelesis eleuthera kai apolelumene. Kai gennatai apo ton logariasmon, eitoun to logikon, eis to na energa to agathon, e to kakon; epeide ta logika ktismata prepei na echousi phusin exousiastiken, kai na ten metacheirizountai eleutheros, hodegountos tou logou. Kai houtos ho logos, hotan ho anthropos eton eis ten katastasin tes athootetos, egoun prin hamarte, eton adiaphthoros eis ten teleioteta tou, kai dia ten hamartian ephthare. Ma he thelesis, kala kai na emeinen ablabes, eis to na epithuma to kalon e to kakon; eginen m' holon touto eis kapoious pleon epirrhepes kai klinei pros to kakon, kai eis allous pros to kalon. Dia to ho hopoion megas Basileios (Eis ton Es. id'.) legei houtos; "apo ten idian tou thelesin kai proairesin ho katheis emporei na einai e sperma hagion, e to enantion. Akouson tou Paulou legontos (a. Kor. d'. ie'.); en Christo Iesou dia tou euangeliou ego humas egennesa; kai ekeina ta logia, hopon (Ioan. a. ib'.) legei; hosoi de elabon auton, edoken autois exousian, tekna Theou genesthai." Deichnei ho hagios toutos didaskalos, pos, kala kai he anthropine thelesis eblabe me to propatorikon hamartema, Resp. Liberum hominis Arbitrium est libera et absoluta illius voluntas, orta a ratione sive rationali anima ad bonum, aut malum efficiendum. Quibus enim in rebus mens ratioque inest, eas naturam cum potestate sui arbitrii conjunctam habere, eamque duce ratione libere exercere oportet. Hæc autem ratio quamdiu in statu innocentiæ homo stetit, hoc est, antequam peccaret, incorrupta et perfecta erat; per lapsum corrupta fuit. At voluntas, etiamsi quod ad appetitum boni, aut mali, illæsa maneret; nihilominus in nonnullis haud paullo propensior atque ad malum inclinatior evasit: in aliis rursus ad bonum. De quo ita loquitur magnus Basilius (in Iesai. xiv.): 'Per voluntatem quisque suam arbitriumque, aut semen sanctum, aut contrarium esse potest.' Audi sodes Paulum dicentem (1 Cor. iv. 15): 'Ego vos in Christo Iesu per Evangelium genui.' Audi et hæc Scripturæ verba (Ioh. i. 12): 'Quotquot illum receperunt, iis potestatem dedit, ut filii Dei fierent.' Quo sane sanctus doctor declarat, quamvis et ipsa hominis voluntas peccato originis misere labefactata fuerit; nihilominus m' holon touto kai tora kata ton paronta kairon eis ten proairesin tou kath' henos steketai to na einai kalos kai teknon Theou, e kakos kai huios diabolou; holon touto einai eis to cheri kai exousian tou anthropou. Kai eis men to kalon he theia charis sumboetha; alla kai apo to pakon he idia gurizei ton anthropon, choris na anankase to autexousion tou anthropou. etiam præsenti hoc tempore in cujusque arbitrio positum esse, ut bonus Deique filius sit, aut e contrario improbus filiusque Diaboli. Hoc omne, inquam, in manu atque potestate hominis situm est, ita tamen, ut in bonum divina gratia homini adjutrix sit, eumque item a malo retrahat; at non ut arbitrium hominis suis ingratiis compellat. Erotesis ke. Quæstio XXVIII. Epeide kai hoi anthropoi genountai eis ten katastasin tes hamartias, tacha monon to soma einai apo sperma tou Adam, e mazi kai he psuche? Siquidem vero in statu peccati nascuntur homines, an igitur corpus solum de semine Adami est an vero etiam anima? Ap. To soma to anthropinon apo to sperma tou Adam katabainei; ma he psuche ginetai apo ton Theon, kathos legei he Graphe (Zach. ib'. a.); ho Kurios ekteinon ouranon, kai themelion gen, kai plasson pneuma anthropou en auto. Kai allachou (Ekkl. ib'. z'.); kai epistrepse ho chous epi ten gen, hos en; kai to pneuma epistrepse pros ton Theon, hos edoken auto. Pros toutois an he psuche ethelen einai apo to sperma tou anthropou, mazi me to kormi ethelen sunapothneskein, kai ethele dialuthe eis choun. Tou hopoiou to enantion blepomen eis ten Graphen, ekei hopou ho Christos (Louk. kg'. mg'.), homilontas tou lestou eis ton stauron, eipen; amen lego soi, semeron met' emou ese en to paradeiso. Resp. Corpus humanum ex semine Adami descendit, anima vero a Deo oritur, teste Scriptura (Zach. xii. 1): 'Dominus, qui expandit coelum, 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 illum.' Super hæc si semine humano procrearetur anima, haud dubie item cum corpore commoreretur solvereturque in pulverem. Atqui contrarium in sacris literis, quo loco cum latrone in cruce colloquitur Christus, adstrui videmus (Luc. xxiii. 43): 'Amen dico tibi, hodie mecum eris in Paradiso.' Quippe corpus latronis in cruce remanebat, Diati to kormin tou emeinen eis ton stauron, he de psuche tou hos pneuma athanaton epege mati me ton Christon eis ton paradeison. Ma an ethelen einai apo to sperma tou anthropou, mazi me to kormi ethelen apothane eis ton stauron. Epeita de pos ethelasin emporesei na aletheusousi ta logia tou Kuriou hemon, hopou eipen; ouk anegnote to rhethen humin hupo tou Theou (Matth. kb'. la'.) legontos; ego eimi ho Theos Abraam, kai ho Theos Isaak, kai ho Theos Iakob; ouk estin ho Theos Theos nekron alla zonton. To hopoion prepei na groikatai ochi dia to soma, alla dia ten psuchen; diati ta somata ton nekron eis choun aneluthesan; ma aletheuei ho logos dia ten psuchen, he hopoia, estontas kai na einai zosa eis katha kairon, steketai emprosthen eis ton Theon. Ma an ethelen einai kai aute apo to idion sperma, hopou einai kai to kormi, mazi ethelasi sunapothneskein. Kai didotai apo ton Theon he psuche, aph' hou organisthe to kormi kai gene epitedeion eis ten hupodochen tes; kai hotan didotai eis auto, chunetai eis holon to kormi, hos an to pur eis to anammenon sideron. Ma me pleon exaireton logon heurisketai eis ten kephalen kai eis ten kardian. at anima, ut Spiritus immortalis, cum Christo Paradisum ingressa est. Quæ si humano satu genita fuisset, utique etiam suo cum corpore in cruce esset exstincta. Poro, quo alio pacto hisce Domini nostri verbis ratio constare possit, quum dixit (Matt. xxii. 31): 'Annon legistis, quod vobis a Deo dictum fuit: ego sum Deus Abraami, et Deus Isaaci, et Deus Iacobi; at Deus non mortuorum Deus est, verum viventium.' Quæ non de corpore verum de anima exaudienda sunt. Quippe dudum jam defunctorum patrum istorum in pulveres dissipata corpora erant; at de anima vera est oratio, quæ ut omni tempore vivit, ita semper in conspectu Dei adstat. Sin autem eodem illo seminio, unde corporis constructa erat fabrica, conflata anima fuisset; eadem haud dubie involuta ruina cum corpore suo interierat. Inseritur autem a Deo anima corpori, membris suis organisque jam performato, animæque recipiendæ accommodato inserta, continuo per totam ejusdem compagem diffunditur, more ignis, qui se in omnes ferri candentis sinus insinuat. Præcipuum tamen domicilium in capite, atque corde habet. Erotesis kth'. Quæstio XXIX. Epeide ho Theos einai poietes panton, Quoniam vero rerum omnium loipon prepei kai holonon na pronoatai? creator Deus est, decetne igitur illum omnibus itidem providere? Ap. Houtos einai he aletheia; apo mikrou heos megalou hola ta gnorizei me akribeian kai holonon pronoatai, kath' henos hosa ekame; kathos emporoumen na to gnorisomen apo ta logia tou Christou, hopou (Matth. i. kth'.) legei; ouchi duo strouthia assariou poleitai? kai hen ex auton ou peseitai epi ten gen aneu tou Patros humon. Humon de hai triches tes kephales pasai erithmemenai eisin. He pronoia toute phaneronetai kai eis ten palaian Graphen me to stoma to Dabidikon, hotan legei (Psal. rme. ie.); hoi ophthalmoi panton eis se elpizousi (Kurie) kai su didos ten trophen auton en eukairia; anoigeis su ten cheira sou, kai empiplas pan zoon eudokias. Resp. Ita prorsus: quippe a minimis ad usque maxima accuratissime omnia cognoscit, omniumque, quæ fecit, curam separatim singulatimque habet, ut ex verbis Christi facile intelligi licet (Matt. x. 29): 'Nonne duo passerculi asse uno veneunt? et unus tamen ex iis sine patre vestro in terram non decidet. At capitis vestri pili etiam omnes numerati sunt.' Eadem hæc Providentia in Veteri Testamento ore Davidis luculenter explicatur, quum ait (Psa. cxiv. 15): 'Oculi omnium in te sperant Domine, et tu escam illoram tempore opportuno largiris. Aperis tu manum tuam, et imples omne animal beneplacito.' Erotesis l'. Quæstio XXX. Tauto einai tacha eis ta Theia, prognosis, proorismos kai pronoia? Idemne in divinis valent vocabula Præscientiæ, Prædestinationis atque Providentiæ? Ap. Prognosis, proorismos kai pronoia einai diaphoretikais energeiais eis ta Theia; diati he pronoia anapheretai eis ta ktista pragmata, ma he prognosis kai ho proorismos einai eis ton Theon, prin para na genousin hola ta ktismata, kala kai me diaphoretikon tropon. He prognosis einai mia gnosis ton mellonton, choris periorismon ton eidon, egoun choris na diorize ti kai ti na gene. Ho de Resp. Præscientia, Prædestinatio et Providentia diversas in divinis habent potestates. Nam Providentia res jam creatas respicit; at Præscientia Prædestinatioque in Deo sunt, priusquam ullæ res creatæ exsistant, quanquam modo quodam distincto. Præscientia enim nuda rerum futurarum cognitio est, sine determinata earundem specificatione, sic nimirum, ut non necessario kata prognosin proorismos einai diorismos ton eidon; egoun diorizei kai ti mellei na gene, ma monon to kalon, kai ochi to kakon. Diati an ediorize kai to kakon, ethelen einai enantios eis ten phusiken agathoteta tou Theou. definiat, hoccine an illud plane futurum sit. Atqui Prædestinatio Præscientiæ juncta specierum ipsarum determinatio est, quid omnino fieri debeat definiens. Definit autem bonum duntaxat non malum. Nam si malum quoque definiret Prædestinatio, jam essentiali Dei bonitati contraria esset. Dia touto eulogos emporoumen na eipoumen apo ta kath' hemas, pos eis ton Theon proton einai eis ten taxin he prognosis, deuteron ho proorismos, epeita meta ten ktisin akolouthei he pronoia ton ktismaton. Itaque secundum nostrum concipiendi statuendique modum recte atque probabiliter etiam de Deo dici potest: ordine primam Præscientiam esse, secundam Prædestinationem, denique creatis jam rebus earum sequi Providentiam. To hopoion ho Apostolos (Rhom. e. kth'.) phanera mas to edidaxe legontas; hoti ohus proegno, toutous kai proorisen, ohus de proorise, toutous kai ekalese; kai ohus ekalese, toutous kai edikaiosen; ohus de edikaiose, toutous kai edoxase. Quod perspicue nos docet Apostolus (Rom. viii. 29): 'Quoniam quos præscivit, eos et prædestinavit: quos autem prædestinavit, eosdem etiam vocavit: quos autem prædestinavit, eosdem etiam vocavit, eos item justificavit: quos vero justificavit: eosdem et glorificavit.' Kai ho toioutos logismos prepei na einai dia monon ton anthropon, diati ta alla ktismata (exo apo tous angelous, hopou einai eis bebaian kai akindunon katastasin) den perikratountai eis ton proorismon; epeide den echousin autexousion, kai dia touto den einai eis auta kan hena hamartema, kai ho, ti kamnousin, holon ekeino to kamnousin apo ten phusin. Kai dia touto mete timorountai mete doxazontai. Sed hoc de solo homine cogitandum est. Nam reliquæ res creatas (præter Angelos, qui jam in vado salutis extra omnem aleam positi sunt), divina Prædestinatio non complectitur, quippe libertate Arbitrii destitutas, ideoque nec ullis vitiorum maculis adspersas. Quidquid enim faciunt, naturali instinctu faciunt, unde neque supplicio aliquo plectuntur, neque laudis gloriæque præmiis ornantur. Erotesis la. Quæstio XXXI. Apo touto to arthron tes pisteos ti allo manthanomen peri Theou kai ton ktismaton? Numquid aliud est, quod de Deo rebusque ab eo creatis ex hoc Articulo disci possit? Ap. Ho, ti agathon emporeis na logiases, holon touto apodos eis ton Theon, ton akros agathon, hos an eis aitian kai archen. Kai ho, ti kakon einai, touto exeure pos einai xenon kai makran ap' ekeinon, ochi kata ton topon, ma kata ten phusin; peri de ktiseos, kath' hoson ap' ekeinon eplasthe ton agathon, einai kai aute agathe; ma me touten ten diairesin hotan he logike kai autexousios ktisis apostatese apo ton Theon, einai kake; ochi diati tetoias loges eltistheke; ma dia ta paraloga tes erga. Ma he alogos ktisis, hopou den echei autexousion, einai kale me kathe tropon eis ten phusin tes. Resp. Quidquid boni animo atque cogitatione complecti potes, id omne Deo summe bono, ut causæ ac principio, adscribe. Contra quidquid malum est, id peregrinum longeque a Deo remotum esse non tam locali quam essentiali distantia, scito. De re creata vero sic habe: Bonam esse, quatenus ab optimo illo creatore producta est; sed cum hoc discrimine, ut mala fiat intellectu et libertate arbitrii prædita res creata, quando a Deo desciscit. Non quod ejusmodi condita fuerit; sed quod per opera rationi dissentanea talis evadat. At irrationabilis, quoniam arbitrii libertate caret, modis omnibus naturæ suæ bona est. Erotesis lb'. Quæstio XXXII. Poion einai to deuteron arthron tes pisteos? Quinam secundus fidei Articulus est? Ap. Kai eis hena Kurion Iesoun Christon, ton Huion tou Theou ton monogene, ton ek tou Patros gennethenta pro panton ton aionon, phos ek photos, Theon alethinon ek Theou alethinou, gennethenta, ou poiethenta, homoousion to Patri, di ohu ta panta egeneto. Resp. Et in unum Dominium, Iesum Christum, filium Dei unigenitum, ex Patre natum ante omnia secula, lucem de luce, Deum verum de Deo vero, genitum, non factum, consubstantialem Patri, per quem omnia facta sunt. Erotesis lg'. Quæstio XXXIII. Ti didaskei tous orthodoxous touto to arthron tes pisteos? Quid hic fidei Articulus fideles docet? Ap. Duo pragmata hermeneuei; proton, pos ho Huios tou Theou ho Iesous Christos einai Theos aidios, gennemenos apo ten idian phusin tou Patros, homotimos kai homodoxos to Patri; hos autos (Ioan. iz'. e.) peri heautou eipe; kai nun doxason me su, Pater, para seauto te doxe eichon pro tou ton kosmon einai para soi. Deuteron eis to arthron touto he didaskalia haute heurisketai, egoun pos ho Iesous Christos einai poietes, ochi monon ton pragmaton, alla kai autou tou chronou kai tou aionos, eis ton hopoion ta onta egenekasi; kathos eipen ho Apostolos (Ebr. a. b'.); di hou kai tous aionas epoiese. Peri de ton onton legei ho Ioannes (keph. a. i.) ho euangelistes; ho kosmos di autou egeneto, kai ho kosmos auton ouk egno. Resp. Duo potissimum exponit. Prius, Filium Dei, Iesum Christum, esse Deum sempiternum, de propria Patris natura natum, honore ac gloria Patri æqualem, quemadmodum de se ipse dicit (Ioh. xvii. 5): 'Glorifica nunc me apud te ipsum Pater illa gloria, quam apud te habui, priusquam mundus exsisteret.' Alterum, quod hoc Articulo docetur, hoc est: Iesum Christum esse Creatorem non modo rerum ipsarum sed et temporis et ævi, in quo res ipsæ factæ sunt, dicente Apostolo (Heb. i. 2): 'Per quem et secula fecit.' Sed de rebus (permanentibus) ita loquitur Ioannes Evangelista (i. 10): 'Mundus per ipsum factus est, sed mundus illum non cognovit.' Erotesis ld'. Quæstio XXXIV. Ta duo logia touta hopou einai ballomena eis to arthron touto, Iesoun, Christon, ti semainousin? Ecquid sibi volunt duo hæcce nomina, Iesus, Christus, quæ in hoc Articulo reperiuntur? Ap. To Iesous semainei Soter, kathos ho archangelos hermeneuse, legon (Matth. a. ka.) pros ton Ioseph; texetai de Huion, kai kaleseis to onoma autou Iesoun; autos gar sosei ton laon autou apo ton hamartion Resp. Iesus Salvatorem significat, interprete Archangelo, qui Iosepho dixit (Matt. i. 21): 'Pariet autem filium, et vocabis nomen ejus Iesum, quoniam salvum ille populum suum faciet a peccatis auton. Kai dia touto me eulogon logariasmon to onoma touto den emporei pote na apodothe kurios eis ton kosmon touton allou tinos, para eis ton Kurion hemon kai Sotera, hopou eleutherosen holon to genos ton anthropon apo ten aionion sklabian ton daimonon. Ho de Christos semainei aleimmenos; diati eis ton palaion nomon hoi aleimmenoi onomazountai Christoi, egoun hoi hiereis, hoi basileis kai hoi prophetai; eis ta hopoia touta tria ho Christos echristhe, ochi kata tropon koinon, hos an tous allous, ma exairetos apo holous tous allous christous, hos anapherei peri autou ho Psalmodos (Psal. me. e.); egapesas dikaiosunen, kai emisesas anomian, dia touto echrise se ho Theos, ho Theos sou elaion agalliaseos para tous metochous sou. Kai toute he chrisis prepei na groikatai peri tou hagiou pneumatos, hoti echristhe me to Pneuma to hagion, kata to eiremenon dia tou prophetou Esaiou (keph. xa. a.); Pneuma Kuriou ep' eme, hou heineken echrise me, euangelisasthai ptochois apestalke me. Ta hopoia logia ho Christos ta anepherei eis ton heauton tou (Louk. d'. ka'.), legon; hoti semeron peplerotai he Graphe haute en tois osin humon. Kata treis de huperochas pai exaireta megaleia huperechei ho Christos tous metochous tou. Kai he men prote einai he hierosune kata ten taxin Melchisedek. suis.' Ideoque vere recteque alii in hoc mundo nemini tribui id nominis potest, quam Salvatori et Domino nostro, qui universum genus humanum de æterna Dæmonum servitute liberali caussa manu adseruit. Christus Unctum significat, quoniam in Antiqua lege uncti appellantur Christi, Sacerdotes scilicet, Reges et Prophetæ. In quæ tria officia inunctus Christus est: non more rituque communi, ut ceteri, sed præ unctis reliquis omnibus, prorsus singulari, ut de eo narrat Psalmorum auctor (Psa. xlv. 8): 'Amavisti justitiam, et odisti iniquitatem; propterea unxit te Deus, Deus tuus, oleo lætitiæ præ consortibus tuis.' Quæ unctio de Spiritu Sancto intelligenda est. Eo enim secundum hoc Prophetæ Iesaiæ dictum inunctus fuit (lxi. 1): 'Spiritus Domini super me est, ideo unxit me, misitque me ad annunciandum pauperibus Evangelium.' Quæ verba Christus ipse sibi vindicat (Luc. iv. 21): 'Hodie, inquit, impleta est hæc scriptura audientibus vobis.' Triplici vero excellentia eximiaque majestate consortibus suis singulariter antecellit Christus. Prima est Pontificatus secundum ordinem Melchizedeki, de quo ita Apostolus (Heb. v. 10): 'Appellatus a Deo Pontifex maximus secundum ordinem Peri hes phesin houtos (Ebr. e. i.) ho Apostolos; prosagoreutheis hupo tou Theou archiereus kata ten taxin Melchisedek; ho autos allachou (Ebr. th'. id'.) kalei ton Christon hierea, dioti prosepheren heauton to Theo kai Patri, kai legei; hos dia Pneumatos aioniou heauton prosenenken amomon to Theo; kai katotero; ho Christos hapax prosenechthe eis to pollon anenenkein hamartias. He deutera exairetos megaleiotes kai huperoche einai he basileia tou; ten hopoian ephanerosen ho Archangelos Gabriel, hotan edoke ta soteriode menumata pros ten katharotaten Parthenon, legon (Louk. a. lb'.); kai dosei auto Kurios ho Theos ton thronon Dabid tou Patros autou, kai basileusei epi ton oikon Iakob eis tous aionas, kai tes basileias autou ouk estai telos. Akomi kai hoi magoi eis ton kairon tes genneseos tou phernontes ta dora edokan marturian tes basileias tou, legontes (Matth. b'. b'.); pou estin ho techtheis basileus ton Ioudaion? To auto bebaionei kai ho titlos (Ioan. ith'. th'.) tes timorias tou, eis ton kairon tou thanatou tou; Iesous ho Nazaraios, ho basileus ton Ioudaion. Kai dia ten triten tou huperochen ho Mouses (Deut. ie. ie.) epropheteusen ek Theou, eipon; propheten ek ton adelphon sou hos eme anastesei Kurios ho Theos sou. He hopoia toute Melchizedeki.' Idem alibi (Heb. ix. 14). Christum sacerdotem vocat, quod semet ipsum Deo et Patri obtulit, diceus: 'Qui per Spiritum æternum obtulit semet ipsum immaculatum Deo. Et inferius (v. 28): 'Christus semel oblatus est, ut multorum peccata tolleret.' Secunda singularis majestas et excellentia officium Regium illius est, quod indicavit Gabriel Archangelus, quum salutarem conceptionis nuncium pudicissimæ virgini attulit (Luc. i. 32): Dabit illi Dominus Deus thronum Davidis, patris sui, et regnabit super domum Iacobi in æternum, et regni illius nullus erit finis.' Huc accedit, quod et Magi mox a nativitate dona illi afferentes regii ejus imperii testificationem dederint (Matt. ii. 2): 'Ubi est, inquiunt, recens natus Rex Iudæorum?' Idem affirmat et supplicii titulus, mortis illius tempore propositus (Ioh. xix. 9): 'Iesus Nazarenus Rex Iudæorum.' De tertia ipsius præcellentia jam olim instinctus a Deo Moses vaticinatus est (Deut. xviii. 18): 'Dominus Deus tuus ex fratribus tuis Prophetam, qualis ego sum, suscitabit.' Quæ illius majestas satis perspecta atque comprobata fuit ex sanctissima illius doctrina, qua et divinitatem suam luculenter enarravit, et quæ præterea megaleiotes tou egnoristheke me ten hagian tou didaskalian, me ten hopoian hermeneuse kai ten Theoteta tou, kai hosa alla esan arketa pros ten anthropinen soterian; kathos ho idios eipen (Ioan. iz'. ks'.); egnorisa autois to onoma sou; kai anotero (sich. e.); ta rhemata ha dedokas moidedoka autois, kai autoi elabon kai egnosan alethos, hoti para sou exelthon, kai episteusan, hoti su me apesteilas. To de prophetikon axioma (hopou eton he trite huperoche) tote ho Christos to edeiken, hotan eprolege ta mellonta, ochi dia tinos apokalupseos, ma apo ten idian tou gnosin, hos Theos alethinos kai anthropos. ad salutem humanam sufficere poterant. Sicut ipse ait (Ioh.: xvii. 26): 'Notum illis feci nomen tuum.' Et superius (v. 8): 'Verba, quæ dederas mihi, dedi illis, et ipsi receperunt et revera cognoverunt, quod a te exivi, et crediderunt, quod tu me misisti.' Ceterum Prophetico hocce munere (quæ tertia præstantia erat) egregie tum Christus functus est, quum futura prædixit, non patefactione aliqua sibi cognita, sed ex propria suaque cognitione, ut qui verus idem Deus ac homo esset. Erotesis le. Quæstio XXXV. Dia tina aitian ho Huios tou Theou onomazetai monogenes? Quamobrem filius Dei vocatur Unigenitus? Ap. He agia Graphe phaneros didaskei, pos einai monogenes ho Huios tou Theou (Ioan. a. id'.) legousa; etheasametha ten doxan autou, doxan hos monogenous para Patros; kai katotero (sich. ie.); Huios, ho on ho monogenes, eis ton kolpon tou Patros. Kai legetai monogenes, diati henas monos einai ho kat' ousian Huios tou Theou hoi de loipoi, hosoi onomazountai Huioi Theou, echousin to onoma touto kata charin kai thetikos, ma ochi phusikos, hos pantes hoi pistoi kai eklektoi tou Theou. Kai he charis toute tes huiothesias dia mesou tou Christou charizetai, Resp. Filium Dei unigenam esse, id manifesto comprobat Scriptura (Ioh. i. 14): 'Vidimus gloriam ipsius, ut gloriam unigeniti a Patre.' Et paulo post (v. 18): 'Filius unigenitus, qui est in sinu Patris.' Unigena autem ea re dicitur, quod unus duntaxat natura Dei filius est; reliqui vero, quotquot Dei filii nuncupantur, per gratiam atque adoptionem, non per naturam id nominis habent; uti fideles omnes et electi Dei. Quæ filialis adoptionis gratia per Christum conceditur, teste Scriptura hos legei (Ioan. a. ib'.) he Graphe; hosoi elabon auton, edoken autois exousian tekna Theou genesthai. (Ioh. i. 12): 'Quotquot receperunt illum, illis potestatem fecit, ut filii Dei fierent.' Erotesis ls'. Quæstio XXXVI. Ti semainousi ta duo tauta logia, phos ek photos? Quid autem duo hæc verba, Lucem de luce, significant? Ap. Pros ten toutou katalepsin prepei na exeuromen, pos to phos einai ditton, allo ktiston kai allo aktiston. Kai dia to ktiston phos he Graphe (Gen. a. g'.) legei; kai eipen ho Theos, genetheto phos, kai egeneto phos; kai eiden ho Theos to phos hoti kalon, kai diechorisen ho Theos anameson tou photos kai anameson tou skotous. Peri de aktistou photos legei ho Prophetes (Es. x'. ith,.); kai ouk esmai soi eti ho helios eis phos hemeras; oude anatole selenes photiei sou ten nukta; all' estai soi Kurios phos aionion, kai ho Theos doxa sou. Ou gar dusetai ho helios soi, kai he selene soi ouk ekleipsei; estai gar soi Kurios phos aionion. Kai touto to phos eis ton topon touton groikatai dia to aktiston, kathos einai phaneron apo ta logia tou parontos arthrou, hopou legei; Theon alethinon ek Theou alethinou, gennethenta, ou poiethenta. Alla to ktiston ek tou medame medamos ektisthe, ma to genneton phos, eitoun ho Huios, einai apo ten ousian tou Patros; dia to hopoion legei ho Apostolos (Hebr. a. g'.) houtos; hos on apaugasma tes Resp. Ad hujus rei planiorem intellectum sciendum, geminam esse lucem; alteram creatam, alteram increatam. De creata ita loquitur Scriptura (Gen. i. 3): 'Dixit Deus: fiat lux, et facta est lux.' Et vidit Deus, lucem esse bonam, et distinxit inter lucem et tenebras. At de luce illa increata ita Propheta (Ies. lx. 19): 'Nec amplius sol tibi in lucem diurnam erit, neque exortus lunæ noctem tuam illuminabit; sed Dominus ipse erit tibi lux æterna, et Deus gloria tua. Non enim occidet sol tuus, nec deficiet luna tua: nam Dominus tibi lux æterna erit.' Atque hæc ipsa lux utpote increata hoc loco intelligitur, ut ex verbis in hoc Articulo mox sequentibus dilucide patet: Deum verum de Deo vero; genitum, non factum. Etenim lux creata, de puro puto nihilo producta fuit: at genita lux sive filius de essentia Patris emersit. Unde dicit Apostolus (Heb. i. 3): 'Qui quum sit splendor gloriæ, et expressa imago substantiæ illius, et ferat omnia verbo potentiæ doxes, kai charakter tes hupostaseos autou, pheron te ta panta to rhemati tes dunameos autou, di eautou katharismon poiesamenos ton hamartion hemon, ekathisen en dexia tes megalosunes en hupselois. Homoios kai autos peri heautou (Ioan. e. ib'.) legei; ego eimi to phos tou kosmou, ho akolouthon emoi ou me peripatesei en te skotia, all' hexei to phos tes zoes. Legetai de phos ek photos, hoti pasan ten ousian tou Patros echei eis heauton, kathos hotan hena phos apo allo anaptetai, holen ten ekeinou phusin echei. Akomi ta logia touta, hopou heuriskountai eis to paron arthron, di hou ta panta egeneto, prepei na groikountai, pos kathos homoios einai homoousios me ton Theon kai Patera, houtos homoios einai kai poietes; kai ochi, di autou, hos dia tinos huperetou, e organou; hos phesin (Ioan. a. e.) he Graphe; en to kosmo en, kai ho kosmos di autou egeneto, tout' estin, ex autou. suæ, per semet ipsum purgatione peccatorura nostrorum facta, consedit in dextra majestatis in excelsis.' Eodem modo ipse de se ipso loquitur (Ioh. viii. 12): 'Ego lux mundi sum, qui me sequitur, in tenebris non ambulabit, sed habebit lumen vitæ.' Dicitur vero lux de luce, quod totam Patris essentiam in se ipso habet. Quemadmodum quum lux una de alia accenditur, totam illius naturam accipit. Iam verba, quæ in hoc eodem Articulo adduntur: per quem omnia facta sunt, hoc sensu sunt accipienda, quod, quemadmodum ejusdem naturæ æqualiter Deo Patri consors est, item ex æquo creator sit; non vero sic per ipsum, quasi per famulum aut instrumentum, docente Scriptura (Ioh. i. 10): 'In mundo fuit, et per ipsum mundus factus est, hoc est, ab ipso.' Erotesis lz'. Quæstio XXXVII. Pos einai to triton arthron tes Pisteos? Tertius fidei Articulus quomodo se habet? Ap. Ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon, kai sarkothenta ek Pneumatos hagiou kai Marias tes Parthenou, kai enanthropesanta. Resp. Qui propter nos homines et propter salutem nostram descendit de coelo, et incarnatus est ex Spiritu Sancto et Maria Virgine, et homo factus est. Erotesis le. Quæstio XXXVIII. Ti didaskei to arthron touto tes Pisteos? Quidnam hic Articulus docet? Ap. Tessera pragmata didaskei. Proton pos ho Huios tou Oeou dia ten soterian mas ekatebeken apo tous ouranous kata ten huposchesin tou eis ten gastera tes katharotates Parthenou Marias, kathos ho autos legei (Ioan. g'. ig'.) peri heautou; oudeis anabebeken eis ton ouranon, ei me ho ek tou ouranou katabas, ho Huios tou anthropou. Kai katebe apo ton ouranon, ochi dia na allaxe topon; diati estontas kai na einai Theos pantachou heurisketai, kai hola ta pragmata pleroi; ma diati houtos eressen eis ten megaleioteta tou, na tapeinose ton heauton tou, pernontas ten anthropoteta. Deuteron didaskei to arthron touto, pos ho Kurios hemon Iesous Christos eperen alethinen anthropoteta, kai ochi phainomenen e phantasiode. Kai tote to soma tou eplastheken eis ten koilian tes makariotates parthenou, hotan ekeine pros ton Angelon apekrithe kai (Louk. a. le.) eipen; idou he doule Kuriou, genoito moi kata to rhema sou; tote pareuthus anthropos teleios egineke me hola tou ta mere kai me psuchen logiken; esmimena me ten theoteta (Dam. g'. a.). Kai kata ten mian kai ten auten hupostasin eton Theos alethinos kai anthropos Resp. Res quatuor. Primo, fillium Dei nostræ salutis caussa de coelo, ut olim pollicitus fuerat, in uterum purissimæ virginis Mariæ descendisse; quemadmodum de semet ipso loquitur (Ioh. iii. 13): 'Nemo adscendit in coelum, nisi qui de coelo descendit, filius hominis.' De coelo autem descendit, non ut locum mutaret, quippe qui ut verus Deus ubique locorum adest, resque omnes implet, sed quoniam sic majestati illius placuit, humiliare semet ipsum, adsumta humanitate. Secundo docet hic Articulus, dominum nostrum Iesum Christum induisse veram non apparentem quampiam aut imaginariam humanitatem. Nempe illo temporis articulo in utero beatissimæ virginis corpus illius formabatur, quo ipsa Angelo respondens (Luc. i. 38): 'Ecce me, inquit, ancillam Domini, fiat mihi secundum verbum tuum.' Tum illico perfectus homo membris omnibus animaque rationali, junctim cum divinitate, exstitit (Damascen. iii. 1). Et in una eademque persona verus Deus verusque homo erat. Sed et illibata virgo mox Deipara agnita ac comperta fuit, alethinos; kai he amoluntos Parthenos theotokos egnorizeto; kathos he Elisabet eipe (Louk. a. mg' ) pros auten; kai pothen moi touto, hina elthe he meter tou Kuriou mou pros me? Akomi einai anankaion kai touto na exeuromen, pos oute he theotes allaxen eis ten anthropoteta, mete he anthropotes eis ten theoteta; ma katha mia phusis emeine teleia, eis mian hupostasin, me hola ta idiomata tes; exo apo ten hamartian, hoson pros ten anthropoteta. quemadmodum ipsi Elisabeta dixit (Luc. i. 43): 'Unde vero istuc mihi, quod mater Domini mei ad me venit?' Ad hæc illud etiam scitu nobis necessarium est, quod neque divinitas in humanitatem conversa sit, neque humanitas in divinitatem; sed manserit natura utraque absoluta, cum proprietatibus suis omnibus, in persona una; peccato tamen, quod ad humanitatem attinet, excepto. Erotesis lth'. Quæstio XXXIX. Ti didaskei triton touto to arthron tes Pisteos? Quodnam tertium est eorum, quæ hoc Articulo docentur? Ap. Pos tou Christou he enanthropesis egineke me ten sunergian tou hagiou Pneumatos; hoste kathos he Parthenos prin tes sullepseos (Es. z'. id'.) eton Parthenos, houto kai eis ten sullepsin kai hustera apo ten sullepsin emeine parthenos, kai eis auton ton tokon; diati ap' auten egennetheke, phulaxas alobeton tes parthenias tes ten sphragida; hoste kai hustera apo ten gennesin eis aionas ateleutetous einai parthenos. Resp. Incarnationem Christi opera Spiritus Sancti factam fuisse, adeo ut, quemadmodum beata virgo ante conceptionem virgo erat (Ies. vii. 14); ita etiam in conceptu, post conceptum, itemque in partu ipso virgo permanserit. Sic enim de Genetricis alvo editus est Christus, ut intactum penitus inviolatumque virginitatis illius signaculum conservarit, ipsaque post partum in secula interminata virgo maneret. Erotesis m'. Quæstio XL. Ti allo periechetai eis to arthron touto? Quid præterea in hoc Articulo continetur? Ap. Dia ten panagnon parthenon ten theotokon Marian, ten hopoian estontas kai na axiothe na plerose Resp. De castissima virgine atque deipara Maria, quam, quoniam digna habita fuit, quæ tantum impleret toson musterion, echousi chreos holoi hoi orthodoxoi, na ten doxazousi prepoumena, kai na ten eulabountai, hos metera tou Kuriou hemon Iesou Christou, e mallon eipein, hos theotokon. Dia touto he ekklesia chairetismon tes ekame, sunthemenon apo ta logia tou Archangelou kai tes hagias Elisabet, banontas kai aute anamesa kapoia oliga eis ton tropon touton; Theotoke parthene, chaire kecharitomene Maria, ho Kurios meta sou; eulogemene su en gunaixi, kai eulogemenos ho karpos tes koilias sou, hoti Sotera etekes ton psuchon hemon. mysterium, Orthodoxi omnes, ut fas piumque est, jure ac merito collaudare venerarique debent; velut matrem Domini nostri Iesu Christi, vel potius, ut Dei genetricem. Quam etiam ob caussam Ecclesia salutationem illius ex verbis Archangeli et S. Elisabetæ, quibus et paucula quædam sua adjecit, hunc in modum concinnavit: O Deipara Virgo, ave Maria, gratia plena, Dominus tecum. Benedicta tu in mulieribus, et benedictus fructus ventris tui, quoniam Salvatorem animarum nostrarum peperisti. Erotesis ma. Quæstio XLI. Pos prepei na groikoumen dia ton chairetismon touton? Quid nobis de hac salutatione censendum? Ap. Proton prepei touto na pisteues, pos ho chairetismos houtos echei ten archen kai ten rhizan tou ap' auton ton Theon; kai epheltheken eis ten gen, epi tous anthropous dia tou Archangelou, diati ho Archangelos den ethelen apokotesein, na ton eipe, an ho Theos den ton ethele prostaxein. Ta de logia hopou eipen he hagia Elisabet, ta elegen ek Pneumatos hagiou; to hopoion einai phaneron, diati (Louk. a. ma.) legei ho Euangelistes; kai eplesthe Pneumatos hagiou he Elisabet, kai anephonese phone megale kai eipen; eulogemene su en gunaixi, kai eulogemenos ho karpos tes koilias sou. Ta de logia hopou eprosthesen Resp. Primum illud credas oportet, salutationem istam originem et radicem suam Deo ipsi debere; sed ad homines in terra degentes per Gabrielem Archangelum delatam esse, qui illam alioqui neutiquam proferre atque usurpare ausurus erat, nisi a Deo ipsi mandata fuisset: rursus, quæ Elisabeta protulit verba, ea Spiritus Sancti afflatu protulisse, satis ex narratione Evangelistæ liquet (Luc. i. 41): 'Et repleta est Spiritu Sancto Elisabeta, altaque inclamans voce dixit: benedicta tu in mulieribus, et benedictus fructus ventris tui.' Sed et illa verba, quæ Ecclesia adjecit, he ekklesia, kai auta ek Pneumatos hagiou einai; kai aute he ekklesia me ten exousian, hopou echei, prostassei, na doxazomen polla sunechos ten parthenon me ton chairetismon touton eis ton kairon tes proseuches. ex Spiritu Sancto sunt. Eadem Ecclesia pro suo jure atque auctoritate, inter orandum, crebro multumque hac ipsa salutatione B. Virginem coli a nobis celebrarique jussit. Erotesis mb'. Quæstio XLII. Ti didaskalia heurisketai eis ton chairetismon touton? Quid doctrinæ in hac salutatione inest? Ap. Eis ton chairetismon touton heurisketai he anamnesis tes enanthropeseos tou Huiou tou Theou kai ton autou euergesion, hopou mas edoke met' auten. Akomi paradidotai kai he toiaute didaskalia (Dam. g'. keph. a. kai b'.), egoun pos ho logos tou Theou ho anarchos ex ouranou katabas den ebasta sarka me ton eauton tou, ma eis ten koilian tes panagias Parthenou, apo ta katharotata tes ahimata ten epere, tou hagiou Pneumatos sunergountos, kai ap' auten egennetheken, hos apo gnesian tou metera. Houto bebaios kai alethos prepei na pisteuomen. Tous de legontas (Kuril. Hier. Kat. ig'.), pos ekatabasen apo ton ouranon ten sarka hopou ephorese, kai ten eperasen apo ten hagian Parthenon, hos an apo solenari, he ekklesia tous ekrinen hairetikous, kai tous katekrinen. Akomi eis ton idion chairetismon einai kai toute he didaskalia, hopou mas didaskei na ten onomazomen Theotokon kata ten anthropoteta; kai ap' auten Resp. In hac salutatione continetur commemoratio assumtæ a filio Dei humanitatis, eorumque illius beneficiorum, quæ per humanitatem suam in nos contulit. Tum hæc etiam in ea proponitur doctrina (Damasc. III. cap. I. et II.), quod nimirum, dum coelo æternum illud et principii expers Dei verbum descenderet, nullam secum carnem attulerit; verum illam in sanctissimæ virginis utero de purissimis sanguinis illius guttis opera Spiritus Sancti assumserit, itaque de illa, ut de genuina matre sua, natus fuerit. Quod firme vereque ita nobis credendum est. Ceterum qui Servatorem coelo descendentem jam carnem gestavisse affirmant, eamque sic per S. virginem tanquam per canaliculam quampiam traduxisse (apud Cyrillum Hieros. Catech. XIII.); eos Ecclesia pro hæreticis habet damnatque. Porro et hæc doctrina salutatione ista comprehenditur, qua docemur nuncupare B. egennetheken ho Christos, Theos teleios kai anthropos teleios. Eti de heurisketai kai toiaute didaskalia eis ton chairetismon touton, eis ton logon, hopou onomazei ten Parthenon kecharitomenen, pos aute einai metochos tes theias charitos, perissoteron para kan hena allo ktisma; diati einai meter Theou; kai dia touto he ekklesia ten upsonei huper ta Cheroubim kai Seraphim; kai tora aute huperairei pasas tas choreias ton angelon, histamene ek dexion tou Huiou tes, en pase time kai doxe; kathos ho Psalmodos (Psal. md'. th'.) legei; pareste he basilissa ek dexion sou, en himatismo diachruso peribeblemene, pepoipilmene. Ton chairetismon touton kath' henas apo tous orthodoxous christianous prepei met' eulabeias na ton lege, zetontas ten mesiteian tes Parthenou; polla gar ischuei deesis metros pros eumeneian Huiou. Kai hopoios thelei na einai pros auten eulabes, has diabaze ton akathiston humnon, kai tas parakleseis, kai tous loipous humnous tes ekklesias tous pros doxan autes suntethentas. virginem Deiparam secundum humanam Christi naturam, natumque ex ea Christum Deum pariter hominemque perfectum fuisse. Super hæc salutatio ista, dum virginem gratia plenam vocat, docet, eandem, eo quod mater Dei est, largius multo atque abundantius divinæ gratiæ participem factam esse, quam aliam quamcunque rem creatam; eaque re illam ecclesia super Cherubim et Seraphim merito extollit. Nunc enim illa omnes Angelorum choros longe supergressa ad dextram filii sui omni cum honore atque gloria adstat, dicente Davide (Psa. xlv. 9): 'Adstat regina ad dextram tuam, in veste auro distincta, amicta versicoloribus.' Debet autem orthodoxus Christianus quilibet salutationem hanc summa cum reverentia recitare virginisque intercessionem implorare. Plurimum enim matris ad pietatem filii valet oratio. Ceterum qui devotus virginis cultor esse velit, ille hymnum akathiston dictum (quod stantibus, non vero sedentibus canatur), recitabit et supplicationes et ceteros ecclesiæ hymnos, in honorem Deiparse compositos. Erotesis mg'. Quæstio XLIII. Poiou einai to tetarton arthron tes pisteos? Quartus fidei Articulus quis est? Ap. Staurothenta huper hemon epi Pontiou Pilatou kai pathonta kai taphenta. Resp. Qui pro nobis crucifixus est sub Pontio Pilato, passus et sepultus. Erotesis md'. Quæstio XLIV. Ti didaskei to arthron touto? Quid hic docet Articulus? Ap. Hex pragmata didaskei; proton pos kat' ekeinen ten alethinen anthropoteta, hopou eperen apo ten parthenon Marian ho Logos, kat' ekeinen epathen eis ton stauron apano di hemas, kurios kai alethos; kai apethanen alethos; to hopoion touto einai phaneron apo ten hagian Graphen, hopou (Louk. kg'. ms'.) legei; kai phonesas phone megale ho Iesous eipe; Pater, eis cheiras sou paratithemi to pneuma mou; kai tauta eipon, exepneuse; Kai to timion tou haima alethos di hemas exechee, kai met' auto mas exegorasen; hos legei (Eph. a. e. kai z'.) ho Apostolos; proorisas hemas eis huiothesian dia Iesou Christou, en tho echomen ten apolutrosin dia tou haimatos autou, ten aphesin ton paraptomaton, kata ton plouton tes charitos autou. Resp. Sex admodum res docet. Primo, quod secundum veram illam humanitatem, quam de Maria virgine verbum sustulit, etiam in cruce nostra caussa vere et proprie possum fuerit vereque mortem oppetierit, quod ex sacro codice manifestum est (Luc. xxiii. 46): 'Exclamans autem voce magna Iesus dicit: Pater in manus tuas depono spiritum meum; eoque dicto exspiravit.' Quod pretiosum sanguinem suum pro nobis vere profuderit eoque nos redemerit, teste Apostolo (Eph. i. 5 et 7: 'Qui prædestinavit nos in adoptionem filialem per Iesum Christum, in quo habemus redemtionem per sanguinem ipsius, remissionem peccatorum, secundum divitias gratiæ ipsius.' Erotesis me. Quæstio XLV. Poion einai to deuteron, hopou periechei to arthron touto? Secundum hoc Articulo contentum, quid est? Ap. Pos anamartetos epathe dia tas hemon hamartias; kathos legei ho Apostolos Petros (a. epist. a. ie.); eidotes hoti ou phthartois argurio e chrusio elutrothete ek tes mataias humon anastrophes patroparadotou, alla timio haimati, hos amnou amomou kai aspilou Christou. Akomi kai ho Resp. Christum sine ullo peccato peccatorum nostrorum poenas luisse, teste Petro Apostolo (1 Pet. i. 18): 'Cum sciatis vos non caducis rebus, auro argentoque, redemtos esse a vana vestra vivendi ratione per majores tradita sed pretioso sanguine Christi, velut agni immaculati et incontaminati.' baptistes Ioannes martura, pos estontas kai na einai athoos ho Iesous kai anamartetos epathe dia tas hamartias mas; dio (Ioan. a. kth'.) legei; ide ho amnos tou Theou, ho airon ten amartian tou kosmou; Kai epath thelematikos; kathos ho idios (Ioan. i. ie.) legei; exousian echo theinai ten psuchen mou, kai exousian echo palin labeiu auten. Similiter et Ioannes Baptista testator, Iesum, qui insons omnino et ab omni peccati contagione intactus esset, nostra ob peccata supplicium pertulisse; ita enim ille (Ioh. i. 29): 'Ecce agnus Dei, qui tollit peccata mundi.' Pertulit vero sua plane sponte atque voluntate, quemadmodum ipse dicit (Ioh. x. 18): 'Potestatem habeo ponendi animam meam, habeo item potestatem recipiendi eam.' Erotesis ms'. Quæstio XLVI. Ti didaskei triton touto to arthron? Quidnam tertium iste docet Articulus? Ap. Pos ho Christos epathen eis ton stauron kata ten sarka, kai ochi kata ten theoteta; diati he theotes den epasche, mete ekarphoneto eis ton stauron, mete emtusmous e kolaphismous edecheto, mete apethneske; kai hoson pos me monen ten sarka epaschen, ho Apostolos (Kol. a. kb'.) to phaneronei legontas; nuni de apokatellaxen en to somati tes sarkos autou dia tou thanatou, parastesai hemas hagious kai amomous, kai anenkletous katenopion hautou. Alla men he theotes hos an elabe ten anthropoteta, pote den echoristheken ap' auten; oute (Damask. homil. eis to a. sabb. hagion ut 70), eis ton kairon tou pathous e tou thanatou eis ton stauron, oute meta ton thanaton; kala kai he psuche na echoristheken apo Resp. Christum in cruce secundum carnem non vero secundum divinitatem passum fuisse. Nihil enim perpessa fuit Divinitas: non illa cruci affixa fuit: non consputationibus, non alapis os præbuit: non vitam amisit. Quod autem carne sola cruciatus fuit, id manifeste docet Apostolus (Coloss. i. 22): 'Nunc autem reconciliavit in corpore carnis suæ per mortem; ut sisteret nos sanctos et inculpatos et irreprehensibiles coram se ipso.' Ceterum ex quo humanitatem semel 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 nec a corpore nec to kormi; ma he theotes oute apo to kormi oute apo ten psuchen pote echoristheke. Dia touto kai eis kairon tou thanatou he hupostasis tou Christou eton mia kai he haute. ab anima unquam secessit: unde ipsa etiam in morte una eademque Christi erat persona (Damascen. Homilia in sanctum Sabbatum, p. 292, Pantin.). Erotesis mz'. Quæstio XLVII. Ti didaskei tetarton to arthron touto? Quartum in hoc Articulo, quid est? Ap. Pos ho thanatos tou Christou na eton me diaphoroteron tropon para hopou eton ton allon holon anthropon, dia tais aphormais toutais; proton dia to baros ton hamartion mas, kathos legei ho Prophetes (Es. ng'. d'.) peri autou; houtos tas hamartias hemon pherei, kai peri hemon odunatai; kai hemeis elogisametha, auton einai en pono kai en plege hupo Theou kai en kakosei; autos de etraumatisthe dia tas hamartias hemon, kai memalakistai dia tas anomias hemon. Kai allos Prophetes (Thren. a. ib'.) hos ek prosopou tou Christou; hoi pros humas pantes paraporeuomenoi hodon, epistrepsate, kai idete, ei estin algos kata to algos mou, ho egenethe moi. Deuteron, diati eis ton stauron apano eplerou ten hierosunen, heauton prosenenkas to Theo kai Patri eis apolutrosin tou genous ton anthropon; hos phesin ho Apostolos (a. Tim. b'. s'.) peri autou; ho dous eauton antilutron huper panton. Kai allachou (Ephes. e. b'.); ho Christos hegapesen Resp. Quod mors Christi præstantiore magisque fructuoso quodam modo quam mortes reliquorum hominum omnium, contigit. Has præcipue ob caussas: Primum, ob gravissimam scelerum nostrorum sarcinam, ut de eo ait Propheta (Ies. liii. 4): 'Hic peccata nostra fert, et pro nobis dolore affligitur. Nos existimabamus, illum dolore et plagis et afflictionibus a Deo affici: sed ille ob peccata nostra sauciatus est, et ob iniquitates nostras languore correptus est.' Et Propheta alius, tanquam ex persona Christi (Ier. Thr. i. 12): 'Numquid non ad vos attinet, vos omnes qui iter facitis? revertimini ac videte, si est dolor, ut dolor meus, qui mihi accidit.' Deinde, quod in cruce Pontificium munus suum adimplevit, offerendo semet ipsum Deo et Patri in redemtionem generis humani. Sicut de illo loquitur Apostolus (1 Tim.ii. 6): 'Qui dedit se ipsum pretium redemtionis pro omnibus.' Et alibi (Ephes. v. 2): hemas, kai paredoken heauton huper hemon prosphoran, kai thusian to theo eis osmen heuodias. Kai eis allon popon (Rhom. e. e.); eti hamartolon onton hemon, kata kairon Christos huper hemon apethanen. Ekei akomi eis ton stauron eteleione ten mesiteian anameson Theou kai anthropon; kathos ho autos Apostolos legei (Kol. a. k'.) peri hautou; kai di autou apokatallaxai ta panta eis auton; eirenopoiesas dia tou haimatos tou staurou hautou; kai allachou (Kol. b'. id'.); exaleipsas to kath' hemon cheirographon tois dogmasin, ho en hupenantion hemin, kai auto eren ek tou mesou, proselosas auto to stauro. 'Christus dilexit nos, et se oblationem pro nobis ac victimam Deo tradidit in odorem suaviter fragrantem.' Et alio loco (Rom. v. 8): 'Cum adhuc inimici Dei essemus, Christus pro nobis mortuus est.' Tum quod ibidem in cruce, susceptam inter Deum atque homines conciliationem absolvit, quemadmodum idem de illo loquitur Apostolus (Col. i. 20): 'Et per illum reconciliare sibi omnia, pace facta per sanguinem crucis illius.' Et alibi (c. ii. 14): 'Delebat, quod contra nos erat, chirographum in decretis, quod adversum nobis erat: et cruci illud affixum de medio sustulit.' Erotesis me. Quæstio XLVIII. Ti didaskei pempton to arthron touto? Quodnam quintum est, quod hic docet Articulus? Ap. Peri tes taphes tou Kuriou hemon Iesou Christou; pos katapos epathe kurios kai alethos eis ton stauron apano; houtos kai apethanen alethos kai alethos etaphe eis topon episemon. Kai touto eginen ochi choris aitian, ma dia na men hupopteuetai tinas husteron peri tes alethous autou ek nekron anastaseos. Diati an ethele taphe eis kan hena topon apokruphon, kai kathos to legousin, en parabusto, ethelasin echein aphormen hoi Ioudaioi, na diasurousi ton Christou. Pros megaleteren loipon Resp. De sepultura Domini nostri Iesu Christi. Quod quemadmodum proprie vereque in crucem actus ultimos pertulit cruciatus: ita revera etiam mortuus, locoque celebri sepultus fuit. Id quod neutiquam sine caussa factum; verum ut ne deinde quisquam de vera Christi e mortuis resurrectione addubitaret. Quippe si loco quodam obscuro et abstruso, quod ajunt, angulo, sepultus fuisset: caussam haud inopportunam calumniis suis oppugnandi Christi reperissent Iudæi. pistosin kai doxan tes endoxou tou Christou anastaseos eparakinethekasin hoi Ioudaioi, kai elthasi pros Pilaton (Matth. kz'. xd'.) legontes; keleuson asphalisthenai ton taphon heos tes trites hemeras; kai autos tous apekrithe; echete koustodian, hupagete, asphalisasthe hos oidate. Hoi de poreuthentes esphalisanto ton taphon, sphragisantes ton lithon, meta tes koustodias. He hopoia koustodia ton Ioudaion phanerotata emarturese, pos ho Christos aneste apo tous nekrous; diati eis ton kairon ekeinon autoi ephobethesan, hos legei (Matth. ke. b'.) he Graphe; kai idou seismos egeneto megas; angelos gar Kuriou katabas ex ouranou proselthon apekulise ton lithon apo tes thuras, katheto epano autou. Apo de tou phobou autou eseisthesan hoi terountes, kai egenonto hosei nekroi. Hoitines husteron elthontes eis ten polin apengeilan tois Archiereusin hapanta ta genomena; kai dia touto henankazonto na eipousi kai ekeina ta logia, hopou eipen ho angelos Kuriou (stich. e.) eis tas gunaikas; oida hoti Iesoun ton estauromenon zeteite; ouk estin hode; hegerthe gar kathos eipe; deute, idete ton topon, hopou ekeito ho Kurios; kai tachu poreutheisai eipate tois mathetais autou, hoti egerthe apo ton nekron. Dia touten loipon ten aphormen ho taphos tou Kuriou einai onomastos, dia na Quocirca ad majorem gloriosæ Christi resurrectionis fidem ac gloriam, quodam quasi instinctu commoti, ad Pilatum adeunt ajuntque (Matt. xxvii. 64): 'Iube accurate asservari sepulcrum in diem tertium.' Quibus ille respondit: habetis custodiam, ite, asservate prout poteritis. Illi vero abeuntes asservabant sepulcrum, obsignato saxo atque apposita custodia. Quod Iudæorum custodia manifestissimum resurrectionis Christi perhibuit testimonium, quippe quæ eo ipso temporis articulo magno pavore percellebatur, teste Scriptura (Matt. xxviii. 2): 'Ecce autem ingens terræ motus exstitit. Nam Angelus Domini de coelo descendens, accedens saxum ab ostio devolvit, in eoque consedit; cujus terrore conturbati custodes velut mortui facti sunt.' Qui postea (versu 11) in urbem ingressi Pontificibus summis, quæ evenerant omnia, renunciarunt. Unde ea etiam proferre coacti sunt verba, quæ Angelus mulieribus dixerat (vers. 5): 'Scio Iesum vos, qui crucifixus erat, quærere. Ille vero hic non est. Iam enim, sicut prædixerat, surrexit. Venite, videte locum, in quo situs fuit Dominus, et cito euntes, enumerate discipulis illius, ipsum a mortuis resurrexisse.' Hanc igitur ob caussam sepulcrum Domini celebre einai piston eis holous, pos hoi mathetai tou den ton eklepsan, mete eis apokruphon topon ton ethapsan, hos hoi diestrammenoi Ioudaioi diephemisan, didontes chremata ei tous stratiotas. Ma ten hupopsian touten ten ekbale to mnema, eis to hopoion ekeiteto; he sphragis tou lithou meta tes koustodias ton Ioudaion; homoios kai ho Ioseph kai ho Nikodemos, oi hopoioi esan entimoi anamesa eis tous Ioudaious; akomi he sundona, me ten hopoian etulixasi to nenekromenon soma tou Kuriou hemon, kai to soudarion, hopou eton eis ten kephalen tou kai emeinen eis ton taphon diplomenon (Ioan. k'. z'.) anastantos autou. Tauta panta phaneronousi, pos den eklephtheken apo tous mathetas tou to soma, alla aneste. Me ten didaskalian touten prepei kai touto na noetai, pos kata ten propheteian eton ananke, na einai to mnemeion tou entimon, kathos eton, kai einai mechri tes semeron; phesi gar ho Prophetes (Es. ia. i.); kai estai he anapausis autou time. Kai eis auto hopoios en pistei kai agape te eis Christon hupagenei, megalen aphesin ton hamartion apoktatai, di autou pros Christon proserchomenos. fuit, quo liquidum omnibus fieret, non furto illum suorum discipulorum subductum, locoque quodam abstruso conditum fuisse. Cujusmodi rumusculos perversi Iudæi sparsere, militibus multo ære corruptis. Sed inanem suspiciunculam facile refellebant tum monumentum illud, in quo conditus fuerat Dominus, tum signatura saxi Iudæorumque excubiæ, Iosephus item, et Nicodemus, viri inter suos clari honoratique, ad hæc pretiosa illa sindon, qua involutum exanimum Domini corpus fuerat, et sudarium capitis velamen, quod postquam resurrexerat, in sepulcro complicatum remansit (Ioh. xx. 7). Quæ omnia satis evincunt, non surreptum furto discipulorum corpus illius fuisse, sed reapse revixisse. Ad quam doctrinam illud etiam animadversu dignum est: nimirum, ut secundum sacra vaticinia necesse erat honoratum Christi conditorium esse, ita etiam fuisse, itemque hodie esse. Sic enim Propheta (Ies. xi. 10): 'et erit requies illius honos.' Quod sepulcrum quisquis in fide et amore Christi visit: ille multam criminum suorum remissionem consequitur, dum per illud ad Christum ipsum animo accedit. Erotesis mth'. Quæstio XLIX. Anamesa eis ta eiremena epethumoun na ematha peri tes psuches tou Inter hæc quæ modo dicta fuere, suborta mihi cupido noscendi, quonam Christou, eis poion topon na heurisketo hustera apo ton thanaton tou prin tes anastaseos? sane loco anima Christi post excessum e corpore ante resurrectionem egerit? Ap. He psuche (Dam. homil. eis to hagion sabbaton.) tou Christou, estontas kai na choristhe apo to soma, eton pantote esmimene me ten theoteta, kai me ten theoteta ekatebeken eis ton haden; kala kai eis ton topon touton na men echomen kan mian enthumesin di auto. Monon to echomen bebaion apo holous tous ekklesiastikous humnous, hopou pragmateuontai di auto; pos ho Christos na ekatebeken eis ton haden me ten psuchen kai me ten theoteta; kai pleon chorista me to troparion ekeino tes ekklesias, hopou legei; "en tapho somatikos, en hadou de meta psuches hos Theos, en paradeiso de meta lestou, kai en throno huperches, Christe, meta Patros kai Pneumatos panta pleron ho aperigraptos." Kai apo ton haden elutrose tas psuchas ton hagion propatoron kai tas ebalen eis ton paradeison; mazi me tous hopoious suneisegage kai ton lesten, hopou episteusen en to stauro eis auton. Resp. (Ex Damasc. in sanctum sabbatum, loc. cit. sup. pag. 113). Anima Christi, quamquam corpore suo tum exsoluta, usque tamen juncta manebat divinitati, quacum etiam ad inferos descendit, tametsi nihil hoc (hujus Articuli) loco de isto negotio innuitur. Sed certum illud tamen contestatumque ex tot ecclesiæ hymnis, qui de eo agunt, habemus, quod nimirum simul anima et divinitate sua ad inferos descendit Christus. Inprimis autem rem sigillatim exprimit hoc Ecclesiæ Troparium: Tu corpore in sepulcro: tu anima apud inferos, ut Deus: tu in Paradiso cum latrone: itemque in throno gloriæ cum Patre ac Spiritu, Christe, fuisti, qui cuncta imples, ipse incircumscriptus. Simul ereptas orco sanctorum Patrum animas Paradiso intulit, quibuscum etiam latronem, qui in cruce pendens in ipsum crediderat, introduxit. Erotesis n'. Quæstio L. Ti einai to hekton, hopou pragmateuetai kai didaskei to arthron touto? Quodnam sextum est, quod hic tractat docetque articulus? Ap. Diati to arthron touto kamei enthumesin tou staurou tou Christou, eis to hopoion apano apethanen ho Christos, kai esose mas; didei aphormen Resp. Quoniam mentionem crucis Christi, in qua Christus mortuus est nosque in salutem vindicavit, hic facit articulus: eo et nobis ansam dia touto, na enthumoumen kai hemeis tou staurou; dia ton hopoion tetoias loges homilei (Gal. s'. id'.) ho Apostolos Paulos; emoi de me genoito kauchasthai, ei me en to stauro tou Kuriou hemon Iesou Christou, di hou emoi kosmos estaurotai, kago to kosmo. Kai allachou (a. Kor. a. ie.); ho logos gar tou staurou tois men apollumenois moria esti, tois de sozomenois eitoun hemin dunamis Theou estin. Hoste loipon dia megalais aphormais prepei na timatai apo hemas ho stauros; hos an semeion tou Christou, eis ton hopoion edotheke dunamis, diati echutheken eis auton to haima tou Huiou tou Theou, kai eis auton apethane, na dioke ta ponera pneumata. Dia touto ho hagios Kurillos ho Hierosolumon (Kat. ig'.) legei houtos; hotan me to semeion tou timiou staurou semeionomen tous heautous mas, tote ho diabolos, katanoontas pos ho Christos ho Kurios eis auton ekarphotheke dia ten soterian ten ediken mas kai dia ten exolothreusin tes daimonikes dunameos, den hemporei na steketai paron, mete na hupophere ten dunamin tou staurou; ma pheugei apo mas kai pleon den peirazei, kai malista diati tote echomen sunetheian, na epikaloumetha to onoma tou Christou. Dia touto chreostoumen na kamnomen ton stauron mas polla suchnia, diati suchnia groikoumen kai tous peirasmous tou daimonos; tous hopoious me allon de cruce commentandi offert, de qua hunc in modum Paulus Apostolus disserit (Gal. vi. 14): 'Absit a me ut gloriari velim, nisi in cruce Domini nostri Iesu Christi, per quam mihi mundus crucifixus est, et ego mundo.' Et alio loco (1 Cor. i. 18): 'Sermo crucis iis, qui pereunt, stultitia est: at nobis, qui salutem consequimur, potentia Dei est.' Multis igitur magnisque de causis venerabilis nobis crux erit, ut peculiare quoddam signum Christi, cui virtus mirifica fugandi dæmonum impressa est; siquidem effuso in illam sanguine filii Dei, qui et animam in ea efflabat, imbuta fuit. Qua de re ita dicit S. Cyrillus, Episcopus Hierosolymitanus (Catechesi XIII.): Quando venerabilis crucis signo nosmet ipsos signamus, tum Diabolus recogitans secum, Christum Dominum propter salutem nostram potentiæque diabolicæ exstirpationem cruci clavis suffixum fuisse, diutius præsens esse crucisque sufferre vim nequit; sed fugit a nobis, nec ulterius nos pertentat, maxime quoniam simul sanctissimum Servatoris Christi invocare nomen solemus. Est igitur necesse, ut crucis signum in nobis sæpe frequentemus, quoniam nimis frequentes dæmonis persentiscimus tentationes, quas haud alio profligare modo tropon den hemporoumen na diokomen, para me ton zoopoion stauron kai me ten epiklesin tou onomatos tou Iesou Christou. Kai ochi monon tous diokomen apo hemas, alla kai apo hola ta alla mas pragmata, egoun apo phageta, pista, skeue kai ta loipa. Dia touto ho autos Kurillos (eis to auto) didaskei legon; kamne to semeion tou timiou staurou trogontas, pinontas, kathemenos, histamenos, homilontas, e kai peripatontas; kai men archizes kan mian sou douleian, para na kames to semeion, tou timiou staurou, eis to ospetion, eis ton dromon, hemeran kai nukta, kai eis katha topon. possumus, quam signo vivificæ crucis et seria invocatione nominis Iesu Christi. Quo modo non solum a nobis ipsis insultus dæmonum arcemus; sed a reliquis etiam omnibus rebus nostris, ut ab esculentis potulentisque, a vasis, aliisque quibuslibet. Quapropter ita idem ille Cyrillus docet (loco eodem): Fac venerabilis crucis signum, dum edis bibisque, dum sedes, aut stas; dum loqueris, aut ambulas. Nullam coeptabis rem, nullum opus, nisi facto prius venerabilis crucis signo, domi, in via, diu noctuque omnibusque in locis. Erotesis na. Quæstio LI. Pos chreostoumen na semeionomesthan me to semeion tou timiou kai zoopoiou staurou? Quo ritu signum venerabilis et vivificæ crucis in nobis formare debemus? Ap. Me ten dexian cheira prepei na kamnes ton stauron banontas eis to metopon sou ta tria megala daktula; kai na leges; eis to onoma tou Patros. Kai tote katabazeis to cheri eis ton thoraka me to idion schema kai legeis kai tou Huiou. Kai ap' ekei eis ton dexion brachiona legontas; kai tou hagiou Pneumatos, pagenontas heos eis ton aristeron. Kai aph' hou semeioses ton heauton sou me to hagion touto semeion tou staurou, prepei na teleioses me ton logon touton; amen E kai hotan Resp. Crucem hoc modo dextra manu formabis. Primum tribus majusculis digitis frontem tanges dicesque: In nomine Patris. Tum manum, eodem gestu conformatum, in pectus deduces addesque: et Filii. Hinc in brachium (sive potius humerum) dextrum traducens manum dices: et Spiritus Sancti, simul ductum manus in humerum sinistrum usque continuabis. Atque ubi sacro hocce crucis signaculo temet signasti, claudes verbo: Amen. Potes etiam kames ton stauron sou, emporeis na leges; Kurie Iesou Christe, Huie tou Theou, eleeson me ton hamartolon, amen. in cruce formando hæc adhibere verba: Domine Iesu Christe, fili Dei, miserere mei peccatoris. Amen. Erotesis nb'. Quæstio LII. Poion einai to pempton arthron tes pisteos? Quintus Fidei Articulus, quis est? Ap. Kai anastanta te trite hemera kata tas graphas. Resp. Qui resurrexit die tertio secundum Scripturas. Erotesis ng'. Quæstio LIII. Ti didaskalian mas didaskei to arthron touto tes pisteos? Quam doctrinam iste nos fidei Articulus docet? Ap. Duo pragmata didaskei, proton pos ho Kurios hemon Iesous Christos me ten dunamin tos theotetos tou egerthe (Louk. kd'. z'.) apo ton nekron; kathos einai gegrammenon peri autou eis tous Prophetas kai eis tous Psalmous; deuteron, pos anestatheke me to idion soma, hopou egennethe kai apethane. Resp. Duo docet. Alterum, Dominum nostrum Iesum Christum suæ divinitatis viribus in vitam rediisse (Luc. xxiv. 7), prout de illo perscriptum erat in Prophetis et Psalmis. Alterum, resurrexisse ipsum in eodem illo corpore suo, quicum natus mortuusque fuerat. Erotesis nd'. Quæstio LIV. Kata tinas graphas ho Christos eton chreia na pathe, kai na apothane, kai ten triten hemeran na anastathe? Secundum quas scripturas ita necesse erat, tum pati Christum atque emori, tum die tertio reviviscere? Ap. Duo logion einai hai hagiai graphai; kapoiais tou palaiou nomou kai kapoiais tou neou. Hai protai eproeipasi, pos ho Christos mellei na elthe, kai me tina tropon eiche na sose to genos ton anthropon, egoun me to na pathe, na labe thanaton, kai na anastathe apo tous nekrous. Kai Resp. Duplices sacræ scripturæ sunt, quædam veteris legis, quædam novæ. Priores Christum venturum, modumque ipsum, quo genus humanum in salutem asserturus esset, prædixerunt: nimirum passurum, moriturum, e mortuisque resurrecturum. Itaque hæc omnia kata tas graphas tautas ho Christos eprepe, na ta plerose hola. Kata de tas graphas tou neou nomou ebebaiotheke, pos ta eplerose, kai pos tetoias loges elthe, kathos gegraptai peri autou; hos ho autos legei (Mark. id'. ka.) peri eautou; ho men Huios tou anthropou hupagei, kathos gegraptai peri autou. Kai hustera apo ten ek nekron autou anastasin elege (Louk. kd'. ks'.) pros duo tou mathetas stratokopous; ouchi tauta edei pathein ton Christon kai eiselthein eis ten doxan autou? kai arxamenos apo Moseos kai apo panton ton Propheton, diermeneuen autois en pasais tais graphais ta peri heautou. Kai pos prepei na eche to kuros kai ten bebaioteta he palaia graphe eis hemas, to martura legon ho Apostolos (b'. Petr. a. ith'.) peri autes; echomen bebaioteron ton prophetikon logon, ho kalos poieite prosechontes, hos luchno phainonti en auchmero topo, heos hou hemera diaugase, kai phosphoros anateile en tais kardiais humon. Kai pos na eteleiotheken houtos kata tas graphas tautas, holoi hoi euangelistai mas bebaionousi; kai ho Apostolos (a. Kor. ie. g'.) legei; hoti Christos apethanen huper ton hamartion hemon kata tas graphas; kai hoti etaphe, kai hoti egegertai te trite hemera kata tas graphas; kai hoti ophthe Kepha, eita tois dodeka. Epeita ophthe epano pentakosiois adelphois secundum istas scripturas adimplenda Christo fuere. Rursus ex novæ legis scripturis, isthæc omnia Christum implesse, luculenter confirmatum est, eaque prorsus ratione in mundum venisse, quemadmodum de eo scriptum fuerat. Sicut ipse de semet ipso affirmat (Marc. xiv. 21): 'Filius quidem hominis vadit, sicut scriptum est de illo.' Atque denuo ex inferis in lucem redux, duobus discipulis iter facientibus, dixit (Luc. xxiv. 26): 'Nonne hæc pati Christum oportuit, et intrare in gloriam suam? et exorsus a Mose et Prophetis omnibus, interpretabatur illis, quæ de ipso omnibus in scripturis prædicta essent.' Iam suam veteri testamento apud nos auctoritatem firmitudinemque sartam tectam constare oportere, illud testificatur Apostolus de ipso dicens (2 Pet. i. 19): 'Habemus firmiorem sermonem Propheticum, cui recte ac merito attenditis, veluti lucernæ lucenti in loco obscuro, donec elucescat dies, et lucifer in cordibus vestris exoriatur.' Porro quod eodem modo secundum Scripturas istas hæc perfecta sunt, Evangelistæ omnes nobis confirmant. Confirmat et Apostolus (1 Cor. xv. 3): 'Quod Christus mortuus fuerit pro peccatis nostris secundum Scripturas: quod sepultus sit, quodque tertio die resurrexerit secundum Scripturas; ephapax, ex hon hoi pleious menousin heos arti, tines de kai ekoimethesan. Epeita ophthe Iakobo; eita tois Apostolois pasin. Eschaton de panton hosper to ektromati ophthe kamoi. Ten tou Christou anastasin proetupou kai ho Prophetes Ionas, ton hopoion tupon ho Kurios hemon Iesous Christos ton anapherei pros ton eauton tou, legon (Matth. ib'. lth'.) pros tous Ioudaious; genea ponera kai moichalis semeion epixetei, kai semeion ou dothesetai aute, ei me to semeion Iona tou Prophetou. Hosper gar en Ionas en te koilia tou ketous treis hemeras kai treis nuktas, houtos estai ho Huios tou anthropou en te kardia tes ges treis hemeras kai treis nuktas. et quod visus sit Cephæ, deinde duodecim (Apostolis), postea plus quam quingentis fratribus simul, quorum plerique ad hunc usque diem in vita sunt, nonnulli etiam obdormierunt. Deinde visus est Iacobo, post Apostolis omnibus. Postremo vero omnium, velut abortivo, visus est et mihi.' Resurrectionem Christi pulchre etiam olim adumbraverat Ionas Propheta, quem typum Dominus noster Iesus Christus ipse sibi accommodat, dum Iudæis dicit (Matt. xii. 39): 'Natio prava et adultera signum postulat, nec aliud illi signum dabitur, quam Ionæ Prophetæ. Quemadmodum enim Ionas tribus diebus tribusque noctibus in ventre ceti fuit: ita filius hominis tres dies noctesque in corde terræ erit' Erotesis ne. Quæstio LV. Poiou einai to hekton arthron tes pisteos? Sextus fidei Articulus quis est? Ap. Kai anelthonta eis tous ouranous, kai kathezomenon ek dexion tou Patros. Resp. Qui adscendit in coelos, sedetque ad dexteram Patris. Erotesis ns'. Quæstio LVI. Ti mas ermeneuei to arthron touto tes pisteos? Quidnam iste nobis exponit Articulus? Ap. Tessara pragmata didaskei to arthron touto; proton pos me to idion soma, eis to hopoion epathen alethos, kai aneste apo tous nekrous, Resp. Dogmata quattuor. Primum est, Christum illo ipso corpore suo, in quo crucis supplicium vere pertulerat, et in quo postea a mortuis me to idion ekeino anebe eis tous ouranous, kai ekathisen eis ten dexian tou Patros me doxan kai ainon. Deuteron, pos hos anthropos monos anebeken eis ton ouranon, diati hos Theos pantote eton eis ton ouranon, kai eis panta topon. Triton didaskei, pos ten anthropoteta, hopou epere mian phoran apo ten parthenon Marian, pote den ten exapheke; ma met' auten palin thelei elthei na krine; kathos hoi Angeloi eipasin (Prax. a. ia.) eis tous Apostolous; houtos ho Iesous ho analephtheis aph' humon eis ton ouranon houtos eleusetai, hon tropon etheasasthe auton poreuomenon eis ton ouranon. Tetarton didaskei, pos ho Christos, einai monon ei ton ouranon, kai ochi eis ten gen kata ton tropon tes sarkos, hopou ephorese, kai sunanestrapheken eis ten gen; ma kata ton musteriode tropon, hopou eurisketai eis ten theian eucharistian, einai kai eis ten gen ho autos Huios tou Theou, Theos kai anthropos, kata metousiosin. Estontas kai he ousia tou artou na metaballetai eis ten ousian tou hagiou somatos autou; kai he ousia tou oinou eis ten ousian tou timiou haimatos autou; dia to hopoion prepei na doxazomen, kai na latreuomen ten hagian eucharistian homoios kathos kai auton ton Sotera mas Iesoun. resurrexerat, eodem inquam ipso in coelum adscendisse, et ad dexteram Patris cum gloria ac laude consedisse. Secundum, qua homo est, illum tantummodo in coelum adscendisse; namque qua Deus est, semper in coelo fuit locisque aliis omnibus. Tertium est: Christum humanam naturam, semel ex B. Virgine assumtam, nunquam postea dimisisse, eademque etiam vestitum olim ad judicium reventurum. Sicuti Angeli Apostolis dicebant (Actor. i. 11): 'Hic Iesus, qui a vobis in coelum receptus est, ita redibit, quemadmodum eum in coelum ire vidistis.' Quartum quod docet, hoc est: Christum nunc in coelo tantum esse, non vero in terra eo corporis sui modo, quo olim, dum his in locis agebat, usus fuerat; verum modo sacramentali, quo in sacra coena præsto est, eundem Dei filium, Deum hominemque, etiam in terra adesse, nimirum per Transsubstantiationem. Quippe substantia panis in substantiam sanctissimi corporis ipsius convertitur; et substantia vini in substantiam pretiosi sanguinis ipsius. Quamobrem sanctam Eucharistiam sic venerari adorareque nos oportet, quemadmodum ipsum Servatorem nostrum Iesum. Erotesis nz'. Quæstio LVII. Poion einai to hebdomon arthron tes pisteos? Septimus fidei Articulus quis est? Ap. Kai palin erchomenon meta doxes krinai zontas kai nekrous, hou tes basileias ouk estai telos. Resp. Qui iterum venturus est in gloria, indicatum vivos et mortuos, cuius regni nullus finis erit. Erotesis ne. Quæstio LVIII. Ti mas didaskei touto to arthron tes pisteos? Quid iste nos Articulus docet? Ap. Tria pragmata; proton pos ho Christos mellei na strepse dia na krine zontas kai nekrous, kathos ho idios legei (Matth. ke. la.) dia logou tou; hotan de elthe ho Huios tou anthropou en te doxe hautou kai pantes hoi hagioi angeloi met' autou. Kai thelei elthei toson gorga (Matth. kd'. kz'.), hosper he astrape exerchetai apo anatolon, kai phainetai heos dusmon, houtos estai kai he parousia tou Huiou tou anthropou. Peri (eis to auto sicho ls'.) de tes hemeras tes parousias ekeines kai tes horas oudeis oiden, oute hoi angeloi. M' holon touto protetera mellei, na genousi ta pragmata touta; na keruchthe to Euangelion (eis to auto sicho id'. kai ka.) eis hola ta ethne, na elthe ho Antichristos, na genousi megaloi polemoi, peinais, thanatika, kai hetera homoia; kai dia na ta eipo suntomos, megale polla thlipsis thelei gene, kata ta logia tou Kuriou legontos; Resp. Tria. Primum est, rediturum Christum, iudicatum vivos ac mortuos. Sicut ipse suis verbis testatur (Matt. xxv. 31): 'Quando venerit filius hominis in gloria sua, et sancti omnes Angeli cum illo.' Venturus autem est usque adeo velociter (Matt. xxiv. 27): 'Ut fulgur, quod exit ab oriente, et apparet ad occasum usque; eiusmodi item erit adventus filii hominis.' 'Atqui (ibidem 36) diem et horam adventus illius nemo novit, ne quidem Angeli.' Prius tamen ut eveniant hæc ipsa, necesse est. Nimirum (vers. 14) ut annuncietur Evangelium omnibus gentibus: ut veniat Antichristus: ut fiant bella horrida ac immania: itemque fames frugumque penuria et pestilentia aliaque consimilia. Atque ut summatim absolvam, multæ antea magnæque afflictiones secundum verbum Domini exsistent (vers. 21): estai gar tote thlipsis megale, hoia ou gegonen ap' arches kosmou heos tou nun, oud' ou me genetai. Dia ten krisin touten phaneran homilei legon (b'. Tim. d'. a.) ho Apostolos; diamarturomai oun ego enopion tou Theou kai tou Kuriou Iesou Christou tou mellontos krinein zontas kai nekrous kata ten epiphaneian autou kai ten basileian autou. 'Eo tempore magna erit afflictio, cuiusmodi ab origine mundi ad hoc usque tempus nec fuit, nec in posterum futura est.' De hoc iudicio manifeste hunc in modum disserit Apostolus (2 Tim. iv. 1): ' Testificor igitur ego coram Deo et Domino Iesu Christo, qui vivos mortuosque in apparitione sua et regno suo iudicaturus est.' Erotesis nth'. Quæstio LIX. Ti didaskei deuteron to arthron touto? Quid secundo loco hic docet Articulus? Ap. Pos eis ten teleutaian krisin hoi anthropoi thelousin apodosein logon dia tous logismous, dia ta logia kai dia ta erga; kata ten graphen ten (Matth. ib'. ls'.) legousan; lego de humin, hoti pan rhema argon, ho ean lalesousin hoi anthropoi, apodosousi peri autou logon en hemera kriseos; kai ho Apostolos (a. Kor. d'. e.) legei; hoste me pro kairou ti krinete, heos an elthe ho Kurios; hos kai photisei ta krupta tou skotous; kai phanerosei tas boulas ton kardion; kai tote ho epainos genesetai ekasto apo tou Theou. Resp. Quod extremo in judicio cogitationum, dictorum factorumque suorum omnium rationem reddituri sunt homines, teste Scriptura (Matt. xii. 36); 'Dico ego vobis, quod de quovis otioso verbo, quod locuti homines fuerint, rationem in die judicii reddent.' Et Apostolus ait (1 Cor. iv. 5): 'Ne itaque, ne ante tempus quidquam judicetis, donec venerit Dominus: qui et abscondita tenebrarum illustrabit, et consilia cordium manifestabit, et tunc sua cuique laus a Deo reddetur.' Erotesis x'. Quæstio LX. Ti didaskei triton touto to arthron? Quid tertio loco hic Articulus docet? Ap. Pos eis ten hemeran ekeinen kath' henas kata ta erga tou thelei labei teleian kai aionian pleromen; Resp. Quod illo die unusquisque secundum promerita sua plenam eamque sempiternam accepturus sit diati kapoioi thelousin akousein ten apophasin tauten (Matth. ke. ld'.); deute hoi eulogemenoi tou Patros mou, kleronomesate ten hetoimasmenen humin basileian apo kataboles kosmou. Kai alloi akousousi ten apophasin tauten (sich. ma.); poreuesthe ap' emou hoi kateramenoi eis to pur to aionion, to hetoimasmenon to diabolo kai tois angelois autou; hopou (Mar. th'. md'. me.) ho skolex auton ou teleuta kai to pur ou sbennutai. mercedem, quippe alii hanc audient sententiam (Matt. xxv. 34): 'Venite benedicti Patris mei, et hereditario jure possidete præparatum vobis a mundi exordio regnum.' Alii e contrario tristissimum hocce carmen audient (vers. 41): 'Discedite a me maledicti in ignem illum sempiternum, qui Diabolo atque Angelis ejus structus paratusque est;' (Marc. ix. 44): 'ubi vermis eorum non emoritur, et ignis non exstinguitur.' Erotesis xa. Quæstio LXI. Tacha ton kairon ekeinon holoi hoi anthropoi thelousin apodosein logou dia ta erga tous, e xechorista kath' henas apothneskontas apodidei ton logariasmon tes xoes tou, kai an einai kriterion merikon? Illo igitur fortasse die universi homines actionum rerumque suarum reddituri rationem sunt, an vero singulatim unusquisque, dum lucis hujus usurarn relinquit, vitæ suæ rationem reddit, atque particulare quoddam exercetur judicium? Ap. Kathos eis ten hemeran ekeinen tes teleutaias kriseos den zetatai tinas logariasmos xechora dia ton kath' hena, diati hola ta pragmata einai gnorismena sima eis ton Theon, kath' henas eis ton kairon tou thanatou tou gnorizei ta amartemata tou; tetoias loges malista hustera apo ton thanaton kath' henas thelei gnorizei ten amoiben ton ergon tou. Diati epeide kai ta erga tou thelousin einai phanera, loipon kai he apophasis tou Theou einai phanere heis auton; kathos legei ho theologos Gregorios Resp. Quemadmodum illo extremi judicii die ratio de unoquoque singillatim non exigitur; siquidem Deo res simul omnes per se manifestissimæ sunt, atque ut unusquisque in articulo mortis suæ satis suorum sibi delictorum conscius est: ita eodem prorsus modo post mortem operum suorum remunerationem unusquisque probe novit. Quoniam itaque opera ipsius manifesto patent; patet etiam Dei in illum sententia. Sicuti ait Gregorius Theologus (laudatione funebri (logo eis Kaisarion ton adelphon); peithomai sophon logois, hoti psuche pasa kale te kai theophiles, epeidan tou sundedemenou somatos enthende apallage, euthus en sunaisthesei kai theoria tou menontos auten kalou genomene (hate tou episkotountos anakatharthentos, e apotethentos, e--ouk oid' ho, ti kai legein chre) thaumasian tina hedonen hedetai kai agalletai, kai hileos chorei pros ton eautes despoten, hosper ti desmoterion chalepon ton entautha bion apophugousa; kai tas perikeimenas aposeisamene pedas; huph' hon to tes dianoias pteron katheilketo, kai hoion ede te phantasia karpoutai ten apokeimenen makarioteta; mikron d' husteron kai to sungenes sarkion apolabousa, ho ta ekeithen sunephilosophese, para tes kai douses kai pisteutheises ges, tropon hon oiden ho tauta sundesas kai dialusas Theos; touto sunkleronomei tes ekeithen doxes. Homoios prepei na logiazomen kai dia tas psuchas ton hamartolon ek tou enantiou; pos kai autai groikousi kai exeurousi ten kolasin, hopou tais anamenei. Kai kala kai na men echousi mete hoi dikaioi mete hoi amartoloi teleian ten amoiben ton ergon ton prin tes teleutaias kriseos, diati me holon touto den einai holais eis mian kai ten auten katastasin, mete eis ton auton topon pempontai. Apo touto fratris sui Cæsarii, p. 56, Bas. 173, Par.): Ego vero sapientum sermonibus adductus credo, bonam quamlibet Deoque acceptam animam, ut e conjugato soluta corpore hinc discedit, confestim intellectu ac contemplatione boni illius, quod ipsam manet, fruentem (quippe eo, quod caliginem antea offundebat, perpurgato jam aut deposito, aut--sed haud scio satis quod usurpem verbum), singulari et mirifica quadam efferri atque exsultare lætitia hilaremque admodum ad Dominum suum properare; dum ita nimirum ex hac vita tanquam ex ærumnoso quodam ergastulo aufugit, et circumjectas excutit pedicas, quibus gravatæ antea mentis alæ deprimebantur; jamque adeo velut imaginando reservatam sibi degustare felicitatem: verum paullo post, ubi cognatum corpusculum, quocum olim ætheriam illam vitam religiosissime vivebat, de terra, quæ illud et dederat, et suæ traditum fidei asservarat, receperit, modo eo, quem solus novit, qui ista duo tum colligavit tum dissolvit Deus; tum una cum illo coelestis gloriæ hereditatem cernere. Pari ratione de facinorosorum animis e contrario existimandum, illos videlicet extemplo sensum item intellectumque destinatorum sibi cruciatuum habere. Quamvis vero neque justi neque damnati ginetai phaneron, pos to toiouto na me ginetai prin tes teleutaias kriseos choris kriseos merikes; einai loipon merikon kriterion. Kai hotan legomen pos den zeta logariasmon tes zoes mas ho Theos apo emas, touto noeitai pos den apodidotai ho logariasmos toutos kata ton edikon mas tropon. plenam rerum actionumque suarum mercedem ante extremum assequantur judicium: non tamen in uno et eodem omnes statu sunt, nec in unum compelluntur locum. Hinc facile patet, hoc ipsum ante postremum illud judicium sine particulari aliquo judicio non fieri, atque hujuscemodi particulare judicium omnino esse. Quando igitur dicimus, non exigere a nobis Detim vitæ nostræ rationem, tum intelligendum est, non reddi hanc rationem secundum proprium nostrorum judiciorum morem. Erotesis xb'. Quæstio LXII. Tacha hai psuchai ton agion meta thanaton eis ton auton bathmon euriskontai? Numquid vero in eodem beatitudinis gradu, postquam e vita excesserunt, collocatæ Sanctorum animæ sunt? Ap. Diati hai psuchai den miseuousin apo ton kosmon touton eis mian kai ten auten charin, tetoias loges kai hustera, aph' hou miseusousin apo ton kosmon, den stekountai eis hena kai ton auton bathmon tes makariotetos kata ten Christou didaskalian, hopou (Ioan. id'. b'.) legei; en te oikia tou Patros mou monai pollai eisi; kai allachou (Louk. z'. mz'.); apheontai hai hamartiai autes hai pollai, hoti hegapese polu; ho de oligon aphietai, oligon agapa. Homoios kai ho Apostolos (Rhom. z'. s'.) legei, hoti apodosei hekasto kata ta erga autou. Resp. Quoniam animæ non in uno et eodem gratiæ divinæ gradu ex hoc mundo emigrant; pari modo, postquam hinc emigrarunt, non in uno eodemque beatitatis gradu consistunt; Christo ipso his illud docente verbis (Ioh. xiv. 2): 'In domo Patris mei multæ sunt mansiones;' et alibi (Luc. vii. 47): 'Remissa sunt multa illius peccata, quoniam dilexit multum; at parum diligit, cui parum remittitur.' Consimiliter et Apostolus ait (Rom. ii. 6): 'Quod redditurus sit cuique secundum opera sua.' Erotesis xg'. Quæstio LXIII. Tina gnomen prepei na echomen di ekeinous, hopou apothneskousin eis ten orgen tou Theou? Quid de iis vero judicandum, qui decedentes in offensa apud Deum sunt? Ap. Pos meta ten eschaten krisin alloi thelousin einai eis megaleteren kolasin, kai alloi eis mikran, aionios; kata to eiremenon (Louk. ib'. mz'.) eis ten Graphen; ekeinos de ho doulos ho gnous to thelema tou Kuriou eautou kai me hetoimasas mede poiesas pros to thelema autou daresetai pollas. Ho de me gnous, poiesas de axia plegon, daresetai oligas. Resp. Horum alios, ultimo peracto judicio, gravioribus, alios levioribus, sed æternis omnes tormentis cruciatum iri, dicente ita Scriptura (Luc. xii. 47): 'Servus ille, qui novit voluntatem Domini sui, neque tamen præparavit fecitque secundum voluntatem illius, vapulabit multis. Sed qui non cognovit et plagis tamen digna admisit, paucis vapulabit.' Erotesis xd'. Quæstio LXIV. Apothneskousi tacha kai anthropoi, hopou na einai anamesa ton sozomenon kai apollumenon? Annon et aliqui sic diem suum obeunt, ut beatorum damnatorumque medii sint? Ap. Toiautes taxeos anthropoi den heuriskontai. Ma bebaia polloi apo tous hamartolous eleutheronountai apo ton desmon tou hadou, ochi me metanoian e exomologesin ediken tous, kathos he Graphe (Psal. s'. e.) legei; en gar to hade tis exomologesetai soi? kai allachou (Psal. rie. iz'.); ouch hoi nekroi ainesousi se, Kurie, oude pantes hoi katabainontes eis hadou; alla me tas eupoiias ton zonton kai proseuchas huper auton tes ekklesias, kai me ten anaimakton malista thusian, hopou kath' hemeran prospherei he ekklesia Resp. Hujusmodi homines nulli reperiuntur. At illud probe constat, sceleratos homines non paucos de orci claustris eripi atque liberari, non sua quidem ipsorum poenitentia sive confessione, quemadmodum Scriptura dicit (Psa. vi. 5): 'Quis enim confiteatur tibi in inferno?' et loco alio (Psa. cxv. 17): 'Non laudabunt te mortui, Domine, neque omnes qui descendunt in infernum,' verum piis superstitum officiis et ecclesiæ pro ipsis deprecationibus, præcipue vero per incruentum (Liturgiæ) sacrificium, quod Ecclesia dia tous zontas kai tethnekotas koinos holous, kathos kai ho Christos apethane di autous. Kai hoti den eleutheronountai aph' heauton ton hai toiautai psuchai, legei ho Theophulaktos eis to kata Loukan s'. keph. hermeneuon ton logon tou Christou, hopou eipen, hoti echei exousian epi tes ges aphienai hamartias; hora, hoti epi tes ges aphientai hai hamartiai; heos hou gar esmen epi tes ges, dunametha exaleipsai tas hamartias hemon; meth' ho mentoi tes ges apanastomen, ouk eti hemeis autoi dunametha di exomologeseos exaleipsai tas hamartias hemon; apokekleistai gar he thura. Kai eis to kb'. tou Matthaiou hermeneuon to; desantes autou cheiras kai podas, anti ton praktikon tes psuches dunameon, legei; en to aioni men gar to enestoti esti praxai kai energesai ti, en de to mellonti desmountai pasai hai praktikai dunameis tes psuches; kai ouk esti poiesai ti agathon eis antisekosin ton hamartion. Kai eis to ke. tou autou euangeliou; metameleias gar kai ergasias kairos ouk esti meta ten enthende apobiosin. Apo ta hopoia logia ginetai phaneron pos hustera apo ton thanaton he psuche den emporei na eleutherothe e na metanoese; kai na kame tipotes ergon, hopou na lutrothe apo ton desmon tou hadou, monon hai theiai leitourgiai, hai proseuchai kai eleemosunai, hopou ginountai pro vivis mortuisque omnibus communiter, quemadmodum et Christus pro iis pariter mortuus est, quotidie offert. Ceterum haudquaquam suapte opera animas hujusmodi ex inferis liberari, docet Theophylactus in caput sextum Lucæ, ea Christi verba, quibus potestatem remittendi peccata in terra sibi vindicat, exponens (immo in cap. v. 24, p. 236, Rom.): Observa, inquit, remitti peccata in terra. Quamdiu enim in hac terra commoramur, peccata nostra expungere possumus; at postquam e terra demigravimus, non possumus deinde ipsimet ope confessionis peccata nostra inducere. Jam enim oppessulatæ sunt fores. Et in cap. xx. Matt. enarrans hæc verba (vers. 13): Colligantes manus illius ac pedes; per quæ animæ facultates activæ designantur, ait: In seculo quidem præsenti agere operarique licet; at in futuro vinciuntur omnes activæ facultates animæ, nec tum boni quidpiam efficere possumus in compensationem nostrarum noxiarum. Et in cap. xxv. ejusdem Evangelii (p. 108): Non est poenitentiæ operationisque tempus post discessum ex hac vita. Quibus ex verbis clarum evadit, ab excessu suo leberari per se animam, poenitentiamque agere non posse, nihilque ejusmodi moliri, quo infernis eximatur vinculis. Solæ igitur di auten apo tous zontas, ekeina ten ophelousi pollotata, kai apo ta desma tou hadou ten eleutherousin. sacræ liturgiæ precesque et eleemosynæ, quæ animæ caussa a viventibus præstantur, illam plurimum adjuvant, atque ex Acheronte redimunt. Erotesis xe. Quæstio LXV. Tina gnomen prepei na echomen dia tais eleemosunais kai tais agathoergiais, hopou didountai dia tous apothamenous? Quid igitur sentiendum de eleemosynis piisque officiis, quæ in refrigerium mortuorum præstantur? Ap. Peri toutou ho idios Theophulaktos didaskei eis to ib'. keph. sich. e. tou Louka, exegontas ton logon tou Christou, hopou eipen; phobethete ton exousian echonta embalein eis ten geennan; graphei de houtos; hora gar, hoti ouk eipe, phobethete ton meta to apokteinai ballonta eis ten geennan, all' exousian echonta balein; ou gar pantos hoi apothneskontes hamartoloi ballontai eis ten geennan; all' en te exousia keitai touto tou Theou; hoste kai to sunchorein. Touto de lego dia tas epi tois kekoimemenois ginomenas prosphoras kai tas diadoseis; ahi ou mikra suntelousi tois kai en hamartiais bareiais apothanousin. Ou pantos oun meta to apokteinai ballei eis ten geennon; all' exousian echei balein. Me toinun elleipsomen hemeis spoudazontes di eleemosunon kai presbeion exileousthai ton exousian men echonta balein, ou pantos de te exousia taute chomenon, Resp. Ea de re idem Theophylactus in caput xii. Lucæ exponens verba Christi (vers. 5): 'Timete illum, qui potestatem conjiciendi in geennam habet;' ita commentatur: Animadverte, sodes, non dicere, Christum, timete illum, qui postquam occidit, in geennam conjicit, sed qui potestatem conjiciendi habet. Neque enim omnes omnino, qui in peccatis suis moriuntur, in geennam conjiciuntur. Sed id in Dei situm est manu; sicut et veniam illis largiri, quod propter pias oblationes erogationesque, quæ dormientium bono fiunt, dico; quippe quæ non parum conducunt iis etiam, qui gravissimis sceleribus contaminati hinc decesserunt. Itaque non omnino postquam occidit, in geennam sontes projicit Deus; sed projiciendi potestatem habet. Ne igitur cessemus nos etiam atque etiam adniti, quo eleemosynis et intercessionibus nostris illum propitiemus, alla kai sunchorein dunamenon.' Apo ten didaskalian loipon tes hagias Graphes kai tou Patros toutou ten exegesin touto ekbazomen, pos prepei pantos na parakaloumen dia tous kekoimemenous, kai na prospheromen thusias anaimaktous, didontes eleemosunas; epeide ekeinoi den emporousi ta toiauta na kamousin dia tous heautous tous. qui hac projiciendi potestate instructus ea non semper utitur; sed veniam etiam indulgere potest. Igitur e doctrina S. Scripturæ Patrisque hujus expositione illud deducimus: oportere omnino a nobis preces pro defunctis concipi atque offerri incruenta sacrificia spargique liberali manu eleemosynas; siquidem non possunt pia hujusmodi opera sua caussa ipsimet præstare. Erotesis xs'. Quæstio LXVI. Pos prepei na groikoumen dia to pur to katharterion? De Purgatorio autem Igne, quid nobis judicandum? Ap. Oudemia Graphe dialambanei peri autou, na heurisketai delade kan mia proskairos kolasis kathartike ton psuchon, hustera apo ton thanaton; malista he gnome tou Origenous dia touto katekrithe hupo tes Ekklesias eis ten deuteran Sunodon ten en Konstantinoupolei. Eti de phaneron einai, pos hustera apo ton thanaton he psuche den emporei na dechthe kan hena musterion tes ekklesias; kai an isos kai ethelen einai dunaton, na plerose ate tes dia ta hamartemata tes, ethelen emporei na dechthe kai meros apo to musterion tes metanoias, to hopoion estontas kai na einai exo apo ten orthodoxon didaskalian. He ekklesia me dikaiosunen prospherei di autas ten anaimakton thusian, kai proseuchas pros Theon pempei huper apheseos ton hamartion Resp. Nihil usquam de eo in sacris literis traditur, quod temporaria ulla poena, animorum expurgatrix, a morte exsistat. Imo vero eam præcipue ob caussam in secunda Synodo Constantinopolitana ab Ecclesia Origenis damnata est sententia. Præterea per se satis manifestum est, morte semel obita nullius Sacramenti ecclesiastici participem fieri posse animam. Tum si fieri fortassean posset, ut admissas noxias sua satisfactione ipsamet expiaret: haud dubie etiam partem aliquam sacramenti poenitentiæ accipere eadem posset. Quod quoniam ab orthodoxa doctrina abborret; jure meritoque ecclesia manium istorum caussa sacrificium incruentum offert, precesque ad Deum ablegat ad impetrandam eorum veniam, auton; ma hochi ekeinoi na paschousi kan mian kolasin, kai met' auten na katharizontai. Tous de muthous tinon anthropoon, hopou legousi peri psuchon, pos, hotan miseusousin ametanoetas apo ton kosmon, kolazontai eis soublia, eis nera kai limnais, pote den tous edechtheken he ekklesia. quæ olim in vita deliquerant; non vero ut ipsi nonnihil supplicii sustinentes eo dein perpurgentur. Ceterum fabulas quorundam hominum, quas de animis comminiscuntur: quod videlicet, ubi poenitentia non procurati satis expiatique fato intercipiuntur, discrucientur subulis, aquis, lacubus nostra nunquam admisit probavitque ecclesia. Erotesis xz'. Quæstio LXVII. Poios topos einai idia diorismenos eis tais psuchais ekeinon, hopou apothneskousin eis ten charin tou Theou? Quinam locus peculiariter animabus eorum destinatus est, qui in gratia Dei vita concedunt? Ap. Hai psuchai ton anthropon ekeinon, hopou miseuousin apo ton kosmon touton heuriskomenai eis ten charin tou Theou me metanoian ton idion hamartematon, echousi topon tas cheiras tou Theou; diati houto legei (Soph. g'. a.) he hagia Graphe; dikaion psuchai en cheiri Theou, kai ou me hapsetai auton basanos. Akomi onomazetai ho topos auton paradeisos; kathos ho Christos ho Kurios hemon (Louk. kg'. mg'.) eipen eis ton stauron apano pros ton lesten; hamen lego soi, semeron met' emou ese en to paradeiso. Krazetai kai kolpos tou Abraam, kata to (Louk. is'. kb'.) gegrammenon; egeneto de apothanein ton ptochon, kai apenechthenai auton apo ton angelon eis ton kolpon tou Abraam. Kai basileia ton ouranon, kata ton logon tou Kuriou (Matth. e. ia.) legontos; Resp. Animæ hominum, quæ hoc mundo egredientes in gratia apud Deum sunt criminumque suorum poenitentiam egerunt, locum suum in manibus Dei habent. Sic enim sacra loquitur Scriptura (Sap. iii. 1): 'Animæ justorum in manu Dei sunt, nec attinget eas cruciatus.' Nuncupatur earum locus etiam Paradisus, quomodo Dominus noster Christus latroni in cruce dixit (Luc. xxiii. 43): 'Amen dico tibi, hodie mecum eris in Paradiso.' Vocatur et sinus Abraami, uti scriptum est (Luc. xvi. 22): 'Contigit autem, mori pauperem, et deferri ab Angelis in sinum Abraami.' Dicitur etiam regnum coelorum, secundum dictum Domini (Matt. viii. 11): 'Dico vobis, multi ab lego de umin, hoti polloi apo anatolon kai dusmon hexousi, kai anaklithesontai meta Abraam kai Isaak kai Iakob en te basileia ton ouranon. Dia touto hopoios onomasei ton topon touton hena onoma apo hosa eipamen, den sphalei; monon na groika, pos einai hai psuchai eis ten charin tou Theou kai eis ten ouranion basileian; kai, kathos hoi ekklesiastikoi humnoi psallousin, eis ton ouranon. oriente et occidente venient, et accumbent cum Abraamo, Isaaco et Jacobo in regno coelorum.' Nihil igitur erraverit, quisquis locum illum aliquo istorum nominum, quæ recensuimus, nominaverit; modo ut recte intelligat, esse animas in gratia Dei et in regno coelesti et ut hymni ecclesiastici canunt in coelo. Erotesis xe. Quæstio LXVIII. Kai hai psuchai ekeinai, hopou miseuousin apo ta kormia heuriskomenai eis theiken orgen einai? At ubinam locorum illæ agunt animæ, quæ e corporibus suis exeuntes in offensa apud Deum sunt? Ap. Ho topos ekeinon me diaphoretika onomata legetai. Proton onomazetai hades, eis ton hopoion apostheken ho diabolos, apo ton ouranon diochtheis; hos legei ho Prophetes (Es. id'. id'.); esomai homoios to hupsisto (eipen ho diabolos); nun de eis hadou katabese, kai eis ta themelia tes ges. Deuteron legetai pur aionion; legei gar (Matth. ke. ma.) he Graphe. poreuesthe ap' emou hoi kateramenoi eis to pur to aionion, to hetoimasmenon to diabolo kai tois angelois autou. Akomi skotos exoteron (eis to auto l'.); kai ton achreion doulon ekballete eis to skotos to exoteron; ekei estai ho klauthmos kai ho brugmos ton odonton. Onomazetai akomi kai me alla onomata. ma hola semainousi, Resp. Variis locus ille designatur nominibus. Primum nuncupatur Infernus, in quem exturbatus coelo Diabolus detrusus est, teste Propheta (Jes. xiv. 14): 'Similis ero Altissimo' (dixit Diabolus). 'Nunc autem in infernum descendes, et in fundamenta terræ.' Secundum est: Ignis sempiternus, dicit enim Scriptura (Matt. xxv. 41): 'Discedite a me maledicti in ignem illum sempiternum, qui Diabolo et Angelis illius paratus est.' Etiam Tenebræ exteriores (ibidem versu 30): 'Ejicite inutilem istum servum in tenebras exteriores, ubi erit ejulatio et stridor dentium.' Appellatur et aliis vocabulis, sed quæ omnia locum condemnationis iræque divinæ valent, quem in locum pos einai topos tes katakriseos kai tes theias orges; eis ton hopoion katabainousin hai psuchai ekeinon, hopou miseuousin ap' edo orgismenoi apo ton Theon kai apegnosmenoi. Ma touto einai axion na to exeure kath' henas, pos hai psuchai ton dikaion, kala kai na einai eis tous ouranous, den eperasi me holou touto teleion ton stephanon prin tes teleutaias kriseos mete hai psuchai ton katakriton teleian kolasin paschousi; ma hustera apo ten eschaten krisin thelousi parein hai psuchai mazi me ta somata teleios ton stephanon tes doxes e ten kolasin. animæ eorum descendunt, qui hinc demigrant invisi offensique Deo ac damnati. Porro et illud omnibus tenendum est, animas justorum, quamquam coelo jam receptas, neutiquam tamen ante extremum judicium plenam perfectamque gloriæ coronam consequi, neque rursus animas damnatorum plenam antea ultionem poenamque perpeti. Verum post summum illud atque decretorium judicium animas una cum corporibus suis usquequaque aut coronam gloriæ aut suppliciorum ferre cruciatus. Erotesis xth'. Quæstio LXIX. Pos einai to ogdoon arthron tes pisteos? Octavus fidei Articulus quomodo habet? Ap. Kai eis to Pneuma, to hagion, to kuron, to zoopoion, to ek tou Patros ekporeuomenon; to sun Patri kai Huio sumproskunoumenon, kai sundoxazomenon, to lalesan dia ton Propheton. Resp. Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre procedit, et una cum Patre et Filio adoratur et glorificatur, qui item per Prophetas locutus est. Erotesis o'. Quæstio LXX. Ti didaskei to arthron touto tes pisteos? Quid iste docet Articulus? Ap. Tria pragmata; proton pos to Pneuma to hagion einai Theos, homoousios to Patri kai to Huio, to hopoion einai phaneron apo ta logia tou Apostolou (a. Kor. ib'. d'.) legontos; Diaireseis de charismaton Resp. Tria. Primum est: Spiritum 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 distinctiones eisi, to de auto Pneuma; kai diaireseis diakonion eisi, kai ho autos Kurios; kai diaireseis energematon heisin, ho de autos Theos, ho energon ta panta en pasi; kai allachou (b'. Kor. ig'. ig'.); he charis tou Kuriou hemon Iesou Christou, kai he agape tou Theou, kai he koinonia tou hagiou Pneumatos meta panton humon. Eis ta hopoia, kala kai pote na proegetai to Pneuma to hagion, kai pote ho Huios, touto ginetai diati einai homoousia, kai isotima, kai ta tria prosopa; ma ochi na eche kan mian ousian ho Huios e to Pneuma, kathos echei ho Pater; amesos kai homoios eis ton Huion kai to Pneuma. Kai eis tas Praxeis ton Apostolon to auto edeixen ho Petros (Prax. e. g'.), legon to Anania; diati eplerosen ho satanas ten kardian sou, pseusasthai se to Pneuma to hagion? kai teleionontas ton idion logon prostithesin; ouk epseuso aothropois alla to Theo. Theos ara to Pneuma to hagion. ministeriorum sunt, sed idem est Dominus. Et distinctiones operationum sunt, sed idem est Deus, qui omnia operatur in omnibus.' Et alibi (2 Cor. xiii. 13): 'Gratia Domini nostri Jesu Christi et caritas Dei et communio Spiritus Sancti sit vobiscum omnibus.' Quibus in locis quod alibi primo loco nominatur Spiritus Sanctus rursus alibi Filius, id ea re fit, quod tres Personæ ejusdem substantiæ, honorisque æqualis consortes sint; minime vero, quasi essentia a Spiritu Sancto Filius differat, aut a Filio Spiritus. Id quod dictu nefas est; sed quod ejusdem et essentiæ et gloriæ (personæ divinæ), ut jam diximus, consortes sint, et quod proxime ac pariter in simplicissimo simul, suam a Patre originem Filius Spiritusque habeant, per generationem Filius, at Spiritus per processionem. Idem et in Actibus Apostolicis declarat Petrus Ananiam alloquens cap. v. 3): 'Quare implevit Satanas cor tuum, ut falleres Spiritum Sanctum?' et mox sermonem illum suum absolvens addit: 'Non mentitus es hominibus sed Deo.' Est itaque omnino Spiritus Sanctus Deus. Erotesis oa. Quæstio LXXI. Poion einai to deuteron, hopou didaskei to arthron touto? Quodnam secundum est, quod hoc Articulo docetur? Ap. Didaskei pos to Pneuma to Resp. Quod Spiritus Sanctus ex hagion ekporeuetai ek monou tou Patros, hos peges kai arches tes theotetos ; dia to hopoion ho autos Soter mas didaskei (Ioan. ie. ks'.) legon ; hotan elthe ho Parakletos, hon ego pempso umin para tou Patros, to Pneuma tes aletheias, ho para tou Patros ekporeuetai. Ten didaskalian tauten ten ermeneuei ho hieros Athanasios eis to sumbolon tou; to Pneuma to hagion apo tou Patros, ou pepoiemenon, oute dedemiourgemenon, oute gegennemenon; all' ekporeuton. Ho Theos (ho autos Athanas. en tais hierais erotesesi. d'.) kai Pater, autos monos estin aitios tois dusi kai agennetos; ho de Huios ek monou tou Patros aitiatos, kai gennetos; kai auto to Pneuma ek monou tou Patros aitiaton kai ekporeuton, dia de tou Huiou en to kosmo apostellomenon. Kai ho theologos Gregorios (log. e. peri theologias) houto phesi; to Pneuma to hagion, ho para tou Patros ekporeuetai, ho kath' hoson men ekeithen ekporeuetai, ou ktisma ; kath' hoson de ou genneton, ouch Huios ; kath' hoson de agennetou kai gennetou meson, Theos. Peri toutou eiretai platuteron eis to proton arthron ; phthanei loipon tora na kratoumen bebaion kai na pisteuomen ekeino, hopou ho Christos mas edidaxe, kai he anatolike ekklesia he katholike kai orthodoxos pisteuei, kai homologesen eis ten deuteran oikoumeniken sunodon solo Patre, velut fonte ac origine divinitatis, procedit. Qua de re ita ipse nos Servator noster edocet (Joh. xv. 26): 'Quando venerit Paracletus, quem ego a Patre missurus sum, Spiritus veritatis, qui a Patre procedit.' Eandem doctrinam ita in Symbolo suo explicat S. Athanasius (T. ii. p. 32): Spiritus Sanctus a Patre, non factus, nec creatus, nec genitus, sed procedens est (id. in sacris Quæstionibus IV. T. II. p. 438, conf. Quæst. XV.); Deus et Pater, ipse solus duorum caussa est, et ingenitus. Filius ex solo Patre, ortus sui caussa, editus genitusque est. Ipse etiam Spiritus de solo Patre ut caussa oritur ac procedit; sed per Filium in mundum emittitur. Et Gregorius Theologus hunc in modum loquitur (de Theologia, oratione V. de Spiritu Sancto, Ald. f. 58, Par. p. 597): Spiritus Sanctus, qui a Patre procedit, quatenus illinc procedit, res creata non est quatenus autem genitus non est, non est Filius; quatenus vero inter ingenitum et genitum medius est, Deus utique est. Verum de hoc negotio uberius jam actum a nobis fuit ad articulum primum. Satis igitur nunc nobis est, ut firma fide teneamus credamusque, quod ipse nos Christus docuit, quod orientalis Catholica et Orthodoxa credit Ecclesia et in secundo oecumenico kai ekurose to sumbolon choris tes prosthekes; kai ek tou Huiou. Kai enantion ekeinon, hopou eprosthesasi ton logon touton kai ek tou Huiou, ekamen epitimesin, ochi monon he anatolike ekklesia he orthodoxos kai katholike, alla kai he dutike tes Rhomes; to hopoion diamarturontai duo pinakais argurai, eis tas hopoias eton gegrammenon to hieron sumbolon tes pisteos Hellenisti eis ten mian kai eis ten allen Latinisti, choris ten prosthesin toutou tou merous kai ek tou Huiou; hai hopoiai me prostagma tou Papa Rhomes Leontos tritou ekremanto eis ten ekklesian tou hagiou Petrou, en etei Christou oth'. hos phesi baronios. Dia touto hopoios steketai statheros kai bebaios eis ten pistin touten, echei bebaian elpida tes soterias tou, diati den parekklinei katholou apo ten koinen gnomen tes ekklesias. Concilio communiter professa fuit; atque symbolum sine isthac appendicula: et ex Filio ratum esse jussit. Immo vero gravi illos censura, qui hæc adjecere verba, non modo orientalis Ecclesia orthodoxa ac Catholica perstrinxit: sed et occidentalis Romana. Quod satis confirmant tabulæ binæ argenteæ, in quarum altera Græce altera Latine sacrum fidei symbolum, non adjecta ista particula, et ex Filio, proscriptum erat. Quæ jussu Leonis tertii, Papæ Romani, in æde S Petri fixæ propositæque sunt, anno Christi ICCCCIX, quemadmodum prodit Baronius (A. 809, tmem. 62). Qui itaque constans et firmus in hac fide persistit, is indubiam suæ salutis habet fiduciam, ut qui nihil omnino declinat a communi Ecclesiæ sententia. Erotesis ob'. Quæstio LXXII. Ti didaskei triton to arthron touto? Quid tertium est, quod in hoc Articulo docetur? Ap. Didaskei pos to Pneuma to hagion einai euretes tes hagias Graphes, toson tes palaias hoson kai tes neas, kai auto ten homilese me to meson pollon sunergon. Dia touto kathos he Graphe tes palaias diathekes tetoias loges kai tes neas einai didaskalia tou agiou Pneumatos. Kai dia ten aphormen touten eis holas Resp. Spiritum Sanctum sacræ Scripturæ tam Veteris quam Novæ, genuinum esse auctorem, illamque per manus multorum administrorum ipsum edidisse, eaque re ut Veteris Testamenti Scripturam ita etiam Novi Spiritus Sancti doctrinam esse. Quamobrem quidquid sancti Patres in omnibus universalibus tas oikoumenikas sunodous kai topikas, tas orthodoxous, hopou kai an eginesan, pisteue pos ho, ti apophasisasin hoi hagioi Pateres, na einai apo to hagion Pneuma; kathos eipasin hoi Apostoloi (Prax ie. ke.) eis ten sunodon; edoxe to hagio Pneumati kai hemin; kata to paradeigma ton hopoion kai hai loipai allai orthodoxoi sunodoi esumperainasi ta dogmata tos me ton homoion tropon. atque particularibus orthodoxis Conciliis quocunque tandem loco habitis statuerunt: id a Spiritu Sancto profectum esse credas oportet; quemadmodum in Synodo sua ipsimet loquuntur Apostoli (Act xv. 28): 'Visum est Spiritu Sancto ac nobis.' Quorum exemplo cetera item orthodoxa Concilia simili modo decreta sua concluserunt. Erotesis og'. Quæstio LXXIII. Posa kai poia einai ta Charismata tou agiou Pneumatos? Quot et quænam Spiritus Sancti Charismata sunt? Ap. Hepta, dia ta hopoia legei he Graphe eis ten Apokalupsin (Keph. d'. e.); kai hepta lampades puros kaiomenai enopion tou thronou; ahi eisi ta epta pneumata tou Theou. Tauta loipon ta charismata tou Pneumatos e mallon eipein auto to Pneuma eton eis ton Christon plousiotera kai teleiotera, e kat' anthropon, hos legei ho Prophetes (Es. ia. b'.); kai anapausetai ep' auton pneuma Kuriou; pneuma sophias kai suneseos; pneuma boules kai ischuos; pneuma gnoseos kai eusebeias; kai emplesei auton pneuma phobou Theou. Touto bebaionei ho euangelistes Ioannes (Keph. a. id'.) legontas; kai ho logos sarx egeneto kai eskenosen en hemin, kai etheasametha ten doxan autou, doxan hos monogenous para patros, pleres charitos kai aletheias. Kai ek tou Resp. Septem. De quibus ita in Apocalypsi sacra Scriptura loquitur (iv. 5): 'Et septem lampades igneæ ardentes coram throno, quæ sunt septem Spiritus Dei.' Hæc igitur Spiritus dona, aut rectius loquendo, ipse Spiritus Sanctus in Christo, quam in ullo alio homine modis omnibus copiosiora atque consummatiora erant, dicente Propheta (Ies. xi. 2): 'Et requiescet super illum Spiritus Domini, Spiritus sapientiæ et intelligentiæ, Spiritus consilii et roboris, Spiritus cognitionis et pietatis, et implebit illum Spiritus timoris Domini.' Quod suo testimonio affirmat Evangelista Ioannes (i. 14: 'Et verbum caro factum est, et habitabat nobiscum et vidimus gloriam illius, ut gloriam. unigeniti a Patre, plenum pleoomatos autou hemeis pantes elabomen; kai charin anti charitos; dioti to Pneuma eton eis auton hos homoousion auto kata ten theoteta; kai eplesen auton sophias kai charitos; kata to (Louk. b'. m'.) eiremenon; to de paidion euxane kai ekrataiouto pneumati, pleroumenon sophias, kai charis Theou en ep' auto. Kai tauta panta prepei na groikountai kata ten anthropoteta. gratia et veritate' (v. 16), 'et ex plenitudine ipsius nos omnes accepimus, et gratiam pro gratia.' Erat enim in Christo Spiritus Sanctus, ut ipsi secundum divinitatem consubstantialis, ipsumque sapientia ac gratia replebat, prout dictum est (Luc. ii. 40): 'Puer vero adolescebat et corroborabatur Spiritu, et implebatur sapientia, et gratia Dei cum illo erat.' Quæ omnia de humanitate Christi exaudienda sunt. Erotesis od'. Quæstio LXXIV. Poion einai to proton charisma tou hagiou Pneumatos? Quodnam primum Spiritus Sancti charisma est? Ap. To proton charisma einai he sophia; egoun he anothen sophia, dia ten hopoian legei ho Apostolos (Iak. g'. iz'.); he anothen sophia proton men hagne estin, epeita eirenike, epieikes, eupeithes, meste eleous kai karpon agathon; adiakritos kai anupokritos. Eis ten sophian touten enantioutai he sarkike sophia kata ton Apostolon ton (b'. Kor. a. ib'.) legonta; hoti en haploteti kai eilikrineia Theou, ouk en sophia sarkike, all' en chariti Theou anestraphemen en to kosmo. Enantion tes hopoias sarkikes kai kosmikes sophias legei ho idios Apostolos (a. Kor. a. ith'.), anapherontas ten palaian Graphen (Es. kth'. id'. kai lg'. ie.); apolo ten sophian ton sophon, kai ten sunesin ton suneton atheteso; pou Resp. Primum donum est Sapientia. Nimirum superna illa sapientia, de qua ita Apostolus (Iac. iii. 17): 'Quæ e supernis est sapientia, primum quidem casta est, deinde pacifica, æqua, obsequens, plena misericordia ac bonis fructibus, sine disceptatione, sine simulatione.' Huic Sapientiæ contraria carnalis est secundum Apostolum (2 Cor. i. 12): 'Quod in simplicitate et sinceritate Dei, non in carnali sapientia, sed in gratia Dei conversati fuimus in mundo.' Quam carnalem ac mundanam sapientiam ita idem incessit Apostolus (1 Cor. i. 19), antiquam adducens Scripturam (Ies. xxix. 14, et xxxiii. 18): 'Perdam sapientiam sapientum, et intelligentiam intelligentium sophos, pou grammateus, pou suzetetes tou aionos toutou? ouchi emoranen ho Theos ten sophian tou kosmou toutou? rejiciam; ubi sapiens ubi scriba, ubi disputator seculi hujus? nonne infatuavit Deus sapientiam mundi hujus? Erotesis oe. Quæstio LXXV. Poion einai to deuteron charisma tou hagiou Pneumatos? Secundum Spiritus Sancti donum, quodnam est? Ap. To charisma tes suneseos e katanoeseos ton aporrheton kai tes theias theleseos; peri tes hopoias he Graphe didaskei (Ex. ls'. a.) legousa; kai pas sophos te dianoia, o edothe sophia kai episteme en autois, sunienai poiein panta ta erga, ta kala ta hagia kathekonta; kata panta hosa sunetaxe Kurios. Kai eis tous peri ton Daniel (keph. a. iz'.); kai edoken autois ho Theos sunesin kai phronesin en pase grammatike kai sophia; kai Daniel suneken en pase horasei kai enupniois. Kai allachou (Louk. kd'. me.); tote dienoixen auton ton noun tou sunienai tas Graphas. Kai ho Apostolos (b'. Tim. b'. z'.) legei; doe gar soi Kurios sunesin en pasin. Eis ten sunesin touten einai antikeimene he anoesia kai apistia; dia ten hopoian legei (Louk. kd'. ke.) ho Kurios; o anoetoi kai bradeis te kardia tou pisteuein epi pasin hois elalesan hoi Prophetai. Kai eis allon topon (Gal. g'. g'.) legei ho Apostolos; houtos anoetoi este? enarxamenoi Pneumati, nun sarki epiteleisthe? Resp. Donum Intelligentiæ sive cognitionis arcanorum et occultæ voluntatis divinæ, de qua ita docet Scriptura (Exod. xxxvi. 1): 'Et omnis sapiens animo, cui data erat sapientia et scientia in illis; ut intelligenter sciret facere omnia opera pulchra et sancta, modo debito, secundum omnia ea, quæ præscripserat Dominus.' Et de sodalibus Danielis (Dan. i. 17): 'Et dedit illis Deus intelligentiam et prudentiam in omni literatura ac sapientia. Daniel autem intellectu omnis visionis et insomnii instructus erat.' Et alibi (Luc. xxiv. 45): 'Tunc aperuit illis mentem, ut intelligerent scripturas.' Et Apostolus (2 Tim. ii. 7): 'Det vero tibi Dominus intelligentiam in omnibus.' Intelligentiæ huic opposita est stultitia et incredulitas, de qua sic ait Dominus (Luc. xxiv. 25): 'O stulti et tardi corde ad credendum iis omnibus, quæ locuti sunt Prophetæ.' Et alio loco Apostolus (Gal. iii. 3): 'Adeo stulti estis, ut, quum in Spiritu coeperitis, nunc in carne perficiamini? Erotesis os'. Quæstio LXXVI. Poion einai to triton charisma tou hagiou Pneumatos? Quodnam tertium Spiritus Sancti donum est? Ap. To triton charisma tou hagiou Pneumatos einai he boule, he hopoia suntrechei pros ten theian doxan kai pros ten soterian tes anthropines psuches; kai einai sumphonismene me ten dikaiosuen. Dia ten hopoian kai he Graphe (Prax. k'. kz'.) legei; ou gar hupesteilamen tou me anangeilai humin pasan ten boulen tou Theou. Eis auten einai enantia he boule ton asebon, dia ten hopoian legei ho Psalmodos (Psal. a. a.); makarios aner, hos ouk eporeuthe en boule asebon; kai allachou (Psal. lg'. i.); Kurios diaskedazei boulas ethnon, athetei de logismous laon, kai athetei boulas archonton. Resp. Tertium Spiritus Sancti charisma est Consilium, quod gloriæ divinæ animæque humanæ saluti provehendæ servit et cum justitia pulchre consentit. De hujusmodi consilio ita loquitur Scriptura (Actor. xx. 27): 'Non subterfugiebam, quominus annunciarem vobis omne consilium Dei.' Huic consilio consilium impiorum oppositum 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.' Erotesis oz'. Quæstio LXXVII. Poion einai to tetarton charisma tou hagiou Pneumatos? Quartum Spiritus Sancti donum, quodnam est? Ap. He ischus, diati phulattontes pasan statheroteta kai andreian eis ten pistin, prepei na antistekomen eis holous tous peirasmous. Peri tautes he Graphe (a. Kor, is'. ig'.) legei; gregoreite, stekete en te pistei, andrizesthe, krataiousthe; kai allachou (Eph. s'. id'.); stete oun perizosamenoi ten osphun humon en aletheia, kai endusamenoi ton thoraka tes dikaiosunes; kai hupodusamenoi tous Resp. Robur. Quippe tuentes omnem constantiam ac fortitudinem in fide, mascule obsistere debemus quibuslibet tentationibus, de quo robore animi ita Scriptura (1 Cor. xvi. 13): 'Vigilate, persistite in fide, viri estote, corroboramini.' Et alibi (Ephes. vi. 14): 'State igitur lumbis balteo præcinctis in veritate, induti thoracem justitiæ, et calceati pedibus, podas en hetoimasia tou Euangeliou tes eirenes; epi pasin analabontes ton thureon tes pisteos, en o dunesesthe panta ta bele tou ponerou ta pepuromena sbesai; kai ten perikephalaian tou soteriou dexasthe, kai ten machairan tou Pneumatos, ho esti rhema Theou. To enantion tes ischuos einai ho phobos, peri hou legei ho Psalmodos (Psal. id'. e'.); ekei ephobethesan phobon, hou ouk en phobos. Kai ho Kurios hemon Iesous Christos mas prostassei, na men echomen toiouton phobon (Louk. ib'. d'.) legon; me phobeisthe apo ton apokteinonton to soma, kai meta tauta me echonton perissoteron ti poiesai. in præparatione Evangelii pacis. Super omnia adsumite scutum fidei, quo omnia mali illius ignita jacula exstinguere queatis, et accipite galeam salutis et gladium Spiritus, qui est verbum Dei.' Robori adversatur Timor, de quo vates sacer (Psa. xiv. 5): 'Illic trepidaverunt timore, ubi non erat timor.' Et Dominus noster Iesus Christus timorem nos ejusmodi habere vetat (Luc. xii. 4): 'Ne timeatis eos, qui corpus occidunt, nec deinde amplius quidquam efficere possunt.' Erotesis oe. Quæstio LXXVIII. Poion einai to pempton charisma tou hagiou Pneumatos? Quodnam quintum Spiritus Sancti charisma est? Ap. He gnosis einai to pempton charisma, ten hopoian ho hieros Psaltes (Psal. zd'. i'.) hermeneuei, legon; ho paideuon ethne, ouchi elenxei, ho didaskon anthropon gnosin? kai heteros Prophetes (Hier. g'. ie.) legei; kai doso humin poimenas kata ten kardian mou; kai poimanousin humas poimainontes met' epistemes etoun gnoseos. Toute he gnosis kai episteme prepei na haplonetai eis to na gnorize to thelema tou Theou, kai tou nomou tou. Eis auten enantionetai he agnoia tou nomou kai tes theleseos tou Theou; dia ten hopoian legei ho Psalmodos (Psal. oth'. s'.); Resp. Cognitio. Quam hunc in modum sacer Psaltes exponit (xciv. 10): 'Qui corripit gentes, nonne arguet qui docet hominem cognitionem?' Et Propheta alius (Ier. iii. 15): 'Dabo vobis pastores secundum cor meum, et pascent vos pascentes cum scientia, sive item cognitione.' Quæ cognitio et scientia in id potissimum extendenda atque explicanda est, ut voluntatem legemque Dei cognoscat. Contraria illi est inscientia legis voluntatisque divinæ, de qua auctor Psalmorum ait (Psa. lxxix. 6): ekcheon ten orgen sou epi ta ethne ta me ginoskonta se, kai epi basileias, ahi to onoma sou ouk epekalesanto. 'Effunde iram tuam in gentes, quæ te non noverunt, et in regna, quæ nomen tuum non invocant.' Erotesis oth'. Quæstio LXXIX. Poion einai to hekton charisma tou hagiou Pneumatos? Sextum Spiritus Sancti charisma, quodnam est? Ap. He eusebeia; he hopoia me ten orthen pistin themelionetai eis ten ektene proseuchen kai eis ta agatha erga; dia ten hopoian houto (a. Tim. d'. e.) legei ho Apostolos; he de eusebeia pros panta ophelimos estin, epangelian echousa zoes tes nun kai tes mellouses. Kai bebaia eusebeis ekeinoi legontai, hoi hopoioi kamontes sunecheis proseuchas pros ton Theon pheugousin holais tais asebeiais kai hamartiais. He eusebeia lego he me phainomene, he hopoia einai ton Pharisaion; all' he alethine kai enkardios; hina me kai peri autes (Matth. ie. e.) eipei ho Kurios; houtos ho laos tois cheilesi me tima, he de kardia auton porrho apechei ap' emou; kai palin (Matth. kg'. ks'.); Pharisaie tuphle, katharison proton to entos tou poteriou kai tes paropsidos, hina genetai kai to ektos auton katharon. Resp. Pietas. Quæ una cum vera fide in assidua ardentique precatione bonisque operibus fundatur, de qua sic disserit Apostolus (1 Tim. iv. 8): 'Pietas ad omnia utilis est habetque promissionem hujus et venturæ vitæ.' Itaque vere illi pii appellantur, qui perpetuis Deum precibus venerantur omnemque impietatem ac peccati labem vitant. Pietas, inquam, non apparens et adumbrata, qualis olim Pharisæorum erat; sed solida et germana cordique penitus infixa, ne de illa etiam hujusmodi Dominus sententiam ferat (Matt. xv. 8): 'Populus iste labiis me suis honorat, sed cor ipsorum procul a me abest.' Et rursus (Matt. xxiii. 26): 'O cæcule Pharisæe, prius interiora calicis ac patinæ purga; ita etiam exteriora eorum munda erunt.' Erotesis p'. Quæstio LXXX. Poion einai to hebdomon charisma tou agiou Pneunatos? Septimum Spiritus Sancti donum, quodnam est? Ap. Ho phobos tou Theou, ho hopoios prepei na einai hos an ekeinos, hopou echousi ta paidia pros tous pateras Resp. Timor Dei. Quem ejusmodi esse oportet, cujusmodi erga parentes liberorum, non qualis erga tous, kai ochi hos an ekeinos, hopou echousin hoi douloi pros tous despotas ton. Kai peri tou protou legei ho Psalmodos (Psal. ld'. th'.); phobethete ton Kurion pantes hoi hagioi autou; hoti ouk estin husterema tois phoboumenois auton. Peri de tou deterou legei (a. Ioan. d'. ie.) ho Apostolos; phobos ouk estin en te agape, all' he teleia agape exo ballei ton phobon; hoti ho phobos kolasin echei; ho de phoboumenos ou tetleiotai en te agape. Me ton tropon touton prostassei (Psal. kb'. kg'.) he Graphe; na phoboumetha ton Theon ex agapes, hotan legei; hoi phoboumenoi ton Kurion ainesate auton, hapan to sperma Iakob, doxasate auton; phobetheto de ap' autou hapan to sperma Israel. Kai hopoios me ton toiouton phobon thelei phobasthai ton Theon, ekeinos phulattei tas entolas tou kata to (Ioan. id'. kg'.) eiremenon; ean tis agapa me, ton logon mou teresei. heros servorum est. De priore illo sic divinus Psalmista (Psa. xxxiv. 10): 'Timete Dominum omnes Sancti ejus; quoniam non est penuria timentibus eum.' De posteriore autem ita Apostolus (1 Ioh. iv. 18): 'Timor non est in caritate, sed perfecta caritas timorem expellit; habet enim cruciatum timor, et qui timet non est perfectus in caritate.' Hoc modo, ut Deum ex amore timeamus, præcipit Scriptura (Psa. xxii. 24): 'Qui timetis Dominum, laudate eum; universum semen Iacobi glorificate eum. Timeat eum omne semen Israëlis.' Qui hujusmodi timore Deum timet, ille præcepta ipsius observat, ut dictum est (Ioh. xiv. 23): 'Si quis diligit me, is sermonem meum servabit.' Erotesis pa. Quæstio LXXXI. Posoi kai poioi einai hoi karpoi tou hagiou Pneumatos? Quot et quinam sunt fructus Spiritus Sancti? Ap. Karpous tou hagiou Pneumatos e semadia tes theias charitos ho Apostolos Paulos aparithmei ennea legon (Gal. e. kb'.) houtos; ho de karpos tou Pneumatos estin agape, chara, eirene, makrothumia, chrestotes, agathosune, pistis, praotes, enkrateia. Ma prepei na pisteuomen, pos kai hai Resp. Fructus Spiritus Sancti sive signa divinæ gratiæ novem recenset Paulus (Gal. v. 22): 'Fructus vero Spiritus est Caritas, Gaudium, Pax, Lenitas, Benignitas, Bonitas, Fides, Mansuetudo, Continentia.' Verum enim vero ceteræ item virtutes omnes fructus loipai aretai na legontai karpoi tou hagiou Pneumatos, epeide ap' auto katabainousi, kai auto sunergei eis to na teleionountai apo ton anthropon. Dia touto den legei ho Paulos; kata touton monon ouk esti nomos; alla kata ton toiouton, hos an hopou einai, kai alla homoia toutois. Spiritus Sancti habendæ nobis appellandæque sunt, quoniam ab eo descendunt, eoque adjuvante, recte ab hominibus perficiuntur. Ideoque non addit Paulus: Contra has solas non est Lex; sed, contra hujusmodi, eo quod et aliæ bis similes sunt. Erotesis pb'. Quæstio LXXXII. Poion einai to ennaton arthron tes pisteos? Nonus fidei Articulus quis est? Ap. Eis mian hagian katholiken kai apostoliken Ekklesian. Resp. In unam sanctam, Catholicam et Apostolicam Ecclesiam. Erotesis pg'. Quæstio LXXXIII. Ti didaskei he agia ekklesia eis touto to arthron tes pisteos? Quid docet sancta Ecclesia, in hoc fidei Articulo? Ap. Tessara pragmata; proton pos he ekklesia einai mia, hagia, katholike kai a[pstpole, kata ten didaskalian tou Apostolou (b'. Kor. ia. b'.) legontos; hermosamen humas heni andri parthenon hagnen parastesai to Christo. Kai kathos ho Christos einai henas, tetoias loges kai he numphe tou einai mia; hos delon apo to d'. kephal. tes pros Ephesious (sich. e.) epistoles, hopou legei; heis Kurios, mia pistis, hen baptisma, kai heis Theos kai Pater panton. Resp. Res quatuor. Primura: Ecclesiam esse unam, sanctam, Catholicam et Apostolicam, secundum doctrinam Apostoli (2 Cor. xi. 2): 'Despondi vos viro uni, ut virginem castam exhiberem Christo.' Sicuti vero Christus unus est, ita et sponsa illius non nisi una est, ut manifestum est ex capite quarto epistolæ ad Ephesios (v. 5): 'Unus Dominus, una fides, unum baptisma, et unus Deus itemque Pater omnium.' Erotesis pd'. Quæstio LXXXIV. Poion einai to deuteron, hopou didasketai eis to arthron touto? Secundum, quod hoc Articulo docetur, quodnam est? Ap. Deuteron didaskei to arthron Resp. Hoc nimirum, Catholicam touto, pos he katholike ekklesia den pernei onoma apo kan hena topon, an einai kai ho pleon exairetos; diati hai topikai ekklesiai einai merikai; hoion he Ephesine, he en Philadelpheia, he en Laodikeia, he en Antiocheia, he en Hierosolumois, he en Rhome, he en Alexandreia, kai hai loipai. Ma anamesa eis toutais tais ekklesiais tais merikais ekeine onomazetai meter auton, he hopoia prote eploutese ten parousian tou Christou, kai edechtheke ten aionion soterian kai ten aphesin ton hamartion; kai apo ten hopoian eperen archen he keruxis tou euangeliou eis holon ton perigeion kosmon, hos martura he Graphe (Louk. kd'. mz'.) legousa; houtos edei pathein ton Christon kai anastenai ek nekron te trite hemera, kai keruchthenai epi to onomati autou metanoian kai aphesin hamartion eis panta ta ethne, arxamenon apo Hierousalem. Humeis de este martures touton. Kai allachou (Prax. a. e.); esesthe moi martures en te Hierousalem kai en pase Ioudaia kai Samareia kai heos eschatou tes ges. Akomi ekeine legetai prote, he hopoia elampse perissoteron apo holais tais allais ekklesiais eis ten didaskalian, kai eis ta ethe; emprosthen tes hopoias hoi Apostoloi edidasi ton logariasmon tous, kathos martura (Prax. ia. b') he Graphe, legousa; kai hote anebe Petros eis Hierosoluma, diekrinonto pros auton hoi Ecclesiam non uni alicui loco etiam præcipuo et clarissimo nominis sui decus acceptum referre. Quotquot enim certis locis continentur ecclesiæ, particulares sunt, ut Ephesina, ut Philadelphiensis, ut Laodicena, ut Antiochena, ut Hierosolymitana, ut Romana, ut Alexandrina, ut ceteræ item. Verum enim vero inter particulares istas ecclesias illa mater reliquarum dicitur, quæ prima omnium præsentia Christi ornata fuit ac salutem æternam veniamque peccatorum accepit, et ex qua annunciatio Evangelii in totum terrarum orbem primum propagata est, teste ipsa Scriptura (Luc. xxiv. 47): 'Sic pati oportuit Christum et tertio die resurgere a mortuis et prædicari in nomine ejus poenitentiam ac remissionem peccatorum in omnes gentes, facto initio ab Hierosolymis; vos autem harum rerum testes estis.' Et alibi (Act i. 8): 'Eritis mihi testes, cum Hierosolymis tum in universa Iudæa et Samaria et ad ultimos usque terræ fines.' Solet et illa prima salutari, quæ doctrinæ morumque sanctimonia super reliquas omnes ecclesias clarius effulsit, et coram qua ipsimet Apostoli actionum suarum rationem exposuerunt, prout testatur Scriptura, quæ dicit (Act xi. 2): 'Quum autem adscendisset Hierosolymam Petrus; disceptabant adversus ek peritomes legontes, hoti pros andras akrobustian echontas eiselthes kai sunephages autois? Eis tous hopoious apekrithe ho Petros; ego tis emen dunatos kolusai ton Theon? akousantes de tauta hesuchasan kai edoxazon ton Theon legontes; arage kai tois ethnesin ho Theos ten metanoian edoken eis zoen. Kai katotero (sicho kb'.); ekousthe ho logos eis ta ota tes ekklesias tes en Hierosolumois peri auton; kai exapesteilan Barnaban dielthein heos Antiocheias. Kai allachou (Prax. ie. b'.); etaxan anabainein Paulon kai Barnaban kai tinas allous ex auton pros tous Apostolous kai presbuterous eis Hierousalem peri tou zetematos toutou (sticho kb'.). Tote edoxe tois Apostolois kai tois presbuterois sun hole te ekklesia, eklexamenous andras ex auton pempsai eis Antiocheian sun to Paulo kai Barnaba, meta toiautes graphes; edoxe to hagio Pneumati kai hemin, meden pleon epitithesthai humin baros plen ton epanankes touton. Akomi eis allon topon (Prax, is'. d'.) legei; hos de dieporeuonto tas poleis, paredidoun autois phulassein ta dogmata ta kekrimena hupo ton Apostolon kai ton presbuteron ton en Hierousalem. Loipon he en Hierosolumois ekklesia einai meter pason ton ekklesion kai prote, diati ap' ekeinen erchise na aplonetai to Euangelion illum, qui ex circumcisione erant, dicentes: Atqui ad homines incircumcisos ingressus es et una cum illis edisti.' Quibus respondebat Petrus (vers. 17): 'Ego vero quis eram, ut Deum inhibere possem? quibus illi auditis acquieverunt Deumque collaudarunt dicentes: jam itaque et gentibus poenitentiam ad vitam concessit Deus?' Et paullo post (vers. 22): 'Pervenit is rumor ad aures ecclesiæ, quæ Hierosolymis erat, de istis. Itaque Barnabam miserunt, qui Antiochiam usque iret.' Et alibi (Act. xv. 2): 'Statuerunt, ut adscenderunt Paulus et Barnabas et quidam præterea alii de suis ad Apostolos et seniores Hierosolymam super hac quæstione' (vers. 22). 'Tum placuit Apostolis et senioribus, una cum tota Ecclesia delectos ex sese viros Antiochiam mittere cum Paulo et Barnaba cum literis hujusmodi' (vers. 28): 'Visum est Spiritui Sancto et nobis, ne quid amplius imponeremus vobis oneris præter hæc necessaria.' Etiam alio loco (Act. xvi. 4): 'Quum autem transirent per civitates, servanda illis tradebant dogmata, quæ decreta erant ab Apostolis et senioribus qui erant Hierosolymis.' Est itaque haud dubie mater et princeps Ecclesiarum omnium Ecclesia Hierosolymitana, quoniam ex illa in eis hola ta perata, kala kai hoi basileis husteron na edokasi ta proteia tes times ei ten presbuteran kai ei ten nean Rhomen dia to kratos tes basileias, hopou eton eis autas kata ton triton kanona tes deuteras oikoumenikes Sunodou tes en Konstantinoupolei. Kai haute egineke katholike; diati edechthesan ten pistin kai didaskalian tes hola ta ethne. omnes orbis terminos diffundi coepit evangelium; quamvis postea imperatores primos dignitatis gradus antiquæ novæque Romæ tribuerint ob majestatem Imperii, quæ iis locis domicilium habebat, secundum canonem tertium secundæ oecumenicæ Synodi Constantinopolitanæ (Adde Chalced. KH. Iustin. Neap. Diatax. rla. , etc.). Eadem ecclesia Hierosolymitana postmodum catholica evasit, fide illius et doctrina ab omnibus gentibus communiter recepta. Erotesis pe. Quæstio LXXXV. Ti didasketai triton eis touto to arthron tes pisteos? Tertium, quod in hoc Articulo docetur, quid est? Ap. Pos allo themelion den einai tes ekklesias para monon ho Christos, kata ton Apostolon (a Kor. g'. ia'.) ton legonta; themelion gar allon oudeis dunatai theinai para ton keimenon, hos estin Iesous ho Christos. Kai an kan mian phoran legontai kai hoi Apostoloi kai hoi Prophetai themelia tes pisteos kai tes ekklesias, hos an hotan (Apok. ka. id'.) lege ho Ioannes, pos he megale polis he Hierousalem eiche teichos eis dodeka themelia ktismenon, kai en autois esan onomata ton dodeka Apostolon tou Arniou; kai ho Paulos (Eph. b'. k'.) legei, pos eimesthan epoikodomethentes epi to themelio ton Apostolon kai Propheton; touto prepei na groikatai Resp. Nullum aliud ecclesiæ fundamentum esse, quam Christum solum secundum verba Apostoli (1 Cor. iii. 2): 'Fundamentum aliud nemo jacere potest, præter id, quod jactum est, quod est Iesus Christus.' Quamvis autem semel alicubi Apostoli et Prophetæ fundamenta fidei et Ecclesiæ dicantur, veluti quum Ioannes ait (Apoc. xxi. 14): 'Magnam urbem Hierosolymam muro super duodecim fundamenta exstructo septam esse, fundamentisque inscripta esse nomina duodecim Apostolorum Agni.' Sed et Paulus affirmat (Eph. ii. 20): 'Nos exædificatos esse super fundamento Apostolorum et Prophetarum.' Id vero pos hoi Prophetai kai hoi Apostoloi den einai haplos kai protos themelia tes pisteos; diati ho toioutos themelios einai monos ho Christos; ma kata ti kai deuteron; kath' hoson ekeinoi hos engutero kai plesiesteroi epokodomethesan apano eis ten soteriode didaskalian tou Iesou Christou tou Kuriou hemon, kai ephanesan protoi eis to na aplosousi ten pistin tou Christou eis hola ta perata tes oikoumenes. Diati ho Christos den ethemeliose ten ekklesian tou apano eis anthropous, ma apano eis ton heauton tou, kai apano eis ten theian tou didaskalian. Akomi apo touto to arthron didaskometha, pos monos ho Christos einai kephale tes ekklesias kata ten didaskalian tou Apostolou (Eph. e. kg'.) legontos; hoti ho aner esti kephale tes gunaikos, hos kai ho Christos kephale tes ekklesias; kai autos esti soter tou somatos. Kai allachou (Kol. a. ie.); autos estin he kephale tou somatos tes ekklesias, hos estin arche, prototokos ek ton nekron; hina genetai en pasin autos proteuon. Diati an legontai kai eis tas ekklesias hoi proistamenoi auton archiereis kephalai auton, touto prepei na groikatai pos autoi einai topoteretai tou Christou eis ten idian tou kath' henas eparchian, kai kephalai merikai; kata ten Graphen (Prax. k'. ke.) ten legousan; prosechete heautois kai panti to poimnio, ita accipiendum est, quod Prophetæ et Apostoli non simpliciter et primario fidei fundamenta sint; nam ejusmodi fundamentum solus est Christus: sed secundum quid et secundarium, quod illi, ut propinquiores et viciniores, super salutarem Iesu Christi Domini nostri doctrinam structi sint, primique omnium fuerint, qui fldem Christi per totum terrarum orbem propagarint. Non enim super mortales homines, sed super semet ipsum et divinam doctrinam suam ecclesiam fundavit Christus. Ad hæc item ex hoc articulo docemur, Christum solum ecclesiæ suæ caput esse secundum doctrinam Apostoli (Ephes. v. 23); 'Quoniam vir uxoris caput est, ut et Christus caput Ecclesiæ, qui et corpori toti salutem dat.' Et alibi (Col. i. 18): 'Ipse corporis ecclesiæ caput est, qui principium est et primogenitus ex mortuis, ut in omnibus primas ipse teneat.' Tametsi vero antistites in ecclesiis, queis præsunt, capita earum dicuntur: sic illud tamen accipiendum, quod ipsi vicarii Christi in sua quisque provincia et particularia quædam capita sint, dicente Scriptura (Act. xx. 28): 'Attendite vobis et toti gregi, in quo vos Spiritus Sanctus posuit episcopos, ad pascendam ecclesiam Dei, quam suo sibi sanguine acquisivit.' Ita nimirum, en ho humas to Pneuma to hagion etheto episkopous, poimainein ten ekklesian tou Theou, hen periepoiesato dia tou idiou haimatos; ontos archipoimenos autou Iesou Christou; hos legei Petros (a. Ep. e. d'.); kai phanerothentos tou archipoimenos komieisthe ton amarantinon tes doxes stephanon. ut Christus ipse pastorum princeps sit, teste Petro (1 Pet. v. 4): 'Cum apparuerit ille pastorum princeps, reportabitis coronam gloriæ nunquam marcescentem.' Erotesis ps'. Quæstio LXXXVI. Ti didasketai tetarton eis touto to arthron tes pisteos? Quartum, quod hic docet Articulus, quid est? Ap. To arthron touto didaskei katha orthodoxon, pos prepei na hupotassetai eis ten ekklesian kata ten didaskalian tou Christou (Matth. ie. iz'.) ten legousan; ean de kai tes ekklesias parakouse, esto soi hosper ho ethnikos kai ho telones. Kai pros toutois he ekklesia echei ten exousian touten, hoste me tas sunodous tas oikoumenikas na dokimaze tas Graphas; na krine Patriarchas, Papadas, Episkopous, na tous kathupoballe kata ta sphalmata ton eis tais kanonikais timoriais kai epitimia. Epeide einai stele tes aletheias kai themelios, kata ton Apostolon (a. Tim. g'. ie.) legonta; hina eides, pos dei en hoiko Theou anastrephesthai; hetis estin ekklesia Theou zontos, stulos kai hedraioma tes aletheias. Resp. Docet unumquemque Christianum oportere ipsum morem gerere subjectumque esse ecclesiæ secundum doctrinam Christi, quæ ita habet (Matt. xviii. 17): 'Quod si neque ecclesiæ obtemperet, sit tibi velut ethnicus ac publicanus.' Ad hæc ea etiam instructa potestate est ecclesia, ut per synodos oecumenicas examinare atque approbare queat scripturas; cognoscere item ac judicare de actis Patriarcharum, Pontificum, Episcoporum, eosque pro gravitate delicti, multis poenisque canonicis mulctare: est enim columna atque fundamentum veritatis, dicente Apostolo (1 Tim. iii. 15): 'Ut scias, quomodo versari oporteat in domo Dei; quæ est Ecclesia Dei viventis, columna et firmamentum veritatis. Erotesis pz'. Quæstio LXXXVII. Poiai einai hai entolai tes ekklesias? Quænam sunt Præcepta ecclesiæ? Ap. Hai entolai tes ekklesias hai mallon exairetoi einai ennea. To proton einai, na proseuchetai kath' henas eis ton Theon me suntriben kai katanuxin tes kardias; kai na mueitai me tais teletais tes ekklesias eis katha kuriaken kai eis tais heortasimais hemerais; egoun akouontai ton orthron, ten leitourgian, ton hesperinon, kai didachen; diati legei (Louk. ie. a.) he Graphe; dei pantote proseuchesthai, kai me ekkakein; kai allachou (Eph. s'. ie.); dia pases proseuches kai deeseos proseuchomenoi en panti kairo en pneumati; kai eis auto touto agrupnountes en pase proskarteresei kai deesei peri panton ton hagion. Kai allachou legei (a. Thess. e. iz'.) ho idios Paulos; adialeiptos proseuchesthe. Resp. Præcepta Ecclesiæ summa et præcipua novem sunt. Primum est, ut Deum quisque cum contritione et compunctione cordis adoret, ut singulis diebus dominicis ac festis solemnibus ecclesiæ sacris rite operetur, hoc est, ut horas matutinas, liturgiam, vesperas, concionem diligenter audiat. Sic enim Scriptura (Luc. xviii. 1): 'Oportet semper precari et non defatigari.' Et alibi (Eph. vi. 18): 'Omni oratione et precatione orantes omni tempore in spiritu: et in hoc ipsum vigilantes cum omni assiduitate et supplicatione pro omnibus sanctis.' Rursus alibi idem ille Paulus (1 Thess. v. 17): 'Orate sine intermissione. Erotesis pe. Quæstio LXXXVIII. Poia einai he deutera entole tes ekklesias? Quodnam secundum Ecclesiæ præceptum est? Ap. He deutera entole einai, na phulatte ho Christianos katha chronon tas tessaras diatetagmenas nesteias; proten, ten pro tes Christou genneseos; he hopoia archizei apo tas ie. tou Noembriou; deuteran ten megalen tessarakosten, ten hopoian ho Christos ekame; kathos (Matth. d'. b'.) legei he Graphe; kai nesteusas hemeras tessarakonta kai nuktas tessarakonta husteron epeinase; triten ton hagion Apostolon, ten hopoian archizei Resp. Ut homo Christianus quotannis quatuor statuta Jejunia servet. Primum proximo ante nativitatem Christi tempore, cujus initium a quinto decimo mensis Novembris die ducitur. Secundum, quod magna Quadragesima dicitur, Christo ipsi inedia actum, tradente Scriptura (Matt. iv. 2): 'Et quum jejunasset dies quadraginta noctesque totidem, tandem esuriit.' Tertium sanctorum Apostolorum est, he ekklesia meta mian hebdomada tes heortes tes hagias pentekostes; kai legetai ton Apostolon dia ten aphormen touten; diati eis ton kairon ekeinon hoi Apostoloi enesteuasi, pempomenoi eis to kerugma tou Euangeliou; kathos phainetai eis tas Praxeis auton, hopou (keph. ig'. g'.) legei; tote nesteusantes kai proseuxamenoi kai epithentes tas cheiras autois apelusan. He tetarte nesteia ginetai pro tes heortes tes koimeseos tes huperagias Theotokou kai aeiparthenou Marias; he hopoia archizei apo ten proten tou Lugoustou menos, kai teleionei te ie. tou autou menos. Akomi prepei na phulattetai kai he nesteia tes tetrades kai tes paraskeues; ma ochi tou Sabbatou kai tes Kuriakes, kata ton xs'. kanona ton hagion Apostolon, exo apo to mega sabbaton. Akomi eparedoken he ekklesia na nesteuomen kai te id'. tou Septembriou menos kata ten hupsosin tou staurou; diati kamnomen ten enthumesin tou pathous tou Kuriou hemon Iesou Christou, diabazontes ta Heuangelia tou pathous autou. Kai te kth'. tou Augoustou, dia na timesomen ten apotomen tou prodromou me nesteian. Exo apo touto mas eparedoke, na me nesteuomen eis kapoiais hemerais diatetagmenais; hos an einai apo ten hemeran tes genneseos tou Christou heos ton hagion epiphanion; kai hole he diakainesimos quod mox, exacta sacræ Pentecostes hebdomade, orditur ecclesia. (Claudit die Petri et Pauli, Junii xxix.) Apostolorum autem ideo nuncupatur, quod illo temporis spatio jam ad divulgandum evangelium ituri Apostoli jejunium celebraverunt, id quod ex Actis ipsorum clarum est (Cap. xiii. 3): 'Ubi jejunassent et Deum comprecati essent, manus illis imponebant eosque dimittebant.' Quartum jejunium proxime ante diem emortualem (sive Assumtionis), sanctissimæ Deiparæ, et semper-Virginis Mariæ, agitur. Initium illi Calendis Sextilibus: finis die XV. mensis ejusdem. Porro quarto etiam sextoque cujusque hebdomadis die jejunia observari oportet. Sabbato et die Dominico non item, vetante id canone LXVI. sanctorum Apostolorum; excepto tamen magno Sabbato (quo compositæ sepulcro suo sacræ Servatoris reliquiæ quievere). Sed et XIV. Septembris diem, exaltationi S. Crucis dedicatum, jejunio coli jussit ecclesia, siquidem eo die memoriam passionis Dominicæ recitatis, quæ de ea agunt, evangeliis recolimus. Itemque diem XXIX. Augusti, nimirum ut Ioannis, Christi præcursoris, obtruncationem religiosa inedia celebremus. Ad hæc etiam, ut ne statis quibusdam diebus cibo nos abstineamus, hebdomas, kai he hebdomas meta ten pentekosten, kai he prophonesimos, kai he turine. Ta hopoia chreostei katha Christianos orthodoxos na phulatte. eadem tradidit ecclesia. Puta, a die natali Christi usque ad diem sacrorum Epiphaniorum, totaque Paschali atque Pentecostali hebdomade, ut et illa, quæ Dominicam Septuagesimæ præcedit hebdomada ( prophonesimon dicunt). Eaque itidem, quæ inter Sexagesimam et Quinquagesimam interest (Græcis turine est). Quæ omnia orthodoxus quisque Christianus bona fide custodire debet. Erotesis pth'. Quæstio LXXXIX. Poia einai he trite entole tes ekklesias? Quodnam tertium Ecclesiæ præceptum est? Ap. Na timountai hoi pneumatikoi me ten prepoumenen eulabeian, hos douloi tou Theou kai mesitai, hopou mesiteuousi di hemas pros ton Theon; malista ekeinoi, hopou exomologousin, hos Pateres pneumatikoi, kai ap' ekeinous prepei na bouleuometha peri tes soterias hemon. Dia to prostagma touto he Graphe (a. Kor. d'. a.) homilei tetoias loges; houtos hemas logizestho anthropos, hos huperetas Christou kai oikonomous musterion Theou. Kai (a. Thess. e. ib'.) allachou; erotomen de humas, adelphoi, eidenai tous kopiontas en humin, kai proistamenous humon en Kurio, kai nouthetountas humas, kai hegeisthai autous huperekperissou en agape dia to ergon auton. Kai (a. Kor. th'. ig'.) eis allon topon; ouk oidate hoti hoi ta hiera ergazomenoi Resp. Ut homines ecclesiasticos debita colamus observantia, velut ministros Dei ac sequestres, qui pro nobis apud Deum deprecatores se præbent. Inprimisque illos, qui ut Patres spirituales coufessiones nostras excipiunt, et quos a nobis in salutis negotio consuli fas est. De quo præcepto ita loquitur Scriptura (1 Cor. iv. 1): 'Sic nos æstimet homo, ut ministros Christi et dispensatores mysteriorum Dei.' Et alibi (1 Thess. v. 12): 'Rogamus vos fratres, ut agnoscatis illos qui laborant in vobis et præsunt vobis in Domino et commonefaciunt vos, ut eos summo in pretio habeatis, in caritate, propter opus ipsorum.' Et loco alio (1 Cor. ix. 13): 'Nescitis, quod qui sacris operantur, ek tou hierou esthiousi? kai hoi to thusiasterio prosedreuontes to thusiasterio summerizontai? Houto kai ho Kurios dietaxe tois to Euangelion katangellousin ek tou Euangeliou zen. Kai (a. Tim. e. iz'.) palin; hoi kalos proestotes presbuteroi diples times axiousthosan; malista hoi kopiontes en logo kai didaskalia. Kai hoi kosmikoi anthropoi den prepei na anakatonountai eis ta pneumatika erga, kata ton Apostolon (Gal. s'. a.) legonta; adelphoi, ean kai proslephthe anthropos en tini paraptomati, humeis oi pneumatikoi katartizete ton toiouton en pneumati praotetos. ex sanctuario edunt? et qui altari assidue ministrant, cum altari participant? sic et Dominus constituit, ut 'qui Evangelium annuntiant ex Evangelio vivant.' Et rursus (1 Tim. v. 17): 'Presbyteri, qui bene præsunt, duplici honore digni habeantur: maxime, qui laborant in verbo et doctrina.' Nefas vero est profanis et laicis hominibus in munia spiritualia inferre se atque immiscere, dicente Apostolo (Gal. vi. 1): 'Fratres, si forte occupatus aliquo lapsu homo fuerit, vos qui spirituales estis instaurate hominem ejusmodi in spiritu lenitatis.' Erotesis k'. Quæstio XC. Poia einai he tetarte entole tes Ekklesias? Quartum Ecclesiæ præceptum quodnam est? Ap. Na exomologoumetha tas hamartias mas tessares phorais ton chronon emprosthen tou hiereos tou nomimos kai orthodoxos kecheirotonemenou; hoi de prokoptontes eis ten eusebeian kai eulabeian has exomologountai katha mena; hoi de haplousteroi chreostousi kan apo mian phoran ton chronon na kamousin exomologesin ton hamartion ton, kai touto na ginetai eis ton kairon tes hagias tessarakostes. Eis de tous arrhostous touto prepei, na einai he prote ennoia, na katharisousi to gorgoteron ten suneidesin ton me ten exomologesin, Resp. Ut quatuor quotannis delicta nostra sacerdoti recte atque ex ordine creato confiteamur. At qui in pietate ac religione longius progressi sunt, singulis mensibus noxas suas expiant. Simpliciores minimum semel in anno, videlicet tempore sanctæ Quadragesimæ, lustralem peccatorum suorum confessionem edere debent. Morbo oppressi id ante omnia operam dabunt, ut quam primum conscientiæ suæ maculas earum confessione coenæque sacræ participatione eluant; prius tamen summa cum reverentia kai na genousi metochoi tes hagias koinonias, pernontes me pasan eulabeian protetera to hagion euchelaion. rite usurpato sacro chrismate. Erotesis ka. Quæstio XCI. Poia einai he pempte entole tes ekklesias? Quintum Ecclesiæ præceptum quod est? Ap. Na me diabazountai ta biblia ton hairetikon, mete na akouetai he blasphemos didaskalia ton ap' ekeinous, hopou den einai gegumnasmenoi eis ten hagian Graphen kai eis tais epistemais; mete na dialegountai met' autous, mete na sunanastrephountai; kata ton melodon Propheten ton (Psal. a. a.) legonta; makarios aner, hos ouk eporeuthe en boule asebon, kai en hodo hamartolon ouk este; kai allachou prostassei he Graphe (Tit. g'. i.) legousa; hairetikon anthropon meta proten kai deuteran nouthesian paraitou. Resp. Ut ne legantur Hæreticorum libri, neque fando blasphema illorum audiatur doctrina ab iis, qui in divinis ac humanis literis atque disciplinis inexercitati sunt; ne sermones cum ejusmodi hominibus conferant; ne ad familiaritatem eorum sese applicent, monente Propheta cantore (Psa. i. 1): 'Beatus vir, qui non ambulat in consilio impiorum, et in via peccatorum non consistit.' Et alibi præcipit Scriptura (Tit. iii. 10): 'Hæreticum hominem post unam alteramque admonitionem devita.' Erotesis kb'. Quæstio XCII. Poia einai he hekte entole tes ekklesias? Sextum Ecclesiæ præceptum quodnam est? Ap. Na parakaloumen ton panagathon Theon dia pasan katastasin ton anthropon; proton men dia tous pneumatikous, egoun dia ton panagiotaton Patriarchen, dia ton Metropoliten, kai Episkopon tes eparchias kai dia ton kleron holon; epeita dia ton basilea, dia ton hegemona, dia holen ten gerousian, kai Resp. Ut Deum optimum maximumque pro omni hominum ordine ac statu pie veneremur. Primum pro spiritualibus: nimirum pro sanctissimo Patriarcha, pro Metropolita et Episcopo nostræ provinciæ cleroque universo. Tum pro rege, pro præside provinciæ, pro senatu omni et rep., pro exercitu pasan ten politeian; dia to stratopedon; exairetos de di ekeinous, hopou agathoergousin eis tais ekklesiais kai phrontizousi, na auxesousi ten pistin katholiken kai orthodoxon; kata ton Apostolon, hopou (a. Tim. b'. a.) legei; parakalo oun proton panton poieisthai deeseis, proseuchas, enteuxeis, eucharistias huper panton anthropon, huper basileon kai panton ton en huperoche onton; hina eremon kai hesuchion bion diagomen en pase eusebeia kai semnoteti. Touto gar kalon kai apodekton enopion tou soteros hemon Theou. Akomi na parakaloumen kai dia tous kekoimemenous, hopou emiseusasin apo ten zoen touten me pistin orthodoxon; akomi kai dia tous hairetikous kai schismatikous, dia na epistrepsousin eis ten orthodoxon pistin, prin na miseusousin apo ten parousan zoen. et legionibus; sed vero inprimis pro iis orandum, qui bene de ecclesiis merentur sedulamque navant operam, quo pacto orthodoxæ ac catholicæ religionis pomoeria terminosque proferant, auctore Apostolo, qui ait (1 Tim. ii. 1): 'Adhortor igitur ante omnia, ut fiant; deprecationes, orationes, intercessiones, gratiarumque actiones, pro omnibus hominibus; pro regibus, omnibusque loco eminenti collocatis; ut quietam ac tranquillam vitam degamus in omni pietate atque honestate.' Nam bonum hoc est et acceptum coram Deo Servatore nostro. Porro et pro iis orandum, qui jam obdormierunt; nimirum qui in orthodoxa fide ex hominum vita demigrarunt. Denique etiam pro Hæreticis et Schismaticis, ut resipiscant atque ad germanam pietatis sanctimoniam ante supremum vitæ diem sese recipiant. Erotesis kg'. Quæstio XCIII. Poia einai he hebdome entole tes ekklesias? Quodnam septimum Ecclesiæ est præceptum? Ap. Na phulattontai hai nesteiai ekeinai kai deeseis, hopou thelousi prostassesthai xechorista apo ton Metropoliten e Episkopon eis ten eparchian tou, apo holous tous eparchotas aparasaleutos, hopou tais prostassei ekeinos dia kan mian anankaian hupothesin, egoun dia na epistrepse Resp. Ut probe inviolateque jejunia illa supplicationesque, quæ scorsum a Metropolita aut Episcopo in dioecesi sua indicuntur, ab omnibus provinciæ incolis serventur. Scilicet quando necessaria aliqua de caussa indicuntur, sive ad expiandas justas Numinis violati iras, ten dikaian orgen tou Theou ten epikeimenen eis ton laon tou; kai na ton lutrose e apo thanatikon, e peinan, e polemon, e abrochian, e polubrochian, e dia iatreian ton asthenon, e dia paregorian ton tethlimmenon; kathos phainetai eis tas Praxeis ton Apostolon hopou (keph. ib'. s'.) graphousin; ho men oun Petros etereito en te phulake, proseuche de en ektenes ginomene hupo tes ekklesias pros ton Theon huper autou. populum suum urgentes, populumque a pestilentia, a fame, a bello, a siccitate, aut pluvia nimia, eripiendum; sive ad sanandos ægrotos consolandosque oppressos, prout apparet ex Actis Apostolorum, ubi scribitur (xii. 6): 'Et Petrus quidem in carcere attinebatur, assiduæ vero pro eo ad Deum ab Ecclesia fiebant preces.' Erotesis kd'. Quæstio XCIV. Poia einai he ogdoe entole tes ekklesias? Quodnam octavum Ecclesiæ est præceptum? Ap. Na men apotolmosin hoi kosmikoi, na pernousi biaios ta kala kai stekoumena tes ekklesias, kai na ta metacheirizountai eis idiais tos chreiais. Hoi de pneumatikoi proestotes chreostousi na prometheuountai apo ta kala tes ekklesias ta stolismata kai hosa alla einai anankaia eis ten ekklesian; akomi ten zootrophian kai endumata ekeinon, hopou huperetousi ten ekklesian; kai ton ptochon, kai ton xenon; kata ten didaskalian tes Graphes hopou (Prax. ia. dth'.) legei; ton de matheton kathos euporeito tis, horisan hekastos auton eis diakonian pempsai tois katoikousin en te Ioudaia adelphois. Ho kai epoiesan, aposteilantes pros tous presbuterous dia cheiros Barnaba kai Saulou. Akomi den einai dikaion Resp. Ut ne profani homines bona nummosque ecclesiæ vi auferre aut ad privatas necessitates suas intervertere ausint. Ceterum ad sacrorum Antistites hæc cura pertinet, ut de bonis ecclesiæ mundum aliaque illi necessaria comparent: ut victum et vestitum iis, qui ecclesiæ ministrant, et egenis et peregrinis suppeditent, docente ita Scriptura (Act. xi. 29): 'Discipuli autem, prout cuique suppetebat, statuerunt in usum fratrum in Iudæa habitantium mittere. Quod etiam fecerunt, mittentes senioribus per Barnabam et Saulum.' Præterea minime æquum est, sive Sæculares, sive Pontifices ipsos, qui in Ecclesia aliqua sacrorum antistites sunt, nummos illius aut oute eis tous kosmikous, oute eis tous archiereis, hopou archierateuousin eis kan mian ekklesian, na apoxenonousi ta aspra e ta alla kineta tes pragmata, hopou tes erchontai, e apo presbeias tinos e doreas; kai na ta metacheirizountai eis idiotikais tos chreiais; dia na men pathe bian kai anatropen he gnome ekeinou hopou ta edoken. res mobiles alias sive testamento legatas, sive dono datas, quovis rnodo intercipere, in propriosque usus suos convertere, ne vim et subversionem pia donantis intentio perpetiatur. Erotesis ke. Quæstio XCV. Poia einai he ennate entole tes ekklesias? Nonum Ecclesiæ præceptum quodnam est? Ap. Na nen ginountai gamoi eis tais hemerais, hopou koluei he ekklesia. Akomi na men einai parontes hoi orthodoxoi Christianoi eis ta apegoreumena paignidia kai theatra; mete na akolouthousin eis ta ethe ta barbara, ma na enkrateuontai ap' auta hoson einai dunaton. Resp. Ne solemnia nuptiarum vetitis ecclesiæ diebus celebrentur. Tum ne orthodoxi Christiani in ludis prohibitis theatralibusque spectaculis intersint; nec peregrinos et barbaros consectentur mores; verum ut ab iis quantum potest sibi temperent. Erotesis ks'. Quæstio XCVI. Diati legomen pos pisteuomen eis ten ekklesian, hopou einai ktisma, hopheilontes eis monon ton Theon pisteuein? Verum enimvero quo pacto profitemur, nos in ecclesiam, rem creatam, credere; qui in solum Deum credere debemus? Ap. Diati kala kai he ekklesia na einai ktisma, apo anthropous sustemene, alla echei kephalen auton ton Christon ton alethinon Theon, to Pneuma to hagion, hopou ten didaskei pantar kai kamei ten hos legei (a. Tim. g'. ie.) ho Apostolos, numphen aspilon kai amomon tou Christou, kai stulon Resp. Nempe quamquam res creata ab hominibusque conflata ecclesia est: habet illa tamen caput Christum ipsum verum Deum; habet Spiritum Sanctum, qui illam perpetuo docet et instruit, eamque efficit, teste Apostolo; sponsam immaculatam et inculpatam Christi kai edraioma tes aletheias. Kai ta dogmata kai didagmata tes den einai anthropina alla theia; dia touto legontes pos pisteuomen eis auten, nooumen pos pisteuomen eis ta theoparadota tes logia, kai theopneusta dogmata. Phesi gar he Graphe; hoti hupo Pneumatos hagiou pheromenoi elalesan hoi hagioi Theou anthropoi; kai ho Paulos (a. Thess. b', ig'.) phesin; ou logon anthropou edexasthe, alla, kathos estin alethos, logon Theou. Kai apo touto kinoumetha na pisteuomen ochi monon to hieron Euangelion, hopou ekeine edialexe, peri hou ho Christos (Mark. a. ie.) dietaxato eipon; pisteuete en to Euangelio, alla kai eis pasas tas loipas graphas kai sunodikas diataxeis. (Ephes. v. 27); et 'columnam atque stabilimentum veritatis' (1 Tim. iii. 15). Sed et dogmata et doctrina illius nequaquam humana verum divina sunt. Quando itaque nos in illam credere profitemur; intelligimus, nos credere in traditas divinitus sacras illius Scripturas et inspirata a Deo dogmata. Ait enim Scriptura (2 Pet. i. 21), actos a Spiritu Sancto locutus fuisse sanctos Dei homines. Similiter et Paulus (1 Thess. ii. 13): 'Non ut sermonem hominum excepistis, sed (sicut revera est) ut sermonem Dei.' Hinc adducimur ad fidem habendam non modo sacro Evangelio ab Ecclesia recepto, de quo Christus ipse præcepit (Marc. i. 15): 'Credite Evangelio; verum etiam reliquis omnibus sacris Scripturis et synodicis decretis.' Erotesis kz'. Quæstio XCVII. Poion einai to dekaton arthron tes pisteos? Decimus fidei Articulus quis est? Ap. Homologo en baptisma eis aphesin hamartion. Resp. Confiteor unum baptisma in remissionem peccatorum. Erotesis ke. Quæstio XCVIII. Ti didaskei to arthron touto tes tisteos? Quid hic fidei Articulus docet? Ap. Epeide enthumatai tou baptismatos, hopou einai to proton musterion, mas didei aphormen, na theoresomen peri ton hepta musterion Resp. Quandoquidem baptismatis mentionem facit, quod primum ecclesiæ mysterium est: locum nobis opportunum præbet disserendi, tes ekklesias; ta hopoia einai tauta; to baptisma, to muron tou chrismatos, he eucharistia, he metanoia, he hierosune, ho timios gamos, kai to euchelaion. Tauta ta hepta musteria anabibazontai eis ta hepta charismata tou hagiou Pneumatos; epeide dia mesou ton musterion touton chunei tas doreas tou to Pneuma to hagion eis tas psuchas ekeinon, hopou ta metechousi kathos prepei, kai ten charin tou. Dia to hopoion pragma ho Patriarches Hieremias eis platos dialegetai eis to biblion, hopou egrapse pros tous Louteranous, dia na epistrepsousin. de septem mysteriis ecclesiæ, quæ sunt: Baptisma, Unguentum Chrismatis, Eucharistia, Poenitentia, Sacerdotium, honorabile Conjugium, et Oleum consecratum (extrema unctio). Quæ septem sacramenta septenis Spiritus Sancti donis respondent, quoniam per ea dona sua ac gratiam animis recte et legitime utentium Spiritus Sanctus infundit. Qua de re pluribus egit Patriarcha Hieremias in libro, quem convertendis Lutheranis scripsit. Erotesis kth'. Quæstio XCIX. Ti esti musterion? Quid est mysterium sive sacramentum? Ap. To musterion einai mia telete, he hopoia apokato [311] eis kapoion eidos horaton einai aitia, kai pherei eis ten psuchen tou pistou ten aoraton charin tou Theou; diatachthen hupo tou Kuriou humon, di hou hekastos ton piston ten theian charin lambanei. Resp. Mysterium est sacra quædam cærimonia, quæ sub specie aliqua visibili causa est, et in animam hominis fidelis invisibilem Dei gratiam infert: institutum a Domino nostro, per quem unusquisque fidelium divinam gratiam accipit. Erotesis r'. Quæstio C. Posa pragmata zetoutai eis to musterion? Quot res ad Mysterium opus sunt? Ap. Tria, hule harmodios, hos einai to hudor eis to baptisma; ho artos kai ho oinos eis ten eucharistian; to elaion, kai ta loipa kata Resp. Tres. Materia idonea, utpote aqua in baptismate; panis et vinum in eucharistia; oleum et cetera in suis quæque mysteriis. to musterion. Deuteron ho hiereus, hopou na einai nomimos kecheirotonemenos e ho episkopos. Triton he epiklesis tou hagiou Pneumatos, kai to eidos ton logion, meta hopoia ho hiereus hagiazei to musterion te dunamei tou hagiou Pneumatos me gnomen apophasismenen tou na to agiase. Secunda, Sacerdos legitimis suffragiis ordinatus aut Episcopus. Tertia Invocatio Spiritus Sancti et solemnis verborum formula. Quibus verbis vi et efficacia Spiritus Sancti mysterium sacerdos rite sanctificat; accedente fixa et deliberata ejusdem intentione sanctificandi mysterii. Erotesis ra. Quæstio CI. Dia poion telos ta musteria dietachthesan? Quem in finem instituta sunt mysteria? Ap. Proton dia na einai semadia ton alethinon huion tou Theou, egoun tes ekklesias tes orthodoxou, tes katholikes kai apostolikes; diati hopoios chratai ta musteria touta kathos prepei, einai eis ten ekklesian tou Theou alethinon kai gnesion melos tes kai kata charin huios Theou. Deuteron, dia na echomen asphales semeion, tes eis Theon hemon pisteos, estontas kai na eimesthan bebaioi me ten pistin, kai meta kala erga, na sothoumen eis ten aionion zoen. Triton, dia na echomen iatrika anamphibola, na diochnomen tais astheneiais ton hamartion mas. Resp. Primo ut signa atque tesseræ verorum Dei filiorum sive Ecclesiæ orthodoxæ, catholicæ et apostolicæ sint. Nam quisquis, ut oportet, hisce utitur mysteriis, is verum et genuinum ecclesiæ Dei membrum est et secundum gratiam Dei filius. Secundo ut certum nostræ in Deum fiduciæ habeamus pignus. Si videlicet in fide bonisque operibus constanter perseveraverimus, tum vitæ nos ac salutis æternæ compotes omnino fore. Tertio ut explorata atque præsentanea habeamus remedia, quibus infirmitates peccatorum nostrorum depellamus. Erotesis rb'. Quæstio CII. Ti einai to proton musterion tou baptismatos? Quid est primum mysterium sive baptismatis? Ap. To baptisma einai mia ekplusis kai anairesis tou propatorikou Resp. Baptisma est ablutio quædam et exstirpatio peccati originalis, hamartematos; dia tes trites kataduseos eis to hudor, legontos tou hiereos ta logia touta; eis to onoma tou Patros, amen; kai tou Huiou, amen; kai tou hagiou Pneumatos, amen. (Ho anadochos opheilei propherein to amen.) Kai meta ten anagennesin touten ex hudatos kai Pneumatos ginetai he diallage tou anthropou me ton Theon, kai sunchoreitai he eisodos eis ten basileian ton ouranon, kata ta logia tou Soteros hemon (Ioan. t'. e.), legontos; ean me tis gennethe ex hudatos kai Pneumatos, ou dunatai eiselthein eis ten basileian tou Theou. Touto to musterion mian phoran lambanomenon den didetai deuteron; monon ekeinos hopou baptizei na pisteue orthodoxos hena Theon trisupostaton, kai na eipen akribos kai aparallaktos ta prorrhethenta logia; eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos amen, kata ten gnomen tes katholikes kai orthodoxou ekklesias. terna in aquam immersione facta, pronunciante hæc verba sacerdote: In nomine Patris; Amen; et Filii; Amen; et Spiritus Sancti; Amen. (Nota: Susceptor sive pater lustricus respondet: Amen.) Post hanc ex aqua et Spiritu regenerationem homo in gratiam cum Deo reducitur, patetque illi coelestis regni aditus secundum verba Servatoris nostri (Joh. iii. 5): 'Nisi quis ex aqua et Spiritu a genitus fuerit, non potest ingredi in regnum Dei.' Hoc autem mysterium semel acceptum iterum non repetitur; modo si is, qui baptizat, orthodoxe in unum Deum personis trinum credat, et accurate nullaque immutatione prædicta verba: In nomine Patris, et Filii, et Spiritus Sancti Amen secundum catholicæ et orthodoxæ Ecclesiæ sententiam proferat. Erotesis rg'. Quæstio CIII. Ti prepei na phulattetai eis to musterion touto? Quidnam in hoc Mysterio observandum? Ap. To proton einai, hopou to brephos me ton anadochon tou (ho hopoios prepei na einai orthodoxos) echei ananken, na apotage egoun na arnethe ton diabolon kai hola tou ta erga kai ten latreian tou kai pasan ten pompen tou. Ma an ho baptizomenos Resp. Primum necesse infantulo est, per susceptorem suum, qui orthodoxus esse debet, penitus renunciare familiaritati diaboli, illumque cum operibus suis omnibus, cum cultu pompaque omni repudiare. Quod si baptizandus thelei einai nomimou helikias, einai ananke, hoti autos ho idios, autos tou na kame ten arnesin tou diabolou, apokrinomenos eis tas eroteseis tou hiereos, kai emptuontas ton diabolon kai ta erga tou hola; epeita na homologese to sumbolon tes pisteos; kai an einai nepion, na homologese ho anadochos tou di auton to sumbolon touto tes pisteos; kai na huposchethe di auton eis ton Christon. Akomi kai touto prepei na phulattetai eis to baptisma, na einai eilikrines hudor, ochi mikton me allo pragma oute techneton, mete allo hugron. Kai to diatetagmenon baptisma den prepei na ginetai apo allon tina para apo ton nomimon hierea; ma eis kairon tinos anankes emporei na to kame to musterion touto kai kosmikon prosopon andros e gunaikos, metacheirizomenon ten prepoumenen hulen, neron aploun kai phusikon, epipheron kai ta rhethenta logia; eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos; kamontas kai ten triten katadusin. Kai to toiouton baptisma tosen dunamin echei, hopou estontas kai na me didetai deuteron, einai anamphibolos sphragis tes soterias tes aioniou. Kai poios na einai ho karpos kai to kerdos tou musteriou toutou, eukola kath' henas to gnorizei. Diati proton to musterion touto sikonei hola ta amartemata; eis men ta brephe to propatorikon, eis de tous justam ingressus est ætatem, ut ille ipse, suo ore, repudium diabolo renunciet, respondendo ad interrogationes sacerdotis, satanamque et omnia opera illius consputando. Dein ut symbolum fidei aperte profiteatur, sin infans est, ut ipsius nomine idem symbolum sponsor edat et Christo sacramentum dicat. Porro illud etiam in baptismate curandum est, ut aqua pura, nullaque re alia permixta, neque artificialis, nec alius liquor ullus adhibeatur. Tum legitimum baptisma a nemine alio administrari oportet, quam ordinario verbi ministro. Veruntamen urgente aliqua necessitate etiam alius quisque homo, sive mas sive femina hoc peragere sacramentum potest, sumta in manus debita materie, aqua simplici atque naturali, verbisque solemnibus: In nomine Patris, et Filii, et Spiritus Sancti, ad trinam immersionem rite adjectis. Ea vero baptismatis hujus, etsi non amplius iterandi, vis et efficacitas est, ut indubium æternæ salutis signaculum ac pignus sit. Qui fructus vero quodve emolumentum hujus mysterii sit, id per se facile quisque videt. Primum enim peccata omnia abolet, in infantibus originale, in adultis tum illud tum voluntarium. Deinde hominem plane renovat, in eumque megalous kai to propatorikon kai to proairetikon. Deuteron ho anthropos anakainizetai kai apokathistatai eis ten dikaiosin ekeinen, hopou eichen, hotan eton athoos kai anamartetos; kathos martura (a. Kor. s'. ia) ho Apostolos, legon; alla apelousasthe, alla hegiasthete, all' edikaiothete en to onomati tou Kuriou Iesou, kai en to Pneumati tou Theou hemon. Epeita hoi baptisthentes ginountai mele tou somatos tou Christou, kai ton Kurion hemon enduometha; diati (Gal. g'. kz'.) legei ho Apostolos; hosoi eis Christon ebaptisthete, Christon enedusasthe. justitiæ sanctitatisque restituit locum, quo innocens adhuc intactusque peccato olim steterat, quemadmodum testatur Apostolus (1 Cor. vi. 2): 'Sed abluti estis, sed sanctificati, sed justificati in nomine Domini Iesu et in Spiritu Dei nostri.' Super hæc membra corporis Christi baptizati evadimus, Dominumque nostrum induimus, teste Apostolo (Gal. iii. 27): 'Quotquot in Christum baptizati estis, Christum induistis.' Erotesis rd'. Quæstio CIV. Poion einai to deuteron musterion eis ten ekklesian tou Christou? Quodnam secundum in Ecclesia Christi Mysterium est? Ap. To deuteron musterion einai to muron tou chrismatos; to hopoion erchisen apo ton kairon ekeinon, hopou to Pneuma to hagion ekatabeken (Prax. b'.) eis tous Apostolous, sphragizontas tous me ten theian tou charin, dia na keruttousi statheros kai adialeiptos ten pistin tou Christou. Kai ten boetheian touten chreiazontai kai hoi baptizomenoi; kai kathos palai to Pneuma to hagion ekatabeken eis tous Apostolous en eidei puros kai echusen eis autous ta charismata tou; tetoias loges kai tora, hotan ho hiereus chriei ton baptizomenon me to hagion muron, chunountai apano eis auton ta Resp. Secundum Mysterium unguentum chrismatis (sive confirmationis) est. Quod ab eo tempore initium habuit (Act. ii), quo super Apostolos coelo devectus con sedit Spiritus Sanctus, eosque divina gratia sua obsignavit, quo constanter et sine intermissione fidem Christi prædicarent. Eodem numine auxilioque iis omnino opus est, qui Christianismo initiantur. Rursus, uti tunc temporis visibili ignis specie delapsus Spiritus Sanctus charismata sua Apostolis impertivit: pariter et hodie, quando sacerdos oleo sacro recens baptizatum charismata tou hagiou Pneumatos. To hopoion einai delon apo ta logia, hopou chreostei ho hiereus na lege, hotan energe to toiouto musterion; sphragis doreas Pneumatos hagiou, amen. Hos an na elege, me ten chrisin toutou tou hagiou murou sphragizesai kai bebaionesai eis ta charismata tou hagiou Pneumatos, hopou perneis eis bebaiosin tes Christianikes sou pisteos; kai touto sumphona me ta logia tou Apostolou (b'. Kor. a. ka.) legontos; ho de bebaion hemas sun humin eis Christon kai chrisas hemas, Theos; ho kai sphragisamenos hemas Theos, kai dous ton arrhabona tou Pneumatos en tais kardiais hemon. He chrisis haute tou murou, e mallon eipein, he energeia toute tes chriseos, egineto eis ton kairon ton Apostolon dia tes epitheseos ton cheiron. diati (Prax. e. iz'.) legei he Graphe; Tote epetithoun tas cheiras ep' autous, kai elambanon Pneuma hagion. Hustera egineto me ten chrisin tou murou, kathos martura ho hieros Dionusios ho Areopagites, ho mathetes tou makariou Paulou. inungit, desuper idem Spiritus Sancti donis perfunditur. Quod manifeste arguunt verba sacerdoti mysterium hoc peragenti de more pronuncianda: Signaculum muneris Spiritus Sancti, Amen. Quasi si dicat: Inunctione sacri hujus unguenti obsignaris confirmarisque in Spiritus Sancti donis, quæ in confirmationem Christianæ fidei tuæ 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, indiditque arrhabonem Spiritus in cordibus nostris.' Hæc vero unguenti inunctio aut potius hæc unctionis hujus efficientia ævo Apostolorum per impositionem manuum fiebat, dicente ita Scriptura (Act. viii. 17): 'Tunc imponebant illis manus, et accipiebant Spiritum Sanctum.' Postmodum inunctione unguenti fieri coepit, teste S. Dionysio Areopagita, B. Pauli discipulo (Eccles. Hierarch. cap. ii. et iv.). Erotesis re. Quæstio CV. Posa pragmata zetountai eis touto to musterion? Quot ad hoc Mysterium necessariæ res sunt? Ap. Proton zeteitai na ginetai apo ton anotato episkopon to muron touto. Deuteron, na eche ten prepoumenen tou hulen, egoun to Resp. Primum necesse est, ut ab summi loci ordinisque Episcopo hoc consecretur unguentum. Secundo, ut aptam congruentemque elaion, to balsamon kai ta loipa murismata. Triton zeteitai, hoti pareuthus meta to baptisma na chrie ho hiereus ton baptizomenon eis ta diorismena mele, epilegon ta logia ekeina; sphragis doreas Pneumatos hagiou, amen. Apo to musterion touto genountai hoi karpoi toutoi. Proton, diati kathos me to baptisma anagennometha; tetoias loges, me to hagion muron genometha metochoi tou hagiou Pneumatos, bebaiothentes eis ten pistin tou Kuriou, kai auxanomen eis ten theian charin kata ton Apostolon (Tit. g'. e.) ton legonta, hoti esosen hemas kata ton autou eleon dia loutrou palingenesias kai anakainoseos Pneumatos hagiou, hou execheen eph' hemas plousios dia Iesou Christou tou soteros hemon. Deuteron, diati me ten dunamin tou hagiou Pneumatos houtos eimesthen bebaioi kai stereoi, hopou den emporei na blapse katholou ho noetos echthros ten psuchen mas. Touto to musterion den didotai deuteron para eis ekeinous, hopou thelousin epistrepsein apo ten arnesin tou onomatos tou Christou. sibi materiam habeat; nimirum oleum, balsamum, unguenta cetera. Tertio, ut e vestigio post baptismum, certis definitisque membris, baptizatum sacerdos inungat, cum hac formula: Signaculum muneris Spiritus Sancti, Amen. Ex hoc Mysterio hi proveniunt fructus. Primum, velut per Baptisma renascimur: ita per sacrum hocce unguentum Spiritus Sancti participes efficimur, confirmamur in fide Domini atque in gratia divina sensim adolescimus, docente Apostolo (Tit. iii. 5): 'Salvavit nos secundum misericordiam suam, per lavacrum regenerationis et renovationis Spiritus Sancti, quem copiose super nos effudit per Iesum Christum Salvatorem nostrum.' Secundo, quod adjutorio Spiritus Sancti ita confirmamur et corroboramur, ut nihil penitus animæ nostræ spiritualis hostis noster nocere valeat. Denique neque hoc unquam repetitur Mysterium nisi in illis, qui ab nominis Christi ejuratione (ad professionem ejusdem) postliminio redeunt. Erotesis rs'. Quæstio CVI. Poion einai to triton musterion? Quodnam tertium est Mysterium? Ap. He hagia eucharistia, egoun to soma kai haima tou Kuriou hemon Iesou Christou, hupokato eis ten theorian tou artou kai tou oinou, eis to Resp. Sancta Eucharistia, sive corpus et sanguis Domini nostri Iesu Christi, sub visibili specie panis et vini, in quo vere et proprie, hopoion einai alethos kai kurios paron, egoun kata to pragma, ho Iesous Christos. Touto to musterion huperechei hola ta alla, kai mallon ton allon ophelei eis ten soterian ten ediken mas. Epeide eis to musterion touto pasa charis kai chrestotes tou Kuriou Iesou phaineronetai eis tous pistous kai paristanetai, kathos thelei gene gnorimon katotero. hoc est, secundum rem ipsam præsto adest Iesu Christus. Hoc Mysterium inter reliqua onmia unum præcipue eminet, atque plus ceteris ad salutem cosequendam nobis confert. Namque in eo gratiæ benignitatisque Domini Iesu opes universæ fidelibus monstrantur exhibenturque, ut postea patebit. Erotesis rz'. Quæstio CVII. Ti prepei na phulattetai eis to musterion touto? Quid in hoc Mysterio observandum? Ap. Proton touto to musterion oudenas allos emporei na to kame, eis hopoian chreian kai an tuche, para na einai hiereus nomimos. Deuteron prepei, na prometheue, na einai thusiasterion ekei, hopou mellei na hierourgese, e antimision, choris tou hopoiou kath' oudena tropon emporei na prosphere ten anaimakton thusian. Triton prepei, na proseche, na einai he prepoumene hule, egoun artos sitinos enzemos, hoson dunaton katharos, kai oinos amiktos apo katha loges allo hugron, kai eilikrines eis heauton. Kai eis ten proskomiden encheitai kai hudor pros plerosin tes Graphes (Ioan. ith'. ld'.) tes legouses, hoti heis ton stratioton lonche ten pleuran autou enuxe, kai euthus exelthen haima kai hudor. Tetarton prepei, na eche ho hiereus toiauten gnomen eis ton kairon, hopou hagiazei ta dora, pos aute Resp. Primum, quod hoc Mysterium nemo homo, nisi legitime creatus sacerdos, quantacunque urgente necessitate, administrare possit. Secundo providendum sacerdoti, ut, quo loco sacrificium facturus est, altare aut tapes saltem mensalis consecratus ad manum sit, absque quo nullo modo integrum est, incruentum offere sacrificium. Tertio curabit, ut in promtu sit materia debita, sive panis ex frugibus confectus, fermentatus et quantum potest purus; et vinum haud alio humore confusum in seque purum et sincerum. Affunditur in actu ipso et aqua (calida) implendæ Scripturæ, quæ dicit (Io. xix. 34): 'quod quum unus quispiam militum hasta latus Christi hausisset: sanguis continuo et aqua profluxerit.' Quarto eo temporis he ousia tou artou kai he ousia tou oinou metaballetai eis ten ousian tou alethinou somatos kai haimatos tou Christou dia tes energeias tou hagiou Pneumatos, hou ten epiklesin kamei ten horan ekeinen, dianateleos to musterion touto, epeuchomenos kai legon; Katapempson to Pneuma sou to hagion eph' hemas kai epi ta prokeimena dora tauta; kai poieson ton men arton touton timion soma tou Christou sou, to de en to poterio touto timion haima tou Christou sou, metabalon to Pneumati sou to hagio. Meta gar ta rhemata tauta he metousiosis pareuthus ginetai, kai allesei ho artos eis to alethinon soma tou Christou, kai ho oinos eis to alethinon haima. Apomenontai monon ta eide hopou phainountai, kai touto kata ten theian oikonomian. Proton men, dia na men blepomen soma Christou, ma na to pisteuomen pos einai, dia ta logia hopou eipen; touto esti to soma mou, kai touto esti to haima mou; pisteuontes mallon eis ta logia kai dunamin ekeinou, para eis tais edikais mas aistheseis. To hopoion proxenei makamismon tes pisteos; makarioi gar (Ioan. k'. kth'.) hoi me idontes kai pisteusantes. Deuteron, diati he phusis he anthropine apotrepetai ten omen sarkophagian, kai epeide emelle na perne ten henosin tou Christou me ten metalepsin tes sarkos kai haimatos tou, dia na men ten apotrepetai articulo, quo sacra munera consecrat sacerdos, ita omnino secum statuere debet, quod substantia ipsa panis et vini in substantiam veri corporis et sanguinis Christi opera Spiritus Sancti immutetur, cujus numen illo interim spatio implorat his nimirum verbis, ut rite hoc ipse perficiat rnysterium, exoptans: Demitte o Deus de coelo Spiritum tuum Sanctum, super nos, et super proposita hæcce dona, et panem hunc effice pretiosum corpus Christi tui; idque, quod in calice hoc inest, effice pretiosum sanguinem Christi tui, transformans ea per Spiritum tuum Sanctum. Quippe pronunciatis hisce verbis, confestim Transsubstantiatio peragitur, mutaturque panis in verum corpus Christi, vinum in verum ejusdem sanguinem; manentibus tantummodo per divinam dispositionem speciebus, quæ visu percipiuntur. Primum ut ne ipsummet corpus Christi oculis nostris cernamus, sed fide potius credamus, id ipsum esse, propter Christi ipsius verba: Hoc est corpus meum; hoc est sanguis meus; plus videlicet fidei habentes verbis et potentiæ illius quam nostris ipsorum sensibus. Quæ res beatitudinis fidei nos compotes facit (Io. xx. 29): 'Nam beati illi, qui credunt, etsi non viderunt.' Secundo, quoniam ab esu crudæ carnis bdeluttomenos ho anthropos; okonomesen he pronoia tou Theou, kai didos ten sarka ten idian kai to haima tou eis brosin kai posin tois pistois, hupokato eis to enduma tou artou kai tiu oinou. Peri toutou ho Gregorios Nusses kai ho hieros Damaskenos eis platos dialegontai. He de koinonia tou musteriou toutou prepei na ginetai kai kata ta duo eide tou artou kai tou oinou, toson apo tous pneumatikous, hoson kai apo tous kosmikous; epeide ho Christos, den ekbazontas kan hena, houto prosetaxe (Ioan. s'. ng'.) legon; amen amen lego humin, ean me phagete ten sarka tou huiou tou anthropou kai piete autou to haima, ouk echete zoen aionion en heautois. Ho trogon mou ten sarka kai pinon mou to haima, en emoi menei, khago en auto. Diati kai hoi hagioi Apostoloi kata ton tropon, hopou to eparalabasin apo ton Christon, houto kai to eparadidasin eis koinonian kosmikon te kai hieromenon, kai eis ta duo eide; kathos (a. Kor. ia. kb'.) graphei pros Korinthious ho Paulos ho Apostolos legon; ego gar parelabon apo tou Kuriou, ho kai paredoka humin, hoti ho Kurios Iesous Christos en te nukti he paredidoto elaben arton, kai eucharistesas eklase kai eipe; labete, phagete, touto mou esti to soma to huper humon klomenon; touto poieite eis ten emen anamnesin. Hosautos kai to poterion humana abhorret natura, et tamen in hoc mysterio per participationem carnis et sanguinis Christi arctissimam cum illo conjunctionem homo Christianus initurus erat. Ut ne igitur participationem istam idem abominaretur et respueret: familiari rem ratione divina temperavit providentia, propriamque carnem et sanguinem suum fidelibus in cibum potumque sub panis et vini involucris tradidit. Qua de re fusius uberiusque disserunt Gregorius Nyssenus et S. Damascenus. Ceterum communio mysterii hujus secundum utramque speciem, panis videlicet et vini, tam ab ecclesiasticis quam secularibus hominibus omnino fieri debet. Ita enim Christus sine ulla cujusquam exclusione præcepit (Io. vi. 53): 'Amen, amen, dico vobis, nisi manducaveritis carnem filii hominis et biberitis sanguinem illius, non habebitis vitam æternam in vobis. Qui carnem meam edit et sanguinem meum bibit, is in me manet et ego in illo.' Quare ad eundem etiam modum prout a Christo acceperant, ita aliis hoc mysterium sancti Apostoli peragendum tradiderunt; æquali nimirum tum secularium tum religiosorum usu, et utraque specie. Quemadmodum Corinthiis scribit Paulus Apostolus (1 Cor. xi. 22): 'Namque ego a Domino accepi, quod et tradidi meta to deipnesai, legon; touto to poterion he kaine diatheke estin en to emo haimati; touto poieite, hosakis an pinete, eis ten emen anamnesin. Ten timen, hopou prepei na dides eis ta phrikta tauta musteria, prepei na einai toiaute, hos ekeine, hopou didetai tou idiou Christou (hos anotero eiretai); hoste kathos di ekeinon eipen ho Petros ek stomatos panton ton Apostolon (Matth. is'. is'.); su ei ho Christos, ho huios tou Theou, tou zontos; tetoias loges na legomen kai hemeis, latreuontes kath' henas; pisteuo, Kurie, kai homologo, hoti su ei alethos ho Christos, ho huios tou Theou, tou zontos, ho elthon eis ton kosmon hamartolous sosai, on protos eimi ego. Akomi to musterion touto prospheretai thusia huper panton ton orthodoxon christianon zonton te kai kekoimemenon ep' elpidi anastaseos zoes aioniou; he hopoia thusia den thelei teleiosein heos tes teleutaias kriseos. Hoi karpoi tou musteriou toutou einai toutoi; proton he anamnesis tou anamartetou pathous kai tou thanatou tou Christou; kata to (a. Kor. ia, ke.) eiremenon; hosakis gar an esthiete ton arton touton, kai to poterion touto pinete, ton thanaton tou Kuriou katangellete, achris hou an elthe. To deuteron kerdos hopou men dide einai, diati to musterion touto ginetai hilasmos kai vobis: quod Dominus Iesus ea nocte, qua traditus est, accepit panem, et actis gratiis fregit dixitque: accipite, edite. Hoc meum est corpus, quod provobis frangitur. Hoc facite in mei recordationem. Similiter et poculum, postquam coenaverant, dicens: Hoc poculum Novum Testamentum est, in meo sanguine. Hoc facite, quotiescunque biberitis in mei recordationem.' Porro honor, quem tremendis hisce Mysteriis exhibere convenit, par illi similisque esse debet, qui Christo ipsi habetur (sicut supra dictum est. Quæst. LVI.); ut quemadmodum de eo Petrus ore ac nomine reliquorum Apostolorum dixit (Matt. xvi. 16): 'Tu es Christus filius Dei viventis;' consimili et nos ratione quisque illum sancte venerantes dicamus: 'Credo Domine ac confiteor, revera esse Christum filium Dei viventis, qui in mundum venisti, ut salvos faceres peccatores, quorum ego primus sum.' Offertur etiam sacrificii vicem hoc mysterium pro orthodoxis Christianis omnibus viventibus pariter et in spe resurrectionis vitæ æternæ consopitis. Quod sacrificium usque ad supremum orbis diem non intermittetur. Fructus hujus mysterii hi fere sunt. Primum recordatio supplicii, quo ob nullam plane noxiam suam affectus fuit, et mortis Christi, quemadmodum dicitur kalosunema pros ton Theon dia tas hamartias hemon, eite zonton eite kai apothamenon; dia touto oudemia ton hagion leitourgion ginetai, hopou na men genoien eis auten hikesias kai deeseis pros ton Theon huper ton hemeteron hamartematon. To triton diaphoron einai, hopou hopoios Christianos heurisketai paron suchna eis ten thusian tauten kai na koinona tou musteriou toutou, eleutheronetai di autou apo katha peirasmon kai kindunon tou diabolou; diati den apotolma ho echthros tes psuches, na blapse ekeinon, hopou hexeurei pos echei ton Christon menonta en auto. He hetoimasia pros ten metalepsin ton phrikton musterion prepei na ginetai kata ten taxin tes ekklesias hemon tes orthodoxou egoun me katharan exomologesin, nesteian te kai katanuxin kai diallagen teleian me holous, kai me alla toutois homoia. (1 Cor. xi. 26): 'Quotiescunque enim comederitis panem hunc et biberitis hoc poculum, mortem Domini annunciabitis, donec venerit.' Secundum, quod affert commodum, hoc est, quod hoc mysterium est propitiatio reconciliatioque apud Deum pro peccatis nostris, sive viventium sive mortuorum; unde nulla etiam sacrarum Liturgiarum celebratur, in qua non fiant supplicationes deprecationesque ad Deum pro peccatis nostris. Tertium, quod Christianus quisque, qui crebro huic sacrificio interest de eoque participat, per illud eximitur quibusvis tentationibus et objectis a Diabolo periculis. Nihil enim iste animæ nostræ hostis nocere illi audet, quem Christum in sese manentem habere animadvertit. Denique præparatio hominis ad tremenda hæcce mysteria percipienda secundum præscriptum ordinem orthodoxæ nostræ Ecclesiæ fieri debet. Nimirum per sinceram peccatorum confessionem, per jejunia cordisque compunctionem atque perfectam cum omnibus reconciliationem aliaque his consimilia. Erotesis re. Quæstio CVIII. Poion einai to tetarton musterion? Quodnam quartum est mysterium? Ap. He hierosune, he hopoia einai duo logion, alle tneumatike kai Resp. Sacerdotium, quod duum est generum, alterum spirituale, alle musteriodes. Tes pneumatikes hierosunes holoi hoi christianoi hoi horthodoxoi metechousin, kathos (a. Petr. b'. th'.) didaskei Petros ho Apostolos, legon; humeis de genos eklekton, basileion hierateuma, ethnos hagion, laos eis peripoiesin; kai ho Ioannes eis ten Apokalupsin (keph. e. th'.); esphages kai hegorasas to Theo hemas en to haimati sou ek pases phules kai glosses kai laou kai ethnous; kai epoiesas hemas to Theo hemon basileis kai hiereis. Kai kata ten toiauten hierosunen ginontai kai prosphorai toiautai; egoun proseuchai, eucharistiai, nekroseis tou somatos, paradoseis eis marturion dia ton Christon, kai alla homoia; pros ta hopoia parakinontas legei (a. Petr. b'. e.) ho Apostolos Petros; kai autoi hos lithoi zontes oikodomeisthe, oikos pneumatikos, hierateuma hagion, anenenkai pneumatikas thusias euprosdektous to Theo dia Iesou Christou; kai (Rhom. ib'. a.) ho Paulos; parakalo oun humas, adelphoi, dia ton oiktirmon tou Theou, parastesai ta somata humon thusian zosan, hagian, euareston to Theo, ten logiken latreian humon. alterum sacramentale. Communione sacerdotii spiritualis orthodoxi omnes Christiani fruuntur, sicut docet Petrus Apostolus (1 Pet. ii. 9): 'Vos autem genus electum, regale sacerdotium, gens sancta, populus in acquisitionem.' Et Ioannes in Apocalypsi (v. 9): 'Occisus es, et redemisti nos Deo in sanguine tuo, ex omni tribu et lingua et populo et natione et fecisti nos Deo nostro reges et sacerdotes.' Atque prout sacerdotium hocce est, ita ejusdemmodi etiam fiunt oblationes; nimirum preces, gratiarum actiones, exstirpationes pravarum corporis cupiditatum affectionumque, voluntaria martyrii propter Christum susceptio ac perpessio ceteraque hujusmodi. Ad quæ ita cohortatur Apostolus Petrus (1 Pet. ii. 5): 'Ipsi quoque veluti vivi lapides ædificemini in domum spiritualem, sacerdotium sanctum, ad offerendum spirituales hostias acceptabiles Deo per Iesum Christum.' Et Paulus (Rom. xii. 1): 'Adhortor vos fratres per misericordias Dei, ut præbeatis corpora vestra, hostiam viventem, sanctam, acceptam Deo, rationalem cultum vestrum.' Erotesis rth'. Quæstio CIX. Pos ginetai he musteriodes Hierosune? Quo pacto fit sacramentale sacerdotium? Ap. He hierosune, hopou einai musterion, Resp. Sacerdotium id mysterium dietachthe tois Apostolois apo ton Christon, kai dia tes epitheseos ton cheiron auton mechri tes semeron ginetai he cheirotonia; diadexamenon ton episkopon autous pros diadosin ton theion musterion kai diakonian tes soterias ton anthropon, kathos (a Kor. d'. a.) eipen ho Apostolos; houtos hemas logizestho anthropos, hos huperetas Christou, kai oikonomous musterion Theou. Eis ten oikonomian touten duo pragmata periechontai; proton he dunamis kai he exousia tou luein tas ton anthropon hamartias; diati pros auten (Matth. ie. ie.) eiretai; hosa an lusete epi tes ges, estai lelumenon en to ourano. Deuteron he exousia kai he dunamis tou didaskein, he hopoia meta logia touta hermeneuetai; poreuthentes (Matth. ke. ith'.) oun matheteusate panta ta ethne, baptizontes autous eis to onoma tou Patros kai tou Huiou kai tou hagiou Pneumatos. Ho Christos loipon exapesteile tous Apostolous eis to kerugma; hoi de Apostoloi cheirotonountes allous tous epempasin eis to auto ergon; kathos sunagetai apo ta logia tou hagiou Louka (Prax. e. iz'.) legontos; tote epetithoun tas cheiras ep' autous, kai elambanon Pneuma hagion; homoios (keph. ig'. b'.) estontas ekeinoi na leitourgousin, egoun na prospherousi ten anaimakton thusian pros ton Theon kai na nesteuousin, eipe est, Apostolis a Christo mandatum fuit; deinceps per manuum illorum impositionem usque in hodiernum diem ordinatio ejusdem peragitur, succedentibus in locum Apostolorum Episcopis ad distribuenda divina mysteria salutisque humanæ obeundum ministerium; teste Apostolo (1 Cor. iv. 1): 'Ita nos æstimet homo, ut ministros Christi, et oeconomos mysteriorum Dei.' Hæc oeconomia res præcipue duas complectitur: una est facultas ac potestas solvendi delicta hominum; quamobrem sic ad illam dictum fuit (Matt. xviii. 18): 'Quidquid solveritis super terram, id solutum erit in coelo.' Altera potestas et facultas docendi est, quæ his verbis exponitur (Matt. xxviii. 19): 'Euntes docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus Sancti.' Emisit igitur Apostolos ad prædicandum evangelium Christus. Rursus Apostoli alios postea ad idem opus impositis manibus ordinatos miserunt, ut ex verbis S. Lucæ colligitur (Act. viii. 17): 'Tunc imponebant illis manus, et accipiebant Spiritum Sanctum.' Similiter (xiii. 2): 'Illis sacrum officium celebrantibus (h. e. hostiam incruentam Deo offerentibus), ac jejunantibus dixit Spiritus Sanctus: segregate mihi Barnabam et Saulum in id opus, in quod vocavi to Pneuma to hagion; aphorisate de moi ton te Barnaban kai ton Saulon eis to ergon ho proskeklemai autous. Tote nesteusantes kai proseuxamenoi kai epithentes tas cheiras autois apelusan; kai (a. Tim. e. kb'.) ho Paulos; cheiras tacheos medeni epitithei. Me touten loipon ten cheirotonian kai ten diadochen ten medepote diakopeisan echousin ten dunamin tou didaskein ta soteriode dogmata ekeinoi, hopou einai pempomenoi eis touto to ergon. Ma hosoi den epemphthesan oute edilechthesan eis auto, den prepei katholou na to epicheirizountai, kata to eiremenon (Rhom. i. ie.) to Paulo; pos de keruxosin, ean me apostalosin? illos. Quumque jejunassent et orassent et imposuissent eis manus, dimiserunt eos.' Et Paulus (1 Tim. v. 22): 'Manus nemini cito imponas.' Hujusmodi ordinatione nulloque tempore interrupta successione facultatem docendi doctrinam salutis habent, qui ad hoc opus mittuntur. Non missi vero nec ad hoc opus delecti, illi nullo modo manus eidem admovere debent, dicente Paulo (Rom. x. 15): 'Quomodo prædicabunt, nisi mittantur?' Erotesis ri. Quæstio CX. Ti prepei na theoretai eis tou to musterion? Quid in hoc Mysterio spectandum? Ap. Prepei na exetazountai ta prosopa, hopou mellousi na anabousin eis to toiouton musterion, na echousi tria pragmata; proton kalen kai katharan suneidesin, apechontes makran apo ta hamartemata ekeina, hopou empodizousin ten hierosunen. Deuteron, na echousin kai epistemen kai sophian, toson eis ten oikonomian ton theion musterion, hoson kai eis ten oikodomen tou koinou laou me tais didachais ton. Kai triton, na echousi hola ton ta mele gera, hopou einai anankaia ei touto. Resp. Probe examinandi explorandique sunt, quotquot ad hoc adscensuri sunt mysterium, ut tribus imprimis rebus instructi veniant. Primum bona mundaque conscientia, adeo ut procul ab iis flagitiis absint, quæ capessendo sacro ordini obstaculo sunt. Secundo scientia atque sapientia exornati sint: tam in dispensandis divinis mysteriis, quam ædificanda et instruenda per conciones suas rudi plebecula. Tertio, ut membris omnibus sanis integrisque utantur, quæ muneri exsequendo necessaria sunt. Erotesis ria. Quæstio CXI. Prin tes hierosunes einai tacha allais taxeis, hopou didontai? Aliine etiam Ordines quidam sunt, qui ante sacerdotium conferuntur? Ap. He hierosune perikratei eis ten heauten tes holous tous bathmous; me holon touto prepei kata ten taxin na didontai; hoion anagnostes, psaltes, lampadarios, hupodiakonos, diakonos, dia ta hopoia platuteron dialambanousin ta archiereutika euchelogia, legomena taktika. Eis ton paronta topon phthanei monon na eipoumen pros didaskalian tes orthodoxou homologias, pos ho episkopos prepei na phanerone, eis katha bathmon hopou cheirotona, to ergon hopou tou encheirizei, e ten theian hierourgian, e ten Euangeliou anagnosin, e tou Apostolou, e na phere ta hiera skeue, e ton kosmon tes ekklesias, diati pasa taxis echei to idion tes semadion, me to hopoion kath' henas diapherei apo ton allon; kai prepei ho episkopos na to diermeneue. Resp. Sacerdotium ceteros omnes in se continet gradus, qui nihilo secius legitimo ordine couferri debent: ut Lector, Cantor, Lampadarius, Subdiaconus, de quibus latius in Euchologiis Pontificalibus, quæ Tactica nuncupantur, agitur. Satis autem in præsens est, ut ad doctrinam Orthodoxæ hujus Confessionis paucis dicamus, ad officium Episcopi pertinere, ut, in quocunque gradu quempiam constituit, clare et dilucide muneris illius rationes homini exponat, quod ipsi committit; sive divinum Liturgiæ officium sit, sive lectio evangelii, sive Apostolicarum epistolarum, sive ut sacra vasa gestet, sive ut mundum ecclesiæ servet. Est enim cuique ordini peculiare insigne suum, quo singillatim alius ab alio distinguitur, quod explanare debet Episcopus. Erotesis rib'. Quæstio CXII. Poion einai to pempton musterion? Quodnam quintum et Mysterium? Ap. To pempton musterion einai he metanoia, he hopoia einai henas ponos tes kardias dia ta hamartemata, hopou esphalen ho anthropos, ta hopoia kategora emprosthen tou hiereos me gnomen Resp. Quintum Mysterium Poenitentia est, quæ vera quædam penitusque infixa tristitia est, ob ea, quæ in se quisquam admisit peccata. Quæ cum firmo animi proposito bebaian, na diorthose ten zoen tou eis to mellon, kai me epithumian, na teleiose ho, ti ton epitimesei ho hiereus ho pneumatikos tou. Touto to musterion ischuei kai pernei ten dunamin tou, hopotan he lusis ton hamartion ginetai dia tou hiereos, kata ten taxin kai zunetheian tes ekklesias; hopou pareuthus hos an pare ten sunchorgsin tou, apheontai ta hamartemata ten horan ekeinen hola apo ton Theon dia tou hiereos, kata ton logon tou Christou, hopou (Ioan. k'. kg'.) eipe; labete pneuma hagion; an tinon aphete tas hamartias, aphientai autois, an tinon kratete, kekratentai. emendandæ in posterum vitæ suæ, plenaque voluntate observandi efficiendique, quidquid mulctæ suppliciique irroget sacerdos, pater suus spiritualis, illi accusatorie detegit. Hoc Mysterium tum potissimum valet vimque exserit suam absolutio peccatorum per sacerdotem secundum constitutionem atque morem ecclesiæ conceditur. Quippe ut delictorum suorum veniam quispiam consequitur; extemplo omnia illius peccata a Deo per sacerdotem illi remissa sunt, secundum Christi ipsius verba qui dixit (Io. xx. 23): 'Accipite Spiritum Sanctum, si quorum peccata remiseritis, remittuntur illis; si quorum retinueritis, retenta sunt.' Erotesis rig'. Quæstio CXIII. Ti prepei na theoroumen eis touto to musterion? Quid observandum in hoc Mysterio? Ap. Proton prepei na prosechomen, hoste ho metanoon na einai christianos pisteos orthodoxou kai katholikes; diati he metanoia choris ten alethinen pistin den einai metanoia, oute eis ton Theon euprosdektos. Deuteron, na exetazomen, hoste ho pneumatikos, hopou dechetai tous logismous ton metanoounton christianon, na einai orthodoxos, diati ho hairetikos kai ho apostates den echei dunamin tou luein tas hamartias. Triton einai anankaion na eche suntriben kardias Resp. Primo videndum, ut poenitens sit Christianus, fidei orthodoxæ et catholicæ. Namque poenitentia, quæ vera destituitur fide, non est poenitentia nec Deo accepta. Secundo ut confessionarius, qui confessionem Christianorum resipiscentium audit et excipit, pariter orthodoxus sit. Nam hæreticus et apostata nullam solvendi piacula potestatem habet. Tertio necesse est, habere poenitentem contritionem cordis seriumque de admissis ho metanoon kai lupen dia ta hamartemata tou; meta hopoia eparoxune ton Theon e eblapse ton plesion tou; dia ten hopoian suntriben legei (Psal. na. iz'.) ho Dabid; kardian suntetrimenen kai tetapeinomenen ho Theos ouk exoudenosei. Eis ten suntriben touten tes kardias prepei na akoloutha kai he dia stomatos exomologesis panton ton hamartematon kath' hekaston; diati den emporei ho pneumatikos na luse tipotes, an den exeure poia prepei na luthousi, kai ti epitimion na dose. Di auta he hopoia exomologesis einai phanere eis ten hagian Graphen, hopou (Prax. ith'. ie.) legei; polloi te ton pepisteukoton erchonto exomologoumenoi, kai anangellontes tas praxeis auton. Kai (Iak. e. is'.) allachou; exomologeisthe allelois ta paraptomata, kai euchesthe huper allelon, hopos iathete. Kai (Mark. a. e.) palin; exeporeueto pros auton pasa he Ioudaia chora kai Hierosolumitai, kai ebaptizonto pantes en to Iordani potamo hup' autou (tou Ioannou). exomologoumenoi tas hamartias auton. He exomologesis haute prepei na eche tauta ta idiomata, na einai tapeine, eulabes, alethine, eilikrines, kategoretike heautes met' odunes, hotan ginetai. Kai to tetarton meros tes metanoias prepei na einai ho kanonas kai to epitimion, hopou dide kai diorize ho pneumatikos, hos an einai proseuchai, eleemosunai, nesteiai, noxis dolorem, queis Dei iram lacessivit aut damnum proximo dedit, de qua contritione ait David (Psa. li. 19): 'Cor contritum et humiliatum Deus non despiciet.' Hanc cordis contritionem sequi debet viva voce sigillatim facta omnium peccatorum confessio. Nihil enim solvere pater spiritualis potest, ubi nihil solvendum deprehendit: nec poenam mulctamque ideo imponere. Cujusmodi confessio in Sacra Scriptura aperte memoratur (Act. xix. 18): 'Multi credentium veniebant, confitentes et renunciantes facta sua.' Et alibi (Iac. v. 16): 'Confitemini invicem alius alii delicta, et orate pro vobis invicem, ut sanemini.' Et rursus (Marc. i. 5): 'Egrediebatur ad illum omnis regio Iudææ et Hierosolymitæ; et baptizabantur omnes ab illo (Ioanne) in Iordane fluvio, confitentes peccata sua.' Confessio ista has habere debet proprietates: ut sit humilis, religiosa, vera, sincera, sui ipsius accusatrix cum dolore gemituque, quando exercetur. Postrema poenitentiæ pars est canon poenitentialis et piaculare supplicium, quod definit et imponit Confessionarius. Quod genus preces, eleemosynæ, jejunia, peregrinationes ad loca sacra, religiosæ poplitum inflexiones, et his similia sunt; quæ episkepsis hagion topon, hai gonuklisiai kai ta homoia, hopou thelousi phanein harmodia eis ten krisin tou pneumatikou. Plen ekeinos, hopou miseuon apo ten exomologesin, prepei na logiaze ekeina, hopou eipen (Psal. lg'. ie.) ho Psalmodos; ekklinon apo kakou, kai poieson agathon; kai ekeina, hopou (Ioan. e. id'.) eipen ho Soter hemon; ide hugies gegonas, miketi hamartane, hina me cheiron ti soi genetai; kai (Ioan. e. ia.) allote; poreuou, kai meketi hamartane. Kala kai na einai adunaton eis ton anthropon, na phuge holos diolou to hamartanein, me holon touto katha orthodoxos einai kratemenous apo mian exomologesin heos eis ten allen, na kame hosen diorthosin emporei eis ten xoen tou, kata ten suneidesin hopou echei. nimirum patri spirituali convenientissima videbuntur. Qui expiatus a confessione recedit, merito illa secum reputabit, quæ ait auctor Psalmorum (xxxiv. 14): 'Declina a malo, et fac bonum.' Et quæ Servator noster dicit (Ioh. v. 14): 'Ecce sanus factus es, ne posthac pecces, ne quid deterius tibi contingat.' Et alibi (Ioh. viii. 11): 'Vade, et ne pecces amplius.' Quamvis vero impossibile homini sit, ut omnino et in totum peccata vitet: debet tamen pius quisque secundum conscientiam, quam habet, ab una confessione ad aliam, quantam poterit maximam, emendationi vitæ suæ dare operam. Erotesis rid'. Quæstio CXIV. Poia einai ta kerde toutou tou musteriou? Qui fructus hujus mysterii sunt? Ap. To proton kerdos einai; diati kathos me ten hamartian chanomen athooteta ekeinen, hopou apoktesamen eis to hagion baptisma; tetoias loges palin engizomen eis auten dia tes metanoias; kai kathos me ten hamartian husteroumetha tes theias charitos; tetoias loges dia tes metanoias tauten palin apoktometha. Kai kathos dia ten hamartian erchometha eis ten aichmalosian tou diabolou; houto dia tes metanoias eleutheroumetha ap' auten. Resp. Primum illud emolumentum est, quod, quemadmodum per peccatum jacturam facimus ejus innocentiæ, quam in sacro baptismate acquisivimus: ita rursus ad illam per poenitentiam propius accedimus. Et ut per peccatum divina excidimus gratia: ita resipiscendo eamdem recuperamus; atque ut per peccatum in captivitatem diaboli incidimus: ita per poenitentiam ab illa liberamur. Kai kathos dia tes hamartias aischune kai phobos eiserchetai eis ten suneidesin mas; tetoias loges dia tes metanoias epistrephei eis hemas eirene kai tharrhos toiouton, hos an echousi ta tekna pros tous pateras ton. Denique, ut per peccatum pudor terrorque conscientiam nostram invadunt: ita per poenitentiam redit nobis pax et fiducia ejusmodi, qualem erga parentes suos liberi habent. Erotesis rie. Quæstio CXV. Poion einai to hekton musterion? Quodnam sextum est Mysterium? Ap. Ho timios gamos, ho hopoios ginetai proton men me ten eis allelous sumphonian tou andros kai tes gunaikos choris tinos empodismatos. He hopoia sumphonia den phanisen dia alethinou gamou subbasis, para ekeinoi hoi idioi na marturesosin allelous ton emprosthen tou hiereos ten huposchesin tos, kai na dosousi cheira, pos ho henas thelei phulaxein eis ton allon pistin, timen, agapen tou gamou eph' horou zoes auton eis katha kindunon, den exaphinotai ho henas ton allon; husteron de bebaionetai. Kai eulogetai apo ton hierea toute he sumphonia kai huposchesis ton; kai ginetai to (Hebr. ig'. d'.) gegrammenon; timios ho gamos en pasi, kai he koite amiantos. Resp. Honorabile Conjugium. Quod primo quidem mutuo viri feminæque in se invicem consensu, nullo interveniente legitimo impedimento, instituitur; sed ejusmodi consensus non videtur justarum nuptiarum stipulatio conventioque esse, nisi iidem illi sponsalia sua, mutua testificatione, coram sacerdote, affirment: junctisque dextris fidem dent, quod alter alteri fidem, honorem, amoremque conjugalem, ad finem usque vitæ, quocunque rerum discrimine, constanter servaturus, nec alter alterum deserturus sit. Deinde sancitur consecraturque hæc illorum consensio ac promissio per sacerdotem, fitque illud, quod scriptum est (Heb. xiii. 4): 'Honorabile in omnibus conjugium et torus impollutus.' Erotesis ris'. Quæstio CXVI. Poioi einai tou musteriou toutou hoi karpoi? Qui fructus ex hoc Mysterio nascuntur? Ap. Proton, hopou anthropos me ton gamon ekklinei apo katha kindunon Resp. Primum, quod homo per nuptias a periculo scortationis ac tes porneias kai akrasias; epeide ho gamos ho timios dietachtheken epi toutou, dia na sbene he tes sarkos epithumia, kathos (a. Kor. z'. b'.) legei ho Paulos; dia tes porneias hekastos ten heautou gunaika echeto. Deuteron diati timatai he paidopoiia me ten timian gennesin. Triton, diati eis kairous tinas astheneias. e hopou na tuche allou kindunou, ho andras didei ton heauton tou piston suntrophon eis ten gunaika, kai he gunaika eis ton andra, dia ten megalen agapen kai desmon tes philias, hopou gennatai anameson ton; dia to hopoion he Graphe (Genes. b'. kd'.) martura; heneken toutou kataleipsei anthropos ton patera autou kai ten metera, kai proskollethesetai te idia gunaiki, kai esontai hoi duo eis sarka mian. incontinentiæ cujusvis deflectit. Quippe ideo honorabile matrimonium institutum est, ut exstinguatur libidinis ardor, docente Paulo (1 Cor. vii. 2): 'Propter scortationem unusquisque suam habeat uxorem.' Secundo, quod merito in honore habeatur, quæ honesto satu fit sobolis procreatio. Tertio, quod si quando morbus incidit aut aliud quodcunque periculum, tum fidum sese sodalem maritus uxori, et uxor invicem marito ob summam caritatem et arctissima mutui ipsorum amoris vincula præbet, qua de re testimonium perhibet Scriptura (Gen. ii. 24): 'Idcirco relinquet homo patrem suum et matrem, et adhærebit propriæ uxori suæ; eruntque duo illi in carnem unam.' Erotesis riz'. Quæstio CXVII. Poion einai to hebdomon musterion tes Ekklesias? Quodnam septimum Ecclesiæ mysterium est? Ap. To euchelaion, to hopoion einai diatetagmenon apo ton Christon, epeide hotan epempe tous mathetas (Mark. s'. ig'.) tou ana duo, eleiphon elaio pollous arrhostous, kai etherapeuon; epeita hole he ekklesia to elaion eiche sunetheian na to kamousin; to hopoion phainetai apo ten epistolen tou hagiou Iakobou (keph. e. id'.) legontos; asthenei tis en humin, proskalesastho tous presbuterous Resp. Oleum consecratum, quod a Christo ipso institutum est. Quando enim discipulos suos, binos et binos, misit (Marc. vi. 13); 'illi oleo ægrotos multos ungebant ac sanabant.' Quod postmodum universa Ecclesia in sollemnem consuetudinem recepit, ut apparet ex epistola S. Iacobi (cap. v. 14), ubi ait: 'Si quis vestrum ægrotat, advocet Presbyteros Ecclesiæ, et tes ekklesias, kai proseuxasthosan ep' auton, aleipsantes auton elaio en to onomati tou Kuriou. Kai he euche tes pisteos sosei ton kamnonta, kai egerei auton ho Kurios, kan hamartias e pepoiekos, aphethesetai auto. orent super eum, ungentes eum oleo in nomine Domini; et oratio fidei servabit ægrotum, et excitabit eum Dominus; et si peccata commisit, id illi condonabitur.' Erotesis rie. Quæstio CXVIII. Ti prepei na blepomen eis to musterion touto? Quid observandum nobis in hoc Mysterio? Ap. Proton prepei na prosechomen, na ginetai to musterion touto apo hiereis me ta akoloutha tou musteriou, kai ochi apo tina allon. Deuteron, na einai to elaion katharon choris tinos aptumatos, kai na einai ho asthenes orthodoxos kai katholikes pisteos, na einai exomologoumenos ta hamartemata tou emprosthen eis ton hierea ton pneumatikon tou. Kai triton, eis ton kairon tou chrismatos na diabazetai he euche ekeine, eis ten hopoian hermeneuetai tou musteriou toutou he dunamis. Resp. Primum ut hoc Mysterium cum omni consequentia sua per sacerdotes non vero per alium ullum ministretur. Secundo ut oleum purum inconditumque sit, atque ut ægrotus tum orthodoxus fideique Catholicæ addictus sit, tum ut paullo antea patri suo spirituali, quidquid deliquerat, confessus fuerit. Tertio ut interea, dum unctio peragitur, recitetur illa oratio, qua Mysterii hujus vis et efficacia exponitur. Erotesis rith'. Quæstio CXIX. Poioi einai hoi karpoi tou musteriou toutou? Quinam hujus Mysterii fructus sunt? Ap. Ta diaphora kai karpous, hopou gennountai apo to musterion touto, ho Apostolos Iakobos tous hermeneuei, legontas aphesin hamartion e soterian psuches, epeita hugeian tou somatos. Kala kai pantote he therapeia tou somatos na men ginetai, all' he aphesis ton hamartion tes Resp. Emolumenta ac fructus Mysterii hujus enarrat Apostolus Iacobus (loco modo apposito), nimirum criminum admissorum gratiam sive salutem animæ atque sanitatem etiam corporis. Quæ, utut non semper obtineatur, certe remissio peccatorum psuches pantote eis ton metanoounta akolouthe. animæ in poenitente semper obtinetur. Erotesis rk'. Quæstio CXX. Poion einai to endekaton arthron tes pisteos? Undecimus fidei Articulus quis est? Ap. Prosdoko anastasin nekron. Resp. Exspecto resurrectionem mortuorum. Erotesis rka. Quæstio CXXI. Ti didaskei touto to arthron tes pisteos? Quid hic fidei Articulus docet? Ap. Didaskei ten adiapseuston anastasin ton anthropinon somaton, toson ton agathon hos an kai ton kakon, hopou mellei na gene me ton thanaton; kata ton logon tou Kuriou, hopou (Ioan. e, ke.) legei; hoti pantes hoi en tois mnemeiois akousontai tes phones tou Huiou tou Theou kai ekporeusontai, hoi ta agatha poiesantes eis anastasin zoes, hoi de ta phaula praxantes eis anastasin kriseos. Ta de somata thelousin einai ta auta, meta hopoia ezesan eis ton kosmon touton, kathos (Iob. ith'. ke.) legei ho Iob; oida gar, hoti aennaos estin ho ekluein me mellon epi ges; anastesetai to derma mou to anantloun tauta; para gar Kurion tauta moi sunetelesthe; ha ego hemauto sunepistamai; ha ho ophthalmos mou eorake, kai ouk allos, panta de moi suntetelestai en kolpo. Plen to soma touto, hopou legomen hoti thelei einai to auto, tote thelei einai aphtharton Resp. Docet certam minimeque commentitiam corporum humanorum resuscitationem, proborum pariter atque improborum, a morte obita futuram; secundum verbum Domini, qui ait (Ioh. v. 28): 'Omnes, qui in monumentis suis sunt, audient vocem filii Dei et egredientur, qui bona egerunt, in resurrectionem vitæ; qui mala, in resurrectionem judicii.' Eadem autem omnino corpora erunt, quibuscum in hoc mundo vixerant, dicente Iobo (xix. 25): 'Scio ego, æternum esse, -- qui me exsoluturus est, super terram. Resurget cutis mea, quæ hæc exantlat. Namque a Domino hæc mihi confecta sunt, quorum ego mihi conscius sum, quæ oculus meus vidit, et non alius. Omnia vero mihi in sinu confecta sunt.' Verum corpus hoc, quod idem numero futurum diximus, resuscitatum incorruptibile erit atque immortale, kai athanaton en te anastasei, kata to eiremenon (a. Kor. ie. na.) to Paulo; pantes men ou koimethesometha, pantes de allagesometha en atomo, en rhipe ophthalmou, en te eschate salpingi. Salpisei gar, kai hoi nekroi egerthesontai aphthartoi kai hemeis allagesometha. Dei gar to phtharton touto endusasthai aphtharsian, kai to thneton touto endusasthai athanasian. Akomi kai touto prepei na exeuromen, pos pasa psuche thelei epistrepsein eis to idion tes soma, kai tote mazi thelei pare teleion ton aionion misthon, kata ta erga hopou epraxen. Akomi kai ton asebon ta somata thelousin einai athanata, diati thelousi kolazesthai aionios. teste Paulo (1 Cor. xv. 51): 'Non omnes quidem dormiemus, sed tamen omnes immutabimur, in puncto, in ictu oculi, cum extrema tuba. Canet enim tuba et mortui resurgent incorruptibiles, et nos immutabimur. Oportet enim corruptibile hocce induere incorruptibilitatem, et mortale hocce induere immortalitatem.' Præterea et illud sciendum, animas omnes in sua quasque corpora reversuras, et tum una cum iis perfectam æternamque mercedem actionum operumque suorum accepturas; sed et impiorum corpora immortalia erunt, quippe æternis discrucianda suppliciis. Erotesis rkb'. Quæstio CXXII. Ti didaskei to deuteron touto to arthron tes pisteos? Quid secundo loco hic docet Articulus? Ap. Didaskei katha Christianon na enthumatai pantote tessara pragmata; ton thanaton ten teleutaian krisin, ten kolasin tou hadou, kai ten basileian ton ouranon ten aionion. Resp. Docet, Christianum quemvis semper in animo habere hæc quattuor: mortem, extremum judicium, cruciatus inferorum, regnum denique coelorum sempiternum. Erotesis rkg'. Quæstio CXIII. Ti kerdos echei ho anthropos apo ten enthumesin ton tessaron touton pragmaton? Quidnam commodi nanciscetur homo ex quattuor rerum istarum recordatione? Ap. Diati gennatai eis auton eusebeia, phulaxis apo ten hamartian, phobos pros ton Theon, phobos tes Resp. Nimirum quod animo illius inseritur pietas et fuga peccati et timor Dei et geennæ infernæ formido kata to haden geennes, agape tes ouraniou basileias, kai tauta logizomenos prepei na hetoimazetai pros ton thanaton, enthumoumenos ten teleutaian hemeran, na ginetai hetoimos eis to na apodose logon dia tous logismous, dia tous logous, dia tas praxeis tou; enthmoumenos de tou hadou na proseche, na men pese eis auton; enthumoumenos de tes ton ouranon basileias na spoudaze na ten apolause. regnique coelestis desiderium. Quæ qui assidue animo volutat, haud dubie ad suprema sese diligenter componet. Quippe summum illum ac censorium orbis diem recogitat, ut paratior fiat ad reddendas rationes cogitationum, dictorum factorumque omnium. De inferis cogitat, quo ne illuc incidat caveat. Idem coeleste regnum mente complectitur, ut omni studio ad illud assequendum contendat. Erotesis rkd'. Quæstio CXXIV. Poion einai to dodekaton arthron tes pisteos? Duodecimus fidei Articulus quis est? Ap. Kai zoen tou mellontos aionos. Resp. Et vitam venturi seculi. Erotesis rke. Quæstio CXXV. Ti didaskei he hagia ekklesia eis toutp to arthron tes pisteos? Quid in hoc fidei Articulo sancta docet Ecclesia? Ap. Pos eis ton mellonta aiona thelei elthe he eulogia tou Theou eis tous eklektous tou kai he aionios zoe me charais kai euphrosunais pneumatikais, hopou pote den thelousin echein telos, kathos he Graphe (a. Kor. b'. th'.) martura legousa; ha ophthalmos ouk eide kai ous ouk ekouse kai epi kardian anthropou ouk anebe, ha hetoimasen ho Theos tois agaposin auton. Hosautos kai eis allon topon (Rhom. id'. iz'.) legei; ou gar estin he basileia tou Theou brosis kai posis, Resp. Quod in seculo futuro ventura est Dei gratia et beneficentia super electos suos, et æterna vita gaudiis ac lætitiis spiritualibus nullum unquam finem habituris cumulatissima, teste Scriptura (1 Cor. ii. 9): 'Quæ oculus non vidit, nec auris audivit, nec in cor hominis adscenderunt, quæ paravit Deus iis, qui ipsum diligunt.' Eodem et alibi modo (Rom. xiv. 17): 'Non enim est regnum Dei esca et potus; sed alla dikaiosune kai eirene kai chara en Pneumati hagio. justitia et pax et gaudium in Spiritu Sancto.' Erotesis rkst'. Quæstio CXXVI. He psuche mone tacha, e kai to soma thelousin apolausein mazi ten aionion euphrosunen? Solane fortasse an anima an vero etiam corpus simul æternis fruentur gaudiis? Ap. Kathos he psuche me to kormion mazi ta agatha energousin dia ton aionion misthon; tetoias loges kai he psuche me to kormion mazi thelousin echein ten euphrosunen kai ten agalliasin. Ma ochi diairetos; diati den thelei einai alle he chara tes psuches kai alle tou somatos, epeide to soma thelei genei dedoxasmenon kai ho anthropos einai sunthetos ek psuches kai somatos dedoxasmenou. Tote thelei einai homoios me tous angelous kata ten Graphen (Matth. kb'. l'.) ten legousan; en gar te amastasei oute gamousin oute ekgamizontai, all' hos angeloi tou Theou en ourano eisin. To soma thelei einai dedoxasmenon, athanaton, aphtharton anendees broseos kai poseos, homoion pneumati kata ten Graphen (a. Kor. ie, ob'.) ten legousan; hoi nekroi egerthesontai aphthartoi, kai hemeis allagesometha; dei gar to phtharton touto endusasthai aphtharsian, kai to thneton touto endusasthai athanasian. He de chara kai he agalliasis den thelei einai alle para he theoria tes makarias Triados kai ho pneumatikos choros Resp. Quemadmodum anima et corpus sociata opera spe æternæ mercedis bonum efficiunt: ita etiam lætitiam exsultationemque eamdem, communem, non autem separatam et divisam habebunt. Non enim alia animæ lætitia alia corporis erit; siquidem corpus gloria coruscabit; totus vero homo ex anima et corpore glorioso compositus erit. Atque tunc Angelis ipsis similis et æqualis fiet, secundum Scripturam, quæ dicit (Matt. xxii. 30): 'Nam in resurrectione nec ducunt uxores nec ducuntur, sed sunt ut Angeli Dei in coelo.' Corpus gloriosum erit, immortale, incorruptibile, non cibi, non potus indigum, simile spiritui, dicente ita Scriptura (1 Cor. xv. 52): 'Mortui resurgent incorruptibiles, et nos immutabimur. Oportet enim corruptibile hocce induere incorruptibilitatem et mortale hocce induere immortalitatem.' Ceterum lætitia ista exsultatioque non alia erit, quam contemplatio beatissimæ Trinitatis et chorus spiritualis junctim cum Angelis agitandus, dicente mazi me tous angelous, kathos (a. Kor. ig'. ib'.) legei ho Apostolos; blepomen gar arti di esoptrou en ainigmati, tote de prosopon pros prosopon; arti ginosko ek merous, tote de epignosomai, kathos kai epegnosthen. Kai kala na eipe (Exod. lg'. k'.) pros ton Mousen ho Kurios; ou me ide anthropos to prosopon mou kai zesetai; alla touto noeitai prin tes apolutroseos kai dia to soma touto to phtharton kai ou dedoxasmenon kai dia ten parousan zoen; ma meta ten apolutrosin en somati dedoxasmeno eis ten mellousan kai aionion xoen, hustera apo ten hemeran tes teleutaias kriseos thelei dothe apo ton Theon phos eis hemas, me to hopoion thelomen idein to phos tou Theou, kathos (Psal. ls'. th'.) legei ho Psalmodos; hoti para soi pege zoes, en to photi sou opsometha phos. To hopoion estontas kai na theoreitai, katapauei pasan epithumian pases sophias kai kalosunes; diati eis ten tou akrou agathou theorian hola ta alla agatha perikleiontai, kai pases euphrosunes einai pleroma he ekeinou apolausis kata ton auton Psalmodon, ton legonta (Psal. iz'. ie.); chortasthesomai en to ophthenai ten doxan sou. Apostolo (1 Cor. xiii. 12): 'Cernimus nunc per speculum in ænigmate, tunc autem a facie ad faciem. Nunc cognosco ex parte, tunc vero cognoscam pro cognitione, qua instructus fuero.' Quamquam vero Mosi dixit Dominus (Exod. xxxiii. 20): 'Nequaquam faciem meam videre, et vivere homo potest;' sed illud intelligendum est ante summam perfectissimamque istam redemptionem et de corpore hoc corruptibili, necdum gloriæ suæ compote vitaque præsenti; sed post omnimodam istam redemptionem in corpore coelesti gloria decorato, in futura et æterna vita, post diem extremi judicii indet nobis lucem Deus, qua lucem Dei ipsius contueri queamus, prout canit divinus vates (Psa. xxxvi. 9): 'Apud te est fons vitæ, et in luce tua videbimus lucem.' Quæ lux quoniam adspectu ipso percipietur, desiderium omne omnis sapientiæ atque pulchritudinis sedabit ac compescet. Namque in contemplatione summi boni cetera bona universa continentur, bonique illius fruitio omnis lætitiæ complementum est, secundum eumdem sacrum fidicinem (Psa. xvii. 15): 'Satiabor, quum apparuerit gloria tua.' __________________________________________________________________ [311] Or hupokato. __________________________________________________________________ II. DOSITHEI CONFESSIO, SIVE DECRETA XVIII. SYNODI HIEROSOLYMITANÆ. The Confession of Dositheus, or the Eighteen Decrees of the Synod of Jerusalem. [The Greek original and Latin version are taken from Kimmel's Monumenta Fidei Ecclesiæ Orientalis, Pt. I. pp. 425-488, compared with Hardouin's Acta Conciliorum, Tom. XI. pp. 233-268. For an account and abridgment of these articles, see Vol. I. pp. 61-67. The Eighteen Decrees of the Synod of Jerusalem are a refutation of the Eighteen Articles of the Confession of Cyril Lucar, which should be compared with them. See Vol. I. § 54, pp. 54-57.] Dositheos eleo Theou Patriarches Ierosolumon tois erotosi kai punthanomenois peri tes pisteos kai threskheias ton Graikon etoi tes anatolikes ekklesias, pos delonoti peri tes orthodoxou pisteos phronei, en onomati koinos ton hupokeimenon to kath' hemas apostoliko throno Christianon hapanton kai ton epidemounton te hagia taute kai megale polei Hierousalem orthodoxon proskuneton (hois pasa en tois peri pisteos he katholike ekklesia sunadei) ekdidosi suntomon homologian tauten eis marturion pros te Theou pros te anthropon eilikrinei suneidesei, oudemias aneu prospoieseos. Dositheus, miseratione divina Patriarcha Hierosolymitanus, his, qui audire avent, quænam sit Græcorum sive Orientalis Ecclesiæ fides ac professio, quæve circa fidem orthodoxam sententia, nomine Christianorum omnium ad thronum nostrum apostolicum pertinentium nec non et peregrinorum fidelium in hanc sanctam et magnam urbem Hierosolymam pietatis ergo convenientium (quibuscum circa res fidei Orientalis Ecclesia per omnia consentit) compendiosam hancce confessionem in testimonium coram Deo et hominibus ex sincera conscientia atque omni simulatione procul conscribit. Horos a. Decretum I. Pisteuomen eis hena Theon alethe, pantokratora kai aoriston, patera, huion kai hagion pneuma; tatera agenneton, huion genneton ek tou patros pro aionon, homoousion auto, pneuma hagion en tou patros ekporeuomenon, patri kai huio homoousion. Tautas Credimus in unum Deum verum, omnipotentem et immensum, Patrem, Filium et Spiritum Sanctum; Patrem ingenitum, Filium ex Patre ante sæcula genitum, ei consubstantialem, Spiritum Sanctum ex Patre procedentem, Patri Filioque consubstantialem. tas treis hupostaseis en mia ousia panagian triada prosagoreuomen hupo pases ktiseos aei eulogoumenen, doxazomenen kai proskunoumenen. Itaque tres una in essentia personas sanctissimam Trinitatem appellamus, quæ ab omni creatura continuo benedicitur, glorificatur et adoratur. Horos b'. Decretum II. Pisteuomen ten theian kai ieran graphen einai theodidakton, kai dia touto taute adistaktos pisteuein opheilomen, ouk allos mentoi all' e hos he katholike ekklesia tauten hereeneuse kai paredoken. Credimus Sacram Scripturam a Deo traditam, eique propterea, non quidem, ut lubuerit, sed secundum Ecclesiæ Catholicæ traditionem et interpretationem adhibendam esse fidem omni dubitatione majorem. Pasa gar hairetikon bdeluria dechetai men ten theian graphen, parexegeitai d' auten metaphorais kai homonumiais kai sophismasi sophias anthropines chromene, suncheousa ta asunchuta kai paizousa en ou paiktikois. Allos gar an, allou allen hosemerai peri autes gnomen eschekotos, ouk an eie he katholike ekklesia Christou chariti heos tes semeron ekklesia, mian gnomen echousa peri pisteos kai aei hosautos kai aparasaleutos pisteuousa; all' eschisthe an eis muria, kai hairesesin hupekeito; kai med' en he ekklesia hagia stule kai hedraioma tes aletheias, aspilos te kai rhutidos choris, all' he ekklesia ponereuomenon, hos phainetai gegonuia anamphibolos he ton hairetikon kai malista ton apo Kalouinou, ohi ouk aischunontai para tes ekklesias manthanein, epeita tauten poneros apokrouesthai; Hanc quidem universa recipit hæreticorum colluvies, at sub metaphoris et æquivocationibus, nec non et humanæ sapientiæ sophismatis perperam interpretantur; quæ sunt distincta, confundunt, atque in rebus ab omni joco alienis nugantur. Quippe si alteri atque alteri diebus singulis novus probaretur scripturæ sensus: eadem ipsa per gratiam Christi hactenus Catholica non perstitisset Ecclesia, unam eamdemque retinens de fide sententiam, illique semper eodem modo et inconcusse adhærens; sed in infinitas foret factiones conscissa ac variis hæreticorum sectis divisa; nec esset veritatis columna et firmamentum sancta Ecclesia, immaculataque ac sine ruga, sed congregatio improborum, cujusmodi esse manifestum est conventum hæreticorum ac potissimum Calvinistarum, quos quidem non hothen kai ten tes katholikes ekklesias marturian ouch etton tes hen kektetai he theia graphe einai pisteuomen. pudet ab Ecclesia discere, ac deinde ipsam flagitiose repudiare. Quamobrem non minorem esse Ecclesiæ Catholicæ auctoritatem credimus, quam Sacræ Scripturæ. Enimvero utriusque auctor quum sit Spiritus Sanctus, perinde est, Catholicam Ecclesiam audieris ac Sacram Scripturam. Deinde, loquentem a se ipso hominem, quisquis ille sit, contingit errare et falli, quin et fallere; Catholicam vero Ecclesiam, utpote a se ipsa numquam; sed Spiritus Sancti, cujus magisterio ad usque sæculi consummationem absque intermissione eruditur, illustratione aut lucutam aut loquentem errare nequaquam contingere potest, aut omnino fallere ac falli; sed perpetuam habet perinde ac Sacra Scriptura firmitatem et auctoritatem. Enos gar kai tou autou hagiou pneumatos ontos amphoteron demiourgou, ison esti pantos hupo tes graphes kai hupo tes katholikes ekklesias didaskesthai. Epeita anthropon men hontina oun lalounta aph' heautou endechetai hamartesai kai apatesai kai apatethenai; ten de katholiken ekklesian hos medepote lalesasan e lalousan aph' heautes all' ek tou pneumatos tou Theou, ho kai didaskalon adialeiptos ploutei eis ton aiona, adunaton pante hamertesai e holos apatesai kai apatethenai; all' estin hosautos te theia graphe adiaptotos kai aennaon kuros echousa. Horos g'. Decretum III. Pisteuomen ton akros agathon theon ex aidiou ohus exelexato eis doxan proorisai, ohus d' au apedokimasen eis katakrisin parachoresai; ouch hoti de toutous houtos eboulethe dikaiosai, toutous d' anaitios parachoresai kai katakrinai. Anoikeion gar touto to patri ton holon kai aprosopoleipte kai thelonti pantas anthropous sothenai kai eis epignosin aletheias elthein, Theo; all' hoti toutous men proeiden kalos to autexousio chresomenous, toutous Credimus Deum Optimum ab æterno, quos elegit, prædestinasse ad gloriam: quos vero reprobavit, damnationi deputasse: at non sic, ut illos justificare, hos autem sine caussa reprobare voluerit atque damnare. Hoc enim a Deo communi omnium patre prorsus alienum, qui quidem personarum nescit acceptionem, sed vult omnes homines salvos fieri et ad agnitionem veritatis venire. Sed illos quidem prædestinavit, quos arbitrio suo de kakos, proorisai e katakrinai. Ennooumen de ten chresin tou autexousiou houtos, hoste tes theias kai photistikes charitos, hen kai prokatarktiken prosagoreuomen, oion phos tois en skotei para tes theias agathotetos pasi choregoumenes, tois boulomenois hupeixai taute, kai gar ou tous me thelontas alla tous thelontas ophelei--kai sunkatatethenai, en ois ekeine entelletai, pros soterian ousin anankaiotatois, doreisthai hepomenos kai idiken charin, hetis sunergousa kai endunamousa kai emmonous pros ten tou theou agapen, tauton eipein, pros ha theos thelei hemas ergazesthai agatha, ha kai he prokatarktike charis proseneteilato, apotelousa, dikaioi kai proorismenous poiei. Tois de me thelousin hupakousai kai sunkatatethenai te chariti, kai dia touto oud' ha theos bouletai hemas ergazesthai terousi kai en tois tou satana epitedeumasi ten hen para theou eilephasin autexousioteta eis to ergazesthai hekousios to agathon, katachromenois, ginesthai ten parachoresin eis aidion katakrisin. bene usuros præscivit: quos vero male, damnavit. Hunc porro liberi arbitrii usum ita intelligimus, ut divina quidem illuminatrix gratia, quam et prævenientem appellamus, ceu lumen in tenebris ab divina bonitate omnibus impendatur; ac postmodum iis, qui obtemperare illi, atque ad ea, quæ tamquam saluti pernecessaria hæc ipsa præcipit, cooperari voluerint--neque enim non volentibus utilis est, sed solum volentibus--peculiaris gratia subministretur, quæ cooperando nobis viresque præbendo atque ad Dei amorem, id est ad ea, quæ vult Deus et præveniens gratia monuit, bona facienda perseverantiam impertiendo, justos nos facit et prædestinatos; iis vero, qui gratiæ consentire et cooperari noluerint ac proinde, quæ a nobis exigit Deus, prætermiserint, suoque arbitrio, quod, ut bonum voluntarie facerent, a Deo acceperunt, ad gerendum satanæ morem abusi sunt in reprobationem cedit et æternam damnationem. To de legein pammiarous hairetikous--hos keitai en tode to kephalaio--ton theon proorizein e katakrinein medamos eis ta erga apobleponta ton proorizomenon e katakrinomenon, bebelon kai anosion oidamen. Emacheto gar an houtos he graphe pros heauten, dia ton ergon to pisto didaskousa Quod vero scelestissimi ajunt hæretici, ut eodem capite habetur, Deum nullo prorsus respectu ad prædestinatorum reproborumve opera illos prædestinare, hos damnare, abominandum ducimus et sacrilegum. Secum enim ita Scriptura pugnaret, utpote quæ fideli salutem ten soterian kai ton theon monon aition hupothemene kata monen ten photistiken charin, hen me proegesamenon ergon parechei, deixai to anthropo ten ton theion pragmaton aletheian, kai didaxai, hopos houtos ekeine sunkatatethe ei bouloito, kai poiesei to agathon kai euareston, kai houto soterias tuchein. Ouk anairei to thelein, e men thelein hupakousai e me hupakousai auto. ex operibus statuit, deumque solum auctorem supponit per solam illuminatricem gratiam, quam quidem nullis præcedentibus operibus exhibet rerum divinarum homini veritatem ostendere, eumque, qui adsentiatur illi, si voluerit, atque ad opera bona deoque accepta, quibus salutem assequatur, incumbat, edocere. Non aufert illi velle: aut velle obedire, aut non obedire. Alla kai to ten theian thelesin aitian einai ton katakrinomenon houtos haplos kai anaitios, poian ouk echei manian; poian ouk epipherei kata tou theou sukophantian; kai poian eis to hupsos ou lalei adikian kai blasphemian; Apeiraston men gar kakon to theion kai panton ex isou ethelon soterian, hos me echouses choran tes prosopolepsias par auto oidamen, kai tois bebelois genomenois skeuesi dia mochtheran auton proairesin kai ametanoeton kardian, hos dikaion, parachorein ten katakrisin homologoumen. Kolaseos d' aioniou, omotetos te kai asplanchnias kai misanthropias aition oupote, oupote phamen ton theon, ten charan ginesthai en ourano epi heni metanoounti amartolo apophenamenon. Me genoito, hemas houtos e pisteusai e ennoesai, heos an heauton esmen, anathemati de aionio kathupoballomen tous ta toiauta kai legoutas kai phronountas kai cheirous pauton apiston ginoskomen. Sed et hominum ita simpliciter ac sine caussa danmatorum auctorem statuere divinam voluntatem, insania quanta? quæ major Deo inseratur calumnia? quanta in supremum Numen injuria? quanta blasphemia? Quippe intentatorem malorum esse Deum et omnium ex æquo salutem velle, ceu apud quem personarum acceptio nulla est, cognoscimus, et his qui pravis voluntatibus ac secundum impoenitens con vasa in contumeliam evasere, damnationem juste decerni confitemur. Æternæ autem punitionis, immanitatis, duritiæ et inhumanitatis nusquam, nusquam dicimus auctorem esse Deum, super uno peccatore poenitentiam agente esse in coelo gaudium asserentem Absit a nobis ita credere vel cogitare, quamdiu nostri compotes sumus: imo vero talia dicentes ac sentientes anathemati sempiterno subjicimus et cunctis infidelibus pejores agnoscimus. Horos d'. Decretum IV. Pisteuomen ton trisupostaton theon, ton patera, ton huion, kai to hagion pneuma poieten einai horaton te panton kai aoraton; kai aorata men tas angelikas dunameis, psuchas te logikas kai daimonas, -- ei kai me toioutous tous daimonas, hos autoi proairesei idia husteron egenonto, ho theos pepoieken -- horata d' ouranon kai ta hup' ouranon. Hoti de phusei agathos ho poietes, epoiese kala lian panta hosa epoiesen, oude dunatai pote kakou poietes einai. Ei de ti kakon, tauton eipein, hamartema, ginomenon enantios te theia thelesei, estin en to anthropo e to daimoni -- haplos gar en te phusei kakon ouk oidamen -- ekeino e tou anthropou e tou diabolou einai. Kanon gar estin alethes kai adiaptotos, kakou ton theon medamos einai demiourgon, mede men holos dikaio logo tou theou katapsephizesthai. Credimus Deum in personis trinum, Patrem, Filium et Spiritum Sanctum visibilium ac invisibilium esse conditorem: invisibilium quidem, quæ sunt angelicæ virtutes, animæ rationales et dæmones--quamquam tales Deus dæmones non fecit, quales postea voluntate sua facti sunt,--visibilium autem, quæ sunt coelum et ea, quæ sub coelo sunt. Quia vero natura bonus est creator, valde bona fecit quæcunque fecit, nec potest opifex esse malorum. Si quod vero malum, videlicet peccatum, quod contra divinam voluntatem sit, in homine vel dæmone deprehenditur,--simpliciter enim nullum in natura malum agnoscitur;--hoc vel ab homine est, vel a diabolo. Vera quippe juxta ac firmissima est hæc regula, malum nec a Deo usquam fieri, nec absque injuria posse illi ullatenus adscribi. Horos e. Decretum V. Pisteuomen panta ta onta, eite horata eite aorata hupo tes tou Theou kubernasthai pronoias, ta de kaka, he kaka, proeidenai men ton Theon kai parachorein, ou men kai pronoeten einai touton, epei mede poieten. Ede gegenemena de esth' hote epeuthunesthai pros ti chresimon hupo tes akras agathotetos, ou poiouses men, Credimus res omnes cum visibiles tum invisibiles Dei Providentia gubernari, Deum vero mala ut præsciat et permittat, eorum tamen, qua mala sunt, haudquaquam esse provisorem uti nec opificem. Quæ vero jam patrata sunt, ab summa bonitate in finem utilem quandoque ordinari, non illa faciendo, sed pro enkentrizouses de pros to kreitton hos oionte ekeinois. Ektheiazein de, all' ouk exetazein opheilomen ten theian pronoian en tois aporrhetois kai med' holos apokaluphtheisi krimasi. Ta mentoi para te theia graphe paradedomena peri autes, hos sunteinonta pros zoen aionion, dein hemas eugnomonos anereunan kai epomenos tais protais peri Theou ennoiais anendoiastos eklambanein. modo uniuscujusque ad aliquid melius dirigendo. Hæc porro divinæ decreta providentiæ ejusdemque incornprehensibilia adorare judicia debemus, non investigare. Quamquam et ea, quæ apud Sacram Scripturam nobis de illa tradita sunt, ceu ad vitam æternam conducentia, bona mente perscrutari illaque proinde juxta præstantissimas de deo notiones absque hæsitatione interpretari debemus. Horos s'. Decretum VI. Pisteuomen ton proton anthropon ktisthenta para Theou en paradiso peptokenai, hote kai paridon ten theian entolen te tou opheos apatele sumboule epeitharchese; kanteuthen anablusai ten propatoriken hamartian te diadoche, hoste medena kata sarka gennasthai, hos to phortion ouk epipherei touto kai tous karpous autes ouk aisthanetai en to nun aioni. Karpous de phamen kai phortion ou ten hamartian, hoion asebeian, blasphemian, phonon, paiderasteian, moicheian, porneian, echthos, kai ei ti heteron hupo mochtheras proaireseos enantion te theia thelesei ginetai, ouch hupo phuseos; polloi gar ton te propatoron kai propheton kai eteroi murioi hosoi ton en te skia kai te aletheia, ho te theios prodromos kai kat' exaireton logon he tou Theou Logou meter Credimus primum hominem a Deo creatum in paradiso recidisse, quum neglecto divino præcepto serpentis fraudulento obtemperavit consilio; indeque originale peccatum ceu hæreditarium profluxisse: quatenus carnali propagatione hunc in mundum nemo prodeat, quin hujus et pondus secum afferat, et fructus in hoc sæculo persentiat. Hos porro fructus, hoc pondus nequaquam tale peccatum intelligimus, quale impietatem, blasphemiam, homicidium, sodomiam, adulterium, fornicationem, simultates, et si quid aliud divinæ contrarium voluntati ab voluntate prava, non autem a natura, committitur: quum et Patriarchæ et Prophetæ non pauci aliique innumeri non modo sub legis umbra sed etiam sub veritate gratiæ, uti divinus præcursor atque kai aeiparthenos Maria ton toiouton kai ton homoion toutois plemmelematon ouk epeirathesan; all' haper hos poinen to anthropo dia ten parabasin dedoken he theia dikaiosune, hoion hidrotas ton ponon, thlipseis, somatikas astheneias, odinas tou tiktein kai teos to zen en te paroikia epiponos, kai teleutaion ton somatikon thanaton. imprimis Verbi divini mater ac semper virgo Maria nullum istorum aut hujusmodi experti sint peccatorum; at ea dumtaxat, quæ divina justitia homini ceu poenam inflixit, nimirum sudores laborum, ærumnas, corporis infirmitates, dolores in partu, denique vitam in hac peregrinatione laboriosam, et quod cumulus est omnium, mortem corporalem. Horos z'. Decretum VII. Pisteuomen ton huion tou Theou Iesoun Christon kenosin hupostenai, tout' estin, en te idia hupostasei ten anthropinen sarka proseilephenai ek pneumatos hagiou, en te gastri tes aeiparthenou Marias sullephthenta kai enanthropesanta, gennethenta choris tou dounai ponon e odinas te idia kata sarka metri e ten parthenian autes diaseisai, pathonta, taphenta, anastanta en doxe te trite hemera kata tas graphas, anelthonta eis tous ouranous kai kathezomenon ek dexion tou Theou kai patros, hon kai prosdokomen eleusomenon krinai zontas kai nekrous. Credimus Filium Dei Dominum nostrum Jesum Christum exinanivisse semet ipsum, id est, humanam carnem in propriam assumsisse personam, Mariæ semper virginis in utero de Spiritu Sancto conceptum et incarnatum, absque ullo matris labore aut dolore aut virginitatis ejus læsione natum, passum, sepultum; huncque die tertia secundum scripturas gloriosum recurrexisse, in coelum adscendisse et a dextris Dei Patris considere, atque ad vivos mortuosque judicandos exspectamus adventurum. Horos e. Decretum VIII. Pisteuomen ton kurion hemon Iesoun Christon monon mesiten gegonenai, kai donta heauton lutron peri panton ten katallagen dia tou idiou haimatos pepoiekenai anameson Theou kai anthropon, kai auton kedomenon ton idion einai parakleton Credimus Dominum nostrum Jesum Christum solum esse mediatorem, seque ipsum dedisse pretium pro omnibus, ac per proprium sanguinem Deum inter et homines fecisse reconciliationem, quin et sollicitum suorum esse advocatum ac kai hilasmon peri ton hamartion hemon. En tais pros auton mentoi enteuxesi kai aitesesin einai presbeutas tous hagious phamen kai pro panton ten panachranton metera autou tou Theou Logou, tous te hagious angelous, ohus kai prostatountas hemon oidamen, apostolous, prophetas, marturas, hosious kai pantas, ohus ekeinos edoxasen hos pistous autou therapontas, hois sunarithmoumen kai tous archiereis kai iereis hos peristamenous to theio thusiasterio kai tous arete diapherontas dikaious andras. Euchesthai gar huper allelon kai polu ischuein ten deesin tou dikaiou, kai mallon akouein ton Theon ton hagion eper ton en hamartiais enkalindoumenon, ek ton ieron didaskometha logion. Ou monon de eti ontas en te paroikia tous hagious mesitas kai presbeutas hemon pros Theon homologoumen, alla kai meta thanaton malista, hote kai, ton esoptron luthenton, katharos epopteuousi ten hagian triada to apeiron ekeines phos touton en to no tithesi ta hemetera. Hos gar tous prophetas en to aistheto ontas somati ouk amphiballomen eidenai ta en ourauo, di hon ta mellonta echresmodotoun; houto kai tous angelous kai tous hos angelous gegennemenous hagious eidenai ta hemetera to apeiro tou Theou photi ou distazomen, alla mallon anendoiastos pisteuomen kai homologoumen. pro peccatis nostris propitiationem. Ad deferendas vero apud ipsum orationes ac petitiones nostras intercessores dicimus esse sanctos ac præ omnibus immaculatam ejusdem Verbi divini matrem, nec non et sanctos angelos, quos scimus nobis esse præpositos, Apostolos, Prophetæ, Martyres, Sanctos, et quoscunque ceu fideles servos suos glorificavit, in quibus episcopos et sacerdoces, tanquam Dei altare circumstantes, ceterosque homines justos virtutibus eximios numeramus. Enimvero orandum esse pro invicem, multumque valere justi deprecationem, ac Sanctos a Deo audiri magis quam qui in peccatis volutantur, sacris e paginis didicimus. Non solum autem eos, qui in terris agunt, Sanctos nostros apud Deum oratores et mediatores esse profitemur, sed et post mortem maxime, quando sublatis speculis sanctissimam Trinitatem clare contemplantur, cujus et infinito in lumine ea quæ apud nos geruntur agnoscunt. Quemadmodum enim Prophetas sensibile corpus gestantes ea scivisse, quæ in coelo fiunt, non dubitamus, unde et futura vaticinabantur, ita et angelos et æquatos angelis sanctos in infinito Dei lumine videre nostra non modo non ambigimus, at etiam firmiter credimus et confitemur. Horos th'. Decretum IX. Pisteuomen medena sozesthai aneu pisteos. Kaloumen de pistin ten ousan en hemin orthotaten hupolepsin peri Theou kai ton theion, hetis energoumene dia tes agapes, tauton eipein, dia ton theion entolon, dikaioi hemas para Christou kai tautes aneu to theo euarestesai adunaton. Credimus neminem sine fide salvari: fidem autem appellamus certissimam, quæ in nobis est, de Deo rebusque divinis, persuasionem; quæ quidem operans per caritatem, id est, per divinorum mandatorum observationem, justificat nos apud Christum et sine qua nemo potest placere Deo. Horos i. Decretum X. Pisteuomen ten legomenen, mallon de ten ousan hagian katholiken kai apostoliken ekklesian, eis hen kai pisteuein dedidagmetha, pantas tous en christo pistous katholou periechein, hoitines delonoti eiseti kai nun en te paroikia ontes ouk ephthasan en te patridi apodemesai. Medamos de suncheomen ten en te paroikia tauten ekklesian te en te patridi, dia to einai tuchon, hos phasi tines ton hairetikon, kai ton duo ta mele probata tou archipoimenos Theou kai kathagiazesthai hupo tou autou hagiou pneumatos; atopon gar hama kai adunaton, epeide he men eti pukteuei kai en te hodo estin, he de tropaiophorei kai en te patridi apokateste, kai to brabeion eilephen. Hestinos katholikes ekklesias epeide thnetos anthropos katholou kai aidios kephale einai ou dunatai, autos ho kurios hemon Iesous Christos esti kephale kai autos Credimus eam, quæ vocatur, seu potius quæ vere est Sancta Catholica et Apostolica Ecclesia, in quam et credere docti sumus, omnes prorsus in Christo fideles comprehendere, eos videlicet, qui ad patriam nondum pervenere, sed etiamnum peregrinantur in terris. Nequaquam vero hanc, quæ in via, cum ea, quæ in patria est, ecclesiam confundimus; quod forte, quemadmodum quidam dicunt hæretici, binarum ecclesiarum membra sint oves principis pastorum Dei, et ab eodem Spiritu Sancto sanctificentur. Id enim absurdum ac impossibile, quum altera quidem adhuc in via militet, altera bravium acceperit et in patria collocata triumphet. Hujus autem Catholicæ Ecclesiæ quum universim ac perenniter caput esse mortalis homo non possit, caput est ipse Dominus noster Jesus Christus, et in ejus gubernatione clavum ipse tous oiakas echon en te tes ekklesias kubernesei pedaliouchei dia ton hagion pateron. Kai dia touto tais kata meros ekklesiais, kurios ousais ekklesiais, kai hupo kurios melon sunistamenais, hegoumenous kai poimenas kai holos ouk en katachresei alla kurios archas kai kephalas tous episkopous etheke to pneuma to hagion, eis ton tes soterias hemon archegon kai teleioten aphorosas, kai eis auton ten energeian tes kata ten kephalen choregias anabibazousas delonoti. tenens hanc sanctorum patrum ministerio gubernat; ac singulis propterea ecclesiis, quæ proprie Ecclesiæ sunt, atque ejus inter membra vere locum obtinent, præpositos ac pastores, qui nequaquam abusive, sed verissime capitum instar illis præsint, episcopos Spiritus Sanctus posuit, qui quidem in auctorem et consummatorem nostræ salutis adspiciant, et ad eum hanc, quam pro ratione capitum impendunt, operam referant. Epeide de meta ton allon asebeion edoxe kai touto tois Kalouinois, hoti tuchon tauton estin hiereus haplos kai archiereus; kai dunaton me einai archierea kai dia tinon hiereon ten ekklesian kubernasthai, kai ouk archiereus alla kai hiereus dunatai cheirotonein hierea, kai pleionas hiereis cheirotonein archierea; kai tautes tes kakentrechias koinonon einai megalorrhemonousi kai ten anatoliken ekklesian, hou eneka kai to dekaton kephalaion sungegraptai Kurillo, phamen platuteron kata ten anothen epikratesasan gnomen te anatolike ekklesia; Quod vero ad impietates ceteras addidere Calvinistæ, non alium esse episcopi quam simplicis sacerdotis gradum posseque absque episcopis ecclesiam esse et a quibusdum sacerdotibus gubernari, item non ab episcopo dumtaxat, sed etiam ab sacerdote posse sacerdotem ordinari; quin et a pluribus sacerdotibus episcopum; atque ejusdem impietatis participem esse deblaterant Orientalem Ecclesiam--qua utique de caussa caput decimum ab Cyrillo conscriptum est--juxta eam, quæ a principio in Orientali Ecclesia obtinuit, sententiam planius dicimus: Hoti to tou episkopou axioma houtos estin en te ekklesia anankaion, hoste choris autou me dunasthai mete ekklesian mete Christianon tina e einai e holos legesthai. Autos gar hos apostolikos diadochos ten charin Quod ita necessaria est in Ecclesia dignitas episcopalis, ut, ea submota, neque Ecclesia neque Christianus aliquis esse aut dici possit. Quippe apostolorum successor episcopus impositione manuum et ten dotheisan ekeino para tou kuriou eis to desmein te kai luein, cheiron epithesei kai epiklesei tou panagiou pneumatos allelodiadochos labon, zosa esti eikon tou Theou epi tes ges kai metexei plerestate energeias tou teletarchikou pneumatos, pegepanton ton musterion tes katholikes ekklesias, di hon soterias epitunchanomen. Sancti Spiritus invocatione datam sibi a Deo ex successione continua ligandi solvendique potestatem quum acceperit; viva Dei imago est in terris et auctoris sacrorum Spiritus operationis participatione plenissima fons omnium Ecclesiæ sacramentorum, quibus ad salutem pervenimus. Houto de autou to anankaion ennooumen en te ekklesia, hos en to anthropo ten anapnoen kai en to kosmo ton helion. Hothen kai tisi kompsos pros epainon tou archieratikou axiomatos eiretai; ho, ti Theos en te ouranio ton prototokon ekklesia, kai helios en to kosmo, touto hekastos archiereus en te kata meros ekklesia, hos di hou to poimnion lamprunetai, thalpei kai naos Theou ginetai. Porro quam homini respiratio et sol mundo, tam necessarius in Ecclesia nobis videtur episcopatus. Unde et ad episcopalis dignitatis encomium pulchre nonhulli dixere, quod Deus in coelesti primogenitorum Ecclesia est et sol in mundo, hoc in sua quemlibet Ecclesia episcopum esse, utpote qui gregem suum illustret, foveat, et Dei templum efficiat. Hoti de allelodiadochos to tes episkopikes mega musterion kai axioma didotai mechris hemon, phaneron. Ho gar kurios eipon einai meth' hemon eis ton aiona, ei kai kat' allous tropous charitos kai theion euergetematon esti meth' hemon, all' oun kuriotero tropo dia tes episkopikes teletarchias oikeioutai hemas kai sunestin hemin, kai dia ton ieron musterion henoutai hemin, hon protourgos esti kai teletarches dia tou pneumatos ho episkopos; kai ouk ea hairesei hupopesein. Kai dia touto kai Damaskenos tetarte epistole pros Aphrikanous elege, ten katholou ekklesian Transiisse autem successione continua ad nos usque magnum episcopotus sacramentum et dignitatem, manifestum est. Quum enim dixerit dominus, futurum se nobiscum usque ad consummationem sæculi, ut aliis nobiscum sit gratiæ beneficiorumque suorum modis; nullo tamen præstantiori, quam per sacram episcopatus potestatem nobiscum est, in nobis habitat et per sacra mysteria nobis unitur, quorum primus minister est episcopus imo et per Spiritum Sanctum auctor sacrorum constitutus, neque hæresi succumbere nos permittit. tois episkopois genikos epitetraphthai, kai Klemes protos Rhomaion episkopos kai Euodios en Antiocheia kai Markos en Alexandreia Petrou diadochoi homologountai. Kai Stachun en to tes Konstantinoupoleos throno ho theios Andreas ant' ekeinou kathistesi, kai en te megale taute hagia polei Hierousalem ho men kurios Iakobon poiei, meta de Iakobon heteros egeneto, kai met' ekeinon heteros achris hemon, kai dia touto Tertoullianos en te pros Papianon epistole pantas tous episkopous apostolikous diadochous kalei. Touton ten diadochen ;kai ten apostoliken axian kai exousian kai Eusebios ho Pamphilou marturei kai haplos hoi pateres marturousin, ohus peritton enkatalegein, kai he koine kai archaiotate tes katholikes ekklesias sunetheia bebaioi. Propterea Damascenus quarta ad Africanos epistola dixit, universam Ecclesiam fuisse episcopis generaliter commissam; et Clementem primum Romæ episcopum, et Evodium Antiochiæ et Marcum Alexandriæ Petri successores fuisse, nemo non confitetur. Item et divus Andreas Stachymum throno Constantinopolitano suum in locum suffecit. Item in hac magna civitate sancta Jerusalem Jacobum ipse dominus constituit, Jacobo deinde alter et huic deinceps alter ad nos usque successit. Unde et Tertullianus epistola ad Papianum episcopos omnes apostolorum vocat successores. Horum denique successionem et apostolicam dignitatem juxta ac potestatem Eusebius quoque Pamphili et omnes prorsus patres, quos hic recensere supervacanuum esset, contestantur, et communis ac prima Ecclesiæ Catholicæ vel nascentis consuetudo confirmat. Hoti de diapherei to episkopikon axioma tou haplos hiereos, delon. Ho gar hiereus cheirotoneitai hupo tou episkopou, episkopos de ou cheirotoneitai hupo hiereos, all' hupo duo e trion archiereon, hos ho apostolikos bouletai kanon. Kai ho men hiereus eklegetai hupo tou episkopou, ho de archiereus ouk eklegetai hupo ton hiereon eit' oun presbuteron, out' eklegetai hupo politikon archonton, all' Superiorem vero esse simplici sacerdotio pontificiam dignitatem, vel inde liquet, quod sacerdotem ordinet episcopus, non vero ab sacerdote sed a duobus tribusve pontificibus juxta apostolorum canones episcopus ordinetur. Et sacerdos quidem eligitur ab episcopo; episcopus vero nequaquam ab sacerdotibus sive presbyteris neque etiam ab sæculi principibus quantacunque hupo tes sunodou tes anotato ekklesias tou klimatos ekeinou, en ho keitai he polis he dexomene ton cheirotonethesomenon, he toulachiston hupo tes sunodou tes eparchias ekeines, en ho dei ginesthai ton episkopon. Ei de pote kai he polis eklegoi, all' ouch haplos; he gar ekloge te sunodo anapheretai, kai ei men doxoi tauten kata kanonas kalos echein, ho eklechtheis proballetai dia tes cheirothesias men ton episkopon, te epiklesei de tou panagiou pneumatos; ei de me, hon bouletai he sunodos, ekeinos kai probibazetai. Kai ho men hiereus eis eauton sozei ten, hen eilephen, exousian kai charin tes hierosunes, ho episkopos de kai heterois metadidosi. Kai ho men ede labon to tes ierosunes axioma hupo tou episkopou, baptisma monon telei to hagion kai euchelaion, ierourgei ten anaimakton thusian kai metadidosi to lao to panagion soma kai haima tou kuriou emon Iesou Chpistou, chriei tous baptizomenous to hagio muro, stephanoi tous kata nomon gamountas eusebeis, euchetai uper ton asthenon kai huper pases soterias kai aletheias epignoseos panton anthropon, exairetos d' huper tes ton eusebon zonton kai tethneoton apheseos kai sunchoreseos ton hamartion. Ei de kai dokime kai arete diapheroi, labon exousian para tou episkopou diorthoi tous pros auton erchomenous eusebeis, kai eis ten pros ktesin tes virtute eximiis eligitur, sed ab supremæ Ecclesiæ illius tractus conventu, in quo urbs illa est, cui is, qui ordinandus est, destinatur, vel certe ab hujus provinciæ synodo, in qua opus est episcopum consecrari. Sin vero quandoque et civitas elegerit, at non una electum statuit: etenim ad Synodum defertur electio, quam si canonicam illa duxerit, impositione manuum episcoporum et Sancti Spiritus invocatione, qui electus est episcopus renuntiatur; sin minus, quemcunque synodus ipsa voluerit, ille præficitur. Rursum quam sacerdotii potestatem et gratiam sacerdos accepit, in se ipso conservat, episcopus vero ceteris impertitur. Et ille quidem sacerdotali dignitate ab episcopo initiatus tantummodo baptismum extremamque administrat unctionem, incruentum offert sacrificium, et Domini nostri Jesu Christi corpus et sanguinem populo distribuit, sancto unguento baptizatos ungit, fideles legitime nubentes coronat, orat pro infirmis, utque omnes salvi fiant homines et ad veritatis agnitionem perveniant, deprecatur, præcipue vero pro remissione et venia peccatorum fidelium tam vivorum quam defunctorum. Si vero experientia et virtute præstiterit, facta sibi ab episcopo potestate, venientes ad se fideles emendat, eisque ouraniou basileias hodon podegetei, kai kerux tou ierou procheirizetai euangeliou. Ho de archiereus kai touton hapanton diakonos estin, epeideper autos estin, hos eiretai, pege ton theion musterion kai charismaton dia tou hagiou pneumatos, kai to hagion muron monotatos epitelei. Kai hai cheirotoniai panton ton en te ekklesia taxeon kai bathmon toutou eisin idiai; kai kata proton kai huperteron logon houtos desmei kai luei, kai Theo he krisis euapodektos, hos ho kurios eireke. Kai to hieron euangelion didaskei kai tes eusebous hupermachei pisteos kai tous parakouontas hos ethnikous kai telonas tes ekklesias apodiistesi, kai tous hairetikous aphorismo kai anathemati kathupoballei, kai ten psuchen hautou tithesin huper ton probaton. Ex hon kataphanes estin, anantirrhetos diapherein ton episkopon tou haplos hiereos kai plen autou me dunamenous pantas tous en to kosmo hiereis ekklesian Theou poimanai e holos kubernesai. ad coelestis regni possessionem viam ostendit atque sancti evangelii prædicator initiatur. Episcopus autem horum omnium et ipse quidem minister est, utpote qui divinorum mysteriorum gratiarumque fons per Spiritum Sanctum, uti jam diximus, exsistat: sed et sanctum unguentum solus ille conficit et omnium officiorum et graduum, qui in Ecclesia sunt, ordinationes ad ipsum attinent, ac primario et sublimiori modo ligat et solvit, sententiam ejus approbante Deo, uti et Dominus spospondit. Insuper sacrum evangelium annunciat, ac pro fide orthodoxa decertat: et audire renuentes ceu ethnicos et publicanos ab Ecclesia ejicit, hæreticosque excommunicationi et anathemati subjicit, ac denique suam pro ovibus animam ponit. E quibus evidenter et invictissime constat, ab sacerdote simplici distingui episcopum, quo deficiente nec omnes, qui in mundo sunt, sacerdotes pascere ecclesiam possunt, nec omnino gubernare. Alla kalos legetai tini ton pateron, ou rhadion, hairetikon andra suneton heurein. Katalipontes gar houtoi ten ekklesian, enkateleiphthesan hupo tou hagiou pneumatos kai ouk emeinen en autois sunesis oute phos alla skotos kai porosis. Ei gar me toiauta peponthasin, ouk an At enim, ut recte quidam patrum ait, haud ita facile hæreticorum quempiam reperias sapientem. Quum enim ab Ecclesia illi defecerint, ab eis Sanctus etiam Spiritus abscessit et omnis intelligentiæ ac luminis expertes facti tenebris et coecitate sunt involuti. Id enim pros ta phanerotata antiteinainto, ex hon esti kai to tes episkopikes mega ontos musterion hupo tes graphes didaskomenon, hupo te pases ekklesiastikes historias kai sungraphes hagion sungraphomenon te kai marturoumenon, kai hupo tes katholikes ekklesias aei ginomenon te kai homologoumenon. ipsis ni contigisset, haudquaquam rebus ita obniterentur apertissimis, cujusmodi profecto magnum episcopatus sacramentum est, quod Scriptura nobis indicit, quod omnium annalium ecclesiasticorum monumenta et sanctorum Scripta contestantur, quod denique Catholica Ecclesia nunquam non credidit et sine intermissione tenuit. Horos ia. Decretum XI. Pisteuomen mele tes katholikes ekklesias einai pantas kai monous tous pistous, tous ten tou soteros Christou delade amometon pistin hupo te ekeinou tou Christou kai ton apostolon kai ton hagion oikoumenikon sunodon deichtheisan, adistaktos presbeuontas, kan kai tines ex hauton hamartiais pantoiais hupeuthunoi eien. Ei gar me en mele tes ekklesias hoi pistoi men, hamartiais de suzontes, ouk an hupo tes ekklesias ekrinonto. Nun de krinomenoi hup' autes, eis te metanoian proskaloumenoi kai eis ton tribon ton soterion entolon podegetoumenoi, kan kai eti hamartiais rhupainointo, monon di auto touto, hoti ou peptokasin eis apognosin kai hoti tes katholikes kai eusebous antechontes pisteos mele tes katholikes ekklesias eisi kai ginoskontai. Credimus Ecclesiæ Catholicæ membra esse omnes ac solos fideles, eos nimirum, qui Salvatoris Christi fidem, ab ipso quidem Christo et ab Apostolis nec non et ab sanctis synodis oecumenicis traditam, firma mente servant illibatam, quamvis eorum aliqui variis peccatis sint obnoxii. Nisi enim essent Ecclesiæ membra, qui fidem quidem habent, sed in peccatis vivunt, utique non judicarentur ab Ecclesia. Nunc autem, quum et ab Ecclesia judicentur, et ad poenitentiam incitentur, et in salutarium mandatorum semitam deducantur, etiamsi peccatis sordescant, eo solum, quod in desperationem non sunt prolapsi, sed Catholicam et rectam fidem retinent, Ecclesiæ Catholicæ membra sunt et reputantur. Horos ib'. Decretum XII. Pisteuomen hupo tou hagiou pneumatos didaskesthai ten katholiken ekklesian. Auto gar estin ho alethes parakletos, hon pempei para tou patros ho Christos tou didaskein ten aletheian kai to skotos apo tes ton piston dianoias apodiokein. He tou hagiou pneumatos homos didache ouk amesos alla dia ton hagion pateron kai kathegemonon tes katholikes ekklesias kataglaizei ten ekklesian, Hos gar he pasa graphe esti te kai legetai logos tou hagiou pneumatos, ouch hoti hamesos hup' autou elalethe, all' hoti hup' autou dia ton apostolon kai propheton; houto kai he ekklesia didasketai men hupo tou zoarchikou pneumatos alla dia mesou ton hagion pateron kai didaskalon (hon kanon hai oikoumenikai kai hagiai homologentai sunodoi; ou gar touto pausomai muriakis legein), kai dia touto ou monon pepeismetha, alla kai alethes kai bebaion anamphibolos einai homologoumen, ten katholiken ekklesian adunaton hamartesai e holos planethenai e pote to pseudos anti tes aletheias eklexai. To gar panagion pneuma aeipote energoun dia ton pistos diakonounton hagion pateoon kai kathegemonon pases hopoiasoun planes ten ekklesian apallattei. Credimus ab Spiritu Sancto doceri Catholicam Ecclesiam. Quippe verus consolator ipse est, quem ad docendum fideles veritatem expellendasque eorum e mentibus tenebras Christus a Patre mittit. Porro haudquaquam immediate sed per sanctos patres et Ecclesiæ Catholicæ præpositos Ecclesiam ipsam doctrina Sancti Spiritus illuminat. Quemadmodum enim verbum Sancti Spiritus Sacra Scriptura est et dicitur, non quod ab ipso immediate sed per Apostolos et Prophetas fuerit enunciata: ita et ab vivifico Spiritu docetur quidem Ecclesia, sed medio sanctorum patrum doctorumque magisterio (quibus sanctæ synodi oecumenicæ regulæ instar exstitere; quod millies dixero) ac propterea errare aut aliquatenus decipi, aut aliquando pro veritate mendacium eligere Catholicam Ecclesiam non posse nedum censemus, at etiam id ipsum ceu verum ac certissimum constanter profitemur. Etenim per sanctos patres ac præpositos fideliter administrantes jugiter operans Spiritus Sanctus omnem quemcunque ab Ecclesia removet errorem. Horos ig'. Decretum XIII. Pistuomen ou dia pisteos haplos mones dikaiousthai ton anthropon alla dia pisteos kai energoumenes dia tes agapes, tauton eipein, dia tes pisteos kai ton ergon. To de ten pistin cheiros ergon apoplerousan antilambanesthai tes en Christo dikaiosunes kai prosaptein hemin eis soterian, porrho pases eusebeias ginoskomen. Houto gar ennooumene he pistis pasin epharmostheie kai, ouk an eie ho me sozomenos, hoper antikru pseudos esti. Tounantion de mallon pisteuomen, hoti ou tes pisteos anaphorikon alla ten ousan en hemin pistin dia ton ergon dikaioun hemas para Christou. Ennooumen de ta erga ou marturas ten emeteran klesin epibebaiountas, alla karpous kath' heautous ontas, di hon he pistos lambanei to emprakton kai kath' heauta axia dia tas theias epangelias tou komisasthai hekaston ton piston ta dia tou somatos auto pepragmena, ei t' agathon eite kakon delonoti. Credimus non sola fide simpliciter, sed ea, quæ per caritatem operatur, id est, fide atque operibus hominem justificari. Quod vero fides, quasi manus adimplens munus, justitiam, quæ in Christo est, apprehendat, nobisque applicet ad salutem, ab omni pietate longissime esse censemus. Enimvero sic intellecta fides omnibus conveniret, unde et ad salutem nemo non perveniret; quod aperte falsum est. Imo contrarium credimus, scilicet non fidei correlativum sed ipsam, quæ in nobis est, fidem per opera Christi munere nos justificare. Porro certitudinis vocationis nostræ argumenta esse hujusmodi opera nequaquam intelligimus, sed fructus ex se ipsis, per quos efficax redditur fides, eaque ex divinis promissionibus esse talia dicimus, pro quibus recipere unusquisque fidelium dignus exsistat, prout gessit in corpore suo, sive bonum sive malum. Horos id'. Decretum XIV. Pisteuomen ton anthropon katolisthesanta te parabasei parasumblethenai kai homoiothenai tois ktenesi, tout' estin, amaurothenai kai tes teleiotetos kai apatheias ekpesein, ou men kai tes hes etuche para tou Credimus hominem transgressione lapsum comparatum esse et assimilatum jumentis, id est, debilitatum et a perfectione ac passionum immunitate excidisse, haudquaquam tamen hujus, quam ab akros agathou Theou phuseos kai energeias exestekenai. Houto gar ouk an en logikos kai hepomenos oud' anthropos; all echein ten phusin auten, he ektistai kai ten tes phuseos energeian, hetis esti to autexousion, zosan kai energon; hoste kata phusin dunasthai haireisthai men kai ergazesthai to kalon, pheugein de kai musattesthai to kakon. Atopon gar to ten kalen tou akros agathou demiourgetheisan phusin amoiron agathes energeias homologein. Touto gar kaken einai ten phusin legein estin; hou ti asebesteron; He gar energeia tes phuseos ertetai, he phusis de tou demiourgou; ei kai ho tropos diapherei. Hoti de dunatai ho anthropos phusei ergazesthai to agathon, hupainittetai men kai ho kurios legon, kai tous ethnikous agapan tous agapontas autous. Didasketai de saphestata kai hupo tou Paulou Rhom. prot. keph. ith'. kai allachou rhetos, en hois phesi, ta me nomon echonta ethne phusei ta tou nomou poiein. Ex hon phaneron kai touto, hoti delade adunaton, hoti poiesei ho anthropos agathon, hamartian einai. To gar kalon adunaton kakon einai. Ginomenon mentoi phusei mone kai psuchikon ouchi de kai pneumatikon poioun ton meterchomenon, ou sumballetai pros soterian haplos aneu pisteos, all' oude men pros katakrisin; oude gar endechetai. to kalon, he toiouton, optimo Deo acceperat, naturæ virtutisque naturalis jacturam fecisse. Alioqui enim rationalis jam non esset ac proinde nec homo: imo vero ejusdem et modo credimus esse naturæ, quam, quum crearetur, accepit, imo et eadem naturali virtute utique viva et efficaci quæ est facultas liberi arbitrii pollere, ita ut possit naturaliter eligere et operari bonum ac fugere et odisse malum. Minus quippe rationi consentaneum videtur, ut naturam bonam ab summo bono conditam cujuscunque operationis bonæ confiteamur expertem. Hoc enim est, naturam esse malam, dicere; quo quid magis impium? A natura etenim operatio pendet, et ab opifice natura, etsi ratione diversa. Posse autem hominem naturaliter operari bonum, innuit vel ipse dominus, ethnicos redamare dicens eos, a quibus amantur. Sed et hoc ipsum manifestissime Paulus edocet ad Romanes (I. 19), et alibi expressis verbis, ubi ait, gentes, quæ legem non habent, naturaliter, quæ legis sunt, facere. Ex quibus et hoc quoque manifestum est, nimirum fieri non posse, ut bonum, quod facit homo, sit peccatum. Quippe impossibile est, malum esse quod bonum est. Quod autem fit naturaliter solum, et quod animalem non vero etiam spiritalem facit auctorem kakou genesthai aitian. En tois anagennetheisi de, hupo tes charitos kai meta tes charitos energoumenon teleion apergazetai kai soterias axion poieitai ton energounta. suum, sine fide nihil omnino confert ad salutem, sed nec ad damnationem; neque enim bonum, qua tale, aliquando contingit mali caussam exsistere. In regeneratis vero illud, quod fit sub gratia et cum gratia, perfectum facit et salute dignum præstat operantem. Ho anthropos toigaroun pro tes anagenneseos dunatai phusei klinein pros to kalon kai haireisthai kai ergazesthai to ethikon kalon. Anagennetheis de hina poie to pneumatikon kalon--soterias gar onta paraitia tou pistou ta erga kai hupo charitos huperphuous energoumeua kai pneumatika eikotos onomazetai--ananke proegeisthai kai prophthanein ten charin, hon tropon eireto en tois peri proorismou; hoste meden dunasthai ex heautou tes kata Christon zoes axion ergon ektelesai, ex heautou mentoi echein to thelesai e me thelesai te chariti sunkatatethenai. Potest igitur naturaliter homo nondum regeneratus ad bonum morale propendere illudque eligere et operari: ut vero spirituale bonum regeneratus operetur nam et spiritualia merito vocantur fidelium opera, quæ caussa salutis exsistunt et ex supernaturali gratia fiunt præire ac prævenire gratiam necesse est, quemadmodum de prædestinatione agentes diximus, ita ut nullum omnino Christianæ vitæ dignum possit ex se ipso opus edere; quamquam ex se ipso habet velle aut nolle assentiri gratiæ. Horos ie. Decretum XV. Pisteuomen ta euangelika musteria en te ekklesia einai, kakeina einai hepta. Elattona gar e meizona arithmon musterion en te ekklesia ouk echomen; epeide ho para ton hepta ton musterion arithmos hairetikes phrenoblabeias estin apokuema. Ho de ton hepta para tou hierou euangeliou nomotheteitai kai sunagetai, hos kai ta loipa tos Credimus esse in Ecclesia Evangelica Sacramenta, eaque septem. Nec minorem majoremve in Ecclesia Sacramentorum numerum admittimus; siquidem hæreticorum dementiæ foetus est alius sacramentorum numerus quam septenarius, qui non secus ac cetera Catholicæ fidei dogmata in Evangelio statuitur et ex ipso colligitur. katholikes pisteos dogmata. Autika gar ho kurios to men hagion baptisma dia tou; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai hagiou pneumatos, kai tou; ho pisteusas kai baptistheis sothesetai, ho de apistesas katakrithesetai, paradedoke. Ac primo quidem Baptismi sacramentum Dominus tradidit, quando dixit: Euntes docete omnes gentes, baptizantes eos in nomine patris et filii et Spiritus Sancti; item et quum dixit: Qui crediderit et baptizatus fuerit, salvus erit: qui vero non crediderit, condemnabitur. To de tes bebaioseos, tauton eipein, tou hagiou murou kai hagiou chrismatos, dia tou; humeis de kathesate en te polei Hierousalem, heos an endusesthe dunamin ex hupsous. Hen enedusanto te epidemia tou hagiou pneumatos, kai tauten deloi to tes bebaioseos musterion, peri hou kai Paulos deuteras pros Korinthious kephalaio proto, kai tranoteron dia tou Areopagitou Dionusiou dialegetai. Confirmationis vero seu unguenti sacri et sancti chrismatis, quum dixit: Vos autem sedete in civitate Jerusalem, quoadusque induamini virtute ex alto. Hac autem per Sancti Spiritus adventum sunt induti, et hanc declarat confirmationis sacramentum. De quo et Apostolus II. Corinth. cap. I. et apertius per Dionysium Areopagitam disseritur. Ten de hierosunen dia tou; touto poieite eis ten emen anamnesin, kai dia tou; hosa an desete kai lusete epi tes ges, estai dedemena kai lelumena en tois ouranois. Sacramentum Ordinis tradidit, dicens: Hoc facite in meam commemorationem; item et quum dixit: Quæcunque ligaveritis et solveritis super terram, erunt ligata et soluta in coelis. Ten de anaimakton thusian dia tou; labete, phagete; touta esti to soma mou, kai; piete ex autou pantes, touto esti to aima mou to tes kaines diathekes, kai tou; ean me phagete ten sarka tou huiou tou anthropou, ouk echete zoen en heautois. Incruentum vero tradidit sacrificium dicens: Accipite et manducate, hoc est corpus meum; et: Bibite ex hoc omnes, hic est sanguis meus Novi Testamenti; item et quum dixit: Nisi manducaveritis carnem filii hominis; non habebitis vitam in vobis. Ton de gamon meta to eipein ta en Sacramentum vero matrimonii te palaia peri autou eiremena dia tes hoion episphragiseos tou; ohus ho Theos sunezeuxen, anthropos me chorizeto, hon kai ho theios apostolos mega epikalei musterion. tunc tradidit, quum recensitis velut ejus in obsignationem iis, quæ de illo in veteri testamento scripta sunt, ait: Quos Deus conjunxit, homo non separet. Quin et magnum ab apostolo sacramentum appellatur. Ten de metanoian, hetini esti summiktos he musteriake exomologesis, dia tou; an tinon aphete tas hamartias, aphientai autois; an tinon kratete, kekratentai, kai tou; ean me metanoesete, hosautos apoleisthe. Poenitentiam, in qua sacramentalis includitur confessio, tunc tradidit, quum dixit: Quorum remiseritis peccata, remittuntur eis; quorum retinneritis, retenta sunt; item et quum dixit: Nisi poenitentiam habueritis; omnes similiter peribitis. To de hagion elaion eit' oun euchelaion legetai para to Marko, martureitai de rhetos hupo tou adelphotheou. Sanctum denique oleum sive extrema unctio apud Marcum legitur, et aperto Jacobi fratris domini testimonio comprobatur. Sunkeitai de ta musteria ek tou phusikou kai huperphuous; ouk eisi de psila semeia ton epangelion tou Theou. Houto gar ouk an dienenoche tes peritomes, hou ti athlioteron; Homologoumen d' auta einai organa drastika tois muoumenois charitos ex anankes. Apoptuomen de hos allotrion tes Christianikes didaskalias to ten akeraioteta ton musterion apaitein ten chresin tou geinou pragmatos; antikeitai gar to musterio tes prosphoras, ho rhemati huparktiko nomothetethen kai te epiklesei tou hagiou pneumatos hagiasthen teleioutai te huparxei tou semainomenou, tou somatos delade kai Porro naturali et supernaturali constant sacramenta: neque nuda illa sunt divinarum signa promissionum, quippe ita nihil ab circumcisione discreparent; quo quid miserabilius dici possit? Imo vera ea esse instrumenta his, qui initiantur illis, gratiam necessario conferentia, confitemur. Quod autem rei terrenæ usum sacramentorum integritas necessario exigat, ab doctrina Christiana alienum id omnino existimamus, utpote eucharistiæ sacramento contrarium, quod ab substantiali quidem verbo institutum et a sancto spiritu sanctificatum, rei, quam significat, nimirum haimatos tou Christou. Kai proegeitai he toutou teleiosis anankaios tes chreseos. Ei gar pro tes chreseos me en teleion, ouk an ho kakos chromenos krima heauto esthie kai epinen; epei psilou artou kai oinou en meteschekos. Nun d' anaxios metechon krima eauto esthiei kai pinei; hoste ouk en te chresei alla kai pro tes chreseos echei to tes eucharistias musterion ten teleiosin. Eti aporrhiptomen hos katharma ti kai miasma to; ellipos gar echouses tes pisteos zemioutai he holokleria tou musteriou. Hoi gar hairetikoi, ohus ten hairesin aposeisamenous kai prostethentas te katholike ekklesia, dechetai he ekklesia; kaitoi ellipe eschekotes ten pistin teleion elabon to baptisma; hothen teleian husteron ten pistin kektemenoi ouk anabaptizontai. corporis et sanguinis Christi, præsentia perficitur. Et prius quidem in se necessario perfectum est quam cedati in usum. Etenim ni completum esset ante usum, suum utique non mauducaret ac biberet ille judicium, qui eo male utitur; quandoquidem nudum panem et vinum sumeret. Atqui judicium sibi manducat et bibit, qui sumit indigne. Eucharistiæ itaque sacramentum nequaquam in usu sed ante usum suum obtinet complementum. Deinde et hanc quaque sententiam, videlicet integritati sacramenti dispendium afferre defectum fidei, ut exitialem et abominandam rejicimus. Nam et hæresim abjurantes fidemque Catholicam amplectentes hæreticos Ecclesia recipit, qui quamvis fidei defectu laborantes perfectum baptisma receperunt: unde nec eos denuo baptizat, ubi perfectam fidem sunt adepti. Horos is'. Decretum XVI. Pisteuomen to hagion baptisma, to diatagen men para tou kuriou, ginomenon de en onomati tes hagias triados, einai ton anankaiotaton. Choris gar autou oudeis dunatai sothenai, hos ho kurios phesin; hostis ou me gennethe ex hudatos kai pneumatos, ou me eiselthe eis ten basileian ton ouranon. Kai dia touto estin anankaion kai tois netiois, epeide khakeina Credimus sanctum Baptisma, a Domino quidem institutum et in nomine sanctæ Trinitatis collatum, esse summe necessarium. Etenim sine illo salvari nemo potest juxta Domini sententiam: Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non intrabit in regnum coelorum. Igitur et parvulis necessarium illud est, utpote qui rei quoque upokeintai te archegono hamartia kai choris tou baptismatos ou dunatai tuchein tes apheseos; hoper ho kurios deiknuon ouk ephe merikos all' haplos kai katholou; hostis ou me gennethe, ho tauton esti to; pantas tous meta ten eleusin tou soteros Christou eiseleusomenous en te basileia ton ouranon dei anagennethenai. Ei de ta nepia anthropoi, eiper kai tauta deitai soterias; deitai soterias, deitai kai tou baptismatos. Kai ta me anagennethenta, hos me ten aphesin tes propatorikes hamartias labonta, hupokeitai te aidio tes hamartias anankes poine, kai hepomenos ou sozetai choris tou baptismatos; hoste dei anankaios kai ta nepia baptizesthai. Eti ta nepia sozetai, hos legetai para to Matthaio; ho de me baptistheis ou sozetai; kai ta nepia ara anankaios baptisthesontai. Kai en tais Praxesi legetai, hoti pasai hai oikiai ebaptizonto, ara kai ta nepia. Touto kai hoi palai pateres marturousi saphos, en hois kai Dionusios en to peri ekklesiastikes hierarchias. Kai Ioustinos pentekosto hekto zetemati, hos legei rhetos; axiountai de ton dia tou baptismatos agathon te pistei ton prospheronton auta to baptismati. Kai Augoustinos paradosin einai phesin apostoliken, ta paidia dia tou baptismatos sozesthai; kai allachouse; he ekklesia peccati originalis exsistant et solo possint baptismate mundari. Quod docens Dominus nequaquam de quibusdam tantum sed simpliciter et de omnibus dixit: Nisi quis renatus fuerit, etc. Quod item est ac si dixisset, omnes post Christi salvatoris adventum coelorum regnum ingressuros esse regenerandos. Si autem parvuli homines sunt, siquidem salute indigent, indigent et baptismate; et qui non regenerati decedunt, tamquam qui originalis peccati remissionem non acceperint, simpiternæ peccati poenæ de necessitate subjiciuntur et consequenter sine baptismo haudquaquam salvantur: quare necesse est, parvulos baptizari. Insuper salutem parvuli consequuntur, ut apud Matthæum dicitur: Non baptizatus autem non salvatur. Ergo necesse est, et parvulos baptizari. Et in Actis dicitur, familias totas fuisse baptizatas; ergo et parvulos. Sed et hoc ipsum Patres antiqui testantur evidenter, in quibus Dionysius de ecclesiastica hierarchia; Justinus quæstione quinquagesima sexta, ubi sic expresse loquitur: Bonorum, quæ per Baptismum adveniunt, digni fiunt fide eorum, a quibus sacros ad fontes offeruntur. Et Augustinus Apostolicam ait esse traditionem, parvulos, baptismo salvari. Item alibi: Alienos tois brephesin heteron podas entithesin, hopos erchontai; heteron pardias, hopos pisteuosin; heteron glossan, hopos epangellontai. Kai allachou; he meter ekklesia meriken kardian ekeinois charizetai. infantibus pedes Ecclesia tribuit, ut ad se veniant; aliena corda, ut credant; linguam alienam, ut spondeant. Et rursum alibi: Cor illis singulare mater Ecclesia subministrat. Ginetai de to baptisma di hules men hudatos katharou kai oudenos heterou hugrou. Apoteleitai de dia monou tou hiereos, kai kat' ananken aprophasiston echei ginesthai kai di heterou anthropou, plen orthodoxou kai skopon echontos ton armodion to theio baptismati. Apotelesmata de tou baptismatos, sunelonti phanai, proton he aphesis tou propatorikou plemmelematos kai hoson allon hamartion peprachos en ho baptistheis. Deuteron rhuetai ekeinon tes aidiou poines, hetini hupekeito, eite dia to archegonon hamartema eite di ha idikos epraxe thanasimos. Triton didosin autois ten athanasian; dikaioun gar autous ton proemartemenon naous Theou apokathistesin. Ouk esti d' eipein, me luesthai dia tou baptismatos pasas tas hoposoun pro toutou hamartias, alla menein men, ouk ischuein de. Touto gar asebeias tos eschates esti gemon kai arnesis mallon e holos homologia eusebeias; all' hoti pasa hamartia pro tou baptismatos ousa, e gegonuia aphanizetai, kai hos me ousa pote e gegonuia logizetai. Hoi gar tupoi tou baptismatos, pasai Porro baptismi materia aqua pura est seu naturalis et non ullus alius liquor. Per solum autem sacerdotem perficitur; urgente tamen inexcusabili necessitate potest et per alium hominem conferri, modo sit orthodoxus et convenientem sacro baptismati scopum intendat. Effectus porro baptismi breviter recensendi. Primus est originalis peccati remissio et aliorum, quotquot voluntate propria is qui baptizatur admisit. Secundus ab æternis, quæ sive propter originale sive propter propria mortalia peccata manebant hominem, poenis eximit. Tertio inmortalitatem baptizatis impertitur, quippe a peccatis præcedentibus eos emundans in Dei templa restituit. Neque dicere licet omnia prorsus, quæ Baptismum præcessere, peccata, per hunc non deleri, sed manere quidem at non imputari. Extremæ etenim id impietatis est et pietatis abnegatio censenda magis quam confessio. Imo vero omne, quodcunque peccatum, quod ante baptismum aut est aut fuit, deletur atque perinde, ac si nunquam exstitisset, reputatur. hekateron kai hai promenuousai kai teleiousai rheseis to baptisma ten teleian hupainittousi katharsin. Touto auto kai auta ta tou baptismatos onomata peristosin. Ei gar baptisma dia pneumatos kai puros, delon hoti kai teleia pasin he katharsis; to gar pneuma teleios kathairei. Ei phos, to skotos elusen; ei anagennesis, parelthe ta archaia. Tina de tauta, ei me ta hamartemata; Ei apekduetai ho baptizomenos ton palaion anthropon, ara kai ten hamartian. Ei enduetai ton Christon, ara anamartetos ginetai energeia dia tou baptismatos. Makran gar apo hamartolon ho Theos. Touto kai Paulos didaskei tranoteron legon; hosper dia tou henos hamartoloi katestathemen hoi polloi, houto dia tou henos dikaioi. Ei de dikaioi, ara hamartias eleutheroi. Ou gar dunatai, en tauto einai ten zoen kai ton thanaton. Ei alethos apethanen ho Christos, ara kai alethes he dia tou pneumatos aphesis. Etenim baptismi symbola et verba baptismum præsignantia ac perficientia perfectam munditiam designant, idemque et illa, quibus appellatur, vocabula confirmant. Si enim per spiritum et ignem perficitar baptismus, perfectam utique munditiam hunc esse, manifestum est, quum perfecte spiritus expurget; si lumen, tenebras dissipat; si regeneratio, utique vetera desiere; quæ porro vetera, nisi peccata? Veterem hominem, si qui baptizatur, exuit; ergo et peccatum. Christum si induit, igitur per baptismum a peccato mundus actu efficitur; longe enim a peccatoribus Deus. Hoc ipsum vero et apertius Paulus edocet, dicens: Sicut per unum peccatores constituti sumus multi, ita et per unum justi. Porro si justi, igitur et a peccato liberi; neque enim simul esse possunt vita et mors. Si vere mortuus est Christus; vera profecto est et per spiritum condonatio peccati. Enteuthen de delon, panta ta baptisthenta kai koimethenta brephe anamphibolos sozesthai, prooristhenta dia tou thanatou tou Christou. Ei gar ektos pases esan hamartias; koines men, hoti elutrothesan to theio loutro, idikes de, hoti ta brephe me echonta energeia proairesin ouch hamartanei; ara kai sozetai. Entithesi de to baptisma kai charaktera Hinc vero compertum, baptizatos parvulos et defunctos omnes dubio procul salutem consequi, per mortem Christi prædestinatos. Quum enim nullius rei sint peccati; non quidem omnibus communis, utpote jam divino lavacro mundati, neque etiam proprii, utpote qui actu electione carentes non peccant, certissime salvantur. anexaleipton, hosper kai he hierosune. Kathos gar adunaton, ton auton dis ierosunes tuchein tes autes; houtos adunaton anabaptisthenai ton hapax horthos baptisthenta, kan kai muriais sumbebeken auton hupopesein hamartiais, e kai aute exomomosei tes pisteos. Thelon gar epistrepsai pros kurion analambanei ten hen apolesen huiothesian dia tou musteriou tes metanoias. Porro æque ac Ordo Baptismus characterem imprimit indelebilem: unde, quemadmodum eodem ordine initiari bis nemo potest; ita nec recte semel baptizatus iterum baptizari, ut in mille peccata forte prolapsus, imo ut a fide etiam apostata. Enimvero converti ad Dominum quisquis voluerit; eam, a qua exciderat, per Poenitentiæ sacramentum recuperat adoptionem. Horos iz'. Decretum XVII. Pisteuomen to panagion musterion tes hieras eucharistias, hoper anotero kata taxin tetarton ethemetha, ekeino einai, hoper ho kurios paredoke te nukti, he paredidou heauton huper tes tou kosmou zoes. Labon gar arton kai eulogesas edoke tois hagiois autou mathetais kai apostolois eipon; labete. phagete; touto esti to soma mou. Kai labon to poterion eucharistesas eireke; piete ex autou pantes, touto esti to aima mou to huper humon ekchunomenon eis aphesin hamartion. Credimus sanctissimum divinæ Eucharistiæ sacramentum, quod ordine quartum supra recensuimus, illud ipsum esse, quod ea nocte, qua semet ipsum pro mundi vita tradidit dominus, nobis traditione reliquit. Panem quippe accipiens ac benedicens dedit sanctis Discipulis suis et Apostolis, dicens: Accipite, manducate, hoc est corpus meum. Et accipiens calicem gratias agens dixit: Bibite ex eo omnes, hic est sanguis meus, qui pro vobis effundetur in remissionem peccatorum. Toutou en te hierourgia pisteuomen pareinai ton kurion Iesoun Christon ou tupikos, oud' eikonikos, oude chariti huperballouse, hos en tois loipois musteriois, oude kata monen parousian, kathos tines ton pateron eirekasi peri tou baptismatos, oude kat' anartismon, hoste henousthai ten theoteta tou logou to prokeimeno In hujus itaque celebratione sacramenti Dominum nostrum Jesum Christum credimus esse præsentem, non quidem secundum figuram aut imaginem neque etiam secundum quamdam ut ceteris in sacramentis gratiæ excellentiam neque secundum simplicem, quam et in baptismo patres nonnulli tes eucharistias arto hupostatikos, kathos hoi apo Loutherou lian amathos kai athlios doxazousin; all' alethos kai pragmatikos, hoste meta ton hagiasmon tou artou kai tou oinou metaballesthai, metousiousthai, metapoieisthai, metarrhuthmizesthai ton men arton eis auto to alethes tou kuriou soma, hoper egennethe en Bethleem ek tes aeiparthenou, ebaptisthe en Iordane, epathen, etaphe, aneste, anelephthe, kathetai ek dexion tou Theou kai pateros, mellei elthein epi ton nephelon tou ouranou,--ton d' oinon metapoieisthai kai metousiousthai eis auto to alethes tou kuriou aima, hoper kremamenou epi tou staurou echuthe huper tes tou kosmou zoes. commemoravere, præsentiam, neque penes impanationem, qua proposito eucharistiæ pani verbi divinitas substantialiter uniatur, quemadmodum inscite juxta ac misere arbitrantur Lutherani, sed vere realiterque; quatenus panis et vini facta consecratione transmutetur, transsubstantietur, convertatur, transformetur panis quidem in ipsum corpus Domini versum, quod natum est in Bethlehem ex perpetua Virgine, baptizatum in Jordane, passum, sepultum, quod resurrexit, adscendit, sedet a dextris Dei patris, in coeli denique nubibus adventurum,--vinum vero in ipsum Domini sanguinem verum converti ac transsubstantiari, qui ex illo in cruce pendente pro mundi vita defluxit. Eti meta ton hagiasmon tou artou kai tou oinou ouk eti menein ten ousian tou artou kai tou oinou, all' auto to soma kai to aima tou kuriou en to tou artou kai tou oinou eidei kai tupo, tauton eipein, hupo tois tou artou sumbebekosin. Item facta panis et vini consecratione nec panis nec vini manere amplius substantiam credimus, sed ipsum corpus et sanguinem Domini sub panis et vini specie et figura, id est, sub panis accidentibus. Eti auto to panakeraton tou kuriou soma kai haima metadidosthai kai eisduein eis to stoma kai stomachon ton metechonton eusebon te kai asebon. Plen tois men eusebesi kai axiois aphesin hamartion kai zoen aionion proxenein; tois de asebesi kai anaxiois katakrisin kai kolasin aionion parachorein. Item et ipsum distribui Domini corpus et sanguinem purissimum inque communicantium sive piorum sive impiorum os ac stomachum introduci: nisi quod remissionem peccatorum vitamque piis ac dignis impertitur æternam, impiis vero ac indignis damnationem poenamque accersit sempiternam. Eti temnesthai men kai diaireisthai eite chersin eite kai hodousi to soma kai to haima tou kuriou kata sumbebekos mentoi etoi kata ta sumbebekota tou artou kai tou oinou, kath' ha kai horata kai hapta heinai homologountai, kath' heauta de menein atemta pante kai adiaireta. Hothen kai he katholike ekklesia phesi; Merizetai kai diamerizetai ho melizomenos kai me diairoumenos, ho pantote esthiomenos kai oudepote dapanomenos, alla tous metechontas--delonoti axios--hagiazon. Item manibus dentibusve concidi quidem Domini corpus et sanguinem ac dividi; verum per accidens dumtaxat sive penes accidentia panis et vini, per quæ et visibilia ea esse et contrectabilia in confesso est: at insecta prorsus et indivisa secundum se permanere. Unde et Catholica dixit Ecclesia: Conciditur et dividitur, quum membratim concidatur, nequaquam dividitur, semper manducatur, et nunquam consumitur: sed digne accedentes sanctificat. Eti en hekasto merei kai tmemati elachisto tou metablethentos artou kai oinou ouk einai meros tou somatos kai haimatos tou kuriou--blasphemon gar touto kai atheon--all' holon holikos ton despoten Christon kat' ousian meta psuches delonoti kai theotetos, etoi teleion Theon kai teleion anthropon. Hothen kai pollon ginomenon en te oikoumene mia kai te aute hora ierourgion, me ginesthai pollous Christous e polla somata Christou, all' hena kai ton auton Christon pareinai alethos kai pragmatikos, kai hen einai autou to soma kai to haima en pasais tais kata meros ton piston ekklesiais kai touto ouch hoti to en ouranois tou despotou en tois thusiasteriois kateisi soma, all' hoti ho tes protheseos en pasais tais kata meros ekklesiais prokeimenos artos metapoioumenos kai metousioumenos Item nequaquam sub divisione qualibet ac minima panis et vini transmutati particula esse partem corporis et sanguinis Domini--quippe hoc sine blasphemia et impietate nemo dixerit--sed totum ac integrum Dominum Christum secundum substantiam, animam videlicet suam et divinitatem, id est, Deum perfectum et perfectum hominem. Unde et multæ quum per orbem una et eadem hora celebrantur Missæ, haudquaquam Christi plures plurave Christi sunt corpora, sed unus in omnibus ac singulis fidelium ecclesiis vere ac realiter præsens est ipse Christus, unum et corpus est, et sanguis unus. Atque id quidem, non quod illud, quod in coelo est, Domini corpus super altaria descendat, sed quod post consecrationem conversus ac meta ton hagiasmon ginetai kai esti hen kai to auto to en ouranois. Hen gar to soma tou kuriou en pollois topois kai ou polla, kai dia touto to musterion touto malista esti kai legetai thaumaston kai pistei mone katalepton, ou sophismasi sophias anthropines, hes ten mataian kai anoeton en tois theiois periergeian aposeietai he eusebes kai theoparadotos hemon threskeia. transsubstantiatus, qui singulis in ecclesiis offertur, panis propositionis fiat et sit illud ipsum corpus, quod est in coelo. Quippe multis in locis non multa sed unum est corpus Domini; ac vel hinc maxime mirabile est diciturque hujusmodi sacramentum et sola fide comprehensibile, non autem humanæ ratiunculis sapientiæ, cujus quidem vanam et circa res divinas coecam inquisitionem pia atque divinitus nobis tradita abnuit professio nostra. Eti auto to soma kai haima tou kuriou to en to tes eucharistias musterio opheilein timasthai huperballontos kai proskuneisthai latreutikos. Mia gar he proskunesis tes hagias triados kai tou somatos kai haimatos tou kuriou. Item et honore supremo colendum esse cultuque latriæ adorandum idem Domini corpus et sanguinem, quæ sunt in Sacramento Eucharistiæ. Quippe sanctissimæ Trinitatis et corporis sanguinisque Domini una est adoratio. Eti einai thusian alethe kai hilastiken prospheromenen huper panton ton eusebon zonton kai tethneoton kai huper opheleias panton, hos keitai rhetos en tais tou musteriou proseuchais hupo ton apostolon te ekklesia paradotheisais kata ten pros autous diatagen tou kuriou. Item et verum ac propitiatorium esse Sacrificium, quod pro fidelibus omnibus tum vivis tum defunctis nec non et pro utilitate omnium offeratur, uti et in hujusce Sacramenti precibus exprimitur, quas juxta id, quod a Domino mandatum acceperant, Apostoli Ecclesiæ tradidere. Eti kai pro tes chreseos euthus meta ton hagiasmon kai meta ten chresin to phulattomenon en tais hierais thekais pros metalepsin ton apodemesai mellonton alethes einai tou kriou soma, kai kata meden diapheron heautou, hoste pro tes chreseos Item ante usum statim a consecratione ac post usum, id quod sacris in pixibus communioni moribundorum asservatur, corpus esse Domini verum et a se ipso ne vel levissime quidem diversum, quatenus ante usum et post meta ton hagiasmon, en te chresei kai meta ten chresin, einai kata panta to alethes tou kuriou soma. consecrationem in usu ac post usum verum omnino sit corpus Domini. Eti te metousiosis lexei ou ton tropon pisteuomen delousthai, kath' hon ho artos kai ho oinos metapoiountai eis to soma kai to haima tou kuriou,--touto gar alepton pante kai adunaton plen autou tou Theou, kai tois pisteuousin amatheian hama kai asebeian epipherei--all' hoti ho artos kai ho oinos meta ton hagiasmon ou tupikos oud' eikonikos, oude chariti huperballouse, oude te koinonia e te parousia tes theotetos mones tou monogenous metaballetai eis to soma kai haima tou kuriou, oude sumbebekos ti tou artou kai tou oinou eis sumbebekos ti tou somatos kai haimatos tou Christou kata tina tropen e alloiosin metapoieitai, all' alethos kai pragmatikos kai ousiodos ginetai ho men artos auto to alethes tou kuriou soma, ho d' oinos auto tou kuriou haima, hos eiretai anotero. Præterea verbo Transsubstantionis modum illum, quo in corpus et sanguinem Domini panis et vinum convertuntur, explicari minime credimus,--id enim penitus incomprehensibile præterquam ipsi Deo, et capere se credentibus inscitiæ ac impietatis notam inurit--sed quod panis et vinum, facta consecratione, non per figuram aut per imaginem, non penes superabundantem gratiam, non per communionem ant solius divinitatis unigeniti filii Dei præsentiam in corpus et sanguinem Domini convertitur, nec panis aut vini accidens aliquod in quoddam corporis et sanguinis accidens aliqua conversione vel alteratione mutatur, sed vere realiterque ac substantialiter fit quidem panis ipsum verum Domini corpus, vinum vero ipse sanguis ejus, uti jam ante dictum est. Eti me ginesthai hupo tinos allou to tes hieras eucharistias touto musterion, ei me monon hupo hiereos eusebous kai hupo eusebous kai nomimou episkopou ten hierosunen labontos, kath' hon tropon he anatolike ekklesia didaskei. Haute estin en suntomo he tes katholikes ekklesias kai peri tou musteriou toutou doxa kai alethes homologia kai archaiotate Denique neminem præter pium Sacerdotem, ab pio utique Episcopo canonice instituto sacerdotii charactere initiatum, juxta Orientalis Ecclesiæ doctrinam hoc sacrosanctæ Eucharistiæ credimus posse conficere Sacramentum. Hæc est compendiaria Orientalis Catholicæ Ecclesiæ hoc de sacramento doctrina veraque confessio et traditio paradosis, hen ou dei kolobousthai kat' oudena tropon upo ton eusebein boulomenon kai aposeiomenon tous neoterismous kai tas bebelous ton airetikon kenophonias; all' anankaios soan kai adiaseiston tereisthai ten nomothetetheisan paradosin. Tous gar parabainontas apopoieitai kai anathematizei he katholike tou Christou ekklesia. perantiqua, cui detrahere quidquam non convenit eos, qui pie sentire cupiunt et novitates horrent ac profana hæreticorum vaniloquia detestantur; sed hanc, quæ jam pridem obtinuit, traditionem integram servent et illibatam. Hanc enim violantes Catholica Christi rejicit ac anathematizat Ecclesia. Horos ie. Decretum XVIII. Pisteuomen tas ton kekoimemenon psuchas einai e en anesei e en odune, kath' ho, ti hekastos eparaxen;--chorizomenas gar apo ton somaton parautika e pros euphrosunen e pros lupen kai stenagmon ekdemein, homologoumenes mentoi mete tes apolauseos mete tes katakriseos teleias. Meta gar ten koinen anastasin, hote he psuche enotheie to somati, meth' ou kalos e poneros epoliteusato, apolepsetai hekastos to teleion e tes apolauseos e tes katakriseos delonoti. Credimus defunctorum animas aut in requie aut in poenis esse, prout quisque gesserit; quippe separatas a corporibus ad gaudii vel ad tristitiæ gemitusque locum commigrare; nondum tamen eis concessa integra beatitudinis aut damnationis mensura. Etenim generali facta resurrectione, quando anima unietur corpori, quocum aut bene gessit aut male, tunc beatitudinis ac poenarum perfectam unusquisque vicem recipiet. Tous de sumphtharentas thanasimois plemmelemasi kai me en apognosei apodemesantas alla metanoesantas men, eti periontas en to meta somatos bio, me poiesantas de oudotioun karpon metanoias--ekcheai dakrua delonoti kai gonupetesai en gregoresei proseuchon, thlibenai, ptochous paramuthesai, kai teos en ergois ten pros ton Theon kai ton Eorum vero, qui peccatis impliciti non in desperatione defuncti sunt, sed quos adhuc superstites poenituit, at nullum fecerunt poenitentiæ fructum, lacrimas videlicet effundendo genibus flexis in orationibus vigilando, semet ipsos afflictando, pauperes recreando, suam denique tum in Deum, quum in proximum caritatem plesion agapen epideixai, ha kai hikanopoiesin kalos he katholike ekklesia ap' arches onomase--touton kai auton tas psuchas aperchesthai eis adou kai hupomenein ton heneka hon eirgasanto hamartematon poinen. Einai d' en sunaisthesei tes ekeithen apallages, eleutherousthai de hupo tes akras agathotetos dia tes deeseos tos hiereon kai eupoiion, ha ton apoichomenon heneka hoi hekastou sungeneis apotelousi; megala dunamenes malista tes anaimaktou thusias, hen idios huper tos kekoimemenon sungenon hekastos kai koinos huper panton he katholike kai apostolike hosemerai poiei ekklesia; ennooumenou mentoi kai toutou tou me eidenai hemas delade ton kairon tes apallages. Hoti gar ginetai eleutheria ton toiouton, apo ton deinon kai pro tes koines anastaseos te kai kriseos oidamen kai pisteuomen; pote de, agnooumen. operibus demonstrando, quæ et Catholica Ecclesia recte ab initio satisfactiones appellavit, horum, inquam, ipsorum animas credimus ad inferos abire ibique justas pro iis, quæ commisere, peccatis poenas sustinere, at suæ tamen exhinc futuræ liberationis esse conscias et ab summa bonitate per sacerdotum orationes et eleemosynas, quas pro defunctis eorum propinqui faciunt, liberari. Ad hoc vero potissime valet incruentum Missæ sacrificium, quod peculiariter singuli pro consanguineis defunctis, Catholica vero et Apostolica Ecclesia quotidie pro omnibus communiter facit. Porro liberationis hujusmodi notum nobis esse tempus nequaquam dicimus; tales enim solvi quidem poenis; idque ante resurrectionem et universale judicium et scimus et credimus; id vero, quando fiat, ignoramus. Erotesis a. QuÆstio I. Ei dei ten theian graphen koinos para panton ton Christianon anaginoskesthai; Decetne Sacram Scripturam communiter ab omnibus legi Christianis? Ou. Ten pasan gar graphen theopneuston kai ophelimon oidamen, kai houto to anankaion echousan meth' heautes, hoste choris autes adunaton hoposoun eusebein. Ou men kai hupo panton anaginoskesthai tauten all' hupo monon ton meta tes prepouses ereunes tois bathesin enkuptonton tou pneumatos kai eidoton, hois tropois he theia graphe ereunatai kai didasketai kai holos anaginosketai. Tois de me gegumnasmenois kai adiaphoros e monon kata to Non decet. Enimvero omnem scripturam divinitus inspiratam et utilem novimus, et ita ex se necessariam, ut pie sine illa vivere nullatenus quisquam possit. Hanc tamen haudquaquam convenit omnes legere; at eos dumtaxat, qui ad profunda, quæ in illa latent, Spiritus arcana convenienti discussione incumbunt, quive eam, qua scrutanda, docenda, legenda est Scriptura Sacra, rationem probe norunt. Inexercitatis autem et Scripturam gramma e kai kat' allon tina tropon allotrion tes eusebeias ta tes graphes eklambanousin, he katholike ekklesia, dia tes peiras ten blaben egnokuia, ou themiten ten anagnosin einai entelletai. Hoste panti eusebei epitetraphthai men akouein ta tes graphes, hina pisteue te kardia eis dikaiosunen, homologe de to stomati eis soterian; anaginoskein de enia tes graphes mere kai malista tes palaias apegoreuetai ton eiremenon aition kai ton homoion toutois heneka. Kai estin ison parangellein tois agumnastois me anaginoskein hosautos ten pasan hieran graphen, kai tois brephesin entellesthai, me haptesthai stereas trophes. Sacram absque discrimine vel penes literam aut alieno a pietate sensu intelligentibus Ecclesia Catholica utique, per experientiam de dispendio certa, lectione ejus interdixit. Itaque omnibus quidem fidelibus Sacram audire Scripturam quatenus corde credant ad justitiam, ore autem confessionem promant ad salutem, permissum est; aliquos vero scripturæ ac veteris potissimum instrumenti libros legere, prædictis ac consimilibus de caussis prohibitum. Et vero perinde est, Sacræ Scripturæ lectione inexercitatos prohibere ac solidiori abstineant cibo infantibus imperare. Erotesis b'. QuÆstio II. Ei saphes estin he graphe pasi tois anaginoskousi Christianois; Sitne perspicua omnibus legentibus Christianis Scriptura? Ei saphes en he theia graphe pasi tois anaginokousi Christianois, ouk an ho kurios ereunan tauten tois boulomenois soterias tuchein epetrepe; kai to charisma tes didaskalias mataios to Paulo elegeto tethenai hupo tou Theou te ekklesia; kai ho Petros ouk an peri ton tou Paulou epistolon echein tina dusnoeta elege. Delon oin, hos polu to bathos echein ten graphen kai to megethos ton ennoion kai deisthai epistemonon kai theion andron pros ereunan kai alethe katalepsin kai gnosin orthen kai sunodon te pase graphe kai to demiourgo tautes hagio pneumati. Si legentibus omnibus perspicua esset Sacra Scriptura Christianis, nequaquam perscrutari scripturas his, qui salutis desiderio tenentur, Dominus mandasset; frustra quoque Paulus positam a Deo in Ecclesia doctoratus gratiam scripsisset, neque intellectu difficilia habere Pauli epistolas Petrus diceret. Maximam itaque constat esse scripturæ altitudinem juxta ac sensuum ejus amplitudinem ac doctissimis proinde divinisque hominibus ad ejus indagationem veramque intelligentiam ac rectum sensum, Scripturæ et ejusdem auctori Spiritui Sancto consonum, opus esse. Hoste tois anagennetheisin, ei kai gnorimos he peri triados pistos kai he tou huiou tou Theou enanthropesis, ta pathe, he anastasis, he eis ouranous anodos, ho peri tes palingenesias kai kriseos logos, hon heineka kai polloi thanaton hupomeinai ouk oknesan; ouk anankaion de, mallon de adunaton pasin, eidenai kai ha to pneuma to hagion monois tois engegumnasmenois epi sophia kai hagioteti phaneroi. Itaque quamvis regeneratis conspicua sit fides sanctissimæ Trinitatis et incarnatio filii Dei, ejusdem passio, resurrectio, in coelos ascensio, item et regenerationis ac judicii veritas pro quibus mortem subire multi non dubitarunt;--haud tamen necesse est imo impossible, et ea scire omnes, quæ solis sapientia et sanctitate exercitatis Spiritus Sanctus manifestat. Erotesis g'. QuÆstio III. Hieran graphen poia biblia kaleis; Quosnam libros Sacram Scripturam vocas? Stoichountes to kanoni tes katholikes ekklesias hieran graphen kaloumen ekeina panta, haper ho Kurillos hupo tes en Laodikeia sunodou eranisamenos arithmei kai pros toutois haper asunetos kai amathos eit' oun ethelokakourgos apokrupha katonomase; ten Sophian delade tou Solomontos, ten Ioudeth, ton Tobian, ten Historian tou drakontos, ten Historian tes Sosannes. tous Makkabaious kai ten Sophian tou Seirach. Hemeis gar meta ton allon tes theias graphes gnesion biblion kai tauta gnesia tes graphes mere krinomen, hoti he paradosasa archaia sunetheia kai malista he katholike ekklesia gnesia einai ta hiera euangelia kai t' alla tes graphes biblia kai tauta einai tes hagias graphes mere anamphibolos paredoke, kai touton he arnesis ekeinon estin athetesis. Ei de pou dokei me aei panta hupo panton sunkatarithmeisthai, ouden hetton homos kai tauta para te sunodon kai pollon hoson tes katholikes ekklesias palaiotaton te kai enkriton theologon arithmeitai kai sunkatarithmeitai te pase graphe ha panta kai hemeis kanonika biblia krinomen, kai tauta ten hieran graphen einai homologoumen. Ecclesiæ Catholicæ regulam sequentes Sacram Scripturam eos omnes appellamus libros, quos ab Laodicena synodo Cyrillus mutuatus recenset, iis insuper additis, quos insipienter, inscite aut magis malitiose vocavit apocryphos: Sapientiam videlicet Salomonis, librum Judith, Tobiam, Draconis historiam, Historiam Susannæ, Machabæos, et Sapientiam Sirach. Hos etenim cum ceteris genuinis Sacræ Scripturæ libris ceu germanas ejusdem Scripturæ partes censemus esse numerandos. Quoniam quæ sancta Bvangelia aliosque Scripturæ libros ut genuinos tradidit antiqua consuetudo seu magis Ecclesia Catholica; et istos hæc ipsa ceu Sacræ Scripturæ partes procul dubio tradidit; quatenus istos qui neget et illos recusaverit. Sin vero ab cunctis haud recenseri omnes fortasse videantur; isti nihilo secius ab synodis nec non et a multis quum antiquissimis tum nominatissimis Catholicæ Ecclesiæ theologis recensentur et sacras inter scripturas numerantur. Quos omnes et nos judicamus esse canonicos et Sacram eos esse Scripturam confitemur. Erotesis d'. QuÆstio IV. Peri ton hagion eikonon kai tes proskuneseos to hagion pos opheilomen phronein; Quid de sanctis imaginibus et cultu sanctorum sentire debemus? Ton hagion onton kai homologoumenon para tes katholikes ekklesias presbeuton, hon tropon eiretai en to ogdoo kephalaio; kairos eipein, hoti kai timomen autous hos philous Theou kai hos huper hemon deomenous to ton holon Theo. Timomen de toutous dittos; kath' hena men tropon ten metera tou Theou Logou, hon kai huperdoulikon phamen. Ei gar kai hos alethos doule he theotokos tou monou Theou, alla kai meter, hos ton hena tes Triados gennesasa sarkikos, dio kai asunkritos huperechein humneitai panton angelon te kai hagion, hothen kai huperdouliken aute aponemomen ten proskunesin. Oratores nostri quum sint et ab Catholica Ecclesia habeantur sancti, quemadmodum in octavo capitulo dictum est; dicendi modo tempus est, eos a nobis ceu Dei amicos nostrosque apud Deum universorum intercessores honorari. Porro duplicem Sanctis cultum adhibemus. Alterum quippe verbi divini matri, quem hyperduliam appellamus. Enimvero Dei et hujus quidem solius ut famula vere sit et ipsa Deipara; at mater ejus est, utpote quæ unum e Trinitate in carne genuit. Quare omnium quum Sanctorum tum Angelorum longe superior prædicatur; Kata deuteron de tropon, hon kai doulikon onomazomen, proskunoumen eit' oun timomen tous hagious angelous, apostolous, prophetas, marturas kai haplos pantas tous hagious. unde et hyperdulico eam cultu veneramur. Alterum vero, quem et dulicum vocamus, sanctis Angelis, Apostolis, Martyribus, omnibus denique Sanctis adhibemus. Pros toutois proskunoumen kai timomen to xulon tou timiou tou zoopoiou staurou, en ho ho soter hemon to kosmosoterion eirgasato pathos, kai ton tupon tou zoopoiou staurou, ten en Bethleem phatnen, di hes tes alogias errhusthemen, ton topon tou kraniou, ton zoephoron taphon kai ta loipa hagia proskunemata; ta te hiera euangelia kai ta hiera skeue, di hon he anaimaktos epiteleitai thusia. Mnemais te etesiois kai demosiois heortais kai theious hidrumasi kai anathemasi tous hagious gegairomen kai timomen. Insuper venerandæ ac vivificæ Crucis lignum, in quo pro salute mundi Salvator noster passus est, quin et ejusdem Crucis signum veneramur et adoramus, item et quod apud Bethleem est præsepe, per quod ab irrationali affectu liberati sumus, item et Calvariæ locum, et quod theca fuit vitæ sepulcrum, ceteras denique res sanctas, quas adoramus: sancta videlicet evangelia, nec non et sacra vasa, in quibus sacrificium incruentum celebratur. Sed et annuis commemorationibus festisque solemnibus, sacris ædiculis et anathematis sanctos ornamus et honoramus. Epeita de kai ten eikona tou kuriou hemon Iesou Christou kai tes huperagias theotokou kai panton ton hagion proskunoumen kai timomen kai aspazometha, kai men kai ton hagion angelon, hos ophthesan eniois ton te propatoron kai propheton. Historoumen de kai to panagion pneuma, hos ophthe, en eidei peristeras. Deinde et Domini nostri Jesu Christi et sanctissimæ Deiparæ omniumque Sanctorum, quin et sanctorum Angelorum secundum eam, qua quibusdam Patriarchis aut Prophetis apparuere, formam, imagines veneramur, adoramus et osculamur. Denique et Spiritum Sanctum sub ea, qua visus est columbæ specie, repræsentamus. Ei de tines eidololatrein hemas, hagious kai heikonas hagion kai ta loipa proskunountas, legousi, mataion hegoumetha kai adranes. Hemeis gar mono to en triadi theo latreuomen kai oudeni hetero; tous de hagious timomen dittos; proton men kata ten pros Theon anaphoran, epeide ekeinou heneka timomen autous, kai kath' heautous, hoti zosai eisin eikones tou Theou. To de kath' heautous dioristai hoti doulikon. Tas de hagias eikonas schetikos, hos tes pros ekeinas times epi ta prototupa anapheromenes. Ho gar eis ten eikona proskunon dia tes eikonos ton prototupon proskunei, kai he doxa ou merizetai, oud' holos schixetai tes te eikonos kai tou eikonizomenou, kai en tauto ginetai, hos he eis ton basilikon presbun ginomene. Eam porro, quam sanctis et eorum imaginibus ceterisque prædictis venerationem adhibemus, idololatriam esse si qui dicunt, stultum ac inane reputamus. Nos enim soli in Trinitate Deo ac præter ipsum nemini latriæ cultum impendimus. Sanctos vero duplici modo veneramur, imprimis quidem relative ad Deum; quippe propter ipsum illos honoramus, deinde et in se ipsis, quoniam animatæ Dei imagines illi sunt. Duliam porro esse qua Sanctos veneramur in se ipsis, supra definitum est, sanctas vero imagines relative; siquidem, qui exhibetur illis cultus, ad earum prototypa refertur. Quisquis enim colit imaginem, per imaginem colit prototypum, neque aliquantum dividitur separaturve imaginis honor et prototypi; sed in eodem positus est, quemadmodum in prorege rex honoratur. Ha de pros sustasin kainotomias auton para tes graphes lambanousin, ouch houtos Quæ vero e Scripturis in confirmationem suæ novitatis assumunt, non sic ipsis favent, autois boethei, hos boulontai, alla malista hemin sunoda phainetai. Hemeis gar ten theian graphen anaginoskontes exetazomen kairon kai prosopon, paradeigma kai aitian. Hothen kai ton auton Theon pote men legonta; ou poieseis seauto eidolon, oute homoioma, oude proskuneseis, oude latreuseis autois, pote de prostattonta, genesthai Cheroubim; Kai eti boas kai leontas ginomena en to hiero theorountes ou peismatikos touton ten ennoian theoroumen. En gar te peismone ouk esti pistis. all', hos eiretai, kairon kai ta loipa theorountes, tes orthes peri touton doxes epitunchanomen kai to; ou poieseis seauto eidolon e homoioma tauton hegoumetha to; ou proskuneseis Theous allotrious, eit' oun me eidololatreses. Houto gar kai he para tou kairou ton apostolon epikratesasa sunetheia te ekklesia tou proskuneisthai schetikos tas agias eikonas kai he mono to Theo latreia diasotheie kai ho Theos ouk enantios legon heauto phaneie. Ei gar e graphe phesin; ou poieseis oude proskuneseis, tina tropon husteron ho Theos to men poiesai homoiomata sunkechoreke, to de proskunesai ou, ouk echomen sunoran. Hothen, peri mones tes eidololatreias ouses tes entoles, heuriskomen kai opheos kai leontas kai boas kai Cheroubim gegonota kai eide eit' oun homoiomata, en hois hoi angeloi, ephainonto proskunethenta. uti autumant, imo nobis maxime concinunt. Nos enim Sacram Scripturam quum legimus, tempus, personam, exemplum, caussam examinamus. Cur nimirum idem ipse Deus modo dicat: Non facies tibi idolum, neque simulacrum, neque adorabis, neque coles illa; modo autem Cherubim fieri præcipiat? Imo et quum sculptos in templo boves leonesque spectamus, haudquaquam pervicaciter de illis judicamus; non enim in pervicavia est fides: sed tempus ceteraque, ut dictum est, considerantes rectam eorum interpretationem assequimur, idemque esse dicimus: Non facies tibi idolum et simulacrum ac: Non adorabis deos alienos, seu: Idololatra non eris. Ita enim et soli Deo latria conservata est et relativi sanctarum imaginum cultus in Ecclesia ab temporibus Apostolorum inducta consuetudo, Deumque nequaquam secum pugnare verbis, commonstratum. Verum enimvero si absolute scriptura dicit: Non facies neque adorabis; qui tandem simulacra facere non autem adorare postea Deus indulsit, prorsus non intelligimus. Quamobrem quum de Idololatria sola prohibitio facta sit et Cherubim et serpentes et leones sculptos fuisse ac honoratos invenimus, et figuræ sive simulacra, inter quæ et Angeli, adorata comparuere. Ohus de propherousi ton hagion hos legontas, me exon proskunein tas eikonas; hemin mallon boethein ekeinous hegoumetha, epei ekeinoi agonistikos dialegomenoi kai kata ton latreutikos proskunounton tas agias eikonas kai kata ton pheronton eis tas ekklesias tas eikonas ton tethnekoton sungenon ekeinon epheronto kai anathemati tous houto poiountas kathupoballousin, ou kata tes orthes proskuneseos ton te hagion kai hagion eikonon kai tou timiou staurou kai ton loipon, hon eiretai, hopou malista kai apo tou kairou ton apostolon einai tas hagias eikonas en te ekklesia kai proskuneisthai para ton piston pleistoi hosoi kai historousi kai keruttousi, meth' hon kai meth' ohus he hagia oikoumenike ebdome Quos vero allegant sanctos, adorationem imaginum asserentes illicitam, nostris potius quam illorum favere partibus æstimamus; quandoquidem acerrimis disputationibus suis in eos dumtaxat invehebantur, qui latriæ cultum sacris imaginibus impendebant, quive parentum suorum defunctorum effigies in ecclesiam inferebant, quos et insuper anathemati subjecere; non autem in rectum tum sanctorum tum sacrarum imaginum tum et venerandæ crucis ceterorumque prædictorum cultum; maxime quum ab Apostolorum temporibus decoratam sacris imaginibus ecclesiam eisque adhibitum ab fidelibus cultum quam plurimi tradant et attestentur, quibuscum et quos secuta sancta oecumenica synodus sunodos kataischunei pasan hairetikon bdelurian. septima omnem hæreticorum impudentiam confundit. Epeide saphestata men didosin ennoein, hopos dei proskunein tas hagias eikonas, kai ta proeiremena anothen, anathematizei de kai aphorismo kathupoballei tous he proskunountas latreutikos tas eikonas e legontas tous orthodoxous eidololatrein, proskunountas tas eikonas. Anathematizomen oun kai hemeis met' ekeinon tous proskunountas e hagion e angelon e eikona, e stauron e leipsanon agion e hieron skeuos, e euangelion, e allo ti hosa en to ourano ano kai hosa en te ge kai en te thalasse latreutikos kai mono to en triadi theo ten latreutiken proskunesin aponemomen. Anathematizomen kai tous legontas ten proskunesin ton eikonon eikonolatreian, e me proskunountas autas, kai me timontas ton stauron kai tous agious, hos he ekklesia paredoke. Siquidem manifestissime, qualem sacris imaginibus adhibere oporteat cultum et ea, quæ supra dicta sunt, demonstrant; quoscunque vero, quum qui latriæ cultum sacris imaginibus impendunt, tum qui fideles, honorem imaginibus deferentes, idololatriæ insimulant, anathematizat et excommnnicationi subjicit. Et nos igitur cum ipsis eos omnes, qui sive sanctum, sive angelum, sive imaginem, sive crucem, sive reliquias sanctorum, sive vas aliquod sacrum, sive evangelium, sive quidpiam aliud ex iis, quæ in coelo et in terra et in mari sunt, latriæ cultu venerantur, anathematizamus solique in trinitate Deum cultum hujusmodi ducimus esse tribuendum. Insuper et cultum imaginum appellantes iconolatriam easque ac crucem et sanctos juxta traditionem Ecclesiæ adorare et colere recusantes anathematizamus. Kai tous hagious kai tas hagias eikonas proskunoumen, hon eiretai tropon, kai historoumen tautas eis kallopismon ton naon, kai hin' osi biblia ton amathon kai pros mimesin ton areton ton hagion kai anamnesin kai erotos auxesin kai pros egregorsin tou epikaleisthai aei ton men kurion, hos despoten kai patera, tous de hagious hos doulous men ekeinou, boethous de kai mesitas hemon. Sanctos quippe eo, quo supra diximus, cultu veneramur nec non et sanctas imagines, quas ad templorum ornamentum depingimus, ut librorum instar inibi sint et ad virtutum Sanctorum imitationem, memoriam, amoris incrementum, atque ad jugem Dei quidem ceu Domini et Patris, Sanctorum vero ceu servorum ejus, nostrorum autem adjutorum juxta ac oratorum obsecrationem rudiores, excitentur. Kai tauta men peri ton kephalaion kai eroteseon Kurillou. Hoi de hairetikoi kai ten proseuchen ton eusebon pros ton Theon kakizousin, epeita ouk oidamen, hopos auten monon ton monachon kategorousi. Ten proseuchen toinun hemeis homilian meta Theou kai preponton agathon aitesin, par hou labein elpizomen, anabasin te nou pros Theon kai eusebe pros Theon apeuthunomenen diathesin, zetesin ton anotero, psuches hagias boethema, latreian to Theo kecharismenen, semeion metanoias kai bebaias elpidos oidamen; ginesthai de e no mono e noi kai phone; theoreisthai en aute theorian tes agathotetos kai tou eleous tou Theou, anaxioteta Atque hæc quidem de Cyrilli capitibus quæstionibusque dicta sint. Porro fidelium quoque orationes ad Deum improbant hæretici. Deinde vero quamobrem eam, quæ ab solis fit monachis, calumnientur nescimus. Nos igitur orationem ceu cum Deo colloquium ac convenientium, a quo speramus illa, bonorum postulationem, item adscensum piumque affectum mentis tendentem in Deum, coelestium rerum inquisitionem, animæ sanctæ subsidium, cultum Deo acceptissimum, poenitentiæ ac firmæ spei signum agnoscimus. Fieri autem vel sola mente, vel mente simul et voce; Deique bonitatem et misericordiam ac orantis pariter indignitatem et futuræ ad Deum tou aitountos kai eucharistian kai epangelian tes mellouses pros Theon hupotaxeos. subjectionis beneficium ac promissionem in illa considerari. Echein d' auten pistin kai elpida kai diamonen kai teresin ton entolon kai kata proton logon aitesin ton ouranion; pollous d' echein tous karpous, ohus peritton enkatalegein; ginesthai de sunechos, epiteleisthai de orthio kai gonuklito schemati. Tosaute de heper autes opheleia, hoste kai psuches trophen kai zoen homologeisthai. Sunagetai kai tauta panta ek tes theias graphes, hoste ei tis touton apodeixin aitei, homoios aphroni, e tuphlo peri tou heliakou photos hora mesembrias kai aithrias amphisbetounti. Fidem vero et spem et perseverantiam et mandatorum observationem ac, ut prædiximus, coelestium cumprimis habere petitionem, quin et fructus id genus quam plurimos, quos frustra recenseamus. Denique sine intermissione fieri, et qua stando, qua genua flectendo peragi. Tanta vero est orationis utilitas, ut animæ cibus et vita merito censentur. Et hæc quidem omnia sacris ita manifeste colliguntur e Scripturis, ut insipienti aut coeco, meridie ac sereno coelo de solis lumine dubitanti, similis ille sit, qui probationem eorum exegerit. Hoi d' hairetikoi, boulomenoi meden hon Christos epetrepse aparathrauston easai, kai tautes kathepsanto. Aischunomenoi d' houto phaneros asebein teos men peri proseuches, haplos me ginesthai ou koluousi, tais ton monachon d' euchais tarattontai; hoper kai auto poiousin, hina tois haploikois misos kata ton monachon thosi pros to me holos anechesthai toutous tuchon hos bebelous kai neoteristas horan, me hotige anechesthai ta tes eusebous kai orthodoxou pisteos dogmata didaskesthai par auton. Sophos gar ho antidikos peri to kakon kai anchinous peri ta mataia; hothen kai tois hopadois autou--hoioi hoi hairetikoi houtoi malista--ouk esti tosouton katathumion eusebein, hoson perispoudaston to aeipote ektracheliazein epi bathei kakon kai ekregnusthai es topous, ohus ouk episkopei kurios. Hæretici vero, quum eorum, quæ fidelibus mandavit Christus, nihil relinquere integrum statuerint, et illam canino ore arrosere. Id tamen tam apertæ circa orationem impietatis tandem erubescentes, orare omnino minime prohibent; sed monachorum orationibus commoventur; ea nimirum mente, ut simpliciorum odium in monachus excitent: quatenus eorum ceu profanorum ac novatorum nec adspectum sustineant et Catholicæ atque Apostolicæ fidei ab illis exponi dogmata multo minus patiantur. Prudens enim est in malum diabolus et ad confingendas calumnias ingeniosus. Unde et ejus asseclas--cujusmodi sunt isti maxime, quibus de loquimur, hæretici--non tam pietatis propositum, quam homines ad malorum abyssum detrudendi et ad ea, quæ non visitat dominus, loca rapiendi, movet institutum. Eroteteon oun autous, tinas phasin einai tas ton monachon proseuchas; kai ei men tous monachous phaien ex heauton tina allokota pepoiekenai kai apadonta te orthodoxo ton Christianon threskeia, kai autoi xuntithemetha kai tous monachous ou monon ou monachous all' oude Christianous phamen. Ei de hoi monachoi diegountai en ektasei ten doxan kai ta thaumasia tou Theou kai sunechos kai adialeiptos, kai en panti kairo to theion, hos dunaton anthropo, humnois kai doxologiais katagerairousi, pe men ta tes graphes delonoti Itaque, quales esse dicant monachorum orationes, interrogandi sunt; et si quidem a se ipsis aliqua aliena vel orthodoxæ Christianorum professioni dissentanea fecisse monachos probaverint; jam adversus monachos cum illis caussam agimus, eosque non modo monachos non esse dicimus, sed neque Christianos. Sin vero gloriam et mirabilia Dei et intenta mente assidue et indesinenter et omni tempore enarrant monachi Deumque pro viribus humanis hymnis et canticis celebrant, nunc quidem Scripturæ verba psallentes, nunc psallontes, pe de tous humnous ek tos graphes sunagontes, eit' oun sunoda ekeine phthengomenon; apostolikon kai prophetikon, mallon de kuriakon ergon autous pleroun homologoumen. vero hymnos et Scriptura componentes, sive eidem Scripturæ consona loquentes; Apostolicum et Propheticum imo vero dominicum opus eos implere confitemur. Hothen kai hemeis Parakletiken, Triodion kai Menaia psallontes meden apadon Christianois ergon pleroumen. Pasai gar hai toiautai bibloi peri henomenes kai diakekrimenes theologias dialegontai kai humnois, pe men sunegmenois ek tes theias graphes, pe de kata ten choregian tou pneumatos, hin' osi tois melesin ai lexeis katalleloi di heteron lexeon, ta tes graphes adomen; epeita hin' holos e katadelon, hoti ta tes graphes aei psallomen, en hekasto ton humnon legomeno Tropario stichon tes graphes epilegomen. Ei de kai Thekara kai allas tois palai patrasi ponetheisas euchas psallomen kai anaginoskomen; eipatosan houtoi, poion ekeinon to blasphemon kai me eusebes, kai met' ekeinon toutous apodioxomen. Unde et nos nullum ab Christianis alienum opus facimus, quando Paracleticen, Triodion et Menæa cantamus: quum de conjuncta atque discreta edisserant omnes isti libri theologia. Imo vero per hymnos tum e Scriptura quidem desumtos, tum spiritus adminiculo donoque aliis vocibus, quæ voces melodiæ con cinant, quæ sunt Scripturæ, decantamus. Deinde sacram semper nos canere Scripturam, hinc prorsus liquet, quod cuilibet hymnorum, modulo versiculum e Scriptura subjungamus. Si vero et Thecaræ aliasve ab antiquis patribus compositas orationes, canimus et legimus; quidnam blasphemiæ, quid impietatis habentur in illis, adversarii nostri demonstrent; et una cum ipsis monachos, ipsa canentes, insequemur. Ei de kai monon touto phasi, to sunechos kai hadialeiptos proseuchesthai kakon, ti autois kai hemin; Machesthosan Christo--kathaper kai machontai--eiponti ten tou adikou kritou parabolen, pros to dein sunechos proseuchesthai, kai didaxanti agrupnein kai euchesthai, phugein ta thlibera kai stathenai emprosthen tou huiou tou anthropou. Machesthosan Paulo protes pros Thessalonikeis kephalaio kai allachou en pollois. Eo legein tous theious tes katholikes ekklesias kathegemonas apo christou achris hemon; arkei gar autois pros aischunein to suntonon tes proseuches ton te propatoron, apostolon kai propheton. Sin autem hoc solum, quod semper et sine intermissione oramus, ceu malum quid improbant; quid hanc in nos querelam movent? In Christum magis certamen sumant--quemadmodum et sumunt--qui, sine intermissione orandum esse ut probaret, iniqui judicis parabolam proposuit et ad cavendas tentationes vigilandum esse docuit et orandum standumque coram filio hominis. Sumant et cum Paulo, qui tum primæ ad Thessalonicenses quinto, tum et alibi passim ad continuam orationem adhortatur. Divinos prætermitto a Christo ad nos usque Catholicæ Ecclesiæ præpositos: satis enim superque concors proavorum, Apostolorum et Prophetarum de oratione sententia hæreticos pudore suffundit. Ei oun ta ton monachon esti ta ton apostolon kai propheton, dos d' eipein kai ton hagion pateron kai ton propatoron autou tou Christou; delon hoti hai ton monachon euchai karpoi eisi tou ton charismaton doteros hagiou pneumatos. A de Kalouinoi kekainotomekasin en te tois peri Theou kai ton theion blasphemountes kai ten theian graphen parexegoumenoi, Porro si quæ fecerunt Apostoli, quæ Prophetæ, imo--dicere liceat--et quæ sancti patres atque ipsius Christi progenitores; hæc ipsa faciunt et monachi: utique donorum largitoris Spiritus Sancti fructus esse orationes monachorum manifestum est. Quas vero novitates induxere Calvinistæ, tum circa Deum resque divinas blasphemando, quum Scripturam kolobountes kai kathubrizontes; tou diabolou eisi sophismata te kai epheuremata. Sacram perperam interpretando, decurtando et injuriose tractando; diaboli sophismata esse dicimus et inventa. Alusiteles de kai to; adunaton te ekklesia bromaton tinon apochas kai nesteias diatattein aneu bias kai turannidos. He gar ekklesia pros nekrosin tes sarkos kai holos ton pathon, mala kalos poiousa, diatattei epimelos ten proseuchen kai ten nesteian, hes erastai kai tupoi gegonasi hoi hagioi pantes, di on--te anothen chariti kathairomenos ho antidikos hemin diabolos sun tois strateumasi kai tais dunamesi autou--rhadios teleioutai ho prokeimenos tois eusebesi dromos. Tauta oun skeptomene he aspilos hapantachou ekklesia ou biazei oude turannei; alla parakalei, nouthetei, didaskei ta tes graphes kai peithei te dunamei tou pneumatos. Neque minus inepte garriunt, non posse Ecclesiam absque violentia et tyrannide ab quibusdam cibis abstinentiam et jejunia constituere. Enimvero recte admodum ad carnis et passionum prorsus mortificationem orationem et jejunia, quorum amantes ac exempla exstitere sancti omnes, sollicite præcipit: quibus, ac coelestis ope gratiæ dejecto cum exercitibus et virtutibus suis adversante nobis diabolo, propositum sibi cursum perquam facile fideles absolvunt. Hunc igitur quum inculpata ubique Ecclesia spectat, vim nullam, nullam adhibet tyrannidem, sed hortatur, sed admonet, sed ea, quæ Scripturæ sunt, edocet, illaque Sancti Spiritus operante virtute persuadet. Prostithesi de tois eiremenois kai tis anthropiskos ho en Karentonia proeiremenos, phamen, Klaudios kai hetera tina kath' hemon geloia kai medenos logou axia; all' hemeis kai ta eiremena auto muthous hegoumetha kai touton auton teratopoion kai pante amathe gnorizomen. Kai meta Photion gar murioi hosoi kai gegonasi kai eisin epi sophia kai theologia kai hagioteti para te anatolike ekklesia diapherontes te dunamei tou pneumatos. His et nonnulla adversum nos ridicula penitusque contemnenda homuncio quidam apud Carentonium Claudius nomine, uti diximus, adjicit. Sed et inter fabulas, quæcunque dixit ille, recensemus, ipsumque circulatorem ac funditus illiteratum agnoscimus. Etenim etiam post Photium quam plurimi apud Orientalem Ecclesiam exstiterunt et sunt per virtutem Spiritus Sancti sapientia, theologia et sanctitate præstantes. Geloiotaton de kai to; dia to echein tinas ton hanatolikon hiereon ton hagion arton en skeuesi xulinois, eso pou tou naou, exo tou bematos en tini ton kionon kremamenon, me homologein autous ten pragmatiken kai alethe metabolen tou artou eis to soma tou kuriou. Hoti men gar tines ton ptochon hiereon echousi to despotikon soma en skeuesi xulinois, ouk arnoumetha; kai gar ho Christos ouch hupo lithon kai marmaron timatai, alla dianoian hugie kai kardian katharan aitei par hemon. Ineptissimam pariter adversarii nostri premunt argumentationem, quum Orientales nonnullos sacerdotes realem ac veram panis in corpus Domini conversionem minime confiteri inde probari contendunt, quod panem sanctum in aliquo templi loco extra Bema sive Sanctuarium ligneis inclusum thecis ad aliquam appensum columnam asservant. Neque enim negamus, pauperes quosdam sacerdotes ligneis in vasis Dominicum corpus asservare; verum nec lapidibus nec marmoribus honoratur Christus; sed mentem sanam et cor purum a nobis exposcit. Touto kai Paulo sumbebeken; echomen gar, phesi, ton thesauron en ostrakinois skeuesin. Hopou d' hai kata meros ekklesiai dunantai, hosper tuchon par hemin en Hierosolumois, endon Hoc ipsum et Paulo contigit. Ait enim: Habemus thesaurum in vasis fictilibus. Ast singulis in Ecclesiis, quarum per facultates licet, quemadmodum apud nos Ierosolymis, tou agiou bematos ekastou ton naon to despotikon soma timatai kai photagogeitai aeipote heptaphoto kandele. in sacro cujuslibet templi bemate dominicum corpus honoratur, septemplici lampade coram illo jugiter ardente. Epeisi de moi thaumazein, pos to despotikon soma para tini ekklesia idon kremamenon hoi hairetikoi exo tou bematos, dia to isos sesathrosthai tous toichous tou bematos hupo tes palaiotetos, kak toutou sumperainousi ta asustata; ton de Christon ouk eidon hupo to hemikuklion tou hagiou bematos istoroumenon hos brephos endon tou diskou, hina idosin, hoti, hos historousin hoi anatolikoi endon tou diskou ou tupon, ou charin, ouk allo ti, all' auton ton Christon, houto kai pisteuousi, ton arton tes eucharistias ouk allo ti, hall' auto ginesthai ousiodos to soma tou kuriou kai houto sumparainousi to alethes. Mihi vero subit admirari, quomodo ob collapsos fortassis vetustate sacrarii muros dominicum corpus extra sacrarium hæretici viderint appensum, unde et absurdissima conficiunt; Christum vero non viderint infantis specie in disco sacri bematis fornici depictum. Apertissime enim utique nossent ac verissime concluderent, Orientales, ut nequaquam figuram aut gratiam, aut id genus quidpium in disco sed ipsummet Christum repræsentant, ita et credere, panem eucharisticum nihil aliud quam ipsum corpus Domini substantialiter esse. Alla peri men touton hapanton eiretai platuteron kai saphesteron te orthodoxo legomene tes anatolikes ekklesias homologia; Georgio Chio to Koresio en tois peri musterion kai proorismou kai charitos kai tou eph' hemin, kai presbeias kai proskuneseos hagion kai proskuneseos eikonon, kai en te ponetheise auto antirrhesei kata tes en Phlandria pote ton hairetikon athemitou sunodou kai en allois pollois; Gabriel Peloponnesio to metropolite Philadelphias kai Gregorio protosungello to Chio en tois peri musterion, Ieremia to hagiotato patriarche Konstantinoupoleos en trisi dogmatikais kai sunodikais pros tous en Tubinge tes Germanias Loutherous epistolais; Ioanne hierei kai oikonomo Konstantinoupoleos to Nathanael; Meletio Surigo to Kreti en te ponetheise auto orthodoxo antirrhesei kata ton kephalaion kai eroteseon tou legomenou Kurillou; Theophane to patriarche Hierosolumon en te pros Rhoxolanous dogmatike epistole, kai allois muriois. Pro touton de eiretai malista kalos Sumeon to Thessalonikes kai pro ekeinou pasi tois patrasi kai tais oikoumenikais sunodois, historikois te ekklesiastikois, kai men kai tois epi ton Christianon Romaion autokratoron sungrapsasi tas exoterikas historias eiretai sporaden, Sed et fusius juxta ac luculentius de istis dictum est in libro, qui Confessio orthodoxa Ecclesiæ Orientalis inscribitur; item ab Georgio Chio Coresio in libris de sacramentis, de prædestinatione et gratia, de libero arbitrio, de invocatione et adoratione sanctorum, de veneratione imaginum, et in confutatione pseudosynodi ab hæreticis in Belgio habitæ, et in aliis plurimis; item ab Gabriele Peloponnesio Philadelphiæ Metropolita; item ab Gregorio Chio Protosyncello in libro de sacramentis, item ab Jeremia sanctissimo Patriarcha Constantinopoleos in tribus dogmaticis ac synodalibus epistolis ad Lutheranos Tubingenses item ab Ioanne Nathanaele Presbytero et OEconomo Constantinopoleos; item ab Meletio Syrigo Cretensi in ea, quam composuit, refutatione orthodoxa capitum et quæstionem Cyrilli, quem vocant; item ab Theophane Hierosolymorum Patriarcha in dogmatica ad Roxolanos epistola; item ab aliis innumeris; sed et ante istos ab Symeone Thessalonicensi de iisdem egregie scriptum, imo ab omnibus retro ipsum patribus, synodis oecumenicis et Annalium ecclesiasticorum scriptoribus, quin etiam et ab iis, qui sub Christiano-Romanis principibus degentes res politicas sparsim hois hapasi ta eiremena choris pases antilogias eileptai para ton apostolon, hon hai te dia graphes kai logou paradoseis dia ton pateron aphikonto mechris hemon. sunt prosecuti. Quorum omnia una sententia est ab Apostolis prædicta omnia dimanasse, quorum traditiones sive scripto sive verbo per patres ad nos usque pervenere. Sunistesi de ta proeiremena kai ho para ton hairetikon logos. Nestoritai men gar meta ete tes soterias uke, Armenioi te kai Koptai kai Suroi kai eti Aithiopes hoi hupo ton isemerinon kai epekeina toutou kata ton cheimerinon tropikon oikountes, ohus kai Kampesious hoi entautha koinos onomazousi, meta ete ... tes ensarkou epidemias aperrhagesan tes katholou ekklesias kai; hekastos touton echei monen ten hairesin, hen hapantes apo ton praktikon ton oikoumenikon isasi sunodon. Peri mentoi tou skopou kai tou arithmou ton hieron musterion kai ton eiremenon hemin anotero hapanton--plen tes idias auton haireseos, hos eiretai--hosautos pisteuousi te katholike ekklesia, hos autois ommasin hosai horai blepomen kai aisthesai kai logo manthanomen, entautha en te hagia polei Hierousalem, en he apo panton kai oikousi kai pantote epidemousi pleistoi hosoi par auton, sophoi te, hoson to kat' autous, kai idiotai. Validissimum porro habemus prædictorum vel ex ipsis hæreticis argumentum. Etenim Nestoriani post annum salutis CCCCXXVIII., item Armenii et Cophtæ et Syri, item Æthiopes, qui sub Æquinoctiali habitant, et trans illum versus tropicum Capricorni, quos hujusmodi locorum incolæ vulgo Campesios vocant, post annos ab incarnatione Domini ... ab Catholica Ecclesia recessere, singuli singularem hæresim amplexi, ut ex oecumenicis conciliorum actis nemo non intelligit. Veruntamen circa scopum numerumque sacramentorum nec non et circa omnia, quæ supra diximus--præter singularem suam hæresim, ut dictum est--cum Ecclesia Catholica prorsus consentiunt, uti per singulas horas ipsis oculis conspicimus, et sermone atque usu discimus in hac sancta civitate Hierusalem, in qua ex omnibus enumeratis homines tum sapientes apud illos quum illiterati aut habitant aut peregrinationis ergo commorantur. Siopatosan toinun hoi kenophonoi kai neoteristai hairtikoi kai me epicheireitosan ek te tes graphes kai ton pateron kath' hemon kleptontes rhesidia tina sesophismenos eis sustasin tou pseudous, hos pepoiekasi pantes hoi ap' aionos apostatai kai hairetikoi, kai legetosan hen kai monon, hoti prophasizomenoi prophaseis en hamartiais proerentai lalein adika kata tou Theou kai blasphema kata ton hagion. Taceant igitur inepti nugatores et novitatum artifices hæretici, et mutilas tum e Scriptura tum ex patribus adversum nos sententiolas, quibus mendacium exstruant, callide furari ne moliantur, quemadmodum apostatarum et hæreticorum ab initio exstitit consuetudo: atque hoc loquuntur unum, sese nimirum, excusationes excusantes in peccatis, injurias in Deum et in sanctos evomere blasphemias instituisse. Epilogos. Epilogus. Tauta ek ton pollon oliga eis kathairesin tou pseudous ton antikeimenon, hoper epenoesan kata tes anatolikes ekklesias, proballomenoi meson tes epiphoras tou pseudous ta asustata kai athea kephalaia tou legomenou Kurillou. Eiesan de ouk eis semeion antilegomenon tois hos alethos adikos hemas diasurousin Hæc ex multis pauca sufficiant ad eversionem mendacii, quod adversus Orientalem Ecclesiam excogitaverunt adversarii nostri, in medium illationis mendacii sui nutantia ac impia proferentes, dicti Cyrilli capita. Sint vero hæreticis nos injuste quidem traducentibus in signum non contradictionis sed in hairetikois, all' eis semeion pisteuomenon etoi eis diorthosin ton kainotomethenton autois kai epistrophen auton pros ten katoliken kai apostoliken ekklesian, en he palaipote kai oi progonoi auton hesan, kai en tais kata ton airetikon sunodois, ais nun autoi athetountes kathubrizousi, kai hagosi paresan. Atopon gar pepeisthai autous, kai malista auchountas einai sophous, andrasi philautois te kai bebelois kai lalesasin ouk ek tou pneumatos tou hagiou, all' ek tou archontos tou pseudpus, ten d' hagian katholiken kai apstoliken ekklesian, hen periepoiesato ho Theos to haimati tou huiou autou enkatalipein kai tautes aposkirtesai. Allos gar an autous men tous aporrhagentas tes ekklesias ta ekeise dikaioteria meta ton ethnikon kai telonon dexontai; ten de katholiken ekklesian ou paropsetai ho tauten heos arti apo panton ton enantion diateron kurios, ho he doxa kai to kratos eis aionas ton aionon. Amen. signum rerum, quas credimus et in emendationem novitatum, quas invexere: nec non et in conversionem ipsorum ad Catholicam et Apostolicam Ecclesiam, in qua majores eorum olim meruerunt, et ecclesiasticis contra eos synodis, quas nunc respuentes ludibrio habent isti, ac certaminibus interfuerunt. Ab omni quippe ratione longe alienum est, eos, maxime quum se jactent sapientes, hominibus suimet amantibus et execrandis ac nequaquam ex Spiritu Sancto sed ex mendacii principe loquentibus attendisse; sanctam autem Catholicam et Apostolicam Ecclesiam, quam filii sui sanguine Deus acquisivit, deseruisse ab eaque resiliisse. Ceteroquin hos quidem ab Ecclesia separatos inferni supplicia una cum ethnicis et publicanis excipient; Catholicam vero Ecclesiam, qui cunctis ab contrariis eam hucusque protexit, Deus non derelinquet, cui gloria et imperium in sæcula sæculorum. Amen. En etei to soterio achob'; meni Martio is'. En te hagia polei Hierousalem. Anno salutis cIcIccLxxii. die XVI. Martii. Apud sanctam civitatem Hierosolymam. Dositheos eleo Theou patriarches tes hagias Hierousalem kai pases Palaistines apophainomai kai homologo, tauten einai ten pistin tes anatolikes ekklesias. Dositheus miseratione divina Patriarcha sanctæ Hierusalem et totius Palastinæ assero et confiteor, hanc esse fidem Ecclesiæ Orientalis. Sequuntur in editt. post aliorum et quidem LXVIII. nomina; deinde Dosithei testimonium, quo affirmat, ipsum autographum cum legitimis illis subscriptionibus rerumque serie in magnum Apostolici sui throni codicem relatum esse die XX. Mart. MDCLXXII. Deinceps est Nectarii, Hierosolymorum ante Patriarchæ, nomen, et, post locum sigilli, tum Patriarchæ, XII. Hieroglyphicis notis constantis, tum Imperatoris Orientis cum insignibus Aquilæ bicipitis, ut legere est in tabulis Amst. edit. intersertis, quibus signaturæ ad similitudinem autographi depictæ sunt, Nectarii Monachi de se testimonium; ita ut, si summam facimus, LXXI. viri nomina dederint, inter quos VIII. archiepiscopi, episcopi et metropolitæ. Azarias, Archidiaconus Hierosolymit. non solum suo sed etiam diaconorum nomine subscripsit, item Agapius, Sacerdos et OEconomus Gazæorum. Aderat ex majore Russia Timotheus monachus, confitens, hanc esse fidem et Russicæ et Orientalis Ecclesiæ; assensum etiam nomine subscripto præbuit Apocrisiarius serenissimi Moscoviæ imperatoris Alexii Josaphat, Hieromonachus, Archimandrita, sancti sepulchri. Arabicis literis signaverunt in Paris. edit. novem, in Amst. et Bibl. decimus est Chaleles, magnus Protonotarius Patriarchæ, qui ei ab epistolis fuit. __________________________________________________________________ III. THE LONGER CATECHISM OF THE ORTHODOX, CATHOLIC, EASTERN CHURCH. Examined and Approved by the Most Holy Governing Synod, and Published for the Use of Schools, and of all Orthodox Christians, by Order of His Imperial Majesty. (Moscow, at the Synodical Press, 1830.) [The large Russian Catechism of Philaret, approved by the holy Synod (although omitted by Kimmel in his Collection, and barely mentioned by Gass in his Greek Symbolics), is now the most authoritative doctrinal standard of the orthodox Græco-Russian Church, and has practically superseded the older Catechism, or Orthodox Confession of Mogila. Originally composed in Slavono-Russian, it was by authority translated into several languages. We have before us a Russian edition (Moscow, 1869), a Greek edition ( Christianike kat' ektasin katechesis tes orthodoxou, katholikes kai anatoikes ekklesias , Odessa, 1848), and a German edition (Ausführlicher christlicher Katechismus der orthodox-katholischen orientalischen Kirche, St. Petersburg, 1850). The English translation here given was prepared by the Rev. R. W. Blackmore, B.A., formerly chaplain to the Russia Company in Kronstadt, and published at Aberdeen, 1845, in the work The Doctrine of the Russian Church. On comparing it with the authorized Greek and German translations, we found it faithful aud idiomatic. The numbering of Questions, and the difference in type of Questions and Answers, are ours. In all other editions we have seen, the Questions are not numbered. As this Catechism has never before appeared in America, we thought it best to give it in full, although the Introduction and the First Part would be sufficient for this collection of doctrinal symbols. Comp. Vol. I. § 19, pp. 68-73.] __________________________________________________________________ INTRODUCTION TO THE ORTHODOX CATECHISM. Preliminary Instruction. 1. What is an Orthodox Catechism? An Orthodox Catechism is an instruction in the orthodox Christian faith, to be taught to every Christian, to enable him to please God and save his own soul. 2. What is the meaning of the word Catechism? It is a Greek word, signifying instruction, or oral teaching, and has been used ever since the Apostles' times to denote that primary instruction in the orthodox faith which is needful for every Christian. Luke i. 4; Acts xviii. 25. 3. What is necessary in order to please God and to save one's own soul? In the first place, a knowledge of the true God, and a right faith in him; in the second place, a life according to faith, and good works. 4. Why is faith necessary in the first place? Because, as the Word of God testifies, Without faith it is impossible to please God. Heb. xi. 6. 5. Why must a life according to faith, and good works, be inseparable from this faith? Because, as the Word of God testifies, Faith without works is dead. James ii. 20. 6. What is faith? According to the definition of St. Paul, Faith is the substance of things hoped for, the evidence of things not seen (Heb. xi. 1); that is, a trust in the unseen as though it were seen, in that which is hoped and waited for as if it were present. 7. What is the difference between knowledge and faith? Knowledge has for its object things visible and comprehensible; faith, things which are invisible, and even incomprehensible. Knowledge is founded on experience, on examination of its object; but faith on belief of testimony to truth. Knowledge belongs properly to the intellect, although it may also act on the heart; faith belongs principally to the heart, although it is imparted through the intellect. 8. Why is faith, and not knowledge only, necessary in religious instruction? Because the chief object of this instruction is God invisible and incomprehensible, and the wisdom of God hidden in a mystery; consequently, many parts of this learning can not be embraced by knowledge, but may be received by faith. Faith, says St. Cyril of Jerusalem, is the eye which enlighteneth every man's conscience; it giveth man knowledge. For, as the prophet says, If ye will not believe, ye shall not understand. Isa. vii. 9; Cyr. Cat. v. 9. Can you illustrate further the necessity of faith? St. Cyril thus illustrates it: It is not only amongst us, who hear the name of Christ, that faith is made so great a thing; but every thing which is done in the world, even by men who are unconnected with the Church, is done by faith. Agriculture is founded on faith; for no one who did not believe that he should gather in the increase of the fruits of the earth would undertake the labor of husbandry. Mariners are guided by faith when they intrust their fate to a slight plank, and prefer the agitation of the unstable waters to the more stable element of the earth. They give themselves up to uncertain expectations, and retain for themselves nothing but faith, to which they trust more than to any anchors. Cyr. Cat. v. On Divine Revelation. 10. Whence is the doctrine of the orthodox faith derived? From divine revelation. 11. What is meant by the words divine revelation? That which God himself has revealed to men, in order that they might rightly and savingly believe in him, and worthily honor him. 12. Has God given such a revelation to all men? He has given it for all, as being necessary for all alike, and capable of bringing salvation to all; but, since not all men are capable of receiving a revelation immediately from God, he has employed special persons as heralds of his revelation, to deliver it to all who are desirous of receiving it. 13. Why are not all men capable of receiving a revelation immediately from God? Owing to their sinful impurity, and weakness both in soul and body. 14. Who were the heralds of divine revelation? Adam, Noah, Abraham, Moses, and other Prophets, received and preached the beginnings of divine revelation; but it was the incarnate Son of God, our Lord Jesus Christ, who brought it to earth, in its fullness and perfection, and spread it over all the world by his Disciples and Apostles. The Apostle Paul says, in the beginning of his Epistle to the Hebrews: God, who at sundry times, and in divers manners, spake in times past unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. The same Apostle writes as follows to the Corinthians: But we speak the wisdom of God in a mystery, even the hidden things which God ordained before the world unto our glory, which none of the princes of this world knew. But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God. 1 Cor. ii. 7, 8, 10. The Evangelist John writes in his Gospel: No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him. John i. 18. Jesus Christ himself says: No man knoweth the Son but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him. Matt. xi. 27. 15. Can not man, then, have any knowledge of God without a special revelation from him? Man may have some knowledge of God by contemplation of those things which he has created; but this knowledge is imperfect and insufficient, and can serve only as a preparation for faith, or as a help towards the knowledge of God from his revelation. For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. Rom. i. 20. And he hath made of one blood all nations of men, for to dwell on all the face of the earth; and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us. For in him we live, and move, and have our being. Acts xvii. 26-28. With regard to faith in God, it is preceded by the idea that God is, which idea we get from the things which have been created. Attentively examining the creation of the world, we perceive that God is wise, powerful, and good; we perceive, also, his invisible properties. By these means we are led to acknowledge him as the Supreme Ruler. Seeing that God is the Creator of the whole world, and we form a part of the world, it follows that God is also our Creator. On this knowledge follows faith, and on faith adoration. (Basil. Magn. Epist. 232.) On Holy Tradition and Holy Scripture. 16. How is divine revelation spread among men and preserved in the true Church? By two channels--holy tradition and holy Scripture. 17. What is meant by the name holy tradition? By the name holy tradition is meant the doctrine of the faith, the law of God, the sacraments, and the ritual as handed down by the true believers and worshipers of God by word and example from one to another, and from generation to generation. 18. Is there any sure repository of holy tradition? All true believers united by the holy tradition of the faith, collectively and successively, by the will of God, compose the Church; and she is the sure repository of holy tradition, or, as St. Paul expresses it, The Church of the living God, the pillar and ground of the truth. 1 Tim. iii. 15. St. Irenæus writes thus: We ought not to seek among others the truth, which we may have for asking from the Church; for in her, as in a rich treasure-house, the Apostles have laid up in its fullness all that pertains to the truth, so that whosoever seeketh may receive from her the food of life. She is the door of life. (Adv. Hæres. lib. iii. c. 4.) 19. What is that which you call holy Scripture? Certain books written by the Spirit of God through men sanctified by God, called Prophets and Apostles. These books are commonly termed the Bible. 20. What does the word Bible mean? It is Greek, and means the books. The name signifies that the sacred books deserve attention before all others. 21. Which is the more ancient, holy tradition or holy Scripture? The most ancient and original instrument for spreading divine revelation is holy tradition. From Adam to Moses there were no sacred books. Our Lord Jesus Christ himself delivered his divine doctrine and ordinances to his Disciples by word and example, but not by writing. The same method was followed by the Apostles also at first, when they spread abroad the faith and established the Church of Christ. The necessity of tradition is further evident from this, that books can be available only to a small part of mankind, but tradition to all. 22. Why, then, was holy Scripture given? To this end, that divine revelation might be preserved more exactly and unchangeably. In holy Scripture we read the words of the Prophets and Apostles precisely as if we were living with them and listening to them, although the latest of the sacred books were written a thousand and some hundred years before our time. 23. Must we follow holy tradition, even when we possess holy Scripture? We must follow that tradition which agrees with the divine revelation and with holy Scripture, as is taught us by holy Scripture itself. The Apostle Paul writes: Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our epistle. 2 Thess. ii. 15. 24. Why is tradition necessary even now? As a guide to the right understanding of holy Scripture, for the right ministration of the sacraments, and the preservation of sacred rites and ceremonies in the purity of their original institution. St. Basil the Great says of this as follows: Of the doctrines and injunctions kept by the Church, some we have from written instruction. but some we have received from, apostolical tradition, by succession in private. Both the former and the latter have one and the same force for piety, and this will be contradicted by no one who has ever so little knowledge in the ordinances of the Church; for were we to dare to reject unwritten customs, as if they had no great importance, we should insensibly mutilate the Gospel, even in the most essential points, or, rather, for the teaching of the Apostles leave but an empty name. For instance, let us mention before all else the very first and commonest act of Christians, that they who trust in the name of our Lord Jesus Christ should sign themselves with the sign of the cross--who hath taught this by writing? To turn to the east in prayer--what Scripture have we for this? The words of invocation in the change of the Eucharistic bread and of the Cup of blessing--by which of the Saints have they been left us in writing? for we are not content with those words which the Apostle or the Gospel records, but both before them and after them, we pronounce others also, which we hold to be of great force for the sacrament, though we have received them from unwritten teaching. By what Scripture is it, in like manner, that we bless the water of baptism, the oil of unction, and the person himself who is baptized? Is it not by a silent and secret tradition? What more? The very practice itself of anointing with oil--what written word have we for it? Whence is the rule of trine immersion? and the rest of the ceremonies at baptism, the renunciation of Satan and his angels?--from what Scripture are they taken? Are they not all from this unpublished and private teaching, which our Fathers kept under a reserve inaccessible to curiosity and profane disquisition, having been taught as a first principle to guard by silence the sanctity of the mysteries? for how were it fit to publish in writing the doctrine of those things, on which the unbaptized may not so much as look? (Can. xcvii. De Spir. Sanct. c. xxvii.) On Holy Scripture in Particular. 25. When were the sacred books written? At different times: some before the birth of Christ, others after. 26. Have not these two divisions of the sacred books each their own names? They have. Those written before the birth of Christ are called the books of the Old Testament, while those written after are called the books of the New Testament. 27. What are the Old and New Testaments? In other words, the old and new Covenants of God with men. 28. In what consisted the Old Testament? In this, that God promised men a divine Saviour, and prepared them to receive him. 29. How did God prepare men to receive the Saviour? Through gradual revelations, by prophecies and types. 30. In what consists the New Testament? In this, that God has actually given men a divine Saviour, his own only-begotten Son, Jesus Christ. 31. How many are the books of the Old Testament? St. Cyril of Jerusalem, St. Athanasius the Great, and St. John Damascene reckon them at twenty-two, agreeing therein with the Jews, who so reckon them in the original Hebrew tongue. (Athanas. Ep. xxxix. De Test.; J. Damasc. Theol. lib. iv. c. 17.) 32. Why should we attend to the reckoning of the Hebrews? Because, as the Apostle Paul says, unto them were committed the oracles of God; and the sacred books of the Old Testament have been received from the Hebrew Church of that Testament by the Christian Church of the New. Rom. iii. 2. 33. How do St. Cyril and St. Athanasius enumerate the books of the Old Testament? As follows: 1, The book of Genesis; 2, Exodus; 3, Leviticus; 4, the book of Numbers; 5, Deuteronomy; 6, the book of Jesus the son of Nun; 7, the book of Judges, and with it, as an appendix, the book of Ruth; 8, the first and second books of Kings, as two parts of one book; 9, the third and fourth books of Kings; 10, the first and second books of Paralipomena; 11, the first book of Esdras, and the second, or, as it is entitled in Greek, the book of Nehemiah; 12, the book of Esther; 13, the book of Job; 14, the Psalms; 15, the Proverbs of Solomon; 16, Ecclesiastes, also by Solomon; 17, the Song of Songs, also by Solomon; 18, the book of the Prophet Isaiah; 19, of Jeremiah; 20, of Ezekiel; 21, of Daniel; 22, of the Twelve Prophets. 34. Why is there no notice taken in this enumeration of the books of the Old Testament of the book of the Wisdom of the son of Sirach, and of certain others? Because they do not exist in the Hebrew. 35. How are we to regard these last-named books? Athanasius the Great says that they have been appointed of the Fathers to be read by proselytes who are preparing for admission into the Church. 36. Is there any division of the books of the Old Testament by which you can give a more distinct account of their contents? They may be divided into the four following classes: Books of the Law, which form the basis of the Old Testament. Historical books, which contain principally the history of religion. Doctrinal, which contain the doctrine of religion. Prophetical, which contain prophecies, or predictions of things future, and especially of Jesus Christ. 37. Which are the books of the Law? The five books written by Moses--Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Jesus Christ himself gives to these books the general name of the law of Moses. Luke xxiv. 44. 38. What in particular is contained in the book of Genesis? The account of the creation of the world and of man and afterwards the history and ordinances of religion in the first ages of mankind. 39. What is contained in the other four books of Moses? The history of religion in the time of the Prophet Moses, and the Law given through him from God. 40. Which are the historical books of the Old Testament? The books of Jesus the son of Nun, Judges, Ruth, Kings, Paralipomena, the book of Esdras, and the books of Nehemiah and Esther. 41. Which are the doctrinal? The book of Job, the Psalms, and the books of Solomon. 42. What should we remark in particular of the book of Psalms? This book, together with the doctrine of religion, contains also allusions to its history, and many prophecies of our Saviour Christ. It is a perfect manual of prayer and praise, and on this account is in continual use in the divine service of the Church. 43. Which books are prophetical? Those of the Prophets--Isaiah, Jeremiah, Ezekiel, Daniel, and the twelve others. 44. How many are the books of the New Testament? Twenty-seven. 45. Are there among these any which answer to the books of the Law, or form the basis of the New Testament? Yes. The Gospel, which consists of the four books of the Evangelists, Matthew, Mark, Luke, and John. 46. What means the word Gospel? It is the same as the Greek work Evangely, and means good or joyful tidings. 47. Of what have we good tidings in the books called the Gospel? Of the Divinity of our Lord Jesus Christ, of his advent and life on earth, of his miracles and saving doctrine, and, finally, of his death upon the cross, his glorious resurrection, and ascension into heaven. 48. Why are these books called the Gospel? Because man can have no better nor more joyful tidings than these, of a Divine Saviour and everlasting salvation. For the same cause, whenever the Gospel is read in the church, it is prefaced and accompanied by the joyful exclamation, Glory be to thee, O Lord, glory be to thee. 49. Are any of the books of the New Testament historical? Yes. One: the book of the Acts of the holy Apostles. 50. Of what does it give an account? Of the descent of the Holy Ghost on the Apostles, and of the extension through them of Christ's Church. 51. What is an Apostle? The word means a messenger. It is the name given to those disciples of our Lord Jesus Christ whom he sent to preach the Gospel. 52. Which books of the New Testament are doctrinal? The seven general Epistles: namely, one of the Apostle James, two of Peter, three of John, and one of Jude; and fourteen Epistles of the Apostle Paul: namely, one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and one to the Hebrews. 53. Are there also among the books of the New Testament any prophetical? Such is the book of the Apocalypse. 54. What means this word Apocalypse? It is Greek, and means revelation. 55. What are the contents of this book? A mystical representation of the future destinies of the Christian Church; and of the whole world. 56. What rules must we observe in reading holy Scripture? First, we must read it devoutly, as the Word of God, and with prayer to understand it aright; secondly, we must read it with a pure desire of instruction in faith, and incitement to good works; thirdly, we must take and understand it in such sense as agrees with the interpretation of the orthodox Church and the holy Fathers. 57. When the Church proposes the doctrine of Divine Revelation and of holy Scripture to people for the first time, what signs does she offer that it is really the Word of God? Signs of this are the following: 1. The sublimity of this doctrine, which witnesses that it can not be any invention of man's reason. 2. The purity of this doctrine, which shows that it is from the all-pure mind of God. 3. Prophecies. 4. Miracles. 5. The mighty effect of this doctrine upon the hearts of men, beyond all but divine power. 58. In what way are prophecies signs of a true revelation from God? This may be shown by an example. When the Prophet Isaiah foretold the birth of the Saviour Christ from a virgin, a thing which the natural reason of man could not have so much as imagined, and when, some hundred years after this prophecy, our Lord Jesus Christ was born of the most pure Virgin Mary, it was impossible not to see that the prophecy was the word of the Omniscient, and its fulfillment the work of the Almighty God. Wherefore also the holy Evangelist Matthew, when relating the birth of Christ, brings forward the prophecy of Isaiah: But all this was done, that it might be fulfilled which was spoken of the Lord by the Prophet, saying: Behold a Virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with us. Matt. i. 22, 23. 59. What are miracles? Acts which can be done by no power or art of man, but only by the almighty power of God: for example, to raise the dead. 60. How do miracles serve for a sign that the word spoken is from God? He who does true miracles works by the power of God; consequently he is in favor with God, and partaker of the divine Spirit; but to such it must belong to speak only the pure truth; and so, when such a man speaks in God's name, we are sure that by his mouth there speaketh really the Word of God. On this account our Lord Jesus Christ himself owns miracles as a powerful testimony to his divine mission: The works which the Father hath given me to finish, the same works that I do, bear witness of me, that the father hath sent me. John v. 36. 61. Whence may we more particularly see the mighty effect of the doctrine of Christ? From this: that twelve Apostles, taken from among poor and unlearned people, of the lowest class, by this doctrine overcame and subdued to Christ the mighty, the wise, and the rich, kings and their kingdoms. The Composition of the Catechism. 62. What may be a good order for setting forth a catechetical instruction in religion? For this we may follow the book of the Orthodox Confession, approved by the Eastern Patriarchs, and take as our basis the saying of the Apostle Paul, that the whole energies of a Christian, during this present life, consist in these three: faith, hope, charity. And now abideth faith, hope, charity; these three. 1 Cor. xiii. 13. And so the Christian needs: First, Doctrine on faith in God, and on the Sacraments which he reveals; Secondly, Doctrine on hope towards God, and on the means of being grounded in it; Thirdly, Doctrine on love to God, and all that he commands us to love. 63. What does the Church use as her instrument to introduce us to the doctrine of faith? The Creed. 64. What may we take as a guide for the doctrine of hope? Our Lord's Beatitudes and the Lord's Prayer. 65. Where may we find the elements of the doctrine of charity? In the Ten Commandments of the Law of God. __________________________________________________________________ THE FIRST PART OF THE ORTHODOX CATECHISM. ON FAITH. On the Creed generally, and on its Origin. 66. What is the Creed? The Creed is an exposition, in few but precise words, of that doctrine which all Christians are bound to believe. 67. What are the words, of this exposition? They are as follows: 1. I believe in one God the Father, Almighty, Maker of heaven and earth, and of all things visible and invisible; 2. And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all worlds, Light of light, very God of very God, begotten, not made, of one substance with the Father, by whom all things were made; 3. Who for us men, and for our salvation, came down from heaven, and was incarnate of the Holy Ghost, and of the Virgin Mary, and was made man; 4. And was crucified for us, under Pontius Pilate, and suffered, and was buried; 5. And rose again the third day according to the Scripture; 6. And ascended into heaven, and sitteth on the right hand of the Father; 7. And he shall come again with glory to judge the quick and the dead, whose kingdom shall have no end. 8. And I believe in the Holy Ghost, the Lord, the Giver of life, who proceedeth from the Father, who with the Father and the Son together is worshiped and glorified, who spake by the Prophets. 9. I believe one Holy, Catholic, and Apostolic Church. 10. I acknowledge one baptism for the remission of sins. 11. I look for the resurrection of the dead; 12. And the life of the world to come. Amen. 68. From whom have we this exposition of the faith? From the Fathers of the first and second oecumenical Councils. 69. What is an oecumenical Council? An assembly of the Pastors and Doctors of the Catholic Church of Christ, as far as possible, from the whole world, for the confirmation of true doctrine and holy discipline among Christians. 70. How many oecumenical Councils have there been? Seven: 1, Of Nicæa; 2, Of Constantinople; 3, Of Ephesus; 4, Of Chalcedon; 5, The second of Constantinople; 6, The third of Constantinople; 7, The second of Nicæa. 71. Whence is the rule for assembling Councils? From the example of the Apostles, who held a Council in Jerusalem. Acts xv. This is grounded also upon the words of Jesus Christ himself, which give to the decisions of the Church such weight that whosoever disobeys them is left deprived of grace as a heathen. But the mean, by which the oecumenical Church utters her decisions, is an oecumenical Council. Tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as a heathen man and a publican. Matt. xviii. 17. 72. What were the particular occasions for assembling the first and second oecumenical Councils, at which the Creed was defined? The first was held for the confirmation of the true doctrine respecting the Son of God, against the error of Arius, who thought unworthily of the Son of God; the second, for the confirmation of the true doctrine respecting the Holy Ghost, against Macedonius, who thought unworthily of the Holy Ghost. 73. Is it long ago that these Councils were held? The first was held in the year 325 from the birth of Christ; the second in 381. On the Articles of the Creed. 74. What method shall we follow in order the better to understand the oecumenical Creed? We must notice its division into twelve articles or parts, and consider each article separately. 75. What is spoken of in each several article of the Creed? The first article of the Creed speaks of God as the prime origin, more particularly of the first Person of the Holy Trinity, God the Father, and of God as the Creator of the world; The second article, of the second Person of the Holy Trinity, Jesus Christ, the Son of God; The third article, of the incarnation of the Son of God; The fourth article, of the suffering and death of Jesus Christ; The fifth article, of the resurrection of Jesus Christ; The sixth article, of the ascension of Jesus Christ into heaven; The seventh article, of the second coming of Jesus Christ upon earth; The eighth article, of the third Person of the Holy Trinity, the Holy Ghost; The ninth article, of the Church; The tenth article, of Baptism, under which are implied the other Sacraments also; The eleventh article, of the future resurrection of the dead; The twelfth article, of the life everlasting. On the First Article. 76. What is it to believe in God? To believe in God is to have a lively belief of his being, his attributes, and works; and to receive with all the heart his revealed Word respecting the salvation of men. 77. Can you show from holy Scripture that faith in God must consist in this? The Apostle Paul writes: Without faith it is impossible to please God; for he that cometh to God must believe that he is, and that he is a rewarder of them, that diligently seek him. Heb. xi. 6. The same Apostle expresses the effect of faith on Christians in the following prayer for them to God: That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man, that Christ may dwell in your hearts by faith. Eph. iii. 16, 17. 78. What must be the immediate and constant effect of a hearty faith in God? The confession of this same faith. 79. What is the confession of the faith? It is openly to avow that we hold the orthodox faith, and this with such sincerity and firmness that neither seductions, nor threats, nor tortures, nor death itself may be able to make us deny our faith in the true God and in our Lord Jesus Christ. 80. For what is the confession of the faith necessary? The Apostle Paul witnesses that it is necessary for salvation. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Rom. x. 10. 81. Why is it necessary to salvation not only to believe, but also to confess the orthodox faith? Because if any one, to preserve his temporal life or earthly goods, shrink from confessing the orthodox faith, he shows thereby that he has not a true faith in God the Saviour, and the life of happiness to come. 82. Why is it not said in the Creed simply, I believe in God, rather than with the addition, in one God? In order to contradict the error of the heathen, who, taking the creature for God, thought there were many gods. 83. What does holy Scripture teach us of the unity of God? The very words of the Creed on this point are taken from the following passage of the Apostle Paul: There is none other God but one. For though there be that are called gods, whether in heaven or on earth, as there be gods many, and lords many, but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. 1 Cor. viii. 4, 5, 6. 84. Can we know the very essence of God? No. It is above all knowledge, not of men only, but of angels. 85. How does holy Scripture speak on this point? The Apostle Paul says, that God dwelleth in the light, which no man can approach unto, whom no man hath seen, nor can see. 1 Tim. vi. 16. 86. What idea of the essence and essential attributes of God may be derived from divine revelation? That God is a Spirit, eternal, all-good, omniscient, all-just, almighty, omnipresent, unchangeable, all-sufficing to himself, all-blessed. 87. Show all this from holy Scripture. Jesus Christ himself has said that God is a Spirit. John iv. 24. Of the eternity of God David says: Before the mountains were brought forth, or ever the earth and the world were made, Thou art from everlasting and world without end. Psalm xc. 2. In the Apocalypse we read the following doxology to God: Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come. Apoc. iv. 8. The Apostle Paul says that the Gospel was made manifest according to the commandment of the everlasting God. Rom. xvi. 26. Of the goodness of God Jesus Christ himself said: There is none good but one, that is God. Matt. xix. 17. The Apostle John says: God is Love. 1 John iv, 16. David sings: The Lord is gracious and merciful, long-suffering, and of great goodness. The Lord is loving unto every man, and his mercies are over all his works. Psalm cxlv. 8, 9. Of the omniscience of God the Apostle John says: God is greater than our heart, and knoweth all things. 1 John iii. 20. The Apostle Paul exclaims: O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out. Rom. xi. 33. Of the justice of God David sings: The righteous Lord loveth righteousness, his countenance will behold the thing that is just. Psalm xi. 8. The Apostle Paul says that God will render to every man according to his deeds, and that there is no respect of persons with God. Rom. ii. 6, 11. Of the almighty power of God the Psalmist says: He spake, and it was done; he commanded, and it stood fast. Psalm xxxiii. 9. The archangel says in the Gospel: With God nothing shall be impossible. Luke i. 37. The omnipresence of God David describes thus: Whither shall I go from thy Spirit? or whither shall I go from thy presence? If I climb up into heaven, thou art there; if I go down to hell, thou art there also. If I take the wings of the morning, and remain in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me. If I say, Peradventure the darkness shall cover me; then shall my night be turned to day. Yea, the darkness is no darkness with thee, but the night is as clear as the day; the darkness and light to thee are both alike. Psalm cxxxix. 6-11. The Apostle James says that With the Father of lights there is no variableness, neither shadow of turning. James i. 17. The Apostle Paul writes that God receiveth not worship of men's hands as though he needed any thing, seeing he giveth to all life, and breath, and all things. Acts xvii. 25. The same Apostle calls God The blessed and only potentate, the King of kings and Lord of lords. 1 Tim. vi. 15. 88. If God is a Spirit, how does holy Scripture ascribe to him bodily parts, as heart, eyes, ears, hands? Holy Scripture in this suits itself to the common language of men; but we are to understand such expressions in a higher and spiritual sense. For instance, the heart of God means his goodness or love; eyes and ears mean his omniscience; hands, his almighty power. 89. If God is every where, how do men say that God is in heaven, or in the church? God is every where; but in heaven he has a special presence manifested in everlasting glory to the blessed spirits; also in churches he has, through grace and sacraments, a special presence devoutly recognized and felt by believers, and manifested sometimes by extraordinary signs. Jesus Christ says: Where two or three are gathered together in my name, there am I in the midst of them. Matt. xviii. 20. 90. How are we to understand these words of the Creed, I believe in one God the Father? This is to be understood with reference to the mystery of the Holy Trinity; because God is one in substance but trine in persons--the Father, the Son, and the Holy Ghost--a Trinity consubstantial and undivided. 91. How does holy Scripture speak of the Blessed Trinity? The chief texts on this point in the New Testament are the following: Go ye therefore and teach all nations, baptizing them, in the name of the Father, and of the Son, and of the Holy Ghost. Matt. xxviii. 19. There are three that bear record in heaven--the Father, the Word, and the Holy Ghost; and these three are one. 1 John v. 7. 92. Is the Holy Trinity mentioned in the Old Testament also? Yes; only not so clearly. For instance: By the Word of the Lord were the heavens made, and all the hosts of them by the Breath of his mouth. Psalm xxxiii. 6. Holy, Holy, Holy is the Lord of Hosts: the whole earth is full of his glory. Isaiah vi. 3. 93. How is one God in three Persons? We can not comprehend this inner mystery of the Godhead; but we believe it on the infallible testimony of the Word of God. The things of God knoweth no man, but the Spirit of God. 1 Cor. ii. 11. 94. What difference is there between the Persons of the Holy Trinity? God the Father is neither begotten, nor proceeds from any other Person: the Son of God is from all eternity begotten of the Father: the Holy Ghost from all eternity proceeds from the Father. 95. Are the three Hypostases or Persons of the Most Holy Trinity all of equal majesty? Yes; all of absolutely equal divine majesty. The Father is true God, the Son equally true God, and the Holy Ghost true God; but yet so that in the three Persons there is only one Tri-personal God. 96. Why is God called the Almighty ( Pantokratora )? Because he upholds all things by his power and his will. 97. What is expressed by the words of the Creed, Maker of heaven and earth, and of all things visible and invisible? This: that all was made by God, and that nothing can be without God. 98. Are not these words taken from holy Scripture? They are. The book of Genesis begins thus: In the beginning God created the heaven and the earth. The Apostle Paul, speaking of Jesus Christ, the Son of God, says: By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. Coloss. i. 16. 99. What is meant in the Creed by the word invisible? The invisible or spiritual world, to which belong the angels. 100. What are the angels? Incorporeal spirits, having intelligence, will, and power. 101. What means the name angel? It means a messenger. 102. Why are they so called? Because God sends them to announce his will. Thus, for instance, Gabriel was sent to announce to the Most Holy Virgin Mary the conception of the Saviour. 103. Which was created first, the visible world or the invisible? The invisible was created before the visible, and the angels before men. (Orthod. Confess. Pt. I. Q. 18.) 104. Can we find any testimony to this in holy Scripture? In the book of Job God himself speaks of the earth thus: Who laid the corner-stone thereof? When the stars were CREATED, all my angels praised me with a loud voice. Job xxxviii. 6, 7. 105. Whence is taken the name of guardian angels? From the following words of holy Scripture: He shall give his angels charge over thee, to guard thee in, all thy ways. Psalm xci. 11. 106. Has each one of us his guardian angels? Without doubt. Of this we may be assured from the following words of Jesus Christ: Take heed that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father, which is in heaven. Matt. xviii. 10. 107. Are all angels good and beneficent? No. There are also evil angels, otherwise called devils. 108. How came they to be evil? They were created good, but they swerved from their duty of perfect obedience to God, and so fell away from him into self-will, pride, and malice. According to the words of the Apostle Jude, they are the angels which kept not their first estate, but left their own habitation. Jude 6. 109. What means the name devil? It means slanderer or deceiver. 110. Why Are the evil angels called devils that is, slanderers or deceivers? Because they are ever laying snares for men, seeking to deceive them, and inspire them with false notions and evil wishes. Of this Jesus Christ, speaking to the unbelieving Jews, says: Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own, for he is a liar and the father of it. John viii. 44. 111. What has holy Scripture revealed to us of the creation of the world? In the beginning God created from nothing the heaven and the earth; and the earth was without form and void. Afterwards God successively produced: on the first day of the world, light; on the second, the firmament or visible heaven; on the third, the gathering together of waters on the earth, the dry land, and what grows thereupon; on the fourth, the sun, moon, and stars; on the fifth, fishes and birds; on the sixth, four-footed creatures living on the earth, and lastly, man. With man the creation finished; and on the seventh day God rested from all his works. Hence the seventh day was called the sabbath, which in the Hebrew tongue means rest. Gen. ii. 2. 112. Were the visible creatures created such as we see them now? No. At the creation every thing was very good, that is, pure, beautiful, and harmless. 113. Are we not informed of something particular in the creation of man? God in the Holy Trinity said: Let us make man in our own image, and after our likeness. Gen. i. 26. And God made the body of the first man, Adam, from the earth; breathed into his nostrils the breath of life; brought him into Paradise; gave him for food, beside the other fruits of Paradise, the fruit of the tree of life; and lastly, having taken a rib from Adam while he slept, made from it the first woman, Eve. Gen. ii. 22. 114. In what consists the image of God? It consists, as explained by the Apostle Paul, In righteousness and holiness of truth. Eph. iv. 24. 115. What is the breath of life? The soul, a substance spiritual and immortal. 116. What is Paradise? The word Paradise means a garden. It is the name given to the fair and blissful abode of the first man, described in the book of Genesis as like a garden. 117. Was the Paradise in which man first lived material or spiritual? For the body it was material, a visible and blissful abode; but for the soul it was spiritual, a state of communion by grace with God, and spiritual contemplation of the creatures. (Greg. Theol. Serm, xxxviii. 42; J. Damasc. Theol. lib. ii. cap. 12, § 3.) 118. What was the tree of life? A tree, by feeding on whose fruit man would have been, even in the body, free from disease and death. 119. Why was Eve made from a rib of Adam? To the intent that all mankind might be by origin naturally disposed to love and defend one another. 120. With what design did God create man? With this, that he should know God, love, and glorify him, and so be happy forever. 121. Has not that will of God, by which man is designed for eternal happiness, its own proper name in theology? It is called the predestination of God. 122. Does God's predestination of man to happiness remain unchanged, seeing that now man is not happy? It remains unchanged; inasmuch as God, of his foreknowledge and infinite mercy, hath predestined to open for man, even after his departure from the way of happiness, a new way to happiness, through his only-begotten Son Jesus Christ. He hath chosen us, in him, before the foundation of the world, are the words of the Apostle Paul. Eph. i. 4. 123. How are we to understand the predestination of God, with respect to men in general, and to each man severally? God has predestined to give to all men, and has actually given them preparatory grace, and means sufficient for the attainment of happiness. [312] 124. What is said of this by the Word of God? For whom he did foreknow, he also did predestinate. Rom. viii. 29. 125. How does the orthodox Church speak on this point? In the exposition of the faith by the Eastern Patriarchs it is said: As he foresaw that some would use well their free will, but others ill, he accordingly predestined the former to glory, while the latter he condemned. (Art. iii.) 126. What divine energy with respect to the world, and especially to man, follows immediately upon their creation? Divine providence. 127. What is divine providence? Divine providence is the constant energy of the almighty power, wisdom, and goodness of God, by which he preserves the being and faculties of his creatures, directs them to good ends, and assists all that is good; but the evil that springs by departure from good he either cuts off, or corrects it, and turns it to good results. 128. How does holy Scripture speak of God's providence? Jesus Christ himself says: Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Matt. vi. 26. From these words is shown at once God's general providence over the creatures, and his special providence over man. The whole of the ninety-first Psalm is a description of God's special and manifold providence over man. On the Second Article. 129. How are we to understand the names Jesus Christ, the Son of God? Son of God is the name of the second Person of the Holy Trinity in respect of his Godhead: This same Son of God was called Jesus, when he was conceived and born on earth as man; Christ is the name given him by the Prophets, while they were as yet expecting his advent upon earth. 130. What means the name Jesus? Saviour. 131. By whom was the name Jesus first given? By the Angel Gabriel. 132. Why was this name given to the Son of God at his conception and birth on earth? Because he was conceived and born to save men. 133. What means the name Christ? Anointed. 134. Whence came the name Anointed? From the anointing with holy ointment, through which are bestowed the gifts of the Holy Ghost. 135. Is it only Jesus, the Son of God, who is called Anointed? No. Anointed was in old time a title of kings, high-priests, and prophets. 136. Why, then, is Jesus, the Son of God, called The Anointed? Because to his manhood were imparted without measure all the gifts of the Holy Ghost; and so he possesses in the highest degree the knowledge of a prophet, the holiness of a high-priest, and the power of a king. 137. In what sense is Jesus Christ called Lord? In this sense: that he is very God; for the name Lord is one of the names of God. 138. What says holy Scripture of the divinity of Jesus Christ, the Son of God? In the beginning was the Word, and the Word was with God, and the Word was God. John i. 1. 139. Why is Jesus Christ called the Son of God, Only-begotten? By this is signified that he only is the Son of God begotten of the substance of God the Father; and so is of one substance with the Father; and consequently excels, beyond comparison, all holy angels and holy men, who are called sons of God by grace. John i. 12. 140. Does holy Scripture call Jesus the Only-begotten? It does. For instance, in the following places of the Evangelist John: The Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the Only-begotten of the Father, full of grace and truth. John i. 14. No man hath, seen God at any time; the Only-begotten Son, which is in the bosom of the Father, he hath declared him. John i. 18. 141. Why in the Creed is it said further of the Son of God that he is begotten of the Father? By this is expressed that personal property by which he is distinguished from the other Persons of the Holy Trinity. 142. Why is it said that he is begotten before all worlds? That none should think there was ever a time when he was not. In other words, by this is expressed that Jesus Christ is the Son of God from everlasting, even as God the Father is from everlasting. 143. What mean in the Creed the words Light of light? Under the figure of the visible light they in some manner explain the incomprehensible generation of the Son of God from the Father. When we look at the sun, we see light: from this light is generated the light visible every where beneath; but both the one and the other is one light, indivisible, and of one nature. In like manner, God the Father is the everlasting Light. 1 John i. 5. Of him is begotten the Son of God, who also is the everlasting Light; but God the Father and God the Son are one and the same everlasting Light, indivisible, and of one divine nature. 144. What force is there in the words of the Creed, Very God of very God? This: that the Son of God is called God in the same proper sense as God the Father. 145. Are not these words from holy Scripture? Yes. They are taken from the following passage of John the Divine: We know that the Son of God is come, and hath given us [light and] understanding, that we may know the true God, and be in him that is true, in his Son Jesus Christ. This is the true God and eternal life. 1 John v. 20. 146. Why is it further added of the Son of God in the Creed that he is begotten, not made? This was added against Arius, who impiously taught that the Son of God was made. 147. What mean the words, Of one substance with the Father? They mean that the Son of God is of one and the same divine substance with God the Father. 148. How does holy Scripture speak of this? Jesus Christ himself speaks of himself and of God the Father thus: I and the Father are one. John x. 30. 149. What is shown by the next words in the Creed, By whom all things were made? This: that God the Father created all things by his Son, as by his eternal Wisdom and his eternal Word. All things were made by him, and without him was not any thing made which was made. John i. 3. On the Third Article. 150. Of whom is it said in the Creed, that he came down from heaven? Of the Son of God. 151. How came he down from heaven, seeing that as God he is every where? It is true that he is every where; and so he is always in heaven, and always on earth; but on earth he was before invisible; afterwards he appeared in the flesh. In this sense it is said that he came down from heaven. 152. How does holy Scripture speak of this? I will repeat Jesus Christ's own words: No man hath ascended up to heaven but he that came down from heaven, even the Son of Man which is in heaven. John iii. 13. 153. Wherefore did the Son of God come down from heaven? For us men, and for our salvation, as it is said in the Creed. 154. In what sense is it said that the Son of God came down from heaven for us men? In this sense: that he came upon earth not for one nation, nor for some men only, but for us men universally. 155. To save men from what did he come upon earth? From sin, the curse, and death. 156. What is sin? Transgression of the law. Sin is the transgression of the law. 1 John iii. 4. 157. Whence is sin in men, seeing that they were created in the image of God, and God can not sin? From the devil. He that committeth sin is of the devil; for the devil sinneth from the beginning. 1 John iii. 8. 158. How did sin pass from the devil to men? The devil deceived Eve and Adam, and induced them to transgress God's commandment. 159. What commandment? God commanded Adam in Paradise not to eat of the fruit of the Tree of the knowledge of good and evil, and withal told him, that so soon as he ate thereof he should surely die. 160. Why did it bring death to man to eat of the fruit of the Tree of the knowledge of good and evil? Because it involved disobedience to God's will, and so separated man from God and his grace, and alienated him from the life of God. 161. What propriety is there in the name of the Tree of the knowledge of good and evil? Man through this tree came to know by the act itself what good there is in obeying the will of God, and what evil in disobeying it. 162. How could Adam and Eve listen to the devil against the will of God? God of his goodness, at the creation of man, gave him a will naturally disposed to love God, but still free; and man used this freedom for evil. 163. How did the devil deceive Adam and Eve? Eve saw in Paradise a serpent, which assured her that if men ate of the fruit of the tree of the knowledge of good and evil, they would know good and evil, and would become as gods. Eve was deceived by this promise, and by the fairness of the fruit, and ate of it. Adam ate after her example. 164. What came of Adam's sin? The curse, and death. 165. What is the curse? The condemnation of sin by God's just judgment, and the evil which from sin came upon the earth for the punishment of men. God said to Adam, Cursed is the ground for thy sake. Gen. iii. 17. 166. What is the death which came from the sin of Adam? It is twofold: bodily, when the body loses the soul which quickened it; and spiritual, when the soul loses the grace of God, which quickened it with the higher and spiritual life. 167. Can the soul, then, die as well as the body? It can die, but not so as the body. The body, when it dies, loses sense, and is dissolved; the soul, when it dies by sin, loses spiritual light, joy, and happiness, but is not dissolved nor annihilated, but remains in a state of darkness, anguish, and suffering. 168. Why did not the first man only die, and not all, as now? Because all have come of Adam since his infection by sin, and all sin themselves. As from an infected source there naturally flows an infected stream, so from a father infected with sin, and consequently mortal, there naturally proceeds a posterity infected like him with sin, and like him mortal. 169. How is this spoken of in holy Scripture? By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. Rom. v. 12. 170. Had man any benefit from the fruit of the tree of life after he had sinned? After he had sinned, he could no more eat of it, for he was driven out of Paradise. 171. Had men, then, any hope left of salvation? When our first parents had confessed before God their sin, God, of his mercy, gave them a hope of salvation. 172. In what consisted this hope? God promised that the seed of the woman should bruise the serpents head. Gen. iii. 15. 173. What did that mean? This: that Jesus Christ should overcome the devil who had deceived men, and deliver them from sin, the curse, and death. 174. Why is Jesus Christ called the seed of the woman? Because he was born on earth without man, from the Most Holy Virgin Mary. 175. What benefit was there in this promise? This: that from the time of the promise men could believe savingly in the Saviour that was to come, even as we now believe in the Saviour that has come. 176. Did people, in fact, in old time believe in the Saviour that was to come? Some did, but the greater part forgot God's promise of a Saviour. 177. Did not God repeat this promise? More than once. For instance, he made to Abraham the promise of a Saviour in the following words: In thy seed shall all the nations of the earth be blessed. Gen. xxii. 18. The same promise he repeated afterwards to David in the following words: I will set up thy seed after thee, and I will establish his throne forever. 2 Kings vii. 12, 13. 178. What do we understand by the word incarnation? That the Son of God took to himself human flesh without sin, and was made man, without ceasing to be God. 179. Whence is taken the word incarnation? From the words of the Evangelist John: The Word was made flesh. John i. 14. 180. Why in the Creed, after it has been said of the Son of God that he was incarnate, is it further added that he was made man? To the end that none should imagine that the Son of God took only flesh or a body, but should acknowledge in him a perfect man consisting of body and soul. 181. Have we for this any testimony of holy Scripture? The Apostle Paul writes: There is one Mediator between God and men, the man Christ Jesus. 1 Tim. ii. 5. 182. And so is there only one nature in Jesus Christ? No. There are in him, without separation and without confusion, two natures, the divine and the human, and answering to these natures two wills. 183. Are there not, therefore, two persons? No. One person, God and man together; in one word, a God-man. 184. What says holy Scripture of the incarnation of the Son of God by the Holy Ghost of the Virgin Mary? The Evangelist Luke relates that when the Virgin Mary had asked the angel, who announced to her the conception of Jesus, How shall this be, seeing I know not a man? The angel replied to her: The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. Luke i. 34, 35. 185. Who was the Virgin Mary? A holy virgin of the lineage of Abraham and David, from whose lineage the Saviour, by God's promise, was to come; betrothed to Joseph, a man of the same lineage, in order that he might be her guardian; for she was dedicated to God with a vow of perpetual virginity. 186. Did the Most Holy Mary remain, in fact, ever a virgin? She remained and remains a virgin before the birth, during the birth, and after the birth of the Saviour; and therefore is called ever-virgin. 187. What other great title is there with which the Orthodox Church honors the Most Holy Virgin Mary? That of Mother of God. 188. Can you show the origin of this title in holy Scripture? It is taken from the following words of the Prophet Isaiah : Behold, a virgin shall conceive, and bear a Son, and they shall call his name Immanuel, which, being interpreted, is, God with us. Isaiah vii. 14; Matt. i. 23. So, also, the righteous Elisabeth calls the Most Holy Virgin The Mother of the Lord; which title is all one with that of Mother of God. Whence is this to me, that the Mother of my Lord should come to me? Luke i. 43. 189. In what sense is the Most Holy Virgin called Mother of God? Although Jesus Christ was born of her not after his Godhead, which is eternal, but after the manhood, still she is rightly called the Mother of God; because he that was born of her was, both in the conception itself and in the birth from her, as he ever is, very God. 190. What thoughts should you have of the exalted dignity of the Most Holy Virgin Mary? As Mother of the Lord she excels in grace and nearness to God, and so also in dignity, every created being; and therefore the Orthodox Church honors her far above the cherubim and seraphim. 191. What is there further to be remarked of the birth of Jesus Christ from the Most Holy Mother of God? This: that since this birth was perfectly holy and void of sin, it was also without pain; for it was among the penalties of sin that God ordained Eve in sorrows to bring forth children. (J. Damasc. Theol. lib. iv. cap. 14, 6.) 192. What tokens had God's providence prepared, that men might know the Saviour, when he was born to them? Many exact predictions of various circumstances of his birth and life on earth. For instance, the Prophet Isaiah foretold that the Saviour should be born of a virgin. Isaiah vii. 14. The Prophet Micah foretold that the Saviour should be born in Bethlehem; and this prophecy the Jews understood even before they heard of its fulfillment. Matt. ii. 4-6. The Prophet Malachi, after the building of the second temple at Jerusalem, foretold that the coming of the Saviour was drawing nigh, that he should come to this temple, and that before him should be sent a forerunner like unto the Prophet Elias, clearly pointing by this to John the Baptist. Mal. iii. 1; iv. 5. The Prophet Zachariah foretold the triumphal entry of the Saviour into Jerusalem. Zach. ix. 9. The Prophet Isaiah, with wonderful clearness, foretold the sufferings of the Saviour. Isaiah liii. David, in the twenty-second Psalm, described the sufferings of the Saviour on the cross with as great exactness as if he had written at the foot of the cross itself. And Daniel, 490 years before, foretold the appearance of the Saviour, his death on the cross, and the subsequent destruction of the temple and of Jerusalem, and abolition of the Old Testament sacrifices. Dan. ix. 193. Did men, in fact, recognize Jesus Christ as the Saviour at the time that he was born and lived upon earth? Many did recognize him by various ways. The wise men of the East recognized him by a star, which before his birth appeared in the East. The shepherds of Bethlehem knew of him from angels, who distinctly told them that the Saviour was born in the City of David. Simeon and Anna, by special revelation of the Holy Ghost, knew him when he was brought, forty days after his birth, into the temple. John the Baptist, at the river Jordan, at his baptism, knew him by revelation, by the descent of the Holy Ghost upon him in the form of a dove, and by a voice from heaven from God the Father: This is my beloved Son, in whom I am well pleased. Matt. iii. 17. A like voice was heard of him by the Apostles Peter, James, and John, at the time of his transfiguration on the mount: This is my beloved Son, in whom I am well pleased: hear him. Mark ix. 7. Besides this, very many recognized him by the excellence of his doctrine, and especially by the miracles which he wrought. 194. What miracles did Jesus Christ work? People suffering under incurable diseases, and possessed by demons, were healed by him in the twinkling of an eye, by a single word, or by the touch of his hand, and even through their touching his garment. Once with five, at another time with seven loaves he fed in the wilderness several thousand men. He walked on the waters, and by a word calmed the storm. He raised the dead: the son of the widow of Nain, the daughter of Jairus, and Lazarus on the fourth day after his death. 195. You said that the Son of God was incarnate for our salvation: in what way did he effect it? By his doctrine, his life, his death, and resurrection. 196. What was Christ's doctrine? The Gospel of the kingdom of God, or, in other words, the doctrine of salvation and eternal happiness, the same that is now taught in the Orthodox Church. Mark i. 14, 15. 197. How have we salvation by Christ's doctrine? When we receive it with all our heart, and walk according to it. For, as the lying words of the devil, received by our first parents, became in them the seed of sin and death; so, on the contrary, the true Word of Christ, heartily received by Christians, becomes in them the seed of a holy and immortal life. They are, in the words of the Apostle Peter, born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever. 1 Peter i. 23. 198. How have we salvation by Christ's life? When we imitate it. For he says, If any one serve me, let him follow me; and where I am, there shall also my servant be. John xii. 26. On the Fourth Article. 199. How came it to pass that Jesus Christ was crucified, when his doctrine and works should have moved all to reverence him? The elders of the Jews and the scribes hated him, because he rebuked their false doctrine and evil lives, and envied him, because the people, which heard him teach and saw his miracles, esteemed him more than them; and hence they falsely accused him, and condemned him to death. 200. Why is it said that Jesus Christ was crucified under Pontius Pilate? To mark the time when he was crucified. 201. Who was Pontius Pilate? The Roman governor of Judæa, which had become subject to the Romans. 202. Why is this circumstance worthy of remark? Because in it we see the fulfillment of Jacob's prophecy: The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come: and He is the desire of the nations. Gen. xlix. 10. 203. Why is it not only said in the Creed that Jesus Christ was crucified, but also added that he suffered? To show that his crucifixion was not only a semblance of suffering and death, as some heretics said, but a real suffering and death. 204. Why is it also mentioned that he was buried? This likewise is to assure us that he really died, and rose again; for his enemies even set a watch at his sepulchre, and sealed it. 205. How could Jesus Christ suffer and die when he was God? He suffered and died, not in his Godhead, but in his manhood; and this not because he could not avoid it, but because it pleased him to suffer. He himself had said: I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. John x. 17,18. 206. In what sense is it said that Jesus Christ was crucified for us? In this sense: that he, by his death on the cross, delivered us from sin, the curse, and death. 207. How does holy Scripture speak of this deliverance? Of deliverance from sin: In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Ephes. i. 7. Of deliverance from the curse: Christ has redeemed us from the curse of the law being made a curse for us. Gal. iii. 13. Of deliverance from death: Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that hath the power of death, that is, the devil; and deliver them who, through fear of death, were all their lifetime subject to bondage. Heb. ii. 14, 15. 208. How does the death of Jesus Christ upon the cross deliver us from sin, the curse, and death? That we may the more readily believe this mystery, the Word of God teaches us of it, so much as we may be able to receive, by the comparison of Jesus Christ with Adam. Adam is by nature the head of all mankind, which is one with him by natural descent from him. Jesus Christ, in whom the Godhead is united with manhood, graciously made himself the new almighty Head of men, whom he unites to himself through faith. Therefore as in Adam we had fallen under sin, the curse, and death, so we are delivered from sin, the curse, and death in Jesus Christ. His voluntary suffering and death on the cross for us, being of infinite value and merit, as the death of one sinless, God and man in one person, is both a perfect satisfaction to the justice of God, which had condemned us for sin to death, and a fund of infinite merit, which has obtained him the right, without prejudice to justice, to give us sinners pardon of our sins, and grace to have victory over sin and death. God hath willed to make known to his saints what is the riches of the glory of this mystery of the Gentiles, which is Christ in you, the hope of glory. Col. i. 26, 27. For if by one man's offense death reigned by one, much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. Rom. v. 17. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit. For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and, death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit. Rom. viii. 1-4. 209. Was it for us all, strictly speaking, that Jesus Christ suffered? For his part, he offered himself as a sacrifice strictly for all, and obtained for all grace and salvation; but this benefits only those of us who, for their parts, of their own free will, have fellowship in his sufferings, being made conformable unto his death. Phil. iii. 10. 210. How can we have fellowship in the sufferings and death of Jesus Christ? We have fellowship in the sufferings and death of Jesus Christ through a lively and hearty faith, through the Sacraments, in which is contained and sealed the virtue of his saving sufferings and death, and, lastly, through the crucifixion of our flesh with its affections and lusts. I, says the Apostle, through the law, am dead to the law, that I may live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself for me. Gal. ii. 19, 20. Know ye not, that as many of us as were baptized into Jesus Christ, were baptized into his death? Rom. vi. 3. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 1 Cor. xi. 26. They that are Christ's have crucified the flesh with the affections and lusts. Gal. v. 24. 211. How can we crucify the flesh with the affections and lusts? By bridling the affections and lusts, and by doing what is contrary to them. For instance, when anger prompts us to revile an enemy and to do him harm, but we resist the wish, and, remembering how Jesus Christ on the cross prayed for his enemies, pray likewise for ours; we thus crucify the affection of anger. On the Fifth Article. 212. What is the first proof and earnest given by Jesus Christ that his sufferings and death have wrought salvation for us men? This: that he rose again, and so laid the foundation for our like blessed resurrection. Now is Christ risen from the dead, and become the first-fruits of them that slept. 1 Cor. xv. 20. 213. What should we think of the state in which Jesus Christ was after his death, and before his resurrection? This is described in the following hymn of the Church: In the grave as to the flesh, in hades with thy soul, as God, in paradise with the thief, and on the throne wert thou, O Christ, together with the Father and the Spirit, filling all things, thyself uncircumscribed. 214. What is hades or hell? Hades is a Greek word, and means a place void of light. In divinity, by this name is understood a spiritual prison, that is, the state of those spirits which are separated by sin from the sight of God's countenance, and from the light and blessedness which it confers. Jude i. 6; Octoich. tom. v.; sticher. ii. 4. 215. Wherefore did Jesus Christ descend into hell? To the end that he might there also preach his victory over death, and deliver the souls which with faith awaited his coming. 216. Does holy Scripture speak of this? It is referred to in the following passage: For Christ also hath once suffered for sins, the just for the unjust, that he may bring us to God, being put to death in the flesh, but quickened in the Spirit; in which also he went and preached unto the spirits in prison. 1 Pet. iii. 18, 19. 217. What is there for us to remark on the next words of the Creed: and rose again the third day, according to the Scripture? These words were put into the Creed from the following passage in the Epistle to the Corinthians: For I delivered unto you first of all that which I also received, how that Christ died for our sins, according to the Scripture; and that he was buried, and that he rose again the third day, according to the Scripture. 1 Cor. xv. 3, 4. 218. What force is there in these words: according to the Scripture? By this is shown that Jesus Christ died and rose again, precisely as had been written of him prophetically in the books of the Old Testament. 219. Where, for instance, is there any thing written of this? In the fifty-third chapter of the book of the Prophet Isaiah, for instance, the suffering and death of Jesus Christ is imaged forth with many particular traits: as, He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. Isaiah liii. 5. Of the resurrection of Christ the Apostle Peter quotes the words of the sixteenth Psalm: For why? thou shalt not leave my soul in hell, neither shalt thou suffer thy holy one to see corruption. Acts ii. 27. 220. Is this also in the Scripture of the Old Testament, that Jesus Christ should rise again precisely on the third day? A prophetic type of this was set forth in the Prophet Jonah: And Jonah was in the belly of the fish three days and three nights. Jonah i. 17. 221. How was it known that Jesus Christ had risen? The soldiers who watched his sepulchre knew this with terror, because an angel of the Lord rolled away the stone which closed his sepulchre, and at the same time there was a great earthquake. Angels likewise announced the resurrection of Christ to Mary Magdalene and some others. Jesus Christ himself on the very day of his resurrection appeared to many: as to the women bringing spices, to Peter, to the two disciples going to Emmaus, and, lastly, to all the Apostles in the house, the doors being shut. Afterwards he oftentimes showed himself to them during the space of forty days; and one day he was seen of more than five hundred believers at once. 1 Cor. xv. 6. 222. Why did Jesus Christ after his resurrection show himself to the Apostles during the space of forty days? During this time he continued to teach them the mysteries of the kingdom of God. Acts i. 3. On the Sixth Article. 223. Is the statement of our Lord's ascension in the sixth article of the Creed taken from holy Scripture? It is taken from the following passages of holy Scripture: He that descended is the same also that ascended up far above all heavens, that he might fill all things. Eph. iv. 10. We have such a High-Priest, who is set on the right hand of the throne of the majesty in the heavens. Heb. viii. 1. 224. Was it in his Godhead or his manhood that Jesus Christ ascended into heaven? In his manhood. In his Godhead he ever was and is in heaven. 225. How does Jesus Christ sit at the right hand of God the Father, seeing that God is every where? This must be understood spiritually; that is, Jesus Christ has one and the same majesty and glory with God the Father. On the Seventh Article. 226. How does holy Scripture speak of Christ's coming again? This Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts i. 11. This was said to the Apostles by angels at the very time of our Lord's ascension. 227. How does it speak of his future judgment? The hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth: they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John v. 28, 29. These are the words of Christ himself. 228. How does it speak of his kingdom which is to have no end? He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end. Luke i. 32, 33. These are the words of the angel to the Mother of God 229. Will the second coming of Christ be like his first? No; very different. He came to suffer for us in great humility, but he shall come to judge us in his glory, and all the holy angels with him. Matt. xxv. 31. 230. Will he judge all men? Yes. All, without exception. 231. How will he judge them? The conscience of every man shall be laid open before all, and not only all deeds which he has ever done in his whole life upon earth be revealed, but also all the words he has spoken, and all his secret wishes and thoughts. The Lord shall come, who will bring to light the hidden things of darkness, and will make manifest the counsels of the heart: and then shall every man have praise of God. 1 Cor. iv. 5. 232. Will he then condemn us even for evil words or thoughts? Without doubt he will, unless we efface them by repentance, faith, and amendment of life. I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. Matt. xii. 36. 233. Will Jesus Christ soon come to judgment? We know not. Therefore we should live so as to be always ready. The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night. 2 Pet. iii. 9, 10. Watch, therefore, for ye know neither the day nor the hour wherein the Son of man cometh. Matt. xxv. 13. 234. Are there not, however, revealed to us some signs of the nearer approach of Christ's coming? In the Word of God certain signs are revealed, as the decrease of faith and love among men, the abounding of iniquity and calamities, the preaching of the Gospel to all nations, and the coming of Antichrist. Matt. xxiv. 235. What is Antichrist? An adversary of Christ, who will strive to overthrow Christianity, but instead of doing so shall himself come to a fearful end. 2 Thess. ii. 8. 236. What is Christ's kingdom? Christ's kingdom is, first, the whole world; secondly, all believers upon earth; thirdly, all the blessed in heaven. The first is called the kingdom of nature; the second, the kingdom of grace; the third, the kingdom of glory. 237. Which of these is meant when it is said in the Creed that of Christ's kingdom there shall be no end? The kingdom of glory. On the Eighth Article. 238. In what sense is the Holy Ghost called the Lord? In the same sense as the Son of God, that is, as very God. 239. Is this witnessed by holy Scripture? It is plain from the words spoken by the Apostle Peter to rebuke Ananias: Why hath Satan fitted thine heart to lie to the Holy Ghost? and further on, Thou hast not lied unto men, but unto God. Acts v. 3, 4. 240. What are we to understand by this, that the Holy Ghost is called the Giver of life? That he, together with God the Father and the Son, giveth life to all creatures, especially spiritual life to men. Except a man be born of water and of the Spirit, he can not enter into the kingdom of God. John iii. 5. 241. Whence know we that the Holy Ghost proceedeth from the Father? This we know from the following words of Jesus Christ himself: But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John xv. 26. 242. Does the doctrine of the procession of the Holy Ghost from the Father admit of any change or supplement? No. First, because the Orthodox Church, in this doctrine, repeats the very words of Jesus Christ; and his words, without doubt, are an exact and perfect expression of the truth. Secondly, because the second oecumenical Council, whose chief object was to establish the true doctrine respecting the Holy Ghost, has without doubt sufficiently set forth the same in the Creed; and the Catholic Church has acknowledged this so decidedly, that the third oecumenical Council in its seventh canon forbade the composition of any new Creed. For this cause John Damascene writes: Of the Holy Ghost, we both say that he is from the Father, and call him the Spirit of the Father; while we nowise say that he is from the Son, but only call him the Spirit of the Son. (Theol. lib. i. c. 11; v. 4.) 243. Whence does it appear that the Holy Ghost is equally with the Father and the Son, and, together with them, to be worshiped and glorified? It appears from this, that Jesus Christ commanded to baptize in the name of the Father, and of the Son, and of the Holy Ghost. Matt. xxviii. 19. 244. Why is it said in the Creed that the Holy Ghost spake by the prophets? This is said against certain heretics, who taught that the books of the Old Testament were not written by the Holy Ghost. 245. Does holy Scripture witness that the Holy Ghost really spake by the prophets? The Apostle Peter writes: For prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost. 2 Pet. i. 21. 246. Did not the Holy Ghost speak also by the Apostles? Certainly he did. Unto the prophets, says also the Apostle Peter, it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you by the Holy Ghost sent down from heaven. Pet. i. 12. 247. Why, then, is there no mention of the Apostles in the Creed? Because when the Creed was composed none doubted of the inspiration of the Apostles. 248. Was not the Holy Ghost manifested to men in some very special manner? Yes. He came down upon the Apostles, in the form of fiery tongues, on the fiftieth day after the resurrection of Jesus Christ. 249. Is the Holy Ghost communicated to men even now likewise? He is communicated to all true Christians. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 1 Cor. iii. 16. 250. How may we be made partakers of the Holy Ghost? Through fervent prayer, and through the Sacraments. If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him? Luke xi. 13. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. Titus iii. 4-6. 251. What are the chief gifts of the Holy Ghost? The chief and more general are, as reckoned by the Prophet Isaiah, the following seven: the spirit of the fear of God, the spirit of knowledge, the spirit of might, the spirit of counsel, the spirit of understanding, the spirit of wisdom, the spirit of the Lord, or the gift of piety and inspiration in the highest degree. Isaiah xi. 2. On the Ninth Article. 252. What is the Church? The Church is a divinely instituted community of men, united by the orthodox faith, the law of God, the hierarchy, and the Sacraments. 253. What is it to believe in the Church? It is piously to honor the true Church of Christ, and to obey her doctrine and commandments, from a conviction that grace ever abides in her, and works, teaches, and governs unto salvation, flowing from her one only everlasting Head, the Lord Jesus Christ. 254. How can the Church, which is visible, be the object of faith, when faith, as the Apostle says, is the evidence of things not seen? First, though the Church be visible, the grace of God, which dwells in her, and in those who are sanctified in her, is not so; and this it is which properly constitutes the object of faith in the Church. Secondly, the Church, though visible so far as she is upon earth, and contains all Orthodox Christians living upon earth, still is at the same time invisible, so far as she is also partially in heaven, and contains all those that have departed hence in true faith and holiness. 255. On what may we ground the idea that the Church is at once upon earth and in heaven? On the following words of the Apostle Paul, addressed to Christians: Ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus Christ the Mediator of the new covenant. Heb. xii. 22-24. 256. How are we assured that the grace of God abides in the true Church? First, by this: that her Head is Jesus Christ, God and man in one person, full of grace and truth, who fills his body also, that is, the Church, with like grace and truth. John i. 14, 17. Secondly, by this: that he has promised his disciples the Holy Ghost to abide with them forever, and that, according to this promise, the Holy Ghost appoints the pastors of the Church. John xiv. 16. The Apostle Paul says of Jesus Christ, that God the Father gave him to be head over all things to the Church, which is his body. Eph. i. 22, 23. The same Apostle says to the pastors of the Church: Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you Bishops, to feed the Church of our Lord and God, which he hath purchased with his own blood. Acts xx. 28. 257. How are we further assured that the grace of God abides in the Church even till now, and shall abide in it to the end of the world? Of this we are assured by the following sayings of Jesus Christ himself and his Apostle: I will build my Church, and the gates of hell shall not prevail against it. Matt. xvi. 18. I am with you alway, even unto the end of the world. Amen. Matt. xxviii. 20. Unto him, God the Father, be glory in the Church by Christ Jesus throughout all ages, world without end. Amen. Eph. iii. 21. 258. Why is the Church one? Because she is one spiritual Body, has one Head, Christ, and is animated by one Spirit of God. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all. Eph. iv. 4-6. 259. Are we still more expressly assured that Jesus Christ is the one only Head of the one Church? The Apostle Paul writes, that for the Church, as the building of God, other foundation can no man lay than that is laid, which is Jesus Christ. 1 Cor. iii. 10, 11. Wherefore the Church, as the Body of Christ, can have no other Head than Jesus Christ. The Church, being to abide through all generations of time, needs also an ever-abiding head; and such is Jesus Christ alone. Wherefore, also, the Apostles take no higher title than that of ministers of the Church. Col. i. 24, 25. 260. What duty does the unity of the Church lay on us? That of endeavoring to keep the unity of the Spirit in the bond of peace. Eph. iv. 3. 261. How does it agree with the unity of the Church, that there are many separate and independent churches, as those of Jerusalem, Antioch, Alexandria, Constantinople, Russia? These are particular churches, or parts of the one Catholic Church: the separateness of their visible organization does not hinder them from being all spiritually great members of the one body of the Universal Church, from having one Head, Christ, and one spirit of faith and grace. This unity is expressed outwardly by unity of Creed, and by communion in prayer and Sacraments. 262. Is there likewise unity between the Church on earth and the Church in heaven? Doubtless there is, both by their common relation to one Head, our Lord Jesus Christ, and by mutual communion with one another. 263. What means of communion has the Church on earth with the Church in heaven? The prayer of faith and love. The faithful who belong to the Church militant upon earth, in offering their prayers to God, call at the same time to their aid the saints who belong to the Church in heaven; and these, standing on the highest steps of approach to God, by their prayers and intercessions purify, strengthen, and offer before God the prayers of the faithful living upon earth, and by the will of God work graciously and beneficently upon them, either by invisible virtue, or by distinct apparitions, and in divers other ways. 264. On what is grounded the rule of the Church upon earth to invoke in prayer the saints of the Church in heaven? On a holy tradition, the principle of which is to be seen also in holy Scripture. For instance, when the Prophet David cries out in prayer, O Lord God of Abraham, Isaac, and of Israel our fathers, he makes mention of saints in aid of his prayer, exactly as now the Orthodox Church calls upon Christ our true God, by the prayers of his most pure Mother and all his saints. See 1 Chron. xxix. 18. Cyril of Jerusalem, in his explanation of the divine Liturgy, says: We make mention also of those who are before departed, first, of the Patriarchs, Prophets, Apostles, and Martyrs, that by their entreaties and intercession God may receive our prayers. (Cat. Myst. v. c. 9.) Basil the Great, in his sermon on the day of the Forty Holy Martyrs, says: Whoever is afflicted has recourse to the Forty, and whoever is joyful runs to the same; the one that he may find relief from his sorrows, the other that he may keep his happiness. Here the pious wife is to be seen praying for her children; another asks the return of her absent husband; another the restoration of health to the sick. Yes; let your petitions be with the Martyrs. 265. Is there any testimony of holy Scripture to the mediatory prayer of the saints in heaven? The Evangelist John, in the Revelation, saw in heaven an angel, to whom was given much incense, that he should offer it, by the prayers of all saints, upon the golden altar which was before the throne; and the smoke of the incense ascended up by the prayers of the saints out of the hands of the angel before God. Rev. viii. 3, 4. 266. Is there any testimony of holy Scripture to beneficent apparitions of saints from heaven? The Evangelist St. Matthew relates that after the death of our Lord Jesus Christ upon the cross, many bodies of the saints which slept arose, and came out of the graves, after his resurrection, and went into the holy city, and appeared unto many. Matt. xxvii. 52, 53. And since a miracle so great could not be without some adequate end, we must suppose that the saints which then arose appeared for this, that they might announce the descent of Jesus Christ into hell, and his triumphal resurrection; and so move men born in the Church of the Old Testament to pass over the more readily into that of the New, then opened. 267. What testimonies are there to confirm us in the belief that the saints, after their departure, work miracles through certain earthly means? The second (fourth in the Greek) book of Kings testifies that by touching the bones of the Prophet Elisha a dead man was raised to life. 2 (4) Kings xiii. 21. The Apostle Paul not only in his own immediate person wrought healings and miracles, but the same was done also in his absence by handkerchiefs and aprons taken from his body. Acts xix. 12. By this example we may understand that the saints, even after their deaths, may in like manner work beneficently through earthly means, which have received from them holy virtue. Gregory the Divine, in his first discourse against Julian, says: Thou wast not abashed by the sacrifices offered for Christ, nor didst fear the great athletes, John, Peter, Paul, James, Stephen, Luke, Andrew, Thecla, and the rest, who before and after these suffered for the truth; who withstood both fire and sword, the torturers, and all sufferings present or threatened, as if their bodies were not their own, or they had had no bodies at all. For what? That they might not, so much as by a word, betray their religion. To whom also great honors and triumphs are with just reason awarded: by whom devils are expelled and diseases healed: who appear in visions, and prophecy: whose very bodies, though separate, when touched or reverenced, have like power with their holy souls; and drops of whose blood, those least tokens of their suffering, like power with their bodies. John Damascene writes thus: The relics of the saints have been given us by our Lord Jesus Christ as salutary springs, from which manifold blessings flow. And as if in explanation of this, he remarks, that through the mind their bodies also were inhabited of God. (Theol. lib. iv. cap. 15, 3, 4.) 268. Why is the Church holy? Because she is sanctified by Jesus Christ through his passion, through his doctrine, through his prayer, and through the Sacraments. Christ loved the Church, and gave himself for it; that he might sanctify it, having cleansed it with the washing of water by the Word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy, and without blemish. Eph. v. 25-27. In his prayer to God the Father for believers, Jesus Christ said among other things: Sanctify them through thy truth: thy Word is truth. And for their sakes I sanctify myself, that they also may be sanctified in truth. John xvii.17, 19. 269. How is the Church holy, when she has in her sinners? Men, who sin, but purify themselves by true repentance, hinder not the Church from being holy; but impenitent sinners, either by the visible act of Church authority, or by the invisible judgment of God, are cut off from the body of the Church; and so she is, in respect of these, also kept holy. Put away from among yourselves that wicked person. 1 Cor. v. 13. Nevertheless the foundation of God standeth sure, having this seal: The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 2 Tim. ii. 19. 270. Why is the Church called Catholic, or, which is the same thing, Universal? Because she is not limited to any place, nor time, nor people, but contains true believers of all places, times, and peoples. The Apostle Paul says that the Word of the Gospel is in all the world; and bringeth forth fruit (Coloss. i. 5, 6), and that in the Christian Church there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free: but Christ is all, and in all. Coloss. iii. 11. They which be of faith, are blessed with faithful Abraham. Gal. iii. 9. 271. What great privilege has the Catholic Church? She alone has the sublime promises that the gates of hell shall not prevail against her; that the Lord shall be with her even to the end of the world; that in her shall abide the glory of God in Christ Jesus throughout all generations forever; and consequently that she shall never apostatize from the faith, nor sin against the truth of the faith, or fall into error. We undoubtingly confess, as sure truth, that the Catholic Church can not sin, nor err, nor utter falsehood in place of truth; for the Holy Ghost, ever working through his faithful ministers the fathers and doctors of the Church, preserves her from all error. (Missive of the Eastern Patriarchs on the Orthodox Faith, Art. 12.) 272. If the Catholic Church contains all true believers in the world, must we not acknowledge it to be necessary for salvation that every believer should belong to her? Exactly so. Since Jesus Christ, in the words of St. Paul, is the Head of the Church, and he is the Saviour of the Body, it follows that, to have part in his salvation, we must necessarily be members of his body, that is, of the Catholic Church. Eph. v. 23. The Apostle Peter writes that baptism saveth us after the figure of the ark of Noah. All who were saved from the general deluge were saved only in the ark; so all who obtain everlasting salvation obtain it only in the one Catholic Church. 273. What thoughts and remembrances should we associate with the name of the Eastern Church? In Paradise, planted in the East, was founded the first Church of our parents in innocence; and in the East, after the fall, was laid a new foundation of the Church of the redeemed, in the promise of a Saviour. In the East, in the land of Judæa, our Lord Jesus Christ, having finished the work of our salvation, laid the foundation of his own proper Christian Church: from thence she spread herself over the whole universe; and to this day the orthodox Catholic oecumenical faith, confirmed by the seven oecumenical Councils, is preserved unchanged in its original purity in the ancient Churches of the East, and in such as agree with them, as does by God's grace the Church of Russia. 274. Why is the Church called Apostolic? Because she has from the Apostles, without break or change, both her doctrine and the succession of the gifts of the Holy Ghost, through the laying on of consecrated, hands. In the same sense the Church is called also Orthodox, or Rightly-believing. Ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God, and are built on the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone. Eph. ii. 19, 20. 275. What does the Creed teach us, when it calls the Church Apostolic? It teaches us to hold fast the Apostolical doctrine and tradition, and eschew such doctrine and such teachers as are not warranted by the doctrine of the Apostles. The Apostle Paul says: Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our epistle. 2 Thess. ii. 15. A man that is a heretic after the first and second admonition reject. Titus iii. 10. For there are many unruly, vain talkers and deceivers, especially they of the circumcision, whose mouths must be stopped; who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. Titus i. 10, 11. But if thy brother neglect to hear the Church, let him be to thee as a heathen man and a publican. Matt. xviii. 17. 276. What ecclesiastical institution is there through which the succession of the Apostolical ministry is preserved? The ecclesiastical Hierarchy. 277. Whence originates the Hierarchy of the Orthodox Christian Church? From Jesus Christ himself, and from the descent of the Holy Ghost on the Apostles; from which time it is continued, in unbroken succession, through the laying on of hands, in the Sacrament of Orders. And he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the Body of Christ. Eph. iv. 11, 12. 278. What hierarchical authority is there which can extend its sphere of action over the whole Catholic Church? An oecumenical Council. 279. Under what hierarchical authority are the chief divisions of the Catholic Church? Under the Orthodox Patriarchs and the Most Holy Synod. 280. Under what ecclesiastical authority are lesser orthodox provinces and cities? Under Metropolitans, Archbishops, and Bishops. 281. What rank in the Hierarchy is held by the Most Holy Russian Synod? The same rank with the Most Holy Orthodox Patriarchs. (See the Letters of the M. H. Patriarchs on the institution of the M. H. Synod.) 282. If any one desire to fulfill his duty of obedience to the Church, how may he learn what she requires of her children? This may be learned from holy Scripture, from the canons of the holy Apostles, the holy oecumenical and provincial Councils, and the holy Fathers, and from the books of Ecclesiastical Rules and Rubrics. On the Tenth Article. 283. Why does the Creed mention Baptism? Because faith is sealed by Baptism, and the other Mysteries or Sacraments. 284. What is a Mystery or Sacrament? A Mystery or Sacrament is a holy act, through which grace, or, in other words, the saving power of God, works mysteriously upon man. 285. How many are the Sacraments? Seven: 1. Baptism; 2. Unction with Chrism; 3. Communion; 4. Penitence; 5. Orders; 6. Matrimony; 7. Unction with Oil. 286. What virtue is there in each of these Sacraments? 1. In Baptism man is mysteriously born to a spiritual life. 2. In Unction with Chrism he receives a grace of spiritual growth and strength. 3. In the Communion he is spiritually fed. 4. In Penitence he is healed of spiritual diseases, that is, of sin. 5. In Orders he receives grace spiritually to regenerate, feed, and nurture others, by doctrine and Sacraments. 6. In Matrimony he receives a grace sanctifying the married life, and the natural procreation and nurture of children. 7. In Unction with Oil he has medicine even for bodily diseases, in that he is healed of spiritual. 287. But why does not the Creed mention all these Sacraments, instead of mentioning Baptism only? Because Baptism was the subject of a question, whether some people, as heretics, ought not to be rebaptized; and this required a decision, which so came to be put into the Creed. On Baptism. 288. What is Baptism? Baptism is a Sacrament, in which a man who believes, having his body thrice plunged in water in the name of God the Father, the Son, and the Holy Ghost, dies to the carnal life of sin, and is born again of the Holy Ghost to a life spiritual and holy. Except a, man be born of water and, of the Spirit, he can not enter into the kingdom of God. John iii. 5. 289. When and how began Baptism? First, John baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. Acts xix. 4. Afterwards, Jesus Christ, by his own example, sanctified Baptism, when he received it from John. Lastly, after his resurrection, he gave the Apostles this solemn commandment: Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Matt. xxviii. 19. 290. What is most essential in the administration of Baptism? Trine immersion in water, in the name of the Father, and of the Son, and of the Holy Ghost. 291. What is required of him that seeks to be baptized? Repentance and faith; for which cause, also, before Baptism the? recite the Creed. Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Acts ii. 38. He that believeth and is baptized shall be saved. Mark xvi. 16. 292. But why, then, are children baptized? For the faith of their parents and sponsors, who are also bound to teach them the faith so soon as they are of sufficient age to learn. 293. How can you show from holy Scripture that we ought to baptize infants? In the time of the Old Testament, infants were circumcised when eight days old; but Baptism in the New Testament takes the place of circumcision; consequently infants should also be baptized. 294. Whence does it appear that Baptism takes the place of circumcision? From the following words of the Apostle to believers: Ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in Baptism. Coloss. ii. 11, 12. 295. Why are there sponsors at Baptism? In order that they may stand sureties before the Church for the faith of the baptized, and after Baptism may take him in charge, to confirm him in the faith. (See Dion. Areop. on the Eccl. Hier. cap. ii.) 296. Why before baptizing do we use exorcism? To drive away the devil, who since Adam's fall has had access to men, and power over them, as his captives and slaves. The Apostle Paul says, that all men, without grace, walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. Eph. ii. 2. 297. Wherein lies the force of exorcism? In the name of Jesus Christ, invoked with prayer and faith. Jesus Christ gave to believers this promise: In my name shall they cast out devils. Mark xvi. 17. 298. What force has the sign of the cross used on this and other occasions? What the name of Jesus Christ crucified is when pronounced with faith by motion of the lips, the very same is also the sign of the cross when made with faith by motion of the hand, or represented in any other way. Cyril of Jerusalem writes: Let us not be ashamed to confess the Crucified; let us boldly make the sign of the Cross on the forehead, and on every thing; on the bread which we eat; on the cups from which we drink; let us make it at our going out, and coming in; when we lie down to sleep, and when we rise; when we journey, and when we rest: it is a great safeguard, given to the poor without price, to the weak without labor. For this is the grace of God; a token for the faithful, and a terror for evil spirits. (Cat. Lect. xiii. 36.) 299. Whence have we the use of the sign of the Cross? From the very times of the Apostles. (See Dion. Areop. on the Eccl. Hier. cap. ii. and v.; also Tertull. de Coron. cap. iii.; de Resurr. cap. viii.) 300. What means the white garment which is put on after Baptism? The purity of the soul, and of the Christian life. 301. Why do they hang upon the baptized a Cross? As a visible expression and continual remembrance of Christ's command: If any man will come after me, let him deny himself, and take up his cross, and follow me. Matt. xvi. 24. 302. What means the procession of the baptized round the font with a light? Spiritual joy, joined with spiritual illumination. 303. How is this to be understood, that in the Creed we are made to confess one Baptism? In this sense: that Baptism can not be repeated. 304. Why can not Baptism be repeated? Baptism is spiritual birth: a man is born but once; therefore he is also baptized but once. 305. What is to be thought of those who sin after Baptism? That they are more guilty in their sins than the unbaptized, since they had from God special help to do well, and have thrown it away. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. 2 Peter ii. 20. 306. But is there not any way even for such as have sinned after Baptism to obtain pardon? There is a way, which is penitence. On Unction with Chrism. 307. What is Unction with Chrism ? Unction with Chrism is a Sacrament, in which the baptized believer, being anointed with holy chrism on certain parts of the body in the name of the Holy Ghost, receives the gifts of the Holy Ghost for growth and strength in spiritual life. 308. Is this Sacrament mentioned in holy Scripture? The inward grace of this Sacrament is spoken of by the Apostle John, as follows: But ye have an unction from the Holy One, and ye know all things. And the anointing which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, abide therein. 1 John ii. 20, 27. In like manner the Apostle Paul also says: Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. 2 Cor. i. 21, 22. Hence are taken the words pronounced at the Unction: The seal of the gift of the Holy Ghost. 309. Is the outward form of Unction with Chrism mentioned in holy Scripture? It may well be supposed that the words of St. John refer to a visible as well as to an inward unction; but it is more certain that the Apostles, for imparting to the baptized the gifts of the Holy Ghost, used imposition of hands. Acts viii. 14, 16. The successors of the Apostles, however, in place of this, introduced unction with chrism, drawing, it may be, their precedent from the unction used in the Old Testament. Exod. xxx. 25; 1 (3 in the Greek) Kings i. 39. (Dion. Areop. de Eccl. Hier. cap. iv.) 310. What is to be remarked of the holy Chrism? This: that its consecration is reserved to the heads of the Hierarchy, as successors of the Apostles, who used the laying on of their own hands to communicate the gifts of the Holy Ghost. 311. What is specially signified by anointing the forehead? The sanctification of the mind, or thoughts. 312. What by anointing the chest? The sanctification of the heart, or desires. 313. What by anointing the eyes, ears, and lips? The sanctification of the senses. 314. What by anointing the hands and feet? The sanctification of the works and whole walk of the Christian. On the Communion. 315. What is the Communion? The Communion is a Sacrament, in which the believer, under the forms of bread and wine, partakes of the very Body and Blood of Christ, to everlasting life. 316. How was this Sacrament instituted? Jesus Christ, immediately before his passion, consecrated it for the first time, exhibiting in it by anticipation a lively image of his sufferings for our salvation; and after having administered it to the Apostles, he gave them at the same time a commandment ever after to perpetuate this Sacrament. 317. What is to be noticed of the Sacrament of the Communion in regard to divine service in the Church? This: that it forms the chief and most essential part of divine service. 318. What is the name of that service in which the Sacrament of the Communion is consecrated? The Liturgy. 319. What means the word Liturgy t Common service, but the name Liturgy is specially appropriated to that divine service in which the Sacrament of the Communion is consecrated. 320. What is to be noted of the place where the Liturgy is celebrated? It must always be consecrated in a temple, the table in which, or at least, if there be no such table, the antimense on which the Sacrament is consecrated, must have been consecrated by a Bishop. 321. Why is the temple called a church T Because the faithful, who compose the Church, meet in it for prayer and Sacraments. 322. Why is the table, on which the Sacrament of the Communion is consecrated, called the throne? Because on it Jesus Christ, as King, is mystically present. 323. What general order of parts may be remarked in the Liturgy? This: that first the elements are prepared for the Sacrament; secondly, the faithful are prepared for the Sacrament; lastly, the Sacrament itself is consecrated. 324. What is the name for that part of the Liturgy in which the elements are prepared for the Sacrament? Proskomidè, proskomide . 325. What is the meaning of the word Proskomidè? Offertory. 326. Why is this name given to the first part of the Liturgy? From the custom of the primitive Christians to offer in the Church bread and wine for the celebration of the Sacrament. On the same account this bread is called prosphora, which means oblation. 327. In what consists the Offertory, as a part of the Liturgy? In this: that with mention made of the prophecies and types, and partly also of the events themselves, relating to the birth and suffering of Jesus Christ, a portion is taken from the prosphora for use in the Sacrament, and likewise a portion of wine mixed with water is poured off into the holy chalice, while the celebrator makes commemoration of the whole Church, honors the glorified saints, prays for the living and the departed, especially for the ruling powers, and for those who, of their own faith and zeal, have brought prosphoræ, or oblations. 328. Of what kind should be the bread for the Sacrament? Such as the name itself of bread, the holiness of the Mystery, and the example of Jesus Christ and the Apostles all require; that is, leavened, pure, wheaten bread. 329. What is signified by this, that the bread or loaf which is strictly to be used for the Communion is only one T It signifies, as the Apostle explains, that we, being many, are one bread, and one body; for we are all partakers of that one bread. lCor.x.17. 330. Why is the bread, when prepared for the Communion, called the Lamb? Because it is the figure of Jesus Christ suffering, as was in the Old Testament the Paschal Lamb. 331. What was the Paschal Lamb? The lamb which the Israelites, by God's command, killed and ate in memory of their deliverance from destruction in Egypt. 332. Why is the wine for the Sacrament of the Communion mixed with water? Because the whole of this celebration is ordered so as to figure forth the sufferings of Christ; and when he suffered there flowed from his pierced side blood and water. 333. What name has that part of the Liturgy in which the faithful are prepared for the Sacrament? The ancients called it the Liturgy of the Catechumens; because, besides baptized communicants, the catechumens, also, who are preparing for Baptism, and the penitents, who are not admitted to communion, may be present at it. 334. With what does this part of the Liturgy begin? With the Blessing, or glorification of the Kingdom of the Most Holy Trinity. 335. In what consists this part of the Liturgy? In prayers, singing, and reading from the books of the Apostles, and from the Gospel. 336. "With what does it end? With the order given to the catechumens to go out and leave the church. 337. What is the name for that part of the Liturgy in which the Sacrament itself is celebrated and consecrated? The Liturgy of the Faithful; because the faithful only, that is, the baptized, have the right to be present at this service. 338. What is the most essential act in this part of the Liturgy? The utterance of the words which Jesus Christ spake in instituting the Sacrament: Take, eat; this is my body. Drink ye all of it; for this is my Blood of the New Testament. Matt. xxvi. 26, 27, 28. And after this the invocation of the Holy Ghost, and the blessing the gifts, that is, the bread and wine which have been offered. 339. Why is this so essential? Because at the moment of this act the bread and wine are changed, or transubstantiated, into the very Body of Christ, and into the very Blood of Christ. 340. How are we to understand the word transubstantiation T In the exposition of the faith by the Eastern Patriarchs, it is said that the word transubstantiation is not to be taken to define the manner in which the bread and wine are changed into the Body and Blood of the Lord; for this none can understand but God; but only thus much is signified, that the bread truly, really, and substantially becomes the very true Body of the Lord, and the wine the very Blood of the Lord. In like manner John Damascene, treating of the Holy and Immaculate Mysteries of the Lord, writes thus: It is truly that Body, united with Godhead, which had its origin from the Holy Virgin; not as though that Body which ascended came down from heaven, but because the bread and wine themselves are changed into the Body and Blood of God. But if thou seekest after the manner how this is, let it suffice thee to be told that it is by the Holy Ghost; in like manner as, by the same Holy Ghost, the Lord formed flesh to himself, and in himself, from the Mother of God; nor know I aught more than this, that the Word of God is true, powerful, and almighty, but its manner of operation unsearchable. (J. Damasc. Theol. lib. iv. cap. 13, § 7.) 341. What is required individually of every one who desires to approach the Sacrament of the Communion? To examine his conscience before God, and to cleanse it from sin by penitence; for doing which he has helps in fasting and prayer. Let a man examine himself, and so let him eat of that bread, and drink of that cup; for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's Body. 1 Cor. xi. 28, 29. 342. What benefit does he receive who communicates in the Body and Blood of Christ? He is in the closest manner united to Jesus Christ himself, and, in him, is made partaker of everlasting life. He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him. John vi. 56. Whoso eateth my Flesh, and drinketh my Blood, hath eternal life. John vi. 54. 343. Ought we to communicate often in the holy Mysteries? The primitive Christians communicated every Lord's Day; but now few have such purity of life as to be always prepared to approach so great a Mystery. Our Mother the Church calls on all, who would live religiously, to confess before their ghostly Father, and communicate in the Body and Blood of Christ, four times yearly, or even every month, but requires all, without exception, to receive it at the least once in the year. (See Orthod. Confess. Pt. I. Q. 90.) 344. What part can they have in the divine Liturgy who only hear it without approaching the holy Communion? They may and should take part in the Liturgy by prayer and faith, and especially by a continual remembrance of our Lord Jesus Christ, who expressly has commanded us to do this in remembrance of him. Luke xxii. 19. 345. What should we remember at that time in the Liturgy when they make the Procession with the Gospel? Jesus Christ appearing to preach the Gospel. So also while the Gospel is reading, we should have the same attention and reverence as if we saw and heard Jesus Christ himself. 346. What should we remember at that time in the Liturgy when they make the Procession with the gifts from the table of preparation to the altar? Jesus Christ going to suffer voluntarily, as a victim to the slaughter, while more than twelve legions of angels were ready around to guard him as their King. The King of kings, and Lord of lords, cometh to be slaughtered. (Hymn for the Liturgy on the Great Sabbath.) 347. What should we remember at the moment of the consecration of the Sacrament, and while the clergy are communicating within the altar? The mystical supper of Jesus Christ himself with his Apostles; his suffering, death, and burial. 348. What is set forth after this, by the drawing back of the veil, the opening of the royal doors, and the appearance of the holy gifts? The appearance of Jesus Christ himself after his resurrection. 349. What is figured by the last showing of the holy gifts to the people, after which they are hid from view? The ascension of Jesus Christ into heaven. 350. Will the use of the Sacrament of the holy Communion continue ever in the true Church of Christ? Assuredly it will ever continue, even to Christ's coming again, agreeably to the words of the Apostle Paul: For as oft as ye eat this bread, and drink this cup, ye do show forth the Lord's death till he come. 1 Cor. xi. 26. On Penitence. 351. What is Penitence? Penitence is a Sacrament, in which he who confesses his sins is, on the outward declaration of pardon by the priest, inwardly loosed from his sins by Jesus Christ himself. 352. What is the origin of this Sacrament? They who came to John the Baptist, who preached the baptism of repentance for the remission of sins, confessed their sins. Mark i. 4, 5. The Apostles were promised by Jesus Christ power to forgive sins, when he said, Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven. Matt. xviii. 18. And after his resurrection he actually gave them this power, saying, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them and whosesoever sins ye retain, they are retained. John xx. 22, 23. 353. What is required of the penitent? Contrition for his sins, with a full purpose of amendment of life, faith in Jesus Christ, and hope in his mercy. For godly sorrow worketh repentance to salvation, not to be repented of. 2 Cor. vii. 10. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. Ezek. xxxiii. 19. To him, that is to Jesus Christ, give all the Prophets witness, that through his name whosoever believeth in him shall receive remission of sins. Acts x. 43. 354. Are there not besides certain preparations and aids to Penitence? Such are fasting and prayer. 355. Is there not besides these a certain special mean used by holy Church for cleansing and giving peace to the conscience of the penitent? Such a mean is the epitimia, or penance. 356. What is the epitimia? The word means punishment. See 2 Cor. ii. 6. Under this name are prescribed to the penitent, according as may be requisite, divers particular exercises of piety, and divers abstinences or privations, serving to efface the unrighteousness of sin, and to subdue sinful habit; as, for instance, fasting beyond what is prescribed for all, or for grievous sins suspension from the holy Communion for a given time. On Orders. 357. What are Orders t Orders are a Sacrament, in which the Holy Ghost, by the laying on of the Bishop's hands, ordains them that be rightly chosen to minister sacraments, and to feed the flock of Christ. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 1 Cor. iv. 1. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. Acts xx. 28. 358. What is it to feed the Church? To instruct the people in faith, piety, and good works. 359. How many necessary degrees are there of Orders? Three: those of Bishop, Priest, and Deacon. 360. What difference is there between them? The Deacon serves at the Sacraments; the Priest hallows Sacraments in dependence on the Bishop; the Bishop not only hallows the Sacraments himself, but has power also to impart to others, by the laying on of his hands, the gift and grace to hallow them. Of the Episcopal power the Apostle Paul thus writes to Titus: For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city. Titus i. 5. And to Timothy: Lay hands suddenly on no man. 1 Tim. v. 22. On Matrimony. 361. What is Matrimony? Matrimony is a Sacrament, in which, on the free promise of the man and woman before the priest and the Church to be true to each other, their conjugal union is blessed to be an image of Christ's union with the Church, and grace is asked for them to live together in godly love and honesty, to the procreation and Christian bringing up of children. 362. Whence does it appear that Matrimony is a Sacrament? From the following words of the Apostle Paul: A man shall leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This Sacrament is great: but I speak concerning Christ and the Church. Eph. v. 31, 32. 363. Is it the duty of all to marry? No. Virginity is better than wedlock, if any have the gift to keep it undefiled. Of this Jesus Christ has said expressly: All men can not receive this saying, save they to whom it is given. He that is able to receive it, let him receive it. Matt. xix. 11, 12. And the Apostle says: I say therefore to the unmarried and widows, It is good for them if they abide even as I; but if they can not contain, let them marry. . . . He that is unmarried careth for the things that belong to the Lord, how he may please the Lord; but he that is I married careth for the things that are of the world, how he may please his wife. . . . He that giveth his virgin in marriage doeth well; but he that giveth her not in marriage doeth better. 1 Cor. vii. 8, 9, 32, 33, 38. On Unction with Oil. 364. What is Unction with Oil? I Unction with Oil is a Sacrament, in which, while the body is anointed with oil, God's grace is invoked on the sick, to heal him of spiritual and bodily infirmities. 365. Whence is the origin of this Sacrament? From the Apostles, who, having received power from Jesus Christ, anointed with oil many that were sick, and healed them. Mark vi. 13. The Apostles left this Sacrament to the priests of the Church, as is evident from the following words of the Apostle James: Is any sick among you? let him call for the elders of the Church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. James v. 14, 16. On the Eleventh Article. 366. What is the resurrection of the dead, which, in the words of the Creed, we look for or expect? An act of the almighty power of God, by which all bodies of dead men, being reunited to their souls, shall return to life, and shall thenceforth be spiritual and immortal. It is sown a natural body, it is raised a spiritual body. 1 Cor. xv. 44. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Cor. xv. 53. 367. How shall the body rise again after it has rotted and perished in the ground? Since God formed the body from the ground originally, he can equally restore it after it has perished in the ground. The Apostle Paul illustrates this by the analogy of a grain of seed, which rots in the earth, but from which there springs up afterwards a plant, or tree. That which thou sowest is not quickened except it die. 1 Cor. xv. 36. 368. Shall all, strictly speaking, rise again? All, without exception, that have died; but they who at the time of the general resurrection shall be still alive shall have their present gross bodies changed in a moment, so as to become spiritual and immortal. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 1 Cor. xv. 51, 52. 369. When shall the resurrection of the dead be? At the end of this visible world? 370. Shall the world then too come to an end? Yes; this corruptible world shall come to an end, and shall be transformed into another, incorruptible. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Rom. viii. 21. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 2 Peter iii. 13. 371. How shall the world be transformed? By fire. The heavens and the earth, which are now, by the same, that is, by God's word, are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 2 Peter iii. 7. 372. In what state are the souls of the dead till the general resurrection? The souls of the righteous are in light and rest, with a foretaste of eternal happiness; but the souls of the wicked are in a state the reverse of this. 373. Why may we not ascribe to the souls of the righteous perfect happiness immediately after death? Because it is ordained that the perfect retribution according to works shall be received by the perfect man after the resurrection of the body and God's last judgment. The Apostle Paul says: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing. 2 Tim. iv. 8. And again: We must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 2 Cor. v. 10. 374. Why do we ascribe to the souls of the righteous a foretaste of bliss before the last judgment? On the testimony of Jesus Christ himself, who says in the parable that the righteous Lazarus was immediately after death carried into Abraham's bosom. Luke xvi. 22. 375. Is this foretaste of bliss joined with a sight of Christ's own countenance? It is so more especially with the saints, as we are given to understand by the Apostle Paul, who had a desire to depart, and to be with Christ. Phil. i. 23. 376. What is to be remarked of such souls as have departed with faith, but without having had time to bring forth fruits worthy of repentance? This: that they may be aided towards the attainment of a blessed resurrection by prayers offered in their behalf, especially such as are offered in union with the oblation of the bloodless sacrifice of the Body and Blood of Christ, and by works of mercy done in faith for their memory. 377. On what is this doctrine grounded? On the constant tradition of the Catholic Church; the sources of which may be seen even in the Church of the Old Testament. Judas Maccabæus offered sacrifice for his men that had fallen. 2 Macc. xii. 43. Prayer for the departed has ever formed a fixed part of the divine Liturgy, from the first Liturgy of the Apostle James. St. Cyril of Jerusalem says: Very great will be the benefit to those souls for which prayer is offered at the moment when the holy and tremendous Sacrifice is lying in view. (Lect. Myst. v. 9.) St. Basil the Great, in his prayers for Pentecost, says that the Lord vouchsafes to receive from us propitiatory prayers and sacrifices for those that are kept in Hades, and allows us the hope of obtaining for them peace, relief, and freedom. On the Twelfth Article. 378. What is the life of the world to come T The life that shall be after the resurrection of the dead and the general judgment of Christ. 379. What kind of life shall this be? For those who believe, who love God, and do what is good, it shall be so happy that we can not now even conceive such happiness. It doth not yet appear what we shall be. 1 John iii. 2. I knew a man in Christ, says the Apostle Paul, who was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter. 2 Cor. xii. 2, 4. 380. Whence shall proceed this so great happiness? From the contemplation of God in light and glory, and from union with him. For now we see through a glass darkly, but then face to face: now I know in part, but then shall I know, even as also I am known. 1 Cor. xiii. 12. Then shall the righteous shine forth as the sun, in the kingdom of their Father. Matt. xiii. 43. God shall be all in all. 1 Cor. xv. 28. 381. Shall the body also share in the happiness of the soul? Yes; it too will be glorified with the light of God, as Christ's body was at his transfiguration on Mount Tabor. It is sown in dishonor, it is raised in glory. 1 Cor. xv. 43. As we have borne the image of the earthy, that is, of Adam, we shall also bear the image of the heavenly. 1 Cor. xv. 49. 382. Will all be equally happy? No. There will be different degrees of happiness, in proportion as every one shall have here endured the fight of faith, love, and good works. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead. 1 Cor. xv. 41, 42. 383. But what will be the lot of unbelievers and transgressors? They will be given over to everlasting death--that is, to everlasting fire, to everlasting torment, with the devils. Whosoever was not found written in the book of life was cast into the lake of fire. Rev. xx. 15. And, That is the second death. Rev. xx. 14. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matt. xxv. 41. And these shall go away into everlasting punishment, but the righteous into life eternal. Matt. xxv 46. It is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: where their worm dieth not, and the fire is not quenched. Mark ix. 47, 48. 384. Why will such severity be used with sinners? Not because God willed them to perish; but they of their own will perish, because they receive not the love of the truth, that they might be saved. 2 Thess. ii. 10. 385. Of what benefit will it be to us to meditate on death, on the resurrection, on the last judgment, on everlasting happiness, and on everlasting torment? These meditations will assist us to abstain from sin, and to wean our affections from earthly things; they will console ns for the absence or loss of worldly goods, incite us to keep our souls and bodies pure, to live to God and to eternity, and so to attain everlasting salvation. __________________________________________________________________ [312] The Greek and the German edition have the following addition: 'But those who freely accept the grace given them, who make good use of the means of grace granted unto them, and who walk in the appointed path of salvation, God has properly foreordained for salvation.' __________________________________________________________________ THE SECOND PART OF THE ORTHODOX CATECHISM. ON HOPE. Definition of Christian Hope, its Ground, and the Means thereto. 386. What is Christian hope? The resting of the heart on God, with the full trust that he ever cares for our salvation, and will give us the happiness he has promised. 387. What is the ground of Christian hope? The Lord Jesus Christ is our hope, or the ground of our hope. 1 Tim. i. 1. Hope to the end for the grace that is to be brought unto you by the revelation of Jesus Christ. 1 Peter i. 13. 388. What are the means for attaining to a saving hope? The means to this are, first, prayer; secondly, the true doctrine of blessedness, and its practical application. On Prayer. 389. Is there any testimony of God's Word to this, that prayer is a mean for attaining to a saving hope? Jesus Christ himself joins the hope of receiving our desire with prayer: Whatsoever ye shall ask of the Father in my name, that will I do, that the Father may be glorified in the Son. John xiv. 13. 390. What is Prayer? The lifting up of man's mind and heart to God, manifested by devout words. 391. What should the Christian do when he lifts up his mind and heart to God? First, he should glorify him for his divine perfections; secondly, give thanks to him for his mercies; thirdly, ask him for what he needs. So there are three chief forms of prayer: Praise, Thanksgiving, and Petition. 392. Can a man pray without words? He can: in mind and heart. An example of this may be seen in Moses before the passage through the Red Sea. Exod. xiv. 15. 393. Has not such prayer a name of its own? It is called spiritual, or prayer of the heart and mind, in one word, inward prayer; while, on the other hand, prayer expressed in words, and accompanied by other marks of devotion, is called oral or outward prayer. 394. Can there be outward prayer without inward? There can: if any man utter words of prayer without attention or earnestness. 395. Does outward prayer alone suffice to obtain grace? So far is it from sufficing to obtain grace, that contrariwise it provokes God to anger. God has himself declared his displeasure at such prayer: This people draweth nigh unto me with their mouth, and honoreth me with their lips, but their heart is far from me: but in vain do they worship me. Matt. xv. 8, 9. 396. Does not inward prayer alone suffice without outward? This question is as if one should ask whether soul alone might not suffice for man without body. It is idle to ask this, seeing that God has been pleased to make man consist of soul and body; likewise idle it is to ask whether inward prayer alone may not suffice without outward. Since we have both soul and body, we ought to glorify God in our bodies, and in our souls, which are God's: this being besides natural, that out of the abundance of the heart the mouth should speak. Our Lord Jesus Christ was spiritual in the highest degree, but even he expressed his spiritual prayer both by words and by devout gestures of body, sometimes, for instance, lifting up his eyes to heaven, sometimes kneeling, or falling on his face to the ground. 1 Cor. vi. 20; Matt. xii. 34; John xvii. 1; Luke xxii. 41; Matt. xxvi. 39. On the Lord's Prayer. 397. Is there not a prayer which may be termed the common Christian prayer, and pattern of all prayers? Such is the Lord's Prayer. 398. What is the Lord's Prayer? A prayer which our Lord Jesus Christ taught the Apostles, and which they delivered to all believers. 399. Repeat it. Our father, who art in heaven? 1. Hallowed be thy Name; 2. Thy kingdom come; 3. Thy will be done, as in heaven, so in earth; 4. Give us this day our bread for subsistence; 5. And forgive us our debts, as we forgive our debtors, 6. And lead us not into temptation; 7. But deliver us from evil. For thine is the kingdom, the power, and the glory, forever and ever. Amen. Matt. vi. 9--13. 400. In order the better to understand the Lord's Prayer, how may we divide it? Into the invocation, seven petitions, and the doxology. On the Invocation. 401. How dare we call God Father? By faith in Jesus Christ, and by the grace of regeneration. As many as received him, to them, gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John i. 12, 13. 402. Must we say Our Father even when we pray alone? Certainly we must. 403. Why so? Because Christian charity requires us to call upon God, and ask good things of him, for all our brethren, no less than for ourselves. 404. Why in the invocation do we say, Who art in heaven? That, entering upon prayer, we may leave every thing earthly and corruptible, and raise our minds and hearts to what is heavenly, everlasting, and divine. On the First Petition. 405. Is not God's name holy? Doubtless it is holy in itself. Holy is his name. Luke i. 49. 406. How, then, can it yet be hallowed? It may be hallowed in men; that is, his eternal holiness may be manifested in them. 407. How? First, when we, having in our thoughts and heart the name of God, so live as his holiness requires, and thus glorify God; secondly, when others also, seeing our good lives, glorify God. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Matt. v. 16. On the Second Petition. 408. What is the kingdom of God spoken of in the second petition of the Lord's Prayer? The kingdom of grace, which, as St. Paul says, is righteousness, and peace, and joy in the Holy Ghost. Rom. xiv. 17. 409. Is not this kingdom come already? To some it has not yet come in its full sense; while to others it has not yet come at all inasmuch as sin still reigns in their mortal bodies, that they should obey it in the lusts thereof. Rom. vi. 12. 410. How does it come? Secretly, and inwardly. The kingdom of God cometh not with observation; for, behold, the kingdom of God is within you. Luke xvii. 20, 21. 411. May not the Christian ask for something further under the name of God's kingdom? He may ask for the kingdom of glory--that is, for the perfect bliss of the faithful. Having a desire to depart, and be with Christ. Phil. i. 23. On the Third Petition. 412. What means the petition, Thy will be done? Hereby we ask of God that all we do, and all that befalls us, may be ordered not as we will, but as pleases him. 413. Why need we ask this? Because we often err in our wishes; but God unerringly, and incomparably more than we ourselves, wishes for us all that is good, and is ever ready to bestow it, unless he be prevented by our willfulness and obstinacy. Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church. Eph. iii. 20, 21. 414. Why do we ask that God's will be done in earth as in heaven? Because in heaven the holy angels and saints in bliss, all without exception, always, and in all things, do God's will. On the Fourth Petition. 415. What is bread for subsistence? [313] The bread which we need in order to subsist or live. 416. With what thoughts should we ask of God this bread? Agreeably with the instruction of our Lord Jesus Christ, we should ask no more than bread for subsistence; that is, necessary food, and such clothing and shelter as is likewise necessary for life; but whatever is beyond this, and serves not so much for necessity as for gratification, we should leave to the will of God; and if it be given, return thanks to him; if it be not given, we should be content without it. 417. Why are we directed to ask for bread for subsistence only for this day ? That we may not be too anxious about the future, but trust for that to God. Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof. Matt. vi. 34. For your heavenly Father knoweth that ye have need of all these things. Matt. vi. 32. 418. May we not ask for something farther under the name of bread for subsistence? Since man is made of both a bodily and a spiritual substance, and the substance of the soul far excels that of the body, we may and should seek for the soul also that bread of subsistence without which the inward man must perish of hunger. (See Cyril. Hier. Lect, Myst. iv. 15; Orthod. Confess. Pt. II. Q. 19.) 419. What is the bread of subsistence for the soul? The Word of God, and the Body and Blood of Christ. Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Matt. iv. 4. My flesh is meat indeed, and my blood is drink indeed. John vi. 55. On the Fifth Petition. 420. What is meant in the Lord's Prayer by our debts? Our sins. 421. Why are our sins called debts? Because we, having received all from God, ought to render all back to him--that is, subject all to his will and law; which if we do not, we are left debtors to his justice. 422. But who are our debtors? People who have not rendered us that which they owed us by the law of God; as, for instance, have not shown us love, but malice. 423. If God is just, how can we be forgiven our debts? Through the mediation of Jesus Christ. For there is one God, and one Mediator between God and man, the man Jesus Christ, who gave himself a ransom for all. 1 Tim. ii. 5, 6. 424. What will be the consequence, if we ask God to forgive us our sins without ourselves forgiving others? In that case neither shall we be forgiven. For if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive you your trespasses. Matt. vi. 14, 15. 425. Why will not God forgive us if we do not forgive others? Because we hereby show ourselves evil, and so alienate from us God's goodness and 426. What disposition, then, must we have to use aright those words of the Lord's Prayer, As we forgive our debtors? These words absolutely require that when we pray we should bear no malice nor hatred, but be in peace and charity with all men. Therefore if thou bring thy gift to the altar, and, there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift. Matt. v. 23, 24. 427. But what am I to do if I can not readily find him who hath aught against me, or if he show himself unwilling to be reconciled? In such a case it is enough to be reconciled with him in heart, before the eyes of the all-seeing God. If it be possible, as much as lieth in you, live peaceably with all men. Rom. xii. 18. On the Sixth Petition. 428. What is meant in the Lord's Prayer by temptation ? Any conjuncture of circumstances in which there is imminent danger of losing the faith, or falling into great sin. 429. Whence come such temptations? From our flesh, from the world, or other people, and from the devil. 430. What do we ask in these words of the prayer, Lead us not into temptation? First, that God suffer us not to be led into temptation; secondly, that if it be needful for us to be tried and purified through temptation, he give us not up wholly to temptation, nor suffer us to fall. On the Seventh Petition. 431. What do we ask in these words of the prayer, Deliver as from evil? We ask for deliverance from all evil that can reach us in the world, which since the fall lieth in wickedness (1 John v. 19): but especially from the evil of sin, and from the evil suggestions and snares of the spirit of evil, which is the devil. On the Doxology. 432. Why after the Lord's Prayer do we subjoin the Doxology? First, that when we ask mercies for ourselves from our heavenly Father, we may at the same time render him that honor which is his due; secondly, that by the thought of his everlasting kingdom, power, and glory, we may be more and more established in the hope that he will give us what we ask, because this is in his power, and makes to his glory. 433. What means the word Amen T It means verily, or so be it. 434. Why is this word added to the Doxology? To signify that we offer the prayer in faith, and without doubting, as we are taught to do by the Apostle James. James i. 6. On the Doctrine of Blessedness. 435. What must we join with prayer in order to be grounded in the hope of salvation and blessedness? Our own exertions for the attainment of blessedness. Of this point the Lord himself says: Why call ye me Lord, Lord, and do not the things which I say? Luke vi. 46. Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven. Matt. vii. 21. 436. What doctrine may we take as our guide in these exertions? The doctrine of our Lord Jesus Christ, which is briefly set forth in his Beatitudes, or sentences on blessedness. 437. How many such sentences are there? The nine following: 1. Blessed are the poor in spirit: for theirs is the kingdom of heaven. 2. Blessed are they that mourn: for they shall be comforted. 3. Blessed are the meek: for they shall inherit the earth. 4. Blessed are they which do hunger and thirst after righteousness: for they shall be filed. 5. Blessed are the merciful: for they shall obtain mercy. 6. Blessed are the pure in heart: for they shall see God. 7. Blessed are the peacemakers: for they shall be called the children of God. 8. Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 9. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven. Matt. v. 3-12. 438. What is to be observed of all these sentences in order to their right understanding? This: that the Lord proposed in these sentences a doctrine for the attainment of blessedness, as is expressly said in the Gospel: He opened his mouth, and taught; but, being meek and lowly of heart, he proposed his doctrine not in the form of commandment, but of blessing, to those who should of their own free will receive and fulfill it. Consequently in each sentence or Beatitude we must consider, first, the doctrine or precept; secondly, the blessing or promise of reward. On the First Beatitude. 439. What is the Lord's first precept of blessedness? They who would be blessed must be poor in spirit. 440. What is it to be poor in spirit? It is to have a spiritual conviction that we have nothing of our own, nothing but what God bestows upon us, and that we can do nothing good without God's help and grace, thus counting ourselves as nothing, and in all throwing ourselves upon the mercy of God; in brief, as St. Chrysostom explains it, spiritual poverty is humility. (Hom. in Matt. xv.) 441. Can the rich, too, be poor in spirit? Doubtless they can: if they consider that visible riches are corruptible and soon pass away, and can never compensate for the want of spiritual goods. What is a man profited, if he gain the whole world, and lose his own soul for what shall a man give in exchange for his soul? Matt. xvi. 26. 442. May not bodily poverty serve to the perfection of spiritual? It may, if the Christian choose it voluntarily, for God's sake. Of this, Jesus Christ himself said to the rich man: If thou wilt be perfect, go, sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me. Matt. xix. 21. 443. What does our Lord promise to the poor in spirit? The kingdom of heaven. 444. How is the kingdom of heaven theirs? In the present life inwardly, and inchoately, [314] by faith and hope; but in the life to come perfectly, by their being made partakers of everlasting blessedness. On the Second Beatitude. 445. What is the Lord's second precept for blessedness? They who would be blessed must mourn. 446. What is meant in this precept by the word mourn? Sorrow and contrition of heart, with unfeigned tears, for that we so imperfectly and unworthily serve the Lord, or even rather deserve big anger by our sins, for godly sorrow worketh repentance unto salvation not to be repented of; but the sorrow of this world worketh death. 2 Cor. vii. 10. 447. What special promise does the Lord make to mourners? That they shall be comforted. 448. What comfort is here to be understood? That of grace, consisting in the pardon of sin, and in peace of conscience. 449. Why is this promise added to the precept for mourning? In order that sorrow for sin may not reach to despair. On the Third Beatitude. 450. What is the Lord's third precept for blessedness? They who would be blessed must be meek. 451. What is meekness? A quiet disposition of spirit, joined with care neither to offend any man, nor be offended at any thing one's self. 452. What are the special effects of Christian meekness? These: that we never murmur against God, nor even against men, when any thing falls out against our wishes, nor give way to anger, nor set ourselves up. 453. What is promised by the Lord to the meek? That they shall inherit the earth. 454. How are we to understand this promise? As regards Christ's followers generally it is a prediction which has been literally fulfilled; for the ever-meek Christians, instead of being destroyed by the fury of the heathen, have inherited the universe which the heathen formerly possessed. But the further sense of this promise, as regards Christians both generally and individually, is this, that they shall receive an inheritance, as the Psalmist says, in the land of the living; that is, where men live and never die; in other words, that they shall receive everlasting blessedness. See Psalm xxvii. 13. On the Fourth Beatitude. 455. What is the Lord's fourth precept for blessedness? They who would be blessed must hunger and thirst after righteousness. 456. What is meant here by the word righteousness ? Though this word may well stand for every virtue which the Christian ought to desire even as his meat and drink, yet should we here specially understand that righteousness of which, in the book of Daniel, it is said, An everlasting righteousness shall be brought in; that is, the justification of guilty man through grace and faith in Jesus Christ. Dan. ix. 24. The Apostle Paul speaks thus: The righteousness of God which is by faith of Jesus Christ unto all, and upon all them that believe; for there is no difference: for all have sinned, and come short of the glory of God/ being justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past. Rom. iii. 22-25. 457. Who are they that hunger and thirst after righteousness? They who, while they love to do good, yet count not themselves righteous, nor rest on their own good works, but acknowledge themselves sinners, and guilty before God; and who, by the wish and prayer of faith, hunger and thirst after the justification of grace through Jesus Christ, as after spiritual meat and drink. 458. What does the Lord promise to them who hunger and thirst after righteousness? That they shall be filled. 459. What is meant here by being filled? As the filling or satisfying of the body produces, first, the cessation of the sense of hunger and thirst; secondly, the strengthening the body by food, so the filling of the soul means, first, the inward peace of the pardoned sinner; secondly, the acquisition of strength to do good, given by justifying grace. The perfect filling, however, of the soul created for the enjoyment of endless good is to follow in the life eternal, according to the words of the Psalmist: When I awake up after thy likeness, I shall be satisfied with it. Psalm xvii. 15. On the Fifth Beatitude. 460. What is the Lord's fifth precept for blessedness? They who would be blessed must be merciful. 461. How are we to fulfill this precept? By works of mercy, corporal and spiritual; for, as St. Chrysostom says, the forms of mercy are manifold, and this commandment is broad. (Hom. in Matt. xv.) 462. Which are the corporal works of mercy t 1. To feed the hungry. 2. To give drink to the thirsty. 3. To clothe the naked, or such as have not necessary and decent clothing. 4. To visit them that are in prison. 5. To visit the sick, minister to them, and forward their recovery, or aid them to a Christian preparation for death. 6. To show hospitality to strangers. 7. To bury them that have died in poverty. 463. Which are the spiritual works of mercy? 1. By exhortation to convert the sinner from the error of his way. James v. 20. 2. To instruct the ignorant in truth and virtue. 3. To give our neighbor good and seasonable advice in difficulty, or in any danger of which he is unaware. 4. To pray for others to God. 5. To comfort the afflicted. 6. Not to return the evil which others may have done us. 7. To forgive injuries from our heart. 464. Is it not contrary to the precept of mercy for civil justice to punish criminals? Not in the least; if this be done as of duty, and with a good intent, that is, in order to correct them, or to preserve the innocent from their crimes. 465. What does the Lord promise to the merciful? That they shall obtain mercy. 466. What mercy is here to be understood? That of being delivered from everlasting condemnation for sin at God's Judgment On the Sixth Beatitude. 467. What is the Lord's sixth precept for blessedness? They who would be blessed must be pure in heart. 468. Is not purity of heart the same thing as sincerity? Sincerity which feigns not any good dispositions foreign to the heart, but shows the really good dispositions of the heart by good deeds, is only the lowest degree of purity of heart. This last a man attains by constant and strict watchfulness over himself, driving away from his heart every unlawful wish and thought, and every affection for earthly things, and ever keeping there the remembrance of God and our Lord Jesus Christ with faith and charity. 469. What does the Lord promise to the pure in heart? That they shall see God. 470. How are we to understand this promise? The Word of God compares the heart of man to the eye, and ascribes to perfect Christians enlightened, eyes of the heart. Eph. i. 18. As the eye that is clear can see the light, so the heart that is pure can behold God. But since the sight of God's countenance is the very source of everlasting blessedness, the promise of seeing God is the promise of the highest degree of everlasting blessedness. On the Seventh Beatitude. 471. What is the Lord's seventh precept for blessedness? They who would be blessed must be peace-makers. 472. How are we to fulfill this commandment? We must live friendly with all men, and give no occasion for disagreement: if any arise, we must try all possible ways to put a stop to it, even by yielding our own right, unless this be against duty, or hurtful to any other: if others are at enmity, we must do all we can to reconcile them; and if we fail, we must pray to God for their reconciliation. 473. What does the Lord promise to peace-makers? That they shall be called the Sons of God. 474. What is signified by this promise? The sublimity both of their office and of their reward. Since in what they do they imitate the only-begotten Son of God, who came upon earth to reconcile fallen man with God's justice, they are for this promised the gracious name of Sons of God, and without doubt a degree of blessedness answering thereto. On the Eighth Beatitude. 475. What is the Lord's eighth precept for blessedness? They who would be blessed must be ready to endure persecution for righteousness' sake, without betraying it. 476. What qualities are required by this precept? Love of righteousness, constancy and firmness in virtue, fortitude and patience, when one is subjected to calamity or danger for refusing to betray truth and virtue. 477. What does the Lord promise to those who are persecuted for righteousness' sake? The kingdom of heaven, as if in recompense for what they lose through persecution; in like manner as the same is promised to the poor in spirit, to make up for the feeling of want and privation. On the Ninth Beatitude. 478. What is the Lord's ninth precept for blessedness? They who would be blessed must be ready to take with joy reproach, persecution, suffering, and death itself, for the name of Christ, and for the true orthodox faith. 479. What is the name for the course required by this precept? The course of martyrdom. 480. What does the Lord promise for this course? A great reward in heaven; that is, a special and high degree of blessedness. __________________________________________________________________ [313] [The German edition reads: Tägliches Brot, daily bread; the Greek, ho artos ho epiousios . On the different derivations and interpretations of epiousios , see a very learned and able essay by Prof. J. B. Lightfoot, D.D., in an appendix to his work on a Fresh Revision of the English New Testament, 1872, Harper's ed. pp. 163-184.--ED.] [314] [In an incipient degree, in germ. The Greek ed. reads, esoterikos kai prokatarktikos ; the German, innerlich und anfänglich .--Ed.] __________________________________________________________________ THE THIRD PART OF THE ORTHODOX CATECHISM. ON LOVE. [315] On the Union between Faith and Love. 481. What should be the effect and fruit of true faith in the Christian? Love, and good works conformable thereto. In Jesus Christ, says the Apostle Paul, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. Gal. v. 6. 482. Is not faith alone enough for a Christian, without love and good works ? No; for faith without love and good works is inactive and dead, and so can not lead to eternal life. He that loveth not his brother, abideth in death. 1 John iii. 14. What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? For as the body without the spirit is dead, so faith without works is dead also. James ii. 14, 26. 483. May not a man, on the other hand, be saved by love and good works, without faith? It is impossible that a man who has not faith in God should really love him; besides, man, being ruined by sin, can not do really good works, unless he receive through faith in Jesus Christ spiritual strength, or grace from God. Without faith it is impossible to please God: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. xi. 6. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. Gal. iii. 10. For we through the spirit wait for the hope of righteousness by faith. Gal. v. 5. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. Eph. ii. 8, 9. 484. What is to be thought of such love as is not accompanied by good works? Such love is not real: for true love naturally shows itself by good works. Jesus Christ says: He that hath my commandments, and keepeth them, he it is that loveth me: if a man love me, he will keep my word. John xiv. 21, 23. The Apostle John writes: For this is the love of God, that we keep his commandments. 1 John v. 3. Let us not love in word, neither in tongue, but in deed and in truth. 1 John iii. 18. On the Law of God and the Commandments. 485. What means have we to know good works from bad? The inward law of God, or the witness of our conscience, and the outward law of God, or God's commandments. 486. Does holy Scripture speak of the inward law of God? The Apostle Paul says of the heathen: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another. Rom. ii. 15. 487. If there is in man's heart an inward law, why was the outward given? It was given because men obeyed not the inward law, but led carnal and sinful lives, and stifled within themselves the voice of the spiritual law, so that it was necessary to put them in mind of it outwardly through the Commandments. Wherefore then serveth the law? It was added because of transgressions.. Gal. iii. 19. 488. When and how was God's outward law given to men? When the Hebrew people, descended from Abraham, had been miraculously delivered from bondage in Egypt, on their way to the promised land, in the desert, on Mount Sinai, God manifested his presence in fire and clouds, and gave them the law, by the hand of Moses, their leader. 489. Which are the chief and general commandments of this law? The following ten, which were written on two tables of stone: 1. I am the Lord thy God: thou shalt have none other gods beside me. 2. Thou shalt not make unto thyself any graven image, nor the likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth: thou shalt not bow down to them, nor serve them. 3. Thou shalt not take the name of the Lord thy God in vain. 4. Remember the Sabbath day, to keep it holy: six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath to the Lord thy God. 5. Honor thy father and thy mother, that it may be well with thee, and that thy days may be long upon the earth. 6. Thou shalt not kill. 7. Thou shalt not commit adultery. 8. Thou shalt not steal. 9. Thou shalt not bear false witness against thy neighbor. 10. Thou shalt not covet thy neighbor's wife, thou shalt not covet thy neighbor's house, nor his land, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any of his cattle, nor any thing that is thy neighbor's. Exod. xx. 1-17; Deut. v. 6-21. 490. You said that these Commandments were given to the people of Israel: must we, then, also walk by them? We must: for they are in substance the same law which, in the words of St. Paul, has been written in the hearts of all men, that all should walk by it. 491. Did Jesus Christ teach men to walk by the Ten Commandments? He bade men, if they would attain to everlasting life, to keep the Commandments and taught us to understand and fulfill them more perfectly than had been done before he came. Matt xix. 17, and v. On the Division of the Commandments into Two Tables. 492. What means the division of the Ten Commandments into two tables? This: that they contain two kinds of love--love to God, and love to our neighbor; and prescribe two corresponding kinds of duties. 493. Has not Jesus Christ said something of this? When asked, Which is the great commandment in the law? he replied: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it: Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets. Matt. xxii. 36-40. 494. Are all men our neighbors? Yes, all; because all are the creation of one God, and have come from one man: but our neighbors in faith are doubly neighbors to us, as being children of one heavenly Father by faith in Jesus Christ. 495. But why is there no commandment of love to ourselves? Because we love ourselves naturally, and without any commandment. No man ever yet hated his own flesh, but nourisheth and cherisheth it. Eph. v. 29. 496. What relative order should there be in our love to God, our neighbor, and ourselves? We should love ourselves not for our own, but for God's sake, and partly also for the sake of our neighbors; we should love our neighbor for the sake of God; but we should love God for himself, and above all. Love of self should be sacrificed to the love of our neighbor; but both should be sacrificed to the love of God. Greater love hath no man than this, that a man lay down his life for his friends. John xv. 13. He that loveth father or mother more than me, saith Jesus Christ, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. Matt. x. 37. 497. If the whole law is contained in two commandments, why are they divided into ten? In order the more clearly to set forth our duties towards God, and towards our neighbor. 498. In which of the Ten Commandments are we taught our duties towards God? In the first four. 499. What are these duties? In the first commandment we are taught to know and worship the true God. In the second, to abstain from false worship. In the third, not to sin against God's worship even by word. In the fourth, to keep a certain order in the time and acts of God's worship. 500. In which of the Ten Commandments are we taught our duties towards our neighbor? In the last six. 501. What are these duties? In the fifth commandment we are taught to love and honor those of our neighbors who are nearest to us, beginning with our parents. In the sixth, not to hurt the life of our neighbor. In the seventh, not to hurt the purity of his morals. In the eighth, not to hurt his property. In the ninth, not to hurt him by word. In the tenth, not to wish to hurt him. 502. Do not the Ten Commandments include also our duties towards ourselves? Yes; these duties are implied in the commandments of the second table relating to our neighbors; for our duty is to love our neighbor as ourselves. On the First Commandment. 503. What mean these words, I am the Lord thy God? By these words God, as it were, points himself out to man, and so commands him to know the Lord his God. 504. What particular duties may we deduce from the commandment to know God? 1. We must seek to learn the knowledge of God, as being the most essential of all knowledge. 2. We must listen attentively to instructions on God and on his works in church, and to religious conversations on the same at home. 3. We must read or hear read books of instruction in the knowledge of God; and in the first place, holy Scripture; secondly, the writings of the holy Fathers. 505. What are we taught in the words, Thou shalt have none other gods but me? We are taught to turn and cleave to the one true God, or, in other words, devoutly to worship him. 506. What duties are there which refer to the inward worship of God? 1. To believe in God. 2. To walk before God; that is, to be ever mindful of him, and in all things to walk circumspectly, because he seeth not only our actions, but even our most secret thoughts. 3. To fear God, or stand in awe of him; that is, to think the anger of our heavenly Father the greatest ill that can befall us, and therefore strive not to offend him. 4. To trust in God. 5. To love God. 6. To obey God; that is, to be ever ready to do what he commands, and not to murmur when he deals with us otherwise than we could desire. 7. To adore God, as the Supreme Being. 8. To glorify God, as being all-perfect. 9. To give thanks to God, as our Creator, Provident Sustainer, and Saviour. 10. To call upon God, as our all-good and almighty helper, in every good work which we undertake. 507. What duties are there which refer to the outward worship of God? 1. To confess God; that is, to acknowledge that he is our God, and not deny him, although for confessing him we may have to suffer, or even die. 2. To take part in the public divine service enjoined by God and appointed by the Orthodox Church. 508. In order the more exactly to understand and keep the first commandment, we must know farther what sins there may be against it. 1. Atheism; when men, whom the Psalmist justly calls fools, wishing to rid themselves of the fear of God's judgment, say in their heart, There is no God. Psalm xiv. 1. 2. Polytheism; when, instead of the one true God, men acknowledge a number of false deities. 3. Infidelity; when men, who admit the existence of God, disbelieve his providence and his revelation. 4. Heresy; when people mix with the doctrine of the faith opinions contrary to divine truth. 5. Schism; that is, willful departure from the unity of divine worship, and from the Orthodox Catholic Church of God. 6. Apostasy; when any deny the true faith from fear of man, or for worldly advantage. 7. Despair; when men give up all hope of obtaining from God grace and salvation. 8. Sorcery; when men, leaving faith in the power of God, put their trust in secret and, for the most part, evil powers of creatures, especially of evil spirits, and seek to work by their means. 9. Superstition; when men put faith in any common thing as if it had divine power, and trust in it instead of trusting in God, or fear it instead of fearing God; as, for instance, when they put faith in an old book, and think they can be saved by none other, and must not use a new one, though the new book contain the very same doctrine, and the very same form of divine service. 10. Sloth, in respect of learning religion, or in respect of prayer, and the public service of God. 11. Love of the creature more than of God. 12. Men-pleasing; when they seek to please men, so as for this to be careless of pleasing God. 13. Trusting in man; when any one trusts in his own means and strength, or in the means and strength of others, and not in the mercy and help of God, 509. Why must we think that men-pleasing and trusting in man are against the first commandment? Because the man, whom we please, or in whom we trust, so as to forget God, is in some sort to us another god, in place of the true God. 510. How does holy Scripture speak of men-pleasing? The Apostle Paul says: For if I yet pleased men, I should not be the servant of Christ. Gal. i. 10. 511. How does holy Scripture speak of trusting in man? Thus saith the Lord: Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. Jer. xvii. 5. 512. In order to succeed the better in fulfilling his duties to God, how must a man act by himself? He must deny himself. Whosoever will come after me, says Jesus Christ, let him deny himself. Mark viii. 34. 513. What is it to deny one's self? Basil the Great explains it thus: He denies himself who puts off the old man with his deeds, which is corrupt, according to the deceitful lusts; who renounces also all worldly affections, which can hinder his intention of godliness. Perfect self-denial consists in this, that he cease to have any affection even for life itself, and bear the judgment of death in himself, that he may not trust in himself. (Can. Long. Resp. 8.) 514. What consolation is there for him who, by denying himself, loses many natural gratifications? The consolation of grace: a divine consolation, which even sufferings themselves can not impair. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 2 Cor. i. 5. 515. If the first commandment teaches us to worship religiously God alone, how does it agree with this commandment to honor angels and holy men? To pay them due and rightful honor is altogether agreeable to this commandment; because in them we honor the grace of God, which dwells and works in them, and through them seek help from God. On the Second Commandment. 516. What is a graven image, as spoken of in the second commandment? The commandment itself explains that a graven image, or idol, is the likeness of some creature in heaven, or earth, or in the waters, which men bow down to and serve instead of God their Maker. 517. What is forbidden, then, by the second commandment? We are forbidden to bow down to graven images or idols, as to supposed deities, or as to likenesses of false gods. 518. Are we not hereby forbidden to have any sacred representations whatever? By no means. This very plainly appears from hence, that the same Moses through whom God gave the commandment against graven images, received at the same time from God an order to place in the tabernacle, or movable temple of the Israelites, sacred representations of Cherubim in gold, and to place them, too, in that inner part of the temple to which the people turned for the worship of God. 519. Why is this example worthy of remark for the Orthodox Christian Church? Because it illustrates her use of holy icons. 520. What is an icon? The word is Greek, and means, an image or representation. In the Orthodox Church this name designates sacred representations of our Lord Jesus Christ, God incarnate, his immaculate Mother, and his saints. 521. Is the use of holy icons agreeable to the second commandment? It would then, and then only, be otherwise, if any one were to make gods of them; but it is not in the least contrary to this commandment to honor icons as sacred representations, and to use them for the religious remembrance of God's works and of his saints; for when thus used icons are books, written with the forms of persons and things instead of letters. (See Greg. Magn. lib. ix. Ep. 9, ad Seren. Episc.) 522. What disposition of mind should we have when we reverence the icons? While we look on them with our eyes, we should mentally look to God and to the saints, who are represented on them. 523. What general name is there for sin against the second commandment? Idolatry. 524. Are there not also other sins against this commandment? Besides gross idolatry there is yet another sort more subtle, to which belong-- 1. Covetousness. 2. Belly-service or sensuality, gluttony, and drunkenness. 3. Pride, to which belongs likewise vanity. 525. Why is covetousness referred to idolatry? The Apostle Paul expressly says that covetousness is idolatry (Col. iii. 5); because the covetous man serves riches rather than God. 526. If the second commandment forbid the love of gain, what contrary duties does it thereby necessarily enjoin? Those of contentedness and liberality. 527. Why is belly-service referred to idolatry? Because belly-servers set sensual gratification above every thing, and therefore the Apostle Paul says that their god is their belly; or, in other words, that the belly is their idol. Phil. iii. 19. 528. If the second commandment forbid belly-service, what contrary duties does it thereby enjoin? Those of temperance and fasting. 529. Why are pride and vanity referred to idolatry? Because the proud man values above every thing his own abilities and excellences, and so they are his idol; the vain man wishes further that others also should worship the same idol. These proud and vain dispositions were exemplified even sensibly in Nebuchadnezzar, king of Babylon, who first set up for himself a golden idol, and then ordered all to worship it. Dan. iii. 530. Is there not still another vice which is near to idolatry? Such a vice is hypocrisy; when a man uses the outward acts of religion, as fasting, and the strict observance of ceremonies, in order to obtain respect from the people, without thinking of the inward amendment of his heart. Matt. vi. 5, 6, 7. 531. If the second commandment forbid pride, vanity, and hypocrisy, what contrary duties does it thereby enjoin? Those of humility, and doing good in secret. On the Third Commandment. 532. When is God's name taken in vain? It is taken or uttered in vain when it is uttered in vain and unprofitable talk, and still more so when it is uttered lyingly or irreverently. 533. What sins are forbidden by the third commandment? 1. Blasphemy, or daring words against God. 2. Murmuring, or complaining against God's providence. 3. Profaneness; when holy things are jested on, or insulted. 4. Inattention in prayer. 5. Perjury; when men affirm with an oath what is false. 6. Oath-breaking; when men keep not just and lawful oaths. 7. Breach of vows made to God. 8. Common swearing, or thoughtless oaths in common talk. 534. Are not such oaths specially forbidden in holy Scripture? The Saviour says: I say unto you, Swear not at all, but let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. Matt. v. 34, 37. 535. Does not this go to forbid all oaths in civil matters? The Apostle Paul says: Men swear by the greater; and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath. Heb. vi. 16, 17. Hence we must conclude, that if God himself for an immutable assurance used an oath, much more may we on grave and necessary occasions, when required by lawful authority, take an oath or vow religiously, with the firm intention of not breaking it. On the Fourth Commandment. 536. Why is it commanded to keep the seventh, rather than any other day, holy to God? Because God in six days made the world, and on the seventh day rested from the work of creation. 537. Is the Sabbath kept in the Christian Church? It is not kept, strictly speaking, as a holy day; but still in memory of the creation of the world, and in continuation of its original observance, it is distinguished from the other days of the week by a relaxation of the rule for fasting. 538. How, then, does the Christian Church obey the fourth commandment? She still to every six days keeps a seventh, only not the last of the seven days, which is the Sabbath, but the first day in every week, which is the Day of the Resurrection, or lord's Day. 539. Since when do we keep the Day of the Resurrection? From the very time of Christ's resurrection. 540. Is there any mention in holy Scripture of keeping the day of the Resurrection? In the book of the Acts of the Apostles it is mentioned that the disciples--that is, the Christians--came together on the first day after the Sabbath, which was the first day of the week, or Day of the Resurrection, for the breaking of bread, that is to say, for the celebration of the Sacrament of the Communion. Acts xx. 7. The Apostle and Evangelist John also in the Apocalypse mentions the Lord's Day, or the Day of the Resurrection. 541. Is there not yet something more to be understood under the name of the seventh day, or Sabbath? As in the Church of the Old Testament the name Sabbath was understood to include divers other days appointed like the Sabbath for festivals or fasts, as the festival of the Passover, and the day of Atonement, so likewise are we now in the Christian Church bound to keep, besides the Lord's Day, certain others also, which have been appointed as festivals to the glory of God and the honor of the Blessed Virgin and other saints, or as days of fasting. (See Orthod. Confess. Pt. III. Q. 60; Pt. I. Q. 88.) 542. Which are the chief festivals? Those appointed in memory of the chief events relating to the Incarnation of the Son of God for our salvation, and to the Manifestation of the Godhead; after these, those appointed in honor of the Most Holy Mother of God, as the instrument of the mystery of the Incarnation. Such, in the order of the events, are the following: 1. The day of the birth of the Most Holy Mother of God. 2. The day of her being brought to the Temple to be dedicated to God. 3. The day of the Annunciation; that is, when the angel announced to the Most Holy Virgin the Incarnation of the Son of God. 4. The day of the birth of Jesus Christ. 5. The day of the baptism of our Lord, and the Epiphany, or Manifestation of the Most Holy Trinity. 6. The day of our Lord's being met in the Temple by Simeon. 7. The day of our Lord's Transfiguration. 8. The day of our Lord's entry into Jerusalem. 9. Pasch, or Easter: the feast of feasts, the anticipation of the everlasting feast of everlasting blessedness. 10. The day of our Lord's Ascension into heaven. 11. The feast of Pentecost; in memory of the Descent of the Holy Ghost, and in honor of the Most Holy Trinity. 12. The day of the Elevation of the Cross of our Lord, discovered by the Empress Helena. 13. The day of the Rest [316] of the Most Holy Mother of God. 543. What is the chief fast? The great fast; that is, Lent, or Quadragesima. 544. Why is it called Quadragesima? Because it continues forty days, besides the week of Christ's Passion. 545. Why has it been appointed that the great fast should continue forty days? After the example of Jesus Christ himself, who fasted forty days. Matt. iv. 2. 546. Why has it been appointed to fast on the Wednesday and the Friday? On Wednesday, in memory of the betrayal of our Lord Jesus Christ to suffer; and on Friday, in memory of his actual suffering and death. 547. For what cause are the fasts before the Nativity, the Rest of the Blessed Virgin and the Day of the Holy Apostles? The first two as preparatory exercises of abstinence, the better to honor the ensuing feasts of the Nativity, and of the Rest of the Mother of God; the last not only for like reason, but also in imitation of the Apostles, who fasted to prepare themselves for the work of preaching the Gospel. Acts xiii. 3. 548. How should we spend our time on Sundays, and the other greater holy days, in order to keep the fourth commandment? First, on these days we should not labor, or do worldly and temporal business; secondly, we should keep them holy, that is, use them for holy and spiritual works, to the glory of God. 549. Why are we forbidden to work on holy days? That we may with the less hindrance employ them in holy and godly works. 550. What particular things is it fit to do on holy days? First, to go to church, for the public worship, and for instruction in the Word of God; secondly, when at home, to give ourselves to prayer and reading, or edifying conversation; thirdly, to dedicate to God a portion of our means, expending it on the necessities of the Church and her ministers, and in alms to the poor, to visit the sick and prisoners, and to do other works of Christian charity. 551. But should we not do such things on work-days also? It is well, if any can; but he whom business prevents should at any rate devote holy days to such works. But as regards prayer, it is certainly our bounden duty to use it every day, morning and evening, before and after both dinner and supper, and, as far as possible, at the beginning and ending of every work. 552. What are we to think of those who on holy days allow themselves to indulge in indecent plays and shows, vulgar songs, and intemperance in meat and drink? Such people greatly desecrate holy days For if even works innocent and useful for this present life are unfit for holy days, much more such as these, which are unprofitable, carnal, and vicious. 553. When the fourth commandment speaks of working six days, does it not thereby condemn those who do nothing? Without doubt it condemns all who on common days do not give themselves to works befitting their calling, but spend their time in idleness and dissipation. On the Fifth Commandment. 554. What special duties are prescribed by the fifth commandment in regard to parents, under the general phrase of honoring them? 1. To behave respectfully to them. 2. To obey them. 3. To support and comfort them in sickness and age. 4. After their death, as well as during their lives, to pray for the salvation of their souls; and faithfully to fulfill their last wills, so far as they are not contrary to law, divine or civil. See 2 Macc. xii. 43, 44; Jer. xxxv. 18, 19. (J. Damasc. Serm. de Mort.) 555. What degree of sin is there in undutifulness to parents? In proportion as it is easy and natural to love and honor parents, to whom we owe our being, the more grievous is the sin of undutifulness towards them: for this cause in the law of Moses he that cursed father or mother was to be put to death. Exod. xxi. 17. 556. Why has this particular commandment to honor parents a promise added to it of prosperity and long life? That men by a visible reward might be the more moved to fulfill a commandment on which the good order first of families and afterwards of all social life depends. 557. How is this promise fulfilled? The examples of the old Patriarchs or Fathers show that God gives special force to the blessing of parents. Gen. xxvii. The blessing of the father establisheth the houses of the children. Ecclus. iii. 9. God of his wise and just providence specially protects the life and promotes the prosperity of such as honor their parents upon earth; but for the perfect reward of the perfect virtue he gives everlasting life and blessedness in the heavenly country. 558. Why in those commandments which teach love to our neighbors is mention made first of all of parents? Because parents are naturally nearer to us than all others. 559. Are there not others also to be understood in the fifth commandment under the name of parents? Yes; all who in different relations stand to us in the place of parents. 560. Who stand to us in the place of parents? 1. Our sovereign and our country; for an empire is a great family, in which the sovereign is father, and the subjects children of the sovereign and their country. 2. Our spiritual pastors and teachers; for they by their doctrine and by the Sacraments beget us to spiritual life, and nurture us up in it. 3. Our elders in age. 4. Our benefactors. 5. Our governors, or superiors, in different relations. 561. How does holy Scripture speak of the honor due to the sovereign? Let every soul be subject to the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God. Rom. xiii. 1, 2. Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. Rom. xiii. 5. My son, fear God and the king, and oppose neither of them. Prov xxiv. 21. Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's. Matt. xxii. 21. Fear God; honor the king. 1 Pet. ii. 17. 562. How far should love to our sovereign and country go? So far as to make us ready to lay down our life for them. John xv. 13. 563. How does holy Scripture speak of the duty of honoring spiritual pastors and teachers? Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. Heb. xiii. 17. 564. Is there in holy Scripture any particular injunction to honor elders in age as parents? The Apostle Paul writes to Timothy thus: Rebuke not an elder, but entreat him as a father; younger men as brethren; elder women as mothers. 1 Tim. v. 1,2. Thou shalt rise up before the hoary head, and honor the face of the old man, and fear the Lord thy God. Lev. xix. 32. 565. How may we be assured that we ought to honor benefactors as parents? By the example of Jesus Christ himself, who was subject to Joseph; although Joseph was not his father, but only his guardian. Luke ii. 51. 566. Besides these, who are our superiors, whom we must honor after parents, and like them? They who in place of parents take care of our education, as governors in schools, and masters; they who preserve us from irregularities and disorders in society, as civil magistrates; they who protect us from wrong by the power of the law, as judges; they to whom the sovereign intrusts the guardianship and defense of the public safety against enemies, as military commanders; and, lastly, masters, so far as relates to those who serve them, or belong to them. 567. What does holy Scripture prescribe as to our duty with respect to authorities generally? Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Rom. xiii. 7. 568. How does holy Scripture speak of the obedience due from servants and serfs to their masters? Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service as men-pleasers, but as the servants of Christ, doing the will of God from the heart. Eph. vi. 5, 6. Servants, be subject to your masters with all fear, not only to the good and gentle, out also to the froward. 1 Peter ii. 18. 569. If holy Scripture prescribe duties towards parents, does it not likewise prescribe duties towards children? It does. Fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. Eph. vi. 4. 570. How does holy Scripture speak of the duty of pastors towards their spiritual flock? Feed the flock of God which is among you, taking the oversight thereof not by constraint, but willingly, and according to God; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock.. 1 Pet. v. 2, 3. 571. How does holy Scripture speak of the duty of them that are in authority, and of masters? Masters, give unto your servants that which is just and equal, knowing that ye also have a Master in heaven. Coloss. iv. 1. 572. How ought we to act, if it fall out that our parents or governors require of ns any thing contrary to the faith or to the law of God? In that case we should say to them, as the Apostles said to the rulers of the Jews: Whether it be right in the sight of God to hearken unto you more than unto God, judge ye; and we should be ready, for the sake of the faith and the law of God, to endure the consequences, whatever they may be. Acts iv. 19. 573. What is the general name for that quality or virtue which is required by the fifth commandment? Obedience. On the Sixth Commandment. 574. What is forbidden by the sixth commandment? Murder; that is, taking away the life of our neighbor in any manner whatever. 575. Is it in all cases murder, and against this commandment, to kill? No. It is not murder, nor against this commandment, when life is taken in the execution of duty; as, when a criminal is punished with death, by just judgment; nor, again, when an enemy is killed in war, in defense of our sovereign and country. 576. What is to be thought of involuntary homicide, when a man is killed accidentally and unintentionally? The man who is guilty of involuntary homicide can not be reckoned blameless, unless he took all proper precautions against the accident; at any rate, he needs to have his conscience cleansed according to the Canons of the Church. 577. What cases must be reckoned as murder, and as breaches of this commandment? Besides direct murder, by whatever means, the same sin may be committed in the following, and in similar cases: 1. When a judge condemns a prisoner whom he knows to be innocent. 2. When any one conceals or sets free a murderer, and so gives him opportunity for fresh crime. 3. When any one can save his neighbor from death, but does not save him; as, when a rich man suffers a poor man to die of hunger. 4. When any one by excessive burdens and cruel punishments wears out those under him, and so hastens their death. 5. When any one, through intemperance or other vices, shortens his own life. 578. What are we to think of suicide? That it is the most criminal of all murders. For if it be contrary to nature to kill another man like unto ourselves, much more is it, contrary to nature to kill our own selves. Our life is not our own, but God's who gave it. 579. What are we to think of duels, to decide private quarrels? Since the decision of private quarrels belongs to government, while the duelist, instead of having recourse to law, willfully determines on an act which involves manifest danger of death both to himself and his opponent, it is evident that a duel implies three dreadful crimes-- rebellion, murder, and suicide. 580. Besides murder of the body, is there not such a thing as spiritual murder? A kind of spiritual murder is the causing of offense: when any one causes his neighbor to fall into infidelity or into sin, and so subjects his soul to spiritual death. The Saviour says: Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Matt. xviii. 6. 581. Are there not still some more subtle forms of murder? To this sin are more or less referable all acts and words against charity; all which unjustly affect the peace and security of our neighbor; and, lastly, all inward malice against him, even though it be not shown openly. Whosoever hateth his brother is a murderer. 1 John iii. 15. 582. When we are forbidden to hurt the life of our neighbor, what positive duty is thereby enjoined? That of doing all we can to secure his life and well-being. 583. What duties follow from hence? Those of--1. Helping the poor; 2. Ministering to the sick; 3. Comforting the afflicted; 4. Alleviating the distress of the unfortunate; 5. Behaving in a gentle, affectionate, and edifying manner to all; 6. Reconciling ourselves with those that are angry; 7. Forgiving injuries, and doing good to our enemies. On the Seventh Commandment. 584. What is forbidden by the seventh commandment? Adultery. 585. What forms of sin are forbidden under the name of adultery? The Apostle Paul would have Christians not even to speak of such impurities. Eph. v. 3. It is only of necessity, to forewarn people against such sins, that we shall here name some of them. Such are-- 1. Fornication; or irregular carnal love between unmarried persons. 2. Adultery; when married persons unlawfully give that love which they owe each other to strangers. 3. Incest; when near relations enter into a union like that of matrimony. 586. What does our Saviour teach us to think of adultery? He has said that Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matt. v. 28. 587. What should we do in order to guard against falling into this subtle inward adultery? We should avoid every thing that may excite impure feelings in the heart; as wanton songs and dances, lewd conversation, immodest games and jokes, immodest sights, and the reading of books which contain descriptions of impure love. We should strive, according to the Gospel, not even to look on that which may cause us to fall. If thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should he cast into hell. Matt. v. 29. 588. Must we, then, literally pluck out the offending eye? We must pluck it out, not with the hand, but with the will. He who has firmly resolved not even to look upon that which causes him to offend hath already plucked out the offending eye. 589. When the sin of adultery is forbidden, what contrary virtues are thereby enjoined? Those of conjugal love and fidelity; and, for such as can receive it, perfect purity and chastity. 590. How does holy Scripture speak of the duties of man and wife? Husbands, love your wives, even as Christ also loved the Church, and gave himself for it. Eph. v. 25. Wives, submit yourselves unto your own husbands, as unto the Lord; for the husband is the head of the wife, even as Christ is the head of the Church; and he is the Saviour of the body. Eph. v. 22, 23. 591. What motives does holy Scripture set before us to make us flee fornication and live chastely? It bids us keep our bodies in purity, because they are the members of Christ, and temples of the Holy Ghost; while, on the other hand, he who committeth fornication sinneth against his own body; that is, corrupts it, infects it with diseases, and, further, hurts his mental faculties, such as imagination and memory. See 1 Cor. vi. 15, 18, 19. On the Eighth Commandment. 592. What is forbidden by the eighth commandment? To steal, or in any way appropriate to ourselves that which belongs to another. 593. What particular sins are forbidden thereby? The chief are-- 1. Robbery, or the taking of any thing that belongs to another openly, by force. 2. Theft, or taking what belongs to another privily. 3. Fraud, or appropriating to ourselves any thing that is another's by artifice; as when men pass off counterfeit money for true, or bad wares for good; or use false weights and measures, to give less than they have sold; or conceal their effects to avoid paying their debts; or do not honestly fulfill contracts, or execute wills; when they screen others guilty of dishonesty, and so defraud the injured of justice. 4. Sacrilege, or appropriating to ourselves what has been dedicated to God, or belongs to the Church. 5. Spiritual sacrilege; [317] when one sinfully gives and another fraudulently obtains any sacred office, not of desert, but for gain. 6. Bribery; when men receive a bribe from those under them in office or jurisdiction, and for gain promote the unworthy, acquit the guilty, or oppress the innocent. 7. Eating the bread of idleness; when men receive salary for duty, or pay for work, which they neglect, and so in fact steal both their pay and that profit which society, or he whom they served, should have had of their labor; in like manner when they who are able to support themselves by work, instead of so doing live upon alms. 8. Extortion; when, under the show of some right, but really against equity and humanity, men make their own advantage of the property, the labors, or even the misfortunes of others; as when creditors oppress their debtors by usury; when masters wear out their dependents by excessive imposts or tasks; when in time of famine men sell bread at an exorbitant price. 594. When these sins are forbidden, what contrary virtues are thereby enjoined? Those of--1. Disinterestedness; 2. Good faith in performing engagements; 3. Justice; 4. Mercy to the poor. 595. Does he, then, who is not merciful to the poor sin against the eighth commandment? Certainly he does, if he have the means of assisting them; for all that we have belongs properly to God, and our abundance is given us by his Providence for the assistance of the poor; wherefore, if we do not impart to them of our abundance, we do in fact thereby rob and defraud them of their right, and the gift of God. 596. Is there not yet a higher virtue contrary to sins against the eighth commandment? Such a virtue is absolute poverty, or the renunciation of all property; which is proposed by the Gospel not as a duty for all, but as a counsel for them that would be perfect. If thou wilt be perfect, go and sell that thou hast, and give to the poor; and thou shalt hare treasure in heaven. Matt. xix. 21. On the Ninth Commandment. 597. What is forbidden by the ninth commandment? False witness against our neighbor, and all lying. 598. What is forbidden under the words false witness? 1. False witness in a court of justice; when men bear witness, inform, or complain falsely against any one. 2. False witness out of court, when men slander any one behind his back, or blame him to his face unjustly. 599. But is it allowable to censure others when they are really to blame? No; the Gospel does not allow us to judge even of the real vices or faults of our neighbors, unless we are called by any special office to do so, for their punishment or amendment. Judge not, that ye be not judged. Matt. vii. 1. 600. Are not such lies allowable as involve no purpose of hurting our neighbor? No; for they are inconsistent with love and respect for our neighbor, and unworthy of a man, much more of a Christian, who has been created for truth and love. Wherefore putting away lying, speak every man truth with his neighbor; for we are members one of another. Eph. iv. 25. 601. If we would avoid sins against the ninth commandment, what rule must we follow? We must bridle our tongue. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak, no guile. 1 Pet. iii. 10. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. James i. 26. On the Tenth Commandment. 602. What is forbidden by the tenth commandment? All wishes inconsistent with charity to our neighbor, and thoughts which are inseparable from such wishes. 603. Why are we forbidden not only evil deeds, but also evil wishes and thoughts? First, because when the soul entertains any evil wishes or thoughts, it is already impure in God's sight, and unworthy of him; as Solomon says: The unjust thought is an abomination to the Lord. Prov. xv. 26. And therefore we must needs cleanse ourselves also from these inward impurities also, as the Apostle teaches: Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord. 2 Cor. vii. 1. Secondly, because, to prevent sinful acts, it is necessary to crush sinful wishes and thoughts, from which, as from seeds, such actions spring; as it is said: For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. Matt. xv. 19. Every man is tempted, when he is drawn away of his own lust, and enticed. Then, when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death. James i. 14, 15. 604. When we are forbidden to desire any thing of our neighbor's, what passion is thereby Envy. 605. What is forbidden by the words, Thou shalt not covet thy neighbor's wife? All lustful thoughts and wishes, or inward adultery. 606. What is forbidden by the words, Thou shalt not covet thy neighbor's house, nor his land, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any of his cattle, nor any thing that is his? All thoughts of avarice and ambition. 607. What positive duties, corresponding to these prohibitions, are prescribed by the tenth commandment? First, to keep purity of heart; and, secondly, to be content with our lot. 608. What is indispensable for the cleansing of the heart? The frequent and earnest invocation of the name of our Lord Jesus Christ. __________________________________________________________________ __________________________________________________________________ [315] [Blackmore uses charity in conformity with the English Bible (1 Cor. xiii. etc.); but love is the more correct rendering of agape ( Liebe ), since it applies to God as well as man, while charity is now used in a more restricted sense. [316] [Greek: He koimesis . German: Der Tag der Entschlafung.--Ed.] [317] Greek: pneumatike hierosulia. German: Simonie. __________________________________________________________________ CONCLUSION. Application of the Doctrine of Faith and Piety. 609. How must we apply the doctrine of faith and piety? We must act according to our knowledge, and keep before our eyes the fearful judgment threatened for disobedience. If ye know these things, happy are ye if ye do them. John xiii. 17. That servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. Luke xii. 47. 610. What must a man do when he is conscious of any sin? Not only should he immediately repent, and firmly resolve to avoid the same sin for the future, but also strive, as far as possible, to repair the scandal or injury that he has wrought by contrary good deeds. Thus it was that Zaccheus the Publican acted, when he said to the lord, Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing away from any one by false accusation, I restore him fourfold. Luke xix. 8. 611. What caution do we need when we seem to ourselves to have fulfilled any commandment? We must then dispose our hearts according to the words of Jesus Christ: When ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. Luke xvii. 10. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ THE OLD CATHOLIC UNION CREEDS. __________________________________________________________________ THE OLD CATHOLIC UNION CREEDS. __________________________________________________________________ __________________________________________________________________ THE FOURTEEN THESES OF THE OLD CATHOLIC UNION CONFERENCE AT BONN. A.D. 1874 [This interesting document deserves a place at the end of this volume as the first attempt to formularize the doctrinal consensus of Old Catholics, Greeks, and Anglo-Catholics, who acknowledge, besides the Holy Scriptures, the binding and perpetual authority of the ancient Catholic tradition before the separation between the East and the West. The object of this Consensus-Formula is to prepare the way, not for an absorptive or organic union, but for a confederation or intercommunion of Churches, on the basis of union in essentials and freedom in non-essentials. It involves a protest against some of the mediæval innovations of Romanism, and is so far an approach to Protestantism; but Protestantism goes beyond the oecumenical catholicity to the inspired fountainhead of the Apostolic Church. A conference of divines friendly to the reunion of Christendom was called by Dr. Döllinger, of Munich (in behalf of a Christian Union Committee of the Old Catholic Congress), and held in the University at Bonn, Sept. 14-16, 1874. It consisted of about forty members--namely, 1. Old Catholics: Dr. Döllinger (who presided with great ability), Bishop Reinkens, Drs. Reusch, Langen, Knoodt, Lutterbeck, Michaud, and others. 2. Orthodox Russians and Greeks: Joh. Janyschew, Rector of the Ecclesiastical Academy of St. Petersburg, Alexander Kirejew, Theodor von Sukhotin, Arsenius Tatchaloff, Professor Rhossis, of Athens. 3. English Episcopalians: Bishop Edward Harold Browne, of Winchester, Dean J. S. Howson, of Chester, Dr. Henry Parry Liddon, Canon of St. Paul's, Edward S. Talbot, Warden of Keble College, Oxford, Professor E. B. Mayor, of Cambridge, Canon Wm. Conway, of Westminster, G. E. Broade, British Chaplain at Düsseldorf, and others. 4. American (High Church) Episcopalians: Bishop John B. Kerfoot, of Pittsburg, Rev. Dr. Wm. Chauncey Langdon, of Geneva, Rev. Dr. Robert J. Nevin, Rector of the American Episcopal Church, Rome; Rev. H. F. Hartmann, Rev. Geo. F. Arnold, and Rev. E. A. Renouf. Besides, there were present as invited guests, without taking an active part in the transactions, several Lutheran and Evangelical theologians and ministers from Germany and Denmark, as Professors Lange, Krafft, Camphausen, of Bonn, Rev. Von Gerlach, of Frankfort-on-the-Main, Dr. Wolff, of Rotweil, Rev. G. Schmidt, of Schlangen, Rev. J. V. Bloch, of Copenhagen, and Rev. J. McMillan, a Congregational minister from West Burton. The proceedings were held in English and German. The text is taken from the official Report of the Conference, edited by Prof. Dr. Reusch in the name of Dr. Döllinger. [318] The titles of the Articles we have supplied. The Theses were originally drawn up in English, and translated after the Conference by the editor, and revised and approved by Dr. Döllinger. The English text, therefore, is the authentic text. The first and preliminary Thesis which was agreed upon, but not included in the fourteen, refers to the vexed question of the double procession of the Holy Spirit, which was the chief cause of the separation of the Greek and Latin Churches. It makes an important concession to the Greeks concerning the legal aspect of the question of the filioque, but leaves the dogmatic question to future conferences. It is as follows: 'We agree that the way in which the "Filioque" was inserted in the Nicene Creed was illegal, and that, with a view to future peace and unity, it is much to be desired that the whole Church should set itself seriously to consider whether the Creed could possibly be restored to its primitive form, without sacrifice of any true doctrine expressed in the present Western form.' 'Wir geben zu, dass die Art und Weise, in welcher das Filioque in das Nicenische Glaubensbekenntniss eingeschoben wurde, ungesetzlich war, und dass es im Interesse des Friedens und der Einigkeit sehr wünschenswerth ist, dass die ganze Kirche es ernstlich in Erwägung ziehe, ob vielleicht die ursprüngliche Form des Glaubensbekenntnisses wiederhergestellt werden könne ohne Aufopferung irgend einer wahren in der gegenwärtigen westlichen Form ausgedrückten Lehre.'] Art. I. Art. I. [The Canon and the Apocrypha.] [ Der Canon und die Apokryphen. ] We agree that the apocryphal or deutero-canonical books of the Old Testament are not of the same canonicity as the books contained in the Hebrew Canon. Wir stimmen überein, dass die apokryphischen oder deuterokanonischen Bücher des Alten Testaments nicht dieselbe Kanonicität haben, wie die im hebräischen Kanon enthaltenen Bücher. Art. II. Art. II. [The Original Text and Translations of the Bible.] [ Der Urtext und die Uebersetzungen der Bibel. ] We agree that no translation of Holy Scripture can claim an authority superior to that of the original text. Wir stimmen überein, dass keine Uebersetzung der heil. Schrift eine höhere Auctorität beanspruchen kann, als der Grundtext. Art. III. Art. III. [Use of the Bible in the Vernacular Tongues.] [ Gebrauch der Bibel in der Landessprache. ] We agree that the reading of Holy Scripture in the vulgar tongue can not be lawfully forbidden. Wir stimmen überein, dass das Lesen der heil. Schrift in der Volkssprache nicht auf rechtmässige Weise verboten werden kann. Art. IV. Art. IV. [Liturgy in the Vernacular Tongues.] [ Gottesdienst in der Landessprache. ] We agree that, in general, it is more fitting, and in accordance with the spirit of the Church, that the Liturgy should be in the tongue understood by the people. Wir stimmen überein, dass es IM ALLGEMEINEN angemessener und dem Geiste der Kirche entsprechender ist, dass die Liturgie in der von dem Volke verstandenen Sprache gebraucht werde. Art. V. Art. V. [Justification by Faith working by Love.] [ Rechtfertigung durch den in der Liebe thätigen Glauben. ] We agree that Faith working by Love, not Faith without Love, Wir stimmen überein, dass der durch die Liebe wirksame Glaube, is the means and condition of man's justification before God. nicht der Glaube ohne die Liebe, das Mittel und die Bedingung der Rechtfertigung des Menschen vor Gott ist. Art. VI. Art. VI. [Salvation not by Merit.] [ Seligkeit ohne Verdienst. ] Salvation can not be merited by 'merit of condignity,' because there is no proportion between the infinite worth of the salvation promised by God and the finite worth of man's works. Die Seligkeit kann nicht durch sogenannte 'merita de condigno' verdient werden, weil der unendliche Werth der von Gott verheissenen Seligkeit nicht im Verhältniss steht zu dem endlichen Werthe der Werke des Mensehen. Art. VII. Art. VII. [Works of Supererogation.] [ Ueberverdienstliche Werke. ] We agree that the doctrine of 'opera supererogationis' and of a 'thesaurus meritorum sanctorum,' i. e., that the overflowing merits of the Saints can be transferred to others, either by the rulers of the Church, or by the authors of the good works themselves, is untenable. Wir stimmen überein, dass die Lehre von den 'opera supererogationis,' und von einem 'thesaurus meritorum sanctorum,' d. i. die Lehre, dass die überfliessenden Verdienste der Heiligen, sei es durch die kirchlichen Oberen, sei es durch die Vollbringer der guten Werke selbst, auf Andere übertragen werden können, unhaltbar ist. Art. VIII. Art. VIII. [Number of Sacraments.] [ Zahl der Sacramente. ] 1. We acknowledge that the number of sacraments was fixed at seven, first in the twelfth century, and then was received into the general teaching of the Church, not as a tradition coming down 1. Wir erkennen an, dass die Zahl der Sacramente erst im zwölften Jahrhundert auf sieben festgesetzt und dann in die allgemeine Lehre der Kirche aufgenommen wurde, und zwar nicht als eine von den from the Apostles or from the earliest times, but as the result of theological speculation. Aposteln oder von den ältesten Zeiten kommende Tradition, sondern als das Ergebniss theologischer Speculation. 2. Catholic theologians (e. g. Bellarmin) acknowledge, and we acknowledge with them, that Baptism and the Eucharist are principalia, præcipua, eximia salutis nostræ sacramenta. ' 2. Katholische Theologen, z. B. Bellarmin erkennen an und wir mit ihnen, dass die Taufe und die Eucharistie 'principalia, præcipua, eximia salutis nostræ sacramenta' sind. Art. IX. Art. IX. [Scripture and Tradition.] [ Schrift und Ueberlieferung. ] 1. The Holy Scriptures being recognized as the primary rule of Faith, we agree that the genuine tradition, i. e. the unbroken transmission--partly oral, partly in writing--of the doctrine delivered by Christ and the Apostles, is an authoritative source of teaching for all successive generations of Christians. This tradition is partly to be found in the consensus of the great ecclesiastical bodies standing in historical continuity with the primitive Church, partly to be gathered by scientific method from the written documents of all centuries. 1. Während die heilige Schrift anerkanntermassen die primäre Regel des Glaubens ist, erkennen wir an, dass die echte Tradition, d. i. die ununterbrochene, theils mündliche, theils schriftliche Ueberlieferung der von Christus und den Aposteln zuerst vorgetragenen Lehre eine autoritative (gottgewollte) Erkentnissquelle für alle auf einander folgenden Generationen von Christen ist. Diese Tradition wird theils erkannt aus dem Consensus der grossen in historischer Continuität mit der ursprünglichen Kirche stehenden Kirchenkörper, theils wird sie auf wissenschaftlichem Wege ermittelt aus den schriftlichen Denkmälern aller Jahrhunderte. 2. We acknowledge that the Church of England, and the Churches derived through her, 2. Wir erkennen an, dass die englische Kirche und die von ihr herstammenden Kirchen die have maintained unbroken the Episcopal succession. [319] ununterbrochene bischöfliche Succession bewahrt haben. Art. X. Art. X. [The Immaculate Conception of the Virgin Mary.] [ Unbefleckte Empfängniss der Jungfrau Maria. ] We reject the new Roman doctrine of the Immaculate Conception of the Blessed Virgin Mary, as being contrary to the tradition of the first thirteen centuries, according to which Christ alone is conceived without sin. [320] Wir verwerfen die neue römische Lehre von der unbefleckten Empfängniss der h. Jungfrau Maria als in Widerspruch stehend mit der Tradition der ersten dreizehn Jahrhunderte, nach welcher Christus allein ohne Sünde empfangen ist. Art. XI. Art. XI. [Public and Private Confession.] [ Offentliche und Privat-Beichte. ] We agree that the practice of confession of sins before the congregation or a Priest, together with the exercise of the power of the keys, has come down to us from the primitive Church, and that, purged from abuses and free from constraint, it should be preserved in the Church. Wir stimmen überein, dass die Praxis des Sündenbekenntnisses vor der Gemeinde oder einem Priester, verbunden mit der Ausübung der Schlüssellgewalt, von der ursprünglichen Kirche auf uns gekommen und, gereinigt von Missbräuchen und frei von Zwang, in der Kirche beizubehalten ist. Art. XII. Art. XII. [Indulgences.] [ Ablass. ] We agree that 'indulgences' can only refer to penalties actually imposed by the Church herself. Wir stimmen überein, dass 'Ablässe' nur auf wirklich von der Kirche selbst aufgelegte Bussen sich beziehen können. Art. XIII. Art. XIII. [Commemoration of the Departed.] [ Gebete für Verstorbene. ] We acknowledge that the practice of the commemoration of the faithful departed, i. e. the calling down of a richer outpouring of Christ's grace upon them, has come down to us from the primitive Church, and is to be preserved in the Church. Wir erkennen an, dass der Gebrauch des Gebetes für die verstorbenen Gläubigen, d. h. die Erflehung einer reicheren Ausgiessung der Gnade Christi über sie, von der ältesten Kirche auf uns gekommen und in der Kirche beizubehalten ist. Art. XIV. Art. XIV. [The Mass.] [ Die Messe. ] 1. The eucharistic celebration in the Church is not a continuous repetition or renewal of the propitiatory sacrifice offered once for ever by Christ upon the cross; but its sacrificial character consists in this, that it is the permanent memorial of it, and a representation and presentation on earth of that one oblation of Christ for the salvation of redeemed mankind, which, according to the Epistle to the Hebrews (ix. 11, 12), is continuously presented in heaven by Christ, who now appears in the presence of God for us (ix. 24). Die eucharistische Feier in der Kirche ist nicht eine fortwährende Wiederholung oder Erneuerung des Sühnopfers, welches Christus ein für allemal am Kreuze dargebracht hat; aber ihr Opfercharakter besteht darin, dass sie das bleibende Gedächtniss desselben ist und eine auf Erden stattfindende Darstellung und Vergegenwärtigung jener Einen Darbringung Christi für das Heil der erlösten Menschheit, welche nach Hebr. ix. 11, 12 fortwährend im Himmel von Christus geleistet wird, indem er jetzt in der Gegenwart Gottes für uns erscheint (Heb. ix 24). 2. While this is the character of the Eucharist in reference to the sacrifice of Christ, it is also a sacred feast, wherein the faithful, receiving the Body and Blood of 2. Indem dies der Character der Eucharistie bezüglich des Opfers Christi ist, ist sie zugleich ein geheiligtes Opfermahl, in welchem die den Leib und das Blut des Herrn our Lord, have communion one with another (1 Cor. x. 17). empfangenden Gläubigen Gemeinschaft mit einander haben (1 Cor. x. 17). NOTES. 1. Dr. Döllinger proposed also the following article concerning the Invocation of Saints, but withdrew it in consequence of the opposition of the Greek and Russian members, who maintained that such invocation was a duty, on the ground of the seventh oecumenical Council: 'We acknowledge that the Invocation of Saints is not commanded as a duty necessary to salvation for every Christian.' 'Wir erkennen an, dass die Anrufung der Heiligen nicht als eine Pflicht anzusehen ist, deren Erfüllung für jeden Christen zur Seligkeit nothwendig wäre.' 2. These theses have no official authority, and express simply the private convictions of the members of the Conference; but they may be regarded as the provisional creed of the Old Catholics until acted upon by their Synod, which is the official organ. 3. Art. XIV.--Dean Howson, of Chester, at the second Bonn Conference, held a year afterwards, entered, in behalf of some evangelical Anglicans, the following protest against a possible Romanizing interpretation of this Article: 'Some members of the Church of England, who earnestly desire success to the present efforts for reunion, having been made anxious and doubtful by that part of the Article on the eucharist, provisionally adopted last year, which speaks of the encharistic celebration as a "representation and presentation on earth of the one oblation of Christ, which is continuously presented by him in heaven;" and those expressions being capable of different shades of interpretation, I beg leave respectfully to state the meanings which such persons, with myself, are disposed to attach to them. We view the eucharistic celebration as a "representation," because in it (according to 1 Cor. xi. 26) we show forth the Lord's death till he come; we speak of it as a "presentation," because those who receive, in the Holy Communion, the blessings procured by the sacrifice of Christ, do at the same time, as sinners, plead that sacrifice before God; and we conceive the sense assigned to Christ's "continuous oblation in heaven" must be limited by the revealed fact (Heb. vii. 27; ix. 12 and 25-28; x. 10 and 18) that his sacrifice for sin was made complete, once for all, before he ascended to heaven. I feel bound in conclusion to add that, on further reflection, I have less confidence than I had before as to the strict consistency of the language of this Article with the language of the English Book of Common Prayer.' Dr. Liddon dissented from this protest, and expressed his agreement with the Article in the full sense of its language. Döllinger and the Old Catholics were silent. There is, however, no precise correspondence between the original 'representation and presentation' and the German translation, 'Darstellung und Vergegenwärtigung;' and both terms are capable of different interpretations. [Note.--Bishop Reinkens and Bishop Herzog, consecrated by Reinkens, Sept. 18, 1876, were excommunicated by Pius IX., Dec. 6, 1876, in these words: 'By the authority of Almighty God, we excommunicate and anathematize the sacrilegious consecration of Edward Herzog and all those assisting at the sacrilegious consecration,' etc., Acta sed. sanc. IX., 595. The Jansenist Abp. of Utrecht was excommunicated by Leo XIII., Feb. 28, 1893. An Old Catholic Confession of Faith was signed, Sept., 1889, by the Abp. of Utrecht and the Bishops of Haarlem and Deventer, and by Bishops Reinkens and Herzog. For the text, see Mirbt, 488, 574.--Ed.] __________________________________________________________________ [318] Bericht über die am 14, 15, und 16 September zu Bonn gehaltenen Unions-Conferenzen, im Auftrage des Vorsitzenden Dr. Von Döllinger, herausgegeben von Dr. F. Heinrich Reusch, Prof. der Theologie. Bonn, 1874. Compare also several communications on the Conference in the Deutsche Merkur (the organ of the Old Catholics) for 1874, No. 38-40; in the Churchman of Hartford, Conn. Oct. 10, 1874; and the New York Observer, Oct. 8, 1874. [319] This article, which refers simply to an historical question, caused some discussion. Döllinger and Reinkens recognized the validity of the Anglican succession, to the gratification of the Anglican members of the Conference; but the Greek and Russian members expressed doubts, and withheld their consent till further investigation. [320] It is remarkable that on this article Döllinger and the Old Catholics were more decided in their opposition to the papal dogma of 1854 than Canon Liddon, of St. Paul's, who was willing to tolerate the Immaculate Conception as a 'pious opinion.' __________________________________________________________________ THE OLD CATHOLIC AGREEMENT ON THE FILIOQUE CONTROVERSY. A.D. 1875. [At the second Döllinger Union Conference between Old Catholics, Orientals, and Anglo-Catholics, held at Bonn, Prussia, Aug. 10-16, 1875, the following agreement on the old Filioque Controversy, essentially in favor of the Greek view, was adopted, but, like the agreement of the preceding Conference, it still waits for the official sanction of the Churches therein represented. The German text is the original, and is taken from the Secretary's Bericht über die vom 10-16. Aug, 1875 zu Bonn gehaltenen Unions-Conferenzen, im Auftrage des Vorsitzenden Dr. von Döllinger herausgegeben von Dr. Fr. Heinrich Reusch, Prof. der Theologie, Bonn, 1875, pp. 80, 92, and 93. An English translation of this report by Rev. Dr. Samuel Buel, Prof. of Divinity in the Gen. Theol. Sem. of the Prot. Episcopal Church at N.Y., with a Preface by Rev. Dr. Robert J. Nevin, Rector of the American Episcopal Church in Rome, was published In New York (1876), and another translation, with an Introduction by Canon Liddon, in London (1876).] 1. Wir stimmen überein in der Annahme der ökumenischen Symbole und der Glaubensentscheidungen der alten ungetheilten Kirche. 1. We agree in accepting the oecumenical symbols and the decisions in matters of faith of the ancient undivided Church. 2. Wir stimmen überein in der Anerkennung, dass der Zusatz des Filioque zum Symbolum nicht in kirchlich rechtmässiger Weise erfolgt sei. 2. We agree in acknowledging that the addition Filioque to the symbol did not take place in an ecclesiastically regular manner. 3. Wir bekennen uns allerseits zu der Darstellung der Lehre vom heiligen Geiste, wie sie von den Vätern der ungetheilten Kirche vorgetragen wird. 3. We give our unanimous assent to the presentation of the doctrine of the Holy Spirit as taught by the fathers of the undivided Church. 4. Wir verwerfen jede Vorstellung und jede Ausdruckweise, in welcher etwa die Annahme zweier Principien oder archai oder aitia in der Dreieinigkeit enthalten wäre. 4. We reject every representation and every form of expression in which is contained the acceptance of two principles, or beginnings, or causes, in the Trinity. [The following additional Articles are explanatory of Art. 3, and were adopted at the request of the Greek and Russian delegates:] Wir nehmen die Lehre des heiligen Johannes von Damaskus über den heiligen Geist, wie dieselbe in nachfolgenden Paragraphen ausgedrückt ist, im Sinne der Lehre der alten ungetrennten Kirche an. We accept the teaching of St. John of Damascus concerning the Holy Spirit, as it is expressed in the following paragraphs, in the sense of the doctrine of the ancient undivided Church. 1. Der heilige Geist geht aus aus dem Vater ( ek tou Patros ) [321] als dem Anfang ( arche ), der Ursache ( aitia ), der Quelle ( pege ) der Gottheit. [322] 1. The Holy Spirit proceeds from the Father as the beginning, the cause, the fountain of the Godhead. [323] 2. Der heilige Geist geht nicht aus aus dem Sohne ( ek tau Huiou ), weil es in der Gottheit nur Einen Anfang ( arche ), Eine Ursache ( aitia ) gibt, durch welche alles, was in der Gottheit ist, hervorgebracht wird. [324] 2. The Holy Spirit proceeds not from the Son, because in the Godhead there is only one beginning, one cause, by which all that is in the Godhead is produced. [325] 3. Der heilige Geist geht aus aus dem Vater durch den Sohn. [326] 3. The Holy Spirit proceeds from the Father through the Son. [327] 4. Der heilige Geist ist das Bild des Sohnes, des Bildes des Vaters, [328] aus dem Vater ausgehend und im Sohne ruhend als dessen ausstrahlende Kraft. [329] 4. The Holy Spirit is the image of the Son (as the Son is the image of the Father), [330] proceeding from the Father, and resting in the Son as the power shining forth from him. [331] 5. Der heilige Geist ist die persönliche Hervorbringung aus dem Vater, dem Sohne angehörig, aber nicht aus dem Sohne, weil er der Geist des Mundes der Gottheit ist, welcher das Wort ausspricht. [332] 5. The Holy Spirit is the personal production out of the Father, belonging to the Son, but not out of the Son, because he is the Spirit of the mouth of the Godhead which pronounces the Word. [333] 6. Der heilige Geist bildet die Vermittlung zwischen dem Vater und dem Sohne und ist durch den Sohn mit dem Vater verbunden. [334] 6. The Holy Spirit forms the mediation between the Father and the Son, and is, through the Son, united with the Father. [335] NOTES. 1. The Filioque controversy, which is now a thousand years old, refers only to the metaphysical question of the eternal procession ( ekporeusis ) of the Holy Spirit (John xv. 26); the Greek Church, in the interest of the monarchia of the Father, maintains the single procession from the Father alone; the Latin Church, since Augustine, in the interest of the homoousia of the Son, the double procession from the Father and the Son. About the temporal mission ( pempsis ) of the Spirit from the Father and the Son (John xiv. 26; xv. 26; xvi. 7), and the practical question of the work of the Spirit in the regeneration and sanctification of believers, there has been no controversy between the Greek and Latin Churches. See Vol. I. p. 26. 2. John of Damascus, or Joannes Damascenus (surnamed Chrysorrhoas, gold-pouring; also called by the Arabs Mansur, i.e., lelutromenos ), born at Damascus (then under Saracen rule), monk in the convent of St. Sabas near Jerusalem, died after 754, is the last of the Greek fathers, and the greatest and most authoritative of the divines of the Oriental Church. He may be called the Thomas Aquinas of the East. Inferior in productive genius and originality to Origen, Athanasius, Gregory Nazianzen, and Gregory of Nyssa, he is more comprehensive in his range of teaching, and more uniformly orthodox in his dogmatic statements. His chief work is his 'Exposition of the Orthodox Faith' ( ekdosis akribes tes orthodoxou pisteos ), which sums up under a hundred heads the results of the theological labors of the Greek fathers and councils down to the seventh century. It was the first complete system of divinity, and by the use of Aristotelian dialectics ushered in the scholastic period. He distinguished himself also by his hymns, and by his eloquent defense of images against the iconoclasts, for which he was highly lauded by the second Council of Nicæa (787). The best edition of his works has been issued by Le Quien, Paris, 1712, two vols. folio, reproduced in Migne's Patrologia Græca, Vols. XCIV.-XCVI., Paris, 1857. 3. After reading this agreement, the aged Dr. Döllinger, who is the head of these Union conferences, added the following hopeful remarks: 'So far then are we agreed, and the theologians know that the question of the Holy Spirit is herewith properly exhausted. A dogmatic conflict concerning this question no longer exists between us. May God grant that what we have here adjusted be received by the Churches of the East in the spirit of peace and discrimination between dogma and theological opinion. What we have accomplished furnishes a new ground of hope that our efforts are blessed by God, and that we shall succeed still further; while the history of former union transactions makes the impression that God's blessing did not rest on them. I think it no presumption to believe that here we perceive the blessing of God, there the absence of his blessing ( Gottes Unsegen ). Let us remember how much deception and fraud, what a tissue of falsifications, how much ambitious violence were employed at the Councils of Lyons and Florence, how both parties were always conscious of aiming at something else than agreement in the great truths of the Christian faith. I hope we shall be able to continue these international conferences next year. What a joy, if then the Orientals bring the glad tidings--Our Bishops, Synods, and Churches have approved our agreement.' __________________________________________________________________ [321] [Lit., goes forth out of the Father. The N. T., in John xv. 26, uses para , from; the Nicene Creed, ek , out of, which, however, is implied in the compound verb ekporeuetai .] [322] De recta sententia , n. 1; Contra Manich. n. 4. [323] De recta sententia , n. 1; Contra Manich. n. 4. [324] De fide orthod. I. 8: ek tou Huiou de to Pneuma ou legomen, Pneuma de Huiou onomazomen. [325] De fide orthod. I. 8: ek tou Huiou de to Pneuma ou legomen, Pneuma de Huiou onomazomen. [326] De fide orthod. I. 12: to de Pneuma to hagion ekphantorike tou kruphiou tes theotetos dunamis tou Patros, ek Patros men di Huiou ekporeuomene. Ibidem: Huiou de Pneuma ouch hos ex autou, all' hos di autou ek tou Patros ekporeuomenon. C. Manich. n. 5: dia tou Logou autou ex autou to Pneuma autou ekporeuomenon. De hymno Trisag. n. 28: Pneuma to hagion ek tou Patros dia tou Huiou kai Logou prion. Hom. in Sabb. s. n. 4: tout' hemin esti to latreuomenon ... Pneuma hagion tou Theou kai Patros, hos ex autou ekporeuomenon, hoper kai tou Huiou legetai, hos di autou phaneroumenon kai te ktisei metadidomenon, all' ouk ex autou echon ten huparxin. [327] De fide orthod. I. 12: to de Pneuma to hagion ekphantorike tou kruphiou tes theotetos dunamis tou Patros, ek Patros men di Huiou ekporeuomene. Ibidem: Huiou de Pneuma ouch hos ex autou, all' hos di autou ek tou Patros ekporeuomenon. C. Manich. n. 5: dia tou Logou autou ex autou to Pneuma autou ekporeuomenon. De hymno Trisag. n. 28: Pneuma to hagion ek tou Patros dia tou Huiou kai Logou prion. Hom. in Sabb. s. n. 4: tout' hemin esti to latreuomenon ... Pneuma hagion tou Theou kai Patros, hos ex autou ekporeuomenon, hoper kai tou Huiou legetai, hos di autou phaneroumenon kai te ktisei metadidomenon, all' ouk ex autou echon ten huparxin. [328] De fide orthod. I. 13: eikon tou Patros ho Huios, kai tou Huiou to Pneuma. [329] De fide orthod. I. 7: tou Patros proerchomenen kai en to Logo anapauomenen kai autou ousan ekphantiken dunamin. Ibidem, I. 12: Pater ... dia Logou proboleus ekphantorikou Pneumatos. [330] De fide orthod. I. 13: eikon tou Patros ho Huios, kai tou Huiou to Pneuma. [331] De fide orthod. I. 7: tou Patros proerchomenen kai en to Logo anapauomenen kai autou ousan ekphantiken dunamin. Ibidem, I. 12: Pater ... dia Logou proboleus ekphantorikou Pneumatos. [332] De hymno Trisag. n. 28: to Pneuma enupostaton ekporeuma kai problema ek Patros men, Huiou de, kai me ex Huiou, hos Pneuma stomatos theou, Logou exangeltikon. [333] De hymno Trisag. n. 28: to Pneuma enupostaton ekporeuma kai problema ek Patros men, Huiou de, kai me ex Huiou, hos Pneuma stomatos theou, Logou exangeltikon. [334] De fide orthod. I. 13: meson tou agennetou kai gennetou kai di Huiou to Patri sunaptomenon. [335] De fide orthod. I. 13: meson tou agennetou kai gennetou kai di Huiou to Patri sunaptomenon. __________________________________________________________________ APPENDIX I. Encyclical Letter of our Most Holy Lord Leo XIII., by Divine Providence Pope, concerning the Christian Constitution of States. A.D. 1885. [The Encyclical Letter of Pope Leo XIII., De Civitatum Constitutione Christiana, which is called from the first two words, Immortale Dei, was issued Nov. 1, 1885, during the Cultur-conflict ( Culturkampf ) in Germany, as a mild interpretation of the Syllabus of his predecessor, 1864 (pp. 213-233), which was understood to be an attack upon modern civilization and civil and religious liberty. The Encyclical is addressed "to all the Patriarchs, Primates, Archbishops, and Bishops of the Catholic World, in the grace and communion of the Apostolic See," and partakes of that infallibility which the Vatican Decree of 1870 claims for all the official or ex cathedra deliverances of the Pope on matters of faith and morals. The Latin text of this document is taken from Acta Leonis Papæ XIII. (1879-1885), Parisiis, 1885, pp. 283-321, the translation from the "Tablet," London, Nov. 14, 1885, as revised by authority.] Immortale Dei miserentis opus, quod est Ecclesia, quamquam per se et natura sua salutem spectat animarum adipiscendamque in cælis felicitatem, tamen in ipso etiam rerum mortalium genere tot ac tantas ultro parit utilitates, ut plures majoresve non posset, si in primis et maxime esset ad tuendam hujus vitæ, quæ in terris agitur, prosperitatem institutum. That imperishable work of a merciful God, the Church, though she looks essentially, and from the very nature of her being, to the salvation of souls and the winning for them of happiness in heaven, nevertheless she also secures even in the mere order of perishable things advantages so many and so great that she could not do more even if she had been founded primarily and specially to secure prosperity in this life which is spent upon earth. Revera quacumque Ecclesia vestigium posuit, continuo rerum faciem immutavit, popularesque mores sicut virtutibus antea ignotis, ita et nova urbanitate imbuit; quam quotquot accepere populi, mansuetudine, æquitate, rerum gestarum gloria excelluerunt.-- In truth wherever the Church has set her foot she has at once changed the aspect of affairs, colored the manners of the people as with new virtues so also with a refinement unknown before: and all nations who have received her have been distinguished for their [Note.--For another translation with notes, Ryan and Millar, Church and State, pp. 1-61.--Ed.] Sed vetus tamen illa est atque antiqua vituperatio, quod Ecclesiam aiunt esse cum rationibus reipublicæ dissidentem, nec quicquam posse ad ea vel commoda vel ornamenta conferre, quæ suo jure suaque sponte omnis bene constituta civitas appetit. Sub ipsis Eccelesiæ primordiis non dissimili opinionis iniquitate agitari christianos, et in odium invidiamque vocari solitos hac etiam de caussa accepimus, quod hostes imperii dicerentur; quo tempore malorum culpam, quibus esset perculsa respublica, vulgo libebat in Christianum conferre nomen, cum revera ultor scelerum Deus poenas a sontibus justas exigeret. Ejus atrocitas calumniæ non sine caussa ingenium armavit stilumque acuit Augustini: qui præsertim in Civitate Dei virtutem christianæ sapientiæ, qua parte necessitudinem habet cum republica, tanto in lumine collocavit, ut non tam pro christianis sui temporis dixisse caussam quam de criminibus falsis perpetuum triumphum egisse videatur. gentleness, their justice, and the glory of their deeds. But it is an old and time-worn accusation that the Church is incompatible with the welfare of the commonwealth, and incapable of contributing to those things, whether useful or ornamental, which every well constituted State rightly and naturally desires. We know that on this ground, in the very beginnings of the Church, Christians, from the same perversity of view, were persecuted and constantly held up to hatred and contempt, so that they were styled the enemies of the Empire. And at that time it was generally popular to attribute to Christianity the responsibility for the evils with which the State was stricken, when in reality God, the avenger of crimes, was requiring a just punishment from the guilty. The wickedness of this calumny, not without cause, armed the genius and sharpened the pen of Angustin, who, especially in his De Civitate Dei, set forth so clearly the efficacy of Christian wisdom and the way in which it is bound up with the well-being of States, that he seems not only to have pleaded the cause of the Christians in his own time, but to have triumphantly refuted these false charges forever. Similium tamen querelarum But this unhappy inclination to atque insimulationum funesta libido non quievit, ac permultis sane placuit civilem vivendi disciplinam aliunde petere, quam ex doctrinis quas Ecclesia catholica probat. Immo postremo hoc tempore novum, ut appellant, jus, quod inquiunt esse velut quoddam adulti jam sæculi incrementum, progrediente libertate partum, valere ac dominari passim coepit.--Sed quantumvis multa multi periclitati sunt, constat, repertam nunquam esse præstantiorem constituendæ temperandæque civitatis rationem, quam quæ ab evangelica doctrina sponte efflorescit.--Maximi igitur momenti atque admodum muneri nostro apostolico consentaneum esse arbitramur, novas de re publica opiniones cum doctrina christiana conferre: quo modo erroris dubitationisque caussas ereptum iri, emergente veritate, confidimus, ita ut videre quisque facile queat summa illa præcepta vivendi quæ sequi et quibus parere debeat. charges and false accusations was not laid to rest, and many have thought well to seek a system of civil life apart from the doctrines which the Church approves. And now in these last times "The new Law," as they call it, has begun to prevail, which they describe as the outcome of a world now fully developed, and born of a growing liberty. But although many hazardous schemes have been propounded by many, it is clear that never has any better method been found for establishing and ruling the State than that which is the natural result of the teaching of the Gospel. We deem it therefore of the greatest moment, and especially suitable to our apostolic office, to compare the new opinions concerning the State with Christian doctrine, by which method we trust that, truth being thus presented, the causes of error and doubt will be removed, so that every man may easily discern those supreme commandments of conduct which he ought to follow and obey. Non est magni negotii statuere, qualem sit speciem formamque habitura civitas, gubernante christiana philosophia rempublicam.--Insitum homini natura est, ut in civili societate vivat: is enim necessarium It is not a very difficult matter to set forth what form and appearance the State would have if Christian philosophy governed the commonwealth. Man has a natural instinct for civil society; for since vitæ cultum et paratum, itemque ingenii atque animi perfectionem cum in solitudine adipisci non possit, provisum divinitus est, ut ad conjunctionem congregationemque hominum nasceretur cum domesticam, tum etiam civilem, quæ suppeditare vitæ sufficientiam perfectam sola potest. Quoniam vero non potest societas ulla consistere, nisi si aliquis omnibus præsit, efficaci similique movens singulos ad commune propositum impulsione, efficitur, civili hominum communitati necessariam esse auctoritatem, qua regatur: quæ, non secus ac societas, a natura proptereaque a Deo ipso oriatur auctore. he cannot attain in solitude the necessary means of civilized life, it is a divine provision that he comes into existence adapted for taking part in that union and assembling of men, both in the Family and in the State, which alone can supply adequate facilities for the perfecting of life. But since no society can hold together unless some person is over all, impelling individuals by effectual and similar motives to pursue the common end, it results that an authority to rule is indispensable to a civilized community, which authority, no less than society itself, is based upon nature, and therefore has God himself for its author. Ex quo illud consequitur, potestatem publicam per se ipsam non esse nisi a Deo. Solus enim Deus est verissimus maximusque rerum dominus, cui subesse et servire omnia, quæcumque, necesse est: ita ut quicumque jus imperandi habent, non id aliunde accipiant, nisi ab illo summo omnium principe Deo. Non est potestas nisi a Deo. [336] --Jus autem imperii per se non est cum ulla reipublicæ forma necessario copulatum aliam sibi vel aliam assumere recte potest, modo utilitatis bonique communis reapse efficientem. Sed in quolibet genere And thence it follows that by its very nature there can be no public power except from God alone. For God alone is the most true and supreme Lord of the world to whom all things whatsoever must necessarily be subservient and obey, so that whoever possesses the right of governing can receive it from no other source than from that Supreme Governor of all, God. "There is no power except from God". [337] But the right of ruling is not necessarily conjoined with any special form of commonwealth, but may rightly assume this or that reipublicæ omnino principes debent summum mundi gubernatorem Deum intueri, eumque sibimetipsis in administranda civitate tanquam exemplum legemque proponere. form, provided that it really promotes utility and the common good. But whatever be the kind of commonwealth, rulers ought to keep in view God, the Supreme Governor of the world, and to set him before themselves as an example and a law in the administration of the State. Deus enim, sicut in rebus, quæ sunt quæque cernuntur, caussas genuit secundarias, in quibus perspici aliqua ratione posset natura actioque divina, quæque ad eum finem, quo hæc rerum spectat universitas, conducerent: ita in societate civili voluit esse principatum, quem qui gererent, in imaginem quamdam divinæ in genus humanum potestatis divinæque providentiæ referrent. Debet igitur imperium justum esse, neque herile, sed quasi paternum, quia Dei justissima in homines potestas est et cum paterna bonitate conjuncta: gerendum vero est ad utilitatem, civium, quia qui præsunt cæteris, hac una de caussa præsunt, ut civitatis utilitatem tueantur. Neque ullo pacto committendum unius ut, vel paucorum commodo serviat civilis auctoritas, cum ad commune omnium bonum constituta sit. Quod si, qui præsunt, delabantur in dominatum injustum, si importunitate superbiave peccaverint, si male populo consuluerint, For as God, in things which are and which are seen, has produced secondary causes, whererein the Divine nature and course of action can be perceived, and which conduce to that end to which the universe is directed, so he has willed that in civil society there should be a governing power, and that they who hold it should bear a certain resemblance to the power and providence of God over the human race. The rule of the government, therefore, should be just, and not that of a master but rather that of a father, because the power of God over men is most just and allied with a father's goodness. Moreover, it is to be carried on with a view to the advantage of the citizens, because they who are over others are over them for this cause alone, that they may see to the interests of the State. And in no way is it to be allowed that the civil authority should be subservient merely to the advantage of one or of a few, since it was established for the common sciant sibi rationem aliquando Deo esse reddendam, idque tanto severius, quanto vel sanctiore in munere versati sint, vel gradum dignitatis altiorem obtinuerint. Potentes potenter tormenta patientur. [338] good of all. But if they who are over the State should lapse into unjust rule; if they should err through arrogance or pride; if their measures should be injurious to the people, let them know that hereafter an account must be rendered to God, and that with a strictness proportioned to the sacredness of their office or the eminence of their dignity, "The mighty shall be mightily tormented." [339] Ita sane majestatem imperii reverentia civium honesta et libens comitabitur. Etenim cum semel in animum induxerint, pellere qui imperant auctoritate a Deo data, illa quidem officia justa ac debita esse sentient, dicto audientes esse principibus, eisdemque obsequium ac fidem præstare cum quadam similitudine pietatis, quæ liberorum est erga parentes. Omnis anima potestatibus sublimioribus subdita sit. [340] Thus truly the majesty of rule will be attended with an honorable and willing regard on the part of the citizens; for when once they are assured that they who rule are strong only with the authority given by God, they will feel that it is their just and proper duty to be obedient to their rulers, and pay to them respect and fidelity with somewhat of the same affection as that of children to their parents. "Let every soul be subject to higher powers." [341] Spernere quippe potestatem legitimam, quavis eam in persona constiterit, non magis licet, quam divinæ voluntati resistere: cui si qui resistant, in interitum ruunt voluntarium. Qui resistit potestati Dei ordinationi resistit; qui autem resistunt, ipsi sibi damnationem acquirunt. [342] Quapropter obedientiam For to contemn lawful authority, in whatever person it is vested, is as unlawful as it is to resist the Divine will; and whoever resists that, rushes voluntarily to his destruction. "He who resists the power, resists the ordinance of God; and they who resist purchase to themselves judgment." [343] Wherefore abjicere, et, per vim multitudinis rem ad seditionem vocare est crimen majestatis, neque humanæ tantum, sed etiam divinæ. to cast away obedience, and by popular violence to incite to sedition, is treason, not only against man, but against God. Hac ratione constitutam civitatem, perspicuum est, omnino debere plurimis maximisque officiis, quæ ipsam jungunt Deo, religione publica satisfacere.--Natura et ratio, quæ jubet singulos sancte religioseque Deum colere, quod in ejus potestate sumus, et quod ab eo profecti ad eumdem reverti debemus, eadem lege adstringit civilem communitatem. Homines enim communi societate conjuncti nihilo sunt minus in Dei potestate, quam singuli; neque minorem quam singuli gratiam Deo societas debet, quo auctore coaluit, cujus nutu conservatur, cujus beneficio innumerabilem bonorum, quibus affluit, copiam accepit. Quapropter sicut nemini licet sua adversus Deum officia negligere, officiumque est maximum amplecti et animo et moribus religionem, nec quam quisque maluerit, sed quam Deus jusserit, quamque certis minimeque dubitandis indiciis unam ex omnibus veram esse constiterit: eodem modo civitates non possunt, citra scelus, gerere se tanquam si Deus omnino non esset, aut curam religionis velut alienam nihilque profuturam abjicere, It is clear that a State constituted on this basis is altogether bound to satisfy, by the public profession of religion, the very many and great duties which bring it into relation with God. Nature and reason which commands every man individually to serve God holily and religiously, because we belong to him, and coming from him must return to him, binds by the same law the civil community. For men living together in society are no less under the power of God than are individuals; and society owes as much gratitude as individuals do to God, who is its author, its preserver, and the beneficent source of the innumerable blessings which it has received. And therefore as it is not lawful for anybody to neglect his duties towards God, and as it is the first duty to embrace religion in mind and in conduct--and that not the one that each may prefer, but that which God has enjoined, which he has proved to be the only true one by certain and indubitable evidence--in the same manner States cannot, without crime, act as though God did not exist, or cast off the aut asciscere de pluribus generibus indifferenter quod libeat: omninoque debent eum in colendo numine morem usurpare modumque, quo coli se Deus ipse demonstravit velle. care of religion as alien to them or useless, or out of several kinds of religion adopt indifferently which they please; but they are absolutely bound, in the worship of the Deity, to adopt that use and manner in which God himself has shown that he wills to be adored. Sanctum igitur oportet apud principes esse Dei nomen, ponendumque in præcipuis illorum officiis religionem gratia complecti, benevolentia tueri, auctoritate nutuque legum tegere, nec quippiam instituere aut decernere quod sit ejus incolumitati contrarium. Id et civibus debent, quibus præsunt. Nati enim susceptique omnes homines sumus ad summum quoddam et ultimum bonorum, quo sunt omnia consilia referenda extra hanc fragilitatem brevitatemque vitæ in cælis collocatum. Quoniam autem hinc pendet hominum undique expleta ac perfecta felicitas, idcirco assequi eum, qui commemoratus est, finem tanti interest singulorum ut pluris interesse non possit. Civilem igitur societatem, communi utilitati natam, in tuenda prosperitate reipublicæ necesse est sic consulere civibus, ut obtinendo adipiscendoque summo illi atque incommutabili bono quod sponte appetunt, non modo nihil importet Therefore among rulers the name of God must be holy, and it must be reckoned among the first of their duties to favor religion, protect it, and cover it with the authority of the laws, and not to institute or decree anything which is incompatible with its security. They owe this also to the citizens over whom they rule. For all of us men are born and brought up for a certain supreme and final good in heaven, beyond this frail and short life, and to this end every aim is to be referred. And because upon it depends the full and perfect happiness of men, therefore, to attain this end which has been mentioned, is of as much interest as is conceivable to every individual man. Civil society, therefore, which came into existence only for the common good, must, in its defence of the State's well-being, so consult the good of its citizens as not only to offer no hindrance, but to afford every possible assistance to them in the winning and gaining of that unquam incommodi, sed omnes quascumque possit, opportunitates afferat. Quarum præcipua est, ut detur opera religioni sancte inviolateque servandæ cujus officia hominem Deo conjungunt. chief good which they naturally desire, and for which nothing can be taken in exchange. The chief assistance is, that attention should be paid to the holy and inviolate preservation of religion, by the duties of which man is united to God. Vera autem religio quæ sit, non difficulter videt qui judicium prudens sincerumque adhibuerit: argumentis enim permultis atque illustribus, veritate nimirum vaticiniorum, prodigiorum frequentia, celerrima fidei vel per medios hostes hac maxima impedimenta propagatione, martyrum testimonio, aliisque similibus liquet, eam esse unice veram, quam Jesus Christus et instituit ipsemet et Ecclesiæ suæ tuendam propagandamque demandavit. Now which is the true religion may be easily discovered by any one who will view the matter with a careful and unbiassed judgment; for there are proofs of great number and splendor, as, for example, the truth of prophecy, the abundance of miracles, the extremely rapid spread of the faith, even in the midst of its enemies and in spite of the greatest hindrances, the testimony of the martyrs, and the like, from which it is evident that that is the only true religion which Jesus Christ instituted himself and then intrusted to his Church to defend and to spread. Nam unigenitus Dei filius societatem in terris constituit, quæ Ecclesia dicitur, cui excelsum divinumque munus in omnes sæculorum ætates continuandum transmisit, quod ipse a Patre acceperat. Sicut misit me Pater, et ego mitto vos. [344] Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi. [345] Igitur, sicut Jesus Christies in terras venit For the only-begotten Son of God set up a society on earth which is called the Church, and to it he transferred that most glorious and divine office, which he had received from his Father, to be perpetuated forever. "As the Father hath sent me, even so I send you." [346] "Behold I am with you all days even to the consummation of the world." [347] Therefore as Jesus Christ ut homines vitam habeant et abundantius habeant, [348] eodem modo Ecclesia propositum habet, tanquam finem, salutem animarum sempiternam: ob eamque rem talis est natura sua, ut porrigat sese ad totius complexum gentis humanæ, nullis nec locorum nec temporum limitibus circumscripta. Prædicate Evangelium omni creaturæ. [349] came into the world "that men might have life and have it more abundantly," [350] so also the Church has for its aim and end the eternal salvation of souls: and for this cause it is so constituted as to embrace the whole human race without any limit or circumscription either of time or place. "Preach ye the Gospel to every creature." [351] Tam ingenti hominum multitudini Deus ipse magistratus assignavit qui cum potestate præessent: unumque omnium principem, et maximum certissimumque veritatis magistrum esse voluit, cui claves regni cælorum commisit. Tibi dabo claves regni cælorum. [352] --Pasce agnos ... pasce oves: [353] --ego rogavi pro te, ut non deficiat fides tua. [354] Hæc societas, quamvis ex hominibus constet non secus ac civilis communitas, tamen propter finem sibi constitutum, atque instrumenta quibus ad finem contendii, supernaturalis est et spiritualis; atque idcirco distinguitur ac differt a societate civili: et, quod plurimum interest, societas est genere et jure perfecta, cum adjumenta ad incolumitatem actionemque suam necessaria, voluntate beneficioque conditoris sui, omnia in se et per se ipsa possideat. Sicut Over this immense multitude of men God himself has set rulers with power to govern them; and he has willed that one should be head of them all, and the chief and unerring teacher of truth, and to him he has given the keys of the kingdom of heaven. "To thee will I give the keys of the kingdom of heaven." [355] "Feed my lambs, feed my sheep." [356] "I have prayed for thee that thy faith may not fail." [357] This society, though it be composed of men just as civil society is, yet because of the end that it has in view, and the means by which it tends to it, it is supernatural and spiritual; and, therefore, is distinguished from civil society and differs from it; and--a fact of the highest moment--is a society perfect in its kind and in its rights, possessing in and by itself, by the will and beneficence of its founder, all the appliances finis, quo tendit Ecclesia, longe nobilissimus est, ita ejus potestas est omnium præstantissima, neque imperio civili potest haberi inferior, aut eidem esse ullo modo obnoxia. that are necessary for its preservation and action. Just as the end at which the Church aims is by far the noblest of ends, so its power is the most exalted of all powers, and cannot be held to be either inferior to the civil power or in any way subject to it. Revera Jesus Christus Apostolis suis libera mandata dedit in sacra, adjuncta tum ferendarum legum veri nominis facultate, tum gemina, quæ hinc consequitur, judicandi puniendique potestate: Data est mihi omnis potestas in cælo et in terra: euntes ergo docete omnes gentes ... docentes eos servare omnia quæcumque mandavi vobis. [358] Et alibi: Si non audierit eos, dic Ecclesiæ. [359] Atque iterum: In promptis habentes ulcisci omnem inobedientiam. [360] Rursus: Durius agam secundum potestatem, quam Dominus dedit mihi in ædificationem et non in destructionem. [361] In truth Jesus Christ gave his Apostles unfettered commissions over all sacred things, with the power of establishing laws properly so-called, and the double right of judging and punishing which follows from it: "All power has been given to me in heaven and on earth; going therefore teach all nations ... teaching them to keep whatsoever I have commanded you." [362] And in another place he says: "If he will not hear, tell it to the Church;" [363] and again: "Ready to punish all disobedience;" [364] and once more: "I shall act with more severity, according to the powers which our Lord has given me unto edification and not unto destruction." [365] Itaque dux hominibus esse ad cælestia, non civitas, sed Ecclesia debet: eidemque hoc est munus assignatum a Deo, ut de iis, quæ religionem attingunt, videat ipsa et statuat: ut doceat omnes gentes: ut christiani nominis fines, quoad potest, late proferat; brevi ut rem So then it is not the State but the Church that ought to be men's guide to heaven; and it is to her that God has assigned the office of watching and legislating for all that concerns religion, of teaching all nations; of extending, as far as may be, the borders of Christianity; christianam libere expediteque judicio suo administret. and, in a word, of administering its affairs without let or hindrance according to her own judgment. Hanc vero auctoritatem in se ipsa absolutam planeque sui juris, quæ ab assentatrice principum philosophia jamdiu oppugnatur, Ecclesia sibi asserere itemque publice exercere numquam desiit, primis omnium pro ea propugnantibus Apostolis, qui cum disseminare Evangelium a principibus synagogæ prohiberentur, constanter respondebant; Obedire oportet Deo magis quam hominibus. [366] Eamdem sancti Ecclesiæ Patres rationum momentis tueri pro opportunitate studuerunt: romanique pontificis invicta animi constantia adversus oppugnatores indicare nunquam prætermiserunt. Now this authority, which pertains absolutely to the Church herself, and is part of her manifest rights, and which has long been opposed by a philosophy subservient to princes, she has never ceased to claim for herself and to exercise publicly; the Apostles themselves being the first of all to maintain it, when, being forbidden by the leaders of the synagogue to preach the Gospel, they boldly answered, "We must obey God rather than men." [367] This same authority the holy fathers of the Church have been careful to maintain by weighty reasonings as occasions have arisen; and the Roman pontiffs have never ceased to defend it with inflexible constancy. Quin etiam et opinione et re eamdem probârunt ipsi viri principes rerumque publicarum gubernatores, ut qui paciscendo transigendis negotiis, mittendis vicissimque accipiendis legatis, atque aliorum mutatione officiorum, agere cum Ecclesia tamquam cum suprema potestate legitima consueverunt.--Neque profecto sine singulari providentis Dei consilio Nay, more, princes and civil governors themselves have approved it in theory and in fact; for in the making of compacts, in the transaction of business, in sending and receiving embassies, and in the interchange of other offices, it has been their custom to act with the Church as with a supreme and legitimate power. And we may be sure that it is not without the singular factum esse censendum est, ut hæc ipsa potestas principatu civili, velut optima libertatis suæ tutela muniretur. providence of God that this power of the Church was defended by the civil power as the best defence of its own liberty. Itaque Deus humani generis procurationem inter duas potestates partitus est; scilicet ecclesiasticam et civilem, alteram quidem divinis, alteram humanis rebus præpositam. Utraque est in suo genere maxima: habet utraque certos, quibus contineatur, terminos, eosque sua cujusque natura caussaque proxima definitos; unde aliquis velut orbis circumscribitur, in quo sua cujusque actio jure proprio versetur. Sed quia utriusque imperium est in eosdem, eum usu venire possit, ut res una atque eadem, quamquam aliter atque aliter, sed tamen eadem res ad utriusque jus judiciumque pertineat, debet providentissimus Deus, a quo sunt ambæ constituæ, utriusque itinera recto atque ordine composuisse. Quæ autem sunt, a Deo ordinatæ sunt. [368] God, then, has divided the charge of the human race between two powers, viz., the ecclesiastical and the civil, the one being set over divine, and the other over human things. Each is supreme in its own kind: each has certain limits within which it is restricted, and those limits defined by the nature and proximate cause of each: so that there is, as we may say, a world marked off as a field for the proper action of each. But forasmuch as each has dominion over the same subjects, since it might come to pass that one and the same thing, though in different ways, still one and the same, might pertain to the right and the tribunal of both, therefore God, who foreseeth all things, and who has established both powers, must needs have arranged the course of each in right relation to one another, and in due order, "For the powers that are are ordained by God." [369] Quod ni ita esset, funestarum sæpe contentionum concertationumque caussæ nascerentur; nec raro sollicitus animi, velut in via ancipiti, hærere homo deberet, anxius If this were not so, causes of rivalries and dangerous disputes would be constantly arising; and man would often have to stop in anxiety and doubt, like a traveller with quid facto opus esset, contraria jubentibus binis potestatibus quarum recusare imperium, salvo officio, non potest. Atqui maxime istud repugnat de sapientia cogitare et bonitate Dei, qui vel in rebus physicis, quamquam sunt longe inferioris ordinis, tamen naturales vires caussasque invicem conciliavit moderata ratione et quodam velut concentu mirabili, ita ut nulla earum impediat cæteras, cunctæque simul illæ, quo mundus spectat, convenientur aptissimeque conspirent. two roads before him, not knowing what he ought to do, with two powers commanding contrary things, whose authority, however, he cannot refuse without neglect of duty. But it would be most repugnant so to think of the wisdom and goodness of God, who, even in physical things, though they are of a far lower order, has yet so attempered and combined together the forces and causes of nature in an orderly manner and with a sort of wonderful harmony, that none of them is a hindrance to the rest, and all of them most fitly and aptly combine for the great end of the universe. Itaque inter utramque potestatem quædam intercedat necesse est ordinata colligatio: quæ quidem conjunctioni non immerito comparatur, per quam anima et corpus in homine copulantur. Qualis autem et quanta ea sit, aliter judicari non potest, nisi respiciendo, uti diximus, ad utriusque naturam, habendaque ratione excellentiæ et nobilitatis caussarum; cum alteri proxime maximeque propositum sit rerum mortalium curare commoda, alteri cælestia ac sempiterna bona comparare.--Quidquid igitur est in rebus humanis quoquo modo sacrum, quidquid ad salutem animorum cultumve Dei pertinet, sive tale illud sit natura So then there must needs be a certain orderly connection between these two powers, which may not unfairly be compared to the union with which soul and body are united in man. What the nature of that union is, and what its extent, cannot otherwise be determined than, as we have said, by having regard to the nature of each power, and by taking account of the relative excellence and nobility of their ends; for one of them has for its proximate and chief aim the care of the goods of this world, the other the attainment of the goods of heaven that are eternal. Whatsoever, therefore, in human affairs is in any manner sacred; whatsoever sua, sive rursus tale intelligatur propter caussam ad quam refertur, id est omne in potestate arbitrioque Ecclesiæ: cætera vero, quæ civile et politicum genus complectitur, rectum est civili auctoritati esse subjecta, cum Jesus Christus jusserit, quæ Cæsaris sint, reddi Cæsari, quæ Dei, Deo. [370] pertains to the salvation of souls or the worship of God, whether it be so in its own nature, or on the other hand is held to be so for the sake of the end to which it is referred, all this is in the power and subject to the free disposition of the Church; but all other things which are embraced in the civil and political order are rightly subject to the civil authority, since Jesus Christ has commanded that what is Cæsar's is to be paid to Cæsar, and what is God's to God. [371] Incidunt autem quandoque tempora, cum alius quoque concordiæ modus ad tranquillam libertatem valet, nimirum si qui principes rerum publicarum et Pontifex Romanus de re aliqua separata in idem placitum concenserint. Quibus Ecclesia temporibus maternæ pietatis eximia documenta præbet, cum facilitatis indulgentiæque tantum adhibere soleat, quantum maxima potest. Sometimes, however, circumstances arise when another method of concord is available for peace and liberty; we mean when princes and the Roman Pontiff come to an understanding concerning any particular matter. In such circumstances the Church gives singular proof of her maternal goodwill, and is accustomed to exhibit the highest possible degree of generosity and indulgence. Ejusmodi est, quam summatim attigimus, civilis hominum societatis christiana temperatio, et hæc non temere neque ad libidinem ficta, sed ex maximis ducta verissimisque principiis, quæ ipsa naturali ratione confirmantur. Such then, as we have indicated in brief, is the Christian order of civil society; no rash or merely fanciful fiction, but deduced from principles of the highest truth and moment, which are confirmed by the natural reason itself. Talis autem conformatio reipublicæ nihil habet, quod possit aut Now such a constitution of the State contains nothing that can be minus videri dignum amplitudine principum, aut parum decorum: tantumque abest, ut jura majestatis imminuat, ut potius stabiliora atque augustiora faciat. Immo, si altius consideretur, habet illa conformatio perfectionem quamdam magnam, qua carent cæteri rerum publicarum modi: ex eâque fructus essent sane excellentes et varii consecuturi, si modo suum partes singulæ gradum tenerent, atque illud integre efficerent cui unaquæque præposita est, officium et munus.--Revera in ea, quam ante diximus, constitutione reipublicæ, sunt quidem divina atque humana convenienti ordine partita: incolumia civium jura, eademque divinarum, naturalium humanarumque legum patrocinio defensa: officiorum singulorum cum sapienter constituta descriptio, tum opportune sancita custodia. Singuli homines in hoc ad sempiternam illam civitatem dubio laboriosoque curriculo sibi sciunt præsto esse, quos tuto sequantur ad ingrediendum duces, ad perveniendum adjutores: pariterque intelligunt, sibi alios esse ad securitatem, ad fortunas, ad commoda cætera, quibus communis hæc vita constat, vel parienda vel conservanda datos. thought either unworthy of the majesty of princes or unbecoming; and so far is it from lessening the imperial rights that it rather adds stability and grandeur to them. For, if it be more deeply considered, such a constitution has a great perfection which all others lack, and from it various excellent fruits would accrue if each party would only keep its own place and discharge with integrity that office and work to which it was appointed. For in truth in this constitution of the State, which we have above described, divine and human affairs are properly divided; the rights of citizens are completely defended by divine, natural, and human law; and the limitations of the several offices are at once wisely laid down, and the keeping of them most opportunely secured. All men know that in their doubtful and laborious journey to the everlasting city they have at hand guides to teach them how to set forth, helpers whom they may safely follow to show them how to reach their journey's end; and at the same time they know that they have others whose business it is to take care of their security and their fortunes, to obtain for them, or to secure to them, all those other goods which are essential to the life of a community. Societas domestica eam, quam par est, firmitudinem adipiscitur ex unius atque individui sanctitate conjugii: jura officiaque inter conjuges sapienti justitia et æquitate reguntur: debitum conservatur mulieri decus: auctoritas viri ad exemplum est auctoritatis Dei conformata: temperata patria potestas convenienter dignitati uxoris prolisque: denique liberorum tuitioni, oommodis, institutioni optime consulitur. Domestic society obtains that firmness and solidity which it requires in the sanctity of marriage, one and indissoluble; the rights and duties of husband and wife are ordered with wise justice and equity; the due honor is secured to the woman; the authority of the man is conformed to the example of the authority of God; the authority of the father is tempered as becomes the dignity of the wife and offspring, and the best possible provision is made for the guardianship, the true good, and the education of the children. In genere rerum politico et civili, leges spectant commune bonum, neque voluntati judicioque fallaci multitudinis, sed veritate justitiaque diriguntur: auctoritas principum sanctitudinem quamdam induit humana majorem, contineturque ne declinet a justitia, neu modum in imperando transiliat: obedientia civium habet honestatem dignitatemque comitem, quia non est hominis ad hominem servitus, sed obtemperatio voluntati Dei, regnum per homines exercentis. Quo cognito as persuaso, omnino ad justitiam, pertinere illa intelliguntur, vereri majestatem principum, subesse constanter et fideliter protestati publicæ, nihil seditiose facere, In the domain of political and civil affairs the laws aim at the common good, and are not guided by the deceptive wishes and judgments of the multitude, but by truth and justice. The authority of the rulers puts on a certain garb of sanctity greater than what pertains to man, and it is restrained from declining from justice, and passing over just limits in the exercise of power. The obedience of citizens is accompanied by honour and dignity because it is not the servitude of men to men, but obedience to the will of God exercising his sovereignty by means of men. And this being recognized and admitted, it is understood that it is a matter of justice to respect sanctam servare disciplinam civitatis. the majesty of rulers, to obey public authority constantly and faithfully, to do nothing seditiously, and to keep the civil order of the State intact. Similiter ponitur in officiis caritas mutua, benignitas, liberalitas: non distrahitur in contrarias partes, pugnantibus inter se præceptis, civis idem, et Christianus: denique amplissima bona, quibus mortalem quoque hominum vitam Christiana religio sua sponte explet, communitati societatique civili omnia quæruntur: ita ut illud appareat verissime dictum: "Pendet a religione, qua Deus colitur, rei publicæ status: multaque inter hunc et illam cognatio et familiaritas intercedit." [372] In the same way mutual charity and kindness and liberality become public duties. The man who is at once a citizen and a Christian is no longer the victim of contending parties and incompatible obligations; and, finally, those very abundant good things with which the Christian religion of its own accord fills up even the mortal life of men, are all acquired for the community and civil society, so that it appears to be said with the fullest truth: "The state of the commonwealth depends on the religion with which God is worshipped, and between the one and the other there is a close relation and connection." [373] Eorum vim bonorun mirabiliter, uti solet, persecutus est Augustinus pluribus locis, maxime vero ubi Ecclesiam Catholicam appellat iis verbis: "Tu pueriliter pueros, fortiter juvenes, quiete senes, prout cujusque non corporis tantum, sed et animi ætas est, exerces ac doces. Tu feminas viris suis non ad explendam libidinem, sed ad propagandam prolem, et ad rei familiaris Admirably, according to his wont, did Augustin in many places dilate on the power of those good things, but especially when he addresses the Catholic Church in these words: "Thou trainest and teachest children in childlike wise, the young with vigor, the old with gentleness, according as is not only the age of the body, but also of the mind of each. Women thou subjectest societatem, casta et fideli obedientia subjicis. Tu viros conjugibus, non ad illudendum imbeciliorum sexum, sed sinceri amoris legibus præficis. Tu parentibus filios libera quadam servitute subjungis, parentes filiis pia dominatione præponis.... Tu cives civibus, tu gentes gentibus, et prorsus homines primorum parentum recordatione, non societate tantum, sed quadam etiam fraternitate conjungis. Doces reges prospicere populis, mones populos se subdere regibus. Quibus honor debeatur, quibus affectus, quibus reverentia, quibus timor, quibus consolatio, quibus admonitio, quibus cohortatio, quibus disciplina, quibus objurgatio, quibus supplicium, sedulo doces; ostendens quemadmodum et non omnibus omnia, et omnibus caritas, et nulli debeatur injuria." [374] to their husbands in chaste and faithful obedience, not for the satisfaction of lust, but for the propagation of offspring and the formation of the family. Thou settest husbands over their spouses, not that they may trifle with the weaker sex, but in accordance with the laws of true affection. Thou subjectest sons to their parents in a kind of free servitude, and settest parents over their sons in a benignant rule.... Thou joinest together, not merely in society, but in a kind of fraternity, citizens with citizens, peoples with peoples, and in fact the whole race of men by a remembrance of their parentage. Thou teachest kings to look for the interests of their peoples. Thou admonishest peoples to submit themselves to their kings. With all care thou teachest to whom honor is due, to whom affection, to whom reverence, to whom fear, to whom consolation, to whom admonition, to whom exhortation, to whom discipline, to whom reproach, to whom punishment, showing how all things are not due to all, yet charity is, and wrong to none." [375] Idemque alio loco male sapientes reprehendens politicos philosophos: "Qui doctrinam Christi adversam dicunt esse reipublicæ, And in another place, speaking in blame of certain political pseudo-philosophers, he observes: "Let those who say that the doctrine dent exercitum talem, quales doctrina Christi esse milites jussit, dent tales provinciales, tales maritos, tales conjuges, tales parentes, tales filios, tales dominos, tales servos, tales reges, tales judices, tales denique debitorum ipsius fisci redditores et exactores, quales esse præcipit doctrina Christiana, et audeant eam dicere adversam esse reipublicæ; immo vero non dubitent eam confitere magnam, si obtemperetur, salutem esse reipublicæ." [376] of Christ is hurtful to the State produce an army of soldiers such as the doctrine of Christ has commanded them to be, such governors of provinces, such husbands, such wives, such parents, such sons, such masters, such slaves, such kings, such judges, and such payers and collectors of taxes due, as the Christian doctrine would have them. And then let them dare to say that such a state of things is hurtful to the State. Nay, they could not hesitate to confess that this doctrine, if it be obeyed, is a great safety to the State." [377] Fuit aliquando tempus, cum evangelica philosophia gubernaret civitates: quo tempore Christianæ sapientiæ vis illa et divina virtus in leges, instituta, mores populorum, in omnes reipublicæ ordines rationesque penetraverat: cum religio per Jesum Christum instituta in eo, quo æquum erat, dignitatis gradu firmiter collocata, gratia principum legitimaque magistratuum tutela ubique floreret: cum sacerdotium atque imperium concordia et amica officiorum vicissitudo auspicato conjungeret. Eoque modo composita civitas fructus tulit omni opinione majores, quorum viget memoria et vigebit innumerabilibus rerum There was once a time when the philosophy of the Gospel governed States; when the power and divine virtue of Christian wisdom had penetrated into the laws, institutions, and manners of peoples--indeed into all the ranks and relations of the State; when the religion instituted by Jesus Christ, firmly established in that degree of dignity which was befitting, flourished everywhere, in the favor of rulers and under the due protection of magistrates; when the priesthood and the government were happily united by concord and a friendly interchange of offices. And the State composed in that fashion produced, in the opinion of all, more excellent fruits, gestarum consignata monumentis, quæ nulla adversariorum arte corrumpi aut obscurari possunt. the memory of which still flourishes, and will flourish, attested by innumerable monuments which can neither be destroyed nor obscured by any art of the adversary. Quod Europa Christiana barbaras gentes edomuit, easque a ferocitate ad mansuetudinem, a superstitione ad veritatem traduxit: quod Mahumetanorum incursiones victrix propulsavit: quod civilis cultus principatum retinuit, et ad omne decus humanitatis ducem se magistramque præbere cæteris consuevit: quod germanam libertatem eamque multiplicem gratificata populis est: quod complura ad miseriarum solatium sapientissime instituit, sine controversia magnam debet gratiam religioni, quam ad tantas res suscipiendas habuit auspicem, ad perficiendas adjutricem. If Christian Europe subdued barbarous peoples, and transferred them from a savage to a civilized state, from superstition to the truth; if she victoriously repelled the invasions of the Mohammedans; if civilization retained the chief power, and accustomed herself to afford others a leader and mistress in everything that adorns humanity; if she has granted to the peoples true and manifold liberty; if she has most wisely established many institutions for the solace of wretchedness, beyond controversy it is very greatly due to religion, under whose auspices such great undertakings were commenced, and with whose aid they were perfected? Mansissent profecto eadem bona, si utriusque potestatis concordia mansisset: majoraque expectari jure poterant, si auctoritati, si magisterio, si consiliis Ecclesiæ majore esset cum fide perseverantiaque obtemperatum. Illud enim perpetuæ legis instar habendum est, quod Ivo Carnutensis ad Paschalem II pontificem maximum præscripsit: "Cum regnum et sacerdotium inter se conveniunt, bene No doubt the same excellent state of things would have continued, if the agreement of the two powers had continued, and greater things might rightfully have been expected, if men had obeyed the authority, the teaching office, and the counsels of the Church with more fidelity and perseverance. For that is to be regarded as a perpetual law which Ivo of Chartres wrote to pope Paschal II.: "When kingship and regitur mundus, floret et fructificat Ecolesia. Cum vero inter se discordant, non tantum parvæ res non crescunt, sed etiam magnæ res miserabiliter dilabuntur." [378] priesthood are agreed, the world is well ruled, the Church flourishes and bears fruit. But when they are at variance, not only do little things not grow, but even great things fall into miserable ruin and decay." [379] Sed perniciosa illa ac deploranda rerum novarum studia, quæ sæculo ævi excitata sunt, cum primum religionem Christianam miscuissent, mox naturali quodam itinere ad philosophiam, a philosophia ad omnes civilis communitatis ordines pervenerunt. Ex hoc velut fonte repetenda illa recentiora effrenatæ libertatis capita, nimirum in maximis perturbationibus superiore sæculo excogitata in medioque proposita, perinde ac principia et fundamenta novi juris, quod et fuit antea ignotum, et a jure non solum Christiano, sed etiam naturali plus una ex parte discrepat. But that dreadful and deplorable zeal for revolution which was aroused in the sixteenth century, after throwing the Christian religion into confusion, by a certain natural course proceeded to philosophy, and from philosophy pervaded all ranks of the community. From this spring, as it were, came those more recent propositions of unbridled liberty which were first thought out and then openly proclaimed in the terrible disturbances in the present century as the principles and foundations of the new law, which was unknown before, and is out of harmony, not only with Christian, but, in more than one respect, with natural law. Eorum principiorum illud est maximum, omnes homines, quemadmodum genere naturaque similes intelliguntur, ita reapse esse in actione vitæ inter se pares: unumquemque ita esse sui juris, ut nullo modo sit alterius auctoritati obnoxius: cogitare de re qualibet quæ velit, agere quod lubeat, libere posse: imperandi aliis Of those principles this is the chief: that as all men are understood to be alike in birth and nature, so they are in reality equal throughout the whole course of their lives: that each is so completely his own master as not to be subject in any way to the authority of another; that he is free to think what he likes on every subject, and to do what he jus esse in nemine. His informata disciplinis societate, principatus non est nisi populi voluntas, qui, ut in sui ipsius unice est potestate, ita sibimetipsi solus imperat: deligit autem, quibus se committat, ita tamen ut imperii non tam jus, quam munus in eos transferat, idque suo nomine exercendum. In silentio jacet dominatio divina, non secus ad vel Deus aut nullus esset, aut humani generis societatem nihil curaret: vel homines sive singuli sive societati nihil Deo deberent, vel principatus cogitari posset ullus, cujus non in Deo ipso causa et vis et auctoritas tota resideat. pleases; and that the right of ruling over others exists in no one. In a society founded upon these principles, the ruling power is only the will of the people, which as it is under its own power alone, so it is alone its own proper sovereign, but chooses to whom it may intrust itself, only in such a way that it transfers, not so much the right, as the function of government, and that to be exercised in its name. God is passed over in silence, as if either there were no God, or as if he cared nothing for human society, or as if men, whether as individuals or in society, owed nothing to God, or as if there could be any government whose whole cause and power and authority did not reside in God himself. Quo modo, ut perspicitur, est republica nihil aliud nisi magistra et gubernatrix sui multitudo: cumque populus omnium jurium omnisque potestatis fontem in se ipso continere dicatur, consequens erit, ut nulla ratione officii obligatam Deo se civitas putet; ut religionem publice profiteatur nullam; nec debeat ex pluribus quæ vera sola sit, quærere, nec unam quamdam cæteris anteponere, nec uni maxime favere, sed singulis generibus æquabilitatem juris tribuere ad eum finem, dum disciplina In this way, as it is clear, a State is nothing else but a mob which is mistress and directress of itself. And since the people is said to contain in itself the fountain of all rights and all power, it will follow that the State deems itself bound by no kind of duty towards God; that no religion should be publicly professed; nor ought there to be an inquiry which of many is alone true; nor ought one to be preferred to the rest; nor ought one to be specially favored, but to each alike equal rights ought reipublicæ ne quid ab illis detrimenti capiat. Consentaneum erit, judicio singulorum permittere omnem de religione quæstionem; licere cuique aut sequi quam ipse malit, aut omnino nullam, si nullam probet. to be assigned, provided only that the social order incurs no injury from them. It is a part of this theory that all questions concerning religion are to be referred to private judgment; that every one is allowed to follow which he prefers, or none at all, if he approves of none. Hinc profecto illa nascuntur; exlex uniuscujusque conscientiæ judicium; liberrimæ de Deo colendo, de non colendo, sententiæ infinita tum cogitandi, tum cogitata publicandi licentia. Hence these consequences naturally arise; the judgment of every man's conscience is above law; opinions are as free as possible concerning worshipping or not worshipping God; and there is unbounded license of thinking and publishing the results of thought. His autem positis, quæ maxime probantur hoc tempore, fundamentis reipublicæ, facile apparet, quem in locum quamque iniquum compellatur Ecclesia. Nam ubi cum ejusmodi doctrinis actio rerum consentiat, nomini Catholico par cum societatibus ab eo alienis vel etiam inferior locus in civitate tribuitur: legum ecclesiasticarum nulla habetur ratio: Ecclesia, quæ jussu mandatoque Jesu Christi docere omnes gentes debet, publicam populi institutionem jubetur nihil attingere. These foundations of the State being admitted, which at this time are in such general favor, it easily appears into how unfavorable a position the Church is driven. For when the conduct of affairs is in accordance with the doctrines of this kind, to the Catholic name is assigned an equal position with, or even an inferior position to, that of alien societies in the State; no regard is paid to ecclesiastical laws; and the Church, which by the command and mandate of Jesus Christ ought to teach all nations, finds itself forbidden in any way to interfere in the instruction of the people. De ipsis rebus, quæ sunt mixti juris, per se statuunt gubernatores rei civilis arbitratu suo, in Concerning those things which are of mixed jurisdiction, the rulers of the civil power lay down the law eoque genere sanctissimas Ecclesiæ leges superbe contemnunt. Quare ad jurisdictionem suam trahunt matrimonia Christianorum, decernendo etiam de maritali vinculo, de unitate, de stabilitate conjugii: movent possessiones clericorum, quod res suas Ecclesiam tenere posse negant. Ad summam, sic agunt cum Ecclesia, ut societatis perfectæ genere et juribus opinione detractis, plane similem habeant cæterarum communitatum, quas respublica continet: ob eamque rem si quid illa juris, si quid possidet facultatis ad agendum legitimæ, possidere dicitur concessu beneficioque principum civitatis. at their own pleasure, and in this manner haughtily set aside the most sacred laws of the Church. Wherefore they bring under their own jurisdiction the marriages of Christians, deciding even concerning the marriage bond, concerning the unity, and the stability of marriage. They take possession of the goods of the clergy because they deny that the Church can hold property. To sum up, they so deal with the Church, that, having stripped her in their own opinion both of the nature and the rights of a perfect society, they clearly hold her to be like other associations which the State contains, and on that account, if she possesses any legitimate means of acting, she is said to possess it by the concession and gift of the rulers of the State. Si qua vero in republica suum Ecclesia jus, ipsis civilibus legibus probantibus, teneat, publiceque inter utramque potestatem pactio aliqua facta sit, principio clamant, dissociari Ecclesiæ rationes a reipublicæ rationibus opportere; idque eo consilio, ut facere contra interpositam fidem impune liceat, omniumque rerum habere, remotis impedimentis, arbitrium. But if in any State the Church retains her own right with the approval of the civil laws themselves, and any agreement has been publicly made between the two powers, they begin by crying out that the interests of the Church must be severed from those of the State, and they do this with the intent that it may be possible to act against their pledged faith with impunity, and have the disposal of everything without anything to stand in their way. Id vero cum patienter ferre Ecclesia non possit, neque enim potest officia deserere sanctissima et maxima, omninoque postulet, ut obligata sibi fides integre religioseque salvatur, sæpe sacram inter ac civilem potestatem dimicationes nascuntur, quarum ille ferme est exitus, alteram, ut quæ minus est opibus humanis valida, alteri ut valiodori succumbere. But when the Church cannot bear that patiently, nor indeed is able to desert its greatest and most sacred duties, and, above all, requires that faith be wholly and entirely observed with it, contests often arise between the sacred and the civil power, of which the result is commonly that the one which is the weaker in human resources yields to the stronger. Ita Ecclesiam, in hoc rerum publicarum statu, qui nunc a plerisque adamatur, mos et voluntas est, aut prorsus de medio pellere, aut vinctam adstrictamque imperio tenere. Quæ publice aguntur, eo consilio magnam partem aguntur. Leges, administratio civitatum, expers religionis adolescentium institutio, spoliatio excidiumque ordinum religiosorum, eversio principatus civilis pontificum Romanorum, huc spectant omnia, incidere nervos institutorum Christianorum, Ecclesiæque Catholicæ et libertatem in angustum deducere, et jura cætera comminuere. So it is the custom and the wish in constitutions of this kind, which are now admired by many, either to expel the Church altogether, or to keep it bound and restricted as to its rule. Public acts in a great measure are framed with this design. Laws, the administration of states, the teaching of youth unaccompanied by religion, the spoliation and destruction of religious orders, the overturning of the civil principality of the Roman pontiffs, all have regard to this end; to emasculate Christian institutes, to narrow the liberty of the Catholic Church, and to diminish her other rights. Ejusmodi de regenda civitate sententias ipsa naturalis ratio convincit, a veritate dissidere plurimum.--Quidquid enim potestatis usquam est, a Deo tanquam maximo augustissimoque fonte proficisci, ipsa natura testatur. Natural reason itself convinces us that such opinions about the ruling of a state are very widely removed from the truth. Nature herself bears witness that all power of whatever kind ultimately emanates from God as its greatest and most Imperium autem populare, quod nullo ad Deum respectu, in multitudine inesse naturâ dicitur, si præclare ad suppeditandum valet blandimenta et flammas multarum cupiditatum, nulla quidem nititur ratione probabili, neque satis habere virium potest ad securitatem publicam quietamque ordinis constantiam. Revera his doctrinis res inclinavere usque eo, ut hæc a pluribus tamquam lex in civili prudentia sanciatur, seditiones posse jure conflari. Valet enim opinio, nihilo principes pluris esse, quam delectos quosdam qui voluntatem popularem exequantur: ex quo fit, quod necesse est ut omnia sint pariter cum populi arbitrio mutabilia, et timor aliquis turbarum semper impendeat. august fountain. Popular rule, however, which is said to be naturally in the multitude, without any regard to God, though it may excellently avail to supply the fire and attractiveness to many forms of covetousness, yet rests on no probable reason, nor can have sufficient strength to insure public security and the quiet permanence of order. Verily, things under the auspices of these doctrines have come to such a pass that many sanction this as a law in civil jurisprudence, that sedition may be raised lawfully. For the idea prevails that princes are really nothing but delegates to carry out the popular will; from which it follows of necessity that all things are equally liable to change at the people's will, and a certain fear of public disturbance is forever hanging over our heads. De religione autem putare, nihil inter formas dispares et contrarias interesse, hunc plane habet exitum, nolle ullam probare judicio, nolle usu. Atqui istud ab atheismo, si nomine aliquid differt, re nihil differt. Quibus enim Deum esse persuasum est, ii, modo constare sibi, nec esse perabsurdi velint, necessario intelligunt, usitatas in cultu divino rationes, quarum tanta est differentiæ maximisque etiam de rebus But to think with regard to religion that there is no difference between unlike and contrary forms, clearly will have this issue--an unwillingness to test any one form in theory and practice. This, if it differs from atheism in name, is in fact the same thing. Men who really believe in the existence of God, if they are to be consistent and not supremely ridiculous, will of necessity understand that different methods of divine worship involving dissimilitudo et pugna, æque probabiles, æque bonas, æque Deo acceptas esse omnes non posse. dissimilarity and conflict, even on the most important points, cannot be all equally probable, equally good, and equally accepted by God. Sic illa quidlibet sentiendi litterarumque formis quidlibet exprimendi facultas, omni moderatione posthabita, non quoddam est propria vi sua bonum, quo societas humana jure lætetur: sed multorum malorum fons et origo.--Libertas, ut quæ virtus est hominem perficiens, debet in eo quod verum sit, quodque bonum, versari: boni autem verique ratio mutari ad hominis arbitrium non potest, sed manet semper eadem, neque minus est quam ipsa rerum natura, incommutabilis. Si mens adsentiatur opinionibus falsis, si malum voluntas adsumat et ad id se applicet, perfectionem sui neutra consequitur, sed excidunt dignitate naturali et in corruptum ambæ delabuntur. Quæcumque sunt igitur virtuti veritatique contraria, ea in luce atque in oculis hominum ponere non est æquum; gratia tutelave legum defendere, multo minus. Sola bene acta vita via est in cælum, quo tendimus universi: ob eamque rem aberrat civitas a regula et præscriptione naturæ, si licentiam opinionum praveque factorum And thus that faculty of thinking whatever you like and expressing whatever you like to think in writing, without any thought of moderation, is not of its own nature a good in which human society can rightly rejoice, but on the contrary a fount and origin of many ills. Liberty, as being a virtue perfecting man, must have for its sphere the good and the true; but the true and the good cannot be changed at the pleasure of man, but remains ever the same, and is not less unchangeable than nature herself. If the mind assent to false opinions, if the will choose for itself evil, and apply itself thereto, neither attains its perfection, but both fall from their natural dignity, and both lapse by degrees into corruption. Whatever things, therefore, are contrary to virtue and truth, these it is no right to place in the light before the eyes of men, far less to defend by the favor and protection of the laws. A well-spent life is the only path to that heaven wither we all direct our steps; and on this account the State departs from the law and the ruling of nature if it allows license in tantum lascivire sinat, in impune liceat mentes a veritate, animos a virtute deducere. Ecclesiam vero, quam Deus ipse constituit ah actione vitæ excludere, a legibus, ab institutione adolescentium, a societate domestica, magnus et perniciosus est error. of opinion and of evil doing to run riot to such a degree as to lead minds astray with impunity from the truth, and hearts from the practice of virtue. But to exclude the Church which God himself has constituted from the business of life, from the laws, from the teaching of youth, from domestic society, is a great and pernicious error. Bene morata civitas esse, sublata religione, non potest: jamque plus fortasse quam oporteret, est cognitum, qualis in se sit et quorsum pertineat, illa de vita et moribus philosophia, quam civilem nominant. Vera est magistra virtutis et morum custos Ecclesia Christi: ea est, quæ incolumia tuetur principia unde officia ducuntur, propositisque causis ad honesti vivendum efficacissimis, jubet non solum fugere prave facta, sed regere motus animi rationi contrarios etiam sine affectu. A State cannot be well regulated when religion is taken away; and by this time more perhaps is known than need be of that philosophy of life and morals which men call civil--what its nature is, and what its results are. The Church of Christ is the true teacher of virtue and guardian of morals; it is she who keeps in safety the principles of duty, and by proposing most efficacious reasons for an honest life, bids us not only fly from wicked deeds, but rule the motions of the mind which are contrary to reason even though no act should follow. Ecclesiam vero in suorum officiorum munere potestati civili velle esse subjectam, magna quidem injuria, magna temeritas est. Hoc facto perturbatur ordo, quia quæ naturalia sunt præponuntur iis quæ sunt supra naturam: tollitur aut certe magnopere minuitur frequentia bonorum, quibus, si nulla re impediretur, communem To wish the Church in the discharge of her offices to be subject to the civil power is great rashness, great injustice. If this were done order would be disturbed, since things natural would thus be put before those which are above nature; a multitude of benefits, with which, if there were nothing to hinder her, the Church would enrich the life of vitam Ecclesia compleret: prætereaque via ad inimicitias munitur et certamina, quæ, quanquam utrique reipublicæ perniciem afferant, nimis sæpe eventus demonstravit. the community, either disappears or at all events is considerably diminished, and besides, a way is opened to enmities and conflicts--and how great the evils are that they have brought on both governments (the ecclesiastical and the civil) the course of history has too frequently shown. Hujusmodi doctrinas, quæ nec humanæ rationi probantur, et plurimum habent in civilem disciplinam momenti, Romani pontifices decessores nostri, cum probe intelligerent quid a se postularet apostolicum munus, impune abire nequaquam passi sunt. Sic Gregorius XVI per Encyclicas litteras hoc initio Mirari vos, die xv Augusti anno MDCCCXXXII, magna sententiarum gravitate ea perculit, quæ jam prædicabantur, in cultu divino nullum adhibere delectum oportere: integrum singulis esse, quod malint, de religione judicare: solam cuique suam esse conscientiam judicem: præterea edere quæ quisque senserit, itemque res moliri novas in civitate licere. De rationibus rei sacræ reique civilis distrahendis sic idem pontifex: "Neque lætiora et religioni et principatui ominari possemus ex eorum votis, qui Ecclesiam a regno separari, mutuamque imperii cum sacerdotio Such doctrines, which are not approved by human reason, and are of the greatest gravity as regards civil discipline, the Roman pontiffs, our predecessors--well understanding what the apostolic office required of them--by no means suffered to go without condemnation. Thus Gregory XVI., by Encyclical Letter beginning Mirari vos, of August 15, 1832, inveighed with weighty words against those doctrines which were already being preached, namely, that in divine worship no preference should be made; and that it was left to individuals to judge of religion according to their personal preferences, that each man's conscience was to himself his sole sufficient guide, and that it was lawful to promulgate whatsoever each man might think, and to make a revolution in the State. Concerning the reasons for the separation of Church and State, the same pontiff speaks thus: "Nor can we hope happier results either concordiam abrumpi discupiunt. Constat quippe pertimesci ab impudentissimæ libertatis amatoribus concordiam illam, quæ semper rei et sacræ et civili fausta, extitit et salutaris." for religion or government from the wishes of those who are eagerly desirous that the Church should be separated from the State, and the mutual good understanding of the sovereign secular power and the sacerdotal authority be broken up. It is evident that these lovers of most shameless liberty dread that concord which has always been fortunate and wholesome, both for sacred and civil interests." Non absimili modo Pius IX., ut sese opportunitas dedit, ex opinionibus falsis, quæ maxime valere coepissent, plures notavit, easdemque postea in unum cogi jussit, ut scilicet in tanta errorum colluvione haberent Catholici homines, quod sine offensione sequerentur. [380] To the like effect Pius IX., as opportunity offered, noted many false opinions which had begun to be of great strength, and afterwards ordered them to be collected together in order that in so great a conflux of errors Catholics might have something which they might follow without stumbling. Ex iis autem pontificum præscriptis illa omnino intelligi necesse est, ortum publicæ potestatis a Deo ipso, non a multitudine repeti oportere: seditionum licentiam cum ratione pugnare: officia From these decisions of the popes it is clearly to be understood that the origin of public power is to be sought from God himself and not from the multitude; that free play for sedition is repugnant to reason; religionis nullo loco numerare, vel uno modo esse in disparibus generibus affectos, nefas esse privatis hominibus, nefas civitatibus: immoderatam sentiendi sensusque palam jactandi potestatem non esse in civium juribus neque in rebus gratia patrocinioque dignis ulla ratione ponendam.--Similiter intelligi debet, Ecclesiam societatem esse, non minus quam ipsum civitatem, genere et jure perfectam: neque debere, qui summam imperii teneant, committere ut sibi servire aut subesse Ecclesiam cogant, aut minus esse sinant ad suas res agendas liberam, aut quicquam de ceteris juribus detrahant, quæ in ipsam a Jesu Christo collata sunt. that it is a crime for private individuals and a crime for States to make no account of the duties of religion, or to treat different kinds of religion in the same way; that the uncontrolled power of thinking and publicly proclaiming one's thoughts has no place among the rights of citizens, and cannot in any way be reckoned among those things which are worthy of favor or defense. Similarly it ought to be understood that the Church is a society, no less than the State itself, perfect in kind and right, and that those who exercise sovereignty ought not to act so as to compel the Church to be their slave or subject, or suffer her to have less than liberty to transact her own affairs, or detract aught from the other rights which have been conferred upon her by Jesus Christ. In negotiis autem mixti juris, maxime esse secundum naturam itemque secundum Dei consilia non secessionem alterius potestatis ab altera, multoque minus contentionem, sed plane concordiam, eamque cum caussis proximis cengruentem, quæ caussæ utramque societatem genuerunt. That in matters, however, of mixed jurisdiction, it is in the highest degree in accordance with nature and also with the counsels of God--not that one power should secede from the other, still less come into conflict, but that that harmony and concord should be preserved which is most akin to the proximate cause and end of both societies. Hæc quidem sunt, quæ de constituendis temperandisque civitatibus These, then, are the things taught by the Catholic Church concerning ab Ecclesia Catholica præcipiuntur.--Quibus tamen dictis decretisque si recte dijudicare velit, nulla per se reprehenditur ex variis reipublicæ formis, ut quæ nihil habent, quod doctrinæ Catholicæ repugnet, eædemque possunt, si sapienter adhibeantur et juste, in optimo statu tueri civitatem.--Immo neque illud per se reprehenditur, participem plus minus esse populum reipublicæ: quod ipsum certis in temporibus certisque legibus potest non solum ad utilitatem, sed etiam ad officium pertinere civium.--Insuper neque caussa justa nascitur, ut Ecclesiam quisquam criminetur, aut esse in lenitate facilitateque plus æquo restrictam, aut ei, quæ germana et legitima sit, libertati inimicam.--Revera si divina cultus varia genera eodem jure esse quo veram religionem, Ecclesia judicat non licere, non ideo tamen eos damnat rerum publicarum moderatores, qui magni alicujus aut adipiscendi boni, aut prohibendi caussa mali, moribus atque usu patienter ferunt, ut ea habeant singula in civitatem locum.--Atque illud quoque magnopere cavere Ecclesia solet ut ad amplexandam fidem Catholicam nemo invitus cogatur, quia quod sapienter Augustinus monet, credere the constitution and government of States. Concerning these sayings and decrees, if a man will only judge dispassionately, no form of government is, per se, condemned so long as it has nothing repugnant to Catholic doctrine, and is able, if wisely and justly administered, to preserve the State in the best condition. Nor is it, per se, to be condemned whether the people have a greater or less share in the government; for at certain times and with the guarantee of certain laws, such participation may appertain, not only to the usefulness, but even to the duty of the citizens. Moreover, there is no just cause why any one should condemn the Church as being too restricted in gentleness, or inimical to that liberty which is natural and legitimate. In truth, though the Church judges it not lawful that the various kinds of divine worship should have the same right as the true religion, still it does not therefore condemn those governors of States who, for the sake of acquiring some great good, or preventing some great ill, patiently bear with manners and customs so that each kind of religion has its place in the State. Indeed, the Church is wont diligently to take heed that no one be compelled against his will to embrace the Catholic non potest homo nisi volens. [381] faith, for, as Augustin wisely observes, "no one can believe if he is not willing." [382] Simili ratione nec potest Ecclesia libertatem probare eam, quæ fastidium gignat sanctissimarum Dei legum, debitamque potestati legitimæ obedientiam exuat. Est enim licentia verius, quam libertas rectissimeque ab Augustino libertas perditionis, [383] a Petro Apostolo velamen malitiæ [384] appellatur: immo, cum sit præter rationem, vera servitus est: qui, enim, facit peccatum, servus est peccati. [385] Contra illa germana est atque expetenda libertas quæ, si privatim spectetur, erroribus et cupiditatibus teterrimis dominis hominem servire non sinit: si publice, civibus sapienter præest, facultatem augendorum commodorum large ministrat: remque publicam ab alieno arbitrio defendit.--Atqui honestam hanc et homine dignam libertatem, Ecclesia probat omnium maxime, eamque ut tueretur in populis firmam atque integram eniti et contendere nunquam destitit. For a similar reason the Church cannot approve of that liberty which generates a contempt of the most sacred laws of God and puts away the obedience due to legitimate power. For this is license rather than liberty, and is most correctly called by Augustin "the liberty of perdition;" [386] by the Apostle Peter, "a cloak for malice," [387] indeed, since it is contrary to reason, it is a true servitude, for "Whosoever committeth sin is the servant of sin." [388] On the other hand, that is the genuine and desirable liberty which, if it be considered in relation to the individual, suffers not men to be the slaves of errors and evil desires, the worst of masters; and, in relation to the State, presides wisely over the citizens, greatly facilitates the increase of public advantages, and defends the public interest from alien rule. This blameless liberty, worthy of man, the Church approves above all, and has never ceased striving and contending to keep sound and whole among the people. Revera quæ res in civitate plurimum ad communem salutem possunt: quæ sunt contra licentiam In very truth whatever things in the State chiefly avail for the common safety; whatever have been principum populo male consulentium utiliter institutæ: quæ summam, rempublicam vetant in municipalem, vel domesticam rem importunius invadere: quæ valent ad decus, ad personam hominis, ad æquabilitatem juris in singulis civibus conservandam, earum rerum omnium Ecclesiam Catholicam vel inventricem, vel auspicem, vel custodem semper fuisse superiorum ætatum monumenta testantur. usefully instituted against the license of princes who have not their people's good at heart; whatever forbid the intervention of the supreme authority in municipal or domestic affairs; whatever avail to preserve the dignity of man and his personal rights, or to maintain the equality of rights in individual citizens, of all these things the monuments of former ages declare the Catholic Church to have been either the author, the promoter, or the perpetual guardian. Sibi igitur perpetuo consentiens, si ex altera parte libertatem respuit immodicam quæ et privatis et populis in licentiam vel in servitutem cadit, ex altera volens et libens amplectitur res meliores, quas dies afferat, si vere prosperitatem contineant hujus vitæ, quæ quoddam est velut stadium ad alteram eamque perpetuo mansuram. Ever therefore consistent with herself, if on the one hand she rejects immoderate liberty, which both in the case of individuals and peoples results in license or in servitude; on the other she willingly and with pleasure embraces those happier circumstances which the age brings if they truly contain the prosperity of this life, which is, as it were, a stage in the journey to that other which is to endure everlastingly. Ergo quod inquiunt Ecclesiam recentiori civitatem invidere disciplinæ, et quæcumque horum temporum ingenium peperit, omnia promiscue repudiare, inanis est et jejuna calumnia. Insaniam quidem repudiat opinionum: improbat nefaria seditionum studia illumque nominatim habitum animorum, Therefore when men say that the Church views with disfavor all modern statecraft, and repudiates without distinction all modern progress, it is an empty and contemptible calumny. She does, indeed, repudiate the madness of opinion; she reprobates the wicked plans of sedition, and especially that habit of morum, in quo initia perspiciuntur voluntarii discessus a Deo: sed quia omne, quod verum est, a Deo proficisci necesse est, quidquid, indagando, veri attingatur, agnoscit Ecclesia velut quoddam divinæ mentis vestigium. Cumque nihil sit in rerum natura veri, quod doctrinis divinitus traditis fidem abroget, multa quæ adrogent, omnisque possit inventio veri ad Deum ipsum vel cognoscendum vel laudandum impellere, idcirco quidquid accedat ad scientiarum fines proferendos, gaudente et libente Ecclesia semper accedet: eademque studiose, ut solet, sicut alias disciplinas, ita illas etiam fovebit ac provehet, quæ positæ sunt in explicatione naturæ. Quibus in studiis, non adversatur Ecclesia si quid mens repererit novi: non repugnat quin plura quærantur ad decus commoditatemque vitæ: immo inertiæ desidiæque inimica, magnopere vult ut hominum ingenia uberes ferant exercitatione et cultura fructus: incitamenta præbet ad omne genus artium atque operam: omniaque harum rerum studia ad honestatem salutemque virtute sua dirigens impedire nititur, quominus a Deo bonisque cælestibus sua hominem intelligentia atque industria deflectat. mind in which the beginnings of a voluntary departing from God are visible; but since every true thing must necessarily proceed from God, whatever of truth is by search attained, the Church acknowledges as a certain token of the divine mind. And since there is no truth in the world which can take away belief in the doctrines divinely handed down and many things which confirm it, and since every finding of truth may impel man to the knowledge or praise of God himself, therefore whatever may happen to extend the range of knowledge, the Church will always willingly and joyfully accept; and she will, as is her wont in the case of other studies, steadily encourage and promote those also which are concerned with the investigation of nature. If the mind finds anything new in them, the Church offers no opposition; she fights, not against the search after more things for the grace and convenience of life--nay, a very foe to inertness and sloth, she earnestly wishes that the talents of men should, by being cultivated and exercised, bear still richer fruits; she offers inducements to every sort of art and craft, and directing by her own innate worth all the pursuits of these things to virtue and salvation, she strives to save man's own intelligence Sed hæc tametsi plena rationis et consilii, nimis probantur hoc tempore, cum civitates non modo recusant sese ad Christianæ sapientiæ referre formam, sed etiam videntur quotidie longius ab ea velle discedere. and industry from turning him away from God and the good things of heaven. But these things, although full of reasonableness and foresight, are not so well approved of in these days, when States not only refuse to defer to the laws of Christian wisdom, but seem even to wish to depart each day farther from them. Nihilominus quia in lucem prolata veritas solet sua sponte late fluere, hominumque mentes sensim pervadere, idcirco nos conscientia maximi sanctissimique officii, hoc est apostolica, qua fungimur ad gentes universas, legatione permoti, ea quæ vera sunt, libere, ut debemus, eloquimur; non quod non perspectam habeamus rationem temporum, aut repudianda ætatis nostræ honesta atque utilia incrementa putemus, sed quod rerum publicarum tutiora ab offensionibus itinera ac firmiora fundamenta vellemus: idque incolumi populorum germana libertate; in hominibus enim mater et custos optima libertatis veritas est: Veritas liberabit vos. [389] Nevertheless, because truth brought to light is wont of its own accord to spread widely, and by degrees to pervade the minds of men, we, therefore, moved by the consciousness of our exalted and most sacred office, that is our apostolic commission to all nations, speak the truth freely as we ought to speak: not that we have no perception of the spirit of the times, or that we think the honest and useful improvements of our age are to be repudiated, but because we would wish the highways of public affairs to be safer from attacks, and their foundations more stable, and that without detriment to the true freedom of the peoples; for amongst men the mother and best guardian of liberty is truth: "The truth shall make you free." [390] Itaque in tam difficili rerum cursu Catholici homines, si nos, ut oportet, audierint, facile videbunt Therefore at so critical a juncture of events, Catholic men, if, as it behooves them, they will listen to us, quæ sua cujusque sint tam in opinionibus, quam in factis officia.--Et in opinando quidem, quæcumque pontifices Romani tradiderint vel tradituri sunt, singula necesse est et tenere judicio stabili comprehensa, et palam, quoties res postulaverit, profiteri, ac nominatim de iis, quas libertates vocant novissimo tempore quæsitas, oportet Apostolicæ Sedis stare judicio, et quod ipsa senserit, idem sentire singulos. Cavendum, ne quem fallat honesta illarum species: cogitandumque quibus ortæ initiis, et quibus passim sustententur atque alantur studiis. Satis jam est experiendo cognitum, quarum illæ rerum effectrices sint in civitate eos quippe passim genuere fructus, quorum probos viros et sapientes jure poeniteat. will easily see what are their own and each other's duties in matters of opinion as well as of action. And as regards opinion, it is necessary both to hold all things whatsoever the Roman pontiffs have delivered, or shall hereafter deliver, with firm grasp and clear apprehension, and also as often as occasion demands openly to profess the same. And, to give an instance, concerning those things which are called recently acquired liberties, it is proper to stand by the judgment of the Apostolic See, and for every one to hold what she holds. Take care lest any man be deceived by the honest outward appearance of these things; and think of the beginnings from which they are sprung; and by what desires they are sustained and fed in divers places. It is now sufficiently known by experience what they produce in the State; for in many a place they have borne fruit, over which wise and good men justly grieve. Si talis alicubi aut reapse sit, aut fingatur cogitatione civitas quæ Christianum nomen insectetur proferre et tyrannice, cum eaque conferatur genus id reipublicæ recens, de quo loquimur, poterit hoc videri tolerabilius. Principia tamen, quibus nititur, sunt profecto ejusmodi, sicut ante diximus, ut If there were in any place a State, either actual or hypothetical, that wantonly and tyrannically waged war upon the Christian name, and if such a modern kind of State as we are speaking of were compared with it, it is possible that this might be considered more tolerable; yet the principles per se ipsa probari nemini debeant. upon which it rests are absolutely such that, of themselves, they ought to be approved by no men. Potest tamen aut in privatis domesticisque rebus, aut in publicis actio versari. Privatim quidem primum officium est, præceptis evangelicis diligentissime conformare vitam et mores, nec recusare si quid Christiana virtus exigat ad patiendum tolerandumque paulo difficilius. Debent præterea singuli Ecclesiam sic diligere, ut communem matrem: ejusque et jura salva velle: conarique ut ab iis in quos quisque aliquid auctoritate potest, pari pietate colatur atque ametur. Now the field of human conduct may lie either in private and domestic or in public affairs. In private life the first duty is to conform one's life and manners to the precepts of the Gospel, and not to refuse if Christian virtue requires of us to bear something more difficult than usual. Moreover, individuals are bound to love the Church as their common mother; to keep her laws obediently; to give her the service of due honor, and wish her rights respected, and endeavor to have her fostered and beloved with like piety by those over whom they may exercise authority. Illud etiam publicæ salutis interest, ad rerum urbanarum administrationem conferre sapienter operam: in eaque studere maxime et efficere, ut adolescentibus ad religionem, ad probos mores informandis ea ratione, qua æquum est Christianis, publice consultum sit: quibus ex rebus magnopere pendet singularum salus civitatum. It is also of great importance to the public welfare diligently and wisely to give attention to education and culture; to bestow careful attention upon them, and to take effectual care that public provision be made for the training of youth in religion and morality, as Christians are bound to provide; for upon these things depend very much the welfare of every State. Item Catholicorum hominum operam ex hoc tanquam angustiore campo longius excurrere, ipsamque summam rempublicam complecti, And further, to speak generally, it is useful and honorable for the attention of Catholic men to pass beyond this narrower field, and to embrace generatim utile est atque honestum. Generatim eo dicimus quia hæc præcepta nostra gentes universas attingunt. Ceterim potest alicubi accidere, ut, maximis justissimisque de causis, rempublicam capessere, in muneribusque politicis versari, nequaquam expediat. Sed generatim, ut diximus, nullam velle rerum publicarum partem attingere tam esset in vitio, quam nihil ad communem utilitatem afferre studii, nihil operæ: eo vel magis quod Catholici homines ipsius, quam profitentur admonitione doctrinæ, ad rem integre et ex fide gerendam impelluntur. Contra ipsis otiosis, facile habenas accepturi suntii quorum opiniones spem salutis haud sane magnam afferant. Idque esset etiam cum pernicie conjunctum Christiani nominis: propterea quod plurimum possent qui male essent in Ecclesiam animati: minimum qui bene. every branch of public administration. Generally, we say, because these our precepts reach unto all the nations. But it may happen in some particular place, for the most urgent and just reasons, that it is by no means expedient to engage in public affairs, or to take an active part in political functions. But generally, as we have said, to wish to take no part in public affairs would be wrong in proportion as it contributed neither thought nor work to the common weal; and the more so on this account, because Catholic men are bound by the admonitions of the doctrine which they profess, to do what has to be done with integrity and with faith. If, on the contrary, they are idle, those whose opinions assuredly do not give any great hope of safety will easily get possession of the reins of government. This would be attended with danger to the Christian name, because they who are badly disposed towards the Church would become most powerful; and those least powerful who are well disposed. Quamobrem perspicuum est, ad rempublicam adeundi causam esse justam Catholicis: non enim adeunt, neque adire debent ob eam causam, ut probent quod est hoc tempore in rerum publicarum rationibus non honestum; sed ut Wherefore it is evident there is just cause for Catholics to undertake the conduct of public affairs; for they do not assume these responsibilities in order to approve of what is not lawful in the methods of government at this time; but in has ipsas rationes, quoad fieri potest, in bonum publicum transferant sincerum atque verum, destinatum animo habentes, sapientiam virtutemque Catholicæ religionis, tanquam saluberrimum succum ac sanguinem, in omnes reipublicæ venas inducere. order that they may turn these very methods, as far as may be, to the unmixed and true public good, holding this purpose in their minds, to infuse into all the veins of the commonwealth the most healthy sap and blood as it were--the wisdom and virtue of the Catholic religion. Haud aliter actum in primis Ecclesiæ ætatibus. Mores enim et studia ethnicorum quam longissime a studiis abhorrebant moribusque evangelicis: Christianos tamen cernere erat in media superstitione incorruptos semperque suî similes animose, quacumque daretur aditus, inferre sese. Fideles in exemplum principibus, obedientesque, quoad fas esset, imperio legum, fundebant mirificum splendorem sanctitatis usquequaque, prodesse studebant fratribus, vocare ceteros ad sapientiam Christi, cedere tamen loco atque emori fortiter parati, si honores, si magistratus, si imperia retinere, incolumi virtute nequivissent. Such was the course adopted in the first ages of the Church. For the ways and aspirations of the heathen were as widely divergent as possible from the ways and aspirations of the Gospel; yet Christians were seen to be incorrupt in the midst of superstition, and always true to themselves, entering with spirit every walk in life which was open to them. Models of fidelity to their princes, obedient, where lawful, to the sovereign power, they exhibited the wonderful splendor of holiness everywhere; they sought the good of their neighbor, and to call others to the wisdom of Christ; bravely prepared to renounce public life, and even to die, if it was impossible for them to retain their offices, or magistracies, or commands with unsullied virtue. Qua ratione celeriter instituta Christiana non modo in privatas domos, sed in castra, in curiam, in ipsam regiam invexere. "Hesterni sumus, et vestra omnia implevimus, And thus Christian customs soon found their way, not only into private houses, but into the camp, the senate, and even the imperial palace. "We are of yesterday urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum, forum," [391] ita ut fides Christiana, cum evangelium publice profiteri lege licuit, non in cunis vagiens, sed adulta et jam satis firma in magna civitatum parte apparuit. and we have filled all that you have, cities, great tenements, military stations, municipalities, councils, the very camps, the rank and file of the army, the officerships, the palace, the senate, the forum," [392] so that the Christian faith, as soon as it was lawful to profess the Gospel publicly, was manifest at once in a great part of the empire, no longer as a babe crying in its cradle, but grown up to robust manhood. Jamvero his temporibus consentaneum est, hæc majorum exempla renovari.--Catholicos quidem, quotquot digni sunt eo nomine, primum omnium necesse est amantissimos Ecclesiæ filios et esse et videri velle: quæ res nequeant cum hac laude consistere, eas sine cunctatione respuere: institutis populorum, quantum honeste fieri potest, ad veritatis justitiæque patrocinium uti: elaborare, ut constitutum naturæ Deique lege modum libertas agendi ne transiliat: dare operam ut ad eam, quam diximus, Christianam similitudinem et formam omnis respublica traducatur. Now in these times it is desirable to renew these examples of our forefathers. Catholics indeed, as many as are worthy of the name, must before all things be, and be willing to be seen to be, most loving sons of the Church; whatsoever is inconsistent with this good report, they must without hesitation reject; they must use popular institutions as far as honestly can be to the advantage of truth and justice; they must take care that liberty of action shall not transgress the bounds ordained by the law of nature and God; and so work that the whole of public life shall be transformed into what we have called a Christian image and likeness. Harum rerum adipiscendarum ratio constitui uno certoque modo haud commode potest cum debeat singulis locis temporibusque, quæ The means to these ends can scarcely be laid down upon one uniform plan, since they must suit places and times very different from sunt multum inter se disparia, convenire. Nihilominus conservanda in primis est voluntatum concordia, quærendaque agendorum similitudo. Atque optime utrumque impetrabitur, si prescripta Sedis Apostolicæ legem vitæ singuli putent, atque Episcopis obtemperent, quos Spiritus Sanctus posuit regere Ecclesiam Dei. [393] each other. Nevertheless, in the first place, let concord of wills be preserved and unity of aim be maintained. And each will be best attained if all consider the admonitions of the Apostolic See a law of conduct, and obey the bishops whom "the Holy Spirit has placed to rule the Church of God." [394] Defensio quidem Catholici nominis necessario postulat ut in profitendis doctrinis, quæ ab Ecclesia traduntur una sit omnium sententia, et summa constantia, et hac ex parte cavendum ne quis opinionibus falsis aut ullo modo conniveat, aut mollius resistat, quam veritas patiatur. De iis quæ sunt opinabilia, licebit cum moderatione studioque indagandæ veritatis disputare, procul tamen suspicionibus injuriosis, criminationibusque mutuis.--Quam ob rem ne animorum conjunctio criminandi temeritate dirimatur, sic intelligant universi: integritatem professionis Catholicæ consistere nequaquam posse cum opinionibus ad naturalismum vel rationalismum accedentibus, quarum summa est tollere funditus instituta Christiana, hominisque stabilire in societate principatum posthabito Deo. The defence of the Catholic name, indeed, of necessity demands that in the profession of doctrines which are handed down by the Church the opinion of all shall be one, and their constancy perfect, and under this head care must be taken that no one connives in any degree at false opinions or resists with less vigor than truth requires. Concerning those things which are matters of opinion, it will be lawful to hold different views with moderation and with a desire of investigating the truth, without injurious suspicions and mutual incriminations. For which purpose, lest unity of spirit be broken by temerity of accusation, let all understand that integrity of the Catholic profession can by no means be reconciled with any opinions approaching naturalism or rationalism, whose sum total is the uprooting of Christian institutions altogether, and the establishment of the supremacy of man upon the dethronement of God. Pariter non licere aliam officii formam privatim sequi, aliam publice, ita scilicet ut Ecclesiæ auctoritas in vita privata observetur, in publica respuatur. Hoc enim esset honesta et turpia conjungere, hominemque secum facere digladiantem, cum contra debeat sibi semper constare, neque ulla in re ullove in genere vitæ a virtute Christiana deficere. Likewise it is unlawful to follow one line of duty in private and another in public, so that the authority of the Church shall be observed in private, and spurned in public. For this would be to join together things honest and disgraceful, and to make a man play a game of fence with himself, when on the contrary he ought always to be consistent, and never in any the least thing or any rank of life decline from Christian virtue. Verum si quæratur de rationibus mere politicis, de optimo genere reipublicæ, de ordinandis alia vel alia ratione civitatibus, utique de his rebus potest honesta esse dissensio. Quorum igitur cognita ceteroqui pietas est, animusque decreta Sedis Apostolicæ obedienter accipero paratus, iis vitio verti dissentaneum de rebus, quas diximus sententiam, justitia non patitur: multoque est major injuria, si in crimen violatæ suspectæve fidei Catholicæ, quod non semel factum dolemus, adducantur. But if it be a question of principles merely political, concerning the best form of government, of civil regulations of one kind or another, concerning these things, of course, there is room for disagreement without harm. Those whose piety, therefore, is known on other accounts, and whose minds are ready to accept the decrees of the Apostolic See, justice will not allow to be reproached because they differ on these subjects; and much greater is the injury if they are charged with having violated the Catholic faith, or being of doubtful orthodoxy--a thing we have had to deplore more than once. Omninoque istud præceptum teneant qui cogitationes suas solent mandare litteris, maximeque ephemeridum And let all hold this precept absolutely who are wont to commit their thoughts to writing, especially auctores. In hac quidem de rebus maximis contentione nihil est intestinis concertationibus, vel partium studiis relinquendum loci, sed conspirantibus animis studiisque id debent universi contendere, quod est commune omnium propositum, religionem remque publicam conservare. Si quid igitur dissidiorum antea fuit, oportet voluntaria quadam oblivione conterere: si quid temere, si quid injuria actum, ad quoscumque demum ea culpa pertineat, compensandum est caritate mutua, et præcipuo quodam omnium in Apostolicam Sedem obsequio redimendum. journalists and writers for the press. In this contention for the highest things no room should be left for intestine conflicts or the greed of parties, but let all, uniting together, seek the common object of all, the preservation of religion and the commonwealth. If, therefore, there have been dissensions, let them be obliterated in willing forgetfulness; if there has been anything rash, anything injurious, to whomsoever this fault belongs let reparation be made by mutual charity, and especially by obedience to the Apostolic See. Hac via duas res præclarissimas Catholici consecuturi sunt: alteram, ut adjutores sese impertiant Ecclesiæ in conservanda propagandaque sapientia Christiana: alteram ut beneficio maximo afficiant societatem civilem, cujus malarum doctrinarum cupiditatumque caussa, magnopere periclitatur salus. In this way Catholics will obtain two things that are most excellent: one that they will make themselves helps to the Church in preserving and propagating Christian knowledge; the other that they will benefit civil society, whose safety is gravely compromised by evil doctrines and inordinate cupidity. Hæc quidem, Venerabiles Fratres, habuimus, quæ universis Catholici orbis gentibus traderemus de civitatum constitutione Christiana, officiisque civium singulorum. These then, Venerable Brethren, are the teachings that we have had to transmit to all nations of the Catholic world concerning the Christian constitution of States and the duties of individual citizens. Ceterum implorare summis precibus But it behooves us to implore oportet cæleste presidium, orandusque Deus, ut hæc, quæ ad ipsius gloriam communemque humani generis salutem cupimus et conamur, optatos ad exitus idem ipse perducat, cujus est illustrare hominum mentes, permovere voluntates. Divinorum autem beneficiorum auspicium, et paternæ benevolentiæ Nostræ testem vobis, Venerabiles Fratres, et clero populoque universo vestræ fidei vigilantiæque commisso apostolicam benedictionem peramanter in Domino impertimus. with most earnest prayers the protection of Heaven, and to beseech almighty God, whose alone it is to enlighten the minds of men and move their wills, himself to bring these our longing and efforts for his glory and for man's salvation to the issue that we hope for. As a pledge of the divine favors, and in witness of our paternal benevolence to you, Venerable Brethren, to the clergy, and to all the people committed to your faith and vigilance, we lovingly bestow in the Lord the apostolic benediction. Datum Romæ apud S. Petrum die 1 novembris anno MDCCCLXXXV, pontificatus nostri anno octavo. Given in Rome, at St. Peter's, on the first day of November, in the year of our Lord MDCCCLXXXV, of our pontificate the eight. LEO PP. XIII. LEO PP. XIII. NOTE. The Encyclical of 1888. In a more recent Encyclical, "Libertas præstantissimum naturæ donum," issued June 20, 1888, Leo XIII.--one of the wisest, most moderate, and most liberal popes of modern times--reiterates the same doctrine on civil government, liberty, and the relation of Church and State, even more strongly than in the bull of 1885. He begins by praising liberty as the most excellent gift of nature, which belongs only to intellectual or rational beings, but he makes true liberty to consist in submission to the will of God, as expressed in an infallible Church with an infallible head. He severely condemns what he calls the modern liberties (1) of worship, (2) of speech and of the press, (3) of teaching, and (4) of conscience, because they tacitly assume the absence of truth as the law of our reason, and of authority as the law of our will. He first misstates the liberal theory, which he seems to know only in the form of infidel radicalism, and then denounces it. In the same document the pope incidentally calls the separation of Church and State "a pernicious maxim." [395] And he concludes: "From what has been said, it follows that it is in no way lawful to demand to defend, or to grant, promiscuous freedom of thought, of speech, of writing, or of religion, as if they were so many rights which nature had given to man." Cardinal Manning, in a preface to the English translation of this Encyclical, [396] fully approves of its sentiments, and predicts that "the pontificate of Leo XIII. will be known in history as the time when, upon a world torn and tossed by anti-Christian and anti-social revolutions, the abundant seeds of divine truths sown broadcast revived the conscience of Christendom." He also predicts that the two Encyclical letters of 1885 and 1888 "will be recorded as the pronouncements which have vindicated the political order of society from confusion, and the liberty of men from the license of liberalism." But we venture to say that Pope Pius IX. (by the Syllabus of 1864) and Pope Leo XIII. (by these two Encyclicals) have seriously injured the cause of the Roman Church by placing her in open antagonism to the irresistible progress of history, which is a progress of liberty. By declaring the separation of Church and State "a pernicious maxim," Leo XIII. has unwisely as well as unjustly condemned the Constitution of the United States, which makes such separation the law of the land, not from indifference or hostility to religion, but from respect for religion, and which secures to the Roman Catholic Church a greater amount of liberty and prosperity than she enjoys in Italy or Spain or Austria or France or Mexico or Brazil. American Roman Catholics generally are well satisfied with the freedom they enjoy. The highest American dignitary of that Church, Cardinal Gibbons, of Baltimore, who attended the centennial celebration of the Constitution at Philadelphia, September, 1887, said in his letter of acceptance: "The Constitution of the United States is worthy of being written in letters of gold. It is a charter by which the liberties of sixty millions of people are secured, and by which, under Providence, the temporal happiness of countless millions yet unborn will be perpetuated." The crowning feature of the American Constitution is contained in the First Amendment, which forbids Congress to establish any Church as a state religion, and to prohibit the free exercise of religion. This is the magna charta of religious liberty within the jurisdiction of the United States. __________________________________________________________________ [336] Rom. xiii. 3. [337] Rom. xiii. 3. [338] Sap. (Wisd.) vi. 7. [339] Sap. (Wisd.) vi. 7. [340] Rom. xiii. 1. [341] Rom. xiii. 1. [342] Rom. xiii. 2. [343] Rom. xiii. 2. [344] John xx. 21. [345] Matt. xxviii. 20. [346] John xx. 21. [347] Matt. xxviii. 20. [348] John x. 10. [349] Mark xvi. 15. [350] John x. 10. [351] Mark xvi. 15. [352] Matt. xvi. 19. [353] John xxi. 16, 17. [354] Luke xxii 32. [355] Matt. xvi. 19. [356] John xxi. 16, 17. [357] Luke xxii 32. [358] Matt. xxviii. 18-20. [359] Matt. xviii. 17. [360] 2 Cor. x. 6. [361] 2 Cor. xiii. 10. [362] Matt. xxviii. 18-20. [363] Matt. xviii. 17. [364] 2 Cor. x. 6. [365] 2 Cor. xiii. 10. [366] Acts v. 29. [367] Acts v. 29. [368] Rom. xiii. 1. [369] Rom. xiii. 1. [370] [Comp. Matt. xxii. 21.] [371] [Comp. Matt. xxii. 21.] [372] Sacr. Imp. ad Cyrillum Alexandr. et Episcopos. metrop.--Conf. Labbeum Collect. Conc., T. iii. [373] Sacr. Imp. ad Cyrillum Alexandr. et Episcopos. metrop.--Conf. Labbeum Collect. Conc., T. iii. [374] De Moribus Cath., cap. xxx. n. 63. [375] De Moribus Cath., cap. xxx. n. 63. [376] Epist. cxxxviii (al. 5) ad Marcellinum, cap. ii. n. 51. [377] Epist. cxxxviii (al. 5) ad Marcellinum, cap. ii. n. 51. [378] Ep. ccxxxviii. [379] Ep. ccxxxviii. [380] Earum nonnullas indicare sufficiat. Prop. XIX.--Ecclesia non est vera perfectaque societas plane libera, nec pollet suis propriis et constantibus juribus sibi a divino suo fundatore collatis, sed civilis potestatis est definire quæ sint Ecclesiæ jura ac limites, intra quos eadem jura exercere queat. Prop. XXXIX.--Reipublicæ status utpote omnium jurium origo et fons, jure quodam pollet nullis circumscripto limitibus. Prop. LV.--Ecclesia a statu, statusque ab Ecclesia sejungendus est. Prop. LXXIX.-- ... Falsum est, civilem cujusque cultus libertatem, itemque plenam potestatem omnibus attributam quaslibet opioniones cogitationesque palam publiceque manifestandi, conducere ad populorum mores animosque facilius corrumpendos, ac indifferentismi pestem propagandam. [381] Tract. xxvi., in Joan. n. 2. [382] Tract. xxvi., in Joan. n. 2. [383] Epist. cv. ad Donatistas. cap. ii. n. 9. [384] 1 Peter ii. 16. [385] John viii. 34. [386] Epist. cv. ad Donatistas. cap. ii. n. 9. [387] 1 Peter ii. 16. [388] John viii. 34. [389] John viii. 32. [390] John viii. 32. [391] Tertull. Apol. n. 17. [392] Tertull. Apol. n. 17. [393] Acts xx. 28. [394] Acts xx. 28. [395] " Perniciosa sententia de rationibus ecclesiæ a republica disparandis. " [396] Published in London, Burns & Oates, and in New York by the Cath. Pub. Society. The Latin text is printed in Acta Sanctæ Sedis, ed. by Pennachi and Piazzesi, vol. xx., Rom. (S. C. De Propaganda Fidei), pp. 593-613. __________________________________________________________________ APPENDIX II. __________________________________________________________________ Facsimiles of the Oldest Manuscripts of the Athanasian Creed and the Apostles' Creed. We present here a reproduction, on a small scale, of the Athanasian Creed and the Apostles' Creed from the Utrecht Psalter, which was brought prominently to light in 1873, in connection with the Anglican controversy on the Athanasian Creed, and photographed in London, 1875. See Vol. I, p. 37, note, and Vol. II., pp. 66-71. It is the oldest copy known of these important documents. Between the two is a rude picture of the last judgment, which could not be well reproduced, and is unnecessary for our purpose. The Athanasian Creed. incipitfidescatho ljcaco Quicuquevult unaestdivinitasae similiteromnipotens salvusesseanteomnia qualisgloriacoaet pater/omnipotensfi opusestutteneatcatho namaiestas; liusomnipotensetspsscs licamfidem; qualispatertalisfilius Ettaminnontresomni quamnisiquisqueinte talisetspiritusscs; potetentessedunusomps/ graminviolatamque Jncreatuspaterincre Itadspaterdsfilius servaveritabsquedu atusfilius/increatus dsetspiritusscs/ bioinaeternumperibit etspiritusscs; Ettamennontresdii/ Fidesautemcatholica Inmensuspaterinmen sedunusestds/ haecestutunumdmin susfilius/inmensus Itadnspater/dnsfilius trinitate/ettrinita etspiritusscs; dnsetspiritusscs/ teminunitatevenere AeternusPateraeter Ettamennontresdni/ mur. nusfiliusaeternus sedunusestdns/ nequeconfundentes etspiritusscs; Quiasicutsingillatim personasnequesubstan Ettaminnontresaetni/ unamquamquepersona tiamseparantes; sedunusaeternus; dmetdnmconfiterixtia aliaestenimpersona Sicutnontresincreati naveritateconpellimur patrisaliafiliialia nectresinmensisedu Itatresdeosauttres spssci; nusincreatusetunus dominosdicerecatho sedpatrisetfilietspssci inmensus/ licareligioneprohibe mur pateranulloestfactus/ dat, estxps; neccreatusnecgenitus estergofidesrectautcre quipassusestprosaluta filiusapatresoloest/ damusetconfiteamur/ nostradescenditadin nonfactus/neccreatus/ quiadnsnosterihsxps ferostertiadieresur sedgenitus; defilius´deethomoest; rexitamortuis; spsscsapatreetfilionon dsestexsubstantiapatris ascenditadcaelossedet factusneccreatusnecge antesaeculagenitus/ addexteramdepatris nitussedprocedens; ethomoestexsubstan omnipotentis: unusergopaternontres tiamatrisinsaeculo indeventurusiudicare patresunusfiliusnon natus; vivosetmortuos; tresfiliiunusspsscs perfectusd´sperfectusho adcuiusaduentumom nontresspssci; moexanimarationali neshominesresurgere etinhactrinitatenihil ethumanacarnesub habentcumcorporibus priusautposterius/ni sistens; suis; hilmaiusautminus; aequalispatri secun etredditurisuntdefac sedtotetrespersonaeco dumdivinitatem/ tispropriisrationem aeternaesibisunt·et minorpatresecundu etquibonaegerunt coaequales; humanitatem; ibuntinvitamaeterna itautperomniasicutia quilicetdssitethomo/ etquimalaignem supradictumestettri nonduotamensedu aeternum; nitasinunitate/etu nusestxps; haecestfidescatholica nitasintrinitateve unusautemnonconver quamnisiquisquefide nerandasit; sionedivinitatisin literfirmiterquecrede quiuultergosaluus carne/sedadsumptio deritsalvusessenonpo esse/itadetrinitate nehumanitatisindo terit; sentiat; unusomninononcon sednecessariumest fusionesubstantiae adaeternamsalute/ sedunitatepersonae; utincarnationem namsicutanimaratio quoquedninostri nalisetcarounusestho ihuxpifidelitercre moitadsethomounus __________________________________________________________________ The Apostles' Creed. incipitsymbolu apostolorum Credoindmpa gin?ae? passussubpon tris·omnipotentis/in patremomnipotentem tiopilatocrucifixus deventurusiudicare creatorecaelietterrae mortuusetsepultus/des vivosetmortuos; etinihmxpmfiliumeius cenditadinferna/ter credoetinspm scmscam unicumdnmnostru· tiadieresurrexitamor ecclesiamcatholicam quiconceptusestdespu tuis/ascenditadcaelum scOrum·communio sco·natusexmariavir sedetaddexteramdipa nem/remissionem peccatorum ·carnis resurectionem vitamaeternam·amen __________________________________________________________________ APPENDIX III. __________________________________________________________________ The Bull of Boniface VIII., Unam Sanctam, Nov. 18, 1302. [Since the proclamation of the dogma of papal infallibility, 1870, deliverances issuing from the Vatican on biblical and theological subjects have assumed an importance, not definitely assigned to them previously by the canons of the Roman Church. Boniface's bull was called forth by the appeals against the exactions of Philip IV. on French ecclesiastical property for his wars against England. In reprisal, Philip had the pope seized by French troops and imprisoned at Anagni. See Schaff: Ch. Hist., V., Part I., pp. 15-29. The bull asserts (1) the supreme authority of the pope over the whole church; (2) the supremacy of the spiritual over the temporal power; (3) obedience to the Roman pontiff as the necessary condition of salvation. The translation is based upon the Latin text of W. Römer, Die Bulle unam sanctam, Schaffhausen, 1889. See also the text in Mirbt, p. 210.] Boniface, Bishop, Servant of the servants of God. For perpetual remembrance. Urged on by our faith, we are compelled to believe and hold that there is One Holy Catholic and Apostolic Church and we firmly believe and clearly profess that outside of her there is neither salvation nor remission of sins as the bridegroom declares in the Canticles, my dove, my undefiled is one; she is the only one of her mother, the chosen one of her that bare her. And she represents the mystical body of Christ whose head is Christ and God the head of Christ. In her there is one Lord, one faith, one baptism. For, in the time of the flood there was the single ark of Noah which prefigures the one Church, and was finished according to the measurement of one cubit and had one Noah for pilot and captain, and outside of it every living creature on the earth, as we read, was destroyed. And this Church we revere as the only one even as the Lord said to the prophet, Deliver my soul from the sword, my darling from the power of the dog. Ps. xxii, 20. He prayed for his life that is for himself, head and body. And this body, that is the Church, he called one-- unicam --on account of the one bridegroom; and the oneness of the faith, the sacraments and the love in the Church. She is that seamless shirt of the Lord which was not rent but was allotted by the casting of lots. Therefore, this one and only Church has one head and not two heads,--for had she two heads, she would be a monster--that is, Christ and Christ's vicar, Peter and Peter's successor. For the Lord said to Peter himself, Feed my sheep. 'My,' he said (using the plural) that is all, not individuals, these and those; and by this he is understood to have committed to him all the sheep--oves universas. When, therefore, either the Greeks or others say that they were not committed to the care of Peter and his successors, they must confess that they are not of Christ's sheep, even as the Lord says in John, There is one fold and one shepherd, John x, 10. That in this Church and within her power are the two swords, we are taught in the Gospels, namely, the spiritual sword and the temporal sword. For when the Apostle said, Lo here--that is in the Church-- are two swords the Lord did not reply to the Apostles, It is too much, but It is enough. For, certainly, he who denies that the temporal sword is in Peter's power, listens badly to the Lord's words Put up thy sword into its sheath. Matthew xxvi, 52. Therefore, both are in the power of the Church, namely, the spiritual sword and the temporal sword,--the latter to be used for the Church, the former by the Church; the former by the hand of the priest, the latter by the hand of princes and kings, but at the nod and instance of the priest. The one sword must of necessity be subject to the other, and the temporal power to the spiritual power. For the Apostle said, There is no power but of God and the powers that be are ordained of God, Romans xiii, 1, but not ordained except as sword is subjected to sword and so the inferior is brought by the other to the highest end. For, according to St. Dionysius, it is a divine law that the lowest things are made by mediocre things to attain to the highest. Therefore, it is not according to the order of the universe that all things in an equal way and directly should reach their end, but the lowest through the mediocre and the lower through the higher; and, that the spiritual power excels the earthly power in dignity and worth, we will the more clearly acknowledge in the proportion that the spiritual is higher than the temporal. This we perceive quite distinctly from the donation of the tithe and the functions of benediction and sanctification, from the mode in which power itself is received and the government of things themselves. Truth being the witness, the spiritual power has the function of establishing the temporal power and sitting in judgment on it if it should prove not to be good. And to the Church, and the Church's power, Jeremiah's prophecy, i, 9, applies: See I have set thee this day over the nations and the kingdoms to pluck up and to break down, to destroy and to overthrow, to build and to plant. And, if the earthly power deviates from the right path, it is judged by the spiritual power, but if a minor spiritual power deviate from the right path, the minor is judged by the superior power, but if the supreme power [the papacy or the Church] deviate, it can be judged not by man but by God only. And so the Apostle testifies, He which is spiritual judges all things but he himself is judged of no man, I Cor., ii, 15. But this authority, although it is given to a man and exercised by a man, is not a human power, nay, much rather a divine power given by the divine lips to Peter, to Peter himself and to his successors in Christ, whom Peter confessed when the Rock was established-- petra firmata -- when the Lord said unto him, Whatsoever thou shalt bind, etc., Matt., xvi, 19. Whoever, therefore, resists this power ordained by God, resists God's ordinance, unless perchance he imagines two principles to exist, as did Manichæus, a thing which we pronounce false and heretical because, as Moses testified, 'God created the heaven and the earth not in the beginnings, but "in the beginning".' Further, we declare, say, define and pronounce it to be altogether necessary for salvation for every human creature that he be subject to the Roman pontiff. [397] __________________________________________________________________ [397] The Roman Catholic historian, Funk, Kirchengeschl. Abhandlungen, I. 483-89, seeks to confine the application of the last words to princes and kings. But Hergenröther-Kirsch, Hefele-Knöpfler and other R. C. historians give to them their natural meaning. The passage of Jeremiah, 'See, I have this day set thee over the nations and over the kingdoms to root out and to pull down,' etc., was used at least eight times by Gregory VII. to prove the supremacy of the spiritual over the temporal power. Clement VII. applied it to himself in writing to Henry VIII. Pius V. used it in his letter deposing Elizabeth, as did also Bellarmine and, as late as 1910, Pius X. __________________________________________________________________ APPENDIX IV. __________________________________________________________________ Leo XIII.'s Apostolicæ Curæ, on Anglican Orders, Sept. 13, 1896. [It would seem as if the infallibility of this deliverance was not fairly open to question, as it concerns one of the sacraments of the Roman Church. Certainly papal language could scarcely be more vigorous and positive. See Leo's Works, Bruges ed., VI., 198-210; Roman ed., VI., 258-73; Mirbt, 491; Denzinger, 529; Trans. in Wynne: The Great Encyl., Letters of Leo XIII., N.Y., 1903; Answer of the Abpp. of England to the Apostol. Letter of Pope Leo XIII., London, 1877. This papal deliverance pronounced Anglican orders invalid. Leo XIII., as the document states, appointed a commission of eight, with a cardinal at its head and including the historian Duchesne, to investigate the validity of Anglican orders. The members, so the rumor went, were, at the time of its appointment, equally divided on the question, but by study in the Vatican archives reached a unanimous decision. Leo's bull declares that Anglican ordination was 'vitiated at its origin' and 'under Edward VI. the true sacrament of orders as instituted by Christ lapsed.' This judgment, so the decision continues, had been given by Julius III. and Paul IV. in their dealings with the English Church during Mary Tudor's reign, as also later in the case of John Clement Gordon, Bishop of Galloway, who, passing over to Rome, was ordered by Clement XI., 1704, to be 'ordained to all orders from the beginning and unconditionally.' Moreover, the vitiated origin is evident from the 'animus of the Edwardean Ordinal against the Catholic Church. It is defective both in form and intention--the two equally essential to sacred orders.' The words 'Receive ye the Holy Ghost' were not followed in the Ordinal by the further words 'for the office of priest or bishop.' Additions made subsequently, 1662, were not sufficient to correct the alleged vitiated origin. Leo's sentence was announced in the following words]: Itaque omnibus pontificum decessorum in hac ipsa causa decretis usque quaque assentientes eaque plenissime confirmantes ac veluti renovantes auctoritate nostra, motu proprio, certa scientia, pronunciamus el declaramus, ordinationes ritu anglicano actas, irritas prorsus fuisse et esse, omninoque nullas. Strictly adhering in this matter to all the decrees of deceased pontiffs and most fully confirming them and of ourselves, as it were, reasserting them, we do of our own motion and with certain knowledge pronounce and declare ordinations performed according to the Anglican rite to have been and to be null and wholly void. Then, after announcing the joy with which English clergymen returning to 'the bosom of the Catholic Church' would be welcomed, the pontiff further declared that his decision 'is and shall be perpetually valid and in force,' and observed 'without exception in law and otherwise.' Two months later, writing to Richard, Cardinal-archbishop of Paris, Leo repeated himself when he pronounced the decision 'permanent, authoritative and irrevocable--perpetuo firmam, ratum et irre vocabilem.' [398] __________________________________________________________________ [398] The Archbishops of Canterbury and York, Doctors Temple and Maclagan, in their reply addressed to 'the bishops of the Catholic Church' called for the documents on which the papal decision had been based, adduced the references in the Edwardean Ordinal to the sacrifice of thanksgiving and praise and the sacrifice on the cross, and laid stress on changes which the Roman rite itself had in the course of time undergone. To the humiliation of the larger part of the Protestant world, the reply, while parrying Leo's statements, laid no emphasis on the spiritual call to the ministry nor intimated the essential connection of the Anglican Church with the Reformation of the sixteenth century. Dr. C. A. Briggs, Theol. Symbol., pp. 14, 226, 234; Church Unity, p. 121, reporting an audience he had with Pius X., represented Pius as having stated that 'Leo's decision was not a doctrinal but a disciplinary decision and cannot be classed as infallible and symbolical' and that Pius assured him 'in a private interview that Leo's decision does not belong to the catalogue of infallible decisions.' Dr. Briggs went on to say that 'Pius is certainly correct.' It is possible that the American professor misunderstood the language of the pontiff or put upon it an interpretation the pontiff did not intend. He has Roman Catholic writers on Canon Law against him. Leitner, Handbuch d. kathol. Kirchenrechts, p. 127, pronounces Leo's decision final, ' eine endgültige Entscheidung. Der Grund der Ungültigkeit ist der defectus formæ et intentionis. '--'The cause of the invalidity is the defect in form and intention. It brings to a close an extensive and prolonged discussion.' So also Straub, de ecclesia, I, 325, and Eichmann, Handbuch d. kathol. Kirchenrechts, p. 295. __________________________________________________________________ APPENDIX V. __________________________________________________________________ Americanism and Modernism Condemned. The movement in the Roman Catholic Church, known by the names 'Americanism' and 'Modernism,' received a severe blow in encyclicals issued by Leo XIII.--see Leo's Works, Bruges ed., vii, 223-33. Denzinger, 530-32,--and Pius X. An official stamp was placed by these utterances on mediæval conditions as a state to which society and the Church of these modern times should return as to a model. Freedom of scholarly investigation and expression in religious matters was greatly limited if not forbidden. 'Americanism,' advocated by Father Isaac T. Hecker of the Paulist Fathers, New York City, and brought to Leo's attention in the Italian translation of Elliott's Life of Hecker, proposed a modified accommodation of certain Roman Catholic doctrinal statements and practices to modern Germanic and Anglo-Saxon views. The movement was denounced by the pontiff in a letter addressed to Cardinal Gibbons, January 22, 1899, as a defiance of the Church and the Apostolic see, whose function, so Leo declared, it is to define infallibly truth and error. He rebuked it as presumption 'for an individual to pretend to define what truth is.' [399] Forthwith, in a public address, Abp. Ireland, who with Bishop Keane and other leading Catholics had approved the movement, withdrew his approval, declaring that when the Roman pontiff speaks all good Catholics submit. Since Leo's encyclical was issued, nothing has been heard of 'Americanism' in the United States. January 13, 1897, Leo had shown his estimate of modern biblical studies by pronouncing genuine I John v, 7, 'There are three that bear witness in heaven, the Father, the Son and the Holy Spirit,' a passage not found in the early manuscripts of the New Testament. 'Modernism,' a more liberal movement, has been advocated by scholars in Roman Catholic Europe and calls for the utilization of the results of modern biblical and historical study in a restatement of certain dogmas, such as the dates and authorship of the biblical books, the origin of the seven sacraments, the divine foundation of the Roman primacy and other non-Apostolic institutions. In three encyclicals, 1907-1910, Pius X. made a vehement protest against the movement, threatening its supporters with the severest Church penalties, and outlawing freedom of thought and biblical scholarship so far as they are in any wise opposed to traditional Church views. In 1908, he had a medal struck off representing the Roman pontiff as a sort of St. George, destroying the many-headed hydra of the new heresy. In the first deliverance, lamentabili, July 3, 1907--called the new Syllabus--Pius in sixty-five propositions denounced the movement as 'changing Christianity into something like free Protestantism.' In pascendi gregis, September 8, 1907, he reprobated 'the Modernists for daring to follow in the footsteps of Martin Luther' and for 'setting aside supernatural revelation for subjective opinions drawn from the religious consciousness, as they call it.' In sacrorum antistitum, September 1, 1910, the pontiff stigmatized them as a most crafty set, vaferrimum hominum genus , forbade their writings being read and prescribed the oath, which follows, to be signed by all priests and Roman Catholic teachers, giving assent to Pius's two previous encyclicals and especially in so far as they concern 'what they call the history of dogma.' The fulminations were met differently by the supporters of the movement. Minocchi in Italy, as also Houtin and Duchesne in France, modified or recalled the free statements they had made in their writings. Loisy of Paris, distinguished for his biblical and historical studies, the eminent Church historians Schnitzer and Koch in Germany, and the brilliant English Jesuit, Tyrrell, persisted and were excommunicated. By papal order a movement to erect a monument to Professor Schell of Würzburg, one of the first advocates of the new method, was stopped. The erection of the monument had already been supported with subscriptions by the Archbishop of Bamberg and the Bishop of Passau. In full agreement with the maledictions of Leo and Pius have been the extravagant honors paid by recent pontiffs to the teachings and method of Thomas Aquinas, who died, 1274, a time when no one dreamed of biblical criticism and modern archæological discoveries. Thomas was elevated by Leo to the place of patron of Catholic schools and pronounced 'the safest guide in philosophy in the battle of faith and reason against unbelief and scepticism.' More recently Pius XI., June 29, 1923, on the 600th anniversary of Thomas's canonization, crowned him the chief teacher outside the Apostolic group. Protestantism also came in for hard blows from Leo and Pius X. By Leo modern Protestant missions and missionaries in heathen lands were denounced. In his Borromeo encyclical of May 10, 1910, Pius repeated the old blast against 'the would-be reformers of the sixteenth century as having prepared the way for the revolutions of modern times' and characterized them as enemies of the cross-- inimici crucis Christi --who 'mind earthly things and whose god is their belly.' __________________________________________________________________ [399] One of the closing clauses of Leo's letter runs, 'The Church is one by unity of doctrine as also by unity of government and at the same time Catholic; and, because God ordained her centre and foundation to be in the Chair of St. Peter, she is legally called Roman." __________________________________________________________________ APPENDIX VI. __________________________________________________________________ Pius X.'s Oath Against Modernism--juris jurandi formula. [The original, which occurs in Pius X.'s encyclical, sacrorum antistitum, Sept. 1, 1910, is found in Acta ap. sedis for 1910, II., 655 sqq.; Mirbt, 515-17; Denzinger, 599 sqq.; Ayrinhac, Pres. St. Patrick's Sem., Menlo Park, Cal.: General Code of the New Canon Law, N.Y., 1923, 90-95. The oath was 'explicitly' reaffirmed by the Holy Office, March 22, 1918, as obligatory for Roman Catholic priests and teachers in addition to Pius IV.'s professio catholicæ fidei--until otherwise decreed by papal authority.] I firmly embrace and accept all and singly those articles which have been defined, set forth and declared by the Church's inerrant teaching-authority and especially those heads of doctrines which directly conflict with the errors of this age. And, 1., I confess that God, the beginning and end of all things, can with certainty be known and proved to be by the natural light of reason from those things which are made, that is by the visible works of creation, even as a cause may be certainly proved from its effects. 2. I accept and acknowledge the external arguments of revelation, that is the divine facts especially miracles and prophecy, and I also accept the most sure proofs of the divine origin of the Christian religion and hold that they are pre-eminently adapted to the intelligence of all ages and men and, in particular, of this age. 3. And with firm faith, I equally believe that the Church, the guardian and teacher of the revealed Word, was directly founded by the real and historical Christ himself, as he dwelt with us, and that she was built upon Peter, the prince of the Apostolic hierarchy and his successors forever. 4. I sincerely receive the teaching of the faith as it has been handed down to us from the Apostles and orthodox Fathers and handed down in the same sense and meaning; and furthermore, I utterly reject the heretical fiction--commentum--of the evolution of dogmas according to which they change from one meaning to another and a meaning contradictory to that meaning which the Church before had given; and equally do I condemn that entire error according to which philosophical discovery suffices, although the divine deposit was given to Christ's bride and given to be faithfully guarded by her, or according to which it [the teaching] is little by little transformed in meaning by the creations of the human consciousness and man's effort and brought to perfection in the future by an indefinite progression. 5. I most surely hold and sincerely declare that faith is not a blind realization of religion drawn out of the darkness of the subconscience, morally enlightened by the influence of the heart and the inflexions of the will, but that it is an honest assent by the intellect, given to truth accepted through hearing of the ear by the which we believe as true those things which have been revealed and confirmed by a personal God, our Creator and Lord, and on the basis of the authority of God, who in the highest sense is trustworthy. Likewise,--and this is equally important--I submit myself reverently and with my whole mind to all the condemnations, declarations and commands contained in the encyclical pascendi and the decree lamentabili, especially in regard to that which they call the history of dogmas--historiam dogmatum. I also reprobate the error of those who assert that the faith offered by the Church may by any possibility conflict with history; and the error that it is not possible to harmonize, in the sense in which they are now understood, the Catholic dogmas with the origins of the Christian religion which are the more trustworthy.--I condemn and reject the opinions of those who say that the more learned Christians may represent at one and the same time two persons, the one a believer the other a historian, as if it were possible to hold on as an historian to things which are contradictory to the faith of the believer or lay down premises according to which it follows that dogmas are either false or dubious, just so they be not openly set aside.--Equally, do I reprobate that principle of judging the holy Scriptures and interpreting them, which, in defiance of the Church's tradition, the analogy of faith and the rules of the Apostolic see, suits itself to the comments of rationalists and, scarcely less lawlessly than rashly, accepts textual criticism as the one only and supreme rule.--Further, I reject the theory of those who hold that the teacher in the department of historic theology as well as the writer on its subjects must place opinion above the principle of the supernatural origin of Catholic tradition and the promise of divine aid in the preservation of all truth and, further, that the writings of the individual Fathers must be explained by the principles of science alone apart from any sacred authority and by the same free judgment that any profane document is studied or investigated.--Finally, I profess myself most averse to the error of the Modernists who hold that in sacred tradition there is not a divine element; or--what is far worse,--who reason in a pantheistic sense, so that nothing is left but the bare and naked historic occurrence like unto other occurrences of history which are left to men to carry on in subsequent periods by their industry, shrewdness and genius the teaching--scholam--begun by Christ and his Apostles. And I do most firmly hold to the faith of the Fathers and will continue so to do to the last breath of life, the faith concerning the unfailing charism of the truth which now inheres, has inhered and will always continue to inhere in the episcopal succession from the Apostles; that nothing is to be regarded as better or more opportune which the culture of this age or that age can suggest and that nothing is at any time to be otherwise believed or otherwise understood as the absolute and immutable truth preached from the beginning by the Apostles. To all these things I promise to hold faithfully, sincerely, and wholly and I promise to keep them inviolably, never departing from them in teaching or by any words or writings. Thus I promise and swear, so help me God and these holy Gospels of God. __________________________________________________________________ APPENDIX VII. __________________________________________________________________ Pius XI.'s Encyclical on Church Union, Mortalium animos, Jan. 6, 1928. [Pius XI.'s bull was intended to be the papal ultimatum on federation between the Protestant and Roman Catholic communions or their organic union. It explicitly reaffirms the distinctive dogmas which were fully developed in the Middle Ages and justified the split of Western Christendom in the sixteenth century. It repudiates the idea that there can be dealings between parts of the Christian family--so called--as between equals, insists that submission to the pope as Christ's vicar is the only method which can be tolerated by the Roman body, and demands from Protestants unconditional surrender and a confession of repentance for the so-called revolt from the 'Holy Father in Rome.' If they return, they must return as prodigal children. Such submission is the condition of being 'in the Church' and 'whosoever,' so the pronouncement runs, 'is outside the Catholic Church [meaning the R. C. Ch.] is a stranger to the hope of life and salvation.' The occasion of Pius's deliverance was the effort to bring the Church of England and the Roman Church into some accord, made in 'the conversations' held in Malines, Belgium, from 1921 to 1925 between Dr. Armitage Robinson, Bishops Frere and Gore, Dr. Kidd, and Lord Halifax, Anglicans, and Cardinal Mercier, and the invitation given to the Roman pontiff to join in the Christian conference in Lausanne, 1927. Card. Mercier died June 23, 1926. The temper of the Anglo-Catholics towards the conversations was shown by the message sent by a largely attended conference held in Albert Hall, July 13, 1923, through its chairman, the Bishop of Zanzibar, conveying 'the greetings of 16,000 Anglo-Catholics assembled in congress to the Holy Father, humbly praying that the day of peace may quickly break.' When, 1924, Cardinal Mercier in a letter to his clergy set forth the nature of the conversations, loud protests were made in England, and the Archbishop of Canterbury publicly stated, 1924, that 'the group' attending the meetings in Malines had 'no official standing. He had received the Anglican members and had proposed Drs. Gore and Kidd for the group, but had gone no further.' The conferences, he stated, were 'informal and private conversations with nothing of the nature of negotiations,' and that one of the first steps in the direction of the end proposed was to call for 'a repudiation of the Declaration against Anglican orders.' See London Times, February 7, 1924; The Conversations at Malines, 1921-25, Oxford, 1928; H. Wilson, Life of Cardinal Mercier, London, 1928, 391 pp.--Bell: Documents on Christian Unity, II., 32-64. After referring to the extraordinary efforts being made among the nations to establish peace and fraternal relations among themselves, the document notes that 'a similar result was being aimed at by some in those matters which concern the New Law promulgated by Christ, our Lord,' large conventions being held to promote this object in which 'both infidels of every kind and true Christians--Christifideles--and even those who have fallen away from Christ or who with obstinacy deny his divine nature join in agreement.' [400] Such movements, the pontiff declared, may in no wise be approved by Catholics, based as they are on the false notion that all religions are more or less worthy. Catholics, in favoring such movements, abandon the divinely revealed religion, being easily deceived with the idea that by their actions outward good may come, inasmuch as the question concerned is unity among Christians. From this point the 'Encyclical Letter of our Most Holy Lord Pius XI. by divine Providence Pope' goes on:] Is it not proper, so it is often repeated, yea even consonant with duty, that all who invoke Christ's name should abstain from mutual criminations and at last be joined in mutual love? Who would dare to say that he loves Christ who desires not to carry out with all his strength the wishes of him who begged his Father that his disciples might be one--John xvii, 21? And did not the same Christ will that his disciples should be stamped and distinguished from the rest by this that they love one another--'By this shall all men know that ye are my disciples, if ye have love one for another,' John xiii, 35. Indeed, they add that all Christians should be as 'one,' for if they were, they would be much more efficient in driving out the pest of irreligion which like a cancer daily creeps on and on and becomes more and more widely spread, weakening the Gospel. These things and others that class--genus--of men, who are called pan-Christians, continually and boastfully assert and these men unfortunately, far from being quite few and scattered, have grown to be veritable troops and have grouped themselves into societies widely diffused which, for the most part, are controlled by non-Catholics although among themselves they hold various opinions in the things of the faith. This movement is so actively promoted as in many places to win for itself the assent of the citizens and even to ensnare the minds of very many Catholics with the hope of bringing about such a union as might appear to be agreeable to the wish of Holy Mother Church who has nothing more fully at heart than to call back her erring sons and lead them to her bosom. However, in reality there lies hidden beneath these enticements and charms of words the gravest error, an error by which the very foundation of the Catholic faith is torn asunder. Therefore, admonished by the obligation--conscientia--of our apostolic office, not to let the flock of the Lord be misled by pernicious fallacies, We invoke, Venerable Brethren, your zeal in guarding against this evil, for We are sure that by your writings and words the people will most easily get to know and understand those principles and considerations which we are about to lay down and from which Catholics will learn what they are to think and how to act when the question arises concerning those undertakings--inceptis--which look towards the coalescence in one body of all those who are properly called Christians. We were created by God, the Creator of all things, in order that we might know and serve Him so that our Author has the full right to be served by us. God might have prescribed for man's government the law of nature alone which at creation He imprinted in man's soul and commanded additions to that same law by His ordinary providence, but He preferred to offer precepts for us to obey, and as time went on, that is from the beginnings of the human race to the advent and preaching of Jesus Christ, He himself taught man duties which a rational creature owes to him, the Creator,--'At sundry times and in divers manners, God, who spoke in time past unto the Fathers in the prophets, hath in these last days spoken unto us in His Son.' Heb. i, 1. >From this it follows that there can be no true religion, other than that which is founded on the revealed Word of God; which revelation, as begun at the beginning and continued under the Old Law, Christ Jesus himself under the New Law perfected. Now, if God has spoken (and it is historically certain that He has truly spoken), there is no one who does not see that it is man's duty to believe absolutely God's revelation and to obey implicitly His commands. And, that we might rightly do both, for the glory of God and our own salvation, the only begotten Son of God founded his Church on earth. Further, We believe that those who call themselves Christians can do no other than believe that a Church--the one Church--was established by Christ; but, if it is further asked what must of necessity be its nature according to the will of its Author, there all do not agree. A large number of these, for example, deny that the Church of Christ must be visible and manifest, [401] at least to such a degree that it appear as one body of the faithful, agreeing in one and the same doctrine under one teaching authority--magisterium--and government; on the contrary, they understand a visible Church as nothing else than a Federation--foedus--composed of various communities of Christians, even though they hold different doctrines, which may even be in conflict one with the other. But Christ our Lord instituted his Church as a perfect society, with external qualities and perceptible to the senses which should carry on to later time the work of saving the human race, under the leadership of one head,--Matt, xvi, 18; Luke xxii, 32; John xxi, 15-17--with the authority of teaching by word of mouth,--Matt, xvi, 15--and by the ministry of the sacraments, the fonts of heavenly grace,--John iii, 5; vi, 48-50; xx, 22. Cp. Matt, xvi, 18, etc. For which reason he asserted, by way of comparison, the similarity of the Church to a kingdom, a house, a sheepfold, and a flock--Cp. Matt, xvi, 18; John x, 16; xxi, 15-17. And the Church, after being so wonderfully instituted by its Founder and his Apostles,--who were the leaders in propagating it,--when they were being removed by death, could not be entirely extinguished and cease to be, for to it was given the commandment to lead all men without distinction of time or place to eternal salvation: Going, therefore, teach ye all nations, Matt, xxviii, 19. In the continual carrying-out of this task, will any element of strength and efficiency be wanting to the Church, when Christ himself is perpetually present with us, as he solemnly promised, Behold I am with you all days, even to the consummation of the world--Matt, xxviii, 20? It follows, then, that the Church of Christ not only exists today and has always existed, but is also exactly the same as it was in the Apostolic Age, unless we chose to say,--which God forbid,--either that Christ our Lord could not effect his purpose, or that he erred when he asserted that the gates of hell should never prevail against her. Matt, xvi, 18. And, at this place, it seems opportune to explain and to remove that false opinion on which the whole case seems to hang and from which also that multiple action and combination--actio et conspiratio multiplex--of the non-Catholics seem to proceed which, as We have said, are designed to bring about the union of Christian churches into one society. For, it is to be noted, that the originators of this purpose--consilii--are forever accustomed to adduce Christ and his words: That they all may be one.... And there shall be one fold and one shepherd, John xvii, 21; x, 16, wishing to get from these words that they signify a desire and prayer of Christ Jesus which up to this time have not been fulfilled. For they are of the mind that the unity of faith and government--a note of the one true Church of Christ--has heretofore hardly ever existed and does not exist today; and that it is to be wished for and perchance some day will by a common bent of wills be secured but that in the meantime it is to be held as an ideal. They add that the Church of herself or by her very nature is divided into parts, that is, made up of a number of churches or separate communities which up to this have been distinct and which, although they have in common some articles of doctrine, are nevertheless at discord in regard to the rest. And, they are of the mind that each one of them properly enjoys the same rights and that, at best, the Church was unique and one from the time of the Apostles down to the oecumenical councils. Therefore, so they say, controversies and ancient differences of opinion, which to this day have divided the Christian name, should be renounced and set aside and some common rule of belief concerning the other doctrines be wrought out and laid down so that in the profession of that faith, they will not only know themselves to be brothers but feel themselves such; and, that the many separate churches or associations--communitates--if joined as it were in one universal federation--foedus--would then be in a condition to oppose vigorously and fruitfully the advances of irreligion. These things, Venerable Brethren, are what is said by them in common. There are indeed, some who affirm and acknowledge that Protestantism, as they call it, with much lack of consideration discarded certain articles of faith and a number of external rites of worship which are most pleasing and useful and which, on the other hand, to this day the Roman Church retains. But they go on to declare that this very Church showed herself rash in corrupting the original religion by adding certain doctrines not only foreign to the Gospel but repugnant to it and offering them to be believed. As the chief of these, they enumerate the jurisdiction of the Primacy appointed to Peter and his successors in the Roman See. Likewise, in their number,--although the number is not so large,--there are those who grant to the Roman Pontiff either a Primacy of honor and jurisdiction of a certain authority--potestatem--which, however, they assert comes not by divine right--a jure divino--but from a certain consent of the faithful. And others there are who even go so far as to wish the Pontiff himself to preside over their varicolored meetings--conventibus. And, further, although many non-Catholics may be found who preach loudly fraternal communion in Christ Jesus, you will find that none of them have reached down to the thought of subjecting themselves to the Vicar of Jesus Christ and obeying him either as teacher or ruler. At the same time, they affirm, that on common terms, that is freely as equals with equals, they would deal with the Roman Church; but, if they were to deal in this wise, it does not seem open to doubt that they would so treat the idea, that in the league--pactem--so vigorously entered into, they would not recede from those opinions which heretofore have been the cause that they have strayed and wandered outside Christ's only sheepfold--unicum ovile. These things being as they are, it is evident that the Apostolic See can have no part in their meetings by any league--pactum--nor is it lawful for Catholics by any league to support such undertakings and give them aid. For, if they should do so, they would be giving countenance to a false Christian religion, quite alien to the one Church of Christ. Shall We suffer,--what would indeed be iniquitous--the truth, and that truth divinely revealed, to be drawn out by agreements? For here the question is one of defending revealed truth. Jesus Christ sent the Apostles into the whole world to imbue all nations with the Gospel faith and, lest they should err, he willed beforehand that they should be taught by the Holy Ghost--John xvi, 13. Has then this doctrine of the Apostles completely vanished away, or at times been corrupted in the Church whose ruler and guardian, God Himself is with us? If our Redeemer plainly taught that His Gospel was to hold not only during the times of the Apostles, but also to after ages, is it possible that the object of faith should in the process of time become so obscure and uncertain that it would be necessary today to tolerate opinions which are even contrary one to the other? If this were true, we should have also to say that the coming of the Holy Ghost on the Apostles and the perpetual indwelling of the same Spirit in the Church, yea the preaching of Jesus Christ itself a number of centuries ago, lost all their efficacy and use--to affirm which would be blasphemy. But the Only-begotten Son of God, when he commanded his representatives to teach all nations, bound all men to give credence to whatever was made known to them by the witnesses preordained by God, Acts x, 21, and he also confirmed his command with this sanction: He that believeth and is baptized shall be saved; but he that believeth not shall be condemned, Mk. xvi, 18. These two commands of Christ, which must be certainly fulfilled, the one, namely, to teach and the other to believe unto the reception of salvation, cannot be understood, unless the Church proposes a complete and easily understood teaching and is immune, when it thus teaches, from all danger of erring. In this matter, those also turn aside from the right path, who think that while the deposit of truth does indeed exist, it must be sought with such laborious trouble and with such daily study and reasonings that a man's term of life would hardly suffice to find it out and grasp it; as if the most merciful God has so spoken through the prophets and His only-begotten Son that only a few, and those stricken in years, could learn what He had revealed through them, and not that He might inculcate that doctrine of faith and morals, by which man is to be guided through the whole course of his moral life. These pan-Christians who turn their minds to uniting churches,-- consociandas ecclesias --seem indeed, to be pursuing the noblest plans in promoting love among all Christians; nevertheless, how shall it happen that this love inures to the injury of the faith? Certainly, no one is ignorant that John himself, the Apostle of love, who seems to reveal in his Gospel the secrets of the most Sacred Heart of Jesus, and never ceased to impress on the memories of his followers the new commandment 'Love one another,' altogether forbade any intercourse with those who professed a partial and corrupt version of Christ's teaching, If any man come to you and bring not this doctrine, receive him not into the house nor say to him: God speed you, II John x. For which reason, since love is based on a complete and sincere faith, as its foundation, the disciples of Christ must be bound together by one faith as the principal bond. Who then can conceive any Christian Federation--foedus--members of which retain each his own opinions and private judgment, yea in matters which concern the object of faith, even though their opinions be repugnant to the opinions of the rest? And by what sort of league--pacto--We ask, can men who go off into opposing opinions, belong to one and the same Federation of the faithful? For example, those who affirm, and those who deny that sacred Tradition is a true font of divine Revelation; those who hold that an ecclesiastical hierarchy, made up of bishops, priests and ministers, has been divinely constituted, and those who assert that it has been brought in little by little through the conditions of the time; those who adore Christ really present in the Most Holy Eucharist by that marvellous conversion of the bread and wine, called transubstantiation and adore him really as present and those who affirm that Christ is present only by faith, or symbolically and virtually in the Sacrament; those who in the Eucharist recognize the nature both of a sacrament and of a sacrifice, and those who say that it is nothing more than the memorial or (commemoration of the Lord's Supper; those who believe it to be good and useful to invoke by prayer the Saints reigning with Christ, especially Mary the Mother of God, and to venerate their images, and those urge that such worship is not to be employed since it is contrary to the honour due to Jesus Christ, 'the one mediator of God and men.' I Tim. ii, 5. How so great a discrepancy of opinions can make the way clear to effect the unity of the Church, We know not; since that unity can not arise except from one teaching authority, one law of belief and one faith of Christians. But, We do know that from this, it is an easy step to the neglect of religion or indifferentism and to modernism, as they call it. For those who are unhappily infected with these errors hold that dogmatic truth is not absolute but relative, that is, it adapts itself to the varying necessities of time and place and to the varying tendencies of the mind, since it is not contained in immutable revelation but is of such a nature that it accommodates itself to the life of men. Besides this, in connection with things which must be believed, it is nowise lawful to use that distinction which some have seen fit to introduce between fundamental and non-fundamental articles of faith, as they call them, as if the one are to be accepted by all while the other may be left free to the assent of the faithful. For the supernatural virtue of faith has a formal cause, namely the authority of God the revealer, and this authority admits of no such distinction. For this reason all who are truly Christ's believe, for example, the Conception of the Mother of God without stain of original sin with the same faith as they believe the mystery of the August Trinity and, likewise, the Incarnation of the Lord no otherwise than they believe the infallible teaching authority of the Roman Pontiff, according to the sense in which it was defined by the Ecumenical Council of the Vatican. Are such truths not equally certain or not equally to be believed, because the Church has solemnly sanctioned and defined them, some in one age and some in another, yea, even in those times immediately before our own? Has not God revealed them all? For the teaching authority of the Church, which in the divine plan was constituted on earth in order that revealed doctrines might remain intact for ever and that they might be brought easily and safely to the knowledge of men, as that authority is exercised daily by the Roman Pontiff and the Bishops in communion with him and has for its office--in case it is necessary to resist more vigorously the errors and attacks of heretics or explain more clearly and deeply the articles of the sacred doctrine and impress them upon the minds of the faithful--to proceed at the proper times to make definitions either by solemn rites or decrees. However, in the use of this extraordinary teaching authority--magisterium--nothing newly discovered is introduced nor is anything new added to the sum of those truths which are at least implicitly--saltem implicite--contained in the deposit of Revelation, divinely handed down to the Church, but those things are declared which perhaps had seemed to many obscure or those things ordered to be held which by some had been regarded as matter of controversy. Therefore, Venerable Brethren, it is evident why this Apostolic See has never allowed its own to take part in the meetings of non-Catholics, for the union of Christians can hardly be promoted otherwise than by promoting the return of the dissidents to Christ's one true Church, inasmuch as in the past they unhappily revolted--descivere--from her, yea Christ's one true Church,--We say,--which is clearly manifest--conspicuam--to all and by the will of her Author will so remain forever as He himself instituted it for our common salvation. For during the lapse of the centuries Christ's mystical Bride has never been contaminated nor can she be contaminated, as was said by Cyprian, 'Christ's Bride can never be adulterated; she is incorrupt and modest. She knows one dwelling and in chaste modesty guards the sanctity of one bedchamber,' de cath. eccl. unitate, 6. And the same holy Martyr with good reason marvelled greatly that any one could possibly believe that 'this unity, proceeding from the divine foundation and knit together by the heavenly sacraments might be rent in the church and torn apart by divorce through wills in collision.' For, since Christ's mystical body, that is the Church, is one being compacted together and conjoined, Eph. iv, 16, as is for example the physical body, I Cor. xii, 12, one speaks indiscreetly and foolishly who says that the mystical body can be made up of disjoined and scattered members. Whosoever, therefore, is not integrally connected with it--copulatur--is not a member of it nor is He joined with Christ, the head. Cp. Eph. v, 30; i, 22. And, indeed, in this one Church of Christ there is no one and no one will continue to be except that, by giving his obedience, he acknowledges and accepts the authority and power of Peter and his legitimate successors. Did the ancestors of those who are ensnared in the errors of Photius and the modernists--novatorum--obey the Bishop of Rome, the supreme Pastor of souls? Alas, the sons left the paternal house but it did not on that account fall to pieces and perish, for it was upheld by God's perpetual and guardian care. Therefore, let them return to the common Father who forgetting the unjust injuries done to the Apostolic See, will accept them most affectionately. For if, as they continually are saying, they wish to be with Us and with ours, why do they not hasten to enter the Church, 'the mother and teacher of all Christ's faithful,'--Later. Counc. IV, c 5. Let them also hear Lactantius crying out, 'The Catholic Church is that alone which preserves the true worship. This is the font of truth, the house of the Faith, this the temple of God. If any one enter not therein or if any one go out therefrom, he is a stranger to the hope of life and salvation--a spe vitæ ac salutis alienus. No one should deceive himself with obstinate disputings. For here it is a question of life and salvation which are hopelessly lost unless they are dealt with advisedly and carefully.'--Div. Instt. lv, 30 11-12. Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated with their blood; to that See, We say, which is 'the root and matrix of the Catholic Church,' S. Cyprian, ep. 48 ad Cor., not with the purpose and the hope that 'the Church of the living God, the pillar and ground of the truth,' I Tim. iii, 15, will cast away the integrity of the faith and tolerate their errors, but, on the contrary, that they submit themselves to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not do, namely, embrace with fatherly affection those whose lamentable separation from Us We now bewail. Would that God Our Saviour, 'Who will have all men to be saved and to come to the knowledge of the truth,' I Tim. ii, 4, would hear Us when We humbly beg that He would deign to recall to the Unity of the Church all who stray. In this most important undertaking We ask and wish that others should ask the interceder, Blessed Mary the Virgin, Mother of divine grace, Victor over all heresies and Help of Christians, that she may implore for Us the speedy coming of the much hoped for day, when all men shall hear the voice of her divine Son--'careful to keep the unity of the Spirit in the bond of peace,' Eph. iv, 3. You, Venerable Brethren, understand how much this question is on Our mind and We desire that Our children should also know it, not only those who belong to the Catholic world, but also those who are separated from Us. If these latter will humbly beg light from heaven, there is no doubt but that they will recognize the one true Church of Jesus Christ and will, at last, enter it and be united with Us in perfect love. Awaiting this event and as a sign of divine function and a pledge of Our paternal good will, We impart most affectionately to you, Venerable Brethren, and to your clergy and people, the apostolic benediction. Given at Rome, at Saint Peter's, on the 6th day of January, on the Feast of the Epiphany of Jesus Christ Our Lord in the year 1928 and the sixth year of Our Pontificate. [402] __________________________________________________________________ NOTE. Pius Xi. and the Russian Christians. An urgent appeal was made by Pius XI., dated February 2, 1930, calling for prayer and relief for the oppressed Christians under the Soviet government. The document lacks, as it would seem, the marks commonly, if not always, regarded as essential for a papal utterance to be infallible. Nevertheless, the attitude taken by the Roman pontiff in the critical religious crisis in Russia and the claims he makes for the Roman Church render the document of more than usual importance. After referring to Benedict XV.'s interest in the people of Russia and the commission on the Russian conditions which he had himself appointed, Pius appealed to the Russian government "to respect conscience, the freedom of worship and the goods of the Church." Again setting forth acts of "terrible persecution" going on to the extent of a formal demand on the part of the Soviet government that the people proceed to "apostasy and the hatred of God," he announced a "mass of expiation, propitiation and reparation in the basilica of St. Peter over the tomb of the Prince of the Apostles for Our most beloved Russian people--Nostro dilettissimo popolo russo." He called upon the Russians to return "to the one fold of Our one Saviour and Liberator, the Lord Jesus Christ," commended them anew to "the sweet thaumaturge of Lisieux, St. Thérèse of the Child Jesus," and implored further on their behalf the help of "the most holy and immaculate Virgin Mary, Mother of God, her most chaste spouse and patron of the Church Universal, St. Joseph, and the special protectors of the Russians, St. John the Baptist, St. Nicholas, St. Basil, St. Chrysostom and Saints Cyril and Methodius." On the day appointed, March 19, 1930, which was the Feast of St. Joseph, the pontiff officiated at mass in the midst of an overflowing throng. A handbill, distributed to the worshippers and spectators as they passed from the portico of St. Peter's to the body of the church, contained on the one side the text of the papal appeal and the prayer to St. Thérèse which the pope had issued, with the promise of 300 days of indulgence for all repeating it for a month. Calling upon the saint to help "our brother Russians, the victims of a long and cruel persecution," the prayer further besought her to bring about "the return, of the noble people to the one fold which Christ's most beloved heart intrusted to the care of St. Peter alone and his successors, that they might at last have the joy, in communion with the Catholic Church, of praising the Father, Son and Holy Ghost." On the reverse side of the handbill under the caption, "The Catholic Church and Russian 'Orthodoxy'--La Chiesa cattolica e la 'orthodossia' russa," it was affirmed that, while the National Russian Church "pretends to call itself orthodox, it is heterodox, the only orthodox Church being the Catholic Apostolic Roman Church." __________________________________________________________________ [400] The Original in Ada sed. s., XX., 1-9. Other trans. in Cath. Hist. Rev., July. 1928; Bell: Documents, I., 32-44. The capitalizations are as in the original. [401] Adspectabilem et conspicuam. Leo XIII., June 29, 1896, put the idea of the visibility of Christ's kingdom and its identity with the Roman Church thus: 'As he willed that his kingdom should be manifest--conspicuam--Christ was obliged to appoint a vice-regent on earth in the person of Peter. He likewise determined that the authority given him for the salvation of mankind should in perpetuity pass to Peter's successors.' [402] In his scarcely less important encyclical on the 'Christian Education of Youth' issued in Italian, Dec. 31, 1929, Pius XI. claimed as the Church's supreme right the authority to lay down the rules of education and conduct education. He also forbade anew training in mixed schools and also the coeducation of the sexes. __________________________________________________________________ __________________________________________________________________ INDEX TO VOL. II. A. Absolution, sacerdotal, [1]105, [2]113, [3]141, [4]143, [5]151, [6]153, [7]167, [8]387. Adoption, [9]91. Adoration, [10]131, [11]137, [12]138, [13]430. "Americanism," [14]610. Anathema, [15]27, [16]60, [17]73, [18]82, 85, [19]86, [20]87, [21]110, etc., etc., [22]169, [23]195, [24]205, [25]252, [26]253, [27]254, [28]260, [29]262, [30]266, [31]271. Angels, [32]297, [33]323; functions of, [34]294; classes, [35]297; guardian, [36]463; intercession of, [37]295, [38]409, [39]435. Anglican Orders, [40]608. Anglo-Catholics, [41]616. Antichrist, [42]337, [43]481. Apocrypha, [44]82, [45]435, [46]451, [47]546. See Scriptures. Apollinarianism, condemned, [48]36, [49]62, [50]64, [51]69. Apostolic Constitutions, [52]39. Apostles' Creed, [53]13, [54]40, [55]45, [56]46, [57]47, [58]604. Apostolic Succession, [59]189, [60]263, [61]411, [62]412, [63]548, [64]615, [65]622. Arius, Creed of, [66]28, [67]61. Athanasian Creed, [68]25, [69]66, [70]350, [71]603. Athanasius, [72]72, [73]285, [74]288, [75]350, [76]354, [77]451, etc. Attributes of God, [78]239, [79]286 sqq., [80]288, [81]459. Attrition, [82]145, [83]146. Augustine, [84]48, etc.; on infant salvation, [85]424; on the state, [86]556; on the services of the "Catholic Church," [87]572 sqq., [88]588. B. "Bad Priests," confer grace, [89]122, [90]154, [91]167, [92]178. Baptism, water only, [93]425; necessary, [94]122, [95]425; trine immersion, [96]376, [97]450, [98]491; once only, [99]124, [100]371, [101]376, [102]493; by laymen, [103]377, [104]425; into the Holy Ghost, [105]39; for remission of sins, [106]34, [107]58, [108]59, [109]374; of repentance, [110]32, [111]38; necessary to salvation, [112]123, [113]423; heretical, [114]123; infant, [115]124, [116]174, [117]424; indelible mark, [118]427; sacrament of, [119]122, [120]143, [121]373, [122]423, [123]491. Baptismal formula, [124]5; regeneration, [125]86, [126]87, [127]88, [128]91, [129]92, [130]142, [131]143, [132]174, [133]375, [134]377, [135]392, [136]420, [137]425, [138]491. Basil, [139]64, [140]301, [141]306, [142]448, [143]449, [144]486, etc. Beatitudes, [145]514-519. Bellannin, [146]548. Bible Societies condemned, [147]218. Bishops, appointed of God, [148]257; set by the Holy Ghost, [149]263, [150]411, [151]596; and the pope, [152]193, [153]226, [154]264; and the state, [155]220, [156]415; the church committed to bishops, [157]413; elected by synods, [158]414; confer grace, [159]192, [160]415; functions, [161]126, [162]189, [163]375, [164]412, [165]414, [166]501; above priests, [167]189, [168]192; cases reserved to, [169]168. See Apostolic Succession. Boniface VIII, [170]230, [171]608. Bonn, Theses of, [172]545. Borromeo Encyclical, [173]611. Briggs and Pius X, [174]609. C. Caesarea, Creed of, [175]61. Caesar's and God's, [176]569. Calvinists denounced, [177]402, [178]411, [179]440, [180]441. Capernaitically, [181]428, [182]429. Catechism, defined, [183]445; Orthodox Eastern, [184]445. Cathedra Petri, [185]238, [186]261, [187]269, etc.; aedis Petri, [188]351; sedis Petri, [189]261, [190]269, [191]592. Catholic and Apostolic Church, [192]38, [193]58, [194]59, [195]200, [196]288, [197]359, [198]433, [199]444. Catholic and Apostolic Oriental Church, [200]275. Catholic and Orthodox Church, [201]271, [202]279, [203]350. Catholic Church, [204]29, [205]60, [206]80, [207]88, etc., etc., [208]198, 208, [209]238, [210]359, [211]402, [212]433, [213]443, [214]488, etc. Catholics, [215]158, [216]252, [217]254, [218]594, [219]599, etc.; to take part in government, [220]594. Catholic, doctrine, [221]110, [222]118, [223]136, [224]587; faith, [225]66, [226]70, 83, [227]96, [228]118, [229]211, [230]395, [231]598; flock, [232]257; name, [233]597; profession, [234]597; religion, [235]67, [236]232, [237]266, [238]595; sense, [239]237; teachers, [240]219; truth, [241]190, [242]238, [243]246; unity, [244]245; writers, [245]146; world, [246]599. Chalcedon, Statement of, [247]62. character indelibilis, [248]121, [249]189. Children and the eucharist, [250]174, [251]175. "Christians," "Christian people," [252]83, [253]105, 109, [254]116, [255]121, [256]132, [257]133, [258]153, [259]155, [260]159, [261]195, [262]205, [263]231, [264]270, [265]365, [266]375, [267]383, [268]483, [269]556, [270]593, [271]595; not all priests, [272]189; in "the first ages of the Church incorrupt," etc., [273]595. Christianity, Christendom, [274]234, [275]372, [276]378, [277]566, etc. Christian character, [278]175; doctrine, [279]83, [280]242; Europe, [281]575; faith, [282]596; institutions, [283]597; life, [284]159; name, [285]135, [286]592, [287]593, [288]594, [289]620; order, [290]569; philosophy, [291]551, [292]557, 574; religion, [293]173, [294]200, [295]211, [296]217, [297]236, [298]270, [299]572, [300]576; virtue, [301]593, [302]599; world, [303]235. Christian Constitution of States, [304]555, [305]599. Church, [306]13, [307]21, [308]79, [309]96, etc., [310]371, [311]402, [312]403, [313]410, etc., 563, [314]572, [315]589, [316]591, [317]594, [318]599; attributes of, [319]20, [320]256, [321]359-362, [322]410, [323]483, [324]490; authority of, [325]269, [326]364, 443, etc.; inspiration of, [327]417, [328]555, [329]563; spouse of Christ, [330]177, [331]234; the pillar and ground of the truth, 127, [332]364, [333]402, [334]625; our mother, [335]498, [336]593; mother and teacher of the nations, [337]237; author and perpetual guardian of personal and equal rights, [338]589; guardian of morals, [339]583; guide to heaven, [340]565, [341]567, [342]569; perfect in kind and right, [343]586; founded on Peter, [344]259; services to the world, [345]555, [346]573, [347]575, [348]589, [349]592, [350]595 sqq.; and the state, [351]219-227, [352]231, [353]555-600. Church, of God, [354]82, [355]84, [356]129, [357]130, [358]134, etc.; of Christ, [359]127, 499, etc.; the Christian, [360]488; the Christian and Catholic, [361]231; the true Church of Christ, [362]217, [363]483, [364]625; Holy Church, [365]20, [366]21, [367]47, [368]48, [369]49, [370]123, [371]255, [372]256, [373]402, etc.; the Holy Catholic, [374]32, [375]39, [376]50, [377]174, [378]175, etc.; the Holy Catholic and Apostolic, [379]410, etc.; the One Holy and Apostolic, [380]34, [381]58, [382]59, [383]359, etc.; the Holy Catholic Apostolic Roman, "mother and mistress of all Churches," [384]207, [385]209, [386]239, [387]263; the Holy Roman, 78, [388]117, [389]162, [390]169, [391]170, [392]183, "mother and mistress of all Churches," [393]207; the Holy Roman and Universal Church, [394]117; the Occidental Roman Church, [395]351; the Roman, [396]78, [397]122, [398]163, [399]186, [400]261, "the mother and mistress of all Churches," [401]209, [402]239, [403]263; Holy Mother, [404]138, [405]173, [406]181, [407]207, [408]237, [409]240, [410]250, etc.; the Occidental Roman, [411]351; the Oriental, [412]401, [413]411; the Oriental Catholic, [414]431; Orthodox and Catholic, [415]284; the Primitive, [416]162; the Universal--universa--, [417]132, [418]147, [419]151, [420]221, [421]258, [422]262, etc.; --universalis--, [423]194, [424]206, [425]262, [426]264; the Universal Church of God, [427]258; the Militant, [428]234, 260, etc.; the Orthodox, [429]472, [430]485; the whole, [431]251, [432]258. Churches, Catholic, [433]402, [434]403, [435]440; Oriental, [436]492; of the East, [437]489; of Jerusalem, "mother and first of all Churches," [438]361, [439]362; of Old and New Rome, [440]360, [441]362; of Russia, [442]489. See Particular Churches. Clement of Rome, [443]413; VII, [444]608; XI, [445]608. Communion, yearly, [446]138. Concordats, [447]223, [448]566, [449]569. Concupiscence, [450]38, [451]88. Condignity, [452]547. Confession, priestly, [453]133, [454]139, [455]143, [456]147, [457]163, [458]164, [459]165, [460]166, [461]368, [462]391, [463]549; yearly, [464]151. Confirmation, [465]126, [466]378, [467]421, [468]494. Conferring the sacraments, [469]121, [470]122. Conscience, [471]578, [472]584. Consensus, of the Catholic Church, [473]96; of the Church, [474]84, [475]271. consensus patrum, [476]83, [477]184, [478]188, [479]200, [480]242. Constantinople, Second council of falsified, [481]351; Creed of, [482]72. Consubstantiality of the Son, [483]33, [484]36, [485]57, [486]66, [487]287, [488]312, [489]401; of the Spirit, [490]57, [491]66, [492]287, [493]348. continere et conferre, [494]120, [495]422, etc. Councils, [496]73, [497]84, [498]198, [499]200, [500]202, [501]204, [502]205, [503]209, [504]219, [505]222, [506]234, 239, [507]262, [508]265, [509]268, [510]277, [511]279, [512]293, [513]300, [514]364, [515]406, [516]463, [517]490; seven, [518]451; of Ephesus, [519]73; Florence, [520]262, [521]267; Lyons, [522]267; Constantinople, [523]351. See Nice, Trent. Creation, [524]13, [525]15, [526]17, [527]19, [528]21, [529]26, [530]29, [531]32, [532]33, [533]35, [534]50, [535]57, [536]59, 239, [537]280, [538]291, [539]406 sq. Cross, sign of, [540]332, [541]450, [542]493; venerated, [543]436. Cup, [544]130, [545]175. See sub utraque specie. Cyprian, [546]20, [547]624. Cyril of Jerusalem, [548]31, [549]281, [550]322, [551]331, [552]438, [553]446, [554]451, [555]486, 493, etc. D. Damascus, John of, [556]291, [557]294, [558]305, [559]319, [560]330, [561]383, [562]413, [563]487, [564]498, [565]552, [566]554, etc. Dead, prayers for. See Suffrages. Decalogue, [567]521, [568]523, etc. Deity of Christ, [569]23, [570]26, [571]28, [572]30, [573]31, [574]33, [575]35, [576]39, [577]47, [578]57, [579]60, 62, [580]63, [581]67, [582]282, [583]312, [584]317, etc. See Consubstantial. Deposit of the Faith, [585]269, [586]614, [587]621, [588]624. Descent into Hell, [589]46, [590]49, [591]69, [592]336, [593]347, [594]477. Desire of the sacrament, [595]105. Dionysius, [596]296, [597]297, etc. Döllinger, [598]546, [599]551, [600]554. Dositheus, Confession of, [601]401. Dulia, [602]436. E. Ecclesiastical precepts, [603]198, [604]220, [605]365, [606]578. Encyclicals of Boniface VIII, Gregory XVI, [607]584, [608]605; Leo XIII, [609]555, [610]610; Pius IX, [611]211, [612]213; Pius X, [613]610, [614]613; Pius XI, [615]616. England, Church of, [616]548; orders of, [617]610. Ephesus, Council of, [618]73. Epiphanius, [619]33, [620]35. Episcopate. See Bishops, Order. Eucharist, [621]126, [622]129, [623]136, [624]350, [625]427, [626]495, [627]622; once yearly, 138; four times yearly or every month, [628]498. See Sacraments, Transubstantiation. Eusebius of Caesarea, [629]29. Eutyches, [630]62, [631]65, [632]67, [633]69. ex cathedra, [634]270. Evolution, [635]251, [636]613, [637]614, [638]615. Exorcism, [639]492. Extreme unction, [640]159, [641]169, [642]394, [643]414, [644]421, [645]502. F. Faith and the Faith, [646]113, [647]116, [648]242, [649]243, [650]253, [651]277, [652]417 sqq., 614, [653]615, [654]616, [655]621; the gift of God, [656]243, [657]244; alone not sufficient, [658]101, [659]112, [660]113, [661]114, [662]416, [663]418, [664]445; necessary to salvation, [665]410; and reason, [666]247, [667]254; the Christian, [668]245, [669]270, [670]496; the Catholic, [671]210, [672]211, [673]214, 225, [674]234, [675]244, [676]254, [677]420; Catholic and Apostolic, [678]439. See Justification. Faithful, the, [679]167, [680]194, [681]212, [682]249. Fasting, Fast Days, [683]167, [684]365, [685]370, [686]391, [687]441, [688]530, [689]531. Fathers, the, [690]63, [691]78, [692]79, [693]80, [694]84, [695]153, [696]157, [697]159, [698]162, [699]171, 174, [700]181, [701]183, [702]184, [703]188, [704]194, [705]198, [706]269, etc., [707]566. filioque, [708]350, [709]351, [710]532, [711]545. Flesh, Resurrection of the, [712]14, [713]17, [714]20, [715]29, [716]32, [717]39, [718]46, [719]47, 48, [720]49, [721]50, [722]69; of the body, [723]48, [724]69, [725]396, [726]503. Florence, Council of, [727]262, [728]267. Forgiveness, [729]39, [730]47, [731]48, [732]50, [733]58, [734]59, [735]87, [736]98, [737]105, [738]169, [739]187. See Absolution, Power of the Keys, Priesthood. Free Will, Liberty, [740]92, [741]111, [742]217, [743]307, [744]419, [745]576, [746]578, [747]582, [748]588, [749]589, [750]597. Fundamental Articles, [751]623. G. Good Works, [752]96, [753]99, [754]100, [755]107, [756]112, [757]114, [758]115, [759]116, [760]117, 156, [761]168, [762]263, [763]275, [764]418, [765]445, [766]519 sqq., [767]547. See Justification. Grace, prevenient, [768]92, [769]93, [770]110, [771]404; conferred, [772]120, [773]169, 192. See Sacrament. Gregory, of Nazianzen, [774]288, [775]350, [776]487, etc.; Thaumaturgus, [777]24; the Great, [778]264; VII, 607; XVI, [779]584. H. Hades, [780]477, [781]589, [782]597. Head of the Church, the pope, [783]260, [784]261; Christ, [785]363, [786]484, 485; "no mortal," [787]402, [788]404, [789]410, [790]411, [791]432, [792]443. Hecker, [793]610. Hell, [794]14, [795]15, [796]16, etc.; names of, [797]347, [798]477; fear of, [799]112. Heresies, Heretics, [800]27, [801]77, [802]78, [803]195, [804]196, [805]423, [806]439; heretical pravity, [807]255; books, [808]369. Holy Mother Church, [809]83, [810]138, [811]242, [812]498. Holy Roman Church, [813]78, [814]267. See Church. Holy Spirit, [815]6, [816]13, [817]15, [818]18, [819]20, [820]21, [821]23, [822]27, [823]29, [824]30, [825]31, [826]32, 39, [827]47, [828]61, [829]79, [830]84, [831]119, etc.; deity of, [832]23, [833]25, [834]27, [835]31, [836]33, [837]38, [838]57, [839]66 sqq., [840]211, [841]348 sqq., [842]461; spouse of Christ, [843]234, [844]250; charisms of, [845]352 sqq.; fruits of, [846]207, [847]358. See filioque. homoousia, [848]60, [849]62, [850]72. hyperdulia, [851]435 sq. I. Ignatius, [852]11. Images, [853]201, [854]204, [855]435, [856]438, [857]527. Immaculate Conception, [858]88, [859]115, [860]211, [861]408, [862]471, [863]549, [864]623. See Mary. Immersion, time, [865]425, [866]491. immortale Dei, [867]555 sq. Incarnation, [868]12, [869]13, [870]15, [871]16, [872]18, [873]23, [874]26, [875]31, [876]33, [877]37, [878]57, 59, [879]60, [880]61, [881]62, [882]68, [883]86, [884]87, etc., [885]319, [886]408, [887]471, etc. Indulgences, [888]205, [889]206, [890]209, [891]220, [892]433, [893]549. Infallibility, [894]266, [895]269, [896]270, [897]593, [898]605, [899]613, [900]621, [901]623. Infants, baptism of necessary to salvation, [902]86, [903]87, [904]174, 423, [905]424, [906]492. Augustine quoted on, [907]424. Intention, [908]121. Irenaeus, [909]12, [910]14, [911]448. J. James, bishop of Jerusalem, [912]413. Jansenist bishops, excommunicated, [913]551. Jeremiah I, [914]9, [915]607. Jerusalem, creed of, [916]61; church of, [917]361, [918]362; synodical decrees, [919]401. Justification, [920]89, [921]91, [922]94, [923]97, [924]110, [925]115, [926]275, [927]410, [928]418, etc. K. Keys, power of, [929]140, [930]142, [931]147, [932]151, [933]157, [934]164, [935]167, [936]169, [937]187, 260, [938]549, [939]564, [940]565. L. Lactantius on the Church, [941]625. Lamentabili, [942]611, [943]614. Last Judgment, [944]7, [945]15, [946]18, [947]20, [948]27, [949]38, [950]47, [951]69, [952]480. Lateran Council, fourth, [953]151, [954]166. latria, [955]131, [956]138, [957]430, [958]437, [959]438. Leo III, [960]351. Leo XIII, encyclical, [961]555-600; on Anglican orders, 608, [962]610, [963]619. Liberties, [964]575, [965]587, [966]588, [967]592. Lucian, [968]25. Luther, Lutheranism, [969]374, [970]428, [971]611. Lyons, Council of, [972]267. M. Magisterium of the Church, [973]236, [974]246, [975]254, [976]264, [977]618, [978]623, [979]624; of the Holy Spirit, [980]403. Manning, Cardinal, [981]601. Marriage, [982]193, [983]195, [984]196, [985]231, [986]293, [987]372, [988]393, [989]501, and the state, [990]231, [991]671. Mary, [992]11; blessed, [993]115; virgin, [994]13, [995]15, [996]17, [997]18, [998]19, [999]23, [1000]26, 34, [1001]36, [1002]46, [1003]47, [1004]50, [1005]57, [1006]63; holy, [1007]39; semper virgo, [1008]36, [1009]320, [1010]366, [1011]408, [1012]471; conceived without labor, 408; Immaculate Conception, [1013]211; victor over heresies, [1014]625. See Mother of God. Mass, [1015]176, sacrifice of, [1016]177, [1017]179, [1018]430, [1019]432; propitiatory, 179, [1020]185, [1021]385, [1022]430, [1023]496; for living and dead, [1024]180, [1025]199, [1026]208, [1027]429, [1028]433, [1029]550. Materialism, [1030]227. Matthew, XVI, [1031]18; [1032]78, [1033]258, [1034]607. Mercier, Cardinal, [1035]616. Merit, [1036]104, [1037]108, [1038]116, [1039]117. See Good Works. Military service, [1040]221. Miracles, [1041]19, [1042]244, [1043]253, [1044]455, [1045]483. Mixed jurisdiction, [1046]579, [1047]586. Modern progress, and the pope, [1048]216, [1049]233, [1050]589. "Modernism," [1051]611, [1052]613, [1053]615. Mogilas, Peter, [1054]275. Monothelites, [1055]72. Mopsvestia, Theodore of, [1056]5. Mortal and venial sins, [1057]106, [1058]116, [1059]117, [1060]128, [1061]139, [1062]140, [1063]148, [1064]167, etc. Mother of God, [1065]62, [1066]63, [1067]64, [1068]88, [1069]201, [1070]209, [1071]211, [1072]320, [1073]323, [1074]366, 408, [1075]435, [1076]436, [1077]472; of the divine Word, [1078]407, [1079]409, [1080]435; worship of, [1081]64, [1082]320, [1083]321, [1084]409, [1085]435. Mysteries, [1086]377 sqq., [1087]490 sqq. See Sacraments. Mystical body, [1088]235. N. Nathaniel, confession of, [1089]4. Natural religion, [1090]215, [1091]227, [1092]240, [1093]252, [1094]447, [1095]561, [1096]574. Nestorianism, [1097]62, [1098]65, [1099]67 sq. Nicene Creed, [1100]35, [1101]57, [1102]78, [1103]79, [1104]132, [1105]202, [1106]207, [1107]279, [1108]280 sqq., 312 sqq., [1109]456 eqq. and the Holy Spirit, [1110]350. Novatian, [1111]21, [1112]141. O. Oath of priests, [1113]207, [1114]210, [1115]229; against "Modernism," [1116]613. Old Catholics, [1117]545; bishops of, excommunicated, [1118]551. Order, [1119]42, [1120]186; seven orders, [1121]187; confers grace, [1122]188, [1123]191, 197; gives an indelible mark, [1124]192; annuls marriage, [1125]230; not conferred by the people, [1126]192, [1127]386, [1128]421, [1129]501. See Apostolic Succession; Sacraments. ordines minores, [1130]188, [1131]386. Original sin, [1132]83, [1133]85, [1134]90, [1135]301, [1136]304, [1137]375, [1138]407, [1139]419, [1140]425; washed away by baptism, [1141]85, [1142]87, [1143]308 sq., [1144]375, [1145]425. Origen, [1146]21, [1147]345. Orthodox Confession, [1148]213. P. Pantheism, [1149]213. Particular Churches, [1150]206, [1151]222, [1152]259, [1153]261, [1154]360, [1155]365, [1156]485. pascendi gregis, [1157]611, [1158]614 Patriarchs, [1159]364, [1160]366, [1161]369, [1162]490. Pelagians, [1163]73, [1164]92, [1165]111. Penance, [1166]105, [1167]113, [1168]116, [1169]140 sqq., [1170]390, [1171]421, [1172]500; second plank, [1173]163. Perseverance of saints, [1174]103, [1175]114, [1176]115, [1177]116, [1178]269. Peter, confession of, [1179]4; prince of the Apostles, [1180]209, [1181]257, 260, [1182]266, [1183]267; primacy, [1184]261; visible head of the Church Militant, [1185]260; Rock, [1186]259, [1187]260, [1188]261, [1189]607. See [1190]363; pillar of the faith and foundation of the Catholic Church, [1191]266; founder of the see of Rome, [1192]261; his successors, [1193]260 sqq., [1194]413. See cathedra Petri. Philosophy, [1195]216, [1196]566, [1197]574, [1198]583. Pius IV, [1199]210, [1200]608, [1201]613. Pius V, [1202]607. Pius IX, [1203]210, [1204]213, [1205]234, [1206]585. Pius X, [1207]609, [1208]611; XI, [1209]612, [1210]616, [1211]626. Polygamy, [1212]195. Pope, Peter's successor, [1213]261, [1214]267, etc.; vicar of Christ, 209, [1215]262, [1216]267, [1217]620, etc.; authority, [1218]77, [1219]79, [1220]209, [1221]220, [1222]231, [1223]262, [1224]263, 265, [1225]266, [1226]269, [1227]292, [1228]294, [1229]597, [1230]599; Head of the Church, [1231]235, [1232]258, [1233]261, [1234]262, [1235]264, [1236]265, [1237]267, [1238]287, [1239]564, [1240]566, [1241]606. (See, [1242]363, [1243]410); father and teacher of all Christians, [1244]262, [1245]267; "supreme judge of the faithful," [1246]265; primacy of, [1247]258, [1248]260; over the "whole world," [1249]262; above oecumenical councils, [1250]265; announces no new doctrine, [1251]269; faith and salvation lost by denying his jurisdiction, [1252]263; anathema upon those denying his primacy or infallibility, [1253]259, [1254]262, [1255]266, [1256]271. Popular rule condemned, [1257]577, [1258]581. Prayer, [1259]369, [1260]506 sqq., [1261]622. Predestination, [1262]103, [1263]113, [1264]114, [1265]305, [1266]307, [1267]310, [1268]403, [1269]426, [1270]464. Priesthood, instituted by Christ, [1271]187; all Christians not of, 189, [1272]191; offers sacrifice, [1273]177, [1274]184, [1275]186; a hierarchy, [1276]189, [1277]192, [1278]387, [1279]490. See Order, [1280]191 sqq. Protestantism, condemned, [1281]217, [1282]611, [1283]612, [1284]620, [1285]624, [1286]625, [1287]626. Protestant Reformation, the cause of revolutions, etc., [1288]576. Public schools, condemned, [1289]224, [1290]580. Purgatory, [1291]117, [1292]198, [1293]199, [1294]209, [1295]345, [1296]432. R. Rationalism, [1297]215, [1298]597. Reason and faith, [1299]214, [1300]215, [1301]217, [1302]247, [1303]253. Reformation of manners, [1304]77. Relics, [1305]200, [1306]209, [1307]435 sqq., [1308]527. Religion, the first duty of, [1309]561; the Catholic Church defines "the true religion," [1310]219; it is easily understood; different forms of condemned, 232, [1311]562, [1312]587. Reservation of the sacrament, [1313]132, [1314]138. Reserved cases, [1315]153, [1316]168. Rock, the, Peter, [1317]260, [1318]261, etc.; Christ, [1319]363. Roman Church, [1320]610; primacy of, [1321]267. See under Church. Rufinus, [1322]49, [1323]50. Rule of Faith, [1324]13-19; of Truth, [1325]21. Ryan and Millar, [1326]655. S. Sacraments, the seven instituted by Christ, [1327]119, [1328]207, [1329]374, 420, [1330]490; fixed in [1331]12th century, [1332]547; defined, [1333]118, [1334]374, [1335]490; necessary to salvation, [1336]120; contain and confer grace, [1337]120-122, [1338]375, [1339]490. Sacrarium, [1340]132, [1341]138. Saints, invocation and worship of, [1342]180, [1343]184, [1344]199, [1345]200, [1346]201, 211, [1347]409, [1348]436, [1349]438, [1350]622; apparitions of, [1351]486, [1352]551; activity on earth, [1353]487. Salvation, wrought by the Incarnation, [1354]30, [1355]33, [1356]36, [1357]57, [1358]62; to those who believe in Christ, [1359]15; who believe "rightly," [1360]68, [1361]69; who are in the "true Church of Christ," [1362]217, [1363]605, [1364]625; who keep the "rule of Faith," [1365]266; to make known the chief end of the Church, [1366]565; by obedience to the pope, [1367]607, [1368]624. Scriptures, the, [1369]15, [1370]18, [1371]21, [1372]22, [1373]27, [1374]28, [1375]34, [1376]59; defined, [1377]81, 238, [1378]241, [1379]435, [1380]451; from God, [1381]373, [1382]412; dictated by Christ or the Holy Spirit, [1383]80, [1384]241, [1385]242; and tradition, 80, [1386]241, [1387]244; in translation, [1388]80, [1389]546; interpretation of, [1390]83, [1391]207, [1392]242, [1393]402; reading of, [1394]82, [1395]434, [1396]454; anathema on those not receiving all their parts, [1397]253; and tradition, [1398]80, [1399]187, [1400]241, [1401]244, [1402]448. See Traditions. Second Coming [1403]13, [1404]17, [1405]20, [1406]31, [1407]32, [1408]33, 57, [1409]60, [1410]337, [1411]479. Seven orders, [1412]187, [1413]389. Sirach, Book of quoted, [1414]285, [1415]302. Sixtus IV, [1416]88. Socialism, [1417]218. Soul and body illustrates Church and State, [1418]568. State and Church, the State from God, [1419]558; not exempt from the Church's jurisdiction, [1420]227; its first duty, [1421]562 sq.; different forms of government, [1422]559, [1423]581, [1424]598; popular government, [1425]577, [1426]581; state only well regulated with religion, [1427]574 sq., [1428]583; may not suppress religious orders or annul concordats, [1429]223, [1430]226; should acknowledge the Church, [1431]566 sq.; once did, [1432]561 sq., 578 sq.; with signal blessings, [1433]561 sq., [1434]578, [1435]579; proper interrelation, [1436]557 sqq.; the state and marriage, ecclesiastical property, courts and schools, [1437]220, [1438]225, [1439]231, [1440]578, [1441]580; the Church and insurrection, [1442]228, [1443]560; separation of Church and State, [1444]218, [1445]220, [1446]224, [1447]227, [1448]579, [1449]584, [1450]607. sub utraque specie, [1451]130, [1452]171, [1453]173, [1454]174, [1455]208. Suffrages, [1456]198, [1457]269, [1458]343, [1459]344, [1460]370, [1461]414, [1462]429, [1463]432, [1464]433, [1465]550. Supererogation. See Good Works. Swords, the two, [1466]606. Syllabus of Errors, [1467]213, [1468]595, [1469]601. T. Temporal power, [1470]219, [1471]220, [1472]225, [1473]231, [1474]232, [1475]580, [1476]606. Tertullian, [1477]16, [1478]413. Theophylact, [1479]343. thesaurus meritorum, [1480]547. Thomas Aquinas, [1481]612. Thomas, Confession of, [1482]4. Tradition, [1483]14, [1484]15, [1485]82, [1486]448, [1487]449, [1488]450, [1489]548; Apostolic, [1490]160, 180, [1491]181, [1492]188, [1493]269, [1494]614, [1495]615, [1496]622; Apostolic and Ecclesiastical, [1497]207; of the Catholic Church, [1498]187; of the universal Church, [1499]194; unwritten, [1500]80, [1501]241, etc. Transubstantiation, [1502]126, [1503]129, [1504]130, [1505]136, [1506]208, [1507]336, [1508]380, [1509]382, [1510]427, [1511]428, [1512]431, [1513]495, [1514]497, [1515]622. Trent, Canons of, [1516]77; oecumenical synod of, [1517]79; curse upon repudiating, [1518]118; fathers of, [1519]236, etc. Trinity, [1520]24, [1521]26, [1522]27, [1523]30, [1524]36, [1525]66, [1526]79, [1527]280, [1528]284, [1529]406, [1530]461, etc. Tritheism, [1531]67. U. Unam sanctam, [1532]608. United States, [1533]601. Unity, Church, [1534]616 sqq., [1535]624. V. Vatican Decrees, [1536]234; Council, [1537]623. Vows, [1538]124, [1539]226. Vulgar tongue, and Bible, [1540]82, [1541]183, [1542]186, [1543]546, [1544]548. Vulgate, authority of, [1545]82, [1546]241. W. Water and wine at the eucharist, [1547]182, [1548]186 Worship, [1549]233, [1550]365, [1551]581; different kinds, [1552]591; non-Catholic patiently borne with by states, [1553]581. See Adoration, Saints. __________________________________________________________________ Indexes __________________________________________________________________ Index of Scripture References Genesis [1554]1:3 [1555]1:26 [1556]1:26 [1557]1:26 [1558]2:2 [1559]2:17 [1560]2:22 [1561]2:23 [1562]2:24 [1563]2:24 [1564]3:10 [1565]3:15 [1566]3:15 [1567]3:17 [1568]3:22 [1569]11:7 [1570]22:18 [1571]27 [1572]49:10 Exodus [1573]14:15 [1574]20:1-17 [1575]20:2 [1576]20:3 [1577]21:17 [1578]30:25 [1579]33:20 [1580]36:1 Leviticus [1581]19:32 Deuteronomy [1582]4:35 [1583]4:39 [1584]5:6-21 [1585]6:4 [1586]6:4 [1587]6:5 [1588]6:14 [1589]18:18 2 Samuel [1590]7:22 [1591]22:32 1 Kings [1592]1:39 [1593]7:3 [1594]8:60 2 Kings [1595]5:26 [1596]7:12 [1597]7:13 [1598]13:21 1 Chronicles [1599]17:20 [1600]29:18 Job [1601]19:25 [1602]38:6 [1603]38:7 Psalms [1604]1:1 [1605]1:1 [1606]2:5 [1607]2:12 [1608]6:5 [1609]6:7 [1610]8:5 [1611]8:6 [1612]11:8 [1613]14:1 [1614]14:5 [1615]17:15 [1616]17:15 [1617]18:13 [1618]18:31 [1619]22:6 [1620]22:20 [1621]22:24 [1622]27:13 [1623]33:6 [1624]33:6 [1625]33:9 [1626]33:9 [1627]33:10 [1628]34:10 [1629]34:14 [1630]36:9 [1631]45:8 [1632]45:9 [1633]49:20 [1634]50:6 [1635]50:19 [1636]51:7 [1637]51:19 [1638]77:13 [1639]77:14 [1640]78:6 [1641]83:8 [1642]86:10 [1643]90:2 [1644]91:11 [1645]91:11 [1646]92:5 [1647]94:10 [1648]96:7 [1649]102:14 [1650]110:3 [1651]110:4 [1652]110:4 [1653]111:10 [1654]114:15 [1655]115:3 [1656]115:17 [1657]116:10 [1658]118:112 [1659]139:6-11 [1660]145:8 [1661]145:9 Proverbs [1662]15:26 [1663]24:21 Ecclesiastes [1664]1:27 [1665]4 [1666]12:7 [1667]18:22 Song of Solomon [1668]6:3 Isaiah [1669]6:3 [1670]6:3 [1671]7:9 [1672]7:14 [1673]7:14 [1674]7:14 [1675]9:6 [1676]11:2 [1677]11:2 [1678]11:2 [1679]11:10 [1680]11:12 [1681]14:14 [1682]24:14 [1683]33:18 [1684]38:15 [1685]38:15 [1686]43:10-12 [1687]44:6 [1688]44:7 [1689]44:8 [1690]45:22 [1691]46:5 [1692]53 [1693]53:4 [1694]53:5 [1695]59:21 [1696]60:19 [1697]61:1 [1698]64:6 Jeremiah [1699]1:9 [1700]3:15 [1701]17:5 [1702]35:18 [1703]35:19 Lamentations [1704]1:12 [1705]4:4 [1706]5:21 Ezekiel [1707]18:30 [1708]18:31 [1709]33:19 Daniel [1710]1:17 [1711]2:22 [1712]3 [1713]9 [1714]9:24 Joel [1715]2:27 Amos [1716]3:6 Jonah [1717]1:17 Zechariah [1718]1:3 [1719]3:1 [1720]9:9 [1721]12:1 [1722]14:9 Malachi [1723]1:11 [1724]3:1 [1725]4:5 Matthew [1726]1:20 [1727]1:21 [1728]1:22 [1729]1:23 [1730]1:23 [1731]2:2 [1732]2:4-6 [1733]2:5 [1734]2:11 [1735]2:13 [1736]3:2 [1737]3:17 [1738]3:18 [1739]4:2 [1740]4:2 [1741]4:4 [1742]5 [1743]5:3-12 [1744]5:16 [1745]5:22 [1746]5:23 [1747]5:24 [1748]5:28 [1749]5:29 [1750]5:29 [1751]5:30 [1752]5:34 [1753]5:37 [1754]6:5 [1755]6:6 [1756]6:7 [1757]6:9-13 [1758]6:14 [1759]6:15 [1760]6:26 [1761]6:32 [1762]6:34 [1763]7:1 [1764]7:21 [1765]8:11 [1766]8:21 [1767]10:22 [1768]10:28 [1769]10:29 [1770]10:31 [1771]10:33 [1772]10:37 [1773]10:42 [1774]11:23 [1775]11:25 [1776]11:26 [1777]11:27 [1778]11:30 [1779]12:34 [1780]12:36 [1781]12:36 [1782]12:39 [1783]13:43 [1784]14:33 [1785]15 [1786]15 [1787]15:8 [1788]15:8 [1789]15:9 [1790]15:19 [1791]16:15 [1792]16:16 [1793]16:16 [1794]16:16 [1795]16:16-19 [1796]16:18 [1797]16:18 [1798]16:18 [1799]16:18 [1800]16:18 [1801]16:18 [1802]16:18 [1803]16:18 [1804]16:19 [1805]16:19 [1806]16:19 [1807]16:19 [1808]16:24 [1809]16:26 [1810]16:27 [1811]18:6 [1812]18:9 [1813]18:10 [1814]18:15 [1815]18:17 [1816]18:17 [1817]18:17 [1818]18:17 [1819]18:17 [1820]18:18 [1821]18:18 [1822]18:18 [1823]18:20 [1824]19:6 [1825]19:6 [1826]19:11 [1827]19:12 [1828]19:17 [1829]19:17 [1830]19:17 [1831]19:21 [1832]19:21 [1833]22:11 [1834]22:12 [1835]22:21 [1836]22:21 [1837]22:21 [1838]22:30 [1839]22:31 [1840]22:36-40 [1841]23:15 [1842]23:26 [1843]23:33 [1844]24 [1845]24:13 [1846]24:14 [1847]24:21 [1848]24:27 [1849]24:36 [1850]25:13 [1851]25:30 [1852]25:31 [1853]25:31 [1854]25:34 [1855]25:41 [1856]25:41 [1857]25:41 [1858]25:41 [1859]25:46 [1860]26:26 [1861]26:27 [1862]26:28 [1863]26:39 [1864]26:52 [1865]26:63 [1866]27:29 [1867]27:52 [1868]27:53 [1869]27:67 [1870]28:2 [1871]28:5 [1872]28:5-7 [1873]28:10 [1874]28:11 [1875]28:18-20 [1876]28:18-20 [1877]28:19 [1878]28:19 [1879]28:19 [1880]28:19 [1881]28:19 [1882]28:19 [1883]28:19 [1884]28:19 [1885]28:20 [1886]28:20 [1887]28:20 [1888]28:20 Mark [1889]1:4 [1890]1:5 [1891]1:5 [1892]1:14 [1893]1:15 [1894]1:15 [1895]1:26 [1896]4:29 [1897]6:13 [1898]6:13 [1899]8:34 [1900]9:7 [1901]9:43 [1902]9:44 [1903]9:45 [1904]9:47 [1905]9:47 [1906]9:48 [1907]12:29 [1908]14:21 [1909]15:34 [1910]16:15 [1911]16:15 [1912]16:16 [1913]16:17 [1914]16:18 [1915]16:20 Luke [1916]1:4 [1917]1:32 [1918]1:32 [1919]1:33 [1920]1:34 [1921]1:35 [1922]1:37 [1923]1:37 [1924]1:38 [1925]1:41 [1926]1:43 [1927]1:43 [1928]1:43 [1929]1:43 [1930]1:49 [1931]2 [1932]2:40 [1933]2:51 [1934]4:21 [1935]6:46 [1936]7:47 [1937]8:54 [1938]10:15 [1939]11:13 [1940]12:4 [1941]12:5 [1942]12:5 [1943]12:47 [1944]12:47 [1945]13:5 [1946]15:22 [1947]16:22 [1948]16:22 [1949]16:23 [1950]17:10 [1951]17:20 [1952]17:21 [1953]18:1 [1954]19:8 [1955]22:19 [1956]22:19 [1957]22:19 [1958]22:32 [1959]22:32 [1960]22:32 [1961]22:32 [1962]22:41 [1963]23:43 [1964]23:43 [1965]23:43 [1966]23:43 [1967]23:46 [1968]24:7 [1969]24:25 [1970]24:26 [1971]24:44 [1972]24:45 [1973]24:47 John [1974]1:1 [1975]1:1 [1976]1:1 [1977]1:3 [1978]1:3 [1979]1:10 [1980]1:10 [1981]1:12 [1982]1:12 [1983]1:12 [1984]1:12 [1985]1:13 [1986]1:14 [1987]1:14 [1988]1:14 [1989]1:14 [1990]1:14 [1991]1:16 [1992]1:17 [1993]1:17 [1994]1:18 [1995]1:18 [1996]1:18 [1997]1:18 [1998]1:18 [1999]1:29 [2000]1:29 [2001]1:42 [2002]1:50 [2003]3:5 [2004]3:5 [2005]3:5 [2006]3:5 [2007]3:5 [2008]3:5 [2009]3:5 [2010]3:13 [2011]3:13 [2012]4:13 [2013]4:14 [2014]4:24 [2015]5:14 [2016]5:28 [2017]5:28 [2018]5:29 [2019]5:36 [2020]6:38 [2021]6:38 [2022]6:48-50 [2023]6:51 [2024]6:53 [2025]6:53 [2026]6:54 [2027]6:54 [2028]6:55 [2029]6:56 [2030]6:56 [2031]6:58 [2032]6:58 [2033]6:58 [2034]6:68 [2035]8:11 [2036]8:12 [2037]8:32 [2038]8:32 [2039]8:34 [2040]8:34 [2041]8:44 [2042]8:44 [2043]10:1 [2044]10:10 [2045]10:10 [2046]10:10 [2047]10:16 [2048]10:16 [2049]10:17 [2050]10:18 [2051]10:18 [2052]10:30 [2053]11:27 [2054]12:26 [2055]13:17 [2056]13:35 [2057]14:2 [2058]14:13 [2059]14:15 [2060]14:16 [2061]14:21 [2062]14:23 [2063]14:23 [2064]14:26 [2065]15:13 [2066]15:13 [2067]15:26 [2068]15:26 [2069]15:26 [2070]15:26 [2071]15:26 [2072]16:7 [2073]16:13 [2074]16:14 [2075]17:1 [2076]17:3 [2077]17:5 [2078]17:8 [2079]17:17 [2080]17:19 [2081]17:21 [2082]17:21 [2083]17:21 [2084]17:26 [2085]19:9 [2086]19:34 [2087]19:34 [2088]20:21 [2089]20:21 [2090]20:22 [2091]20:22 [2092]20:22 [2093]20:22 [2094]20:23 [2095]20:23 [2096]20:23 [2097]20:23 [2098]20:23 [2099]20:23 [2100]20:23 [2101]20:23 [2102]20:28 [2103]20:29 [2104]20:29 [2105]20:31 [2106]21:15-17 [2107]21:15-17 [2108]21:15-17 [2109]21:15-17 [2110]21:16 [2111]21:16 [2112]21:17 [2113]21:17 Acts [2114]1:3 [2115]1:8 [2116]1:11 [2117]1:11 [2118]2:27 [2119]2:27 [2120]2:27 [2121]2:31 [2122]2:31 [2123]2:38 [2124]2:38 [2125]2:38 [2126]2:38 [2127]4:2 [2128]4:19 [2129]5 [2130]5:3 [2131]5:3 [2132]5:4 [2133]5:19 [2134]5:29 [2135]5:29 [2136]8:14 [2137]8:16 [2138]8:17 [2139]8:17 [2140]8:37 [2141]10:21 [2142]10:43 [2143]11:2 [2144]11:17 [2145]11:22 [2146]11:29 [2147]12:8 [2148]12:11 [2149]13:2 [2150]13:3 [2151]13:3 [2152]15 [2153]15:2 [2154]15:22 [2155]15:28 [2156]15:28 [2157]16:4 [2158]16:31 [2159]17:25 [2160]17:26-28 [2161]18:25 [2162]19:4 [2163]19:12 [2164]19:18 [2165]20:7 [2166]20:27 [2167]20:28 [2168]20:28 [2169]20:28 [2170]20:28 [2171]20:28 [2172]20:28 Romans [2173]1:19 [2174]1:20 [2175]1:20 [2176]2:4 [2177]2:6 [2178]2:6 [2179]2:11 [2180]2:15 [2181]3:2 [2182]3:4 [2183]3:22-25 [2184]3:24 [2185]3:25 [2186]5:2 [2187]5:5 [2188]5:5 [2189]5:8 [2190]5:12 [2191]5:12 [2192]5:12 [2193]5:12 [2194]5:17 [2195]6:3 [2196]6:4 [2197]6:12 [2198]6:13 [2199]6:17 [2200]6:18 [2201]6:19 [2202]6:20 [2203]6:23 [2204]7:8 [2205]8:1 [2206]8:1-4 [2207]8:12 [2208]8:13 [2209]8:15 [2210]8:16 [2211]8:17 [2212]8:17 [2213]8:17 [2214]8:21 [2215]8:23 [2216]8:29 [2217]8:29 [2218]9:30 [2219]10:3 [2220]10:9 [2221]10:10 [2222]10:10 [2223]10:10 [2224]10:15 [2225]10:17 [2226]11:6 [2227]11:33 [2228]11:36 [2229]12:1 [2230]12:6 [2231]12:18 [2232]13:1 [2233]13:1 [2234]13:1 [2235]13:1 [2236]13:1 [2237]13:1 [2238]13:2 [2239]13:2 [2240]13:2 [2241]13:3 [2242]13:3 [2243]13:5 [2244]13:7 [2245]14:4 [2246]14:17 [2247]14:17 [2248]16:18 [2249]16:26 1 Corinthians [2250]1:10 [2251]1:18 [2252]1:19 [2253]1:30 [2254]2:7 [2255]2:7-9 [2256]2:8 [2257]2:9 [2258]2:9 [2259]2:10 [2260]2:11 [2261]2:15 [2262]3:2 [2263]3:6 [2264]3:10 [2265]3:11 [2266]3:16 [2267]3:17 [2268]3:17 [2269]4:1 [2270]4:1 [2271]4:1 [2272]4:1 [2273]4:3 [2274]4:4 [2275]4:5 [2276]4:5 [2277]4:6 [2278]4:15 [2279]5:12 [2280]5:13 [2281]5:28 [2282]6:2 [2283]6:9 [2284]6:9 [2285]6:10 [2286]6:11 [2287]6:15 [2288]6:18 [2289]6:19 [2290]6:20 [2291]7:2 [2292]7:8 [2293]7:9 [2294]7:32 [2295]7:33 [2296]7:38 [2297]8:4 [2298]8:4 [2299]8:5 [2300]8:6 [2301]8:6 [2302]9:13 [2303]9:24 [2304]9:26 [2305]9:27 [2306]10:12 [2307]10:13 [2308]10:17 [2309]10:17 [2310]10:20 [2311]11:2 [2312]11:22 [2313]11:26 [2314]11:26 [2315]11:26 [2316]11:26 [2317]11:26 [2318]11:28 [2319]11:29 [2320]11:29 [2321]11:34 [2322]12:2 [2323]12:4 [2324]12:12 [2325]13 [2326]13:12 [2327]13:12 [2328]13:13 [2329]15:3 [2330]15:3 [2331]15:3 [2332]15:4 [2333]15:6 [2334]15:28 [2335]15:29 [2336]15:36 [2337]15:41 [2338]15:42 [2339]15:43 [2340]15:44 [2341]15:49 [2342]15:50 [2343]15:51 [2344]15:51 [2345]15:52 [2346]15:52 [2347]15:53 [2348]15:55 [2349]15:55 [2350]15:58 [2351]16:13 2 Corinthians [2352]1:3 [2353]1:5 [2354]1:12 [2355]1:21 [2356]1:21 [2357]1:22 [2358]2:6 [2359]3:5 [2360]4:13 [2361]4:16 [2362]4:17 [2363]5:7 [2364]5:7 [2365]5:10 [2366]5:15 [2367]7:1 [2368]7:10 [2369]7:10 [2370]7:10 [2371]10:5 [2372]10:6 [2373]10:6 [2374]11:2 [2375]12:2 [2376]12:4 [2377]13:10 [2378]13:10 [2379]13:13 [2380]50 Galatians [2381]1:10 [2382]2:19 [2383]2:20 [2384]3:3 [2385]3:9 [2386]3:10 [2387]3:13 [2388]3:19 [2389]3:20 [2390]3:23 [2391]3:27 [2392]3:27 [2393]4:4 [2394]5:3 [2395]5:4 [2396]5:5 [2397]5:6 [2398]5:6 [2399]5:6 [2400]5:22 [2401]5:24 [2402]6:1 [2403]6:14 Ephesians [2404]1:4 [2405]1:5 [2406]1:7 [2407]1:7 [2408]1:13 [2409]1:14 [2410]1:18 [2411]1:22 [2412]1:22 [2413]1:23 [2414]2:2 [2415]2:3 [2416]2:3 [2417]2:4 [2418]2:8 [2419]2:9 [2420]2:19 [2421]2:19 [2422]2:20 [2423]2:20 [2424]3:16 [2425]3:17 [2426]3:20 [2427]3:21 [2428]3:21 [2429]4:3 [2430]4:3 [2431]4:4-6 [2432]4:5 [2433]4:6 [2434]4:8 [2435]4:9 [2436]4:9 [2437]4:10 [2438]4:11 [2439]4:12 [2440]4:14 [2441]4:16 [2442]4:22 [2443]4:23 [2444]4:24 [2445]4:24 [2446]4:25 [2447]4:30 [2448]5:2 [2449]5:3 [2450]5:22 [2451]5:23 [2452]5:23 [2453]5:23 [2454]5:25 [2455]5:25 [2456]5:25-27 [2457]5:27 [2458]5:29 [2459]5:30 [2460]5:30 [2461]5:31 [2462]5:32 [2463]5:32 [2464]6:4 [2465]6:5 [2466]6:6 [2467]6:11 [2468]6:12 [2469]6:12 [2470]6:14 [2471]6:16 [2472]6:17 [2473]6:18 [2474]9 [2475]39 [2476]138 [2477]138 Philippians [2478]1:6 [2479]1:23 [2480]1:23 [2481]2:10 [2482]2:12 [2483]2:13 [2484]3:10 [2485]3:19 Colossians [2486]1:5 [2487]1:6 [2488]1:12-14 [2489]1:13 [2490]1:16 [2491]1:17 [2492]1:18 [2493]1:20 [2494]1:22 [2495]1:26 [2496]1:27 [2497]2:8 [2498]2:11 [2499]2:12 [2500]2:14 [2501]2:15 [2502]3:5 [2503]3:5 [2504]3:11 [2505]4:1 1 Thessalonians [2506]2:13 [2507]5:12 [2508]5:17 2 Thessalonians [2509]2:8 [2510]2:10 [2511]2:15 [2512]2:15 [2513]2:15 1 Timothy [2514]1:1 [2515]1:19 [2516]2:1 [2517]2:4 [2518]2:5 [2519]2:5 [2520]2:5 [2521]2:5 [2522]2:5 [2523]2:5 [2524]2:6 [2525]2:6 [2526]3:9 [2527]3:15 [2528]3:15 [2529]3:15 [2530]3:15 [2531]3:16 [2532]4:8 [2533]4:14 [2534]5:1 [2535]5:2 [2536]5:17 [2537]5:22 [2538]5:22 [2539]6:12 [2540]6:15 [2541]6:16 [2542]6:16 [2543]6:20 2 Timothy [2544]1:6 [2545]1:7 [2546]1:13 [2547]1:14 [2548]2:5 [2549]2:7 [2550]2:13 [2551]2:19 [2552]3:5 [2553]4:1 [2554]4:8 [2555]4:8 Titus [2556]1:5 [2557]1:10 [2558]1:11 [2559]2:12 [2560]3:4-6 [2561]3:5 [2562]3:7 [2563]3:10 [2564]3:10 Hebrews [2565]1:1 [2566]1:1 [2567]1:2 [2568]1:2 [2569]1:3 [2570]1:11 [2571]2:14 [2572]2:14 [2573]2:15 [2574]3:1 [2575]4 [2576]4:6 [2577]4:13 [2578]5:8 [2579]5:9 [2580]5:10 [2581]5:10 [2582]5:12 [2583]5:14 [2584]6:1 [2585]6:1 [2586]6:2 [2587]6:2 [2588]6:10 [2589]6:16 [2590]6:17 [2591]6:18 [2592]7:11 [2593]7:12 [2594]7:18 [2595]7:27 [2596]8:1 [2597]9:11 [2598]9:11 [2599]9:12 [2600]9:12 [2601]9:12 [2602]9:12 [2603]9:14 [2604]9:24 [2605]9:24 [2606]9:28 [2607]9:2528 [2608]10:10 [2609]10:18 [2610]10:23 [2611]10:29 [2612]10:35 [2613]11 [2614]11:1 [2615]11:1 [2616]11:6 [2617]11:6 [2618]11:6 [2619]11:6 [2620]11:6 [2621]11:6 [2622]11:6 [2623]11:26 [2624]11:27 [2625]12:2 [2626]12:22-24 [2627]13:4 [2628]13:17 James [2629]1:6 [2630]1:14 [2631]1:15 [2632]1:17 [2633]1:26 [2634]2:14 [2635]2:20 [2636]2:20 [2637]2:24 [2638]2:24 [2639]2:26 [2640]2:26 [2641]3:2 [2642]3:6 [2643]3:17 [2644]5:14 [2645]5:14 [2646]5:14 [2647]5:15 [2648]5:16 [2649]5:16 [2650]5:20 1 Peter [2651]1:3 [2652]1:8 [2653]1:12 [2654]1:13 [2655]1:18 [2656]1:23 [2657]2:5 [2658]2:9 [2659]2:16 [2660]2:16 [2661]2:17 [2662]2:18 [2663]3:10 [2664]3:18 [2665]3:18 [2666]3:19 [2667]3:19 [2668]4:6 [2669]5:2 [2670]5:3 [2671]5:4 [2672]5:8 [2673]5:8 2 Peter [2674]1:10 [2675]1:19 [2676]1:19 [2677]1:21 [2678]1:21 [2679]2:20 [2680]3:7 [2681]3:9 [2682]3:10 [2683]3:13 1 John [2684]1:5 [2685]2:2 [2686]2:20 [2687]2:27 [2688]3:2 [2689]3:4 [2690]3:8 [2691]3:14 [2692]3:15 [2693]3:18 [2694]3:20 [2695]4:2 [2696]4:18 [2697]5:3 [2698]5:3 [2699]5:7 [2700]5:7 [2701]5:7 [2702]5:19 [2703]5:20 2 John [2704]1:9 [2705]1:10 [2706]1:10 Jude [2707]1:3 [2708]1:6 [2709]1:6 Revelation [2710]1:8 [2711]1:18 [2712]1:18 [2713]2:5 [2714]2:23 [2715]4:5 [2716]4:8 [2717]5:9 [2718]6:8 [2719]8:3 [2720]8:4 [2721]17:15 [2722]20:13 [2723]20:14 [2724]20:14 [2725]20:15 [2726]21:14 [2727]22:11 Wisdom of Solomon [2728]3:1 [2729]6:7 [2730]6:7 [2731]8:1 2 Maccabees [2732]12:43 [2733]12:43 [2734]12:44 Sirach [2735]3:9 [2736]3:20 [2737]15:11 [2738]15:20 [2739]23:29 [2740]42:19 [2741]42:20 __________________________________________________________________ Index of Citations * [2742]Espositio Symboli Apostolici * [2743]Ante-Nicene Christian Library * [2744]Ausführlicher christlicher Katechismus der orthodox-katholischen orientalischen Kirche * [2745]Bibliothek der Symbole * [2746]Bibliothek der Symbols und Glaubensregeln * [2747]Church History * [2748]Church and State * [2749]Conciliengeschichte * [2750]De Civitate Dei * [2751]De Fide et Symbolo * [2752]De Genesi ad literam * [2753]De Synodis s. de Fide Orientalium * [2754]Die Festbriefe des heil. Athanasius * [2755]Documents on Christian Unity * [2756]Enchiridion * [2757]Enchiridion de Fide * [2758]Epistola dogmatica * [2759]Expositio Symboli * [2760]Fresh Revision of the English New Testament * [2761]Harmonia Symbolica * [2762]History of the Creeds * [2763]Life of Cardinal Mercier * [2764]Literary History of the Nicene and Apostles' Creeds * [2765]Marcellus von Ancyra * [2766]Monumenta Fidei Ecclesiæ Orientalis * [2767]Patrologia Græca * [2768]Quellen zur Geschichte des Taufsymbols * [2769]Quellen zur Geschichte des Taufsymbols and der Glaubensregel * [2770]Spe et Caritate * [2771]The Canons and Decrees of the Sacred and OEcumenical Council of Trent * [2772]Theologie des A. Test. * [2773]Tractates in Symbolum Apostolorum * [2774]Two Dissertations __________________________________________________________________ Index of Names * [2775]Caspari * [2776]Hahn * [2777]Heurtley * [2778]Hort * [2779]Lumby * [2780]Swainson __________________________________________________________________ Index of Greek Words and Phrases * [2781]agape * [2782]agathen suneidesin; hen tines aposamenoi peri ten pistin enauagesan; kai allachou (a. Tim. g. th.); echontes to musterion tes pisteos en kathara suneidesei. * [2783]adiairetos * [2784]adiairetos, achoristos * [2785]akathiston * [2786]akataleptos * [2787]alethos anelabe soma; ho Logos * [2788]alethos ediochthe epi Pontiou Pilatou, * [2789]alethos [de, kai ou dokesei] estaurothe kai apethanen ... * [2790]alethine latreia he prepei mone te theia phusei * [2791]alethinos; kai he amoluntos Parthenos theotokos egnorizeto; kathos he Elisabet eipe (Louk. a. mg' ) pros auten; kai pothen moi touto, hina elthe he meter tou Kuriou mou pros me? Akomi einai anankaion kai touto na exeuromen, pos oute he theotes allaxen eis ten anthropoteta, mete he anthropotes eis ten theoteta; ma katha mia phusis emeine teleia, eis mian hupostasin, me hola ta idiomata tes; exo apo ten hamartian, hoson pros ten anthropoteta. * [2792]alla dikaiosune kai eirene kai chara en Pneumati hagio. * [2793]alla kai sunchorein dunamenon.' Apo ten didaskalian loipon tes hagias Graphes kai tou Patros toutou ten exegesin touto ekbazomen, pos prepei pantos na parakaloumen dia tous kekoimemenous, kai na prospheromen thusias anaimaktous, didontes eleemosunas; epeide ekeinoi den emporousi ta toiauta na kamousin dia tous heautous tous. * [2794]alla teleios enanthropesanta, * [2795]anabanta es tous ouranous * [2796]anabanta eis tous ouranous, kai kathemenon en dexia tou patros, * [2797]anastanta * [2798]anastanta te trite hemera, * [2799]anastaseos te nekron, * [2800]anatrope * [2801]anelephthe en doxe * [2802]anelephthe pros ton Patera; * [2803]anexaleipton, hosper kai he hierosune. Kathos gar adunaton, ton auton dis ierosunes tuchein tes autes; houtos adunaton anabaptisthenai ton hapax horthos baptisthenta, kan kai muriais sumbebeken auton hupopesein hamartiais, e kai aute exomomosei tes pisteos. Thelon gar epistrepsai pros kurion analambanei ten hen apolesen huiothesian dia tou musteriou tes metanoias. * [2804]apo panton homou ton hagion episkopon * [2805]apo tou patros * [2806]apathous tes theotetos menouses * [2807]aperigrapton, gnosten panton, ton te krupton kai phaneron. Kai dia na to eipo suntomos, exo ap' ekeina ta prosopika idiomata, hopou eipamen, to agenneton, e to Pater, kai aitian einai; to genneton, e to Huios, kai logos sesarkomenos, to ekporeuton e Pneuma hagion; ho, ti pragma legetai peri Theou, hola einai idiomata tes theias ousias koina homoios kai ton trion prosopon choris tinos diaphoras. * [2808]apologia * [2809]arche * [2810]archai * [2811]aspasmos kai timetike proskunesis * [2812]asunchutos * [2813]asunchutos, atreptos * [2814]atreptos * [2815]aphtharsian kai doxan aionian * [2816]achoristos * [2817]hagian ekklesian * [2818]hagian ekklesian, * [2819]hagiotes hagiasmou choregos * [2820]hamartematos; dia tes trites kataduseos eis to hudor, legontos tou hiereos ta logia touta; eis to onoma tou Patros, amen; kai tou Huiou, amen; kai tou hagiou Pneumatos, amen. (Ho anadochos opheilei propherein to amen.) Kai meta ten anagennesin touten ex hudatos kai Pneumatos ginetai he diallage tou anthropou me ton Theon, kai sunchoreitai he eisodos eis ten basileian ton ouranon, kata ta logia tou Soteros hemon (Ioan. t'. e.), legontos; ean me tis gennethe ex hudatos kai Pneumatos, ou dunatai eiselthein eis ten basileian tou Theou. Touto to musterion mian phoran lambanomenon den didetai deuteron; monon ekeinos hopou baptizei na pisteue orthodoxos hena Theon trisupostaton, kai na eipen akribos kai aparallaktos ta prorrhethenta logia; eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos amen, kata ten gnomen tes katholikes kai orthodoxou ekklesias. * [2821]akros agathou Theou phuseos kai energeias exesteke * [2822]aktiston, * [2823]alle musteriodes. Tes pneumatikes hierosunes holoi hoi christianoi hoi horthodoxoi metechousin, kathos (a. Petr. b'. th'.) didaskei Petros ho Apostolos, legon; humeis de genos eklekton, basileion hierateuma, ethnos hagion, laos eis peripoiesin; kai ho Ioannes eis ten Apokalupsin (keph. e. th'.); esphages kai hegorasas to Theo hemas en to haimati sou ek pases phules kai glosses kai laou kai ethnous; kai epoiesas hemas to Theo hemon basileis kai hiereis. Kai kata ten toiauten hierosunen ginontai kai prosphorai toiautai; egoun proseuchai, eucharistiai, nekroseis tou somatos, paradoseis eis marturion dia ton Christon, kai alla homoia; pros ta hopoia parakinontas legei (a. Petr. b'. e.) ho Apostolos Petros; kai autoi hos lithoi zontes oikodomeisthe, oikos pneumatikos, hierateuma hagion, anenenkai pneumatikas thusias euprosdektous to Theo dia Iesou Christou; kai (Rhom. ib'. a.) ho Paulos; parakalo oun humas, adelphoi, dia ton oiktirmon tou Theou, parastesai ta somata humon thusian zosan, hagian, euareston to Theo, ten logiken latreian humon. * [2824]ametros * [2825]apeiros * [2826]aphesin amartion * [2827]aphesin hamartion, * [2828]hagion ekporeuetai ek monou tou Patros, hos peges kai arches tes theotetos ; dia to hopoion ho autos Soter mas didaskei (Ioan. ie. ks'.) legon ; hotan elthe ho Parakletos, hon ego pempso umin para tou Patros, to Pneuma tes aletheias, ho para tou Patros ekporeuetai. Ten didaskalian tauten ten ermeneuei ho hieros Athanasios eis to sumbolon tou; to Pneuma to hagion apo tou Patros, ou pepoiemenon, oute dedemiourgemenon, oute gegennemenon; all' ekporeuton. Ho Theos (ho autos Athanas. en tais hierais erotesesi. d'.) kai Pater, autos monos estin aitios tois dusi kai agennetos; ho de Huios ek monou tou Patros aitiatos, kai gennetos; kai auto to Pneuma ek monou tou Patros aitiaton kai ekporeuton, dia de tou Huiou en to kosmo apostellomenon. Kai ho theologos Gregorios (log. e. peri theologias) houto phesi; to Pneuma to hagion, ho para tou Patros ekporeuetai, ho kath' hoson men ekeithen ekporeuetai, ou ktisma ; kath' hoson de ou genneton, ouch Huios ; kath' hoson de agennetou kai gennetou meson, Theos. Peri toutou eiretai platuteron eis to proton arthron ; phthanei loipon tora na kratoumen bebaion kai na pisteuomen ekeino, hopou ho Christos mas edidaxe, kai he anatolike ekklesia he katholike kai orthodoxos pisteuei, kai homologesen eis ten deuteran oikoumeniken sunodon * [2829]hagion pneuma * [2830]Ak. Pos hoi poneroi angeloi eplasthekasin apo ton Theon kaloi, diati ho, ti epoiesen ho Theos, kalon to epoiese. Ma ekeinoi me ten idian tous thelesin egenekasi kakoi, kathos martura ho Kurios hemon, dia ton archonta tous legon (Ioan. e. md'.); ekeinos anthropoktonos en ap' arches; kai en te aletheia ouch hesteken, hoti ouk estin aletheia en auto; hotan lale to pseudos, ek ton idion lalei, hoti pseustes esti, kai ho pater autou. Toutoi einai hoi archegoi pases ponerias, blasphemoi tes theias megaleiotetos, apateones ton anthropinon psuchon, kai autoi, kai ta organa ton. Kath * [2831]Alla kai to ten theian thelesin aitian einai ton katakrinomenon houtos haplos kai anaitios, poian ouk echei manian; poian ouk epipherei kata tou theou sukophantian; kai poian eis to hupsos ou lalei adikian kai blasphemian; Apeiraston men gar kakon to theion kai panton ex isou ethelon soterian, hos me echouses choran tes prosopolepsias par auto oidamen, kai tois bebelois genomenois skeuesi dia mochtheran auton proairesin kai ametanoeton kardian, hos dikaion, parachorein ten katakrisin homologoumen. Kolaseos d' aioniou, omotetos te kai asplanchnias kai misanthropias * [2832]Alla kalos legetai tini ton pateron, ou rhadion, hairetikon andra suneton heurein. Katalipontes gar houtoi ten ekklesian, enkateleiphthesan hupo tou hagiou pneumatos kai ouk emeinen en autois sunesis oute phos alla skotos kai porosis. Ei gar me toiauta peponthasin, ouk an * [2833]Alla peri men touton hapanton eiretai platuteron kai saphesteron te orthodoxo legomene tes anatolikes ekklesias homologia; Georgio Chio to Koresio en tois peri musterion kai proorismou kai charitos kai tou eph' hemin, kai presbeias kai proskuneseos hagion kai proskuneseos eikonon, kai en te ponetheise auto antirrhesei kata tes en Phlandria pote ton hairetikon athemitou sunodou kai en allois pollois; Gabriel Peloponnesio to metropolite Philadelphias kai Gre * [2834]Alusiteles de kai to; adunaton te ekklesia bromaton tinon apochas kai nesteias diatattein aneu bias kai turannidos. He gar ekklesia pros nekrosin tes sarkos kai holos ton pathon, mala kalos poiousa, diatattei epimelos ten proseuchen kai ten nesteian, hes erastai kai tupoi gegonasi hoi hagioi pantes, di on--te anothen chariti kathairomenos ho antidikos hemin diabolos sun tois strateumasi kai tais dunamesi autou--rhadios teleioutai ho prokeimenos tois eusebesi dromos. Tauta oun skeptomene he aspilos hapantachou ekklesia ou biazei oude turannei; alla parakalei, nouthetei, didaskei ta tes graphes kai peithei te dunamei tou pneumatos. * [2835]Anamesa eis ta eiremena epethumoun na ematha peri tes psuches tou * [2836]Apo touto to arthron tes pisteos ti allo manthanomen peri Theou kai ton ktismaton? * [2837]Apokrisis Pistin orthen kai erga kala. Diati hopoios ta duo tauta kratei, einai kalos christianos, kai echei bebaian elpida tes aioniou soterias; marturouses tes hagias Graphes (Iak. b'. kd'.); horate, hoti ex ergon dikaioutai anthropos, kai ouk ek pisteos monon; kai ho logos katoteron (stich. ks'.); hosper gar to soma choris pneumatos nekron estin, houto kai he pistis choris ton ergon nekra esti; kai allachou ho Paulos ho theios legei to auto (a. Tim. a. ith'.); echon pistin kai * [2838]Apekrithe Thomas kai eipen auto; * [2839]Apekrithe Nathanael kai legei auto ; * [2840]Apothneskousi tacha kai anthropoi, hopou na einai anamesa ton sozomenon kai apollumenon? * [2841]Apokritheis de Simon Petros eipen ; * [2842]Ap. Epeide enthumatai tou baptismatos, hopou einai to proton musterion, mas didei aphormen, na theoresomen peri ton hepta musterion * [2843]Ap. Epeide einai adunaton na aresse tinas tou Theou choris pistin, kata ton Paulon legonta (Hebr. ia'. s'.) choris pisteos adunaton euarestesai; pisteusai gar dei ton proserchomenon to Theo, hoti esti, kai tois ekzetousin auton misthapodotes ginetai. Dia na aresse loipon ho christianos to Theo, kai ta erga tou na einai eis auton euprosdekta, proton prepei na eche pistin eis ton Theon, kai deuteron na euthene ten zoen tou kata ten pistin. * [2844]Ap. Hepta, dia ta hopoia legei he Graphe eis ten Apokalupsin (Keph. d'. e.); kai hepta lampades puros kaiomenai enopion tou thronou; ahi eisi ta epta pneumata tou Theou. Tauta loipon ta charismata tou Pneumatos e mallon eipein auto to Pneuma eton eis ton Christon plousiotera kai teleiotera, e kat' anthropon, hos legei ho Prophetes (Es. ia. b'.); kai anapausetai ep' auton pneuma Kuriou; pneuma sophias kai suneseos; pneuma boules kai ischuos; pneuma gnoseos kai eusebeias; kai emplesei auton pneuma phobou Theou. Touto bebaionei ho euangelistes Ioannes (Keph. a. id'.) legontas; kai ho logos sarx egeneto kai eskenosen en hemin, kai etheasametha ten doxan autou, doxan hos monogenous para patros, pleres charitos kai aletheias. Kai ek tou * [2845]Ap. Hex pragmata didaskei; proton pos kat' ekeinen ten alethinen anthropoteta, hopou eperen apo ten parthenon Marian ho Logos, kat' ekeinen epathen eis ton stauron apano di hemas, kurios kai alethos; kai apethanen alethos; to hopoion touto einai phaneron apo ten hagian Graphen, hopou (Louk. kg'. ms'.) legei; kai phonesas phone megale ho Iesous eipe; Pater, eis cheiras sou paratithemi to pneuma mou; kai tauta eipon, exepneuse; Kai to timion tou haima alethos di hemas exechee, kai met' auto mas exegorasen; hos legei (Eph. a. e. kai z'.) ho Apostolos; proorisas hemas eis huiothesian dia Iesou Christou, en tho echomen ten apolutrosin dia tou haimatos autou, ten aphesin ton paraptomaton, kata ton plouton tes charitos autou. * [2846]Ap. He agia Graphe phaneros didaskei, pos einai monogenes ho Huios tou Theou (Ioan. a. id'.) legousa; etheasametha ten doxan autou, doxan hos monogenous para Patros; kai katotero (sich. ie.); Huios, ho on ho monogenes, eis ton kolpon tou Patros. Kai legetai monogenes, diati henas monos einai ho kat' ousian Huios tou Theou hoi de loipoi, hosoi onomazountai Huioi Theou, echousin to onoma touto kata charin kai thetikos, ma ochi phusikos, hos pantes hoi pistoi kai eklektoi tou Theou. Kai he charis toute tes huiothesias dia mesou tou Christou charizetai, * [2847]Ap. He hagia eucharistia, egoun to soma kai haima tou Kuriou hemon Iesou Christou, hupokato eis ten theorian tou artou kai tou oinou, eis to * [2848]Ap. He ischus, diati phulattontes pasan statheroteta kai andreian eis ten pistin, prepei na antistekomen eis holous tous peirasmous. Peri tautes he Graphe (a. Kor, is'. ig'.) legei; gregoreite, stekete en te pistei, andrizesthe, krataiousthe; kai allachou (Eph. s'. id'.); stete oun perizosamenoi ten osphun humon en aletheia, kai endusamenoi ton thoraka tes dikaiosunes; kai hupodusamenoi tous * [2849]Ap. He hierosune perikratei eis ten heauten tes holous tous bathmous; me holon touto prepei kata ten taxin na didontai; hoion anagnostes, psaltes, lampadarios, hupodiakonos, diakonos, dia ta hopoia platuteron dialambanousin ta archiereutika euchelogia, legomena taktika. Eis ton paronta topon phthanei monon na eipoumen pros didaskalian tes orthodoxou homologias, pos ho episkopos prepei na phanerone, eis katha bathmon hopou cheirotona, to ergon hopou tou encheirizei, e ten theian hierourgian, e ten Euangeliou anagnosin, e tou Apostolou, e na phere ta hiera skeue, e ton kosmon tes ekklesias, diati pasa taxis echei to idion tes semadion, me to hopoion kath' henas diapherei apo ton allon; kai prepei ho episkopos na to diermeneue. * [2850]Ap. He hierosune, he hopoia einai duo logion, alle tneumatike kai * [2851]Ap. He hierosune, hopou einai musterion, * [2852]Ap. He gnosis einai to pempton charisma, ten hopoian ho hieros Psaltes (Psal. zd'. i'.) hermeneuei, legon; ho paideuon ethne, ouchi elenxei, ho didaskon anthropon gnosin? kai heteros Prophetes (Hier. g'. ie.) legei; kai doso humin poimenas kata ten kardian mou; kai poimanousin humas poimainontes met' epistemes etoun gnoseos. Toute he gnosis kai episteme prepei na haplonetai eis to na gnorize to thelema tou Theou, kai tou nomou tou. Eis auten enantionetai he agnoia tou nomou kai tes theleseos tou Theou; dia ten hopoian legei ho Psalmodos (Psal. oth'. s'.); * [2853]Ap. He deutera entole einai, na phulatte ho Christianos katha chronon tas tessaras diatetagmenas nesteias; proten, ten pro tes Christou genneseos; he hopoia archizei apo tas ie. tou Noembriou; deuteran ten megalen tessarakosten, ten hopoian ho Christos ekame; kathos (Matth. d'. b'.) legei he Graphe; kai nesteusas hemeras tessarakonta kai nuktas tessarakonta husteron epeinase; triten ton hagion Apostolon, ten hopoian archizei * [2854]Ap. He eusebeia; he hopoia me ten orthen pistin themelionetai eis ten ektene proseuchen kai eis ta agatha erga; dia ten hopoian houto (a. Tim. d'. e.) legei ho Apostolos; he de eusebeia pros panta ophelimos estin, epangelian echousa zoes tes nun kai tes mellouses. Kai bebaia eusebeis ekeinoi legontai, hoi hopoioi kamontes sunecheis proseuchas pros ton Theon pheugousin holais tais asebeiais kai hamartiais. He eusebeia lego he me phainomene, he hopoia einai ton Pharisaion; all' he alethine kai enkardios; hina me kai peri autes (Matth. ie. e.) eipei ho Kurios; houtos ho laos tois cheilesi me tima, he de kardia auton porrho apechei ap' emou; kai palin (Matth. kg'. ks'.); Pharisaie tuphle, katharison proton to entos tou poteriou kai tes paropsidos, hina genetai kai to ektos auton katharon. * [2855]Ap. He psuche (Dam. homil. eis to hagion sabbaton.) tou Christou, estontas kai na choristhe apo to soma, eton pantote esmimene me ten theoteta, kai me ten theoteta ekatebeken eis ton haden; kala kai eis ton topon touton na men echomen kan mian enthumesin di auto. Monon to echomen bebaion apo holous tous ekklesiastikous humnous, hopou pragmateuontai di auto; pos ho Christos na ekatebeken eis ton haden me ten psuchen kai me ten theoteta; kai pleon chorista me to troparion ekeino tes ekklesias, hopou legei; "en tapho somatikos, en hadou de meta psuches hos Theos, en paradeiso de meta lestou, kai en throno huperches, Christe, meta Patros kai Pneumatos panta pleron ho aperigraptos." Kai apo ton haden elutrose tas psuchas ton hagion propatoron kai tas ebalen eis ton paradeison; mazi me tous hopoious suneisegage kai ton lesten, hopou episteusen en to stauro eis auton. * [2856]Ap. Ho Theos exeurei aph' heautou tou panta ta apokrupha kai ta bathea ton anthropon kai ton angelon; ochi monon hotan ta logiazousi, ma kai pro ktiseos kosmou, kathos he Graphe (Seir. kg'. kth'.) legei; ophthalmoi Kuriou murioplasios heliou photeinoteroi, epiblepontes pasas hodous anthropon, kai katanoountes eis apokrupha mere; kai allachou (Seir. mb'. ith'. k'.); egno ho Kurios pasan eidesin, kai eneblepsen eis semeion aionos, apangellon ta pareleluthota, kai epesomena, kai apokalupton ichne apokruphon; kai ho Ioannes eis ten Apokalupsin (keph. b'. kg'.); Ego eimi ho ereunon nephrous kai kardias; kai doso humin ekasto kata ta erga humon. Ma hoi angeloi kai hoi anthropoi an exeurousi * [2857]Ap. Ho Theos prin tes ktiseos * [2858]Ap. Ho timios gamos, ho hopoios ginetai proton men me ten eis allelous sumphonian tou andros kai tes gunaikos choris tinos empodismatos. He hopoia sumphonia den phanisen dia alethinou gamou subbasis, para ekeinoi hoi idioi na marturesosin allelous ton emprosthen tou hiereos ten huposchesin tos, kai na dosousi cheira, pos ho henas thelei phulaxein eis ton allon pistin, timen, agapen tou gamou eph' horou zoes auton eis katha kindunon, den exaphinotai ho henas ton allon; husteron de bebaionetai. Kai eulogetai apo ton hierea toute he sumphonia kai huposchesis ton; kai ginetai to (Hebr. ig'. d'.) gegrammenon; timios ho gamos en pasi, kai he koite amiantos. * [2859]Ap. Ho topos ekeinon me diaphoretika onomata legetai. Proton onomazetai hades, eis ton hopoion apostheken ho diabolos, apo ton ouranon diochtheis; hos legei ho Prophetes (Es. id'. id'.); esomai homoios to hupsisto (eipen ho diabolos); nun de eis hadou katabese, kai eis ta themelia tes ges. Deuteron legetai pur aionion; legei gar (Matth. ke. ma.) he Graphe. poreuesthe ap' emou hoi kateramenoi eis to pur to aionion, to hetoimasmenon to diabolo kai tois angelois autou. Akomi skotos exoteron (eis to auto l'.); kai ton achreion doulon ekballete eis to skotos to exoteron; ekei estai ho klauthmos kai ho brugmos ton odonton. Onomazetai akomi kai me alla onomata. ma hola semainousi, * [2860]Ap. Ho phobos tou Theou, ho hopoios prepei na einai hos an ekeinos, hopou echousi ta paidia pros tous pateras * [2861]Ap. Homologo en baptisma eis aphesin hamartion. * [2862]Ap. Ochi hos an tacha ho ouranos e he Sion e allos tinas topos na periorize ten aulon kai asomaton theoteta, diati ho Theis den echei kan hena topon, ma einai topos autos heautou. Ma diati energei eis autous tous topous perissotera, kai phainontai phanerotera kai sunechesteron hai energeiai tou kai he charis tou, dia touto legetai na katoika eis autous. Hoion eis tous ouranous (hos legei ho hieros Damaskenos Bib. a'. keph. is'.), en autois gar eisin hoi poiountes to thelema autou angeloi, kai aei doxazontes auton; eis ten gen; en aute gar dia sarkos tois anthropois sunanestraphe; * [2863]Ap. Ochi monon dia ten hamartian tou Adam, alla kai dia ten kakian tou Heosphorou, kai prin ton kamei, exeure kalotata; kai dia katha mikron logismon, kai dia katha kamoma, * [2864]Ap. Ho, ti agathon emporeis na logiases, holon touto apodos eis ton Theon, ton akros agathon, hos an eis aitian kai archen. Kai ho, ti kakon einai, touto exeure pos einai xenon kai makran ap' ekeinon, ochi kata ton topon, ma kata ten phusin; peri de ktiseos, kath' hoson ap' ekeinon eplasthe ton agathon, einai kai aute agathe; ma me touten ten diairesin hotan he logike kai autexousios ktisis apostatese apo ton Theon, einai kake; ochi diati tetoias loges eltistheke; ma dia ta paraloga tes erga. Ma he alogos ktisis, hopou den echei autexousion, einai kale me kathe tropon eis ten phusin tes. * [2865]Ap. Hai entolai tes ekklesias hai mallon exairetoi einai ennea. To proton einai, na proseuchetai kath' henas eis ton Theon me suntriben kai katanuxin tes kardias; kai na mueitai me tais teletais tes ekklesias eis katha kuriaken kai eis tais heortasimais hemerais; egoun akouontai ton orthron, ten leitourgian, ton hesperinon, kai didachen; diati legei (Louk. ie. a.) he Graphe; dei pantote proseuchesthai, kai me ekkakein; kai allachou (Eph. s'. ie.); dia pases proseuches kai deeseos proseuchomenoi en panti kairo en pneumati; kai eis auto touto agrupnountes en pase proskarteresei kai deesei peri panton ton hagion. Kai allachou legei (a. Thess. e. iz'.) ho idios Paulos; adialeiptos proseuchesthe. * [2866]Ap. Hai psuchai ton anthropon ekeinon, hopou miseuousin apo ton kosmon touton heuriskomenai eis ten charin tou Theou me metanoian ton idion hamartematon, echousi topon tas cheiras tou Theou; diati houto legei (Soph. g'. a.) he hagia Graphe; dikaion psuchai en cheiri Theou, kai ou me hapsetai auton basanos. Akomi onomazetai ho topos auton paradeisos; kathos ho Christos ho Kurios hemon (Louk. kg'. mg'.) eipen eis ton stauron apano pros ton lesten; hamen lego soi, semeron met' emou ese en to paradeiso. Krazetai kai kolpos tou Abraam, kata to (Louk. is'. kb'.) gegrammenon; egeneto de apothanein ton ptochon, kai apenechthenai auton apo ton angelon eis ton kolpon tou Abraam. Kai basileia ton ouranon, kata ton logon tou Kuriou (Matth. e. ia.) legontos; * [2867]Ap. Den einai ananke; diati ho Theos einai henas eis ten phusin kai ten ousian, ma trisupostatos, kathos einai phaneron apo ten didaskalian autou tou Soteros hemon, hopou eipen pros tous Apostolous tou (Matth. ke. ith'.); poreuthentes matheteusate panta ta ethne; baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. Apo ta hopoia logia phaneronetai, pos eis ten mian Theoteta na einai tria prosopa, ho Pater, ho Huios, to Pneuma to hagion, Pater ho hopoios pro aionon genna ton huion apo ten idian tou ousian, kai to hagion Pneuma proiesin. Huios ek Patros gennetheis pro aionon homoousios auto; Pneuma hagion ap' aionos ekporeuomenon ek Patros, homoousion to Patri kai to huio; touto hermeneuon ho theios Damaskenos legei houtos (a. Bib. keph. ia.); ho Huios kai to Pneuma to hagion, eis mian aitian, ton Patera, anapherontai. Kai allachou (keph. i.) ho autos; ho huios ek tou Patros esti me tropon genneseos; to Pneuma to hagion kai auto ek tou Patros einai, ma ochi me tropon genneseos, all' ekporeuseos. Kai ho theologos Gregorios eis ta logia tou Apostolou ta pros Rhomaious (keph. ia. ls'.), hoti ex autou, kai di autou, kai eis auton, ta panta, legei * [2868]Ap. Duo logion einai hai hagiai graphai; kapoiais tou palaiou nomou kai kapoiais tou neou. Hai protai eproeipasi, pos ho Christos mellei na elthe, kai me tina tropon eiche na sose to genos ton anthropon, egoun me to na pathe, na labe thanaton, kai na anastathe apo tous nekrous. Kai * [2869]Ap. Duo logion einai he katastasis tes akakias eitoun athootetos (kata ton hagion Basileion eis ten archen ton Paroim.). He protn einai mia proairetike allotriosis apo tais hamartiais, egoun hotan leipe ho anthropos me ten idian tou proairesin apo ta hamartemata, dia ten gumnasian, hopou echei, kai makran sunetheian eis ta kaka. He deutera einai he agnoia kai he apeiria tou kakou, egoun hotan den gnorize, oute edokimase katholou to kakon e dia ten helikian tou, e di allais aitiais. Kai kata ton deuteron touton tropon eton eis ton Adam he athootes kai he akakia, prin hamarte, kata pasan teleioteta kai dikaiosunen emphuton, toson apo to meros tes dianoias, hoson kai apo to meros tes theleseos; eis ten dianoian perikleietai pasa episteme, kai eis ten thelesin pasa chrestotes kai kalosune. Diati gnorizontas ho Adam ton Theon kalotata (kath' hoson eis ton kairon ekeinon tou eton sunkechoremenon, kai kath' hoson eprepe) me touto, hopou egnorize ton Theon, egnorizen hola ta pragmata met' ekeinon. Kai toutou echomen semadia anamesa eis ta alla, hopou ephelthekasin eis ton Adam hola * [2870]Ap. Duo pragmata hermeneuei; proton, pos ho Huios tou Theou ho Iesous Christos einai Theos aidios, gennemenos apo ten idian phusin tou Patros, homotimos kai homodoxos to Patri; hos autos (Ioan. iz'. e.) peri heautou eipe; kai nun doxason me su, Pater, para seauto te doxe eichon pro tou ton kosmon einai para soi. Deuteron eis to arthron touto he didaskalia haute heurisketai, egoun pos ho Iesous Christos einai poietes, ochi monon ton pragmaton, alla kai autou tou chronou kai tou aionos, eis ton hopoion ta onta egenekasi; kathos eipen ho Apostolos (Ebr. a. b'.); di hou kai tous aionas epoiese. Peri de ton onton legei ho Ioannes (keph. a. i.) ho euangelistes; ho kosmos di autou egeneto, kai ho kosmos auton ouk egno. * [2871]Ap. Duo pragmata didaskei, proton pos ho Kurios hemon Iesous Christos me ten dunamin tos theotetos tou egerthe (Louk. kd'. z'.) apo ton nekron; kathos einai gegrammenon peri autou eis tous Prophetas kai eis tous Psalmous; deuteron, pos anestatheke me to idion soma, hopou egennethe kai apethane. * [2872]Ap. Deuteron didaskei to arthron * [2873]Ap. Dia ten panagnon parthenon ten theotokon Marian, ten hopoian estontas kai na axiothe na plerose * [2874]Ap. Diati hai psuchai den miseuousin apo ton kosmon touton eis mian kai ten auten charin, tetoias loges kai hustera, aph' hou miseusousin apo ton kosmon, den stekountai eis hena kai ton auton bathmon tes makariotetos kata ten Christou didaskalian, hopou (Ioan. id'. b'.) legei; en te oikia tou Patros mou monai pollai eisi; kai allachou (Louk. z'. mz'.); apheontai hai hamartiai autes hai pollai, hoti hegapese polu; ho de oligon aphietai, oligon agapa. Homoios kai ho Apostolos (Rhom. z'. s'.) legei, hoti apodosei hekasto kata ta erga autou. * [2875]Ap. Diati gennatai eis auton eusebeia, phulaxis apo ten hamartian, phobos pros ton Theon, phobos tes * [2876]Ap. Diati kala kai he ekklesia na einai ktisma, apo anthropous sustemene, alla echei kephalen auton ton Christon ton alethinon Theon, to Pneuma to hagion, hopou ten didaskei pantar kai kamei ten hos legei (a. Tim. g'. ie.) ho Apostolos, numphen aspilon kai amomon tou Christou, kai stulon * [2877]Ap. Diati me ton logon touton hermeneuetai akribesteron to idioma tou Theou, epeide oudena ktisma emporei na onomasthe pantodunamon; kai touto dia duo aitias. Proton diati den echei aph' heautou ten phusin tou, ma apo ton ktisten tou. Deuteron diati den emporei kai ekeino na kame kan hena ktisma apo to medame medamos einai. Ta hopoia duo touta monon harmozousin eis to pantodunamon tou Theou. Hoti de ho Theos einai pantodunamos, deiknusi touto ho autos, legon en te Apokalupsei (Keph. * [2878]Ap. Diati to arthron touto kamei enthumesin tou staurou tou Christou, eis to hopoion apano apethanen ho Christos, kai esose mas; didei aphormen * [2879]Ap. Didaskei katha Christianon na enthumatai pantote tessara pragmata; ton thanaton ten teleutaian krisin, ten kolasin tou hadou, kai ten basileian ton ouranon ten aionion. * [2880]Ap. Didaskei pos to Pneuma to hagion einai euretes tes hagias Graphes, toson tes palaias hoson kai tes neas, kai auto ten homilese me to meson pollon sunergon. Dia touto kathos he Graphe tes palaias diathekes tetoias loges kai tes neas einai didaskalia tou agiou Pneumatos. Kai dia ten aphormen touten eis holas * [2881]Ap. Didaskei ten adiapseuston anastasin ton anthropinon somaton, toson ton agathon hos an kai ton kakon, hopou mellei na gene me ton thanaton; kata ton logon tou Kuriou, hopou (Ioan. e, ke.) legei; hoti pantes hoi en tois mnemeiois akousontai tes phones tou Huiou tou Theou kai ekporeusontai, hoi ta agatha poiesantes eis anastasin zoes, hoi de ta phaula praxantes eis anastasin kriseos. Ta de somata thelousin einai ta auta, meta hopoia ezesan eis ton kosmon touton, kathos (Iob. ith'. ke.) legei ho Iob; oida gar, hoti aennaos estin ho ekluein me mellon epi ges; anastesetai to derma mou to anantloun tauta; para gar Kurion tauta moi sunetelesthe; ha ego hemauto sunepistamai; ha ho ophthalmos mou eorake, kai ouk allos, panta de moi suntetelestai en kolpo. Plen to soma touto, hopou legomen hoti thelei einai to auto, tote thelei einai aphtharton * [2882]Ap. Eis mian hagian katholiken kai apostoliken Ekklesian. * [2883]Ap. Eis tas treis theologikas aretas; egoun eis ten pistin; eis ten elpida; kai eis ten agapen; kata tas hopoias thelomen merisein kai ta tria mere tes Homologias, hoste eis to proton na homologesomen peri ton arthron tes pisteos, eis to deuteron peri elpidos, kai tes * [2884]Ap. Eis ton chairetismon touton heurisketai he anamnesis tes enanthropeseos tou Huiou tou Theou kai ton autou euergesion, hopou mas edoke met' auten. Akomi paradidotai kai he toiaute didaskalia (Dam. g'. keph. a. kai b'.), egoun pos ho logos tou Theou ho anarchos ex ouranou katabas den ebasta sarka me ton eauton tou, ma eis ten koilian tes panagias Parthenou, apo ta katharotata tes hai * [2885]Ap. Kai anastanta te trite hemera kata tas graphas. * [2886]Ap. Kai anelthonta eis tous ouranous, kai kathezomenon ek dexion tou Patros. * [2887]Ap. Kai eis hena Kurion Iesoun Christon, ton Huion tou Theou ton monogene, ton ek tou Patros gennethenta pro panton ton aionon, phos ek photos, Theon alethinon ek Theou alethinou, gennethenta, ou poiethenta, homoousion to Patri, di hou * [2888]Ap. Kai eis to Pneuma, to hagion, to kuron, to zoopoion, to ek tou Patros ekporeuomenon; to sun Patri kai Huio sumproskunoumenon, kai sundoxazomenon, to lalesan dia ton Propheton. * [2889]Ap. Kai zoen tou mellontos aionos. * [2890]Ap. Kai palin erchomenon meta doxes krinai zontas kai nekrous, hou tes basileias ouk estai telos. * [2891]Ap. Kathos he psuche me to kormion mazi ta agatha energousin dia ton aionion misthon; tetoias loges kai he psuche me to kormion mazi thelousin echein ten euphrosunen kai ten agalliasin. Ma ochi diairetos; diati den thelei einai alle he chara tes psuches kai alle tou somatos, epeide to soma thelei genei dedoxasmenon kai ho anthropos einai sunthetos ek psuches kai somatos dedoxasmenou. Tote thelei einai homoios me tous angelous kata ten Graphen (Matth. kb'. l'.) ten legousan; en gar te amastasei oute gamousin oute ekgamizontai, all' hos angeloi tou Theou en ourano eisin. To soma thelei einai dedoxasmenon, athanaton, aphtharton anendees broseos kai poseos, homoion pneumati kata ten Graphen (a. Kor. ie, ob'.) ten legousan; hoi nekroi egerthesontai aphthartoi, kai hemeis allagesometha; dei gar to phtharton touto endusasthai aphtharsian, kai to thneton touto endusasthai athanasian. He de chara kai he agalliasis den thelei einai alle para he theoria tes makarias Triados kai ho pneumatikos choros * [2892]Ap. Kathos ho Theos einai akataleptos, etze kai ta idiorata tou einai akatalepta. Ma hoson hemporoumen hemeis na sunaxomen apo ten hagian Graphen kai apo tous didaskalous tes ekklesias, toson echomen exousian, kai na nooumen, kai na legomen. Kai dia touto prepei na exeuromen, pos ta theia idiomata alla einai prosopika kai alla ousiode. * [2893]Ap. Kathos holoi hoi anthropoi esan eis ten katastasin tes athootetos eis ton Adam, tetoias loges kai aph' hou esphalen, holoi esphalan eis auton, kai emeinan eis ten katastasin tes hamartias. Dia touto hochi monon eis ten hamartian hupokeintai, ma kai eis ten timorian dia ten hamartian. He hopoia timoria gnorizetai me touten ten apophasin tou Theou (Gen. b'. iz'.); hed' an hemera phagete ap' autou, thanato apothaneisthe. To auto kai ho Apostolos (Rhom. e. ib'.) anaphernontas * [2894]Ap. Kathos eis ten hemeran ekeinen tes teleutaias kriseos den zetatai tinas logariasmos xechora dia ton kath' hena, diati hola ta pragmata einai gnorismena sima eis ton Theon, kath' henas eis ton kairon tou thanatou tou gnorizei ta amartemata tou; tetoias loges malista hustera apo ton thanaton kath' henas thelei gnorizei ten amoiben ton ergon tou. Diati epeide kai ta erga tou thelousin einai phanera, loipon kai he apophasis tou Theou einai phanere heis auton; kathos legei ho theologos Gregorios * [2895]Ap. Kathos legei ho Dionusios (Ouran. hierar. keph. z.), eis ennea chorous diairountai, kai hoi ennea toutoi eis treis taxeis. Kai eis ten proten taxin heuriskountai ekeinoi, hopou einai simoteron eis ton Theon, oion Thronoi, Cheroubim, kai Seraphim; eis ten deuteran taxin Exousiai, Kuriotetes, kai Dunameis; eis ten triten, Angeloi, Archangeloi, Archai. Kai houtos einai diatetheimenoi, hopou hoi katoteroi angeloi pernousin apo tous pleon apano ten ellampsin kai tas theias euergesias. Houtoi hoi angeloi estamatisasin eis ten charin tou Theou aionios estontas, kai na me sumphonesousi me ton Heosphoron, na enantiothousi tou Theou. Kai dia touto pernontes tauten ten charin den emporousi pote na sphalousin, * [2896]Ap. Karpous tou hagiou Pneumatos e semadia tes theias charitos ho Apostolos Paulos aparithmei ennea legon (Gal. e. kb'.) houtos; ho de karpos tou Pneumatos estin agape, chara, eirene, makrothumia, chrestotes, agathosune, pistis, praotes, enkrateia. Ma prepei na pisteuomen, pos kai hai * [2897]Ap. Me oude kan mian homoioteta einai dunaton na phanerothe teleios to pragma touto, kai na paraste eis ton noun mas phanera, me tina tropon einai ho Theos henas eis ten ousian, kai treis eis tas hupos * [2898]Ap. Me ten dexian cheira prepei na kamnes ton stauron banontas eis to metopon sou ta tria megala daktula; kai na leges; eis to onoma tou Patros. Kai tote katabazeis to cheri eis ton thoraka me to idion schema kai legeis kai tou Huiou. Kai ap' ekei eis ton dexion brachiona legontas; kai tou hagiou Pneumatos, pagenontas heos eis ton aristeron. Kai aph' hou semeioses ton heauton sou me to hagion touto semeion tou staurou, prepei na teleioses me ton logon touton; amen E kai hotan * [2899]Ap. Na exomologoumetha tas hamartias mas tessares phorais ton chronon emprosthen tou hiereos tou nomimos kai orthodoxos kecheirotonemenou; hoi de prokoptontes eis ten eusebeian kai eulabeian has exomologountai katha mena; hoi de haplousteroi chreostousi kan apo mian phoran ton chronon na kamousin exomologesin ton hamartion ton, kai touto na ginetai eis ton kairon tes hagias tessarakostes. Eis de tous arrhostous touto prepei, na einai he prote ennoia, na katharisousi to gorgoteron ten suneidesin ton me ten exomologesin, * [2900]Ap. Na me diabazountai ta biblia ton hairetikon, mete na akouetai he blasphemos didaskalia ton ap' ekeinous, hopou den einai gegumnasmenoi eis ten hagian Graphen kai eis tais epistemais; mete na dialegountai met' autous, mete na sunanastrephountai; kata ton melodon Propheten ton (Psal. a. a.) legonta; makarios aner, hos ouk eporeuthe en boule asebon, kai en hodo hamartolon ouk este; kai allachou prostassei he Graphe (Tit. g'. i.) legousa; hairetikon anthropon meta proten kai deuteran nouthesian paraitou. * [2901]Ap. Na men apotolmosin hoi kosmikoi, na pernousi biaios ta kala kai stekoumena tes ekklesias, kai na ta metacheirizountai eis idiais tos chreiais. Hoi de pneumatikoi proestotes chreostousi na prometheuountai apo ta kala tes ekklesias ta stolismata kai hosa alla einai anankaia eis ten ekklesian; akomi ten zootrophian kai endumata ekeinon, hopou huperetousi ten ekklesian; kai ton ptochon, kai ton xenon; kata ten didaskalian tes Graphes hopou (Prax. ia. dth'.) legei; ton de matheton kathos euporeito tis, horisan hekastos auton eis diakonian pempsai tois katoikousin en te Ioudaia adelphois. Ho kai epoiesan, aposteilantes pros tous presbuterous dia cheiros Barnaba kai Saulou. Akomi den einai dikaion * [2902]Ap. Na nen ginountai gamoi eis tais hemerais, hopou koluei he ekklesia. Akomi na men einai parontes hoi orthodoxoi Christianoi eis ta apegoreumena paignidia kai theatra; mete na akolouthousin eis ta ethe ta barbara, ma na enkrateuontai ap' auta hoson einai dunaton. * [2903]Ap. Na parakaloumen ton panagathon Theon dia pasan katastasin ton anthropon; proton men dia tous pneumatikous, egoun dia ton panagiotaton Patriarchen, dia ton Metropoliten, kai Episkopon tes eparchias kai dia ton kleron holon; epeita dia ton basilea, dia ton hegemona, dia holen ten gerousian, kai * [2904]Ap. Na timountai hoi pneumatikoi me ten prepoumenen eulabeian, hos douloi tou Theou kai mesitai, hopou mesiteuousi di hemas pros ton Theon; malista ekeinoi, hopou exomologousin, hos Pateres pneumatikoi, kai ap' ekeinous prepei na bouleuometha peri tes soterias hemon. Dia to prostagma touto he Graphe (a. Kor. d'. a.) homilei tetoias loges; houtos hemas logizestho anthropos, hos huperetas Christou kai oikonomous musterion Theou. Kai (a. Thess. e. ib'.) allachou; erotomen de humas, adelphoi, eidenai tous kopiontas en humin, kai proistamenous humon en Kurio, kai nouthetountas humas, kai hegeisthai autous huperekperissou en agape dia to ergon auton. Kai (a. Kor. th'. ig'.) eis allon topon; ouk oidate hoti hoi ta hiera ergazomenoi * [2905]Ap. Na phulattontai hai nesteiai ekeinai kai deeseis, hopou thelousi prostassesthai xechorista apo ton Metropoliten e Episkopon eis ten eparchian tou, apo holous tous eparchotas aparasaleutos, hopou tais prostassei ekeinos dia kan mian anankaian hupothesin, egoun dia na epistrepse * [2906]Ap. Hoi angeloi einai pneumata, p * [2907]Ap. Oudemia Graphe dialambanei peri autou, na heurisketai delade kan mia proskairos kolasis kathartike ton psuchon, hustera apo ton thanaton; malista he gnome tou Origenous dia touto katekrithe hupo tes Ekklesias eis ten deuteran Sunodon ten en Konstantinoupolei. Eti de phaneron einai, pos hustera apo ton thanaton he psuche den emporei na dechthe kan hena musterion tes ekklesias; kai an isos kai ethelen einai dunaton, na plerose ate tes dia ta hamartemata tes, ethelen emporei na dechthe kai meros apo to musterion tes metanoias, to hopoion estontas kai na einai exo apo ten orthodoxon didaskalian. He ekklesia me dikaiosunen prospherei di autas ten anaimakton thusian, kai proseuchas pros Theon pe * [2908]Ap. Ousiode idiomata tou Theou einai ekeina, hopou harmozousin homoios kai eis ton Patera, kai eis ton Huion, kai heis to hagion Pneuma; hoion to einai Theon, to einai aidion, anarchon, ateleuteton, agathon, pantodunamon, poieten, pronoeten, pantepiskopon, pasi paronta, kai ta panta plerounta; * [2909]Ap. Houtos einai he aletheia; apo mikrou heos megalou hola ta gnorizei me akribeian kai holonon pronoatai, kath' henos hosa ekame; kathos emporoumen na to gnorisomen apo ta logia tou Christou, hopou (Matth. i. kth'.) legei; ouchi duo strouthia assariou poleitai? kai hen ex auton ou peseitai epi ten gen aneu tou Patros humon. Humon de hai triches tes kephales pasai erithmemenai eisin. He pronoia toute phaneronetai kai eis ten palaian Graphen me to stoma to Dabidikon, hotan legei (Psal. rme. ie.); hoi ophthalmoi panton eis se elpizousi (Kurie) kai su didos ten trophen auton en eukairia; anoigeis su ten cheira sou, kai empiplas pan zoon eudokias. * [2910]Ap. Pistis esti (kata ton makarion Paulon Hebr. ia. a.) elpizomenon hupostasis, pragmaton elenchos ou blepomenon; en taute gar emarturethesan hoi presbuteroi; e houto; pistis orthodoxos, katholike te kai apostolike esti, kardia pisteuein kai stomati homologein hena Theon trisupostaton, kata ten autou tou Paulou didaskalian, legontos; (Rom. i. i.) kardia gar pisteuetai eis dikaiosunen, stomati de homologeitai eis soterian. Pros touto prepei na krate dia bebaion kai anamphibolon ho orthodoxos christianos (s. Sunod. kan. pb.), pos hola ta arthra tes pisteos tes katholikes kai orthodoxou ekklesias einai paradedomena apo ton Kurion hemon Iesoun Christon me to meson ton apostolon tou eis ten ekklesian, kai hai oikoumenikai sunodoi ta hermeneuousan kai ta hedokimasan, kai na pisteue eis auta kathos prostassei * [2911]Ap. Pos anamartetos epathe dia tas hemon hamartias; kathos legei ho Apostolos Petros (a. epist. a. ie.); eidotes hoti ou phthartois argurio e chrusio elutrothete ek tes mataias humon anastrophes patroparadotou, alla timio haimati, hos amnou amomou kai aspilou Christou. Akomi kai ho * [2912]Ap. Pos allo themelion den einai tes ekklesias para monon ho Christos, kata ton Apostolon (a Kor. g'. ia'.) ton legonta; themelion gar allon oudeis dunatai theinai para ton keimenon, hos estin Iesous ho Christos. Kai an kan mian phoran legontai kai hoi Apostoloi kai hoi Prophetai themelia tes pisteos kai tes ekklesias, hos an hotan (Apok. ka. id'.) lege ho Ioannes, pos he megale polis he Hierousalem eiche teichos eis dodeka themelia ktismenon, kai en autois esan onomata ton dodeka Apostolon tou Arniou; kai ho Paulos (Eph. b'. k'.) legei, pos eimesthan epoikodomethentes epi to themelio ton Apostolon kai Propheton; touto prepei na groikatai * [2913]Ap. Pos ho Theos apo to me einai * [2914]Ap. Pos ho Christos epathen eis ton stauron kata ten sarka, kai ochi kata ten theoteta; diati he theotes den epasche, mete ekarphoneto eis ton stauron, mete emtusmous e kolaphismous edecheto, mete apethneske; kai hoson pos me monen ten sarka epaschen, ho Apostolos (Kol. a. kb'.) to phaneronei legontas; nuni de apokatellaxen en to somati tes sarkos autou dia tou thanatou, parastesai hemas hagious kai amomous, kai anenkletous katenopion hautou. Alla men he theotes hos an elabe ten anthropoteta, pote den echoristheken ap' auten; oute (Damask. homil. eis to a. sabb. hagion ut 70), eis ton kairon tou pathous e tou thanatou eis ton stauron, oute meta ton thanaton; kala kai he psuche na echoristheken apo * [2915]Ap. Pos ho thanatos tou Christou na eton me diaphoroteron tropon para hopou eton ton allon holon anthropon, dia tais aphormais toutais; proton dia to baros ton hamartion mas, kathos legei ho Prophetes (Es. ng'. d'.) peri autou; houtos tas hamartias hemon pherei, kai peri hemon odunatai; kai hemeis elogisametha, auton einai en pono kai en plege hupo Theou kai en kakosei; autos de etraumatisthe dia tas hamartias hemon, kai memalakistai dia tas anomias hemon. Kai allos Prophetes (Thren. a. ib'.) hos ek prosopou tou Christou; hoi pros humas pantes paraporeuomenoi hodon, epistrepsate, kai idete, ei estin algos kata to algos mou, ho egenethe moi. Deuteron, diati eis ton stauron apano eplerou ten hierosunen, heauton prosenenkas to Theo kai Patri eis apolutrosin tou genous ton an * [2916]Ap. Pos eis ten hemeran ekeinen kath' henas kata ta erga tou thelei labei teleian kai aionian pleromen; * [2917]Ap. Pos eis ten teleutaian krisin hoi anthropoi thelousin apodosein logon dia tous logismous, dia ta logia kai dia ta erga; kata ten graphen ten (Matth. ib'. ls'.) legousan; lego de humin, hoti pan rhema argon, ho ean lalesousin hoi anthropoi, apodosousi peri autou logon en hemera kriseos; kai ho Apostolos (a. Kor. d'. e.) legei; hoste me pro kairou ti krinete, heos an elthe ho Kurios; hos kai photisei ta krupta tou skotous; kai phanerosei tas boulas ton kardion; kai tote ho epainos genesetai ekasto apo tou Theou. * [2918]Ap. Pos eis ton mellonta aiona thelei elthe he eulogia tou Theou eis tous eklektous tou kai he aionios zoe me charais kai euphrosunais pneumatikais, hopou pote den thelousin echein telos, kathos he Graphe (a. Kor. b'. th'.) martura legousa; ha ophthalmos ouk eide kai ous ouk ekouse kai epi kardian anthropou ouk anebe, ha hetoimasen ho Theos tois agaposin auton. Hosautos kai eis allon topon (Rhom. id'. iz'.) legei; ou gar estin he basileia tou Theou brosis kai posis, * [2919]Ap. Pos meta ten eschaten krisin alloi thelousin einai eis megaleteren kolasin, kai alloi eis mikran, aionios; kata to eiremenon (Louk. ib'. mz'.) eis ten Graphen; ekeinos de ho doulos ho gnous to thelema tou Kuriou eautou kai me hetoimasas mede poiesas pros to thelema autou daresetai pollas. Ho de me gnous, poiesas de axia plegon, daresetai oligas. * [2920]Ap. Pos tou Christou he enanthropesis egineke me ten sunergian tou hagiou Pneumatos; hoste kathos he Parthenos prin tes sullepseos (Es. z'. id'.) eton Parthenos, houto kai eis ten sullepsin kai hustera apo ten sullepsin emeine parthenos, kai eis auton ton tokon; diati ap' auten egennetheke, phulaxas alobeton tes parthenias tes ten sphragida; hoste kai hustera apo ten gennesin eis aionas ateleutetous einai parthenos. * [2921]Ap. Peri tes taphes tou Kuriou hemon Iesou Christou; pos katapos epathe kurios kai alethos eis ton stauron apano; houtos kai apethanen alethos kai alethos etaphe eis topon episemon. Kai touto eginen ochi choris aitian, ma dia na men hupopteuetai tinas husteron peri tes alethous autou ek nekron anastaseos. Diati an ethele taphe eis kan hena topon apokruphon, kai kathos to legousin, en parabusto, ethelasin echein aphormen hoi Ioudaioi, na diasurousi ton Christou. Pros megaleteren loipon * [2922]Ap. Peri toutou ho idios Theophulaktos didaskei eis to ib'. keph. sich. e. tou Louka, exegontas ton logon tou Christou, hopou eipen; phobethete ton exousian echonta embalein eis ten geennan; graphei de houtos; hora gar, hoti ouk eipe, phobethete ton meta to apokteinai ballonta eis ten geennan, all' exousian echonta balein; ou gar pantos hoi apothneskontes hamartoloi ballontai eis ten geennan; all' en te exousia keitai touto tou Theou; hoste kai to sunchorein. Touto de lego dia tas epi tois kekoimemenois ginomenas prosphoras kai tas diadoseis; ahi ou mikra suntelousi tois kai en hamartiais bareiais apothanousin. Ou pantos oun meta to apokteinai ballei eis ten geennon; all' exousian echei balein. Me toinun elleipsomen hemeis spoudazontes di eleemosunon kai presbeion exileousthai ton exousian men echonta balein, ou pantos de te exousia taute chomenon, * [2923]Ap. Prepei na exetazountai ta prosopa, hopou mellousi na anabousin eis to toiouton musterion, na echousi tria pragmata; proton kalen kai katharan suneidesin, apechontes makran apo ta hamartemata ekeina, hopou empodizousin ten hierosunen. Deuteron, na echousin kai epistemen kai sophian, toson eis ten oikonomian ton theion musterion, hoson kai eis ten oikodomen tou koinou laou me tais didachais ton. Kai triton, na echousi hola ton ta mele gera, hopou einai anankaia ei touto. * [2924]Ap. Prepei na pisteues pos einai henas Theos en triadi hagia, kata ten graphen ten legousan (Eph. d. s.); heis Theos kai Pater panton, ho epi panton kai dia panton kai en pasin hemin; ho hopoios hos agathos * [2925]Ap. Pros ten toutou katalepsin prepei na exeuromen, pos to phos einai ditton, allo ktiston kai allo aktiston. Kai dia to ktiston phos he Graphe (Gen. a. g'.) legei; kai eipen ho Theos, genetheto phos, kai egeneto phos; kai eiden ho Theos to phos hoti kalon, kai diechorisen ho Theos anameson tou photos kai anameson tou skotous. Peri de aktistou photos legei ho Prophetes (Es. x'. ith,.); kai ouk esmai soi eti ho helios eis phos hemeras; oude anatole selenes photiei sou ten nukta; all' estai soi Kurios phos aionion, kai ho Theos doxa sou. Ou gar dusetai ho helios soi, kai he selene soi ouk ekleipsei; estai gar soi Kurios phos aionion. Kai touto to phos eis ton topon touton groikatai dia to aktiston, kathos einai phaneron apo ta logia tou parontos arthrou, hopou legei; Theon alethinon ek Theou alethinou, gennethenta, ou poiethenta. Alla to ktiston ek tou medame medamos ektisthe, ma to genneton phos, eitoun ho Huios, einai apo ten ousian tou Patros; dia to hopoion legei ho Apostolos (Hebr. a. g'.) houtos; hos on apaugasma tes * [2926]Ap. Prognosis, proorismos kai pronoia einai diaphoretikais energeiais eis ta Theia; diati he pronoia anapheretai eis ta ktista pragmata, ma he prognosis kai ho proorismos einai eis ton Theon, prin para na genousin hola ta ktismata, kala kai me diaphoretikon tropon. He prognosis einai mia gnosis ton mellonton, choris periorismon ton eidon, egoun choris na diorize ti kai ti na gene. Ho de * [2927]Ap. Proton dia na einai semadia ton alethinon huion tou Theou, egoun tes ekklesias tes orthodoxou, tes katholikes kai apostolikes; diati hopoios chratai ta musteria touta kathos prepei, einai eis ten ekklesian tou Theou alethinon kai gnesion melos tes kai kata charin huios Theou. Deuteron, dia na echomen asphales semeion, tes eis Theon hemon pisteos, estontas kai na eimesthan bebaioi me ten pistin, kai meta kala erga, na sothoumen eis ten aionion zoen. Triton, dia na echomen iatrika anamphibola, na diochnomen tais astheneiais ton hamartion mas. * [2928]Ap. Proton zeteitai na ginetai apo ton anotato episkopon to muron touto. Deuteron, na eche ten prepoumenen tou hulen, egoun to * [2929]Ap. Proton prepei na prosechomen, hoste ho metanoon na einai christianos pisteos orthodoxou kai katholikes; diati he metanoia choris ten alethinen pistin den einai metanoia, oute eis ton Theon euprosdektos. Deuteron, na exetazomen, hoste ho pneumatikos, hopou dechetai tous logismous ton metanoounton christianon, na einai orthodoxos, diati ho hairetikos kai ho apostates den echei dunamin tou luein tas hamartias. Triton einai anankaion na eche suntriben kardias * [2930]Ap. Proton prepei na prosechomen, na ginetai to musterion touto apo hiereis me ta akoloutha tou musteriou, kai ochi apo tina allon. Deuteron, na einai to elaion katharon choris tinos aptumatos, kai na einai ho asthenes orthodoxos kai katholikes pisteos, na einai exomologoumenos ta hamartemata tou emprosthen eis ton hierea ton pneumatikon tou. Kai triton, eis ton kairon tou chrismatos na diabazetai he euche ekeine, eis ten hopoian hermeneuetai tou musteriou toutou he dunamis. * [2931]Ap. Proton prepei touto na pisteues, pos ho chairetismos houtos echei ten archen kai ten rhizan tou ap' auton ton Theon; kai epheltheken eis ten gen, epi tous anthropous dia tou Archangelou, diati ho Archangelos den ethelen apokotesein, na ton eipe, an ho Theos den ton ethele prostaxein. Ta de logia hopou eipen he hagia Elisabet, ta elegen ek Pneumatos hagiou; to hopoion einai phaneron, diati (Louk. a. ma.) legei ho Euangelistes; kai eplesthe Pneumatos hagiou he Elisabet, kai anephonese phone megale kai eipen; eulogemene su en gunaixi, kai eulogemenos ho karpos tes koilias sou. Ta de logia hopou eprosthesen * [2932]Ap. Proton touto to musterion oudenas allos emporei na to kame, eis hopoian chreian kai an tuche, para na einai hiereus nomimos. Deuteron prepei, na prometheue, na einai thusiasterion ekei, hopou mellei na hierourgese, e antimision, choris tou hopoiou kath' oudena tropon emporei na prosphere ten anaimakton thusian. Triton prepei, na proseche, na einai he prepoumene hule, egoun artos sitinos enzemos, hoson dunaton katharos, kai oinos amiktos apo katha loges allo hugron, kai eilikrines eis heauton. Kai eis ten proskomiden encheitai kai hudor pros plerosin tes Graphes (Ioan. ith'. ld'.) tes legouses, hoti heis ton stratioton lonche ten pleuran autou enuxe, kai euthus exelthen haima kai hudor. Tetarton prepei, na eche ho hiereus toiauten gnomen eis ton kairon, hopou hagiazei ta dora, pos aute * [2933]Ap. Proton, hopou anthropos me ton gamon ekklinei apo katha kindunon * [2934]Ap. Prosdoko anastasin nekron. * [2935]Ap. Staurothenta huper hemon epi Pontiou Pilatou kai pathonta kai taphenta. * [2936]Ap. Ta arthra tes orthodoxou kai katholikes pisteos einai dodeka, kata to sumbolon tes en Nikaia protes sunodou, kai ten en Konstantinoupolei deuteran; eis tais hopoiais houtos ephanerothesan hola, hopou sunteinousi pros ten hemeteran pistin, hopou oute pleiotera prepei na pisteuomen, oute oligotera, oute alloios para hopou egroikesan hoi pateres ekeinoi. Monon kapoia ap' auta ta arthra einai phanera, kai kath' heauta gnorima, kai alla perikratousi mustika eis heauta, kai ap' auta noountai kai ta alla. * [2937]Ap. Ta idiomata tou Theou einai anarithmeta. Ma touta, hopou eproeipamen, hos an ophelema pros ten soterian phthanousi na mas, deixousi, poian gnomen na echomen peri Theou. Dia touto aphenontas esu ta alla, pisteue statheros kai ametakinetos, pos einai henas Theos en triadi prosopon, pantodunamos, pantachou paron kai ta panta eidos; ametabletos eis ten phusin kai aidios. * [2938]Ap. Ta diaphora kai karpous, hopou gennountai apo to musterion touto, ho Apostolos Iakobos tous hermeneuei, legontas aphesin hamartion e soterian psuches, epeita hugeian tou somatos. Kala kai pantote he therapeia tou somatos na men ginetai, all' he aphesis ton hamartion tes * [2939]Ap. Ta prosopika idiomata eis ta theia einai ekeina, meta hopoia ta * [2940]Ap. Tessara pragmata didaskei to arthron touto; proton pos me to idion soma, eis to hopoion epathen alethos, kai aneste apo tous nekrous, * [2941]Ap. Tessara pragmata; proton pos he ekklesia einai mia, hagia, katholike kai a[pstpole, kata ten didaskalian tou Apostolou (b'. Kor. ia. b'.) legontos; hermosamen humas heni andri parthenon hagnen parastesai to Christo. Kai kathos ho Christos einai henas, tetoias loges kai he numphe tou einai mia; hos delon apo to d'. kephal. tes pros Ephesious (sich. e.) epistoles, hopou legei; heis Kurios, mia pistis, hen baptisma, kai heis Theos kai Pater panton. * [2942]Ap. Tessera pragmata didaskei. Proton pos ho Huios tou Oeou dia ten soterian mas ekatebeken apo tous ouranous kata ten huposchesin tou eis ten gastera tes katharotates Parthenou Marias, kathos ho autos legei (Ioan. g'. ig'.) peri heautou; oudeis anabebeken eis ton ouranon, ei me ho ek tou ouranou katabas, ho Huios tou anthropou. Kai katebe apo ton ouranon, ochi dia na allaxe topon; diati estontas kai na einai Theos pantachou heurisketai, kai hola ta pragmata pleroi; ma diati houtos eressen eis ten megaleioteta tou, na tapeinose ton heauton tou, pernontas ten anthropoteta. Deuteron didaskei to arthron touto, pos ho Kurios hemon Iesous Christos eperen alethinen anthropoteta, kai ochi phainomenen e phantasiode. Kai tote to soma tou eplastheken eis ten koilian tes makariotates parthenou, hotan ekeine pros ton Angelon apekrithe kai (Louk. a. le.) eipen; idou he doule Kuriou, genoito moi kata to rhema sou; tote pareuthus anthropos teleios egineke me hola tou ta mere kai me psuchen logiken; esmimena me ten theoteta (Dam. g'. a.). Kai kata ten mian kai ten auten hupostasin eton Theos alethinos kai anthropos * [2943]Ap. To arthron touto didaskei katha orthodoxon, pos prepei na hupotassetai eis ten ekklesian kata ten didaskalian tou Christou (Matth. ie. iz'.) ten legousan; ean de kai tes ekklesias parakouse, esto soi hosper ho ethnikos kai ho telones. Kai pros toutois he ekklesia echei ten exousian touten, hoste me tas sunodous tas oikoumenikas na dokimaze tas Graphas; na krine Patriarchas, Papadas, Episkopous, na tous kathupoballe kata ta sphalmata ton eis tais kanonikais timoriais kai epitimia. Epeide einai stele tes aletheias kai themelios, kata ton Apostolon (a. Tim. g'. ie.) legonta; hina eides, pos dei en hoiko Theou anastrephesthai; hetis estin ekklesia Theou zontos, stulos kai hedraioma tes aletheias. * [2944]Ap. To Iesous semainei Soter, kathos ho archangelos hermeneuse, legon (Matth. a. ka.) pros ton Ioseph; texetai de Huion, kai kaleseis to onoma autou Iesoun; autos gar sosei ton laon autou apo ton hamartion * [2945]Ap. To autexousion tou anthropou einai mia thelesis eleuthera kai apolelumene. Kai gennatai apo ton logariasmon, eitoun to logikon, eis to na energa to agathon, e to kakon; epeide ta logika ktismata prepei na echousi phusin exousiastiken, kai na ten metacheirizountai eleutheros, hodegountos tou logou. Kai houtos ho logos, hotan ho anthropos eton eis ten katastasin tes athootetos, egoun prin hamarte, eton adiaphthoros eis ten teleioteta tou, kai dia ten hamartian ephthare. Ma he thelesis, kala kai na emeinen ablabes, eis to na epithuma to kalon e to kakon; eginen m' holon touto eis kapoious pleon epirrhepes kai klinei pros to kakon, kai eis allous pros to kalon. Dia to ho hopoion megas Basileios (Eis ton Es. id'.) legei houtos; "apo ten idian tou thelesin kai proairesin ho katheis emporei na einai e sperma hagion, e to enantion. Akouson tou Paulou legontos (a. Kor. d'. ie'.); en Christo Iesou dia tou euangeliou ego humas egennesa; kai ekeina ta logia, hopon (Ioan. a. ib'.) legei; hosoi de elabon auton, edoken autois exousian, tekna Theou genesthai." Deichnei ho hagios toutos didaskalos, pos, kala kai he anthropine thelesis eblabe me to propatorikon hamartema, * [2946]Ap. To baptisma einai mia ekplusis kai anairesis tou propatorikou * [2947]Ap. To deuteron musterion einai to muron tou chrismatos; to hopoion erchisen apo ton kairon ekeinon, hopou to Pneuma to hagion ekatabeken (Prax. b'.) eis tous Apostolous, sphragizontas tous me ten theian tou charin, dia na keruttousi statheros kai adialeiptos ten pistin tou Christou. Kai ten boetheian touten chreiazontai kai hoi baptizomenoi; kai kathos palai to Pneuma to hagion ekatabeken eis tous Apostolous en eidei puros kai echusen eis autous ta charismata tou; tetoias loges kai tora, hotan ho hiereus chriei ton baptizomenon me to hagion muron, chunountai apano eis auton ta * [2948]Ap. To euchelaion, to hopoion einai diatetagmenon apo ton Christon, epeide hotan epempe tous mathetas (Mark. s'. ig'.) tou ana duo, eleiphon elaio pollous arrhostous, kai etherapeuon; epeita hole he ekklesia to elaion eiche sunetheian na to kamousin; to hopoion phainetai apo ten epistolen tou hagiou Iakobou (keph. e. id'.) legontos; asthenei tis en humin, proskalesastho tous presbuterous * [2949]Ap. To musterion einai mia telete, he hopoia apokato * [2950]Ap. To pempton musterion einai he metanoia, he hopoia einai henas ponos tes kardias dia ta hamartemata, hopou esphalen ho anthropos, ta hopoia kategora emprosthen tou hiereos me gnomen * [2951]Ap. To proton einai, hopou to brephos me ton anadochon tou (ho hopoios prepei na einai orthodoxos) echei ananken, na apotage egoun na arnethe ton diabolon kai hola tou ta erga kai ten latreian tou kai pasan ten pompen tou. Ma an ho baptizomenos * [2952]Ap. To proton kerdos einai; diati kathos me ten hamartian chanomen athooteta ekeinen, hopou apoktesamen eis to hagion baptisma; tetoias loges palin engizomen eis auten dia tes metanoias; kai kathos me ten hamartian husteroumetha tes theias charitos; tetoias loges dia tes metanoias tauten palin apoktometha. Kai kathos dia ten hamartian erchometha eis ten aichmalosian tou diabolou; houto dia tes metanoias eleutheroumetha ap' auten. * [2953]Ap. To proton charisma einai he sophia; egoun he anothen sophia, dia ten hopoian legei ho Apostolos (Iak. g'. iz'.); he anothen sophia proton men hagne estin, epeita eirenike, epieikes, eupeithes, meste eleous kai karpon agathon; adiakritos kai anupokritos. Eis ten sophian touten enantioutai he sarkike sophia kata ton Apostolon ton (b'. Kor. a. ib'.) legonta; hoti en haploteti kai eilikrineia Theou, ouk en sophia sarkike, all' en chariti Theou anestraphemen en to kosmo. Enantion tes hopoias sarkikes kai kosmikes sophias legei ho idios Apostolos (a. Kor. a. ith'.), anapherontas ten palaian Graphen (Es. kth'. id'. kai lg'. ie.); apolo ten sophian ton sophon, kai ten sunesin ton suneton atheteso; pou * [2954]Ap. To soma to anthropinon apo to sperma tou Adam katabainei; ma he psuche ginetai apo ton Theon, kathos legei he Graphe (Zach. ib'. a.); ho Kurios ekteinon ouranon, kai themelion gen, kai plasson pneuma anthropou en auto. Kai allachou (Ekkl. ib'. z'.); kai epistrepse ho chous epi ten gen, hos en; kai to pneuma epistrepse pros ton Theon, hos edoken auto. Pros toutois an he psuche ethelen einai apo to sperma tou anthropou, mazi me to kormi ethelen sunapothneskein, kai ethele dialuthe eis choun. Tou hopoiou to enantion blepomen eis ten Graphen, ekei hopou ho Christos (Louk. kg'. mg'.), homilontas tou lestou eis ton stauron, eipen; amen lego soi, semeron met' emou ese en to paradeiso. * [2955]Ap. To triton charisma tou hagiou Pneumatos einai he boule, he hopoia suntrechei pros ten theian doxan kai pros ten soterian tes anthropines psuches; kai einai sumphonismene me ten dikaiosuen. Dia ten hopoian kai he Graphe (Prax. k'. kz'.) legei; ou gar hupesteilamen tou me anangeilai humin pasan ten boulen tou Theou. Eis auten einai enantia he boule ton asebon, dia ten hopoian legei ho Psalmodos (Psal. a. a.); makarios aner, hos ouk eporeuthe en boule asebon; kai allachou (Psal. lg'. i.); Kurios diaskedazei boulas ethnon, athetei de logismous laon, kai athetei boulas archonton. * [2956]Ap. To charisma tes suneseos e katanoeseos ton aporrheton kai tes theias theleseos; peri tes hopoias he Graphe didaskei (Ex. ls'. a.) legousa; kai pas sophos te dianoia, o edothe sophia kai episteme en autois, sunienai poiein panta ta erga, ta kala ta hagia kathekonta; kata panta hosa sunetaxe Kurios. Kai eis tous peri ton Daniel (keph. a. iz'.); kai edoken autois ho Theos sunesin kai phronesin en pase grammatike kai sophia; kai Daniel suneken en pase horasei kai enupniois. Kai allachou (Louk. kd'. me.); tote dienoixen auton ton noun tou sunienai tas Graphas. Kai ho Apostolos (b'. Tim. b'. z'.) legei; doe gar soi Kurios sunesin en pasin. Eis ten sunesin touten einai antikeimene he anoesia kai apistia; dia ten hopoian legei (Louk. kd'. ke.) ho Kurios; o anoetoi kai bradeis te kardia tou pisteuein epi pasin hois elalesan hoi Prophetai. Kai eis allon topon (Gal. g'. g'.) legei ho Apostolos; houtos anoetoi este? enarxamenoi Pneumati, nun sarki epiteleisthe? * [2957]Ap. Ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon, kai sarkothenta ek Pneumatos hagiou kai Marias tes Parthenou, kai enanthropesanta. * [2958]Ap. Touto to arthron tes pisteos duo tina periechei, proton na pisteue tinas kai na homologe (Deut. s. d.), pos einai henas Theos en triadi hagia doxazomenos; kai pos eis ten theoteta he arche kai he rhiza tou Huiou kai tou hagiou Pneumatos einai ho Pater; deuteron didaskei, pos autos ho en triadi Theos epoiesen ek tou me ontos panta ta horata kai aorata; kathos ho Psalmodos marturon legei (Psal. lg. th.); hoti autos eipe, kai egenethesan, autos eneteilato kai ektisthesan. * [2959]Ap. Toiautes taxeos anthropoi den heuriskontai. Ma bebaia polloi apo tous hamartolous eleutheronountai apo ton desmon tou hadou, ochi me metanoian e exomologesin ediken tous, kathos he Graphe (Psal. s'. e.) legei; en gar to hade tis exomologesetai soi? kai allachou (Psal. rie. iz'.); ouch hoi nekroi ainesousi se, Kurie, oude pantes hoi katabainontes eis hadou; alla me tas eupoiias ton zonton kai proseuchas huper auton tes ekklesias, kai me ten anaimakton malista thusian, hopou kath' hemeran prospherei he ekklesia * [2960]Ap. Tria pragmata; proton pos ho Christos mellei na strepse dia na krine zontas kai nekrous, kathos ho idios legei (Matth. ke. la.) dia logou tou; hotan de elthe ho Huios tou anthropou en te doxe hautou kai pantes hoi hagioi angeloi met' autou. Kai thelei elthei toson gorga (Matth. kd'. kz'.), hosper he astrape exerchetai apo anatolon, kai phainetai heos dusmon, houtos estai kai he parousia tou Huiou tou anthropou. Peri (eis to auto sicho ls'.) de tes hemeras tes parousias ekeines kai tes horas oudeis oiden, oute hoi angeloi. M' holon touto protetera mellei, na genousi ta pragmata touta; na keruchthe to Euangelion (eis to auto sicho id'. kai ka.) eis hola ta ethne, na elthe ho Antichri * [2961]Ap. Tria pragmata; proton pos to Pneuma to hagion einai Theos, homoousios to Patri kai to Huio, to hopoion einai phaneron apo ta logia tou Apostolou (a. Kor. ib'. d'.) legontos; Diaireseis de charismaton * [2962]Ap. Tria, hule harmodios, hos einai to hudor eis to baptisma; ho artos kai ho oinos eis ten eucharistian; to elaion, kai ta loipa kata * [2963]Ap. Choris kan mian amphibolian * [2964]Ap. (Sunod. a.). Pisteuo eis hena Theon Patera pantokratora, poieten ouranou kai ges, horaton te panton kai aoraton. * [2965]An ho Theos egnorize ta panta prin ta ktise, tacha kai hola ta eproorisen homoios kala kai kaka, na me ginountai alloios, para kathos ginountai? * [2966]Ha de pros sustasin kainotomias auton para tes graphes lambanousin, ouch houtos * [2967]An isos kai ho Theos einai henas * [2968]Haides * [2969]egeirontos auton tou Patros autou ... * [2970]egennetheken ho Christos, Theos teleios kai anthropos teleios. Eti de heurisketai kai toiaute didaskalia eis ton chairetismon touton, eis ton logon, hopou onomazei ten Parthenon kecharitomenen, pos aute einai metochos tes theias charitos, perissoteron para kan hena allo ktisma; diati einai meter Theou; kai dia touto he ekklesia ten upsonei huper ta Cheroubim kai Seraphim; kai tora aute huperairei pasas tas choreias ton angelon, histamene ek dexion tou Huiou tes, en pase time kai doxe; kathos ho Psalmodos (Psal. md'. th'.) legei; pareste he basilissa ek dexion sou, en himatismo diachruso peribeblemene, pepoipilmene. Ton chairetismon touton kath' henas apo tous orthodoxous christianous prepei met' eulabeias na ton lege, zetontas ten mesiteian tes Parthenou; polla gar ischuei deesis metros pros eumeneian Huiou. Kai hopoios thelei na einai pros auten eulabes, has diabaze ton akathiston humnon, kai tas parakleseis, kai tous loipous humnous tes ekklesias tous pros doxan autes suntethentas. * [2971]enkentrizouses de pros to kreitton hos oionte ekeinois. Ektheiazein de, all' ouk exetazein opheilomen ten theian pronoian en tois aporrhetois kai med' holos apokaluphtheisi krimasi. Ta mentoi para te theia graphe paradedomena peri autes, hos sunteinonta pros zoen aionion, dein hemas eugnomonos anereunan kai epomenos tais protais peri Theou ennoiais anendoiastos eklambanein. * [2972]edikaiothe en pneumati, * [2973]ek * [2974]ek duo phusesin * [2975]ek duo phuseon * [2976]ek nekron * [2977]ek pisteos bebaios pisteuse * [2978]ek peritomes legontes, hoti pros andras akrobustian echontas eiselthes kai sunephages autois? Eis tous hopoious apekrithe ho Petros; ego tis emen dunatos kolusai ton Theon? akousantes de tauta hesuchasan kai edoxazon ton Theon legontes; arage kai tois ethnesin ho Theos ten metanoian edoken eis zoen. Kai katotero (sicho kb'.); ekousthe ho logos eis ta ota tes ekklesias tes en Hierosolumois peri auton; kai exapesteilan Barnaban dielthein heos Antiocheias. Kai allachou (Prax. ie. b'.); etaxan anabainein Paulon kai Barnaban kai tinas allous ex auton pros tous Apostolous kai presbuterous eis Hierousalem peri tou zetematos toutou (sticho kb'.). Tote edoxe tois Apostolois kai tois presbuterois sun hole te ekklesia, eklexamenous andras ex auton pempsai eis Antiocheian sun to Paulo kai Barnaba, meta toiautes graphes; edoxe to hagio Pneumati kai hemin, meden pleon epitithesthai humin baros plen ton epanankes touton. Akomi eis allon topon (Prax, is'. d'.) legei; hos de dieporeuonto tas poleis, paredidoun autois phulassein ta dogmata ta kekrimena hupo ton Apostolon kai ton presbuteron ton en Hierousalem. Loipon he en Hierosolumois ekklesia einai meter pason ton ekklesion kai prote, diati ap' ekeinen erchise na aplonetai to Euangelion * [2979]ek pneumatos hagiou * [2980]ek ton nekron * [2981]ek tau Huiou * [2982]ek tou hierou esthiousi? kai hoi to thusiasterio prosedreuontes to thusiasterio summerizontai? Houto kai ho Kurios dietaxe tois to Euangelion katangellousin ek tou Euangeliou zen. Kai (a. Tim. e. iz'.) palin; hoi kalos proestotes presbuteroi diples times axiousthosan; malista hoi kopiontes en logo kai didaskalia. Kai hoi kosmikoi anthropoi den prepei na anakatonountai eis ta pneumatika erga, kata ton Apostolon (Gal. s'. a.) legonta; adelphoi, ean kai proslephthe anthropos en tini paraptomati, humeis oi pneumatikoi katartizete ton toiouton en pneumati praotetos. * [2983]ek tou Patros ekporeuomenon, * [2984]ek tou Patros * [2985]ek tou Huiou de to Pneuma ou legomen, Pneuma de Huiou onomazomen. * [2986]ekeruchthe en ethnesin, * [2987]ekporeusis * [2988]ekporeuetai * [2989]en * [2990]en o peri Pisteos. * [2991]en ho humas to Pneuma to hagion etheto episkopous, poimainein ten ekklesian tou Theou, hen periepoiesato dia tou idiou haimatos; ontos archipoimenos autou Iesou Christou; hos legei Petros (a. Ep. e. d'.); kai phanerothentos tou archipoimenos komieisthe ton amarantinon tes doxes stephanon. * [2992]en ho phaneroutai theos ho pater ho epi panton kai en pasi, kai theos ho huios ho dia panton, trias teleia, doxe kai aidioteti kai basileia me merizomene mede apallotrioumene. * [2993]en duo phusesin * [2994]en duo phusesin adiairetois gnorizesthai ton christon * [2995]en sarki paragenomenon, * [2996]endoxos kathisanta en dexia tou Patros; * [2997]ex hou ta panta, * [2998]ex hou ta panta, * [2999]epi to anakephalaiosasthai ta panta, * [3000]episkepsis hagion topon, hai gonuklisiai kai ta homoia, hopou thelousi phanein harmodia eis ten krisin tou pneumatikou. Plen ekeinos, hopou miseuon apo ten exomologesin, prepei na logiaze ekeina, hopou eipen (Psal. lg'. ie.) ho Psalmodos; ekklinon apo kakou, kai poieson agathon; kai ekeina, hopou (Ioan. e. id'.) eipen ho Soter hemon; ide hugies gegonas, miketi hamartane, hina me cheiron ti soi genetai; kai (Ioan. e. ia.) allote; poreuou, kai meketi hamartane. Kala kai na einai adunaton eis ton anthropon, na phuge holos diolou to hamartanein, me holon touto katha orthodoxos einai kratemenous apo mian exomologesin heos eis ten allen, na kame hosen diorthosin emporei eis ten xoen tou, kata ten suneidesin hopou echei. * [3001]epitheseos te cheiron, * [3002]epimelos phulassei * [3003]epiousios * [3004]episteuthe en kosmo, * [3005]erchomenon en auto to somati en doxe * [3006]esoterikos kai prokatarktikos * [3007]ephapax, ex hon hoi pleious menousin heos arti, tines de kai ekoimethesan. Epeita ophthe Iakobo; eita tois Apostolois pasin. Eschaton de panton hosper to ektromati ophthe kamoi. Ten tou Christou anastasin proetupou kai ho Prophetes Ionas, ton hopoion tupon ho Kurios hemon Iesous Christos ton anapherei pros ton eauton tou, legon (Matth. ib'. lth'.) pros tous Ioudaious; genea ponera kai moichalis semeion epixetei, kai semeion ou dothesetai aute, ei me to semeion Iona tou Prophetou. Hosper gar en Ionas en te koilia tou ketous treis hemeras kai treis nuktas, houtos estai ho Huios tou anthropou en te kardia tes ges treis hemeras kai treis nuktas. * [3008]hebdomas, kai he hebdomas meta ten pentekosten, kai he prophonesimos, kai he turine. Ta hopoia chreostei katha Christianos orthodoxos na phulatte. * [3009]hekateron kai hai promenuousai kai teleiousai rheseis to baptisma ten teleian hupainittousi katharsin. Touto auto kai auta ta tou baptismatos onomata peristosin. Ei gar baptisma dia pneumatos kai puros, delon hoti kai teleia pasin he katharsis; to gar pneuma teleios kathairei. Ei phos, to skotos elusen; ei anagennesis, parelthe ta archaia. Tina de tauta, ei me ta hamartemata; Ei apekduetai ho baptizomenos ton palaion anthropon, ara kai ten hamartian. Ei enduetai ton Christon, ara anamartetos ginetai energeia dia tou baptismatos. Makran gar apo hamartolon ho Theos. Touto kai Paulos didaskei tranoteron legon; hosper dia tou henos hamartoloi katestathemen hoi polloi, houto dia tou henos dikaioi. Ei de dikaioi, ara hamartias eleutheroi. Ou gar dunatai, en tauto einai ten zoen kai ton thanaton. Ei alethos apethanen ho Christos, ara kai alethes he dia tou pneumatos aphesis. * [3010]ekame ta panta me to prostagma tou, kai eis to husteron eplase ton anthropon, kai ton ekamen authenten apano eis olen ten ktisin, hopou einai hupokato tou ouranou, legontas (Gen. a, ks.); poiesomen anthropon kat' eikona hemeteran kai kath' homoiosin; kai archetosan ton ichthuon tes thalasses, ton peteinon tou ouranou, ton ktenon, kai pases tes ges. To auto legei kai ho hieros Psaltes (Psal. e. s'.); katestesas auton epi ta erga ton cheiron sou; panta hupetaxas hupokato ton podon autou, probata kai boas hapasas, eti de kai ta ktene tou pediou; ta peteina tou ouranou, kai tous ichthuas tes thalasses, ta diaporeuomena tribous thalasson, kai anotero; elattosas auton brachu ti par angelous, doxe kai time estephanosas auton. Ma diati den ephulaxen ho anthropos ten entolen tou Theou eis ton paradeison, hotan eton athoos, ma apo ton apegoreumenon karpon epiase kai ephage; dia touto esteretheken apo ten azian tou kai apo ten katastasin, hopou eichen eis ton kairon tes athootetos tou. Kai diochtheis apo ton paradeison toioutos eginen, ho, ti loges ton perigraphei ho Prophetes (Psal. mth'. k'.) legontas; anthropos en * [3011]ekdosis akribes tes orthodoxou pisteos * [3012]ekthesis pisteos kata apokalupsin Gregoriou episkopou Neokaisareias * [3013]ekcheon ten orgen sou epi ta ethne ta me ginoskonta se, kai epi basileias, ahi to onoma sou ouk epekalesanto. * [3014]elaion, to balsamon kai ta loipa murismata. Triton zeteitai, hoti pareuthus meta to baptisma na chrie ho hiereus ton baptizomenon eis ta diorismena mele, epilegon ta logia ekeina; sphragis doreas Pneumatos hagiou, amen. Apo to musterion touto genountai hoi karpoi toutoi. Proton, diati kathos me to baptisma anagennometha; tetoias loges, me to hagion muron genometha metochoi tou hagiou Pneumatos, bebaiothentes eis ten pistin tou Kuriou, kai auxanomen eis ten theian charin kata ton Apostolon (Tit. g'. e.) ton legonta, hoti esosen hemas kata ton autou eleon dia loutrou palingenesias kai anakainoseos Pneumatos hagiou, hou execheen eph' hemas plousios dia Iesou Christou tou soteros hemon. Deuteron, diati me ten dunamin tou hagiou Pneumatos houtos eimesthen bebaioi kai stereoi, hopou den emporei na blapse katholou ho noetos echthros ten psuchen mas. Touto to musterion den didotai deuteron para eis ekeinous, hopou thelousin epistrepsein apo ten arnesin tou onomatos tou Christou. * [3015]estai gar tote thlipsis megale, hoia ou gegonen ap' arches kosmou heos tou nun, oud' ou me genetai. Dia ten krisin touten phaneran homilei legon (b'. Tim. d'. a.) ho Apostolos; diamarturomai oun ego enopion tou Theou kai tou Kuriou Iesou Christou tou mellontos krinein zontas kai nekrous kata ten epiphaneian autou kai ten basileian autou. * [3016]ephagen te kai epien [alethos], * [3017]hena ... sarkothenta huper tes emeteras soterias ... to dia propheton kekeruchos * [3018]hena kai ton auton Christon, huion, kurion, monogene, ek duo phuseon [en duo phusesin] * [3019]Ei de kai monon touto phasi, to sunechos kai hadialeiptos proseuchesthai kakon, ti autois kai hemin; Machesthosan Christo--kathaper kai machontai--eiponti ten tou adikou kritou parabolen, pros to dein sunechos proseuchesthai, kai didaxanti agrupnein kai euchesthai, phugein ta thlibera kai stathenai emprosthen tou huiou tou anthropou. Machesthosan Paulo protes pros Thessalonikeis kephalaio kai allachou en pollois. Eo legein tous theious tes katholikes ekklesias kathegemonas apo christou achris hemon; arkei gar autois pros aischunein to suntonon tes proseuches ton te propatoron, apostolon kai propheton. * [3020]Ekthesis pisteos * [3021]En etei to soterio achob'; meni Martio is'. En te hagia polei Hierousalem. * [3022]En duo phusesin * [3023]Enos gar kai tou autou hagiou pneumatos ontos amphoteron demiourgou, ison esti pantos hupo tes graphes kai hupo tes katholikes ekklesias didaskesthai. Epeita anthropon men hontina oun lalounta aph' heautou endechetai hamartesai kai apatesai kai apatethenai; ten de katholiken ekklesian hos medepote lalesasan e lalousan aph' heautes all' ek tou pneumatos tou Theou, ho kai didaskalon adialeiptos ploutei eis ton aiona, adunaton pante hamertesai e holos apatesai kai apatethenai; all' estin hosautos te theia graphe adiaptotos kai aennaon kuros echousa. * [3024]Enteuthen de delon, panta ta baptisthenta kai koimethenta brephe anamphibolos sozesthai, prooristhenta dia tou thanatou tou Christou. Ei gar ektos pases esan hamartias; koines men, hoti elutrothesan to theio loutro, idikes de, hoti ta brephe me echonta energeia proairesin ouch hamartanei; ara kai sozetai. Enti * [3025]Epilogos. * [3026]Epeide ho Theos egnorize ton Adam, pos emelle na sphale, diati ton eplase? * [3027]Epeide ho Theos einai poietes panton, * [3028]Epeide de meta ton allon asebeion edoxe kai touto tois Kalouinois, hoti tuchon tauton estin hiereus haplos kai archiereus; kai dunaton me einai archierea kai dia tinon hiereon ten ekklesian kubernasthai, kai ouk archiereus alla kai hiereus dunatai cheirotonein hierea, kai pleionas hiereis cheirotonein archierea; kai tautes tes kakentrechias koinonon einai megalorrhemonousi kai ten anatoliken ekklesian, hou eneka kai to dekaton kephalaion sungegraptai Kurillo, phamen platuteron kata ten anothen epikratesasan gnomen te anatolike ekklesia; * [3029]Epeide kai ho Theos eplase proton tous angelous, tina gnomen prepei na echomen di autous? * [3030]Epeide kai eis touto to arthron ballousi ton logon touton, poieten, tacha ho Theos holonon ton pragmaton einai poietes? * [3031]Epeide kai hoi anthropoi genountai eis ten katastasin tes hamartias, tacha monon to soma einai apo sperma tou Adam, e mazi kai he psuche? * [3032]Epeide saphestata men didosin ennoein, hopos dei proskunein tas hagias eikonas, kai ta proeiremena anothen, anathematizei de kai aphorismo kathupoba * [3033]Erotesis ka. * [3034]Erotesis ke. * [3035]Erotesis ke. * [3036]Erotesis k'. * [3037]Erotesis kb'. * [3038]Erotesis kg'. * [3039]Erotesis kd'. * [3040]Erotesis kz'. * [3041]Erotesis kth'. * [3042]Erotesis ks'. * [3043]Erotesis a * [3044]Erotesis a. * [3045]Erotesis e. * [3046]Erotesis e. * [3047]Erotesis i. * [3048]Erotesis b'. * [3049]Erotesis g'. * [3050]Erotesis d'. * [3051]Erotesis z'. * [3052]Erotesis th'. * [3053]Erotesis ia. * [3054]Erotesis ie. * [3055]Erotesis ie. * [3056]Erotesis ib'. * [3057]Erotesis ig'. * [3058]Erotesis id'. * [3059]Erotesis iz'. * [3060]Erotesis ith'. * [3061]Erotesis is'. * [3062]Erotesis ka. * [3063]Erotesis ke. * [3064]Erotesis ke. * [3065]Erotesis k'. * [3066]Erotesis kb'. * [3067]Erotesis kg'. * [3068]Erotesis kd'. * [3069]Erotesis kz'. * [3070]Erotesis kth'. * [3071]Erotesis ks'. * [3072]Erotesis la. * [3073]Erotesis le. * [3074]Erotesis le. * [3075]Erotesis l'. * [3076]Erotesis lb'. * [3077]Erotesis lg'. * [3078]Erotesis ld'. * [3079]Erotesis lz'. * [3080]Erotesis lth'. * [3081]Erotesis ls'. * [3082]Erotesis ma. * [3083]Erotesis me. * [3084]Erotesis me. * [3085]Erotesis m'. * [3086]Erotesis mb'. * [3087]Erotesis mg'. * [3088]Erotesis md'. * [3089]Erotesis mz'. * [3090]Erotesis mth'. * [3091]Erotesis ms'. * [3092]Erotesis ne. * [3093]Erotesis ne. * [3094]Erotesis n'. * [3095]Erotesis na. * [3096]Erotesis nb'. * [3097]Erotesis ng'. * [3098]Erotesis nd'. * [3099]Erotesis nz'. * [3100]Erotesis nth'. * [3101]Erotesis ns'. * [3102]Erotesis xa. * [3103]Erotesis xe. * [3104]Erotesis xe. * [3105]Erotesis x'. * [3106]Erotesis xb'. * [3107]Erotesis xg'. * [3108]Erotesis xd'. * [3109]Erotesis xz'. * [3110]Erotesis xth'. * [3111]Erotesis xs'. * [3112]Erotesis oa. * [3113]Erotesis oe. * [3114]Erotesis oe. * [3115]Erotesis o'. * [3116]Erotesis ob'. * [3117]Erotesis og'. * [3118]Erotesis od'. * [3119]Erotesis oz'. * [3120]Erotesis oth'. * [3121]Erotesis os'. * [3122]Erotesis pa. * [3123]Erotesis pe. * [3124]Erotesis pe. * [3125]Erotesis p'. * [3126]Erotesis pb'. * [3127]Erotesis pg'. * [3128]Erotesis pd'. * [3129]Erotesis pz'. * [3130]Erotesis pth'. * [3131]Erotesis ps'. * [3132]Erotesis ra. * [3133]Erotesis re. * [3134]Erotesis re. * [3135]Erotesis ri. * [3136]Erotesis r'. * [3137]Erotesis rb'. * [3138]Erotesis rg'. * [3139]Erotesis rd'. * [3140]Erotesis rz'. * [3141]Erotesis rth'. * [3142]Erotesis ria. * [3143]Erotesis rie. * [3144]Erotesis rie. * [3145]Erotesis rib'. * [3146]Erotesis rig'. * [3147]Erotesis rid'. * [3148]Erotesis riz'. * [3149]Erotesis rith'. * [3150]Erotesis ris'. * [3151]Erotesis rka. * [3152]Erotesis rke. * [3153]Erotesis rk'. * [3154]Erotesis rkb'. * [3155]Erotesis rkg'. * [3156]Erotesis rkd'. * [3157]Erotesis rkst'. * [3158]Erotesis rs'. * [3159]Erotesis s'. * [3160]Eroteteon oun autous, tinas phasin einai tas ton monachon proseuchas; kai ei men tous monachous phaien ex heauton tina allokota pepoiekenai kai apadonta te orthodoxo ton Christianon threskeia, kai autoi xuntithemetha kai tous monachous ou monon ou monachous all' oude Christianous phamen. Ei de hoi monachoi diegountai en ektasei ten doxan kai ta thaumasia tou Theou kai sunechos kai adialeiptos, kai en panti kairo to theion, hos dunaton anthropo, humnois kai doxologiais katagerairousi, pe men ta tes graphes delonoti * [3161]Hepomenoi toinun tois hagiois patrasin hena kai ton auton homologein huion ton kurion hemon Iesoun Christon sumphonos hapantes ekdidaskomen, teleion ton auton en theoteti kai teleion ton auton en anthropoteti, theon alethos kai anthropon alethos ton auton, ek psuches logikes * [3162]Hermeneia eis to sumbolon * [3163]Epeisi de moi thaumazein, pos to despotikon soma para tini ekklesia idon kremamenon hoi hairetikoi exo tou bematos, dia to isos sesathrosthai tous toichous tou bematos hupo tes palaiotetos, kak toutou sumperainousi ta asustata; ton de Christon ouk eidon hupo to hemikuklion tou hagiou bematos istoroumenon hos brephos endon tou diskou, hina idos * [3164]Epeita de kai ten eikona tou kuriou hemon Iesou Christou kai tes huperagias theotokou kai panton ton hagion proskunoumen kai timomen kai aspazometha, kai men kai ton hagion angelon, hos ophthesan eniois ton te propatoron kai propheton. Historoumen de kai to panagion pneuma, hos ophthe, en eidei peristeras. * [3165]Eti en hekasto merei kai tmemati elachisto tou metablethentos artou kai oinou ouk einai meros tou somatos kai haimatos tou kuriou--blasphemon gar touto kai atheon--all' holon holikos ton despoten Christon kat' ousian meta psuches delonoti kai theotetos, etoi teleion Theon kai teleion anthropon. Hothen kai pollon ginomenon en te oikoumene mia kai te aute hora ierourgion, me ginesthai pollous Christous e polla somata Christou, all' hena kai ton auton Christon pareinai alethos kai pragmatikos, kai hen einai autou to soma kai to haima en pasais tais kata meros ton piston ekklesiais kai touto ouch hoti to en ouranois tou despotou en tois thusiasteriois kateisi soma, all' hoti ho tes protheseos en pasais tais kata meros ekklesiais prokeimenos artos metapoioumenos kai met * [3166]Eti auto to panakeraton tou kuriou soma kai haima metadidosthai kai eisduein eis to stoma kai stomachon ton metechonton eusebon te kai asebon. Plen tois men eusebesi kai axiois aphesin hamartion kai zoen aionion proxenein; tois de asebesi kai anaxiois katakrisin kai kolasin aionion parachorein. * [3167]Eti auto to soma kai haima tou kuriou to en to tes eucharistias musterio opheilein timasthai huperballontos kai proskuneisthai latreutikos. Mia gar he proskunesis tes hagias triados kai tou somatos kai haimatos tou kuriou. * [3168]Eti einai thusian alethe kai hilastiken prospheromenen huper panton ton eusebon zonton kai tethneoton kai huper opheleias panton, hos keitai rhetos en tais tou musteriou proseuchais hupo ton apostolon te ekklesia paradotheisais kata ten pros autous diatagen tou kuriou. * [3169]Eti kai pro tes chreseos euthus meta ton hagiasmon kai meta ten chresin to phulattomenon en tais hierais thekais pros metalepsin ton apodemesai mellonton alethes einai tou kriou soma, kai kata meden diapheron heautou, hoste pro tes chreseos * [3170]Eti me ginesthai hupo tinos allou to tes hieras eucharistias touto musterion, ei me monon hupo hiereos eusebous kai hupo eusebous kai nomimou episkopou ten hierosunen labontos, kath' hon tropon he anatolike ekklesia didaskei. Haute estin en suntomo he tes katholikes ekklesias kai peri tou musteriou toutou doxa kai alethes homologia kai archaiotate * [3171]Eti meta ton hagiasmon tou artou kai tou oinou ouk eti menein ten ousian tou artou kai tou oinou, all' auto to soma kai to aima tou kuriou en to tou artou kai tou oinou eidei kai tupo, tauton eipein, hupo tois tou artou sumbebekosin. * [3172]Eti temnesthai men kai diaireisthai eite chersin eite kai hodousi to soma kai to haima tou kuriou kata sumbebekos mentoi etoi kata ta sumbebekota tou artou kai tou oinou, kath' ha kai horata kai hapta heinai homologountai, kath' heauta de menein atemta pante kai adiaireta. Hothen kai he katholike ekklesia phesi; Merizetai kai diamerizetai ho melizomenos kai me diairoumenos, ho pantote esthiomenos kai oudepote dapanomenos, alla tous metechontas--delonoti axios--hagiazon. * [3173]Eti te metousiosis lexei ou ton tropon pisteuomen delousthai, kath' hon ho artos kai ho oinos metapoiountai eis to soma kai to haima tou kuriou,--touto gar alepton pante kai adunaton plen autou tou Theou, kai tois pisteuousin amatheian hama kai asebeian epipherei--all' hoti ho artos kai ho oinos meta ton hagiasmon ou tupikos oud' eikonikos, oude chariti huperballouse, oude te koinonia e te parousia tes theotetos mones tou monogenous metaballetai eis to soma kai haima tou kuriou, oude sumbebekos ti tou artou kai tou oinou eis sumbebekos ti tou somatos kai haimatos tou Christou kata tina tropen e alloiosin metapoieitai, all' alethos kai pragmatikos kai ousiodos ginetai ho men artos auto to alethes tou kuriou soma, ho d' oinos auto tou kuriou haima, hos eiretai anotero. * [3174]Echein d' auten pistin kai elpida kai diamonen kai teresin ton entolon kai kata proton logon aitesin ton ouranion; pollous d' echein tous karpous, ohus peritton enkatalegein; ginesthai de sunechos, epiteleisthai de orthio kai gonuklito schemati. Tosaute de heper autes opheleia, hoste kai psuches trophen kai zoen homologeisthai. Sunagetai kai tauta panta ek tes theias graphes, hoste ei tis touton apodeixin aitei, homoios aphroni, e tuphlo peri tou heliakou photos hora mesembrias kai aithrias amphisbetounti. * [3175]he ekklesia meta mian hebdomada tes heortes tes hagias pentekostes; kai legetai ton Apostolon dia ten aphormen touten; diati eis ton kairon ekeinon hoi Apostoloi enesteuasi, pempomenoi eis to kerugma tou Euangeliou; kathos phainetai eis tas Praxeis auton, hopou (keph. ig'. g'.) legei; tote nesteusantes kai proseuxamenoi kai epithentes tas cheiras autois apelusan. He tetarte nesteia ginetai pro tes heortes tes koimeseos tes huperagias Theotokou kai aeiparthenou Marias; he hopoia archizei apo ten proten tou Lugoustou menos, kai teleionei te ie. tou autou menos. Akomi prepei na phulattetai kai he nesteia tes tetrades kai tes paraskeues; ma ochi tou Sabbatou kai tes Kuriakes, kata ton xs'. kanona ton hagion Apostolon, exo apo to mega sabbaton. Akomi eparedoken he ekklesia na nesteuomen kai te id'. tou Septembriou menos kata ten hupsosin tou staurou; diati kamnomen ten enthumesin tou pathous tou Kuriou hemon Iesou Christou, diabazontes ta Heuangelia tou pathous autou. Kai te kth'. tou Augoustou, dia na timesomen ten apotomen tou prodromou me nesteian. Exo apo touto mas eparedoke, na me nesteuomen eis kapoiais hemerais diatetagmenais; hos an einai apo ten hemeran tes genneseos tou Christou heos ton hagion epiphanion; kai hole he diakainesimos * [3176]he ekklesia, kai auta ek Pneumatos hagiou einai; kai aute he ekklesia me ten exousian, hopou echei, prostassei, na doxazomen polla sunechos ten parthenon me ton chairetismon touton eis ton kairon tes proseuches. * [3177]he dunamis tes paradoseos mia kai he aute * [3178]he ousia tou artou kai he ousia tou oinou metaballetai eis ten ousian tou alethinou somatos kai haimatos tou Christou dia tes energeias tou hagiou Pneumatos, hou ten epiklesin kamei ten horan ekeinen, dianateleos to musterion touto, epeuchomenos kai legon; Katapempson to Pneuma sou to hagion eph' hemas kai epi ta prokeimena dora tauta; kai poieson ton men arton touton timion soma tou Christou sou, to de en to poterio touto timion haima tou Christou sou, metabalon to Pneumati sou to hagio. Meta gar ta rhemata tauta he metousiosis pareuthus ginetai, kai allesei ho artos eis to alethinon soma tou Christou, kai ho oinos eis to alethinon haima. Apomenontai monon ta eide hopou phainountai, kai touto kata ten theian oikonomian. Proton men, dia na men blepomen soma Christou, ma na to pisteuomen pos einai, dia ta logia hopou eipen; touto esti to soma mou, kai touto esti to haima mou; pisteuontes mallon eis ta logia kai dunamin ekeinou, para eis tais edikais mas aistheseis. To hopoion proxenei makamismon tes pisteos; makarioi gar (Ioan. k'. kth'.) hoi me idontes kai pisteusantes. Deuteron, diati he phusis he anthropine apotrepetai ten omen sarkophagian, kai epeide emelle na perne ten henosin tou Christou me ten metalepsin tes sarkos kai haimatos tou, dia na men ten apotrepetai * [3179]he prhos ton Christon suntaxis * [3180]hemas, kai paredoken heauton huper hemon prosphoran, kai thusian to theo eis osmen heuodias. Kai eis allon popon (Rhom. e. e.); eti hamartolon onton hemon, kata kairon Christos huper hemon apethanen. Ekei akomi eis ton stauron eteleione ten mesiteian anameson Theou kai anthropon; kathos ho autos Apostolos legei (Kol. a. k'.) peri hautou; kai di autou apokatallaxai ta panta eis auton; eirenopoiesas dia tou haimatos tou staurou hautou; kai allachou (Kol. b'. id'.); exaleipsas to kath' hemon cheirographon tois dogmasin, ho en hupenantion hemin, kai auto eren ek tou mesou, proselosas auto to stauro. * [3181]e alloioton ton tou Theou Huion, toutous anathematizei he katholike kai apostolike Ekklesia. * [3182]He koimesis * [3183]He men gar ekklesia, kaiper kath' holes tes oikoumenes heos peraton tes ges diesparmene, para de ton Apostolon kai ton ekeinon matheton paralabousa ten [pistin] * [3184]He psuche mone tacha, e kai to soma thelousin apolausein mazi ten aionion euphrosunen? * [3185]Hemeis gar pasi tois ek ton theion graphon paradedomenois hupo te ton propheton kai apstolon alethinos kai emphobos kai pisteuomen kai akolouthoumen. * [3186]hina Christo Iesou, to Kurio hemon, kai Theo, kai Soteri, kai basilei, kata ten eudokian tou Patros tou aoratou, pan gonu kampse epouranion kai epigeion kai katachthonion, kai pasa glossa exomologesetai auto, kai krisin dikaian en tois pasi poiesetai, ta men pneumatika tes ponerias, kai angelous parabebekotas, kai en apostasia gegonotas, kai tous asebeis, kai adikous kai anomous kai blasphemous ton anthropon eis to aionion pur pempse; tois de dikaiois, kai hosiois, kai tas entolas autou teterekosi kai en te agape autou diamemenekosi, tois ap' arches, tois de ek metanoias, zoen charisamenos, aphtharsian doresetai, kai doxan aionian peripoiese. * [3187]Hieran graphen poia biblia kaleis; * [3188]omoousion to Patri * [3189]orthos * [3190]ho ankurotos * [3191]ho artos ho epiousios * [3192]ho Apostolos, legon (b. Thess. b. ie.); ara oun, adelphoi, stekete kai krateite tas paradoseis, has edidachthete, eite dia logou eite di epistoles hemon; kai allachou (a. Kor. ia. b.); epaino de humas, adelphoi, hoti panta mou memnesthe, kai kathos paredoka humin tas paradoseis, katechete. Apo ta hopoia logia einai phaneron, pos ta arthra tes pisteos echousi to kuros kai ten dokimasian, meros apo ten hagian graphen, meros apo ten ekklesiastiken, paradosin, kai apo ten didaskalian ton sunodon kai ton hagion pateron. To hopoion phaneronontas to ho hieros Dionusios legei (ekkl. Hier. a.) houtos; ousia gar kat' hemas hierarchias esti ta theoparadota logia; septotata de logia tauta phamen, hosa pros ton entheon hemon hieroteleston en hagiographois hemin kai theologikais dedoretai deltois, kai men hosa pros ton hieron andron aulotera muesei, kai geitoni pos ede tes ouranias hierarchias ek noos eis noun, dia mesou logou somatikou men auloterou de homos, graphes ektos, hoi kathegemones hemon emuethesan, egoun pos duo logion einai ta dogmata. Alla paradidei he graphe, ta hopoia periechontai eis ta theologika biblia tes hagias graphes; kai alla einai dogmata paradedomena ek stomatos apo tous Apostolous, kai touta hermeneuthesan apo tas sunodous kai * [3193]ho Theos einai poietes panton ton horaton kai aoraton ktismaton; kai protetera apo hola ekame pasas tas dunameis tou ouranou ek tou me ontos me to noema tou, hos an humnetas exairetous tes doxes tou. Kai ektise ton noeron ekeinon kosmon, hopou egnorisasi kala ton Theon, kata ten charin ten dotheisan autois, kai hupotassontai holos diolou eis ten thelesin tou. Epeita ho kosmos houtos, ho horatos kai hulikos, ektistheken apo to me einai ek Theou. Kai husteron ho Theos ton anthropon eplase, suntheton apo aulon kai logiken psuchen kai apo hulikon soma, dia na gnoristhe me ton hena suntheton anthropon, pos ho idios toutos einai ho poietes kai ton duo kosmon, tou aulou kai hulikou. Kai dia ten aphormen touten ho anthropos onomazetai kosmos mikros, diati basta eis ton heauton tou to papadeigma holou tou megalou kosmou (Dam. Bib. b'. keph. g'. ib'.). * [3194]ho Theos na men theore tas eleemosunas mas, e na me groika tais proseuchais mas, ma diati ekeinoi mesiteuousi dia mas. Kai eis ton palaion nomon, prin dothe ho nomos tou Mouseos, edidaskasi hoi angeloi ton nomon, kai ten thelesin tou Theou eis tous propatoras mas, kai tous edeichnasi ten hodon tes soterias; kathos to martura ho hieros Dionusios. Kai husteron, aph' hou edotheken ho nomos, edidaskasin hodegontas) tous eis to agathon. Kai touto he Graphe to semadeuei legousa, pos hoi angeloi ephainonto eis tous prophetas, kai tous eprolegasi ta mellonta, hos an eis ton Ioseph, hopou edoken ho angelos logon, na proseche apo ten apophasin tou Herodou, eipon (Mat. b. ig); egertheis paralabe to paidion kai ten metera autou, kai pheuge eis Aigupton, kai isthi ekei, heos an eipo soi, mellei gar Erodes zetein to paidion, tou apolesai auto. Akomi kai hotan ephobeito, na douleue tes parthenou (Matth. a. k.), ho angelos tou Kuriou ton etharrhune, kai ton edidaxen. Apokaluptousin akomi tas theias energeias, kathos eis ton kairon tes genneseos Christou apekalupsan (Louk. b.) eis tous poimenas, hoti ho Christos egennetheken eis ten Bethleem. Kai me to prostagma tou Theou, parastekontas topikos katha anthropou, mas eleutheronousin apo katha kindunon, kai diokousi to echthron * [3195]ho autos Theos, ho autos Kureos, ho autos basileus); * [3196]ho gar Logos sarx egeneto, * [3197]ho theos mou, ho theos mou, eis ti enkatelipes me * [3198]ho metanoon kai lupen dia ta hamartemata tou; meta hopoia eparoxune ton Theon e eblapse ton plesion tou; dia ten hopoian suntriben legei (Psal. na. iz'.) ho Dabid; kardian suntetrimenen kai tetapeinomenen ho Theos ouk exoudenosei. Eis ten suntriben touten tes kardias prepei na akoloutha kai he dia stomatos exomologesis panton ton hamartematon kath' hekaston; diati den emporei ho pneumatikos na luse tipotes, an den exeure poia prepei na luthousi, kai ti epitimion na dose. Di auta he hopoia exomologesis einai phanere eis ten hagian Graphen, hopou (Prax. ith'. ie.) legei; polloi te ton pepisteukoton erchonto exomologoumenoi, kai anangellontes tas praxeis auton. Kai (Iak. e. is'.) allachou; exomologeisthe allelois ta paraptomata, kai euchesthe huper allelon, hopos iathete. Kai (Mark. a. e.) palin; exeporeueto pros auton pasa he Ioudaia chora kai Hierosolumitai, kai ebaptizonto pantes en to Iordani potamo hup' autou (tou Ioannou). exomologoumenoi tas hamartias auton. He exomologesis haute prepei na eche tauta ta idiomata, na einai tapeine, eulabes, alethine, eilikrines, kategoretike heautes met' odunes, hotan ginetai. Kai to tetarton meros tes metanoias prepei na einai ho kanonas kai to epitimion, hopou dide kai diorize ho pneumatikos, hos an einai proseuchai, eleemosunai, nesteiai, * [3199]ho pater * [3200]homologei Iesoun Christon en sarki eleluthota * [3201]homologoumen hen baptisma eis aphesin hamartion ; * [3202]homoousion * [3203]homoousion to Patri; * [3204]homoousion to Patri, * [3205]hopoion einai alethos kai kurios paron, egoun kata to pragma, ho Iesous Christos. Touto to musterion huperechei hola ta alla, kai mallon ton allon ophelei eis ten soterian ten ediken mas. Epeide eis to musterion touto pasa charis kai chrestotes tou Kuriou Iesou phaineronetai eis tous pistous kai paristanetai, kathos thelei gene gnorimon katotero. * [3206]hos alethos egennethe * [3207]hos kai alethos egerthe apo nekron [kai aneste dia trion hemeron], * [3208]ochi apo ten phusin tous, ma apo ten charin tou Theou. Kai touta ta sesemeiomena phthanousi pros gnosin ton angelon, kath' hoson apaitei ho logos tes parouses suntomou didaskalias tes orthodoxou. Kai gnorizontes hemeis, pos mas boethousi kai mesiteuousi di hemas, eis pasan mas proseuchen tous epikaloumetha, na parakalousi di hemas ton Theon kai malista ton angelon ekeinon, hopou * [3209]ho * [3210]hothen erchetai krinein zontas kai nekrous * [3211]hothen erchetai krinein zontas kai nekrous; * [3212]hothen kai ten tes katholikes ekklesias marturian ouch etton tes hen kektetai he theia graphe einai pisteuomen. * [3213]horos * [3214]horos tes en Chalkedoni tetartes Sunodou * [3215]hos * [3216]hoti esti Pneuma hagion, * [3217]O anthpopos ho christianos ho orthodoxos kai katholikos ti chreostei na phulatte, dia na kleronomese ten zoen ten aionion; * [3218]Orthodoxos homologia tes pisteos tes katholikes kai apostolikes ekklesias tes anatolikes. * [3219]Ho anthropos toigaroun pro tes anagenneseos dunatai phusei klinein pros to kalon kai haireisthai kai ergazesthai to ethikon kalon. Anagennetheis de hina poie to pneumatikon kalon--soterias gar onta paraitia tou pistou ta erga kai hupo charitos huperphuous energoumeua kai pneumatika eikotos onomazetai--ananke proegeisthai kai prophthanein ten charin, hon tropon eireto en tois peri proorismou; hoste meden dunasthai ex heautou tes kata Christon zoes axion ergon ektelesai, ex heautou mentoi echein to thelesai e me thelesai te chariti sunkatatethenai. * [3220]Ho kurios mou kai ho theos mou * [3221]Homologoumenos mega estin to tes eusebei * [3222]Hothen kai hemeis Parakletiken, Triodion kai Menaia psallontes meden apadon Christianois ergon pleroumen. Pasai gar hai toiautai bibloi peri henomenes kai diakekrimenes theologias dialegontai kai humnois, pe men sunegmenois ek tes theias graphes, pe de kata ten choregian tou pneumatos, hin' osi tois melesin ai lexeis katalleloi di heteron lexeon, ta tes graphes adomen; epeita hin' holos e katadelon, hoti ta tes graphes aei psallomen, en hekasto ton humnon legomeno Tropario stichon tes graphes epilegomen. Ei de kai Thekara kai allas tois palai patrasi ponetheisas euchas psallomen kai anaginoskomen; eipatosan houtoi, poion ekeinon to blasphemon kai me eusebes, kai met' ekeinon toutous apodioxomen. * [3223]Horos a. * [3224]Horos e. * [3225]Horos e. * [3226]Horos i. * [3227]Horos b'. * [3228]Horos g'. * [3229]Horos d'. * [3230]Horos z'. * [3231]Horos ia. * [3232]Horos ie. * [3233]Horos ie. * [3234]Horos ib'. * [3235]Horos ig'. * [3236]Horos id'. * [3237]Horos iz'. * [3238]Horos is'. * [3239]Horos s'. * [3240]Horos th'. * [3241]Hos [Theos] ephanerothe en sarki, * [3242]Hoti de allelodiadochos to tes episkopikes mega musterion kai axioma didotai mechris hemon, phaneron. Ho gar kurios eipon einai meth' hemon eis ton aiona, ei kai kat' allous tropous charitos kai theion euergetematon esti meth' hemon, all' oun kuriotero tropo dia tes episkopikes teletarchias oikeioutai hemas kai sunestin hemin, kai dia ton ieron musterion hen * [3243]Hoti de diapherei to episkopikon axioma tou haplos hiereos, delon. Ho gar hiereus cheirotoneitai hupo tou episkopou, episkopos de ou cheirotoneitai hupo hiereos, all' hupo duo e trion archiereon, hos ho apostolikos bouletai kanon. Kai ho men hiereus eklegetai hupo tou episkopou, ho de archiereus ouk eklegetai hupo ton hiereon eit' oun presbuteron, out' eklegetai hupo politikon archonton, all' * [3244]Hoti to tou episkopou axioma houtos estin en te ekklesia anankaion, hoste choris autou me dunasthai mete ekklesian mete Christianon tina e einai e holos legesthai. Autos gar hos apostolikos diadochos ten charin * [3245]upokeintai te archegono hamartia kai choris tou baptismatos ou dunatai tuchein tes apheseos; hoper ho kurios deiknuon ouk ephe merikos all' haplos kai katholou; hostis ou me gennethe, ho tauton esti to; pantas tous meta ten eleusin tou soteros Christou eiseleusomenous en te basileia ton ouranon dei anagennethenai. Ei de ta nepia anthropoi, eiper kai tauta deitai soterias; deitai soterias, deitai kai tou baptismatos. Kai ta me anagennethenta, hos me ten aphesin tes propatorikes hamartias labonta, hupokeitai te aidio tes ha * [3246]hupo tes sunodou tes anotato ekklesias tou klimatos ekeinou, en ho keitai he polis he dexomene ton cheirotonethesomenon, he toulachiston hupo tes sunodou tes eparchias ekeines, en ho dei ginesthai ton episkopon. Ei de pote kai he polis eklegoi, all' ouch haplos; he gar ekloge te sunodo anapheretai, kai ei men doxoi tauten kata kanonas kalos echein, ho eklechtheis proballetai dia tes cheirothesias men ton episkopon, te epiklesei de tou panagiou pneumatos; ei de me, hon bouletai he sunodos, ekeinos kai probibazetai. Kai ho men hiereus eis eauton sozei ten, hen eilephen, exousian kai charin tes hierosunes, ho episkopos de kai heterois metadidosi. Kai ho men ede labon to tes ierosunes axioma hupo tou episkopou, baptisma monon telei to hagion kai euchelaion, ierourgei ten anaimakton thusian kai metadidosi to lao to panagion soma kai haima tou kuriou emon Iesou Chpistou, chriei tous baptizomenous to hagio muro, stephanoi tous kata nomon gamountas eusebeis, euchetai uper ton asthenon kai huper pases soterias kai aletheias epignoseo * [3247]hupostasis * [3248]hupothuposin ton hugiainonton logon * [3249]hupokato. * [3250]hos legei (Ioan. a. ib'.) he Graphe; hosoi elabon auton, edoken autois exousian tekna Theou genesthai. * [3251]ophthe angelois, * [3252]Hoste tois anagennetheisin, ei kai gnorimos he peri triados pistos kai he tou huiou tou Theou enanthropesis, ta pathe, he anastasis, he eis ouranous anodos, ho peri tes palingenesias kai kriseos logos, hon heineka kai polloi thanaton hupomeinai ouk oknesan; ouk anankaion de, mallon de adunaton pasin, eidenai kai ha to pneuma to hagion monois tois engegumnasmenois epi sophia kai hagioteti phaneroi. * [3253]all' eis heauton sarka anaplasanta eis mian hagian henoteta, * [3254]arche * [3255]a. e'.); ego eimi to Alpha, kai to Omega, arche kai telos; legei Kurios ho on, kai ho en kai ho erchomenos, pantokrator; homoios legei kai ho Archangelos (Louk. a. lz'.); hoti ouk adunatesei para to Theo pan rhema. Kai toute he pantokratoria kai pantodunamia tou Theou einai diorismene apo ten idian thelesin kai ten eudokian tou, hoste delade na men kame ekeinon holon, hopou emporei, ma ekeino monon, hopou thelei, ekeino kai emporei, ekeino kai kamei. Kathos legei ho hieros Psaltes (Psal. rie. g'.); ho Theos hemon en to ourano kai en te ge, panta hosa ethelesen epoiesen. Emporei na kame muriadas kosmon, hos an touton, ma den ethelesen. Epeita prepei na groikatai to pantodunamon touto tou Theou, pos einai eis ten teleioteta, makran apo pasan, ateleioteta e adunamian, hos delon me paradeigma. Ho Theos den emporei na einai kakos, e na hamarte e pseusasthai heauton, e arnesasthai, hos phe Paulos (b'. Tim. b'. ig'.; Hebr. s'. ie.), diati touto einai ateleioteton pragma. Kai an ho Theos ethelen einai kakos, e na esphallen, e na erneito ton heauton tou, den ethelen einai pantodunamos. Diati touta aph' heautou tos einai semadia ton atelon pragmaton. Einai loipon ho Theos pantodunamos kata ten thelesin kai teleiotaten tou agathoteta, kathos ton exumna ho melodos Prophetes (Psal. oe. * [3256]Ap. Didaskei pos to Pneuma to * [3257]Rhabbi, su ei ho huios tou theou, * [3258]... to tas oikonomias Patros te kai Huiou skenobatoun kath' hekasten genean en tois anthropois, kathos bouletai ho Pater. * [3259]Baptizomai kai eis to Pneuma to Hagion, toutesti ton Parakleton, to energesan en pasin tois ap' aionos hagiois, husteron de apostalen kai tois apostolois para tou Patros, kata ten epangelian tou Soteros hemon, Kuriou Iesou Christou, kai meta tous apostolous de pasi tois pisteuousin en te hagia katholike ekklesia; eis sarkos anastasin, kai eis aphesin hamartion, kai eis basileian ouranon, kai eis zoen tou mellontos aionos. * [3260]Ginetai de to baptisma di hules men hudatos katharou kai oudenos heterou hugrou. Apoteleitai de dia monou tou hiereos, kai kat' ananken aprophasiston echei ginesthai kai di heterou anthropou, plen orthodoxou kai skopon echontos ton armodion to theio baptismati. Apotelesmata de tou baptismatos, sunelonti phanai, proton he aphesis tou propatorikou plemmelematos kai hoson allon hamartion peprachos en ho baptistheis. Deuteron rhuetai ekeinon tes aidiou poines, hetini hupekeito, eite dia to archegonon hamartema eite di ha idikos epraxe thanasimos. Triton didosin autois ten athanasian; dikaioun gar autous ton proemartemenon naous Theou apokathistesin. Ouk esti d' eipein, me luesthai dia tou baptismatos pasas tas hoposoun pro toutou hamartias, alla menein men, ouk ischuein de. Touto gar asebeias tos eschates esti gemon kai arnesis mallon e holos homologia eusebeias; all' hoti pasa hamartia pro tou baptismatos ousa, e gegonuia aphanizetai, kai hos me ousa pote e gegonuia logizetai. Hoi gar tupoi tou baptismatos, pasai * [3261]Geloiotaton de kai to; dia to echein tinas ton hanatolikon hiereon ton hagion arton en skeuesi xulinois, eso pou tou naou, exo tou bematos en tini ton kionon kremamenon, me homologein autous ten pragmatiken kai alethe metabolen tou artou eis to soma tou kuriou. Hoti men gar tines ton ptochon hiereon echousi to despotikon soma en skeuesi xulinois, ouk arnoumetha; kai gar ho Christos ouch hupo lithon kai marmaron timatai, alla dianoian hugie kai kardian katharan aitei par hemon. * [3262]Dia poion telos ta musteria dietachthesan? * [3263]Dia tina aitian ho Huios tou Theou onomazetai monogenes? * [3264]Dia touto eulogos emporoumen na eipoumen apo ta kath' hemas, pos eis ton Theon proton einai eis ten taxin he prognosis, deuteron ho proorismos, epeita meta ten ktisin akolouthei he pronoia ton ktismaton. * [3265]Dio aphentes ton tes arches tou Christou logon, epi ten teleioteta pherometha; me palin themelion kataballomenoi * [3266]Diati legomen pos pisteuomen eis ten ekklesian, hopou einai ktisma, hopheilontes eis monon ton Theon pisteuein? * [3267]Diati to kormin tou emeinen eis ton stauron, he de psuche tou hos pneuma athanaton epege mati me ton Christon eis ton paradeison. Ma an ethelen einai apo to sperma tou anthropou, mazi me to kormi ethelen apothane eis ton stauron. Epeita de pos ethelasin emporesei na aletheusousi ta logia tou Kuriou hemon, hopou eipen; ouk anegnote to rhethen humin hupo tou Theou (Matth. kb'. la'.) legontos; ego eimi ho Theos Abraam, kai ho Theos Isaak, kai ho Theos Iakob; ouk estin ho Theos Theos nekron alla zonton. To hopoion prepei na groikatai ochi dia to soma, alla dia ten psuchen; diati ta somata ton nekron eis choun aneluthesan; ma aletheuei ho logos dia ten psuchen, he hopoia, estontas kai na einai zosa eis katha kairon, steketai emprosthen eis ton Theon. Ma an ethelen einai kai aute apo to idion sperma, hopou einai kai to kormi, mazi ethelasi sunapothneskein. Kai didotai apo ton Theon he psuche, aph' hou organisthe to kormi kai gene epitedeion eis ten hupodochen tes; kai hotan didotai eis auto, chunetai eis holon to kormi, hos an to pur eis to anammenon sideron. Ma me pleon exaireton logon heurisketai eis ten kephalen kai eis ten kardian. * [3268]Diati eis to proton arthron tes pisteos, aphenontes ta alla idiomata, ebalasi monon to, pantokratora; * [3269]Diati chreostei ho christianos na pisteue proton, kai hustera na kame ta kala erga; * [3270]Diatax. rla. * [3271]Dositheos eleo Theou Patriarches Ierosolumon tois erotosi kai punthanomenois peri tes pisteos kai threskheias ton Graikon etoi tes anatolikes ekklesias, pos delonoti peri tes orthodoxou pisteos phronei, en onomati koinos ton hupokeimenon to kath' hemas apostoliko throno Christianon hapanton kai ton epidemounton te hagia taute kai megale polei Hierousalem orthodoxon proskuneton (hois pasa en tois peri pisteos he katholike ekklesia sunadei) ekdidosi suntomon homologian tauten eis marturion pros te Theou pros te anthropon eilikrinei suneidesei, oudemias aneu prospoieseos. * [3272]Dositheos eleo Theou patriarches tes hagias Hierousalem kai pases Palaistines apophainomai kai homologo, tauten einai ten pistin tes anatolikes ekklesias. * [3273]Ei de tines eidololatrein hemas, hagious kai heikon * [3274]Ei dei ten theian graphen koinos para panton ton Christianon anaginoskesthai; * [3275]Ei oun ta ton monachon esti ta ton apostolon kai propheton, dos d' eipein kai ton hagion pateron kai ton propatoron autou tou Christou; delon hoti hai ton monachon euchai karpoi eisi tou ton charismaton doteros hagiou pneumatos. A * [3276]Ei saphes en he theia graphe pasi tois anaginokousi Christianois, ouk an ho kurios ereunan tauten tois boulomenois soterias tuchein epetrepe; kai to charisma tes didaskalias mataios to Paulo elegeto tethenai hupo tou Theou te ekklesia; kai ho Petros ouk an peri ton tou Paulou epistolon echein tina dusnoeta elege. Delon oin, hos polu to bathos echein ten graphen kai to megethos ton ennoion kai deisthai epistemonon kai theion andron pros ereunan kai alethe katalepsin kai gnosin orthen kai sunodon te pase graphe kai to demiourgo tautes hagio pneumati. * [3277]Ei saphes estin he graphe pasi tois anaginoskousi Christianois; * [3278]Eis hena Theon pantokratora, * [3279]Eis posas taxeis diairountai hoi angeloi? * [3280]Eis touto to arthron tes pisteos ti loges didaskalia perikrateitai; * [3281]Einai tacha alla idiomata monou tou Theou idia? * [3282]Einai tacha holoi hoi anthropoi hupokeimenoi eis ten auten hamartian? * [3283]Heis theos ho Pater, * [3284]Heis theos pater logou zontos, sophias huphestoses kai dunameos kai charakteros aidiou, teleios teleiou gennetor, pater huiou monogenous. * [3285]Heis kurios monos ek monou, theos ek theou, charakter kai eikon tes theotetos, logos energos, sophia tes ton holon sustaseos periektike kai dunamis tes holes ktiseos poietike, huios alethinos alethinou patros, aoratos aoratou kai aphthartos, aphthartou kai athanatos athanatou kai aidios aidiou. * [3286]Epethumoun me phaneroteron tropon na katanoeso to musterion tes hagias triados. * [3287]Th * [3288]Theon alethinon ek Theou alethinou, * [3289]Theon alethinon ek Theou halethinou, * [3290]Theon ek Theou, * [3291]Theon sarkothenta tekousa theotokos onomazetai. * [3292]Theon, kai na tou douleuousin, epeita kai na diakonousi kai eis ton kosmon touton ton anthropon, hodegountes tous eis ten basileian tou Theou. Didontai akomi eis phulaxin poleon, basileion, choron, monasterion, ekklesion kai anthropon pneumatikon kai kosmikon. Tou hopoiou pragmatos paradeigma echomen eis tas praxeis ton Apostolon, hopou graphei (keph. e. ith.); angelos de Kuriou dia tes nuktos enoixe tas thuras tes phulakes, exagagon te autous eipe; poreuesthe, kai stathentes laleite en to hiero to lao panta ta rhemata tes zoes tautes; kai palin (Prax. ib. e.); angelos Kuriou epeste, kai eipe to Petro, perizosai kai hupodesai ta sandalia sou; peribalou to himation sou kai akolouthei moi. Kai met' oliga (stoich. ib); kai ho Petros genomenos en heauto eipe, nun oida alethos, hoti exapesteile Kurios ton angelon hautou, kai exeileto me ek cheiros Herodou kai pases tes prosdokias tou laou ton Hioudaion. Homoios phulattousi kai ta mikra paidia, kata ten didaskalian tou Soteros hemonten legousan (Matth. ie. i.); lego gar humin, hoti hoi angeloi auton en ouranois dia pantos blepousi to prosopon tou Patros mou tou en ouranois. Akomi prospherousin eis ten theian megaleioteta tas proseuchas kai eleemosunas mas, kai tas loipas agathoergias; ochi diati tacha * [3293]Kai an einai ho Theos aperigraptos kai pantachou paresti, pos legetai, hoti en ouranois katoika, kai eis allous tinas topous tes ges exairetoteros; * [3294]Kai an leges, pos einai idioma tou Theou monou, to eidenai panta, ta kruphia delade kai phanera, pos kai hoi anthropoi, hoi prophetai, kai hoi angeloi ta exeurasi; * [3295]Kai hen pneuma hagion ek theou * [3296]Kai ho toioutos logismos prepei na einai dia monon ton anthropon, diati ta alla ktismata (exo apo tous angelous, hopou einai eis bebaian kai akindunon katastasin) den perikratountai eis ton proorismon; epeide den echousin * [3297]Kai hai psuchai ekeinai, hopou miseuousin apo ta kormia heuriskomenai eis theiken orgen einai? * [3298]Kai duo phusikas theleseis etoi thelemata en auto [Ies. Christo] kai duo phusikas energeias adiairetos, atreptos, ameristos, asunchutos, kata ten ton hagion pateron didaskalian hosautos keruttomen; kai duo men phusika thelemata ouch' hupenantia, me genoito, kathos hoi asebeis ephesan hairetikoi, all' hepomenon to anthropinon autou thelema, kai me antipipton e antipailaion, mallon men oun kai hupotassomenon to theio autou kai pansthenei thelemati; edei gar to tes sarkos thelema kinethenai, hupotagenai de to thelemati to theiko kata ton pansophon Athanasion. * [3299]Kai eis hen hagion pneuma, * [3300]Kai eis hen baptisma metanoias eis aphesin hamartion, * [3301]Kai eis hena Kurion Iesoun Christon, * [3302]Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou ton monogene, ton ek tou patros gennethenta pro panton ton aionon, phos ek photos, theon alethinon ek theou alethenou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon kai sarkothenta ek pneumatos hagiou kai Marias tes parthenou kai enanthropesanta, staurothenta te huper hemon epi Pontiou Pilatou, kai pathonta kai taphenta, kai anastanta te trite hemera kata tas graphas, kai anelthonta eis tous ouranous, kai kathezomenon ek dexion tou patros, kai palin erchomenon meta doxes krinai zontas kai nekrous; hou tes basileias ouk estai telos. * [3303]Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou, gennethenta ek tou patros monogene, toutestin ek tes ousias tou patros, theon ek theou, phos ek photos, theon alethinon ek theou alethinou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto, ta te en to ourano kai ta epi tes ges; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta kai sarkothenta kai enanthropesanta, pathonta, kai anastanta te trite hemera, kai anelthonta eis tous ouranous, kai erchomenon krinai zontas kai nekrous. * [3304]Kai eis hena kurion Iesoun Christon, * [3305]Kai eis hena kurion Iesoun Christon, ton huion autou, ton monogene theon * [3306]Kai eis kurion Iesoun Christon, ton huion autou, * [3307]Kai eis to hagion pneuma. * [3308]Kai eis to HaGION PNEUMA. * [3309]Kai eis to Hagion Pneuma pisteuomen, * [3310]Kai eis to PNEUMA TO HaGION, to kurion, (kai) to zoopoion * [3311]Kai eis to Pneuma to Hagion, * [3312]Kai eis to pneuma to hagion, to eis paraklesin kai hagiasmon kai teleiosin tois pisteuousi didomenon, kathos kai ho kurios hemon Iesous Christos dietazato tois mathetais, legon; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos; delonoti patros alethos patros ontos, huiou de alethos huiou ontos, tou de hagiou pneumatos alethos hagiou pneumatos ontos, ton onomaton ouch haplos oude argos keimenon, alla semainonton akribos ten oikeian hekastou ton onomazomenon hupostasin kai taxin kai doxan; hos einai te men hupostasei tria, te de sumphonia hen. * [3313]Kai eis ton Kurion Iesoun ton Christon, ton monogene autou Huion, ton prototokon pases ktiseos, ton pro aionon eudokia tou Patros gennethenta [ou ktisthenta], di hou ta panta egeneto ta en ouranois kai epi ges, horata te kai aorata; ton ep' eschaton hemeron katelthonta ex ouranon, kai sarka analabonta, kai ek tes hagias parthenou Marias gennethenta, kai politeusamenon hosios kata tous nomous tou Theou kai Patros autou, kai staurothenta epi Pontiou Pilatou, kai apothanonta huper hemon, kai anastanta ek nekron meta to pathein te trite hemera, kai anelthonta eis tous ouranous, kai kethesthenta en dexia tou Patros, kai palin erchomenon epi sunteleia tou aionos meta doxes, krinai zontas kai nekrous, hou tes basileias houk estai telos; * [3314]Kai kathos dia tes hamartias aischune kai phobos eiserchetai eis ten suneidesin mas; tetoias loges dia tes metanoias epistrephei eis hemas eirene kai tharrhos toiouton, hos an echousi ta tekna pros tous pateras ton. * [3315]Kai tauta men peri ton kephalaion kai eroteseon Kurillou. Hoi de hairetikoi kai ten proseuchen ton eusebon pros ton Theon kakizousin, epeita ouk oidamen, hopos auten monon ton monachon kategorousi. Ten proseuchen toinun hemeis homilian meta Theou kai preponton agathon aitesin, par hou labein elpizomen, anabasin te nou pros Theon kai eusebe pros Theon apeuthunomenen diathesin, zetesin ton anotero, psuches hagias boethema, latreian to Theo kecharismenen, semeion metanoias kai bebaias elpidos oidamen; ginesthai de e no mono e noi * [3316]Kai tous hagious kai tas hagias eikonas proskunoumen, hon eiretai tropon, kai historoumen tautas eis kallopismon ton naon, kai hin' osi biblia ton amathon kai pros mimesin ton areton ton hagion kai anamnesin kai er * [3317]Kai (eis) IESOUN ChRISTON, huion autou ton monogene, ton kurion hemon, ton sullephthenta ek pneumatos hagiou, gennethenta ek Marias tes parthenou, pathonta epi Pontiou Pilatou, staurothenta, thanonta, kai taphenta, katelthonta eis ta katotata * [3318]Kata deuteron de tropon, hon kai doulikon onomazomen, proskunoumen eit' oun timomen tous hagious angelous, apostolous, prophetas, marturas kai haplos pantas tous hagious. * [3319]Kata tinas graphas ho Christos eton chreia na pathe, kai na apothane, kai ten triten hemeran na anastathe? * [3320]Katecheseis * [3321]Kophothete oun, hotan humin choris Iesou Christou lale tis * [3322]Kurie, pros tina apeleusometha? remata zoes aioniou echeis; kai hemeis pepisteukamen, kai egnokamen hoti * [3323]Matheteusate panta ta ethne, baptizontes autous * [3324]Hoi d' hairetikoi, boulomenoi meden hon Christos epetrepse aparathrauston easai, kai tautes kathepsanto. Aischunomenoi d' houto phaneros asebein teos men peri proseuches, haplos me ginesthai ou koluousi, tais ton monachon d' euchais tarattontai; hoper kai auto poiousin, hina tois haploikois misos kata ton monachon thosi pros to me holos anechesthai toutous tuchon hos bebelous kai neoteristas horan, me hotige anechesthai ta tes eusebous kai orthodoxou pisteos dogmata didaskesthai par auton. Sophos gar ho antidikos peri to kakon kai anchinous peri ta mataia; hothen kai tois hopadois autou--hoioi hoi hairetikoi houtoi malista--ouk esti tosouton katathumion eusebein, hoson perispoudaston to aeipote ektracheliazein epi bathei kakon kai ekregnusthai es topous, ohus ouk episkopei kurios. * [3325]Ohus de propherousi ton hagion hos legontas, me exon proskunein tas eikonas; hemin mallon boethein ekeinous hegoumetha, epei ekeinoi agonistikos dialegomenoi kai kata ton latreutikos proskunounton tas agias eikonas kai kata ton pheronton eis tas ekklesias tas eikonas ton tethnekoton sungenon ekeinon epheronto kai anathemati tous houto poiountas kathupoballousin, ou kata tes orthes proskuneseos ton te hagion kai hagion eikonon kai tou timiou staurou kai ton loipon, hon eiretai, hopou malista kai apo tou kairou ton apostolon einai tas hagias eikonas en te ekklesia kai proskuneisthai para ton piston pleistoi hosoi kai historousi kai keruttousi, meth' hon kai meth' ohus he hagia oikoumenike ebdome * [3326]Oute oun ktiston ti e doulon en te triadi, oote epeisakton, Latin version: subintroductum * [3327]Ou. Ten pasan gar graphen theopneuston kai ophelimon oidamen, kai houto to anankaion echousan meth' heautes, hoste choris autes adunaton hoposoun eusebein. Ou men kai hupo panton anaginoskesthai tauten all' hupo monon ton meta tes prepouses ereunes tois bathesin enkuptonton tou pneumatos kai eidoton, hois tropois he theia graphe ereunatai kai didasketai kai holos anaginosketai. Tois de me gegumnasmenois kai adiaphoros e monon kata to * [3328]Houto de autou to anankaion enn * [3329]Posa einai ta arthra tes katholikes kai orthodoxou pisteos; * [3330]Posa kai poia einai ta Charismata tou agiou Pneumatos? * [3331]Posa pragmata zetountai eis touto to musterion? * [3332]Posa pragmata zetoutai eis to musterion? * [3333]Posoi kai poioi einai hoi karpoi tou hagiou Pneumatos? * [3334]Pasa gar hairetikon bdeluria dechetai men ten theian graphen, parexegeitai d' auten metaphorais kai homonumiais kai sophismasi sophias anthropines chromene, suncheousa ta asunchuta kai paizousa en ou paiktikois. Allos gar an, allou allen hosemerai peri autes gnomen eschekotos, ouk an eie he katholike ekklesia Christou chariti heos tes semeron ekklesia, mian gnomen echousa peri pisteos kai aei hosautos kai aparasaleutos pisteuousa; all' eschisthe an eis muria, kai hairesesin hupekeito; kai med' en he ekklesia hagia stule kai hedraioma tes aletheias, aspilos te kai rhutidos choris, all' he ekklesia ponereuomenon, hos phainetai gegonuia anamphibolos he ton hairetikon kai malista ton apo Kalouinou, ohi ouk aischunontai para tes ekklesias manthanein, epeita tauten poneros apokrouesthai; * [3335]Pos ginetai he musteriodes Hierosune? * [3336]Pos einai to ogdoon arthron tes pisteos? * [3337]Pos einai to triton arthron tes Pisteos? * [3338]Pos prepei na groikoumen dia to pur to katharterion? * [3339]Pos prepei na groikoumen dia ton chairetismon touton? * [3340]Pos chreostoumen na semeionomesthan me to semeion tou timiou kai zoopoiou staurou? * [3341]Pantokratora * [3342]Pater ... dia Logou proboleus ekphantorikou Pneumatos. * [3343]Peismone bebaia kai eis to Pneuma tou Theou, * [3344]Peri hes phesin houtos (Ebr. e. i.) ho Apostolos; prosagoreutheis hupo tou Theou archiereus kata ten taxin Melchisedek; ho autos allachou (Ebr. th'. id'.) kalei ton Christon hierea, dioti prosepheren heauton to Theo kai Patri, kai legei; hos dia Pneumatos aioniou heauton prosenenken amomon to Theo; kai katotero; ho Christos hapax prosenechthe eis to pollon anenenkein hamartias. He * [3345]Peri ton hagion eikonon kai tes proskuneseos to hagion pos opheilomen phronein; * [3346]Pistuomen ou dia pisteos haplos mones dikaiousthai ton anthropon alla dia pisteos kai energoumenes dia tes agapes, tauton eipein, dia tes pisteos kai ton ergon. To de ten pistin cheiros ergon apoplerousan antilambanesthai tes en Christo dikaiosunes kai prosaptein hemin eis soterian, porrho pases eusebeias ginoskomen. Houto gar ennooumene he pistis pasin epharmostheie kai, ouk an eie ho me sozomenos, hoper antikru pseudos esti. Tounantion de mallon pisteuomen, hoti ou tes pisteos anaphorikon alla ten ousan en hemin pistin dia ton ergon dikaioun hemas para Christou. Ennooumen de ta erga ou marturas ten emeteran klesin epibebaiountas, alla karpous kath' heautous ontas, di hon he pistos lambanei to emprakton kai kath' heauta axia dia tas theias epangelias tou komisasthai hekaston ton piston ta dia tou somatos auto pepragmena, ei t' agathon eite kakon delonoti. * [3347]Pisteuomen akolouthos te euangelike kai apostolike paradosei eis hena theon patera pantokratora, ton ton holon demiourgon te kai poieten kai pronoeten. * [3348]Pisteuomen hupo tou hagiou pneumatos didaskesthai ten katholiken ekklesian. Auto gar estin ho alethes parakletos, hon pempei para tou patros ho Christos tou didaskein ten aletheian kai to skotos apo tes ton piston dianoias apodiokein. He tou hagiou pneumatos homos didache ouk amesos alla dia ton hagion pateron kai kathegemonon tes katholikes ekklesias kataglaizei ten ekklesian, Hos gar he pasa graphe esti te kai legetai logos tou hagiou pneumatos, ouch hoti hamesos hup' autou elalethe, all' hoti hup' autou dia ton apostolon kai propheton; houto kai he ekklesia didasketai men hupo tou zoarchikou pneumatos alla dia mesou ton hagion pateron kai didaskalon (hon kanon hai oikoumenikai kai hagiai homologentai sunodoi; ou gar touto pausomai muriakis legein), kai dia touto ou monon pepeismetha, alla kai alethes kai bebaion anamphibolos einai homologoumen, ten katholiken ekklesian adunaton hamartesai e holos planethenai e pote to pseudos anti tes aletheias eklexai. To gar panagion pneuma aeipote energoun dia ton pistos diakonounton hagion pateoon kai kathegemonon pases hopoiasoun planes ten ekklesian apallattei. * [3349]Pisteuomen eis hen ThEON PATERA pantokratora, poieten ouranou kai ges, horaton te panton kai aoraton. * [3350]Pisteuomen eis hena ThEON PATERA pantokratora, panton horaton te kai aoraton poieten. * [3351]Pisteuomen eis hena Theon alethe, pantokratora kai aoriston, patera, huion kai hagion pneuma; tatera agenneton, huion genneton ek tou patros pro aionon, homoousion auto, pneuma hagion en tou patros ekporeuomenon, patri kai huio homoousion. Tautas * [3352]Pisteuomen eis hena Theon Patera pantokratora, * [3353]Pisteuomen eis hena Theon Patera pantokratora, * [3354]Pisteuomen eis hena Theon, * [3355]Pisteuomen eis hena theon patera pantokratora, * [3356]Pisteuomen eis mian katholiken kai apostoliken ekklesian, * [3357]Pisteuomen mele tes katholikes ekklesias einai pantas kai monous tous pistous, tous ten tou soteros Christou delade amometon pistin hupo te ekeinou tou Christou kai ton apostolon kai ton hagion oikoumenikon sunodon deichtheisan, adistaktos presbeuontas, kan kai tines ex hauton hamartiais pantoiais hupeuthunoi eien. Ei gar me en mele tes ekklesias hoi pistoi men, hamartiais de suzontes, ouk an hupo tes ekklesias ekrinonto. Nun de krinomenoi hup' autes, eis te metanoian proskaloumenoi kai eis ton tribon ton soterion entolon podegetoumenoi, kan kai eti hamartiais rhupainointo, monon di auto touto, hoti ou peptokasin eis apognosin kai hoti tes katholikes kai eusebous antechontes pisteos mele tes katholikes ekklesias eisi kai ginoskontai. * [3358]Pisteuomen medena sozesthai aneu pisteos. Kaloumen de pistin ten ousan en hemin orthotaten hupolepsin peri Theou kai ton theion, hetis energoumene dia tes agapes, tauton eipein, dia ton theion entolon, dikaioi hemas para Christou kai tautes aneu to theo euarestesai adunaton. * [3359]Pisteuomen panta ta onta, eite horata eite aorata hupo tes tou Theou kubernasthai pronoias, ta de kaka, he kaka, proeidenai men ton Theon kai parachorein, ou men kai pronoeten einai touton, epei mede poieten. Ede gegenemena de esth' hote epeuthunesthai pros ti chresimon hupo tes akras agathotetos, ou poiouses men, * [3360]Pisteuomen ta euangelika musteria en te ekklesia einai, kakeina einai hepta. Elattona gar e meizona arithmon musterion en te ekklesia ouk echomen; epeide ho para ton hepta ton musterion arithmos hairetikes phrenoblabeias estin apokuema. Ho de ton hepta para tou hierou euangeliou nomotheteitai kai sunagetai, hos kai ta loipa tos * [3361]Pisteuomen tas ton kekoimemenon psuchas einai e en anesei e en odune, kath' ho, ti hekastos eparaxen;--chorizomenas gar apo ton * [3362]Pisteuomen ten theian kai ieran graphen einai theodidakton, kai dia touto taute adistaktos pisteuein opheilomen, ouk allos mentoi all' e hos he katholike ekklesia tauten hereeneuse kai paredoken. * [3363]Pisteuomen ten legomenen, mallon de ten ousan hagian katholiken kai apostoliken ekklesian, eis hen kai pisteuein dedidagmetha, pantas tous en christo pistous katholou periechein, hoitines delonoti eiseti kai nun en te paroikia ontes ouk ephthasan en te patridi apodemesai. Medamos de suncheomen ten en te paroikia tauten ekklesian te en te patridi, dia to einai tuchon, hos phasi tines ton hairetikon, kai ton duo ta mele probata tou archipoimenos Theou kai kathagiazesthai hupo tou autou hagiou pneumatos; atopon gar hama kai adunaton, epeide he men eti pukteuei kai en te hodo estin, he de tropaiophorei kai en te patridi apokateste, kai to brabeion eilephen. Hestinos katholikes ekklesias epeide thnetos anthropos katholou kai aidios kephale einai ou dunatai, autos ho kurios hemon Iesous Christos esti kephale kai autos * [3364]Pisteuomen to hagion baptisma, to diatagen men para tou kuriou, ginomenon de en onomati tes hagias triados, einai ton anankaiotaton. Choris gar autou oudeis dunatai sothenai, hos ho kurios phesin; hostis ou me gennethe ex hudatos kai pneumatos, ou me eiselthe eis ten basileian ton ouranon. Kai dia touto estin anankaion kai tois netiois, epeide khakeina * [3365]Pisteuomen to panagion musterion tes hieras eucharistias, hoper anotero kata taxin tetarton ethemetha, ekeino einai, hoper ho kurios paredoke te nukti, he paredidou heauton huper tes tou kosmou zoes. Labon gar arton kai eulogesas edoke tois hagiois autou mathetais kai apostolois eipon; labete. phagete; touto esti to soma mou. Kai labon to poterion eucharistesas eireke; piete ex autou pantes, touto esti to aima mou to huper humon ekchunomenon eis aphesin hamartion. * [3366]Pisteuomen ton a * [3367]Pisteuomen ton akros agathon theon ex aidiou ohus exelexato eis doxan proorisai, ohus d' au apedokimasen eis katakrisin parachoresai; ouch hoti de toutous houtos eboulethe dikaiosai, toutous d' anaitios parachoresai kai katakrinai. Anoikeion gar touto to patri ton holon kai aprosopoleipte kai thelonti pantas anthropous sothenai kai eis epignosin aletheias elthein, Theo; all' hoti toutous men proeiden kalos to autexousio chresomenous, toutous * [3368]Pisteuomen ton kurion hemon Iesoun Christon monon mesiten gegonenai, kai donta heauton lutron peri panton ten katallagen dia tou idiou haimatos pepoiekenai anameson Theou kai anthropon, kai auton kedomenon ton idion einai parakleton * [3369]Pisteuomen ton proton anthropon ktisthenta para Theou en paradiso peptokenai, hote kai paridon ten theian entolen te tou opheos apatele sumboule epeitharchese; kanteuthen anablusai ten propatoriken hamartian te diadoche, hoste medena kata sarka gennasthai, hos to phortion ouk epipherei touto kai tous karpous autes ouk aisthanetai en to nun aioni. Karpous de phamen kai phortion ou ten hamartian, hoion asebeian, blasphemian, phonon, paiderasteian, moicheian, porneian, echthos, kai ei ti heteron hupo mochtheras proaireseos enantion te theia thelesei ginetai, ouch hupo phuseos; polloi gar ton te propatoron kai propheton kai eteroi murioi hosoi ton en te skia kai te aletheia, ho te theios prodromos kai kat' exaireton logon he tou Theou Logou meter * [3370]Pisteuomen ton trisupostaton theon, ton patera, ton huion, kai to hagion pneuma poieten einai horaton te panton kai aoraton; kai aorata men tas angelikas dunameis, psuchas te logikas kai daimonas, -- ei kai me toioutou * [3371]Pisteuomen ton huion tou Theou Iesoun Christon kenosin hupostenai * [3372]Pisteuo eis ThEON PATERA, pantokratora, poieten ouranou kai ges. * [3373]Pisteuo eis ThEON [PATERA], pantokratora; * [3374]Pisteuo eis to PNEUMA TO HaGION, hagian katholiken ekklesian, hagion koinonian, aphesin hamartion, sarkos anastasin, xoen aionion. Amen. * [3375]Pisteuo eis ton Patera, * [3376]Pisteuo kai baptizomai eis hena agenneton monon alethinon Theon pantokratora, ton Patera tou Christou, ktisten kai demiourgon ton hapanton, ex hou ta panta; * [3377]Pisteuo ton huion tou theou einai ton Iesoun Christon. * [3378]Pneuma Theou, * [3379]Pneuma parakleton, * [3380]Pneuma teleion, * [3381]Pneuma to hagion ek tou Patros dia tou Huiou kai Logou prion. * [3382]Poia eton he katastasis tes anthropines athootetos, eitoun katharotetos kai anamartesias tou? * [3383]Poia einai he ennate entole tes ekklesias? * [3384]Poia einai he hebdome entole tes ekklesias? * [3385]Poia einai he hekte entole tes ekklesias? * [3386]Poia einai he ogdoe entole tes ekklesias? * [3387]Poia einai he deutera entole tes ekklesias? * [3388]Poia einai he pempte entole tes ekklesias? * [3389]Poia einai he tetarte entole tes Ekklesias? * [3390]Poia einai he trite entole tes ekklesias? * [3391]Poiai einai hai entolai tes ekklesias? * [3392]Poia einai ta idiomata tou Theou; * [3393]Poia einai ta kerde toutou tou musteriou? * [3394]Poia einai ta ousiode idiomata tou Theou; * [3395]Poia einai ta prosopika idiomata tou Theou; * [3396]Poioi einai hoi karpoi tou musteriou toutou? * [3397]Poioi einai tou musteriou toutou hoi karpoi? * [3398]Poion einai to endekaton arthron tes pisteos? * [3399]Poion einai to ennaton arthron tes pisteos? * [3400]Poion einai to hebdomon arthron tes pisteos? * [3401]Poion einai to hebdomon musterion tes Ekklesias? * [3402]Poion einai to hebdomon charisma tou agiou Pneunatos? * [3403]Poion einai to hekton musterion? * [3404]Poion einai to hekton charisma tou hagiou Pneumatos? * [3405]Poion einai to dekaton arthron tes pisteos? * [3406]Poion einai to deuteron arthron tes pisteos? * [3407]Poion einai to deuteron musterion eis ten ekklesian tou Christou? * [3408]Poion einai to deuteron charisma tou hagiou Pneumatos? * [3409]Poion einai to deuteron, hopou didaskei to arthron touto? * [3410]Poion einai to deuteron, hopou didasketai eis to arthron touto? * [3411]Poion einai to deuteron, hopou periechei to arthron touto? * [3412]Poion einai to dodekaton arthron tes pisteos? * [3413]Poion einai to pempton arthron tes pisteos? * [3414]Poion einai to pempton musterion? * [3415]Poion einai to pempton charisma tou hagiou Pneumatos? * [3416]Poion einai to proton arthron tes pisteos: * [3417]Poion einai to proton charisma tou hagiou Pneumatos? * [3418]Poion einai to tetarton musterion? * [3419]Poion einai to tetarton charisma tou hagiou Pneumatos? * [3420]Poion einai to triton musterion? * [3421]Poion einai to triton charisma tou hagiou Pneumatos? * [3422]Poios topos einai idia diorismenos eis tais psuchais ekeinon, hopou apothneskousin eis ten charin tou Theou? * [3423]Poiou einai to hekton arthron tes pisteos? * [3424]Poiou einai to tetarton arthron tes pisteos? * [3425]Prin tes hierosunes einai tacha allais taxeis, hopou didontai? * [3426]Pros toutois proskunoumen kai timomen to xulon tou timiou tou zoopoiou staurou, en ho ho soter hemon to kosmosoterion eirgasato pathos, kai ton tupon tou zoopoiou staurou, ten en Bethleem phatnen, di hes tes alogias errhusthemen, ton topon tou kraniou, ton zoephoron taphon kai ta loipa hagia proskunemata; ta te hiera euangelia kai ta hiera skeue, di hon he anaimaktos epiteleitai thusia. Mnemais te etesiois kai demosiois heortais kai theious hidrumasi kai anathemasi tous hagious gegairomen kai timomen. * [3427]Proton meros * [3428]Prostithesi de tois eiremenois kai tis anthropiskos ho en Karentonia proeiremenos, phamen, Klaudios kai hetera tina kath' hemon geloia kai medenos logou axia; all' hemeis kai ta eiremena auto muthous hegoumetha kai touton auton teratopoion kai pante amathe gnorizomen. Kai meta Photion gar murioi hosoi kai gegonasi kai eisin epi sophia kai theologia kai hagioteti para te anatolike ekklesia diapherontes te dunamei tou pneumatos. * [3429]Su ei ho hagios tou theou * [3430]Su ei ho Christos, ho huios tou theou tou zontos * [3431]Sunkeitai de ta musteria ek tou phusikou kai huperphuous; ouk eisi de psila semeia ton epangelion tou Theou. Houto gar ouk an dienenoche tes peritomes, hou ti athlioteron; Homologoumen d' auta einai organa drastika tois muoumenois charitos ex anankes. Apoptuomen de hos allotrion tes Christianikes didaskalias to ten akeraioteta ton musterion apaitein ten chresin tou geinou pragmatos; antikeitai gar to musterio tes prosphoras, ho rhemati huparktiko nomothetethen kai te epiklesei tou hagiou pneumatos hagiasthen teleioutai te huparxei tou semainomenou, tou somatos delade kai * [3432]Siopatosan toinun hoi kenophonoi kai neoteristai hairtikoi kai me epicheireitosan ek te tes graphes kai ton pateron kath' hemon kleptontes rhesidia tina sesophismenos eis sustasin tou pseudous, hos pepoiekasi pantes hoi ap' aionos apostatai kai hairetikoi, kai legetosan hen kai monon, hoti prophasizomenoi prophaseis en hamartiais proerentai lalein adika kata tou Theou kai blasphema kata ton hagion. * [3433]Stoichountes to kanoni tes katholikes ekklesias hieran graphen kaloumen ekeina panta, haper ho Kurillos hupo tes en Laodikeia sunodou eranisamenos arithmei kai pros toutois haper asunetos kai amathos eit' oun ethelokakourgos apokrupha katonomase; ten Sophian delade tou Solomontos, ten Ioudeth, ton Tobian, ten Historian tou drakontos, ten Historian tes Sosannes. tous Makkabaious kai ten Sophian tou Seirach. Hemeis gar meta ton allon tes theias graphes gnesion biblion kai tauta gnesia tes graphes mere krinomen, hoti he paradosasa archaia sunetheia kai malista he katholike ekklesia gnesia einai ta hiera euangelia kai t' alla tes graphes biblia kai tauta einai tes hagias graphes mere anamphibolos paredoke, kai touton he arnesis ekeinon estin athetesis. Ei de pou dokei me aei panta hupo panton sunkatarithmeisthai, ouden hetton homos kai tauta para te sunodon kai pollon hoson tes katholikes ekklesias palaiotaton te kai enkriton theologon arithmeitai kai sunkatarithmeitai te pase graphe ha panta kai hemeis kanonika biblia krinomen, kai tauta ten hieran graphen einai homologoumen. * [3434]Sunistesi de ta proeiremena kai ho para ton hairetikon logos. Nestoritai men gar meta ete tes soterias uke, Armenioi te kai Koptai kai Suroi kai eti Aithiopes hoi hupo ton isemerinon kai epekeina toutou kata ton cheimerinon tropikon oikountes, ohus kai Kampesious hoi entautha koinos onomazousi, meta ete ... tes ensarkou epidemias aperrhagesan tes katholou ekklesias kai; hekastos touton echei monen ten hairesin, hen hapantes apo ton praktikon ton oikoumenikon isasi sunodon. Peri mentoi tou skopou kai tou arithmou ton hieron musterion kai ton eiremenon hemin anotero hapanton--plen tes idias auton haireseos, hos eiretai--hosautos pisteuousi te katholike ekklesia, hos autois ommasin hosai horai blepomen kai aisthesai kai logo manthanomen, entautha en te hagia polei Hierousalem, en he apo panton kai oikousi kai pantote epidemousi pleistoi hosoi par auton, sophoi te, hoson to kat' autous, kai idiotai. * [3435]Ta duo logia touta hopou einai ballomena eis to arthron touto, Iesoun, Christon, ti semainousin? * [3436]Ta duo tauta eis ti stekountai; * [3437]Tacha hai psuchai ton agion meta thanaton eis ton auton bathmon euriskontai? * [3438]Tacha ton kairon ekeinon holoi hoi anthropoi thelousin apodosein logou dia ta erga tous, e xechorista kath' henas apothneskontas apodidei ton logariasmon tes xoes tou, kai an einai kriterion merikon? * [3439]Ten de anaimakton thusian dia tou; labete, phagete; touta esti to soma mou, kai; piete ex autou pantes, touto esti to aima mou to tes kaines diathekes, kai tou; ean me phagete ten sarka tou huiou tou anthropou, ouk echete zoen en heautois. * [3440]Ten de hierosunen dia tou; touto poieite eis ten emen anamnesin, kai dia tou; hosa an desete kai lusete epi tes ges, estai dedemena kai lelumena en tois ouranois. * [3441]Ten de metanoian, hetini esti summiktos he musteriake exomologesis, dia tou; an tinon aphete tas hamartias, aphientai autois; an tinon kratete, kekratentai, kai tou; ean me metanoesete, hosautos apoleisthe. * [3442]Ti allo periechetai eis to arthron touto? * [3443]Ti esti Pistis; * [3444]Ti esti musterion? * [3445]Ti didaskei he agia ekklesia eis touto to arthron tes pisteos? * [3446]Ti didaskei he hagia ekklesia eis toutp to arthron tes pisteos? * [3447]Ti didaskei deuteron to arthron touto? * [3448]Ti didaskei pempton to arthron touto? * [3449]Ti didaskei tetarton to arthron touto? * [3450]Ti didaskei to arthron touto tes Pisteos? * [3451]Ti didaskei to arthron touto tes pisteos? * [3452]Ti didaskei to arthron touto? * [3453]Ti didaskei to deuteron touto to arthron tes pisteos? * [3454]Ti didaskei tous orthodoxous touto to arthron tes pisteos? * [3455]Ti didaskei touto to arthron tes pisteos? * [3456]Ti didaskei triton to arthron touto? * [3457]Ti didaskei triton touto to arthron tes Pisteos? * [3458]Ti didaskei triton touto to arthron? * [3459]Ti didasketai tetarton eis touto to arthron tes pisteos? * [3460]Ti didasketai triton eis touto to arthron tes pisteos? * [3461]Ti didaskalia heurisketai eis ton chairetismon touton? * [3462]Ti didaskalian mas didaskei to arthron touto tes pisteos? * [3463]Ti einai to hekton, hopou pragmateuetai kai didaskei to arthron touto? * [3464]Ti einai to autoxousion? * [3465]Ti einai to proton musterion tou baptismatos? * [3466]Ti kerdos echei ho anthropos apo ten enthumesin ton tessaron touton pragmaton? * [3467]Ti mas ermeneuei to arthron touto tes pisteos? * [3468]Ti mas didaskei touto to arthron tes pisteos? * [3469]Ti prepei na blepomen eis to musterion touto? * [3470]Ti prepei na theoretai eis tou to musterion? * [3471]Ti prepei na theoroumen eis touto to musterion? * [3472]Ti prepei na phulattetai eis to musterion touto? * [3473]Ti prepei na phulattetai eis to musterion touto? * [3474]Ti semainousi ta duo tauta logia, phos ek photos? * [3475]Tina gnomen prepei na echo peri Theou; * [3476]Tina gnomen prepei na echomen di ekeinous, hopou apothneskousin eis ten orgen tou Theou? * [3477]Tina gnomen prepei na echomen dia ten allen ktisin? * [3478]Tina gnomen prepei na echomen dia tais eleemosunais kai tais agathoergiais, hopou didountai dia tous apothamenous? * [3479]Tina gnomen prepei na echomen dia tous kakous angelous? * [3480]To hopoion ho Apostolos (Rhom. e. kth'.) phanera mas to edidaxe legontas; hoti ohus proegno, toutous kai proorisen, ohus de proorise, toutous kai ekalese; kai ohus ekalese, toutous kai edikaiosen; ohus de edikaiose, toutous kai edoxase. * [3481]To de hagion elaion eit' oun euchelaion legetai para to Marko, martureitai de rhetos hupo tou adelphotheou. * [3482]To de legein pammiarous hairetikous--hos keitai en tode to kephalaio--ton theon proorizein e katakrinein medamos eis ta erga apobleponta ton proorizomenon e katakrinomenon, bebelon kai anosion oidamen. Emacheto gar an houtos he graphe pros heauten, dia ton ergon to pisto didaskousa * [3483]To de tes bebaioseos, tauton eipein, tou hagiou murou kai hagiou chrismatos, dia tou; humeis de kathesate en te polei Hierousalem, heos an endusesthe dunamin ex hupsous. Hen enedusanto te epidemia tou hagiou pneumatos, kai tauten deloi to tes bebaioseos musterion, peri hou kai Paulos deuteras pros Korinthious kephalaio proto, kai tranoteron dia tou Areopagitou Dionusiou dialegetai. * [3484]Ton de gamon meta to eipein ta en * [3485]Ton hagion onton kai homologoumenon para tes katholikes ekklesias presbeuton, hon tropon eiretai en to ogdoo kephalaio; kairos eipein, hoti kai timomen autous hos philous Theou kai hos huper hemon deomenous to ton holon Theo. Timomen de toutous dittos; kath' hena men tropon ten metera tou Theou Logou, hon kai huperdoulikon phamen. Ei gar kai hos alethos doule he theotokos tou monou Theou, alla kai meter, hos ton hena tes Triados gennesasa sarkikos, dio kai asunkritos huperechein humneitai panton angelon te kai hagion, hothen kai huperdouliken aute aponemomen ten proskunesin. * [3486]Tauto einai tacha eis ta Theia, prognosis, proorismos kai pronoia? * [3487]Tauten oun echontes ten pistin (kai ex arches kai mechri telous echontes) enopion tou theou kai tou Christou pasan hairetiken kakodoxian anathematizomen. Kai ei tis para ten hugie ton graphon orthen pistin didaskei, legon, e chronon e kairon e aiona e einai e gegonenai pro tou gennethenai * [3488]Tauta ek ton pollon oliga eis kathairesin tou pseudous ton antikeimenon, hoper epenoesan kata tes anatolikes ekklesias, proballomenoi meson tes epiphoras tou pseudous ta asustata kai athea kephalaia tou legomenou Kurillou. Eiesan de ouk eis semeion antilegomenon tois hos alethos adikos hemas diasurousin * [3489]Ti didaskei to arthron touto tes tisteos? * [3490]Tous de legontas, en pote hote ouk en, kai prin gennethenai ouk en, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai rheuston * [3491]Tous de legontas, hoti en pote hote ouk en ho Huios e to Pneuma to Hagion, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai trepton e alloioton ton Huion tou Theou e to Hagion Pneuma, toutous anathematizei he katholike kai he apostolike ekklesia, he meter umon te kai hemon. Kai palin anathematizomen tous me homologountas anastasin nekron, kai pasas tas haireseis tas me ek tautes tes orthes pisteos ousas. * [3492]Tous de legontas, hoti en pote hote ouk en, kai prin gennethenai ouk en, kai hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias phaskontas einai, [e ktiston,] trepton e alloioton ton huion tou theou, [toutous] anathematizei he katholike [kai apostolike] ekklesia. * [3493]Tous de sumphtharentas thanasimois plemmelemasi kai me en apognosei apodemesantas alla metanoesantas men, eti periontas en to meta somatos bio, me poiesantas de oudotioun karpon metanoias--ekcheai dakrua delonoti kai gonupetesai en gregoresei proseuchon, thlibenai, ptochous paramuthesai, kai teos en ergois ten pros ton Theon kai ton * [3494]Toutou en te hierourgia pisteuomen pareinai ton kurion Iesoun Christon ou tupikos, oud' eikonikos, oude chariti huperballouse, hos en tois loipois musteriois, oude kata monen parousian, kathos tines ton pateron eirekasi peri tou baptismatos, oude kat' anartismon, hoste henousthai ten theoteta tou logou to prokeimeno * [3495]Touton hekaston einai kai huparchein pisteuontes, patera alethos patera kai huion alethos huion kai pneuma hagion alethos pneuma hagion, kathos kai ho kurios hemon apostellon eis to kerugma tous heautou mathetas eipe; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou agiou pneumatos. * [3496]Touto kai Paulo sumbebeken; echomen gar, phesi, ton thesauron en ostrakinois skeuesin. Hopou d' hai kata meros ekklesiai dunantai, hosper tuchon par hemin en Hierosolumois * [3497]Huiou de Pneuma ouch hos ex autou, all' hos di autou ek tou Patros ekporeuomenon. * [3498]Phos ek Photos, * [3499]Christon; kathaper anothen hoi prophetai peri autou kai autos hemas ho kurios Iesous Christos exepaideuse kai to ton pateron hemin karadedoke sumbolon. * [3500]Christianike kat' ektasin katechesis tes orthodoxou, katholikes kai anatoikes ekklesias * [3501]Christou, eis poion topon na heurisketo hustera apo ton thanaton tou prin tes anastaseos? * [3502]aitia * [3503]hairetikois, all' eis semeion pisteuomenon etoi eis diorthosin ton kainotomethenton autois kai epistrophen auton pros ten katoliken kai apostoliken ekklesian, en he palaipote kai oi progonoi auton hesan, kai en tais kata ton airetikon sunodois, ais nun autoi athetountes kathubrizousi, kai hagosi paresan. Atopon gar pepeisthai autous, kai malista auchountas einai sophous, andrasi philautois te kai bebelois kai lalesasin ouk ek tou pneumatos tou hagiou, all' ek tou archontos tou pseudpus, ten d' hagian katholiken kai apstoliken ekklesian, hen periepoiesato ho Theos to haimati tou huiou autou enkatalipein kai tautes aposkirtesai. Allos gar an autous men tous aporrhagentas tes ekklesias ta ekeise dikaioteria meta ton ethnikon kai telonon dexontai; ten de katholiken ekklesian ou paropsetai ho tauten heos arti apo panton ton enantion diateron kurios, ho he doxa kai to kratos eis aionas ton aionon. Amen. * [3504]haimatos tou Christou. Kai proegeitai he toutou teleiosis anankaios tes chreseos. Ei gar pro tes chreseos me en teleion, ouk an ho kakos chromenos krima heauto esthie kai epinen; epei psilou artou kai oinou en meteschekos. Nun d' anaxios metechon krima eauto esthiei kai pinei; hoste ouk en te chresei alla kai pro tes chreseos echei to tes euchari * [3505]auton; ma hochi ekeinoi na paschousi kan mian kolasin, kai met' auten na katharizon * [3506]auton. Kai dia touto me eulogon logariasmon to onoma touto den emporei pote na apodothe kurios eis ton kosmon touton allou tinos, para eis ton Kurion hemon kai Sotera, hopou eleutherosen holon to genos ton anthropon apo ten aionion sklabian ton daimonon. Ho de Christos semainei aleimmenos; diati eis ton palaion nomon hoi aleimmenoi onomazountai Christoi, egoun hoi hiereis, hoi basileis kai hoi prophetai; eis ta hopoia touta tria ho Christos echristhe, ochi kata tropon koinon, hos an tous allous, ma exairetos apo holous tous allous christous, hos anapherei peri autou ho Psalmodos (Psal. me. e.); egapesas dikaiosunen, kai emisesas anomian, dia touto echrise se ho Theos, ho Theos sou elaion agalliaseos para tous metochous sou. Kai toute he chrisis prepei na groikatai peri tou hagiou pneumatos, hoti echristhe me to Pneuma to hagion, kata to eiremenon dia tou prophetou Esaiou (keph. xa. a.); Pneuma Kuriou ep' eme, hou heineken echrise me, euangelisasthai ptochois apestalke me. Ta hopoia logia ho Christos ta anepherei eis ton heauton tou (Louk. d'. ka'.), legon; hoti semeron peplerotai he Graphe haute en tois osin humon. Kata treis de huperochas pai exaireta megaleia huperechei ho Christos tous metochous tou. Kai he men prote einai he hierosune kata ten taxin Melchisedek. * [3507]autois boethei, hos boulontai, alla malista hemin sunoda phainetai. Hemeis gar ten theian graphen anaginoskontes exetazomen kairon kai prosopon, paradeigma kai aitian. Hothen kai ton auton Theon pote men legonta; ou poieseis seauto eidolon, oute homoioma, oude proskuneseis, oude latreuseis autois, pote de prostattonta, genesthai Cheroubim; Kai eti boas kai leontas ginomena en to hiero theorountes ou peismatikos touton ten ennoian theoroumen. En gar te peismone ouk esti pistis. all', hos eiretai, kairon kai ta loipa theorountes, tes orthes peri touton doxes epitunchanomen kai to; ou poieseis seauto eidolon e homoioma tauton hegoumetha to; ou proskuneseis Theous allotrious, eit' oun me eidololatreses. Houto gar kai he para tou kairou ton apostolon epikratesasa sunetheia te ekklesia tou proskuneisthai schetikos tas agias eikonas kai he mono to Theo latreia diasotheie kai ho Theos ouk enantios legon heauto phaneie. Ei gar e graphe phesin; ou poieseis oude proskuneseis, tina tropon husteron ho Theos to men poiesai homoiomata sunkechoreke, to de proskunesai ou, ouk echomen sunoran. Hothen, peri mones tes eidololatreias ouses tes entoles, heuriskomen kai opheos kai leontas kai boas kai Cheroubim gegonota kai eide eit' oun homoiomata, en hois hoi angeloi, ephainonto proskunethenta. * [3508]ai kathisanta ek dexion tou patros, * [3509]baptizomai * [3510]baptismon didaches, * [3511]baptistes Ioannes martura, pos estontas kai na einai athoos ho Iesous kai anamartetos epathe dia tas hamartias mas; dio (Ioan. a. kth'.) legei; ide ho amnos tou Theou, ho airon * [3512]bdeluttomenos ho anthropos; okonomesen he pronoia tou Theou, kai didos ten sarka ten idian kai to haima tou eis brosin kai posin tois pistois, hupokato eis to enduma tou artou kai tiu oinou. Peri toutou ho Gregorios Nusses kai ho hieros Damaskenos eis platos dialegontai. He de koinonia tou musteriou toutou prepei na ginetai kai kata ta duo eide tou artou kai tou oinou, toson apo tous pneumatikous, hoson kai apo tous kosmikous; epeide ho Christos, den ekbazontas kan hena, houto prosetaxe (Ioan. s'. ng'.) legon; amen amen lego humin, ean me phagete ten sarka tou huiou tou anthropou kai piete autou to haima, ouk echete zoen aionion en heautois. Ho trogon mou ten sarka kai pinon mou to haima, en emoi menei, khago en auto. Diati kai hoi hagioi Apostoloi kata ton tropon, hopou to eparalabasin apo ton Christon, houto kai to eparadidasin eis koinonian kosmikon te kai hieromenon, kai eis ta duo eide; kathos (a. Kor. ia. kb'.) graphei pros Korinthious ho Paulos ho Apostolos legon; ego gar parelabon apo tou Kuriou, ho kai paredoka humin, hoti ho Kurios Iesous Christos en te nukti he paredidoto elaben arton, kai eucharistesas eklase kai eipe; labete, phagete, touto mou esti to soma to huper humon klomenon; touto poieite eis ten emen anamnesin. Hosautos kai to poterion * [3513]bebaian, na diorthose ten zoen tou eis to mellon, kai me epithumian, na teleiose ho, ti ton epitimesei ho hiereus ho pneumatikos tou. Touto to musterion ischuei kai pernei ten dunamin tou, hopotan he lusis ton hamartion ginetai dia tou hiereos, kata ten taxin kai zunetheian tes ekklesias; hopou pareuthus hos an pare ten sunchorgsin tou, apheontai ta hamartemata ten horan ekeinen hola apo ton Theon dia tou hiereos, kata ton logon tou Christou, hopou (Ioan. k'. kg'.) eipe; labete pneuma hagion; an tinon aphete tas hamartias, aphientai autois, an tinon kratete, kekratentai. * [3514]bebaios * [3515]gar sarx egeneto kai epoliteusato aneu hamartias ...], * [3516]ginetai phaneron, pos to toiouto na me ginetai prin tes teleutaias kriseos choris kriseos merikes; einai loipon merikon kriterion. Kai hotan legomen pos den zeta logariasmon tes zoes mas ho Theos apo emas, touto noeitai pos den apodidotai ho logariasmos toutos kata ton edikon mas tropon. * [3517]gennethenta * [3518]gennethenta ek Theou Patros monogene, * [3519]gennethenta ou poiethenta, * [3520]gennethenta, ou poiethenta, * [3521]glossas suncheomen ekei, hina me akousosin hekastos ten phonen tou plesiou; to auto kai ho Prophetes legon edelosen (Es. s'. g'.); kai ekekragen heteros (angelos) pros ton heteron, kai elegon; Hagios, hagios, hagios, Kurios Sabbaoth, pleres pasa he ge tes doxes autou; kai ho Hieropsaltes ephede (Psal. lb'. s'.); to logo Kuriou hoi ouranoi estereothesan, kai to Pneumati tou stomatos autou pasa he dunamis auton; peri hou phesi platuteron kai he hagia Graphe kai hoi didaskaloi tes Ekklesias. * [3522]gnorizein * [3523]gnorizomenon; oudamou tes ton phuseon diaphoras aneremenes dia ten henosin, sozomenes de mallon tes idiotetos hekateras phuseos kai eis hen prosopon kai mian hupostasin suntrechouses, ouk eis duo prosopa merizomenon e diairoumenon, all' hena kai ton auton huion kai monogene, theon logon, kurion Iesoun * [3524]gramma e kai kat' allon tina tropon allotrion tes eusebeias ta tes graphes eklambanousin, he katholike ekklesia, dia tes peiras ten blaben egnokuia, ou themiten ten anagnosin einai entelletai. Hoste panti eusebei epitetraphthai men akouein ta tes graphes, hina pisteue te kardia eis dikaiosunen, homologe de to stomati eis soterian; anaginoskein de enia tes graphes mere kai malista tes palaias apegoreuetai ton eiremenon aition kai ton homoion toutois heneka. Kai estin ison parangellein tois agumnastois me anaginoskein hosautos ten pasan hieran graphen, kai tois brephesin entellesthai, me haptesthai stereas trophes. * [3525]gregoresate, hoti ho antidikos humon diabolos hos leon oruomenos peripatei, zeton tina katapie. Me holon touto, prepei na exeuromen, pos hoi daimones den emporousi na metacheiristhousi ten dunamin tous eis kan hena anthropon e kai allo ktisma, choris na sunchorese ho Theos. Kai toutou martus he Graphe legousa; kai parekaloun auton hoi daimones, legontes (Matth. e. la.); ei ekballeis hemas, epitrepson hemin apelthein eis ten agelen ton choiron. Kai eipen autois; hupagete. Akomi kai touto prepei kath' henas na exeure, tos den emporousi na anankasousi ton anthropon eis to na hamarte; monon me peirasmon ton exapatousi. Diati ho anthropos einai autexousios, kai eis to autexousion mete ho idios Theos phernei kan mian bian e ananken. Kai estontas na einai katakekrimenoi eis ton aiona, oudepote ginontai dektikoi tes theias charitos, kata to eiremenon (Matth. ke. ma.); poreuesthe ap' emou hoi kateramenoi eis to pur to aionion to hetoimasmenon to diabolo kai tois angelois autou. * [3526]di hon anthropos egeneto ho Huios tou Theou; * [3527]di auten apo tous zontas, ekeina ten ophelousi pollotata, kai apo ta desma tou hadou ten eleutherousin. * [3528]di hou kai egeneto ta panta; * [3529]di hou ta panta egeneto; * [3530]di hou ta panta egeneto, ta te en tois ouranois kai ta en te ge; * [3531]di hou ta panta egeneto, ta te en tois ouranois kai ta epi tes ges, * [3532]di hou ta panta (egeneto), ton gennethenta pro ton aionon ek ton patros, theon ek theou, holon ex holou * [3533]di hou ta panta, * [3534]di hou ta panta, * [3535]di hou ta panta egeneto, ta te en tois ouranois kai ta en te ge, horata te kai aorata ; * [3536]de kakos, proorisai e katakrinai. Ennooumen de ten chresin tou autexousiou houtos, hoste tes theias kai photistikes charitos, hen kai prokatarktiken prosagoreuomen, oion phos tois en skotei para tes theias agathotetos pasi choregoumenes, tois boulomenois hupeixai taute, kai gar ou tous me thelontas alla tous thelontas ophelei--kai sunkatatethenai, en ois ekeine entelletai, pros soterian ousin anankaiotatois, doreisthai hepomenos kai idiken charin, hetis sunergousa kai endunamousa kai emmonous pros ten tou theou agapen, tauton eipein, pros ha theos thelei hemas ergazesthai agatha, ha kai he prokatarktike charis proseneteilato, apotelousa, dikaioi kai proorismenous poiei. Tois de me thelousin hupakousai kai sunkatatethenai te chariti, kai dia touto oud' ha theos bouletai hemas ergazesthai terousi kai en tois tou satana epitedeumasi ten hen para theou eilephasin autexousioteta eis to ergazesthai hekousios to agathon, katachromenois, ginesthai ten parachoresin eis aidion katakrisin. * [3537]dokesis * [3538]doxes, kai charakter tes hupostaseos autou, pheron te ta panta to rhemati tes dunameos autou, di eautou katharismon poiesamenos ton hamartion hemon, ekathisen en dexia tes megalosunes en hupselois. Homoios kai autos peri heautou (Ioan. e. ib'.) legei; ego eimi to phos tou kosmou, ho akolouthon emoi ou me peripatesei en te skotia, all' hexei to phos tes zoes. Legetai * [3539]dia tous zontas kai tethnekotas koinos holous, kathos kai ho Christos apethane di autous. Kai hoti den eleutheronountai aph' heauton ton hai toiautai psuchai, legei ho Theophulaktos eis to kata Loukan s'. keph. hermeneuon ton logon tou Christou, hopou eipen, hoti echei exousian epi tes ges aphienai hamartias; hora, hoti epi tes ges aphientai hai hamartiai; heos hou gar esmen epi tes ges, dunametha exaleipsai tas hamartias hemon; meth' ho mentoi tes ges apanastomen, ouk eti hemeis autoi dunametha di exomologeseos exaleipsai tas hamartias hemon; apokekleistai gar he thura. Kai eis to kb'. tou Matthaiou hermeneuon to; desantes autou cheiras kai podas, anti ton praktikon tes psuches dunameon, legei; en to aioni men gar to enestoti esti praxai kai energesai ti, en de to mellonti desmountai pasai hai praktikai dunameis tes psuches; kai ouk esti poiesai ti agathon eis antisekosin ton hamartion. Kai eis to ke. tou autou euangeliou; metameleias gar kai ergasias kairos ouk esti meta ten enthende apobiosin. Apo ta hopoia logia ginetai phaneron pos hustera apo ton thanaton he psuche den emporei na eleutherothe e na metanoese; kai na kame tipotes ergon, hopou na lutrothe apo ton desmon tou hadou, monon hai theiai leitourgiai, hai proseuchai kai eleemosunai, hopou ginountai * [3540]dia tou Logou autou ex autou to Pneuma autou ekporeuomenon. * [3541]dia touto, na enthumoumen kai hemeis tou staurou; dia ton hopoion tetoias loges homilei (Gal. s'. id'.) ho Apostolos Paulos; emoi de me genoito kauchasthai, ei me en to stauro tou Kuriou hemon Iesou Christou, di hou emoi kosmos estaurotai, kago to kosmo. Kai allachou (a. Kor. a. ie.); ho logos gar tou staurou tois men apollumenois moria esti, tois de sozomenois eitoun hemin dunamis Theou estin. Hoste loipon dia megalais aphormais prepei na timatai apo hemas ho stauros; hos an semeion tou Christou, eis ton hopoion edotheke dunamis, diati echutheken eis auton to haima tou Huiou tou Theou, kai eis auton apethane, na dioke ta ponera pneumata. Dia touto ho hagios Kurillos ho Hierosolumon (Kat. ig'.) legei houtos; hotan me to semeion tou timiou staurou semeionomen tous heautous mas, tote ho diabolos, katanoontas pos ho Christos ho Kurios eis auton ekarphotheke dia ten soterian ten ediken mas kai dia ten exolothreusin tes daimonikes dunameos, den hemporei na steketai paron, mete na hupophere ten dunamin tou staurou; ma pheugei apo mas kai pleon den peirazei, kai malista diati tote echomen sunetheian, na epikaloumetha to onoma tou Christou. Dia touto chreostoumen na kamnomen ton stauron mas polla suchnia, diati suchni * [3542]diati kapoioi thelousin akousein ten apophasin tauten (Matth. ke. ld'.); deute hoi eulogemenoi tou Patros mou, kleronomesate ten hetoimasmenen humin basileian apo kataboles kosmou. Kai alloi akousousi ten apophasin tauten (sich. ma.); poreuesthe ap' emou hoi kateramenoi eis to pur to aionion, to hetoimasmenon to diabolo kai tois angelois autou; hopou (Mar. th'. md'. me.) ho skolex auton ou teleuta kai to pur ou sbennutai. * [3543]didaskontes autous terein panta hosa eneteilamen humin. * [3544]dietachthe tois Apostolois apo ton Christon, kai dia tes epitheseos ton cheiron auton mechri tes semeron ginetai he cheirotonia; diadexamenon ton episkopon autous pros diadosin ton theion musterion kai diakonian tes soterias ton anthropon, kathos (a Kor. d'. a.) eipen ho Apostolos; houtos hemas logizestho anthropos, hos huperetas Christou, kai oikonomous musterion Theou. Eis ten oikonomian touten duo pragmata periechontai; proton he dunamis kai he exousia tou luein tas ton anthropon hamartias; diati pros auten (Matth. ie. ie.) eiretai; hosa an lusete epi tes ges, estai lelumenon en to ourano. Deuteron he exousia kai he dunamis tou didaskein, he hopoia meta logia touta hermeneuetai; poreuthentes (Matth. ke. ith'.) oun matheteusate panta ta ethne, baptizontes autous eis to onoma tou Patros kai tou Huiou kai tou hagiou Pneumatos. Ho Christos loipon exapesteile tous Apostolous eis to kerugma; hoi de Apostoloi cheirotonountes allous tous epempasin eis to auto ergon; kathos sunagetai apo ta logia tou hagiou Louka (Prax. e. iz'.) legontos; tote epetithoun tas cheiras ep' autous, kai elambanon Pneuma hagion; homoios (keph. ig'. b'.) estontas ekeinoi na leitourgousin, egoun na prospherousi ten anaimakton thusian pros ton Theon kai na nesteuousin, eipe * [3545]eikon tou Patros ho Huios, kai tou Huiou to Pneuma. * [3546]eis * [3547]eis hena Theon, Patera pantokratora, * [3548]eis Herona * [3549]eis hola ta perata, kala kai hoi basileis husteron na edokasi ta proteia tes times ei ten presbuteran kai ei ten nean Rhomen dia to kratos tes basileias, hopou eton eis autas kata ton triton kanona tes deuteras oikoumenikes Sunodou tes en Konstantinoupolei. Kai haute egineke katholike; diati edechthesan ten pistin kai didaskalian tes hola ta ethne. * [3550]eis hadou * [3551]eis Theon * [3552]eis Christon Iesoun * [3553]eis aionious kolaseis * [3554]eis kapoion eidos horaton einai aitia, kai pherei eis ten psuchen tou pistou ten aoraton charin tou Theou; diatachthen hupo tou Kuriou humon, di hou hekastos ton piston ten theian charin lambanei. * [3555]eis mian hagian katholiken kai apostoliken Ekklesian ; * [3556]eis mian sunenosanta eautou hagian teleioteta te kai theoteta * [3557]eis ten agian ekklesian; diati ekei me xechoriston tropon he charis tou didetai eis tous pistous, kai he doxa tou katangelletai; homoios kai katha topos, eis ton hopoion na phainetai me kan hena tropon he charis tou Theou, legetai topos autou. * [3558]eis to onoma tou patros * [3559]eis ton haden * [3560]eis tous ouranous analepsin * [3561]eisi, to de auto Pneuma; kai diaireseis diakonion eisi, kai ho autos Kurios; kai diaireseis energematon heisin, ho de autos Theos, ho energon ta panta en pasi; kai allachou (b'. Kor. ig'. ig'.); he charis tou Kuriou hemon Iesou Christou, kai he agape tou Theou, kai he koinonia tou hagiou Pneumatos meta panton humon. Eis ta hopoia, kala kai pote na proegetai to Pneuma to hagion, kai pote ho Huios, touto ginetai diati einai homoousia, kai isotima, kai ta tria prosopa; ma ochi na eche kan mian ousian ho Huios e to Pneuma, kathos echei ho Pater; amesos kai homoios eis ton Huion kai to Pneuma. Kai eis tas Praxeis ton Apostolon to auto edeixen ho Petros (Prax. e. g'.), legon to Anania; diati eplerosen ho satanas ten kardian sou, pseusasthai se to Pneuma to hagion? kai teleionontas ton idion logon prostithesin; ouk epseuso aothropois alla to Theo. Theos ara to Pneuma to hagion. * [3562]einai piston eis holous, pos hoi mathetai tou den ton eklepsan, mete eis apokruphon topon ton ethapsan, hos hoi diestrammenoi Ioudaioi diephemisan, didontes chremata ei tous stratiotas. Ma ten hupopsian touten ten ekbale to mnema, eis to hopoion ekeiteto; he sphragis tou lithou meta tes koustodias ton Ioudaion; homoios kai ho Ioseph kai ho Nikodemos, oi hopoioi esan entimoi anamesa eis tous Ioudaious; akomi he sundona, me ten hopoian etulixasi to nenekromenon soma tou Kuriou hemon, kai to soudarion, hopou eton eis ten kephalen tou kai emeinen eis ton taphon diplomenon (Ioan. k'. z'.) anastantos autou. Tauta panta phaneronousi, pos den eklephtheken apo tous mathetas tou to soma, alla aneste. Me ten didaskalian touten prepei kai touto na noetai, pos kata ten propheteian eton an * [3563]zoen ek zoes, * [3564]zoen aionion * [3565]zoen aionion. * [3566]zoen aionion * [3567]zoen tou mellontos aionos * [3568]zoen aionion * [3569]thelei einai nomimou helikias, einai ananke, hoti autos ho idios, autos tou na kame ten arnesin tou diabolou, apokrinomenos eis tas eroteseis tou hiereos, kai emptuontas ton diabolon kai ta erga tou hola; epeita na homologese to sumbolon tes pisteos; kai an einai nepion, na homologese ho anadochos tou di auton to sumbolon touto tes pisteos; kai na huposchethe di auton eis ton Christon. Akomi kai touto prepei na phulattetai eis to baptisma, na einai eilikrines hudor, ochi mikton me allo pragma oute techneton, mete allo hugron. Kai to diatetagmenon baptisma den prepei na ginetai apo allon tina para apo ton nomimon hierea; ma eis kairon tinos anankes emporei na to kame to musterion touto kai kosmikon prosopon andros e gunaikos, metacheirizomenon ten prepoumenen hulen, neron aploun kai phusikon, epipheron kai ta rhethenta logia; eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos; kamontas kai ten triten katadusin. Kai to toiouton baptisma tosen dunamin echei, hopou estontas kai na me didetai deuteron, einai anamphibolos sphragis tes soterias tes aioniou. Kai poios na einai ho karpos kai to kerdos tou musteriou toutou, eukola kath' henas to gnorizei. Diati proton to musterion touto sikonei hola ta amartemata; eis men ta brephe to propatorikon, eis de tous * [3570]theon alethinon, * [3571]theon alethinon * [3572]theon ek theou * [3573]theon ek theou, * [3574]theon logon, * [3575]theon logon, di hou ta panta egento * [3576]theon * [3577]theos * [3578]thelemata * [3579]theotokos * [3580]ig'. id'.), legon; tis Theos megas hos ho Theos hemon; su ei ho Theos, ho poion thaumasia monos; egnorisas en tois laois ten dunamin * [3581]kan mian phoran ta apokrupha mellonta, ta exeurousin ek theias apokalupseos. hos martura he Graphe, legousa (Dan. b', kb'.); ho Theos apokaluptei bathea kai apokrupha. Kathos apekalupsen eis ton Helissaion ekeino, hopou ho doulos tou ho Gieze epere krupha eis ton dromon apo ton Neeman (b'. Bas. e'. ks'.); kai eis ton Petron ton Apostolon, peri tou Ananiou kai Sappheiras (Prax. e'.). Kai toiauten epistemen eichasin akomi kai holoi hoi prophetai. * [3582]kames ton stauron sou, emporeis na leges; Kurie Iesou Christe, Huie tou Theou, eleeson me ton hamartolon, amen. * [3583]kurion, kai zoopoion, * [3584]kai aeiparthenos Maria ton toiouton kai ton homoion toutois plemmelematon ouk epeirathesan; all' haper hos poinen to anthropo dia ten parabasin dedoken he theia dikaiosune, hoion hidrotas ton ponon, thlipseis, somatikas astheneias, odinas tou tiktein kai teos to zen en te paroikia epiponos, kai teleutaion ton somatikon thanaton. * [3585]kai athanaton en te anastasei, kata to eiremenon (a. Kor. ie. na.) to Paulo; pantes men ou koimethesometha, pantes de allagesometha en atomo, en rhipe ophthalmou, en te eschate salpingi. Salpisei gar, kai hoi nekroi egerthesontai aphthartoi kai hemeis allagesometha. Dei gar to phtharton touto endusasthai aphtharsian, kai to thneton touto endusasthai athanasian. Akomi kai touto prepei na exeuromen, pos pasa psuche thelei epistrepsein eis to idion tes soma, kai tote mazi thelei pare teleion ton aionion misthon, kata ta erga hopou epraxen. Akomi kai ton asebon ta somata thelousin einai athanata, diati thelousi kolazesthai aionios. * [3586]kai anastanta te trite hemera, * [3587]kai anastanta, * [3588]kai anastesai pasan sarka pases anthropotetos, * [3589]kai anelthonta eis tous ouranous * [3590]kai anelthonta eis tous ouranous en auto to somati, * [3591]kai anelthonta eis tous ouranous, * [3592]kai anelthonta eis tous ouranous, * [3593]kai anelthonta pros ton patera, * [3594]kai edraioma tes aletheias. Kai ta dogmata kai didagmata tes den einai anthropina alla theia; dia touto legontes pos pisteuomen eis auten, nooumen pos pisteuomen eis ta theoparadota tes logia, kai theopneusta dogmata. Phesi gar he Graphe; hoti hupo Pneumatos hagiou pheromenoi elalesan hoi hagioi Theou anthropoi; kai ho Paulos (a. Thess. b', ig'.) phesin; ou logon anthropou edexasthe, alla, kathos estin alethos, logon Theou. Kai apo touto kinoumetha na pisteuomen ochi monon to hieron Euangelion, hopou ekeine edialexe, peri hou ho Christos (Mark. a. ie.) dietaxato eipon; pisteuete en to Euangelio, alla kai eis pasas tas loipas graphas kai sunodikas diataxeis. * [3595]kai ek theou kai ek parthenou ... * [3596]kai ek tou Huiou lambanomenon * [3597]kai ekathisen ek dexion autou, * [3598]kai ekurose to sumbolon choris tes prosthekes; kai ek tou Huiou. Kai enantion ekeinon, hopou eprosthesasi ton logon touton kai ek tou Huiou, ekamen epitimesin, ochi monon he anatolike ekklesia he orthodoxos kai katholike, alla kai he dutike tes Rhomes; to hopoion diamarturontai duo pinakais argurai, eis tas hopoias eton gegrammenon to hieron sumbolon tes pisteos Hellenisti eis ten mian kai eis ten allen Latinisti, choris ten prosthesin toutou tou merous kai ek tou Huiou; hai hopoiai me prostagma tou Papa Rhomes Leontos tritou ekremanto eis ten ekklesian tou hagiou Petrou, en etei Christou oth'. hos phesi baronios. Dia touto hopoios steketai statheros kai bebaios eis ten pistin touten, echei bebaian elpida tes soterias tou, diati den parekklinei katholou apo ten koinen gnomen tes ekklesias. * [3599]kai enanthropesanta * [3600]kai erchomenon en doxe, * [3601]kai hemeis di autou. * [3602]kai hemeis eis auton; * [3603]kai hexonta palin en doxe krinai zontas kai nekrous. * [3604]kai hilasmon peri ton hamartion hemon. En tais pros auton mentoi enteuxesi kai aitesesin einai presbeutas tous hagious phamen kai pro panton ten panachranton metera autou tou Theou Logou, tous te hagious angelous, ohus kai prostatountas hemon oidamen, apostolous, pro * [3605]kai huperagathos, me holon hopou einai kath' heauton huperteles kai dedoxasmenos, me holon touto dia na metechousi kai alla onta ten agathoteta tou, doxazonta auton, epoiesen ek tou me ontos ton kosmon. Ma ti na einai ho Theos eis ten phusin tou, touto einai adunaton na gnoristhe apo kan hena ktisma, ochi monon horaton, alla kai aoraton, egoun kai ap' autous tous angelous, diati den einai oude mia sunkrisis katholou anameson tou ktistou kai ktismatos. Kai ex hepomenou phthanei mas pros eusebeian (kathos marturei ho Hierosolum. Kurillos Katech. s.), na exeuromen, pos echomen Theon hena, Theon onta, kai aei onta, homoion kai tauton pantote me ton heauton tou; exo apo ton hopoion allos Theos den einai. Kathos legei ho autos Theos dia tou prophetou (Es. md'. z'.); ego (eimi Theos) protos, kai ego meta tauta, kai plen emou ouk estin Theos; kai ho Mouses pros ton Israeletikon laon meta protropes houto legei (Deut. s'. d'.); akoue Israel, Kurios ho Theos hemon Kurios heis estin. * [3606]kai Marias tes parthenou * [3607]kai eis anastasin nekron, * [3608]kai eis hen baptisma metanoias, * [3609]kai eis hen bartisma metanoias. * [3610]kai eis hena Christon Iesoun, ton Huion tou Theou, * [3611]kai eis Pneuma hagion, * [3612]kai eis ChRISTON IESOUN, ton huion autou ton monogene, ton kurion hemon, * [3613]kai eis basileian ouranon, * [3614]kai eis ena Christon Iesoun * [3615]kai eis zoen aionion. * [3616]kai eis zoen tou mellontos aionos, * [3617]kai eis mian hagian katholiken ekklesian, * [3618]kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton. * [3619]kai eis pneuma hagion * [3620]kai eis sarkos anastasin, * [3621]kai eis sarkos anastasin, * [3622]kai eis sarkos anastasin, kai eis zoen tou mellontos aionos, kai eis basileian ouranon, kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton. * [3623]kai eis to hagion Pneuma, * [3624]kai eis to HaGION PNEUMA, * [3625]kai eis to agion Pneuma * [3626]kai eis ton Huion tou Theou, Iesoun Christon, * [3627]kai eis ton Huion, * [3628]kai eis kurios Iesous Christos, * [3629]kai zoen tou mellontos aionos. * [3630]kai kathezomenon ek dexion tou Patros, * [3631]kai kathemenon en dexia * [3632]kai kataban epi ton Hiordanen, * [3633]kai keruxan en tois prophetais, * [3634]kai krimatos aioniou. * [3635]kai krisin dikaian psuchon kai somaton, * [3636]kai me ton Patera einai homoousia, hestontas kai na einai apo ten phusin tou; dia to hopoion ho Gregorios ho thenlogos (log. kg'.) legei houtos; touto einai koinon eis ton Huion kai to Pneuma to hagion, diati kai to hena kai to allo prosopon apo ta duo touta einai apo ton Patera; to de idioma tou Patros einai touto, egoun to na einai agennetos; kai tou Huiou, to na einai gennetos; kai tou Pneumatos tou hagiou, to na einai ekporeuton. Akomi prosopikon idioma tou Huiou einai kai he ensarkos pasa oikonomia, ten hopoian den aneilephe mete ho Pater mete to Pneuma to hagion. Tetoias loges didaskei, na pisteuomen kai na homologoumen, he hagia ekklesia he katholike kai apostolike, hena Theon te phusei, en triadi prosopon, peri ou anagnothi ten proten en Nikaia Sunodon kai ten deuteran ten en Konstantinoupolei ten oikoumeniken. * [3637]kai na genousi metochoi tes hagias koinonias, pernontes me pasan eulabeian protetera to hagion euchelaion. * [3638]kai palin erchomenon krinai zontas kai nekrous. * [3639]kai palin erchomenon meta doxes * [3640]kai pisteos epi theon, * [3641]kai pathonta, * [3642]kai pathonta, kai taphenta, * [3643]kai pisteuomenon. * [3644]kai somatos, homoousion * [3645]kai sarkothenta ek Pneumatos Hagiou kai Marias tes Parthenon, kai enanthropesanta; * [3646]kai tas thalassas, kai panta ta en autois, pistin; * [3647]kai tas oikonomias autou, * [3648]kai ten ek Parthenou gennesin, * [3649]kai ten ek ton ouranon en te doxe tou Patros parousian autou, * [3650]kai ten egersin * [3651]kai ten egersin ek nekron, * [3652]kai ten ensarkon eis tous ouranous analepsin tou egapemenou Christou Iesou, tou Kuriou hemon, * [3653]kai to pathos * [3654]kai to pathos, * [3655]kai te trite hemera * [3656]kai te trite hemera anastanta ek ton nekron, * [3657]kai taphenta * [3658]kai tou hagiou pneumatos, * [3659]kai tou huiou * [3660]kai touto kratei homoios he orthodoxos hemon kai katholike ekklesia. Dia ten pistin tauten hoi hagioi martures echusan to haima ton, kai allaxasi ten zoen tauten me ton thanaton. Tetoias loges kai hemeis chreostoumen na pisteuomen ex holes mas tes kardias anamphibolos, kai na phulattomen ten pistin tauten asphalos kai stereos, kai di auten na apothneskomen (hotan he chreia to kalese) dia ten elpida tes soterias mas, sunergounton kai ton agathon hemon ergon, hon tas ameibas thelomen echein en ouranois aionious. * [3661]kathelthen eis haden monos * [3662]katholikes pisteos dogmata. Autika gar ho kurios to men hagion baptisma dia tou; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai hagiou pneumatos, kai tou; ho pisteusas kai baptistheis sothesetai, ho de apistesas katakrithesetai, paradedoke. * [3663]kakou genesthai aitian. En tois anagennetheisi de, hupo tes charitos kai meta tes charitos energoumenon teleion apergazetai kai soterias axion poieitai ton energounta. * [3664]kalosunema pros ton Theon dia tas hamartias hemon, eite zonton eite kai apothamenon; dia touto oudemia ton hagion leitourgion ginetai, hopou na men genoien eis auten hikesias kai deeseis pros ton Theon huper ton hemeteron hamartematon. To triton diaphoron einai, hopou hopoios Christianos heurisketai paron suchna eis ten thusian tauten kai na koinona tou musteriou toutou, eleutheronetai di autou apo katha peirasmon kai kindunon tou diabolou; diati den apotolma ho echthros tes psuches, na blapse ekeinon, hopou hexeurei pos echei ton Christon menonta en auto. He hetoimasia pros ten metalepsin ton phrikton musterion prepei na ginetai kata ten taxin tes ekklesias hemon tes orthodoxou egoun me katharan exomologesin, nesteian te kai katanuxin kai diallagen teleian me holous, kai me alla toutois homoia. * [3665]kata Manichaion. * [3666]kata prognosin proorismos einai diorismos ton eidon; egoun diorizei kai ti mellei na gene, ma monon to kalon, kai ochi to kakon. Diati an ediorize kai to kakon, ethelen einai enantios eis ten phusiken agathoteta tou Theou. * [3667]kata tas graphas tautas ho Christos eprepe, na ta plerose hola. Kata de tas graphas tou neou nomou ebebaiotheke, pos ta eplerose, kai pos tetoias loges elthe, kathos gegraptai peri autou; hos ho autos legei (Mark. id'. ka.) peri eautou; ho men Huios tou anthropou hupagei, kathos gegraptai peri autou. Kai hustera apo ten ek nekron autou anastasin elege (Louk. kd'. ks'.) pros duo tou mathetas stratokopous; ouchi tauta edei pathein ton Christon kai eiselthein eis ten doxan autou? kai arxamenos apo Moseos kai apo panton ton Propheton, diermeneuen autois en pasais tais graphais ta peri heautou. Kai pos prepei na eche to kuros kai ten bebaioteta he palaia graphe eis hemas, to martura legon ho Apostolos (b'. Petr. a. ith'.) peri autes; echomen bebaioteron ton prophetikon logon, ho kalos poieite prosechontes, hos luchno phainonti en auchmero topo, heos hou hemera diaugase, kai phosphoros anateile en tais kardiais humon. Kai pos na eteleiotheken houtos kata tas graphas tautas, holoi hoi euangelistai mas bebaionousi; kai ho Apostolos (a. Kor. ie. g'.) legei; hoti Christos apethanen huper ton hamartion hemon kata tas graphas; kai hoti etaphe, kai hoti egegertai te trite hemera kata tas graphas; kai hoti ophthe Kepha, eita tois dodeka. Epeita ophthe epano pentakosiois adelphois * [3668]kata tas graphas * [3669]kata tas graphas; * [3670]kata ten analogian tes pisteos * [3671]kata ten anthropoteta * [3672]kata ten theoteta * [3673]kata to haden geennes, agape tes ouraniou basileias, kai tauta logizomenos prepei na hetoimazetai pros ton thanaton, enthumoumenos ten teleutaian hemeran, na ginetai hetoimos eis to na apodose logon dia tous logismous, dia tous logous, dia tas praxeis tou; enthmoumenos de tou hadou na proseche, na men pese eis auton; enthumoumenos de tes ton ouranon basileias na spoudaze na ten apolause. * [3674]katotata * [3675]katelthonta eis ta katotata * [3676]kolobountes kai kathubrizontes; tou diabolou eisi sophismata te kai epheuremata. * [3677]krinai zontas kai nekrous; * [3678]latres * [3679]legei; hosper di henos anthropou he hamartia eis ton kosmon eiselthe, kai dia tes hamartias ho thanatos, kai houtos eis pantas anthropous ho thanatos dielthen, eph' o pantes hemarton. Dia ten hopoian aphormen akomi eis ten koilian tes metros mas sullambanometha me ten hamartian touten kai gennometha, kathos legei ho hieros Psaltes (Psal. na. z'.); idou gar en anomiais sunelephthen, kai en hamartiais ekissese me he meter mou. Kai kaleitai to hamartema touto propatorikon, proton men diati protetera ap' auto ho anthropos den ethele molunthe apo kan hena allo hamartema. Kala kai ho diabolos na eton diephtharmenos me ten hamartian tou, apo tou hopoiou ten parakinesin kai eis ton anthropon eblastese to legomenon touto propatorikon hamartema, eis to hopoion kai ho Adam, hopou to ekamen, einai hupokeimenos, kai hemeis, hopou katabainomen ap' auton. Deuteron, diati ho anthropos den sullambanetai para en hamartia. * [3680]lego de umin, hoti polloi apo anatolon kai dusmon hexousi, kai anaklithesontai meta Abraam kai Isaak kai Iakob en te basileia ton ouranon. Dia touto hopoios onomasei ton topon touton hena onoma apo hosa eipamen, den sphalei; monon na groika, pos einai hai psuchai eis ten charin tou Theou kai eis ten ouranion basileian; kai, kathos hoi ekklesiastikoi humnoi psallousin, eis ton ouranon. * [3681]logos asarkos * [3682]logos ensarkos * [3683]laloun en hapostolois, * [3684]lambanon * [3685]lambanomenon * [3686]lelutromenos * [3687]loipon prepei kai holonon na pronoatai? * [3688]loipai aretai na legontai karpoi tou hagiou Pneumatos, epeide ap' auto katabainousi, kai auto sunergei eis to na teleionountai apo ton anthropon. Dia touto den legei ho Paulos; kata touton monon ouk esti nomos; alla kata ton toiouton, hos an hopou einai, kai alla homoia toutois. * [3689]me to idion ekeino anebe eis tous ouranous, kai ekathisen eis ten dexian tou Patros me doxan kai ainon. Deuteron, pos hos anthropos monos anebeken eis ton ouranon, diati hos Theos pantote eton eis ton ouranon, kai eis panta topon. Triton didaskei, pos ten anthropoteta, hopou epere mian phoran apo ten parthenon Marian, pote den ten exapheke; ma met' auten palin thelei elthei na krine; kathos hoi Angeloi eipasin (Prax. a. ia.) eis tous Apostolous; houtos ho Iesous ho analephtheis aph' humon eis ton ouranon houtos eleusetai, hon tropon etheasasthe auton poreuomenon eis ton ouranon. Tetarton didaskei, pos ho Christos, einai monon ei ton ouranon, kai ochi eis ten gen kata ton tropon tes sarkos, hopou ephorese, kai sunanestrapheken eis ten gen; ma kata ton musteriode tropon, hopou eurisketai eis ten theian eucharistian, einai kai eis ten gen ho autos Huios tou Theou, Theos kai anthropos, kata metousiosin. Estontas kai he ousia tou artou na metaballetai eis ten ousian tou hagiou somatos autou; kai he ousia tou oinou eis ten ousian tou timiou haimatos autou; dia to hopoion prepei na doxazomen, kai na latreuomen ten hagian eucharistian homoios kathos kai auton ton Sotera mas Iesoun. * [3690]meson tou agennetou kai gennetou kai di Huiou to Patri sunaptomenon. * [3691]meter Iesou * [3692]meter tou Kuriou * [3693]mia phusis sunthetos * [3694]monon ek monou * [3695]m' holon touto kai tora kata ton paronta kairon eis ten proairesin tou kath' henos steketai to na einai kalos kai teknon Theou, e kakos kai huios diabolou; holon touto einai eis to cheri kai exousian tou anthropou. Kai eis men to kalon he theia charis sumboetha; alla kai apo to pakon he idia gurizei ton anthropon, choris na anankase to autexousion tou anthropou. * [3696]mazi me tous angelous, kathos (a. Kor. ig'. ib'.) legei ho Apostolos; blepomen gar arti di esoptrou en ainigmati, tote de prosopon pros prosopon; arti ginosko ek merous, tote de epignosomai, kathos kai epegnosthen. Kai kala na eipe (Exod. lg'. k'.) pros ton Mousen ho Kurios; ou me ide anthropos to prosopon mou kai zesetai; alla touto noeitai prin tes apolutroseos kai dia to soma touto to phtharton kai ou dedoxasmenon kai dia ten parousan zoen; ma meta ten apolutrosin en somati dedoxasmeno eis ten mellousan kai aionion xoen, hustera apo ten hemeran tes teleutaias kriseos thelei dothe apo ton Theon phos eis hemas, me to hopoion thelomen idein to phos tou Theou, kathos (Psal. ls'. th'.) legei ho Psalmodos; hoti para soi pege zoes, en to photi sou opsometha phos. To hopoion estontas kai na theoreitai, katapauei pasan epithumian pases sophias kai kalosunes; diati eis ten tou akrou agathou theorian hola ta alla agatha perikleiontai, kai pases euphrosunes einai pleroma he ekeinou apolausis kata ton auton Psalmodon, ton legonta (Psal. iz'. ie.); chortasthesomai en to ophthenai ten doxan sou. * [3697]megalous kai to propatorikon kai to proairetikon. Deuteron ho anthropos anakainizetai kai apokathistatai eis ten dikaiosin ekeinen, hopou eichen, hotan eton athoos kai anamartetos; kathos martura (a. Kor. s'. ia) ho Apostolos, legon; alla apelousasthe, alla hegiasthete, all' edikaiothete en to onomati tou Kuriou Iesou, kai en to Pneumati tou Theou hemon. Epeita hoi baptisthentes ginountai mele tou somatos tou Christou, kai ton Kurion hemon enduometha; diati (Gal. g'. kz'.) legei ho Apostolos; hosoi eis Christon ebaptisthete, Christon enedusasthe. * [3698]megaleiotes tou egnoristheke me ten hagian tou didaskalian, me ten hopoian hermeneuse kai ten Theoteta tou, kai hosa alla esan arketa pros ten anthropinen soterian; kathos ho idios eipen (Ioan. iz'. ks'.); egnorisa autois to onoma sou; kai anotero (sich. e.); ta rhemata ha dedokas moidedoka autois, kai autoi elabon kai egnosan alethos, hoti para sou exelthon, kai episteusan, hoti su me apesteilas. To de prophetikon axioma (hopou eton he trite huperoche) tote ho Christos to edeiken, hotan eprolege ta mellonta, ochi dia tinos apokalupseos, ma apo ten idian tou gnosin, hos Theos alethinos kai anthropos. * [3699]meta ten apotaxin tou Satana * [3700]meta to deipnesai, legon; touto to poterion he kaine diatheke estin en to emo haimati; touto poieite, hosakis an pinete, eis ten emen anamnesin. Ten timen, hopou prepei na di * [3701]meta ton hagiasmon ginetai kai esti hen kai to auto to en ouranois. Hen gar to soma tou kuriou en pollois topois kai ou polla, kai dia touto to musterion touto malista esti kai legetai thaumaston kai pistei mone katalepton, ou sophismasi sophias anthropines, hes ten mataian kai anoeton en tois theiois periergeian aposeietai he eusebes kai theoparadotos hemon threskeia. * [3702]meta ton hagiasmon, en te chresei kai meta ten chresin, einai kata panta to alethes tou kuriou soma. * [3703]metanoias apo nekron ergon, * [3704]monada en triadi, kai triada en monadi proskunoumenen * [3705]monogenes theos * [3706]monogenes huios * [3707]monogene * [3708]musterion * [3709]noun * [3710]nous ochi monon anthropinos, alla oute angelikos emporei na katalabe, e glossa na to hermeneuse. Dia touto prepei na eipoumen mazi me ton Apostolon (b. Kor. i. e.); logismous kathairountes, kai pan hupsoma epairomenon kata tes gnoseos tou Theou, kai aichmalotizontes pan noema eis ten hupakoen tou Christou. Pisteuomen bebaios, hoti ho Theos kai Pater huparchon ap' aionos, kai ep' aiona, kai eti ap' oudenos paragomenos genna ton Huion kai proagei to Pneuma to hagion. Peri hou ho megas Athanasios platuteron didaskontas eis to sumbolon tou eipe, kai houto pisteuontes peraitero den ereunoumen. Diati ho suzetetes kai exetaktes tes theias megaloprepeias koluetai apo ten Graphen ten legousan (Seir. g'. k'.); chalepotera sou me zetei, kai ischurotera sou me exetaze. Haprosetage soi, tauta dianoou, ou gar esti soi chreia ton krupton. En tois perissois ton ergon sou me periergazou. Phthanei mas loipon toson, pos he hagia Graphe tou palaiou nomou proballomene hena Theon mas hermeneuei tria prosopa, legousa (Gen. a. ks'.); eipe Kurios ho theos, poiesomen anthropon kat' eikona hemeteran kai kath' homoiosin; kai (Gen. g'. kb'.); idou Adam gegonen hos heis ex hemon; kai (Gen. ia. z'.); deute katabantes auton tas * [3711]nous, pneuma * [3712]oikoun en hagiois; * [3713]hois hapasi ta eiremena choris pases antilogias eileptai para ton apostolon, hon hai te dia graphes kai logou paradoseis dia ton pateron aphikonto mechris hemon. * [3714]ohoto; to proton (egoun to ex autou) prepei na apodosomen eis ton Patera, to deuteron, eis ton Huion, kai to triton, eis to hagion Pneuma; dia na gnoristhe, pos einai trias eis ten theoteta. Kai pros toutois diati homoios kai aparalaktos, choris tinos exaireseos, baptizometha eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos; Loipon ho, ti einai ho Pater eis ten phusin, to auto einai kai ho Huios kai to hagion Pneuma. Alla men ho Pater einai Theos kata phusin alethes kai aionios, kai panton poietes ton horaton kai aoraton, toioutos loipon einai kai ho Huios kai to hagion Pneuma. Kai einai homoousia allelois, kata ten didaskalian tou Euangelistou Ioannou, hopou legei (a. Ioan. e. z'.); hoti treis eisin hoi marturountes en to ourano, ho Pater, ho Logos kai to hagion Pneuma; kai houtoi hoi treis hen eisin. Eis ta hopoia logia touto monon exaireitai, hopou ho Pater einai aitios eis ten Theoteta tou Huiou kai tou hagiou Pneumatos; tauta de ta duo prosopa einai ex ekeinou, ekeinos de ex oudenos. Houtos edidachthemen ap' autes tes aioniou aletheias, ton Iesoun ton Sotera mas, houtos apo tous hagious apostolous parelabomen. Kai hai oikoumenikai kai topikai Sunodoi, homoios kai hoi didaskaloi tes ekklesias alloias loges oute edidaxan, oute eparadokasin, e ekurosasi para houto; * [3715]ou kathaper en prophetais enepneuse te kai elalese kai energesen, * [3716]ou tropen hupostas, * [3717]oude metabalon ten heautou theoteta eis anthropoteta, * [3718]oudeis protos e eschatos, oudeis megas e mikros * [3719]ouk apo spermatos andros, oude en anthropo * [3720]ouraniou basileias hodon podegetei, kai kerux tou ierou procheirizetai euangeliou. Ho de archiereus kai touton hapanton diakonos estin, epeideper autos estin, hos eiretai, pege ton theion musterion kai charismaton dia tou hagiou pneumatos, kai to hagion muron monotatos epitelei. Kai hai cheirotoniai panton ton en te ekklesia taxeon kai bathmon toutou eisin idiai; kai kata proton kai huperteron logon houtos desmei kai luei, kai Theo he krisis euapodektos, hos ho kurios eireke. Kai to hieron euangelion didaskei kai tes eusebous hupermachei pisteos kai tous parakouontas hos ethnikous kai telonas tes ekklesias apodiistesi, kai tous hairetikous aphorismo kai anathemati kathupoballei, kai ten psuchen hautou tithesin huper ton probaton. Ex hon kataphanes estin, anantirrhetos diapherein ton episkopon tou haplos hiereos kai plen autou me dunamenous pantas tous en to kosmo hiereis ekklesian Theou poimanai e holos kubernesai. * [3721]ousia * [3722]oute eis tous kosmikous, oute eis tous archiereis, hopou archierateuousin eis kan mian ekklesian, na apoxenonousi ta aspra e ta alla kineta tes pragmata, hopou tes erchontai, e apo presbeias tinos e doreas; kai na ta metacheirizountai eis idiotikais tos chreiais; dia na men pathe bian kai anatropen he gnome ekeinou hopou ta edoken. * [3723]houtos de pisteuomen en auto, * [3724]hou tes basileias ouk estai telos ; * [3725]hou tes basileias ouk estai telos. * [3726]hou tes basleias ouk esai telos. * [3727]panta sumphona tais graphais * [3728]panton aoraton te kai horaton poieten ; * [3729]pempsis * [3730]pernontas ten katastasin tes hamartias, egineke thnetos. Houto gar he hagia Graphe paradidosi (Rhom. s'. kg'.), legousa; ta opsonia tes hamartias thanatos. Kai tote pareuthus echase ten teleioteta tou logou kai tes gnoseos; kai he thelesis ekline perissoteron eis to kakon para eis to kalon. Kai houtos he katastasis tes athootetos kai akakias, estontas kai na dokimase to kakon, allaxen eis katastasin hamartias, kai ho teleios anthropos toson etapeinotheken, hoste na lege me ton Dabid (Psal. kb'. s'.); ego de eimi skolex, kai ouk anthropos. * [3731]pistis holokeros * [3732]pistosin kai doxan tes endoxou tou Christou anastaseos eparakinethekasin hoi Ioudaioi, kai elthasi pros Pilaton (Matth. kz'. xd'.) legontes; keleuson asphalisthenai ton taphon heos tes trites hemeras; kai autos tous apekrithe; echete koustodian, hupagete, asphalisasthe hos oidate. Hoi de poreuthentes esphalisanto ton taphon, sphragisantes ton lithon, meta tes koustodias. He hopoia koustodia ton Ioudaion phanerotata emarturese, pos ho Christos aneste apo tous nekrous; diati eis ton kairon ekeinon autoi ephobethesan, hos legei (Matth. ke. b'.) he Graphe; kai idou seismos egeneto megas; angelos gar Kuriou katabas ex ouranou proselthon apekulise ton lithon apo tes thuras, katheto epano autou. Apo de tou phobou autou eseisthesan hoi terountes, kai egenonto hosei nekroi. Hoitines husteron elthontes eis ten polin apengeilan tois Archiereusin hapanta ta genomena; kai dia touto henankazonto na eipousi kai ekeina ta logia, hopou eipen ho angelos Kuriou (stich. e.) eis tas gunaikas; oida hoti Iesoun ton estauromenon zeteite; ouk estin hode; hegerthe gar kathos eipe; deute, idete ton topon, hopou ekeito ho Kurios; kai tachu poreutheisai eipate tois mathetais autou, hoti egerthe apo ton nekron. Dia touten loipon ten aphormen ho taphos t * [3733]podas en hetoimasia tou Euangeliou tes eirenes; epi pasin analabontes ton thureon tes pisteos, en o dunesesthe panta ta bele tou ponerou ta pepuromena sbesai; kai ten perikephalaian tou soteriou dexasthe, kai ten machairan tou Pneumatos, ho esti rhema Theou. To enantion tes ischuos einai ho phobos, peri hou legei ho Psalmodos (Psal. id'. e'.); ekei ephobethesan phobon, hou ouk en phobos. Kai ho Kurios hemon Iesous Christos mas prostassei, na men echomen toiouton phobon (Louk. ib'. d'.) legon; me phobeisthe apo ton apokteinonton to soma, kai meta tauta me echonton perissoteron ti poiesai. * [3734]pasan ten politeian; dia to stratopedon; exairetos de di ekeinous, hopou agathoergousin eis tais ekklesiais kai phrontizousi, na auxesousi ten pistin katholiken kai orthodoxon; kata ton Apostolon, hopou (a. Tim. b'. a.) legei; parakalo oun proton panton poieisthai deeseis, proseuchas, enteuxeis, eucharistias huper panton anthropon, huper basileon kai panton ton en huperoche onton; hina eremon kai hesuchion bion diagomen en pase eusebeia kai semnoteti. Touto gar kalon kai apodekton enopion tou soteros hemon Theou. Akomi na parakaloumen kai dia tous kekoimemenous, hopou emiseusasin apo ten zoen touten me pistin orthodoxon; akomi kai dia tous hairetikous kai schismatikous, dia na epistrepsousin eis ten orthodoxon pistin, prin na miseusousin apo ten parousan zoen. * [3735]pos einai topos tes katakriseos kai tes theias orges; eis ton hopoion katabainousin hai psuchai ekeinon, hopou miseuousin ap' edo orgismenoi apo ton Theon kai apegnosmenoi. Ma touto einai axion na to exeure kath' henas, pos hai psuchai ton dikaion, kala kai na einai eis tous ouranous, den eperasi me holou touto teleion ton stephanon prin tes teleutaias kriseos mete hai psuchai ton katakriton teleian kolasin paschousi; ma hustera apo ten eschaten krisin thelousi parein hai psuchai mazi me ta somata teleios ton stephanon tes doxes e ten kolasin. * [3736]pos hoi Prophetai kai hoi Apostoloi den einai haplos kai protos themelia tes pisteos; diati ho toioutos themelios einai monos ho Christos; ma kata ti kai deuteron; kath' hoson ekeinoi hos engutero kai plesiesteroi epokodomethesan apano eis ten soteriode didaskalian tou Iesou Christou tou Kuriou hemon, kai ephanesan protoi eis to na aplosousi ten pistin tou Christou eis hola ta perata tes oikoumenes. Diati ho Christos den ethemeliose ten ekklesian tou apano eis anthropous, ma apano eis ton heauton tou, kai apano eis ten theian tou didaskalian. Akomi apo touto to arthron didaskometha, pos monos ho Christos einai kephale tes ekklesias kata ten didaskalian tou Apostolou (Eph. e. kg'.) legontos; hoti ho aner esti kephale tes gunaikos, hos kai ho Christos kephale tes ekklesias; kai autos esti soter tou somatos. Kai allachou (Kol. a. ie.); autos estin he kephale tou somatos tes ekklesias, hos estin arche, prototokos ek ton nekron; hina genetai en pasin autos proteuon. Diati an legontai kai eis tas ekklesias hoi proistamenoi auton archiereis kephalai auton, touto prepei na groikatai pos autoi einai topoteretai tou Christou eis ten idian tou kath' henas eparchian, kai kephalai merikai; kata ten Graphen (Prax. k'. ke.) ten legousan; prosechete heautois kai panti to poimnio, * [3737]pathonta de ton auton en sarki, * [3738]pantokratora * [3739]pantokrator * [3740]para * [3741]paradosis, hen ou dei kolobousthai kat' oudena tropon upo ton eusebein boulomenon kai aposeiomenon tous neoterismous kai tas bebelous ton airetikon kenophonias; all' anankaios soan kai adiaseiston tereisthai ten nomothetetheisan paradosin. Tous gar parabainontas apopoieitai kai anathematizei he katholike tou Christou ekklesia. * [3742]paradedoke sumbolon * [3743]parakatatheken, * [3744]patera * [3745]patera pantokratora; * [3746]patri kai huio sun proskunoumenon kai sundoxazomenon, to lalesan dia ton propheton; eis mian, hagian, katholiken kai apostoliken ekklesian; homologoumen hen bartisma eis aphesin hamartion; prosdokomen anastasin nekron, kai zoen tou mellontos aionos. Amen. * [3747]perimenon heos an tethosin hoi echthroi autou hupo tous podas autou]. * [3748]pege hagia * [3749]pege * [3750]pistos * [3751]pistos te kai bebaios * [3752]pleoomatos autou hemeis pantes elabomen; kai charin anti charitos; dioti to Pneuma eton eis auton hos homoousion auto kata ten theoteta; kai eplesen auton sophias kai charitos; kata to (Louk. b'. m'.) eiremenon; to de paidion euxane kai ekrataiouto pneumati, pleroumenon sophias, kai charis Theou en ep' auto. Kai tauta panta prepei na groikountai kata ten anthropoteta. * [3753]plesion agapen epideixai, ha kai hikanopoiesin kalos he katholike ekklesia ap' arches onomase--touton kai auton tas psuchas aperchesthai eis adou kai hupomenein ton heneka hon eirgasanto hamartematon poinen. Einai d' en sunaisthesei tes ekeithen apallages, eleutherousthai de hupo tes akras agathotetos dia tes deeseos tos hiereon kai eupoiion, ha ton apoichomenon heneka hoi hekastou sungeneis apotelousi; megala dunamenes malista tes anaimaktou thusias, hen idios huper tos kekoimemenon sungenon hekastos kai koinos huper panton he katholike kai apostolike hosemerai poiei ekklesia; ennooumenou mentoi kai toutou tou me eidenai hemas delade ton kairon tes apallages. Hoti gar ginetai eleutheria ton toiouton, apo ton deinon kai pro tes koines anastaseos te kai kriseos oidamen kai pisteuomen; pote de, agnooumen. * [3754]pneuma hagion * [3755]pneumatike hierosulia. * [3756]poieten ouranou kai ges, horaton te panton kai aoraton; * [3757]poieten ouranou te kai ges, horaton te panton kai aoraton; * [3758]pro panton ton aionon ek tou theou patros gegennemenon, * [3759]pros ta phanerotata antiteinainto, ex hon esti kai to tes episkopikes mega ontos musterion hupo tes graphes didaskomenon, hupo te pases ekklesiastikes historias kai sungraphes hagion sungraphomenon te kai marturoumenon, kai hupo tes katholikes ekklesias aei ginomenon te kai homologoumenon. * [3760]prosopa tes hagias triados houto diairountai pros allela, hoste hopou to hena einai men empore na einai to allo; egoun to prosopon tou Patros; den einai prosopon tou Huiou, diati ho Pater den einai gennetos apo tinos, ma ho Huios einai gegennemenos hapo ton Patera kata phusin pro ton aionon, kata ten Graphen ten legousan (Psal. ri. g'.); ek gastros pro heosphorou egennesa se. To, Pater loipon, kai to, Huios, kai to, Pneuma to hagion; to agenneton, kai to genneton, kai to ekporeuton diairei ta prosopa en tois theiois, ma ochi ten ousian, he hopoia pote den diaireitai eis heauten, monon chorizetai apo ten ktisin. To de hena kai to auto prosopon den emporei na einai gennetou mazi kai agennetou. Homoios prepei na groikoumen kai dia to Pneuma to hagion, to hopoion ekporeuetai apo ten ousian kai phusin tou Patros anarchos eitoun aionios, kai einai homoousion me ton Patera kai ton Huion. Ma diaireitai apo ton Patera me to idioma to prosopikon, diati ap' ekeinon ekporeuetai. Kai palin apo ton huion chorizetai, diati den einai apo ton Patera me tropon genneseos, kathos einai ho Huios, ma me tropon ekporeuseos, ek tou autou Patros; kai einai homoousioi allelois kai ho Huios kai to Pneuma to hagion, diati apo ten auten idian phusin tou Patros einai kai ta duo touta prosopa; * [3761]prosopon * [3762]prosdokomen anastasin nekron, * [3763]proseuches tes Kuriakes, kai peri ton makarismon, eis de to triton, peri ton theion entolon, en hais periechetai he pros Theon kai ton plesion agape. * [3764]proskomide * [3765]prophonesimon * [3766]prototokon pases ktiseos, * [3767]sarx * [3768]su ei ho Christos, ho huios tou theou tou zontos * [3769]su ei ho basileus tou Israel. * [3770]sunchusis * [3771]sunodos kataischunei pasan hairetikon bdelurian. * [3772]sunodos lestrike * [3773]soma * [3774]sarkos anastasin * [3775]sarkos anastasin, * [3776]sophos, pou grammateus, pou suzetetes tou aionos toutou? ouchi emoranen ho Theos ten sophian tou kosmou toutou? * [3777]staurothenta * [3778]staurothenta kai taphenta, * [3779]staurothenta te huper hemon epi Pontiou Pilatou, * [3780]sumphonos tauta kerussei kai didaskei kai paradidosin, hos hen stoma kiktemene * [3781]sunapheia * [3782]ta zoa, dia na tous dose onoma. Kai ta onomase kath' hena ap' auta. To hopoion egennato apo to na gnorize ten phusin tous, ochi apo allen mathesin, monon apo to na meleta kai na logiaze peri Theou, kai tas ekeinou christotetas. Peri de tes theleseos, * [3783]ta stoicheia tes arches ton logion tou theou * [3784]tas oikoumenikas sunodous kai topikas, tas orthodoxous, hopou kai an eginesan, pisteue pos ho, ti apophasisasin hoi hagioi Pateres, na einai apo to hagion Pneuma; kathos eipasin hoi Apostoloi (Prax ie. ke.) eis ten sunodon; edoxe to hagio Pneumati kai hemin; kata to paradeigma ton hopoion kai hai loipai allai orthodoxoi sunodoi esumperainasi ta dogmata tos me ton homoion tropon. * [3785]tas treis hupostaseis en mia ousia panagian triada prosagoreuomen hupo pases ktiseos aei eulogoumenen, doxazomenen kai proskunoumenen. * [3786]teleion ek teleiou, basilea ek basileos, kurion apo [ek] kuriou, logon zonta, sophian, zoen, phos alethinon, hodon, aletheian, anastasin, poimena, thuran, atrepton te kai analloioton, tes theotetos, ousias te kai boules kai dunameos kai doxes tou patros aparallakton eikona, ton prototokon pases ktiseos, ton onta en arche pros ton theon, theon logon, kata to eiremenon en euangelio; kai theos en ho logos, di hou ta panta egeneto kai en ho ta panta sunesteke; ton ep' eschaton ton hemeron katelthonta anothen kai gennethenta ek parthenou, kata tas graphas, kai anthropon genomenon, mesiten theou kai anthropon, apostolon te tes pisteos hemon, kai archegon zoes, hos phesi; hoti katabebeka ek tou ouranou, ouch hina poio to thelema * [3787]ten hagian pistin tes katholikes ekklesias * [3788]ten ek par * [3789]ten ek ton ouranon en te doxe tou patros parousian autou epi to anakephailaio-sasthai ta panta (In gloria venturus) * [3790]ten orthodoxon pistin * [3791]ten huparxin echon kai di autou pephenos delade tois anthropois, eikon tou huiou teleiou teleia, zoe zonton aitia * [3792]ten dikaian orgen tou Theou ten epikeimenen eis ton laon tou; kai na ton lutrose e apo thanatikon, e peinan, e polemon, e abrochian, e polubrochian, e dia iatreian ton asthenon, e dia paregorian ton tethlimmenon; kathos phainetai eis tas Praxeis ton Apostolon hopou (keph. ib'. s'.) graphousin; ho men oun Petros etereito en te phulake, proseuche de en ektenes ginomene hupo tes ekklesias pros ton Theon huper autou. * [3793]ten dotheisan ekeino para tou kuriou eis to desmein te kai luein, cheiron epithesei kai epiklesei tou panagiou pneumatos allelodiadochos labon, zosa esti eikon tou Theou epi tes ges kai metexei plerestate energeias tou teletarchikou pneumatos, pegepanton ton musterion tes katholikes ekklesias, di hon soterias epitunchanomen. * [3794]ten paratheken * [3795]ten paratheken phulaxon * [3796]ten soterian kai ton theon monon aition hupothemene kata monen ten photistiken charin, hen me proegesamenon ergon parechei, deixai to anthropo ten ton theion pragmaton aletheian, kai didaxai, hopos houtos ekeine sunkatatethe ei bouloito, kai poiesei to agathon kai euareston, kai houto soterias tuchein. Ouk anairei to thelein, e men thelein hupakousai e me hupakousai auto. * [3797]to ek tou Patros ekporeuomenon, * [3798]to ek tou patros ekporeuomenon, to sun * [3799]to emon, alla to thelema tou pempsantos me; ton pathonta huper hemon kai anastanta te trite hemera, kai anelthonta eis ouranous kai kathesthenta en dexia tou patros, kai palin erchomenon meta doxes kai dunameos krinai zontas kai nekrous. * [3800]to Pneuma enupostaton ekporeuma kai problema ek Patros men, Huiou de, kai me ex Huiou, hos Pneuma stomatos theou, Logou exangeltikon. * [3801]to Pneuma to hagion; aphorisate de moi ton te Barnaban kai ton Saulon eis to ergon ho proskeklemai autous. Tote nesteusantes kai proseuxamenoi kai epithentes tas cheiras autois apelusan; kai (a. Tim. e. kb'.) ho Paulos; cheiras tacheos medeni epitithei. Me touten loipon ten cheirotonian kai ten diadochen ten medepote diakopeisan echousin ten dunamin tou didaskein ta soteriode dogmata ekeinoi, hopou einai pempomenoi eis touto to ergon. Ma hosoi den epemphthesan oute edilechthesan eis auto, den prepei katholou na to epicheirizountai, kata to eiremenon (Rhom. i. ie.) to Paulo; pos de keruxosin, ean me apostalosin? * [3802]to de Pneuma to hagion ekphantorike tou kruphiou tes theotetos dunamis tou Patros, ek Patros men di Huiou ekporeuomene. * [3803]to dia ton propheton kekeruchos tas oikonomias kai tas eleuseis [ten eleusin, * [3804]to kormi; ma he theotes oute apo to kormi oute apo ten psuchen pote echoristheke. Dia touto kai eis kairon tou thanatou he hupostasis tou Christou eton mia kai he haute. * [3805]to kur. kai zoop. * [3806]to kur. kai to zoop * [3807]to kur. to zoop. * [3808]to lalesan en nomo, * [3809]to lalesan en tois prophetais. * [3810]to lalesan dia ton propheton ; * [3811]to musterion. Deuteron ho hiereus, hopou na einai nomimos kecheirotonemenos e ho episkopos. Triton he epiklesis tou hagiou Pneumatos, kai to eidos ton logion, meta hopoia ho hiereus hagiazei to musterion te dunamei tou hagiou Pneumatos me gnomen apophasismenen tou na to agiase. * [3812]to sun Patri kai Huio sumproskunoumenon kai sundoxazomenon, * [3813]ton ek * [3814]ton ek tou Patros gennethenta pro panton ton aionon, * [3815]ton ex autou pro panton ton aionon gegennemenon, * [3816]ton epi Pontiou Pilatou * [3817]ton epi Pontiou Pilatou, staurothenta, kai taphenta, * [3818]ton Kurion hemon * [3819]ton Kurion hemon, * [3820]ton Huion tou Theou ton monogene, * [3821]ton Huion tou Theou, * [3822]ton auton hemin kata ten anthropoteta, kata panta homoion hemin choris hamartias; pro aionon men ek tou patros gennethenta kata ten theoteta, ep' eschaton de ton hemeron ton auton di hemas kai dia ten hemeteran soterian ek Marias tes parthenou tes theotokou kata ten anthropoteta * [3823]ton gennethenta ek pneumatos hagiou kai Marias tes parthenou, * [3824]ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon, * [3825]ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta, kai sarkothenta, * [3826]ton dia ten hemeteran soterian sarkothenta kai en anthropois politeusamenon, * [3827]ton katelthonta kai sarkothenta, * [3828]ton parakleton, * [3829]ton pepoiekota ton ouranon kai ten gen, kai tas thalassas kai panta ta en autois * [3830]ton pepoiekota ton ouranon, kai ten gen, * [3831]ton sarkothenta huper tes hemeteras soterias; * [3832]ton sarkothenta huper tes hemteras soterias (anthropos egeneto) * [3833]ton ton apanton horaton te kai aoraton poieten; * [3834]ton tou theou logon, * [3835]ton uion autou ton monogene * [3836]ton huion tou Theou * [3837]ton huion tou theou ton monogene, * [3838]ton huion, anathema esto. Kai ei tis legei ton nhion ktisma hos hen ton ktismaton, e gennema hos hen ton gennematon, e poiema hos hen ton poimaton, kai me hos hai theiai graphai paradedokan ton proeiremenon hekaston aph' hekastou, e ei tis allo didaskei e euangelizetai par ho parelabomen, anathema esto. * [3839]topon * [3840]toson musterion, echousi chreos holoi hoi orthodoxoi, na ten doxazousi prepoumena, kai na ten eulabountai, hos metera tou Kuriou hemon Iesou Christou, e mallon eipein, hos theotokon. Dia touto he ekklesia chairetismon tes ekame, sunthemenon apo ta logia tou Archangelou kai tes hagias Elisabet, banontas kai aute anamesa kapoia oliga eis ton tropon touton; Theotoke parthene, chaire kecharitomene Maria, ho Kurios meta sou; eulogemene su en gunaixi, kai eulogemenos ho karpos tes koilias sou, hoti Sotera etekes ton psuchon hemon. * [3841]tes ekklesias; ta hopoia einai tauta; to baptisma, to muron tou chrismatos, he eucharistia, he metanoia, he hierosune, ho timios gamos, kai to euchelaion. Tauta ta hepta musteria anabibazontai eis ta hepta charismata tou hagiou Pneumatos; epeide dia mesou ton musterion touton chunei tas doreas tou to Pneuma to hagion eis tas psuchas ekeinon, hopou ta metechousi kathos prepei, kai ten charin tou. Dia to hopoion pragma ho Patriarches Hieremias eis platos dialegetai eis to biblion, hopou egrapse pros tous Louteranous, dia na epistrepsousin. * [3842]tes ekklesias, kai proseuxasthosan ep' auton, aleipsantes auton elaio en to onomati tou Kuriou. Kai he euche tes pisteos sosei ton kamnonta, kai egerei auton ho Kurios, kan hamartias e pepoiekos, aphethesetai auto. * [3843]tes orthodoxou homologias, * [3844]tes eucharistias arto hupostatikos, kathos hoi apo Loutherou lian amathos kai athlios doxazousin; all' alethos kai pragmatikos, hoste meta ton hagiasmon tou artou kai tou oinou metaballesthai, metousiousthai, metapoieisthai, metarrhuthmizesthai ton men arton eis auto to alethes tou kuriou soma, hoper egennethe en Bethleem ek tes aeiparthenou, ebaptisthe en Iordane, epathen, etaphe, aneste, anelephthe, kathetai ek dexion tou Theou kai pateros, mellei elthein epi ton nephelon tou ouranou,--ton d' oinon metapoieisthai kai metousiousthai eis auto to alethes tou kuriou aima, hoper kremamenou epi tou staurou echuthe huper tes tou kosmou zoes. * [3845]tes porneias kai akrasias; epeide ho gamos ho timios dietachtheken epi toutou, dia na sbene he tes sarkos epithumia, kathos (a. Kor. z'. b'.) legei ho Paulos; dia tes porneias hekastos ten heautou gunaika echeto. Deuteron diati timatai he paidopoiia me ten timian gennesin. Triton, diati eis kairous tinas astheneias. e hopou na tuche allou kindunou, ho andras didei ton heauton tou piston suntrophon eis ten gunaika, kai he gunaika eis ton andra, dia ten megalen agapen kai desmon tes philias, hopou gennatai anameson ton; dia to hopoion he Graphe (Genes. b'. kd'.) martura; heneken toutou kataleipsei anthropos ton patera autou kai ten metera, kai proskollethesetai te idia gunaiki, kai esontai hoi duo eis sarka mian. * [3846]te hapax paradotheise tois hagiois pistei * [3847]te palaia peri autou eiremena dia tes hoion episphragiseos tou; ohus ho Theos sunezeuxen, anthropos me chorizeto, hon kai ho theios apostolos mega epikalei musterion. * [3848]te trite hemera anastanta apo ton nekron, anelthonta eis tous ouranous, kathezomenon en dexia theou patros pantodunamou, ekaithen erchomenon krinai zontas kai nekrous. * [3849]ton psuchon hemon, hopou apenos timora ton anthropon, hotan katalabe pos ho Theos tou edoken adeian. Kai pos ho angelos na mas phulatte, to echomen phaneron apo touto, hopou legei he Graphe, dia ton elpizonta epi Kurion (Psal. ma. ia.); hoti tois angelois autou enteleitai peri sou, tou diaphulaxai se en pasais tais hodois sou. Epi cheiron arousi se, me pote proskopses pros lithon ton poda sou. * [3850]to patri kata ten theoteta, kai homoousion * [3851]tauten ten didachen * [3852]tapheis kai anastas * [3853]teleios * [3854]teleiotes * [3855]ti * [3856]tous hagious pateras; kai eis ta duo tauta he pistis einai tethemeliomene. Kai den einai prepon, na steketai monon phulagmene eis to krupton tes kardias, ma kai me to stoma na keruttetai he aute, kai na homologatai aphobos kai anamphibolos; kathos kai ho hieros Psaltes legei (Psal. ris. i. b. Kor. d. ig.); episteusa, dio elalesa, kai hemeis pisteuomen, dio kai laloumen. * [3857]tous oiakas echon en te tes ekklesias kubernesei pedaliouchei dia ton hagion pateron. Kai dia touto tais kata meros ekklesiais, kurios ousais ekklesiais, kai hupo kurios melon sunistamenais, hegoumenous kai poimenas kai holos ouk en katachresei alla kurios archas kai kephalas tous episkopous etheke to pneuma to hagion, eis ton tes soterias hemon archegon kai teleioten aphorosas, kai eis auton ten energeian tes kata ten kephalen choregias anabibazousas delonoti. * [3858]tois episkopois genikos epitetraphthai, kai Klemes protos Rhomaion episkopos kai Euodios en Antiocheia kai Markos en Alexandreia Petrou diadochoi homologountai. Kai Stachun en to tes Konstantinoupoleos throno ho theios Andreas ant' ekeinou kathistesi, kai en te megale taute hagia polei Hierousalem ho men kurios Iakobon poiei, meta de Iakobon heteros egeneto, kai met' ekeinon heteros achris hemon, kai dia touto Tertoullianos en te pros Papianon epistole pantas tous episkopous apostolikous diadochous kalei. Touton ten diadochen ;kai ten apostoliken axian kai exousian kai Eusebios ho Pamphilou marturei kai haplos hoi pateres marturousin, ohus peritton enkatalegein, kai he koine kai archaiotate tes katholikes ekklesias sunetheia bebaioi. * [3859]tois brephesin heteron podas entithesin, hopos erchontai; heteron pardias, hopos pisteuosin; heteron glossan, hopos epangellontai. Kai allachou; he meter ekklesia meriken kardian ekeinois charizetai. * [3860]tou agiou bematos ekastou ton naon to de * [3861]tou ek Marias, * [3862]tou ek genous [genomenou] Dabid * [3863]tou Patros proerchomenen kai en to Logo anapauomenen kai autou ousan ekphantiken dunamin. * [3864]tou aitountos kai eucharistian kai epangelian tes mellouses pros Theon hupotaxeos. * [3865]tou kosmou hola ta pragmata ta eprognorize, ma mona ta agatha eproorisen (hos legei ho hieros Damaskenos Bib. b. keph. l.); diati to na proorize ta kaka, einai enantion eis ten theian agathoteta. Kakon de nomize monon ten hamartian; epeide oudena kurios kakon heurisketai eis ton kosmon, monon he hamartia, he hopoia einai he parabasis tou theiou nomou kai tes theias theleseos (Dam. eis to peri duo theleseon tou Christou.). Ta de epiloipa, hopou ho Theos mas timora dia tas hamartias mas, hoion thanatika, polemoi, astheneiai kai ta homoia, legontai kaka hos pros hemas (Basil. homil. th. hoti ouk aitios ton kakon ho Theos.), diati mas pherousin odunas kai lupas, hopou apotrepometha. Ma eis ton Theon den einai kaka; diati echousi dunamin agathou; epeide, timorontas hemas met' auta, mas parakina eis to agathon. Kai hotan legei he Graphe (Amos g. s.); ei esti kakia en polei, hen Kurios ouk epoiesen? onomazei ten dikaian paideusin tou Theou kakian. Akomi ekeina monon ho Theos proorizei kata ten sophian kai dikaiosunen tou, hopou den stekountai eis ten exousian ten ediken mas na genousi. Ma ekeina ta agatha, hopou stekountai eis ten exousian mas na genousi, ta prognorizei, suntrechon kai autos kata ten eudokian tou me ten thelesin mas; to hopoion den anelei ten phusin tou autexousiou. * [3866]tou patros * [3867]tout' estin ek tes ousias tou patros * [3868]tout' hemin esti to latreuomenon ... Pneuma hagion tou Theou kai Patros, hos ex autou ekporeuomenon, hoper kai tou Huiou legetai, hos di autou phaneroumenon kai te ktisei metadidomenon, all' ouk ex autou echon ten huparxin. * [3869]touto to kerugma pareilephuia kai tauten ten pistin ... he ekklesia ... epimelos phulassei. * [3870]touto, pos he katholike ekklesia den pernei onoma apo kan hena topon, an einai kai ho pleon exairetos; diati hai topikai ekklesiai einai merikai; hoion he Ephesine, he en Philadelpheia, he en Laodikeia, he en Antiocheia, he en Hierosolumois, he en Rhome, he en Alexandreia, kai hai loipai. Ma anamesa eis toutais tais ekklesiais tais merikais ekeine onomazetai meter auton, he hopoia prote eploutese ten parousian tou Christou, kai edechtheke ten aionion soterian kai ten aphesin ton hamartion; kai apo ten hopoian eperen archen he keruxis tou euangeliou eis holon ton perigeion kosmon, hos martura he Graphe (Louk. kd'. mz'.) legousa; houtos edei pathein ton Christon kai anastenai ek nekron te trite hemera, kai keruchthenai epi to onomati autou metanoian kai aphesin hamartion eis panta ta ethne, arxamenon apo Hierousalem. Humeis de este martures touton. Kai allachou (Prax. a. e.); esesthe moi martures en te Hierousalem kai en pase Ioudaia kai Samareia kai heos eschatou tes ges. Akomi ekeine legetai prote, he hopoia elampse perissoteron apo holais tais allais ekklesiais eis ten didaskalian, kai eis ta ethe; emprosthen tes hopoias hoi Apostoloi edidasi ton logariasmon tous, kathos martura (Prax. ia. b') he Graphe, legousa; kai hote anebe Petros eis Hierosoluma, diekrinonto pros auton hoi * [3871]tous, kai ochi hos an ekeinos, hopou echousin hoi douloi pros tous despotas ton. Kai peri tou protou legei ho Psalmodos (Psal. ld'. th'.); phobethete ton Kurion pantes hoi hagioi autou; hoti ouk estin husterema tois phoboumenois auton. Peri de tou deterou legei (a. Ioan. d'. ie.) ho Apostolos; phobos ouk estin en te agape, all' he teleia agape exo ballei ton phobon; hoti ho phobos kolasin echei; ho de phoboumenos ou tetleiotai en te agape. Me ton tropon touton prostassei (Psal. kb'. kg'.) he Graphe; na phoboumetha ton Theon ex agapes, hotan legei; hoi phoboumenoi ton Kurion ainesate auton, hapan to sperma Iakob, doxasate auton; phobetheto de ap' autou hapan to sperma Israel. Kai hopoios me ton toiouton phobon thelei phobasthai ton Theon, ekeinos phulattei tas entolas tou kata to (Ioan. id'. kg'.) eiremenon; ean tis agapa me, ton logon mou teresei. * [3872]toutesti gennethenta teleios ek tes hagias Marias tes aeiparthenou dia pneumatos hagiou, enanthropesanta, * [3873]toutesti teleion * [3874]toutestin ek tes ousias tou Patros, * [3875]tria kephaleia * [3876]tropon den hemporoumen na diokomen, para me ton zoopoion stauron kai me ten epiklesin tou onomatos tou Iesou Christou. Kai ochi monon tous diokomen apo hemas, alla kai apo hola ta alla mas pragmata, egoun apo phageta, pista, skeue kai ta loipa. Dia touto ho autos Kurillos (eis to auto) didaskei legon; kamne to semeion tou timiou staurou trogontas, pinontas, kathemenos, histamenos, homilontas, e kai peripatontas; kai men archizes kan mian sou douleian, para na kames to semeion, tou timiou staurou, eis to ospetion, eis ton dromon, hemeran kai nukta, kai eis katha topon. * [3877]turine * [3878]huion monogene, * [3879]huios * [3880]phusis * [3881]phos ek photos, * [3882]phainetai, pos na eton ananke, na eton kai hena prosopon; * [3883]phthartos * [3884]chaire ho basileus * [3885]charismata tou hagiou Pneumatos. To hopoion einai delon apo ta logia, hopou chreostei ho hiereus na lege, hotan energe to toiouto musterion; sphragis doreas Pneumatos hagiou, amen. Hos an na elege, me ten chrisin toutou tou hagiou murou sphragizesai kai bebaionesai eis ta charismata tou hagiou Pneumatos, hopou perneis eis bebaiosin tes Christianikes sou pisteos; kai touto sumphona me ta logia tou Apostolou (b'. Kor. a. ka.) legontos; ho de bebaion hemas sun humin eis Christon kai chrisas hemas, Theos; ho kai sphragisamenos hemas Theos, kai dous ton arrhabona tou Pneumatos en tais kardiais hemon. He chrisis haute tou murou, e mallon eipein, he energeia toute tes chriseos, egineto eis ton kairon ton Apostolon dia tes epitheseos ton cheiron. diati (Prax. e. iz'.) legei he Graphe; Tote epetithoun tas cheiras ep' autous, kai elambanon Pneuma hagion. Hustera egineto me ten chrisin tou murou, kathos martura ho hieros Dionusios ho Areopagites, ho mathetes tou makariou Paulou. * [3886]psallontes, pe de tous humnous ek tos graphes sunagontes, eit' oun sunoda ekeine phthengomenon; apostolikon kai prophetikon, mallon de kuriakon ergon autous pleroun homologoumen. * [3887]psuche alogos * [3888]psuche logike * [3889]psuchen kai soma kai noun kai panta, ei ti estin anthropos, choris hamartias, * [3890]psuches pantote eis ton metanoounta akolouthe. * [3891](ehis gar estin Kurios Iesous Christos kai ou duo, * [3892](logo eis Kaisarion ton adelphon); peithomai sophon logois, hoti psuche pasa kale te kai theophiles, epeidan tou sundedemenou somatos enthende apallage, euthus en sunaisthesei kai theoria tou menontos auten kalou genomene (hate tou episkotountos anakatharthentos, e apotethentos, e--ouk oid' ho, ti kai legein chre) thaumasian tina hedonen hedetai kai agalletai, kai hileos chorei pros ton eautes despoten, hosper ti desmoterion chalepon ton entautha bion apophugousa; kai tas perikeimenas aposeisamene pedas; huph' hon to tes dianoias pteron katheilketo, kai hoion ede te * [3893](ton Kurion hemon, di hou ta panta) * [3894][ek parthenou kai pneumatos agiou] * [3895][Pisteuomen] kai eis hen pneuma hagion. * [3896][Pisteuo] eis hena Theon Patera * [3897][kai tessarakonta hemeras sundiatripsas tois Apostolois, * [3898][tou huiou tou Theou] * [3899]ek tou emou lempsetai * [3900]Ermeneia * [3901]homoousion * [3902]Peri archon * [3903]g * [3904]z * [3905]e * [3906]theon * [3907]kanon tes aletheias, apostolon didache, to archaion tes ekklesias sustema, gnosis alethe * [3908]ktiston e trepton * [3909]lambanonta * [3910]x * [3911]pisteuo * [3912]r * [3913]sarkothenta * [3914]teleion * [3915]teleia zoe zonton * [3916]toutestin ek tes ousias tou Patros, theon ek theou * [3917]prosopon __________________________________________________________________ Index of Hebrew Words and Phrases * [3918]' * [3919]'chd * [3920]yhvh '?hynv yhvh 'chd * [3921]sm ysr'l __________________________________________________________________ Index of Latin Words and Phrases * [3922]Abusus vero, qui in his irrepserunt, et quorum occasione insigne hoc indulgentiarum nomen ab hæreticis blasphematur, emendatos et correctos * [3923]Ac ratio quidem, fide illustrata, * [3924]Accipe Spiritum Sanctum, aut per eam non imprimi characterem; vel eum, qui sacerdos semel fuit, laicum rursus fieri posse: anathema sit. * [3925]Ad consummationem salutaris de justificatione doctrinæ, quæ in præcedenti proxima sessione uno omnium patrum consensu promulgata fuit; consentaneum visum est de sanctissimis ecclesiæ sacramentis agere, per quæ omnis vera justitia vel incipit, vel coepta augetur, vel amissa reparatur. Propterea sacrosancta, oecumenica et generalis Tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem * [3926]Adversus etiam hominum quorundam callida ingenia, qui per dulces sermones et benedictiones seducunt corda innocentium, asserendum est, non modo infidelitate, per quam et ipsa fides amittitur, sed etiam quocumque alio mortali peccato, quamvis non amittatur fides, acceptam justificationis gratiam amitti; divinæ legis doctrinam defendendo, quæ a regno Dei non solum infideles excludit, sed et fideles quoque, fornicarios, adulteros, molles, masculorum concubitores, fures, avaros, ebriosos, maledicos, rapaces, ceterosque omnes, qui letalia committunt peccata, a quibus cum divinæ gratiæ * [3927]Apud rudem vero plebem difficiliores ac subtiliores quæstiones, quaæque ædificationem non faciunt, * [3928]At vero cum hoc ipsa ætate, qua salutifera Apostolici muneris efficacia vel maxime requiritur, non pauci inveniantur, qui illius auctoritati obtrectant; necessarium omnino esse censemus, prærogativam, quam unigenitus Dei Filius cum summo pastorali officio conjungere dignatus est, solemniter asserere. * [3929]Ceteros vero, qui ex superstitione, ignorantia, irreverentia, aut aliunde quomodocumque provenerunt, cum ob multiplices locorum et provinciarum, apud quas hi committuntur, corruptelas commode nequeant specialiter prohiberi; mandat omnibus episcopis, ut diligenter quisque hujusmodi abusus Ecclesiæ suæ colligat, eosque in prima synodo provinciali referat; ut, aliorum quoque episcoporum sententia cognita, statim ad summum Romanum pontificem deferantur, cujus auctoritate et prudentia, quod universali Ecclesiæ expediet, statuatur; ut ita sanctarum indulgentiarum munus pie, sancte et incorrupte omnibus fidelibus dispensetur. * [3930]Ceterum hoc sacramentum multis rationibus a baptismo differre * [3931]Ceterum implorare summis precibus * [3932]Christi; ita ut nihil prorsus eos ab ingressu coeli remoretur. Manere autem in baptizatis concupiscentiam vel fomitem, hæc sancta synodus fatetur et sentit: quæ cum ad agonem relicta sit, nocere non consentientibus, sed viriliter per Christi Iesu gratiam repugnantibus non valet: quinimmo qui legitime certaverit, coronabitur. Hanc concupiscentiam, quam aliquando apostolus peccatum appellat, sancta synodus declarat, ecclesiam catholicam nunquam intellexisse peccatum appellari, quod vere et proprie in renatis peccatum sit, sed quia ex peccato est et ad peccatum inclinat. Si quis autem contrarium senserit, anathema sit. * [3933]Christum Iesum, Filium suum, et ante legem et legis tempore multis sanctis patribus declaratum ac promissum, cum venit beata illa plenitudo temporis, ad homines miserit, ut et Iudæos, qui sub lege erant, redimeret, et gentes, quæ non sectabantur justitiam, justitiam apprehenderent, atque omnes adoptionem filiorum reciperent. Hunc proposuit Deus propitiatorem per fidem in sanguine ipsius pro peccatis nostris, non solum autem pro nostris, sed etiam pro totius mundi. * [3934]Christus Dominus multa et manifestissima miracula et prophetias ediderunt; et de Apostolis legimus: Illi autem profecti prædicaverunt ubique, Domino cooperante et sermonem confirmante sequentibus signis. Et rursum scriptum est: Habemus firmiorem propheticum sermonem, cui bene facitis attendentes quasi lucernæ 1ucenti in caliginoso loco. * [3935]Circa ministrum autem hujus sacramenti declarat sancta synodus, falsas esse et a veritate evangelii penitus alienas doctrinas omnes, quæ ad alios quosvis homines, præter episcopos et sacerdotes clavium ministerium perniciose extendunt, putantes verba illa Domini: Quæcumque alligaveritis super terram, erunt alligata et in coelo, et quæcumque solveritis * [3936]Commune hoc quidem est sanctissimæ Eucharistiæ cum ceteris sacramentis, symbolum esse rei sacræ, et invisibilis gratiæ formam visibilem; verum illud in ea excellens et singulare reperitur, quod reliqua sacramenta tunc primum sanctificandi vim habent, cum quis illis utitur: at in Eucharistia ipse sanctitatis auctor ante usum est. Nondum enim Eucharistiam de manu Domini apostoli susceperant, cum vere tamen ipse affirmaret corpus suum esse, quod præbebat. * [3937]Constitutio Dogmatica Prima de Ecclesia Christi. * [3938]Consuetudo asservandi in sacrario sanctam Eucharistiam adeo antiqua est, ut eam sæculum etiam Nicæni Concilii agnoverit. Porro deferri ipsam sacram Eucharistiam ad infirmos, et in hunc usum diligenter in ecclesiis conservari, præterquam quod cum summa æquitate et ratione conjunctum est, tum multis in conciliis præceptum invenitur et vetustissimo Catholicæ Ecclesiæ more est observatum. * [3939]Contra illa germana est atque expetenda libertas quæ, si privatim spectetur, erroribus et cupiditatibus teterrimis dominis hominem servire non sinit: si publice, civibus sapienter præest, facultatem augendorum commodorum large ministrat: remque publicam ab alieno arbitrio defendit.--Atqui honestam hanc et homine dignam libertatem, Ecclesia probat omnium maxime, eamque ut tueretur in populis firmam atque integram eniti et contendere nunquam destitit. * [3940]Contra inanem hæreticorum fiduciam. * [3941]Contritio, quæ primum locum inter dictos poenitentis actus habet, animi dolor ac detestatio est de peccato commisso, cum proposito non peccandi de cetero. Fuit autem quovis tempore ad impetrandam veniam peccatorum hic contritionis motus necessarius, et in homine post baptismum lapso ita demum præparat ad remissionem peccatorum, si cum fiducia divinæ misericordiæ et voto præstandi reliqua conjunctus sit, quæ ad rite suscipiendum * [3942]Credimus in unum * [3943]Credo in * [3944]Credo in unum * [3945]Credo in unum Deum Patrem omnipotentem, factorem coeli et terra, visibilium omnium et invisibilium; et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia sæcula; Deum de Deo, lumen de lumine, Deum verum de Deo vero; genitum, non factum, consubstantialem Patri, per quem omnia facta sunt: qui propter nos homines et propter nostram salutem descendit de coelis, et incarnatas est de Spiritu Sancto ex Maria virgine, et homo factus est: crucifixus etiam pro nobis sub Pontio Pilato, passus, et sepultus est: et resurrexit tertia die secundum Scripturas, et ascendit in coelum, sedet ad dexteram Patris, et iterum venturus est cum gloria iudicare vivos et mortuos; cuius regni non erit finis: et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit; qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per prophetas: et unam sanctam catholicam et apostolicam ecclesiam. Confiteor unum baptisma in remissionem peccatorum: et expecto resurrectionem mortuorum et vitam venturi sæculi. Amen. * [3946]Cum Catholica Ecclesia, Spiritu Sancto edocta ex sacris litteris et antiqua patrum traditione, in sacris conciliis et novissime in hoc oecumenica synodo docuerit, purgatorium esse, animasque ibi detentas, fidelium suffragiis, potissimum vero acceptabili altaris sacrificio, juvari; præcipit sancta synodus episcopis, ut sanam de purgatorio doctrinam a sanctis patribus et sacris conciliis traditam, a Christi fidelibus credi, teneri, doceri et ubique prædicari diligenter studeant. * [3947]Cum Scripturæ testimonio, apostolica traditione et patrum unanimi consensu perspicuum sit, per sacram ordinationem, quæ verbis et signis exterioribus perficitur, gratiam conferri, dubitare nemo debet, ordinem esse vere et proprie unum ex septem sanctæ Ecclesiæ sacramentis. Inquit enim apostolus: Admoneo te, ut resuscites gratiam Dei, quæ est in te, per impositionem manuum mearum. Non enim dedit nobis Deus spiritum timoris, sed virtutis et dilectionis et sobrietatis. * [3948]Cum autem divina res sit tam sancti sacerdotii ministerium, consentaneum fuit, quo dignius et majori cum veneratione exerceri posset, ut in Ecclesiæ ordinatissima dispositione plures et diversi essent ministrorum ordines, qui sacerdotio ex officio deservirent, ita distributi, ut, qui jam clericali tonsura insigniti essent, per minores ad majores ascenderent. Nam non solum de sacerdotibus, sed et de diaconis sacræ litteræ apertam mentionem faciunt, et quæ maxime in illorum ordinatione attendenda sunt gravissimis verbis docent; et ab ipso Ecclesiæ initio sequentium ordinum nomina, atque uniuscujusque eorum propria ministeria, subdiaconi scilicet, * [3949]Cum igitur matrimonium in lege evangelica veteribus connubiis per Christum gratia præstet, merito inter novæ legis sacramenta adnumerandum, sancti patres nostri, concilia, et universalis Ecclesiæ traditio semper docuerunt, adversus quam impii homines hujus sæculi insanientes non solum perperam de hoc venerabili sacramento senserunt, sed de more suo prætextu evangelii libertatem carnis introducentes, multa ab Ecclesiæ Catholicæ sensu et ab apostolorum temporibus probata consuetudine aliena scripto et verbo asseruerunt non sine magna Christi fidelium jactura; quorum temeritati sancta et universalis synodus cupiens occurrere, insigniores prædictorum schismaticorum hæreses et errores, ne plures ad * [3950]Cum potestas conferendi indulgentias a Christo Ecclesiæ concessa sit, atque hujusmodi potestate divinitus sibi tradita antiquissimis etiam temporibus illa usa fuerit, sacrosancta synodus indulgentiarum usum, Christiano populo maxime salutarem et sacrorum conciliorum auctoritate probatum, in Ecclesia retinendum esse docet et præcipit, eosque anathemate damnat, qui aut inutiles esse asserunt, vel eas concedendi in Ecclesia potestatem esse negant. In his tamen concedendis moderationem juxta veterem et probatam in Ecclesia consuetudinem adhiberi cupit, ne nimia facilitate ecclesiastica disciplina enervetur. * [3951]Cum vero Apostolus dicit, justificari hominem per fidem et gratis, ea verba in eo sensu intelligenda sunt, quem perpetuus ecclesiæ catholicæ consensus tenuit et expressit: ut scilicet per fidem ideo justificari dicamur, quia fides est humanæ salutis initium, fundamentum et radix omnis justificationis, sine qua impossibile est placere Deo et ad filiorum ejus consortium pervenire: gratis autem justificari ideo dicamur, quia nihil eorum, quæ, justificationem præcedunt, sive fides sive opera, ipsam justificationis gratiam promeretur: si enim gratia est, jam non ex operibus: alioquin, ut idem apostolus inquit, gratia jam non est gratia. * [3952]Cumque natura hominum ea sit, ut non facile queat sine adminiculis exterioribus ad rerum divinarum meditationem sustolli, propterea pia mater Ecclesia ritus quosdam, ut scilicet quædam summissa voce, alia vero elatiore, in missa pronunciarentur, instituit. Cerimonias item, adhibuit, ut mysticas benedictiones, lumina, thymiamata, vestes, aliaque id genus multa ex apostolica disciplina et traditione, quo et majestas tanti sacrificii commendaretur, et mentes fidelium per hæc visibilia religionis et pietatis signa ad rerum altissimarum, quæ in hoc sacrificio latent, contemplationem excitarentur. * [3953]Curent autem episcopi, ut fidelium vivorum suffragia, missarum scilicet sacrificia, orationes, eleemosynæ, aliaque pietatis opera, quæ a fidelibus pro aliis fidelibus defunctis fieri consueverunt, secundum Ecclesiæ instituta pie et devote fiant; et quæ pro illis ex testatorum fundationibus vel alia ratione debentur, non perfunctorie, sed a sacerdotibus et Ecclesia ministris et aliis, qui hoc præstare tenentur, diligenter et accurate persolvantur. * [3954]Datum Romæ in publica Sessione in Vaticana Basilica, solemniter celebrata, anno Incarnationis Dominicæ millesimo octingentesimo septuagesimo, die vigesima quarto, Aprilis. Pontificatus Nostri anno vigesimo quarto. * [3955]Datum Romæ, in publica Sessione in Vaticana Basilica, solemniter celebrata, anno Incarnationis Dominicæ millesimo octingentesimo septuagesimo, die decima octava Julii. Pontificatus Nostri anno vigesimo quinto. * [3956]De Apostolici Primatus in beato Petro institutione. * [3957]De Deo rerum omnium Creatore. * [3958]De Fide et Ratione. * [3959]De Fide. * [3960]De Revelatione. * [3961]De Romani Pontificis infallibili magisterio. * [3962]De acceptæ justificationis incremento. * [3963]De aqua miscenda vino in calice offerendo. * [3964]De canone missæ. * [3965]De dispensatione et mysterio Adventus Christi. * [3966]De ecclesiastica hierarchia et ordinatione. * [3967]De excellentia sanctissimæ Eucharistiæ super reliqua sacramenta. * [3968]De fructu justificationis, hoc est, de merito bonorum operum, deque ipsius meriti ratione. * [3969]De institutione sacerdoti novæ legis. * [3970]De institutione sacrosancti missæ sacrificii. * [3971]De ipsis rebus, quæ sunt mixti juris, per se statuunt gubernatores rei civilis arbitratu suo, in * [3972]De lapsis, et eorum reparatione. * [3973]De missæ ceremoniis et ritibus. * [3974]De missa in honorem sanctorum. * [3975]De missa, in qua solus sacerdos communicat. * [3976]De naturæ et legis ad justificandos homines imbecillitate. * [3977]De necessitate præparationis ad justificationem in adultis, et unde sit. * [3978]De observatione mandatorum, deque illius necessitate et possibilitate. * [3979]De perpetuitate Primatus beati Petri in Romanis Pontificibus. * [3980]De perseverantiæ munere. * [3981]De ratione institutionis sanctissimi hujus sacramenti. * [3982]De reali præsentiæ Domini nostri Iesu Christi in sanctissimo Eucharistiæ sacramento. * [3983]De recta sententia * [3984]De religione autem putare, nihil inter formas dispares et contrarias interesse, hunc plane habet exitum, nolle ullam probare judicio, nolle usu. Atqui istud ab atheismo, si nomine aliquid differt, re nihil differt. Quibus enim Deum esse persuasum est, ii, modo constare sibi, nec esse perabsurdi velint, necessario intelligunt, usitatas in cultu divino rationes, quarum tanta est differentiæ maximisque etiam de rebus * [3985]De septem ordinibus. * [3986]De vi et ratione Primatus Romani Pontificis. * [3987]Declarat præterea sancta synodus, pie et religiose admodum in Dei Ecclesiam inductum fuisse hunc morem, ut singulis annis peculiari quodam et festo die præcelsum hoc et venerabile sacramentum singulari veneratione ac solemniter celebraretur, utque in processionibus reverenter et honorifice illud per vias et loca publica circumferretur. Æquissimum est enim, sacros * [3988]Declarat præterea, ipsius justificationis exordium in adultis a Dei per Christum Iesum præveniente gratia sumendum esse, hoc est, ab ejus vocatione, qua, nullis eorum existentibus meritis, vocantur; ut, qui per peccata a Deo aversi erant, per ejus excitantem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justiftcationem, eidem gratiæ libere assentiendo et cooperando, disponantur: ita ut, tangente Deo cor hominis per Spiritus Sancti illuminationem, neque homo ipse nihil omnino agat, inspirationem illam recipiens, quippe qui illam et abjicere potest, neque tamen sine gratia Dei movere se ad justitiam coram illo libera sua voluntate possit. Unde in sacris litteris cum dicitur: Convertimini ad me, et ego convertar ad vos: libertatis nostræ admonemur. Cum respondemus: Converte nos, Domine, ad te, et convertemur: Dei nos gratia præveniri confitemur. * [3989]Declarat tamen hæc ipsa sancta synodus, non esse suæ intentionis comprehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam virginem Mariam, Dei genitricem; sed observandas esse constitutiones felicis recordationis Sixti papæ IV. sub pænis in eis constitutionibus contentis, quas innovat. * [3990]Decretum I. * [3991]Decretum II. * [3992]Decretum III. * [3993]Decretum IV. * [3994]Decretum IX. * [3995]Decretum V. * [3996]Decretum VI. * [3997]Decretum VII. * [3998]Decretum VIII. * [3999]Decretum X. * [4000]Decretum XI. * [4001]Decretum XII. * [4002]Decretum XIII. * [4003]Decretum XIV. * [4004]Decretum XV. * [4005]Decretum XVIII. * [4006]Dei Filius et generis humani Redemptor, Dominus Noster Jesus Christus, ad Patrem coelestem rediturus, cum Ecclesia sua in terris militante omnibus diebus usque ad consummationem sæculi futurum se esse promisit. Quare dilectæ sponsæ præsto esse, adsistere docenti, operanti benedicere, periclitanti opem ferre nullo unquam tempore destitit. Hæc vero salutaris ejus providentia, cum ex aliis beneficiis innumeris continenter apparuit, tum iis manifestissime comperta est fructibus, qui orbi Christiano e Conciliis oecumenicis, ac nominatim * [4007]Dei est, quia a Deo nobis infunditur per Christi meritum. Neque vero illud omittendum est, quod licet bonis operibus in sacris litteris usque adeo tribuatur, ut etiam qui uni ex minimis suis potum aquæ frigidæ dederit, promittat Christus eum non esse sua mercede cariturum, et apostolus testetur, id quod in præsenti est momentaneum et leve tribulationis nostræ, supra modum in sublimitate æternum glorias pondus operari in nobis: absit tamen, ut Christianus homo in se ipso vel confidat vel glorietur, et non in Domino, cujus tanta est erga omnes homines bonitas, ut eorum velit esse merita, quæ sunt ipsius dona. Et quia in multis offendimus omnes, unusquisque, sicut misericordiam et bonitatem, ita severitatem et judicium ante oculos habere debet, neque se ipsum aliquis, etiam si nihil sibi conscius fuerit, judicare; quoniam omnis hominum vita non humano judido examinanda et judicanda est, sed Dei, qui illuminabit abscondita tenebrarum, et manifestabit consilia cordium: et tunc laus erit unicuique a Deo, qui, ut scriptum * [4008]Dei respectu habito, unicus est veri et falsi, boni et mali arbiter, sibi ipsi est lex et naturalibus suis viribus ad hominum ac populorum bonum curandum sufficit. * [4009]Dei, sed traditiones hominum, doctrinam de gratia, et verum Dei cultum atque ipsum beneficium mortis Christi obscurantes: anathema sit. * [4010]Demum autem paterno affectu admonet sancta synodus, hortatur, rogat et obsecrat per viscera misericordiæ Dei nostri, ut omnes et singuli, qui Christiano nomine censentur, in hoc unitatis signo, in hoc vinculo caritatis, in hoc concordiæ symbolo jam tandem aliquando conveniant et concordent, memoresque tantæ majestatis, et tam eximii amoris Iesu Christi, Domini nostri, qui dilectam animam suam in nostræ salutis pretium et carnem suam nobis dedit ad manducandum, hæc sacra mysteria corporis et sanguinis ejus ea fidei constantia et firmitate ea animi devotione, ea pietate et cultu credant et venerentur, ut panem illum supersubstantialem frequenter suscipere possint, et is vere eis sit animæ vita et perpetua sanitas mentis, cujus vigore confortati, ex hujus miseræ peregrinationis itinere ad coelestem patriam pervenire valeant, eumdem panem angelorum, quem modo sub sacris velaminibus edunt, absque ullo velamine manducaturi. * [4011]Demum quoad satisfactionem, quæ ex omnibus poenitentiæ, partibus, quemadmodum a patribus nostris Christiano populo fuit perpetuo tempore commendata, ita una maxime nostra ætate summo pietatis prætextu impugnatur ab iis, qui speciem pietatis habent, virtutem autem ejus abnegarunt: sancta synodus declarat, falsum omnino esse et a verbo Dei alienum, culpam a Domino nunquam remitti, quin universa etiam poena condonetur. Perspicua enim et illustria in sacris litteris exempla reperiuntur, quibus, præter divinam traditionem, hic error quam manifestissime revincitur. Sane et divinæ justitiæ ratio exigere videtur, ut aliter ab eo in gratiam recipiantur, qui ante baptismum per ignorantiam deliquerint; aliter vero qui semel a peccati et dæmonis servitute liberati, et accepto Spiritus Sancti dono, scientes templum Dei violare et Spiritum Sanctum contristare non formidaverint. Et divinam clementiam decet, ne ita nobis absque ulla * [4012]Denique eadem sancta synodus docet, parvulos usu rationis carentes nulla obligari necessitate ad sacramentalem Eucharistiæ communionem, siquidem, per baptismi lavacrum regenerati et Christo incorporati, adeptam jam filiorum Dei gratiam in illa ætate amittere non possunt. Neque ideo tamen damnanda est antiquitas, si eum morem in quibusdam locis aliquando servavit. Ut enim sanctissimi illi patres sui facti probabilem causam pro illius temporis ratione habuerunt, ita certe eos nulla salutis necessitate id fecisse sine controversia credendum est. * [4013]Deo placere datum est. * [4014]Descendit ad inferna * [4015]Deus enim, sicut in rebus, quæ sunt quæque cernuntur, caussas genuit secundarias, in quibus perspici aliqua ratione posset natura actioque divina, quæque ad eum finem, quo hæc rerum spectat universitas, conducerent: ita in societate civili voluit esse principatum, quem qui gererent, in imaginem quamdam divinæ in genus humanum potestatis divinæque providentiæ referrent. Debet igitur imperium justum esse, neque herile, sed quasi paternum, quia Dei justissima in homines potestas est et cum paterna bonitate conjuncta: gerendum vero est ad utilitatem, civium, quia qui præsunt cæteris, hac una de caussa præsunt, ut civitatis utilitatem tueantur. Neque ullo pacto committendum unius ut, vel paucorum commodo serviat civilis auctoritas, cum ad commune omnium bonum constituta sit. Quod si, qui præsunt, delabantur in dominatum injustum, si importunitate superbiave peccaverint, si male populo consuluerint, * [4016]Disponuntur autem ad ipsam justitiam, dum excitati divina gratia et adjuti, fidem ex auditu concipientes, libere moventur in Deum, credentes vera esse, quæ divinitus revelata et promissa sunt; atque illud in primis, a Deo justificari impium per gratiam ejus), per redemptionem, quæ est in Christo Iesu: et, dum peccatores se esse intelligentes, a divinæ justitiæ timore, quo utiliter concutiuntur, ad considerandam Dei misericordiam se convertendo, in spem eriguntur, fidentes Deum sibi propter Christum propitium fore; illumque, tamquam omnis justitiæ fontem diligere incipiunt; ac propterea moventur adversus peccata per odium aliquod et detestationem, hoc est, per eam poenitentiam, quam ante baptismum agi oportet: denique dum proponunt suscipere baptismum inchoare novam vitam, et servare divina mandata. De hac dispositione scriptum est: Accedentem ad Deum oportet credere, quia est, et quod inquirentibus se remunerator sit: et, Confide, fili, remittuntur tibi peccata tua; et: Timor * [4017]Docemus itaque et declaramus, juxta Evangelii testimonia primatum jurisdictionis in universam Dei Ecclesiam immediate et directe beato Petro Apostolo promissum atque collatum a Christo Domino fuisse. Unum enim Simonem, cui jam pridem dixerat: Tu vocaberis Cephas, postquam ille suam edidit confessionem inquiens: Tu es Christus, Filius Dei vivi, solemnibus his verbis allocutus est Dominus: Beatus es, Simon Bar-Jona, quia caro et sanguis non revelavit tibi, sed Pater meus, qui in coelis est: et ego * [4018]Docemus proinde et declaramus, Ecclesiam Romanam, disponente * [4019]Docet præterea sancta synodus, sacramenti poenitentiæ formam, in qua præcipue ipsius vis sita est, in illis ministri verbis positam esse: Ego te absolvo, etc. Quibus quidem de Ecclesiæ sanctæ more preces quædam laudabiliter adjunguntur; ad ipsius tamen formæ essentiam nequaquam spectant, neque ad ipsius sacramenti administrationem sunt necessariæ. Sunt autem quasi materia hujus sacramenti ipsius poenitentis actus, nempe contritio, confessio, et satisfactio. Qui quatenus in poenitente ad integritatem sacramenti, ad plenamque et perfectam peccatorum remissionem ex Dei institutione requiruntur, * [4020]Docet præterea, tantam esse divinæ munificentiæ largitatem, ut non solum pænis sponte a nobis pro vindicando peccato susceptis, aut sacerdotis arbitrio pro mensura delicti impositis, sed etiam, quod maximum amoris argumentum est, temporalibus flagellis a Deo inflictis et a nobis patienter toleratis apud Deum Patrem per Christum Iesum satisfacere valeamus. * [4021]Doctrinam, quæ tenet, beatissimam Virginem Mariam in primo instanti suæ Conceptionis fuisse singulari omnipotentis Dei gratiæ privilegio, intuitu meritorum Christi Jesu Salvatoris humani generis, ab omni originalis * [4022]Domini expellit peccatum; et: Poenitentiam agite, et baptizetur unusquisque vestrum in nomine Iesu Christi, in remissionem peccatorum vestrorum, et accipietis donum Spiritus Sancti; et: Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris, et Filii et Spiritus Sancti, docentes eos servare quæcumque mandavi vobis; denique: Præparate corda vestra Domino. * [4023]Domino, super omnes alias ordinariæ potestatis obtinere principatum, et hanc Romani Pontificis jurisdictionis potestatem, quæ vere episcopalis est, immediatam esse: erga quam cujuscumque ritus et dignitatis pastores atque fideles, tam seorsum singuli quam simul omnes, officio hierarchicæ subordinationis veræque obedientiæ obstringuntur, non solum in rebus, quæ ad fidem et mores, sed etiam in iis, quæ ad disciplinam et regimen Ecclesiæ per totum orbem diffusæ pertinent; ita ut, custodita cum Romano Pontifice tam communionis, quam ejusdem fidei professionis unitate, Ecclesiæ Christi sit unus grex sub uno summo pastore. Hæc est Catholicæ veritatis doctrina, a qua deviare salva fide atque salute nemo potest. * [4024]Dositheus miseratione divina Patriarcha sanctæ Hierusalem et totius Palastinæ assero et confiteor, hanc esse fidem Ecclesiæ Orientalis. * [4025]Duos vero articulos alias propositos nondum tamen excussos, videlicet: an rationes, quibus sancta Catholica Ecclesia adducta fuit, ut communicaret laicos atque etiam non celebrantes sacerdotes, sub una tantum panis specie, ita sint retinendæ, ut nulla ratione calicis usus cuiquam sit permittendus; et: an, si honestis et Christianæ caritati consentaneis rationibus concedendus alicui vel nationi vel regno calicis usus videatur, sub aliquibus conditionibus concedendus sit, et quænam sint illæ, eadem * [4026]ERRORES DE ECCLESIA EJUSQUE JURIBUS. * [4027]ERRORES DE SOCIETATE CIVILI TUM IN SE, TUM IN SUIs AD ECCLESIAM RELATIONIBUS SPECTATA. * [4028]ERRORS CONCERNING THE CHURCH AND HER RIGHTS. * [4029]Eadem regula veritatis docet nos credere, post Patrem, etiam * [4030]Eadem sancta mater Ecclesia tenet et docet, Deum, rerum omnium principium et finem, naturali humanæ rationis lumine e rebus creatis certo cognosci posse; invisibilia enim ipsius, a creatura mundi, per ea quæ facta sunt, intellecta, conspiciuntur: attamen placuisse ejus sapientiæ et bonitati, alia, eaque supernaturali via se ipsum ac æterna voluntatis suæ decreta humano generi revelare, dicente Apostolo: Multifariam, multisque modis olim Deus loquens patribus in Prophetis: novissime, diebus istis locutus est nobis in Filio. * [4031]Eamdem sancti Ecclesiæ Patres rationum momentis tueri pro opportunitate studuerunt: romanique pontificis invicta animi constantia adversus oppugnatores indicare nunquam prætermiserunt. * [4032]Earum nonnullas indicare sufficiat. * [4033]Ecclesiæ potestas circa dispensationem sacramenti Eucharistiæ. * [4034]Ecclesiam a Domino nostro Jesu Christo plenam potestatem traditam esse. * [4035]Ecclesiam suam in definienda doctrina de fide vel moribus instructam esse voluit; ideoque ejusmodi Romani Pontificis definitiones ex sese, non autem ex consensu Ecclesiæ, irreformabiles esse. * [4036]Ecclesiam vero in suorum officiorum munere potestati civili velle esse subjectam, magna quidem injuria, magna temeritas est. Hoc facto perturbatur ordo, quia quæ naturalia sunt præponuntur iis quæ sunt supra naturam: tollitur aut certe magnopere minuitur frequentia bonorum, quibus, si nulla re impediretur, communem * [4037]Ecclesiastica potestas suam * [4038]Edita in Sessione Quarta Sacrosancti OEcumenici Concilii Vaticani. * [4039]Ejusmodi de regenda civitate sententias ipsa naturalis ratio convincit, a veritate dissidere plurimum.--Quidquid enim potestatis usquam est, a Deo tanquam maximo augustissimoque fonte proficisci, ipsa natura testatur. * [4040]Ejusmodi est, quam summatim attigimus, civilis hominum societatis christiana temperatio, et hæc non temere neque ad libidinem ficta, sed ex maximis ducta verissimisque principiis, quæ ipsa naturali ratione confirmantur. * [4041]Eorum principiorum illud est maximum, omnes homines, quemadmodum genere naturaque similes intelliguntur, ita reapse esse in actione vitæ inter se pares: unumquemque ita esse sui juris, ut nullo modo sit alterius auctoritati obnoxius: cogitare de re qualibet quæ velit, agere quod lubeat, libere posse: imperandi aliis * [4042]Epilogus. * [4043]Episcopum aliamque civitatem transferri. * [4044]Ergo Salvator noster, discessurus ex hoc mundo ad Patrem, sacramentum hoc instituit, in quo divitias divini sui erga homines amoris velut effudit, memoriam faciens mirabilium suorum; et in illius sumptione colere nos sui memoriam præcepit, suamque annunciare mortem, donec ipse ad judicandum mundum veniat. Sumi autem voluit sacramentum hoc, tamquam spiritualem animarum cibum, quo alantur, et confortentur viventes vita illius, qui dixit: Qui manducat me, et ipse vivet propter me: et tamquam antidotum, quo liberemur a culpis quotidianis, et a peccatis mortalibus præservemur. Pignus præterea id esse voluit futuræ nostræ gloriæ, et perpetuæ felicitatis, adeoque symbolum unius illius corporis, cujus ipse caput existit, cuique nos, tamquam membra, arctissima fidei, spei et caritatis connexione adstrictos esse voluit, ut idipsum omnes diceremus, nec essent in nobis schismata. * [4045]Ergo quod inquiunt Ecclesiam recentiori civitatem invidere disciplinæ, et quæcumque horum temporum ingenium peperit, omnia promiscue repudiare, inanis est et jejuna calumnia. Insaniam quidem repudiat opinionum: improbat nefaria seditionum studia illumque nominatim habitum animorum, * [4046]Et cum sancta sancta administrari conveniat, sitque hoc omnium sanctissimum sacrificium, Ecclesia Catholica, ut digne reverenterque offerretur ac perciperetur, sacrum canonem multis ante sæculis instituit, ita ab omni errore purum, ut nihil in eo contineatur, quod non maxime sanctitatem ac pietatem quamdam redoleat, mentesque oferentium in Deum erigat. * [4047]Et in * [4048]Et quamvis in honorem et memoriam sanctorum nonnullus interdum missas Ecclesia celebrare consueverit, non tamen illis sacrificium offerri docet, sed Deo soli, qui illos coronavit; unde nec sacerdos dicere solet: Offero tibi sacrificium, Petre vel Paule; sed, Deo de illorum victoriis gratias agens, eorum patrocinia implorat, ut ipsi pro nobis intercedere dignentur in coelis, quorum memoriam facimus in terris. * [4049]Et quoniam divino Apostolici primatus jure Romanus Pontifex universæ Ecclesiæ præest, * [4050]Et quoniam in divino hoc sacrificio, quod in missa peragitur, idem ille Christus continetur et incruente immolatur, qui in ara crucis semel se ipsum cruente obtulit, docet sancta synodus, sacrificium istud vere propitiatorium esse, per ipsumque fieri, ut, si cum vero corde et recta fide, cum metu et reverentia, contriti ac poenitentes ad Deum accedamus, misericordiam consequamur et gratiam inveniamus in auxilio opportuno. Hujus quippe oblatione placatus Dominus gratiam et donum poenitentiæ concedens, crimina et peccata etiam ingentia dimittit. Una enim eademque est hostia, idem nunc offerens sacerdotum ministerio, qui se ipsum tunc in cruce obtulit, sola offerendi ratione diversa. Cujus quidem oblationis cruentæ, inquam, fructus per hanc incruentam uberrime percipiuntur, tantum abest, ut illi per hanc quovis modo derogetur. Quare non solum pro fidelium vivorum peccatis, poenis, satisfactionibus et aliis necessitatibus, sed pro defunctis * [4051]Et semper hæc fides in Ecclesia Dei fuit, statim post consecrationem verum Domini nostri corpus verumque ejus sanguinem sub panis et vini specie una cum ipsius anima et divinitate existere; sed corpus quidem sub specie panis et sanguinem sub vini specie ex vi verborum; ipsum autem corpus sub specie vini, et sanguinem sub specie panis, animamque sub utraque, vi naturalis illius connexionis et concomitantiæ, qua partes Christi Domini, qui jam ex mortuis resurrexit non amplius * [4052]Etsi missa magnam contineat populi fidelis eruditionem; non tamen expedire visum est patribus, ut vulgari passim lingua celebraretur. Quamobrem, retento ubique cujusque Ecclesiæ antiquo et a sancta Romana Ecclesia, omnium ecclesiarum matre et magistra, probato ritu, ne oves Christi esuriant, neve parvuli panem petant et non sit qui frangat eis, mandat sancta synodus pastoribus et singulis curam animarum gerentibus, ut frequenter inter missarum celebrationem vel per se vel per alios ex iis, quæ in missa leguntur, aliquid exponant; atque inter cetera sanctissimi hujus sacrificii mysterium aliquod declarent, diebus præsertim dominicis et festis. * [4053]Ex iis autem pontificum præscriptis illa omnino intelligi necesse est, ortum publicæ potestatis a Deo ipso, non a multitudine repeti oportere: seditionum licentiam cum ratione pugnare: officia * [4054]Ex institutione sacramenti poenitentiæ jam explicata universa Ecclesia semper intellexit, institutam etiam esse a Domino integram peccatorum confessionem, et omnibus post baptismum lapsis jure divino necessariam existere, quia Dominus noster Iesus Christus, e terris ascensurus ad coelos, sacerdotes sui ipsius vicarios reliquit, tamquam præsides et judices, ad quos omnia mortalia crimina deferantur, in quæ Christi fideles ceciderint, quo, pro potestate clavium, remissionis aut retentionis peccatorum sententiam pronuncient. Constat enim, sacerdotes judicium hoc incognita causa exercere non potuisse, nec æquitatem quidem illos in pænis injungendis servare potuisse, si in genere tumtaxat, et non potius in specie, ac sigillatim sua ipsi peccata declarassent. Ex his colligitur, oportere a poenitentibus omnia peccata mortalia, quorum post diligentem sui discussionem conscientiam habent, in confessione recenseri, etiam si occultissima illa sint et tantum adversus duo ultima decalogi præcepta commissa, quæ nonnunquam animum * [4055]Fabricatorem cæli et terræ * [4056]Fuit aliquando tempus, cum evangelica philosophia gubernaret civitates: quo tempore Christianæ sapientiæ vis illa et divina virtus in leges, instituta, mores populorum, in omnes reipublicæ ordines rationesque penetraverat: cum religio per Jesum Christum instituta in eo, quo æquum erat, dignitatis gradu firmiter collocata, gratia principum legitimaque magistratuum tutela ubique floreret: cum sacerdotium atque imperium concordia et amica officiorum vicissitudo auspicato conjungeret. Eoque modo composita civitas fructus tulit omni opinione majores, quorum viget memoria et vigebit innumerabilibus rerum * [4057]Gratiam vero, quæ naturalem illum amorem perficeret et indissolubilem * [4058]Hæc est fides catholicæ: quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit. * [4059]Hæc porro supernaturalis revelatio, secundum universalis Ecclesiæ fidem, a sancta Tridentina Synodo declaratam, continetur in libris scriptis et sine scripto traditionibus, quæ ipsius Christi ore ab Apostolis acceptæ, aut ab ipsis Apostolis Spiritu Sancto dictante quasi per manus traditæ, ad nos usque pervenerunt. Qui quidem veteris et Novi Testamenti libri integri cum omnibus suis partibus, prout in ejusdem Concilii decreto recensentur, et in veteri vulgata latina editione habentur, pro sacris et canonicis suscipiendi sunt. Eos vero Ecclesia pro sacris et canonicis habet, non ideo, quod sola humana industria concinnati, sua deinde * [4060]Hæc quidem sunt, quæ de constituendis temperandisque civitatibus * [4061]Hæc quidem, Venerabiles Fratres, habuimus, quæ universis Catholici orbis gentibus traderemus de civitatum constitutione Christiana, officiisque civium singulorum. * [4062]Hæc sacrosancta, oecumenica, et generalis tridentina synodus, in Spiritu sancto legitime congregata, in ea præsidentibus eisdem tribus apostolicæ sedis legatis, magnitudinem rerum tractandarum considerans, præsertim earum, quæ duobus illis capitibus, de extirpandis hæresibus, et moribus reformandis, continentur, quorum causa præcipue est congregata; agnoscens autem cum apostolo, non esse sibi colluctationem adversus carnem et sanguimem, sed adversus spirituales neguitias in coelestibus, cum eodem omnes et singulos in primis * [4063]Hæc societas, quamvis ex hominibus constet non secus ac civilis communitas, tamen propter finem sibi constitutum, atque instrumenta quibus ad finem contendii, supernaturalis est et spiritualis; atque idcirco distinguitur ac differt a societate civili: et, quod plurimum interest, societas est genere et jure perfecta, cum adjumenta ad incolumitatem actionemque suam necessaria, voluntate beneficioque conditoris sui, omnia in se et per se ipsa possideat. Sicut * [4064]Hæc sunt, quæ de poenitentiæ et extremæ unctionis sacramentis sancta hæc oecumenica synodus profitetur et docet atque omnibus Christi fidelibus credenda et tenenda proponit. Sequentes autem canones inviolabiliter servandos esse tradit, et asserentes contrarium perpetuo damnat et anathematizat. * [4065]Hæc ut fidelius observentur, statuit sancta synodus, nemini licere ullo in loco vel ecclesia, etiam quomodolibet exempta, ullam insolitam ponere vel ponendam curare imaginem, nisi ab episcopo approbata fuerit; nulla etiam admittenda esse nova miracula, nec novas reliquias recipiendas, nisi eodem recognoscente et approbante episcopo, qui, simul atque de iis aliquid compertum habuerit, adhibitis in consilium theologis et aliis piis viris, ea faciat, quæ veritati et pietati consentanea judicaverit. * [4066]Hac igitur ratione justificatis hominibus, sive acceptam gratiam perpetuo conservaverint, sive amissam recuperaverint, proponenda sunt apostoli verba: Abundate in omni opere bono, scientes, quod labor vester non est inanis in Domino; non enim injustus est Deus, ut obliviscatur operis vestri et dilectionis, quam ostendistis in nomine ipsius; et: Nolite amittere confidentiam vestram, quæ magnam habet remunerationem. Atque ideo bene operantibus usque in finem, et in Deo sperantibus proponenda est vita æterna, et tanquam gratia filiis Dei per Christum Iesum misericorditer promissa, et tanquam merces ex ipsius Dei promissione bonis ipsorum operibus et mentis fideliter reddenda. Hæc est enim illa corona justitiæ, quam post suum certamen et cursum repositam sibi esse aiebat apostolus, a justo * [4067]Hac porro impietate circumquaque grassante, infeliciter contigit, ut plures etiam e Catholicæ Ecclesiæ filiis a via veræ pietatis aberrarent, in iisque, diminutis paullatim veritatibus, sensus Catholicus attenuaretur. Variis enim ac peregrinis doctrinis abducti, naturam et gratiam, scientiam humanam et fidem divinam perperam commiscentes, genuinum sensum dogmatum, quem tenet ac docet sancta mater Ecclesia, depravare, integritatemque et sinceritatem fidei in periculum adducere comperiuntur. * [4068]Hac ratione constitutam civitatem, perspicuum est, omnino debere plurimis maximisque officiis, quæ ipsam jungunt Deo, religione publica satisfacere.--Natura et ratio, quæ jubet singulos sancte religioseque Deum colere, quod in ejus potestate sumus, et quod ab eo profecti ad eumdem reverti debemus, eadem lege adstringit civilem communitatem. Homines enim communi societate conjuncti nihilo sunt minus in Dei potestate, quam singuli; neque minorem quam singuli gratiam Deo societas debet, quo auctore coaluit, cujus nutu conservatur, cujus beneficio innumerabilem bonorum, quibus affluit, copiam accepit. Quapropter sicut nemini licet sua adversus Deum officia negligere, officiumque est maximum amplecti et animo et moribus religionem, nec quam quisque maluerit, sed quam Deus jusserit, quamque certis minimeque dubitandis indiciis unam ex omnibus veram esse constiterit: eodem modo civitates non possunt, citra scelus, gerere se tanquam si Deus omnino non esset, aut curam religionis velut alienam nihilque profuturam abjicere, * [4069]Hac via duas res præclarissimas Catholici consecuturi sunt: alteram, ut adjutores sese impertiant Ecclesiæ in conservanda propagandaque sapientia Christiana: alteram ut beneficio maximo afficiant societatem civilem, cujus malarum doctrinarum cupiditatumque caussa, magnopere periclitatur salus. * [4070]Hanc dispositionem, seu præparationem justificatio ipsa consequitur, quæ non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiæ et donorum, unde homo ex injusto fit justus, et ex inimico amicus, ut sit heres secundum spem vitæ, æternæ. * [4071]Hanc regulam ab initio Evangelii decucurrisse, etiam ante priores quosque hæreticos, ne dum ante Praxean hesternum, probabit tam ipsa posteritas omnium hæreticorum, quam ipsa novellitas Praxeæ hesterni. * [4072]Harum rerum adipiscendarum ratio constitui uno certoque modo haud commode potest cum debeat singulis locis temporibusque, quæ * [4073]Haud aliter actum in primis Ecclesiæ ætatibus. Mores enim et studia ethnicorum quam longissime a studiis abhorrebant moribusque evangelicis: Christianos tamen cernere erat in media superstitione incorruptos semperque suî similes animose, quacumque daretur aditus, inferre sese. Fideles in exemplum principibus, obedientesque, quoad fas esset, imperio legum, fundebant mirificum splendorem sanctitatis usquequaque, prodesse studebant fratribus, vocare ceteros ad sapientiam Christi, cedere tamen loco atque emori fortiter parati, si honores, si magistratus, si imperia retinere, incolumi virtute nequivissent. * [4074]Hic solus verus Deus bonitate sua et omnipotenti virtute non ad augendam suam beatitudinem, nec ad acquirendam, sed ad manifestandam perfectionem suam per bona, quæ creaturis impertitur, liberrimo consilio simul ab initio temporis utramque de nihilo condidit creaturam, spiritualem et corporalem, angelicam videlicet et mundanam, ac deinde humanam quasi communem ex spiritu et corpore constitutam. * [4075]Hinc profecto illa nascuntur; exlex uniuscujusque conscientiæ judicium; liberrimæ de Deo colendo, de non colendo, sententiæ infinita tum cogitandi, tum cogitata publicandi licentia. * [4076]His autem positis, quæ maxime probantur hoc tempore, fundamentis reipublicæ, facile apparet, quem in locum quamque iniquum compellatur Ecclesia. Nam ubi cum ejusmodi doctrinis actio rerum consentiat, nomini Catholico par cum societatibus ab eo alienis vel etiam inferior locus in civitate tribuitur: legum ecclesiasticarum nulla habetur ratio: Ecclesia, quæ jussu mandatoque Jesu Christi docere omnes gentes debet, publicam populi institutionem jubetur nihil attingere. * [4077]Hoc autem vinculo duos tantummodo copulari et conjungi, Christus Dominus apertius docuit, cum postrema illa verba tamquam a Deo prolata referens dixit: Itaque jam non sunt duo, sed una caro; statimque ejusdem nexus firmitatem ab Adamo tanto ante pronuntiatam his verbis confirmavit: Quod ergo Deus conjunxit, homo non separet. * [4078]Hoc igitur veritatis et fidei numquam deficientis charisma Petro ejusque in hac Cathedra successoribus divinitus collatum est, ut excelso suo munere in omnium salutem fungerentur, ut universus Christi grex per eos ab erroris venenosa esca aversus, coelestis doctrinæ pabulo nutriretur, * [4079]Hoc quoque perpetuus Ecclesiæ Catholicæ consensus tenuit et tenet, duplicem esse ordinem cognitionis, non solum principio, sed objecto etiam distinctum: principio quidem, quia in altero naturali ratione, in altero fide divina cognoscimus; objecto autem, quia præter ea, ad quæ naturalis ratio pertingere potest, credenda nobis proponuntur mysteria in Deo abscondita, quæ, nisi revelata divinitus, innotescere non possunt. Quocirca Apostolus, qui a gentibus Deum per ea, quæ facta sunt, cognitum esse testatur, disserens tamen de gratia et veritate, quæ per Jesum Christum facta est, pronunciat: Loquimur Dei sapientiam in mysterio, quæ abscondita est, quam prædestinavit Deus ante sæcula in gloriam nostram, quam nemo principum hujus sæculi cognovit: nobis autem revelavit Deus per Spiritum suum: Spiritus enim omnia scrutatur, etiam profunda Dei. Et ipse Unigenitus confitetur Patri, quia abscondit hæc a sapientibus et prudentibus, et revelavit ea parvulis. * [4080]Huic divinæ revelationi tribuendum quidem est, ut ea, quæ in rebus divinis humanæ rationi per se impervia non sunt, in præsenti quoque generis humani conditione ab omnibus expedite, firma certitudine et nullo admixto errore cognosci possint. * [4081]Huic pastorali muneri ut satisfacerent, Prædecessores Nostri indefessam semper operam dederunt, ut salutaris Christi doctrina apud omnes terræ populos propagaretur, parique cura vigilarunt, ut, ubi recepta esset, sincera et pura conservaretur. Quocirca totius orbis Antistites, nunc singuli, nunc in Synodis congregati, longam ecclesiarum, consuetudinem et antiguæ regulæ formam sequentes, ea præsertim pericula, quæ in negotiis fidei emergebant, ad hanc Sedem Apostolicam retulerunt, ut ibi potissimum resarcirentur damna fidei, ubi fides non potest sentire defectum. Romani autem Pontificis, prout temporum et rerum conditio suadebat, nunc convocatis oecumenicis Conciliis aut explorata Ecclesiæ per orbem disperæ sententia, nunc per Synodos particulares, nunc aliis, quæ divina suppeditabat providentia, adhibitis auxiliis, ea tenenda definiverunt, * [4082]Hujus justificationis causæ sunt, finalis quidem: gloria Dei et Christi, ac vita æterna; efficiens vero; misericors Deus, qui gratuito abluit, et sanctificat signans, et ungens Spiritu promissionis Sancto, qui est pignus * [4083]Id vero cum patienter ferre Ecclesia non possit, neque enim potest officia deserere sanctissima et maxima, omninoque postulet, ut obligata sibi fides integre religioseque salvatur, sæpe sacram inter ac civilem potestatem dimicationes nascuntur, quarum ille ferme est exitus, alteram, ut quæ minus est opibus humanis valida, alteri ut valiodori succumbere. * [4084]Igitur, sicut Jesus Christies in terras venit * [4085]Illud etiam publicæ salutis interest, ad rerum urbanarum administrationem conferre sapienter operam: in eaque studere maxime et efficere, ut adolescentibus ad religionem, ad probos mores informandis ea ratione, qua æquum est Christianis, publice consultum sit: quibus ex rebus magnopere pendet singularum salus civitatum. * [4086]Illud vero diligenter doceant episcopi, per historias mysteriorum nostræ redemptionis picturis vel aliis similitudinibus expressas erudiri et confirmari populum in articulis fidei commemorandis et assidue recolendis; tum vero ex omnibus sacris imaginibus magnum fructum percipi, non solum quia admonetur populus beneficiorum et munerum, quæ a Christo sibi collata sunt, sed etiam quia Dei per sanctos miracula et salutaria exempla oculis fidelium subjiciuntur, ut pro iis Deo gratias agant, ad sanctorumque imitationem vitam moresque suos componant, excitenturque ad adorandum ac diligendum Deum et ad pietatem colendam. Si quis autem his decretis contraria docuerit * [4087]Imagines porro Christi, Deiparæ Virginis et aliorum sanctorum in templis præsertim habendas et retinendas, eisque debitum honorem et venerationem impertiendam; non quod credatur in esse aliqua in iis divinitas vel virtus, propter quam sint colendæ, vel quod ab eis sit aliquid petendum, vel quod fiducia in imaginibus sit figenda veluti olim fiebat a gentibus, quæ in idolis spem suam * [4088]Immortale Dei miserentis opus, quod est Ecclesia, quamquam per se et natura sua salutem spectat animarum adipiscendamque in cælis felicitatem, tamen in ipso etiam rerum mortalium genere tot ac tantas ultro parit utilitates, ut plures majoresve non posset, si in primis et maxime esset ad tuendam hujus vitæ, quæ in terris agitur, prosperitatem institutum. * [4089]Imperium autem populare, quod nullo ad Deum respectu, in multitudine inesse naturâ dicitur, si præclare ad suppeditandum valet blandimenta et flammas multarum cupiditatum, nulla quidem nititur ratione probabili, neque satis habere virium potest ad securitatem publicam quietamque ordinis constantiam. Revera his doctrinis res inclinavere usque eo, ut hæc a pluribus tamquam lex in civili prudentia sanciatur, seditiones posse jure conflari. Valet enim opinio, nihilo principes pluris esse, quam delectos quosdam qui voluntatem popularem exequantur: ex quo fit, quod necesse est ut omnia sint pariter cum populi arbitrio mutabilia, et timor aliquis turbarum semper impendeat. * [4090]In genere rerum politico et civili, leges spectant commune bonum, neque voluntati judicioque fallaci multitudinis, sed veritate justitiaque diriguntur: auctoritas principum sanctitudinem quamdam induit humana majorem, contineturque ne declinet a justitia, neu modum in imperando transiliat: obedientia civium habet honestatem dignitatemque comitem, quia non est hominis ad hominem servitus, sed obtemperatio voluntati Dei, regnum per homines exercentis. Quo cognito as persuaso, omnino ad justitiam, pertinere illa intelliguntur, vereri majestatem principum, subesse constanter et fideliter protestati publicæ, nihil seditiose facere, * [4091]In has autem sanctas et salutares observationes si qui abusus irrepserint, eos prorsus aboleri sancta synodus vehementer cupit; ita ut nullæ falsi dogmatis imagines et rudibus periculosi erroris occasionem præbentes, statuantur. Quod si aliquando historias et narrationes sacræ scripturæ, cum id indoctæ plebi expediet, exprimi et figurari contigerit, doceatur populus, non propterea divinitatem figurari, quasi corporeis oculis conspici vel coloribus, aut figuris exprimi possit. * [4092]In negotiis autem mixti juris, maxime esse secundum naturam itemque secundum Dei consilia non secessionem alterius potestatis ab altera, multoque minus contentionem, sed plane concordiam, eamque cum caussis proximis cengruentem, quæ caussæ utramque societatem genuerunt. * [4093]In nomine sanctæ et individuæ Trinitatis, Patris, et Filii, et Spiritus sancti. * [4094]In sacramentali autem sumptione semper in Ecclesia Dei mos fuit, ut laici a sacerdotibus communionem acciperent; sacerdotes autem celebrantes seipsos communicarent, qui mos, * [4095]In unicum Deum Omnipotentem, * [4096]In unum Deum * [4097]Incidunt autem quandoque tempora, cum alius quoque concordiæ modus ad tranquillam libertatem valet, nimirum si qui principes rerum publicarum et Pontifex Romanus de re aliqua separata in idem placitum concenserint. Quibus Ecclesia temporibus maternæ pietatis eximia documenta præbet, cum facilitatis indulgentiæque tantum adhibere soleat, quantum maxima potest. * [4098]Insinuatur descriptio justifactionis impii, et modus ejus in statu gratiæ. * [4099]Instituta est autem sacra unctio infirmorum tamquam vere et proprie sacramentum novi testamenti, a Christo Domino nos tro apud Marcum quidem insinuatum, per Iacobum autem apostolum ac Domini fratrem, fidelibus commendatum ac promulgatum. Infirmatur, inquit, quis in vobis? inducat presbyteros Ecclesiæ, et orent super eum, ungentes eum oleo in nomine Domini; et oratio fidei salvabit infirmum; et alleviabit eum Dominus; et si in peccatis sit, dimittentur ei. Quibus verbis, ut ex apostolica traditione per manus accepta Ecclesia didicit, docet materiam, formam, proprium ministrum, et effectum hujus salutaris sacramenti. Intellexit enim Ecclesia, materiam esse oleum ab episcopo benedictum; nam unctio aptissime Spiritus Sancti gratiam, qua invisibiliter anima ægrotantis inungitur, repræsentat; formam deinde esse illa verba: Per istam unctionem, etc. * [4100]Insuper declarat, quamvis Redemptor noster, ut antea dictum est, in suprema illa cæna hoc sacramentum in duabus speciebus instituerit et apostolis tradiderit, tamen fatendum esse, etiam sub altera tantum specie totum atque integrum Christum verumque sacramentum sumi; ac propterea, quod ad fructum attinet nulla gratia necessaria ad salutem eos defraudari, qui unam speciam solam accipiunt. * [4101]Insuper eadem sacrosancta synodus considerans, non parum utilitatis accedere posse ecclesiæ Dei, si ex omnibus Latinis editionibus, quæ circumferuntur, sacrorum librorum, quænam pro authentica habenda sit, innotescat; statuit et declarat, ut hæc ipsa vetus et vulgata editio, quæ longo tot sæculorum usu in ipsa ecclesia probata est, in publicis lectionibus, disputationibus, prædicationibus et expositionibus pro authentica habeatur; et ut nemo illam rejicere quovis prætextu audeat vel præsumat. * [4102]Ipso autem Apostolico primatu, quem Romanus Pontifex, tamquam Petri principis Apostolorum successor, in universam Ecclesiam obtinet, supremam quoque magisterii potestatem comprehendi, hæc Sancta Sedes semper tenuit, perpetuus Ecclesiæ usus comprobat, ipsaque oecumenica Concilia, ea imprimis, in quibus Oriens cum Occidente in fidei caritatisque unionem conveniebat, declaraverunt. Patres enim Concilii Constantinopolitani quarti, majorum vestigiis inhærentes, hanc solemnem ediderunt professionem: Prima salus est, rectæ fidei regulam custodire. Et quia non potest Domini nostri Jesu Christi prætermitti sententia dicentis: Tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, hæc, quæ dicta sunt, rerum probantur effectibus, quia in Sede Apostolica immaculata est semper Catholica reservata religio, et sancta celebrata * [4103]Is enim constat cum ex ipsis Domini verbis, tum ex apostolorum, traditionibus ac sanctorum quoque pontificum piis institutionibus. * [4104]Ita Ecclesiam, in hoc rerum publicarum statu, qui nunc a plerisque adamatur, mos et voluntas est, aut prorsus de medio pellere, aut vinctam adstrictamque imperio tenere. Quæ publice aguntur, eo consilio magnam partem aguntur. Leges, administratio civitatum, expers religionis adolescentium institutio, spoliatio excidiumque ordinum religiosorum, eversio principatus civilis pontificum Romanorum, huc spectant omnia, incidere nervos institutorum Christianorum, Ecclesiæque Catholicæ et libertatem in angustum deducere, et jura cætera comminuere. * [4105]Ita neque propria nostra justitia, tanquam ex nobis propria statuitur, neque ignoratur aut repudiatur justitia Dei; quæ enim justitia nostra dicitur, quia per eam nobis inhærentem justificamur, illa eadem * [4106]Itaque Nos traditioni a fidei Christianæ exordio perceptæ fideliter inhærendo, ad Dei Salvatoris nostri gloriam, religionis Catholicæ exaltationem et Christianorum populorum salutem, sacro approbante Concilio, docemus et divinitus revelatum dogma esse definimus: Romanum Pontificem, cum ex Cathedra loquitur, id est, cum omnium Christianorum pastoris et doctoris munere fungens pro suprema sua Apostolica auctoritate doctrinam de fide vel moribus ab universa Ecclesia tenendam definit, per assistentiam divinam, ipsi in beato Petro promissam, ea infallibilitate pollere, qua divinus Redemptor * [4107]Itaque dux hominibus esse ad cælestia, non civitas, sed Ecclesia debet: eidemque hoc est munus assignatum a Deo, ut de iis, quæ religionem attingunt, videat ipsa et statuat: ut doceat omnes gentes: ut christiani nominis fines, quoad potest, late proferat; brevi ut rem * [4108]Itaque in tam difficili rerum cursu Catholici homines, si nos, ut oportet, audierint, facile videbunt * [4109]Itaque inter utramque potestatem quædam intercedat necesse est ordinata colligatio: quæ quidem conjunctioni non immerito comparatur, per quam anima et corpus in homine copulantur. Qualis autem et quanta ea sit, aliter judicari non potest, nisi respiciendo, uti diximus, ad utriusque naturam, habendaque ratione excellentiæ et nobilitatis caussarum; cum alteri proxime maximeque propositum sit rerum mortalium curare commoda, alteri cælestia ac sempiterna bona comparare.--Quidquid igitur est in rebus humanis quoquo modo sacrum, quidquid ad salutem animorum cultumve Dei pertinet, sive tale illud sit natura * [4110]Itaque sancta ipsa synodus, a Spiritu Sancto, qui spiritus est sapientiæ et intellectus, spiritus consilii et pietatis, edocta, atque ipsius Ecclesiæ judicium * [4111]Itaque supremi pastoralis Nostri officii debitum exeguentes, omnes Christi fideles, maxime vero eos, qui præsunt vel docendi munere funguntur, per viscera Jesu Christi obtestamur, necnon ejusdem Dei et Salvatoris nostri auctoritate jubemus, ut ad hos errores a Sancta Ecclesia arcendos et eliminandos, atque purissimæ fidei lucem pandendam studium et operam conferant. * [4112]Itaque veram et Christianam justitiam accipientes, eam ceu primam stolam pro illa, quam Adam sua inobedienta sibi et nobis perdidit, * [4113]Item Catholicorum hominum operam ex hoc tanquam angustiore campo longius excurrere, ipsamque summam rempublicam complecti, * [4114]Jam vero, quod attinet ad præscriptionem eorum, qui et suscipere et ministrare hoc sacramentum debent, haud obscure fuit illud etiam in verbis prædictis traditum. Nam et ostenditur illic, proprios hujus sacramenti * [4115]Jamvero his temporibus consentaneum est, hæc majorum exempla renovari.--Catholicos quidem, quotquot digni sunt eo nomine, primum omnium necesse est amantissimos Ecclesiæ filios et esse et videri velle: quæ res nequeant cum hac laude consistere, eas sine cunctatione respuere: institutis populorum, quantum honeste fieri potest, ad veritatis justitiæque patrocinium uti: elaborare, ut constitutum naturæ Deique lege modum libertas agendi ne transiliat: dare operam ut ad eam, quam diximus, Christianam similitudinem et formam omnis respublica traducatur. * [4116]Laicos et clericos non conficientes non adstringi jure divino ad communionem sub utraque specie. * [4117]Licet autem fidei assensus nequaquam sit motus animi cæcus nemo tamen evangelicæ prædicationi consentire potest, sicut oportet ad salutem consequendam, absque illuminatione et inspiratione Spiritus Sancti, qui dat omnibus suavitatem in consentiendo et credendo veritati. Quare fides ipsa in se, etiamsi per caritatem non operetur, donum Dei est, et actus ejus est opus ad salutem pertinens, quo homo liberam præstat ipsi Deo obedientiam, gratiæ ejus, cui resistere posset, consentiendo et cooperando. * [4118]Mandat sancta synodus omnibus episcopis et ceteris docendi * [4119]Matrimonii perpetuum indissolubilemque nexum primus humani generis parens divini Spiritus instinctu pronuntiavit, cum dixit: Hoc nunc os ex ossibus meis et caro de carne mea; quamobrem relinquet homo patrem suum et matrem et adhærebit uxori suæ, et erunt duo in carne una. * [4120]Missa vulgari lingua non celebretur. Ejus mysteria populo explicentur. * [4121]Modus præparationis. * [4122]Monet deinde sancta synodus, præceptum esse ab Ecclesia sacerdotibus, ut aquam vino in calice offerendo miscerent, tum quod Christum Dominum ita fecisse credatur, tum etiam quia e latere ejus aqua simul cum sanguine exierit, quod sacramentum hac mixtione recolitur, et, * [4123]Nemo autem, quantumvis justificatus, liberum se esse ab observatione mandatorum putare debet; nemo temeraria illa et a patribus sub anathemate prohibita voce uti, Dei præcepta homini justificato ad observandum esse impossibilia. Nam Deus impossibilia non jubet, sed jubendo monet et facere quod possis, et petere quod non possis, et adjuvat, ut possis. Cujus mandata gravia non sunt, cujus jugum suave est et onus leve. Qui enim sunt filii Dei, Christum diligunt; qui autem diligunt eum, ut ipsemet testatur, servant sermones ejus, quod utique cum divino auxilio præstare possunt. Licet enim in hac mortali vita quantumvis sancti et justi in levia saltem et quotidiana, quæ etiam venialia dicuntur, peccata quandoque cadant, non propterea desinunt esse justi; nam justorum illa vox est et humilis et verax: Dimitte * [4124]Nemo enim ignorat, hæreses, quas Tridentini Patres proscripserunt, dum, rejecto divino Ecclesiæ magisterio, res ad religionem spectantes privati cujusvis judicio permitterentur, in sectas paullatim dissolutas esse multiplices, quibus inter se dissentientibus et concertantibus, omnis tandem in Christum fides apud non paucos labefactata est. Itaque ipsa Sacra Biblia, quæ antea Christianæ doctrinæ unicus fons et judex asserebantur, jam non pro divinis haberi, imo mythicis commentis accenseri coeperunt. * [4125]Nemo quoque, quamdiu in hoc mortalitate vivitur, de arcano divinæ prædestinationis mysterio usque adeo præsumere debet, ut certo statuat, se omnino esse in numero prædestinatorum, quasi verum esset, quod justificatus aut amplius peccare non possit, aut, si peccaverit, certam sibi resipiscentiam promittere debeat. Nam, nisi ex speciali revelatione, sciri non potest, quos Deus sibi elegerit. * [4126]Neque enim fidei doctrina, quam Deus revelavit, velut philosophicum inventum proposita est humanis ingeniis perficienda, sed tanquam divinum depositum Christi Sponsæ tradita, fideliter custodienda et infallibiliter declaranda. Hinc sacrorum quoque dogmatum is sensus perpetuo est retinendus, quem semel declaravit sancta mater Ecclesia, nec unquam ab eo sensu, * [4127]Neque solum fides et ratio inter se dissidere nunquam possunt, sed opem quoque sibi mutuam ferunt, cum recta ratio fidei fundamenta demonstret, ejusque lumine illustrata rerum divinarum scientiam excolat; fides vero rationem ab erroribus * [4128]Non absimili modo Pius IX., ut sese opportunitas dedit, ex opinionibus falsis, quæ maxime valere coepissent, plures notavit, easdemque postea in unum cogi jussit, ut scilicet in tanta errorum colluvione haberent Catholici homines, quod sine offensione sequerentur. * [4129]Non est magni negotii statuere, qualem sit speciem formamque habitura civitas, gubernante christiana philosophia rempublicam.--Insitum homini natura est, ut in civili societate vivat: is enim necessarium * [4130]Non hac tamen de causa revelatio absolute necessaria dicenda est, sed quia Deus ex infinita bonitate sua ordinavit hominem ad finem supernaturalem, ad participanda scilicet bona divina, quæ humanæ mentis intelligentiam omnino superant; siquidem oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus iis, qui diligunt illum. * [4131]Nos itaque, inhærentes prædecessorum nostrorum vestigiis, pro supremo nostro Apostolico munere veritatem Catholicam docere ac tueri perversasque doctrinas reprobare nunquam intermissimus. Nunc autem, sedentibus nobiscum et judicantibus universi orbis Episcopis, in hanc oecumenicam Synodum auctoritate nostra in Spiritu Sancto congregatis, innixi Dei verbo scripto et tradito, prout ab Ecclesia Catholica sancte custoditum et genuine expositum accepimus, ex hoc Petri Cathedra, in conspectu omnium, salutarem Christi doctrinam profiteri et declarare constituimus, adversis erroribus potestate nobis a Deo tradita proscriptis atque damnatis. * [4132]Nullus itaque dubitandi locus relinquitur, quin omnes Christi fideles pro more in Catholica Ecclesia semper recepto latriæ cultum, qui vero Deo debetur, huic sanctissimo sacramento in veneratione exhibeant: neque enim ideo minus est adorandum, quod fuerit a Christo Domino, ut sumatur, institutum: nam illum eumdem Deum præsentem in eo adesse credimus, quem Pater æternus introducens in orbem terrarum dicit: Et adorent eum omnes angeli Dei; quem magi procidentes adoraverunt; quem denique in Galilæa ab apostolis adoratum fuisse, scriptura testatur. * [4133]Omninoque istud præceptum teneant qui cogitationes suas solent mandare litteris, maximeque ephemeridum * [4134]Omnis porro superstitio in sanctorum invocatione, reliquiarum veneratione et imaginum sacro usu tollatur, omnis turpis quæstus eliminetur, omnis denique lascivia vitetur; ita ut procaci venustate imagines non pingantur nec ornentur, et sanctorum celebratione ac reliquiarum visitatione homines ad commessationes atque ebrietates non abutantur, quasi festi dies in honorem sanctorum per luxum ac lasciviam agantur. * [4135]Optaret quidem sacrosancta synodus, ut in singulis missis * [4136]Ordinem vere esse sacramentum. * [4137]Orthodoxæ Confessionis * [4138]Orthodoxa Confessio Fidei Catholicæ et Apostolicæ Ecclesiæ Orientalis. * [4139]PARS PRIMA, * [4140]PIUS EPISCOPUS, SERVUS SERVORUM DEI, SACRO APPROBANTE CONCILIO, AD PERPETUAM REI MEMORIAM. * [4141]Pariter non licere aliam officii formam privatim sequi, aliam publice, ita scilicet ut Ecclesiæ auctoritas in vita privata observetur, in publica respuatur. Hoc enim esset honesta et turpia conjungere, hominemque secum facere digladiantem, cum contra debeat sibi semper constare, neque ulla in re ullove in genere vitæ a virtute Christiana deficere. * [4142]Parvulos non obligari ad communionem sacramentalem. * [4143]Pastor æternus et Episcopus animarum nostrarum, ut salutiferum Redemptionis opus perenne redderet, sanctam ædificare Ecclesiam decrevit, in qua veluti in domo Dei viventis fideles omnes unius fidei et caritatis vinculo continerentur. Quapropter, priusquam clarificaretur, rogavit Patrem non pro Apostolis tantum, sed et pro eis, qui credituri erant per verbum eorum in ipsum, ut omnes unum * [4144]Per * [4145]Perniciosa sententia de rationibus ecclesiæ a republica disparandis. * [4146]Petrum Apostolum non esse a Christo Domino constitutum Apostolorum omnium principem et totius Ecclesiæ militantis visibile caput; vel eundem honoris tantum, non autem veræ propri que jurisdictionis primatum ab eodem Domino nostro Jesu Christo directe et immediate accepisse: anathema sit. * [4147]Porro ex suprema illa Romani Pontificis potestate gubernandi universam Ecclesiam jus eidem esse consequitur, in hujus sui muneris exercitio libere communicandi cum pastoribus et gregibus totius Ecclesiæ, ut iidem ab ipso in via salutis doceri ac regi possint. Quare damnamus ac reprobamus illorum sententias, qui hanc supremi capitis cum pastoribus et gregibus communicationem licite impediri posse dicunt, aut eandem reddunt sæculari potestati obnoxiam, ita ut contendant, quæ ab Apostolica Sede vel ejus auctoritate ad regimen Ecclesiæ constituuntur, vim ac valorem non habere, nisi potestatis sæcularis placito confirmentur. * [4148]Porro fide divina et Catholica ea omnia credenda sunt, quæ in verbo Dei scripto vel tradito continentur, et ab Ecclesia * [4149]Post hanc catholicam de justificatione doctrinam, quam nisi quisque fideliter firmiterque receperit, justificari non poterit, placuit sanctæ synodo hos canones subjungere, ut omnes sciant, non solum quid tenere et sequi, sed etiam quid vitare et fugere debeant. * [4150]Postquam nunquam intermisimus, in humilitate et jejunio privatas nostras et publicas Ecclesiæ preces Deo Patri per Filium Ejus offerre, ut Spiritus Sancti virtute mentem nostram dirigere et confirmare dignaretur, implorato universæ coelestis curiæ præsidio, et advocato cum genitibus Paraclito Spiritu, eoque sic adspirante, ad honorem Sanctæ et Individuæ Trinitatis, ad decus et ornamentum Virginis Deiparæ, ad exaltationem Fidei Catholicæ et Christianæ Religionis augmentum, auctoritate Domini Nostri Jesu Christi, beatorum apostolorum Petri et Pauli ac nostra declaramus, pronunciamus et definimus * [4151]Postremo, tanta circa hæc digentia * [4152]Potest tamen aut in privatis domesticisque rebus, aut in publicis actio versari. Privatim quidem primum officium est, præceptis evangelicis diligentissime conformare vitam et mores, nec recusare si quid Christiana virtus exigat ad patiendum tolerandumque paulo difficilius. Debent præterea singuli Ecclesiam sic diligere, ut communem matrem: ejusque et jura salva velle: conarique ut ab iis in quos quisque aliquid auctoritate potest, pari pietate colatur atque ametur. * [4153]Prædestinationis temerariam præsumptionem cavendam esse. * [4154]Præterea declarat, hanc potestatem perpetuo in Ecclesia fuisse, ut in sacramentorum dispensatione, salva illorum substantia, ea statueret vel mutaret, quæ suscipientium utilitati seu ipsorum sacramentorum venerationi, pro rerum, temporum et locorum veritate, magis expedire judicaret. Id autem apostolus non obscure visus est innuisse, cum ait: * [4155]Præterea, ad coercenda petulantia ingenia, decernit, ut nemo, suæ prudentiæ innixus, in rebus fidei, et morum ad ædificationem doctrinæ christianæ pertinentium, sacram scripturam ad suos sensus contorquens, contra eum sensum, quem tenuit et tenet sancta mater ecclesia, cuius est judicare de vero sensu, et interpretatione scripturarum sanctarum, aut etiam contra unanimem consensum patrum ipsam scripturam sacram interpretari audeat, etiamsi hujusmodi interpretationes nullo unquam tempore in lucem edendæ forent. Qui contravenerint, per ordinarios declarentur, et poenis a jure statutis puniantur. * [4156]Primo, quod * [4157]Primum declarat sancta synodus, ad justificationis doctrinam probe et sincere intelligendam oportere, ut unusquisque agnoscat et fateatur, quod cum omnes homines in prævaricatione Adæ innocentiam perdidissent; facti immundi et ut apostolus inquit, natura filii iræ, quemadmodum in decreto de peccato originali exposuit, usque adeo servi erant peccati et sub potestate diaboli ac mortis, ut non modo gentes per vim naturæ, sed ne Iudæi quidem per ipsam etiam litteram legis Moysi, inde liberari aut surgere possent; tametsi in eis liberum arbitrium minime extinctum esset, viribus licet attenuatum et inclinatum. * [4158]Principio docet sancta synodus, et aperte ac simpliciter profitetur, in almo sanctæ Eucharistiæ sacramento, post panis, et vini consecrationem, Dominum nostrum Iesum Christum, verum Deum atque hominem, vere, realiter, ac substantialiter sub specie illarum rerum sensibilium contineri. Neque enim hæc inter se pugnant, ut ipse Salvator noster semper ad dexteram Patris in coelis assideat juxta modum existendi naturalem, et ut multis nihilominus aliis in locis sacramentaliter præsens sua substantia nobis adsit, ea existendi ratione, quam etsi verbis exprimere vix possumus, * [4159]Prooemium. * [4160]Prolegomenon canonum sequentium. * [4161]Prop. LV.--Ecclesia a statu, statusque ab Ecclesia sejungendus est. * [4162]Prop. LXXIX.-- ... Falsum est, civilem cujusque cultus libertatem, itemque plenam potestatem omnibus attributam quaslibet opioniones cogitationesque palam publiceque manifestandi, conducere ad populorum mores animosque facilius corrumpendos, ac indifferentismi pestem propagandam. * [4163]Prop. XIX.--Ecclesia non est vera perfectaque societas plane libera, nec pollet suis propriis et constantibus juribus sibi a divino suo fundatore collatis, sed civilis potestatis est definire quæ sint Ecclesiæ jura ac limites, intra quos eadem jura exercere queat. * [4164]Prop. XXXIX.--Reipublicæ status utpote omnium jurium origo et fons, jure quodam pollet nullis circumscripto limitibus. * [4165]Protestantismus non aliud est quam diversa veræ ejusdem Christianæ religionis forma, in qua æque ac in Ecclesia Catholica * [4166]QuÆstio I. * [4167]QuÆstio II. * [4168]QuÆstio III. * [4169]QuÆstio IV. * [4170]Quæstio C. * [4171]Quæstio CI. * [4172]Quæstio CII. * [4173]Quæstio CIII. * [4174]Quæstio CIV. * [4175]Quæstio CIX. * [4176]Quæstio CV. * [4177]Quæstio CVI. * [4178]Quæstio CVII. * [4179]Quæstio CVIII. * [4180]Quæstio CX. * [4181]Quæstio CXI. * [4182]Quæstio CXII. * [4183]Quæstio CXIII. * [4184]Quæstio CXIV. * [4185]Quæstio CXIX. * [4186]Quæstio CXV. * [4187]Quæstio CXVI. * [4188]Quæstio CXVII. * [4189]Quæstio CXVIII. * [4190]Quæstio CXX. * [4191]Quæstio CXXI. * [4192]Quæstio CXXII. * [4193]Quæstio CXXIV. * [4194]Quæstio CXXV. * [4195]Quæstio CXXVI. * [4196]Quæstio I. * [4197]Quæstio II. * [4198]Quæstio III. * [4199]Quæstio IV. * [4200]Quæstio IX. * [4201]Quæstio L. * [4202]Quæstio LI. * [4203]Quæstio LII. * [4204]Quæstio LIII. * [4205]Quæstio LIV. * [4206]Quæstio LIX. * [4207]Quæstio LV. * [4208]Quæstio LVI. * [4209]Quæstio LVII. * [4210]Quæstio LVIII. * [4211]Quæstio LX. * [4212]Quæstio LXI. * [4213]Quæstio LXII. * [4214]Quæstio LXIII. * [4215]Quæstio LXIV. * [4216]Quæstio LXIX. * [4217]Quæstio LXV. * [4218]Quæstio LXVI. * [4219]Quæstio LXVII. * [4220]Quæstio LXVIII. * [4221]Quæstio LXX. * [4222]Quæstio LXXI. * [4223]Quæstio LXXII. * [4224]Quæstio LXXIII. * [4225]Quæstio LXXIV. * [4226]Quæstio LXXIX. * [4227]Quæstio LXXV. * [4228]Quæstio LXXVI. * [4229]Quæstio LXXVII. * [4230]Quæstio LXXVIII. * [4231]Quæstio LXXX. * [4232]Quæstio LXXXI. * [4233]Quæstio LXXXII. * [4234]Quæstio LXXXIII. * [4235]Quæstio LXXXIV. * [4236]Quæstio LXXXIX. * [4237]Quæstio LXXXV. * [4238]Quæstio LXXXVI. * [4239]Quæstio LXXXVII. * [4240]Quæstio LXXXVIII. * [4241]Quæstio V. * [4242]Quæstio VI. * [4243]Quæstio VII. * [4244]Quæstio VIII. * [4245]Quæstio X. * [4246]Quæstio XC. * [4247]Quæstio XCI. * [4248]Quæstio XCII. * [4249]Quæstio XCIII. * [4250]Quæstio XCIV. * [4251]Quæstio XCIX. * [4252]Quæstio XCV. * [4253]Quæstio XCVI. * [4254]Quæstio XCVII. * [4255]Quæstio XCVIII. * [4256]Quæstio XI. * [4257]Quæstio XII. * [4258]Quæstio XIII. * [4259]Quæstio XIV. * [4260]Quæstio XIX. * [4261]Quæstio XL. * [4262]Quæstio XLI. * [4263]Quæstio XLII. * [4264]Quæstio XLIII. * [4265]Quæstio XLIV. * [4266]Quæstio XLIX. * [4267]Quæstio XLV. * [4268]Quæstio XLVI. * [4269]Quæstio XLVII. * [4270]Quæstio XLVIII. * [4271]Quæstio XV. * [4272]Quæstio XVI. * [4273]Quæstio XVII. * [4274]Quæstio XVIII. * [4275]Quæstio XX. * [4276]Quæstio XXI. * [4277]Quæstio XXII. * [4278]Quæstio XXIII. * [4279]Quæstio XXIV. * [4280]Quæstio XXIX. * [4281]Quæstio XXV. * [4282]Quæstio XXVI. * [4283]Quæstio XXVII. * [4284]Quæstio XXVIII. * [4285]Quæstio XXX. * [4286]Quæstio XXXI. * [4287]Quæstio XXXII. * [4288]Quæstio XXXIII. * [4289]Quæstio XXXIV. * [4290]Quæstio XXXIX. * [4291]Quæstio XXXV. * [4292]Quæstio XXXVI. * [4293]Quæstio XXXVII. * [4294]Quæstio XXXVIII. * [4295]Qua ratione celeriter instituta Christiana non modo in privatas domos, sed in castra, in curiam, in ipsam regiam invexere. "Hesterni sumus, et vestra omnia implevimus, * [4296]Quamobrem perspicuum est, ad rempublicam adeundi causam esse justam Catholicis: non enim adeunt, neque adire debent ob eam causam, ut probent quod est hoc tempore in rerum publicarum rationibus non honestum; sed ut * [4297]Quamvis autem necessarium sit credere, neque remitti, neque remissa unquam fuisse peccata, nisi gratis divina misericordia propter Christum: nemini tamen fiduciam, et certitudinem remissionis peccatorum suorum jactanti, et in ea sola quiescenti, peccata dimitti, vel dimissa esse dicendum est, cum apud hæreticos et schismaticos possit esse, imo nostra tempestate sit, et magna contra ecclesiam catholicam contentione prædicetur vana hæc et ab omni pietate remota fiducia. Sed neque illud asserendum est, oportere eos, qui vere justificati sunt, absque ulla omnino dubitatione apud semetipsos statuere, se esse justificatos, neminemque a peccatis absolvi ac justificari, nisi eum, qui certo credat se absolutum et justificatum esse; atque hac sola fide absolutionem et justificationem perfici, quasi qui hoc non credit, de Dei promissis, deque mortis et resurrectionis Christi efficacia dubitet. Nam, sicut nemo pius de Dei misericordia, de Christi merito deque sacramentorum virtute et efficacia dubitare debet: sic quilibet, dum se ipsum suamque propriam infirmitatem et * [4298]Quapropter apertis innixi sacrarum litterarum testimoniis, et inhærentes tum Prædecessorum Nostrorum, Romanorum Pontificum, tum Conciliorum generalium disertis perspicuisque decretis, innovamus oecumenici Concilii Florentini definitionem, qua credendum ab omnibus Christi fidelibus est, sanctam Apostolicam Sedem, et Romanum Pontificem in universum orbem tenere primatum, et ipsum Pontificem Romanum successorem esse beati Petri, principis Apostolorum, et verum Christi Vicarium, totiusque Ecclesiæ caput, et omnium Christianorum patrem ac doctorem existere; et ipsi in beato Petro pascendi, regendi ac gubernandi universalem Ecclesiam a Domino nostro Jesu Christo plenam potestatem traditam esse; quemadmodum etiam in gestis oecumenicorum Conciliorum et sacris canonibus continetur. * [4299]Quapropter obedientiam * [4300]Quapropter si qui secus ac a nobis definitum est, quod Deus avertat, præsumpserint corde sentire, ii noverint, ac porro sciant, se proprio judicio condemnatos, nanfragium circa filem passos esse, et ab unitate Ecclesiæ defecisse, ac præterea facto ipso suo semet poenis a jure statutis subjicere si quod corde sentiunt, verbo aut scripto vel alio quovis externo modo signiftcare ausi fuerint. * [4301]Quare sancta hæc synodus retinendum omnino salutarem hunc et necessarium morem statuit. * [4302]Qui per Christum justificantur. * [4303]Qui vero ab accepta justificationis gratia per peccatum exciderunt, rursus justificari poterunt, cum, excitante Deo, per poenitentiæ sacramentum merito Christi amissam gratiam recuperare procuraverint; hic enim justificationis modus est lapsi * [4304]Qui, propter eminentissimam erga, figmentum suum dilectionem * [4305]Quia vero adversus veterem hanc in sacrosancto evangelio, apostolorum traditionibus sanctorumque patrum doctrina fundatam fidem hoc tempore multi disseminati sunt errores, multaque a multis docentur et disputantur; sancta synodus, post multos gravesque his de rebus mature habitos tractatus, unanimi patrum omnium concensu quæ huic purissimæ fidei sacræque doctrinæ adversantur damnare et a sancta Ecclesia eliminare, per subjectos hos canones constituit. * [4306]Quibus omnibus perspectis, fieri qui potest, ut non commoveantur intima Ecclesiæ viscera? Quemadmodum enim Deus vult omnes homines salvos fieri, et ad agnitionem veritatis venire; quemadmodum Christus venit, ut salvum faceret, quod perierat, et filios Dei, qui erant dispersi, congregaret in unum: ita Ecclesia, a Deo populorum * [4307]Quibus verbis justifications impii descriptio insinuatur, ut sit translatio ab eo statu, in quo homo nascitur filius primi Adæ, in statum gratiæ, et adoptionis filiorum Dei per secundum Adam Iesum Christum, salvatorem nostrum: quæ quidem translatio post evangelium promulgatum, sine lavacro regenerationis, aut ejus voto, fieri non potest; sicut scriptum est: Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. * [4308]Quid sit justificatio impii, et quæ ejus causæ. * [4309]Quin etiam et opinione et re eamdem probârunt ipsi viri principes rerumque publicarum gubernatores, ut qui paciscendo transigendis negotiis, mittendis vicissimque accipiendis legatis, atque aliorum mutatione officiorum, agere cum Ecclesia tamquam cum suprema potestate legitima consueverunt.--Neque profecto sine singulari providentis Dei consilio * [4310]Quo fit, ut ipsa veluti signum levatum in nationes, et ad se invitet, qui nondum crediderunt, et filios suos certiores faciat, firmissimo niti fundamento fidem, quam profitentur. Cui quidem testimonio efficax subsidium accedit ex superna virtute. Etenim benignissimus Dominus et errantes gratia sua excitat atque adjuvat, ut ad agnitionem veritatis venire possint, et eos, quos de tenebris transtulit in admirabile lumen suum, in hoc eodem lumine ut perseverent, gratia sua confirmat, non deserens, nisi deseratur. Quocirca minime par est conditio eorum, qui per coeleste fidei donum Catholicæ veritati adhæserunt, atque eorum, qui ducti opinionibus humanis, falsam religionem sectantur; illi enim, qui fidem sub Ecclesiæ magisterio susceperunt, nullam unquam habere possunt justam causam mutandi, aut in dubium fidem eamdem revocandi. Quæ cum ita sint, gratias agentes Deo Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, tantam ne negligamus salutem, sed aspicientes in auctorem fidei et consummatorem Jesum, teneamus spei nostræ confessionem indeclinabilem. * [4311]Quo modo, ut perspicitur, est republica nihil aliud nisi magistra et gubernatrix sui multitudo: cumque populus omnium jurium omnisque potestatis fontem in se ipso continere dicatur, consequens erit, ut nulla ratione officii obligatam Deo se civitas putet; ut religionem publice profiteatur nullam; nec debeat ex pluribus quæ vera sola sit, quærere, nec unam quamdam cæteris anteponere, nec uni maxime favere, sed singulis generibus æquabilitatem juris tribuere ad eum finem, dum disciplina * [4312]Quoad usum autem recte et sapienter Patres nostri tres rationes hoc sanctum sacramentum accipiendi distinxerunt. Quosdam enim docuerunt sacramentaliter dumtaxat id sumere ut peccatores; alios tantum spiritualiter, illos nimirum, qui voto propositum illum coelestem panem edentes, fide viva, quæ per dilectionem operatur, fructum ejus et utilitatem sentiunt; tertios porro sacramentaliter simul et spiritualiter; hi autem sunt, qui ita se prius probant et instruunt, ut vestem nuptialem induti ad divinam hanc mensam accedant. * [4313]Quod Europa Christiana barbaras gentes edomuit, easque a ferocitate ad mansuetudinem, a superstitione ad veritatem traduxit: quod Mahumetanorum incursiones victrix propulsavit: quod civilis cultus principatum retinuit, et ad omne decus humanitatis ducem se magistramque præbere cæteris consuevit: quod germanam libertatem eamque multiplicem gratificata populis est: quod complura ad miseriarum solatium sapientissime instituit, sine controversia magnam debet gratiam religioni, quam ad tantas res suscipiendas habuit auspicem, ad perficiendas adjutricem. * [4314]Quod autem in beato Apostolo Petro princeps pastorum et pastor magnus ovium Dominus Christus Jesus in perpetuam salutem ac perenne bonum Ecclesiæ instituit, id eodem auctore in Ecclesia, quæ fundata super petram ad fidem sæculorum usque firma stabit, jugiter durare necesse est. Nulli sane dubium, imo sæculis omnibus notum est, quod sanctus beatissimusque Petrus, Apostolorum princeps et caput fideique columna, et Ecclesiæ Catholicæ fundamentum, a Domino nostro Jesu Christo, Salvatore humani generis ac Redemptore, claves regni accepit: qui ad hoc usque tempus et semper in suis successoribus, episcopis sanctæ Romanæ Sedis, ab ipso fundatæ, * [4315]Quod ni ita esset, funestarum sæpe contentionum concertationumque caussæ nascerentur; nec raro sollicitus animi, velut in via ancipiti, hærere homo deberet, anxius * [4316]Quod si aliquis dubius, aut difficilis abusus sit exstirpandus, vel omnino aliqua de iis rebus gravior quæstio incidat, episcopus, antequam controversiam dirimat, metropolitani et comprovincialium episcoporum in concilio provinciali sententiam exspectet, ita tamen, ut nihil inconsulto * [4317]Quolibet mortali peccato amitti gratiam sed non fidem. * [4318]Quomodo intelligatur, impium per fidem et gratis justificari. * [4319]Quoniam autem Christus, redemptor noster, corpus suum id, quod sub specie panis offerebat, vere esse dixit; ideo persuasum semper in Ecclesia Dei fuit, idque nunc denuo sancta hæc synodus declarat, per consecrationem panis et vini conversionem fieri totius substantiæ panis in substantiam corporis Christi Domini nostri, et totius substantiæ vini in substantiam sanguinis ejus: quæ conversio convenienter et proprie a sancta Catholica Ecclesia Transsubstantiatio est appellata. * [4320]Quoniam autem non est satis * [4321]Quoniam igitur natura et ratio judicii illud exposcit, ut sententia in subditos dumtaxat feratur, persuasum semper in Ecclesia Dei fuit, et verissimum esse synodus hæc confirmat, nullius momenti absolutionem eam esse debere, quam sacerdos in eum profert, in quem ordinariam aut subdelegatam non habet jurisdictionem. Magnopere vero ad Christiani populi disciplinam pertinere sanctissimis patribus nostris visum est, ut atrociora quædam et graviora crimina non a quibusvis, sed a summis dumtaxat sacerdotibus absolverentur; unde merito Pontifices maximi pro suprema potestate sibi in Ecclesia universa tradita causas aliquas criminum * [4322]Quoniam sub priori Testamento, teste Apostolo Paulo, propter Levitici sacerdotii imbecillitatem consummatio non erat, oportuit, Deo patre misericordiarum ita ordinante, sacerdotem alium secundum ordinem Melchisedech surgere, Dominum nostrum Iesum Christum, qui posset omnes, quotquot sanctificandi essent, consummare, et ad perfectum adducere. Is igitur Deus et Dominus noster, etsi semel se ipsum in ara crucis, morte intercedente, Deo patri oblaturus erat, ut æternam illic redemptionem operaretur, quia tamen per mortem sacerdotium ejus * [4323]Quoniam vero in sacramento ordinis, sicut et in baptismo et * [4324]Quoniam vero satis non est, hæreticam pravitatem devitare, nisi ii quoque errores diligenter fugiantur, qui ad illam plus minusve accedunt; omnes officii monemus, servandi etiam Constitutiones et Decreta, quibus pravæ ejusmodi opiniones, quæ isthic * [4325]Quoniam vero sine fide impossibile est placere Deo, et ad filiorum ejus consortium pervenire; ideo nemini unquam sine illa contigit justificatio, nec ullus, nisi in ea perseveraverit usque in finem, vitam æternam assequetur. Ut autem officio veram fidem amplectendi, in eaque constanter perseverandi satisfacere possemus, Deus per Filium suum unigenitum Ecclesiam instituit, suæque institutionis manifestis notis instruxit, ut ea tamquam custos et magistra verbi revelati ab omnibus posset agnosci. Ad solam enim Catholicam Ecclesiam ea pertinent omnia, quæ ad evidentem fidei Christianæ credibilitatem tam multa et tam mira divinitus sunt disposita. Quin etiam Ecclesia per se ipsa, ob suam nempe admirabilem propagationem, eximiam sanctitatem et inexhaustam in omnibus bonis fæcunditatem, ob Catholicam unitatem, invictamque stabilitatem, magnum quoddam et perpetuum est motivum credibilitatis et divinæ suæ legationis testimonium irrefragabile. * [4326]Quoniam vero, quæ sancta Tridentina Synodus de interpretatione divinæ Scripturæ ad coërcenda petulantia ingenia salubriter decrevit, a quibusdam hominibus prave exponuntur, nos, idem decretum renovantes, hanc illius mentem esse declaramus, ut in rebus fidei et morum, ad ædificationem doctrinæ Christianæ pertinentium, is pro vero sensu sacræ Scripturæ habendus sit, quem tenuit ac tenet sancta mater Ecclesia, cujus est judicare de vero sensu et interpretatione Scripturarum sanctarum; atque ideo nemini licere contra hunc sensum aut etiam contra unanimem consensum Patrum ipsam Scripturam sacram interpretari. * [4327]Quum homo a Deo tamquam Creatore et Domino suo totus * [4328]Regula exigit veritatis, ut primo omnium * [4329]Regula quidem fidei una omnino est, sola, immobilis, et irreformabilis, credendi scilicet * [4330]Res porro et effectus hujus sacramenti illis verbis explicatur: Et oratio fidei salvabit infirmum; et alleviabit eum Dominus; et si in peccatis sit, dimittentur ei. Res etenim hæc gratia est Spiritus Sancti, cujus unctio delicta, si quæ sint adhuc expianda, ac peccati reliquias abstergit; et ægroti animam alleviat et confirmat, magnam in eo divinæ misericordiæ fiduciam excitando; qua infirmus sublevatus et morbi incommoda ac labores levius fert, et tentationibus dæmonis, calcaneo insidiantis, facilius resistit, et sanitatem corporis interdum, ubi saluti animæ expedierit, consequitur. * [4331]Revera quæ res in civitate plurimum ad communem salutem possunt: quæ sunt contra licentiam * [4332]Revera quacumque Ecclesia vestigium posuit, continuo rerum faciem immutavit, popularesque mores sicut virtutibus antea ignotis, ita et nova urbanitate imbuit; quam quotquot accepere populi, mansuetudine, æquitate, rerum gestarum gloria excelluerunt.-- * [4333]SOCIALISMUS, COMMUNISMUS, SOCIETATES CLANDESTINÆ, SOCIETATES BIBLICÆ, SOCIETATES CLERICO-LIBERALES. * [4334]Sacrificium et sacerdotium ita Dei ordinatione conjuncta sunt, ut utrumque in omni lege exstiterit. Cum igitur in Novo Testamento sanctum Eucharistiæ sacrificium visibile ex Domini institutione Catholica Ecclesia acceperit, fateri etiam oportet, in ea novum esse visible et externum sacerdotium, in quod vetus translatum est. Hoc autem ab eodem Domino * [4335]Sacrificium missæ est propitiatorium, tam pro vivis, quam pro defunctis. * [4336]Sacris Litteris exposita et narrata sunt poetarum commenta, et Christianæ fidei mysteria philosophicarum investigationum summa; et utriusque Testamenti libris mythica continentur inventa; ipseque Jesus Christus est mythica fictio. * [4337]Sacrorum vero librorum indicem huic decreto adscribendum censuit, ne cui dubitatio suboriri possit, quinam sint, qui ab ipsa synodo suscipiuntur. Sunt vero * [4338]Sacrosancta, oecumenica, et generalis tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem tribus apostolicæ sedis legatis, hoc sibi perpetuo ante oculos proponens, ut, sublatis erroribus, puritas ipsa evangelii in ecclesia conservetur; quod promissum * [4339]Salvator eorum qui salvantur, et Judex eorum qui judicantur; et mittens in ignem æternum transfiguratores veritatis et * [4340]Salvatore nostro institutum esse, atque apostolis eorumque successoribus in sacerdotio potestatem traditum consecrandi, offerendi et ministrandi corpus et sanguinem ejus, necnon et peccata dimittendi et retinendi, sacræ litteræ ostendunt et Catholicæ Ecclesiæ traditio semper docuit. * [4341]Sancta Catholica Apostolica Romana Ecclesia credit et confitetur, unum esse Deum verum et vivum, Creatorem ac Dominum coeli et terræ, omnipotentem, æternum, immensum, incomprehensibilem, intellectu, ac voluntate omnique perfectione infinitum; qui cum sit una singularis, simplex omnino et incommutabilis substantia spiritualis, prædicandus est re et essentia a mundo distinctus, in se et ex se beatissimus, et super omnia, quæ præter ipsum sunt et concipi possunt, ineffabiliter excelsus. * [4342]Sanctam, Ecclesiam; * [4343]Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum. * [4344]Sanctorum quoque martyrum et aliorum cum Christo viventium sancta corpora, quæ viva membra fuerunt Christi et templum Spiritus Sancti, ab ipso ad æternam vitam suscitanda et glorificanda, a fidelibus veneranda esse, per quæ multa beneficia a Deo hominibus præstantur; ita ut affirmantes, sanctorum reliquiis venerationem atque honorem non deberi; vel eas aliaque sacra monumenta a fidelibus inutiliter honorari, atque eorum opis impetrandæ causa sanctorum memorias frustra frequentari; omnino damnandos esse, prout jam pridem eos damnavit, et nunc etiam damnat Ecclesia. * [4345]Sanctum igitur oportet apud principes esse Dei nomen, ponendumque in præcipuis illorum officiis religionem gratia complecti, benevolentia tueri, auctoritate nutuque legum tegere, nec quippiam instituere aut decernere quod sit ejus incolumitati contrarium. Id et civibus debent, quibus præsunt. Nati enim susceptique omnes homines sumus ad summum quoddam et ultimum bonorum, quo sunt omnia consilia referenda extra hanc fragilitatem brevitatemque vitæ in cælis collocatum. Quoniam autem hinc pendet hominum undique expleta ac perfecta felicitas, idcirco assequi eum, qui commemoratus est, finem tanti interest singulorum ut pluris interesse non possit. Civilem igitur societatem, communi utilitati natam, in tuenda prosperitate reipublicæ necesse est sic consulere civibus, ut obtinendo adipiscendoque summo illi atque incommutabili bono quod sponte appetunt, non modo nihil importet * [4346]Sed enim ordo rationis et fidei auctoritas, digestis vocibus et literis Domini, admonet nos, post hæc credere etiam * [4347]Sed hæc tametsi plena rationis et consilii, nimis probantur hoc tempore, cum civitates non modo recusant sese ad Christianæ sapientiæ referre formam, sed etiam videntur quotidie longius ab ea velle discedere. * [4348]Sed perniciosa illa ac deploranda rerum novarum studia, quæ sæculo ævi excitata sunt, cum primum religionem Christianam miscuissent, mox naturali quodam itinere ad philosophiam, a philosophia ad omnes civilis communitatis ordines pervenerunt. Ex hoc velut fonte repetenda illa recentiora effrenatæ libertatis capita, nimirum in maximis perturbationibus superiore sæculo excogitata in medioque proposita, perinde ac principia et fundamenta novi juris, quod et fuit antea ignotum, et a jure non solum Christiano, sed etiam naturali plus una ex parte discrepat. * [4349]Si ea in regeneratis omnibus gratitudo erga Deum esset, ut justitiam in baptismo, ipsius beneficio et gratia susceptam constanter tuerentur, non fuisset opus, aliud ab ipso baptismo sacramentum ad peccatorum remissionem esse institutum. Quoniam autem Deus, dives in misericordia, cognovit figmentum nostrum, * [4350]Si non decet ad sacras ullas functiones quempiam accedere nisi sancte, certe, quo magis sanctitas et divinitas coelestis hujus sacramenti viro Christiano comperta est, eo diligentius cavere ille debet, ne absque magna reverentia et sanctitate ad id percipiendum accedat, præsertim cum illa plena formidinis verba apud apostolum legamus: Qui manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini. Quare communicare volenti revocandum est in memoriam ejus præceptum: Probet autem seipsum homo. Ecclesiastica autem consuetudo declarat, eam probationem necessariam esse, ut nullus sibi conscius peccati mortalis, quantumvis sibi contritus videatur, absque præmissæ sacramentali confessione ad sacram Eucharistiam accedere debeat. Quod a Christianis omnibus, etiam ab iis sacerdotibus, * [4351]Si qua vero in republica suum Ecclesia jus, ipsis civilibus legibus probantibus, teneat, publiceque inter utramque potestatem pactio aliqua facta sit, principio clamant, dissociari Ecclesiæ rationes a reipublicæ rationibus opportere; idque eo consilio, ut facere contra interpositam fidem impune liceat, omniumque rerum habere, remotis impedimentis, arbitrium. * [4352]Si quis autem huic Nostræ definitioni contradicere, quod Deus avertat, præsumpserit: anathema sit. * [4353]Si quis autem libros ipsos integros cum omnibus suis partibus, prout in ecclesia catholica legi consueverunt, et in veteri Vulgata Latina editione habentur, pro sacris, et canonicis non susceperit, et traditiones prædictas sciens et prudens contempserit, anathema sit. Omnes itaque intelligant, quo ordine et via ipsa synodus, post jactum fidei confessionis fundamentum, sit progressura, et quibus potissimum testimoniis ac præsidiis in confirmandis dogmatibus et instaurandis in ecclesia moribus sit usura. * [4354]Si quis ergo dixerit, non esse ex ipsius Christi Domini institutione, seu jure divino, ut beatus Petrus in primatu super universam Ecclesiam habeat perpetuos * [4355]Si quis igitur dixerit, beatum * [4356]Si quis itaque dixerit, Romanum Pontificem habere tantummodo officium inspectionis vel directionis, non autem plenam et supremam potestatem jurisdictionis in universam Ecclesiam, non solum in rebus, quæ ad fidem et mores, sed etiam in iis, quæ ad disciplinam et regimen Ecclesiæ per totum orbem diffusæ pertinent; aut eum habere tantum potiores partes, non vero totam plenitudinem hujus supremæ potestatis; aut hanc ejus potestatem non esse ordinariam et immediatam sive in omnes * [4357]Si talis alicubi aut reapse sit, aut fingatur cogitatione civitas quæ Christianum nomen insectetur proferre et tyrannice, cum eaque conferatur genus id reipublicæ recens, de quo loquimur, poterit hoc videri tolerabilius. Principia tamen, quibus nititur, sunt profecto ejusmodi, sicut ante diximus, ut * [4358]Sibi igitur perpetuo consentiens, si ex altera parte libertatem respuit immodicam quæ et privatis et populis in licentiam vel in servitutem cadit, ex altera volens et libens amplectitur res meliores, quas dies afferat, si vere prosperitatem contineant hujus vitæ, quæ quoddam est velut stadium ad alteram eamque perpetuo mansuram. * [4359]Sic ergo justificati, et amici Dei ac domestici facti, euntes de virtute in virtutem, renovantur, ut apostolus inquit, de die in diem, hoc est, mortificando membra carnis suæ, et exhibendo ea arma justitiæ in sanctificationem; per observationem mandatorum Dei et ecclesiæ, in ipsa justitia per Christi gratiam accepta, cooperante fide bonis operibus, crescunt atque magis justificantur, sicut scriptum est: Qui justus est, justificetur adhuc; et iterum: Ne verearis usque ad mortem justificari; et rursus: Videtis, quoniam ex operibus justificatur homo, et non ex fide tantum. Hoc vero justitiæ incrementum petit sancta ecclesia, cum orat: Da * [4360]Sic illa quidlibet sentiendi litterarumque formis quidlibet exprimendi facultas, omni moderatione posthabita, non quoddam est propria vi sua bonum, quo societas humana jure lætetur: sed multorum malorum fons et origo.--Libertas, ut quæ virtus est hominem perficiens, debet in eo quod verum sit, quodque bonum, versari: boni autem verique ratio mutari ad hominis arbitrium non potest, sed manet semper eadem, neque minus est quam ipsa rerum natura, incommutabilis. Si mens adsentiatur opinionibus falsis, si malum voluntas adsumat et ad id se applicet, perfectionem sui neutra consequitur, sed excidunt dignitate naturali et in corruptum ambæ delabuntur. Quæcumque sunt igitur virtuti veritatique contraria, ea in luce atque in oculis hominum ponere non est æquum; gratia tutelave legum defendere, multo minus. Sola bene acta vita via est in cælum, quo tendimus universi: ob eamque rem aberrat civitas a regula et præscriptione naturæ, si licentiam opinionum praveque factorum * [4361]Similiter de perseverantiæ munere, de quo scriptum est: Qui perseveraverit usque in finem, hic salvus erit; quod quidem aliunde haberi non potest, nisi ab eo, qui potens est eum, qui stat, statuere, ut perseveranter stet, et eum, qui cadit, restituere: nemo sibi certi aliquid absoluta certitudine polliceatur, tametsi in Dei auxilio firmissimam spem collocare et reponere omnes debent. Deus enim, nisi ipsi illius gratiæ defuerint, sicut coepit opus bonum, ita perficiet, operans * [4362]Similium tamen querelarum * [4363]Societas domestica eam, quam par est, firmitudinem adipiscitur ex unius atque individui sanctitate conjugii: jura officiaque inter conjuges sapienti justitia et æquitate reguntur: debitum conservatur mulieri decus: auctoritas viri ad exemplum est auctoritatis Dei conformata: temperata patria potestas convenienter dignitati uxoris prolisque: denique liberorum tuitioni, oommodis, institutioni optime consulitur. * [4364]Species eorum, quæ per prædicationem Apostolicam manifeste traduntur, istæ sunt: * [4365]Syllabus complectens præcipuos nostræ ætatis Errores qui notantur in Allocutionibus Consistorialibus, in Encyclicis, aliisque Apostolicis Letteris Sanctissimi Domini Nostri Pii Papæ IX. * [4366]Talis autem conformatio reipublicæ nihil habet, quod possit aut * [4367]Tantum autem abest, ut hæc Summi Pontificis potestas officiat ordinariæ ac immediatæ illi episcopalis jurisdictionis potestati, qua Episcopi, qui positi a Spiritu Sancto in Apostolorum locum successerunt, tamquam veri pastores assignatos sibi greges, singuli singulos, pascunt et regunt, ut eadem a supremo et * [4368]Totum et integrum Christum ac verum sacramentum sub qualibet specie sumi. * [4369]Transsubstantiationem appellat: anathema, sit. * [4370]Tum deinde honore ac dignitate Patri ac Filio sociatum tradiderunt * [4371]Tum nata est et late nimis per orbem vagata illa rationalismi seu naturalismi doctrina, quæ religioni Christianæ utpote supernaturali instituto per omnia adversans, summo studio molitur, ut Christo, qui solus Dominus et Salvator noster est, a mentibus humanis, a vita et moribus populorum excluso, meræ quod vocant rationis vel naturæ regnum stabiliatur. Relicta autem projectaque Christiana religione, negato vero Deo * [4372]Unicum * [4373]Universa vero, quæ condidit, Deus providentia sua tuetur atque gubernat, attingens a fine * [4374]Ut fides nostra catholica, sine qua impossibile est placere Deo, purgatis erroribus, in sua sinceritate integra et illibata permaneat; et ne populus christianus omni vento doctrinæ circumferatur; cum serpens ille antiquus, humani generis perpetuus hostis, * [4375]Ut nihilominus fidei nostræ obsequium rationi consentaneum esset, voluit Deus cum internis Spiritus Sancti auxiliis externa jungi revelationis suæ argumenta, facta scilicet divina, atque imprimis miracula et prophetias, quæ cum Dei omnipotentiam et infinitam scientiam luculenter commonstrent, divinæ revelationis signa sunt certissima et omnium intelligentiæ accommodata. Quare tum Moyses et Prophetæ, tum ipse maxime * [4376]Vera autem religio quæ sit, non difficulter videt qui judicium prudens sincerumque adhibuerit: argumentis enim permultis atque illustribus, veritate nimirum vaticiniorum, prodigiorum frequentia, celerrima fidei vel per medios hostes hac maxima impedimenta propagatione, martyrum testimonio, aliisque similibus liquet, eam esse unice veram, quam Jesus Christus et instituit ipsemet et Ecclesiæ suæ tuendam propagandamque demandavit. * [4377]Verum etsi fides sit supra rationem, nulla tamen unquam inter fidem et rationem vera dissensio esse potest: cum idem Deus, qui mysteria revelat et fidem infundit, animo humano rationis lumen indiderit; Deus autem negare seipsum non possit, nec verum vero unquam contradicere. Inanis autem hujus contradictionis species inde potissimum oritur, quod vel fidei * [4378]Verum si quæratur de rationibus mere politicis, de optimo genere reipublicæ, de ordinandis alia vel alia ratione civitatibus, utique de his rebus potest honesta esse dissensio. Quorum igitur cognita ceteroqui pietas est, animusque decreta Sedis Apostolicæ obedienter accipero paratus, iis vitio verti dissentaneum de rebus, quas diximus sententiam, justitia non patitur: multoque est major injuria, si in crimen violatæ suspectæve fidei Catholicæ, quod non semel factum dolemus, adducantur. * [4379]Verumtamen hæc aliaque insignia emolumenta, quæ per ultimam maxime oecumenicam Synodum divina clementia Ecclesiæ largita est, dum grato, quo par est, animo recolimus, acerbum compescere haud possumus dolorem ob mala gravissima, inde * [4380]Visum est autem sanctæ synodo, præcedenti doctrinæ de poenitentia adjungere ea, quæ sequuntur de sacramento * [4381]a qua impedimenta existentia tollenda sunt. * [4382]abjicere, et, per vim multitudinis rem ad seditionem vocare est crimen majestatis, neque humanæ tantum, sed etiam divinæ. * [4383]ac singulas ecclesias, sive in omnes et singulos pastores et fideles: anathema sit. * [4384]acolythi, exorcistæ, lectoris et ostiarii in usu fuisse cognoscuntur, quamvis non pari gradu; nam subdiaconatus ad majores ordines a patribus et sacris conciliis refertur, in quibus et de aliis inferioribus frequentissime legimus. * [4385]ad omnis tandem veri et boni possessionem jugi profectu pertingere posse et debere: anathema sit. * [4386]ad sumendos sanctos in vitæ æternæ et promissorum cælestium fructum, * [4387]adiumento abstinere possunt, et pro quibus a Christi gratia separantur. * [4388]agendi et vere absolvendi desit, putet tamen se propter suam solam fidem vere et coram Deo esse absolutum. Nec enim fides sine poenitentia remissionem ullam peccatorum præstaret; nec is esset nisi salutis suæ negligentissimus, qui sacerdotem joco se absolventem cognosceret, et non alium serio agentem sedulo requireret. * [4389]aliquos statutos esse dies, cum Christiani omnes singulari ac rara quadam significatione gratos et memores testentur animos erga communem Dominum et Redemptorem pro tam ineffabili et plane divino beneficio, quo mortis ejus victoria et triumphus repræsentatur. Ac sic quidem oportuit victricem veritatem de mendacio et hæresi triumphum agere, ut ejus adversarii in conspectu tanti splendoris, et in tanta universæ ecclesiæ lætitia positi, vel debilitati et fracti tabescant, vel pudore affecti et confusi aliquando resipiscant. * [4390]altioris intelligentiæ specie et nomine, recedendum. Crescat igitur et multum vehementerque proficiat, tam singulorum, quam omnium, tam unius hominis, quam totius Ecclesiæ, ætatem ac sæculorum gradibus, intelligentia, scientia, sapientia; sed in suo dumtaxat genere, in eodem scilicet dogmate, eodem sensu, eademque sententia. * [4391]anathema sit. Et, ne tantum sacramentum indigne, atque ideo in mortem et condemnationem sumatur, statuit atque declarat ipsa sancta synodus illis, quos conscientia peccati mortalis gravat, quantumcumque etiam se contritos existiment, habita copia confessoris, necessario præmittendam esse confessionem sacramentalem. Si quis autem contrarium docere, prædicare, vel pertinaciter asserere, seu etiam publice disputando defendere præsumpserit, eo ipso excommunicatus existat. * [4392]ante per prophetas in Scripturis sanctis, Dominus noster Iesus Christus, Dei Filius, proprio ore primum promulgavit, deinde per suos apostolos, tanquam fontem omnis et salutaris veritatis et morum disciplinæ, omni creaturæ prædicari iussit; perspiciensque hanc veritatem et disciplinam contineri in libris scriptis et sine scripto traditionibus, quæ ab ipsius Christi ore ab apostolis acceptæ, aut ab ipsis apostolis, Spiritu Sancto dictante, quasi per manus traditæ, ad nos usque pervenerunt: orthodoxorum patrum exempla secuta, omnes libros tam Veteris quam Novi Testamenti, cum utriusque unus Deus sit auctor, necnon traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tanquam vel oretenus a Christo vel a Spiritu Sancto dictatas, et continua successione in ecclesia catholica conservatas, pari pietatis affectu ac reverentia suscipit et veneratur. * [4393]apostolicæ sedis legatis, ad errores eliminandos et extirpandas hæreses, quæ circa sanctissima ipsa sacramenta hac nostra tempestate, tum de damnatis olim a patribus nostris hæresibus suscitatæ, tum etiam de novo adinventæ sunt, quæ Catholicæ Ecclesiæ puritati et animarum saluti magnopere officiunt; sanctarum scripturarum doctrinæ, apostolicis traditionibus atque aliorum conciliorum et patrum consensui inhærendo, hos præsentes canones statuendos et decernendos censuit, reliquos, qui supersunt ad coepti operis perfectionem, deinceps, divino Spiritu adjuvante, editura. * [4394]ascendit in cælas; * [4395]ascendit in cælos; * [4396]ascendit in cælum, sedet ad dexteram Patris; * [4397]ascendit in cælum; * [4398]assero, imagines Christi ac Deiparæ semper Virginis, nec non aliorum sanctorum habendas et retinendas esse, atque eis debitum honorem ac venerationem impertiendam. Indulgentiarum etiam potestatem a Christo in Ecclesia relictam fuisse, illarumque usum Christiano populo maxime salutarem esse affirmo. * [4399]atque etiam gloriæ augmentum: anathema sit. * [4400]atque ideo in alium commutandum esse; et denique, qui hanc extremam unctionem a fidelibus sine peccato contemni posse affirmant. Hæc enim omnia manifestissime pugnant cum perspicuis tanti apostoli verbis. Nec profecto Ecelesia Romana, aliarum omnium mater et magistra, aliud in hac administranda unctione, quantum ad ea, quæ hujus sacramenti substantiam perficiunt, observat, quam quod beatus Iacobus præscripsit. Neque vero tanti sacramenti contemptus absque ingenti scelere et ipsius Spiritus Sancti injuria esse posset. * [4401]auctores. In hac quidem de rebus maximis contentione nihil est intestinis concertationibus, vel partium studiis relinquendum loci, sed conspirantibus animis studiisque id debent universi contendere, quod est commune omnium propositum, religionem remque publicam conservare. Si quid igitur dissidiorum antea fuit, oportet voluntaria quadam oblivione conterere: si quid temere, si quid injuria actum, ad quoscumque demum ea culpa pertineat, compensandum est caritate mutua, et præcipuo quodam omnium in Apostolicam Sedem obsequio redimendum. * [4402]auctoritate sint approbati; nec ideo dumtaxat, quod revelationem sine errore contineant, sed propterea, quod Spiritu Sancto inspirante conscripti Deum habent auctorem, atque ut tales ipsi Ecclesiæ traditi sunt. * [4403]auctoritatem exercere non debet absque civilis gubernii venia et assensu. * [4404]aut asciscere de pluribus generibus indifferenter quod libeat: omninoque debent eum in colendo numine morem usurpare modumque, quo coli se Deus ipse demonstravit velle. * [4405]aut benedictiones et alias ceremonias, quibus Ecclesia in illis utitur, damnaverit: anathema sit. * [4406]aut senserit: anathema sit. * [4407]baptismi suscepti memoriam, ut vota omnia, quæ post baptismum fiunt, vi promissionis in baptismo ipso jam factæ, irrita esse intelligant, quasi per ea et fidei, quam professi sunt, detrahatur et ipsi baptismo: anathema sit. * [4408]carnis resurrectionem. * [4409]catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei ex traditione apostolorum etiam parvuli, qui nihil peccatorum in semetipsis adhuc committere potuerunt, ideo in remissionem peccatorum veraciter baptizantur, ut in eis regeneratione mundetur, quod generatione contraxerunt. Nisi enim quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. * [4410]causis et rationibus adductam fuisse, ut laicos atque etiam clericos non conficientes sub panis tantummodo specie communicaret, aut in eo errasse: anathema sit. * [4411]christianam libere expediteque judicio suo administret. * [4412]civilis potestatis administrationi et arbitrio subjicere et vindicare. * [4413]collocabant; sed quoniam honos, qui eis exhibetur, refertur ad prototypa, quæ illæ repræsentant, ita ut per imagines, quas osculamur et coram quibus caput aperimus et procumbimus, Christum adoremus, et sanctos, quorum illæ similitudinem gerunt, veneremur: id quod conciliorum præsertim vero secundæ Nicænæ Synodi decretis contra imaginum oppugnatores est sancitum. * [4414]concordiam abrumpi discupiunt. Constat quippe pertimesci ab impudentissimæ libertatis amatoribus concordiam illam, quæ semper rei et sacræ et civili fausta, extitit et salutaris." * [4415]confirmatione, character imprimitur, qui nec deleri nec auferri potest, merito sancta synodus damnat eorum sententiam, qui asserunt Novi Testamenti sacerdotes temporariam tantummodo potestatem habere, et semel rite ordinatos iterum laicos effici posse, si verbi Dei ministerium non exerceant. Quod si quis omnes Christianos promiscue Novi Testamenti sacerdotes esse, aut omnes pari inter se potestate spirituali præditos affirmet, nihil aliud facere videtur, quam ecclesiasticam hierarchiam, quæ est ut castrorum acies ordinata, confundere; perinde ac si contra beati Pauli doctrinam omnes apostoli, omnes prophetæ, omnes evangelistæ, omnes pastores, omnes sint doctores. Proinde sacrosancta synodus declarat, præter ceteros ecclesiasticos gradus episcopos, qui in apostolorum locum successerunt, ad hunc hierarchicum ordinem præcipue pertinere, et positos, sicut idem apostolus ait, a Spiritu Sancto regere Ecclesiam Dei; eosque presbyteris superiores esse, ac sacramentum confirmationis conferre, ministros Ecclesiæ ordinare, atque alia pleraque peragere * [4416]contemptores Patris sui et adventus ejus. * [4417]crucifixum sub Pontio Pilato, * [4418]crucifixus sub Pontio Pilato, et sepultus; * [4419]crucifixus sub Pontio Pilato; * [4420]culpæ labe præservatam immunem, esse a Deo revelatam, adque idcirco ab omnibus fidelibus firmiter constanterque credendam. * [4421]cum aliis prædicaverim, ipse reprobus efficiar. Item princeps apostolorum Petrus: Satagite, ut per bona opera certam vestram vocationem et electionem faciatis. Hæc enim facientes, non peccabitis aliquando. Unde constat eos orthodoxæ religionis doctrinæ adversari, qui dicunt, justum in omni bono opere saltem venialiter peccare, aut, quod intolerabilius est, poenas æternas mereri, atque etiam eos, qui statuunt, in omnibus operibus justos peccare, si in illis suam ipsorum socordiam excitando, et sese ad currendum in stadio cohortando, cum hoc, ut in primis glorificetur Deus, mercedem quoque intuentur æternam; cum scriptum sit: Inclinavi cor meum ad faciendas justificationes tuas propter retributionem; et de Mose dicat apostolus, quod respiciebat in remunerationem. * [4422]cum aquæ in apocalypsi beati Ioannis populi dicantur, ipsius populi fidelis cum capite Christo unio repræsentatur. * [4423]cum sedulo, pie et sobrie quærit, aliquam, Deo dante, mysteriorum intelligentiam eamque fructuosissimam assequitur, tum ex eorum, quæ naturaliter cognoscit, analogia, tum e mysteriorum ipsorum nexu inter se et cum fine hominis ultimo; nunquam tamen idonea redditur ad ea perspicienda instar veritatum, quæ proprium ipsius objectum constituunt. Divina enim mysteria suapte natura intellectum creatum sic excedunt, ut etiam revelatione tradita et fide suscepta, ipsius tamen fidei velamine contecta et quadam quasi caligine obvoluta maneant, quamdiu in hac mortali vita peregrinamur a Domino: per fidem enim ambulamus, et non per speciem. * [4424]cupiens, præsenti decreto generaliter statuit, pravos quæstus omnes pro his consequendis, unde plurima in Christiano populo abusuum causa fluxit, omnino abolendos esse. * [4425]damnatas, rejectas et anathematizatas ego pariter damno, rejicio et anathematizo. * [4426]debet in cumulandis et augendis quovis modo divitiis ac in voluptatibus explendis. * [4427]dependeat, et ratio creata increatæ veritati penitus subjecta sit, plenum revelanti Deo intellectus et voluntatis obsequium fide præstare tenemur. Hanc vero fidem, quæ humanæ salutis initium est, Ecclesia Catholica profitetur, virtutem esse supernaturalem, qua, Dei aspirante et adjuvante gratia, ab eo revelata vera esse credimus, non propter intrinsecam rerum veritatem naturali rationis lumine perspectam, sed propter auctoritatem ipsius Dei revelantis, qui nec falli nec fallere potest. Est enim fides, testante Apostolo, sperandarum substantia rerum, argumentum non apparentium. * [4428]descendit ad infernum; * [4429]dico tibi, quia tu es Petrus, et super hanc Petram ædificabo Ecclesiam meam, et portæ inferi non prævalebunt adversus eam: et tibi dabo claves regni coelorum: et quodcumque ligaveris super terram, erit ligatum et in coelis: et quodcumque solveris super terram, erit solutum et in cælis. Atque uni Simoni Petro contulit Jesus post suam resurrectionem summi pastoris et rectoris jurisdictionem in totum suum ovile dicens: Pasce agnos meos: Pasce oves meas. Huic tam manifestæ sacrarum Scripturarum doctrinæ, ut ab Ecclesia Catholica semper intellecta est, aperte opponuntur pravæ eorum sententiæ, qui, constitutam a Christo Domino in sua Ecclesia regiminis formam pervertentes, negant, solum Petrum præ cæteris Apostolis, sive seorsum singulis sive omnibus simul, vero proprioque jurisdictionis primatu fuisse a Christo instructum; aut qui affirmant, eundem primatum non immediate directeque ipsi beato Petro, sed Ecclesiæ, et per hanc illi ut ipsius Ecclesiæ ministro delatum fuisse. * [4430]die IV. Decembris. * [4431]dignoscitur. Nam præterquam quod materia et forma, quibus sacramenti essentia perficitur, longissime dissidet: constat certe, baptismi ministrum judicem esse non oportere, cum Ecclesia in neminem judicium exerceat, qui non prius in ipsam per baptismi januam fuerit ingressus. Quid enim mihi, inquit apostolus, de iis, qui foris sunt, judicare? Secus est de domesticis fidei, quos Christus dominus lavacro baptismi sui corporis membra semel effecit; nam hos, si se postea crimine aliquo contaminaverint, non jam repetito baptismo ablui, cum id in Ecclesia Catholica nulla ratione liceat, sed ante hoc tribunal tamquam reos sisti voluit, ut per sacerdotum sententiam non semel, sed quoties ab admissis peccatis ad ipsum poenitentes confugerint, possent liberari. Alius præterea est baptismi, et alius poenitentiæ fructus; per baptismum enim Christum induentes, nova prorsus in illo efficimur creatura, plenam et integram peccatorum omnium remissionem consequentes: ad quam tamen novitatem, et integritatem per sacramentum poenitentiæ, sine magnis nostris fletibus * [4432]discernuntur fideles ab infidelibus; anathema sit. * [4433]diserte non enumerantur, ab hac Sancta Sede proscriptæ et prohibitæ sunt. * [4434]dissimilitudo et pugna, æque probabiles, æque bonas, æque Deo acceptas esse omnes non posse. * [4435]docemus etiam et declaramus, eum esse judicem supremum fidelium, et in omnibus causis ad examen ecclesiasticum spectantibus ad ipsius posse judicium recurri; Sedis vero Apostolicæ, cujus auctoritate major non est, judicium a nemine fore retractandum, neque cuiquam de ejus licere judicare judicio. Quare a recto veritatis tramite aberrant, qui affirmant, licere ab judiciis Romanorum Pontificum ad oecumenicum Concilium tamquam ad auctoritatem Romano Pontifice superiorem appellare. * [4436]doctrina. Ab hujus ergo fide et doctrina separari minime cupientes, speramus, ut in una communione, quam Sedes Apostolica prædicat, esse mereamur, in qua est integra et vera Christianæ religionis soliditas. Approbante vero Lugdunensi Concilio secundo, Græci professi sunt: Sanctum Romanam Ecclesiam summum et plenum primatum et principatum super universam Ecclesiam Catholicam obtinere, quem se ab ipso Domino in beato Petro, Apostolorum principe sive vertice, cujus Romanus Pontifex est successor, cum potestatis plenitudine recepisse veraciter et humiliter recognoscit; et sicut præ cæteris tenetur fidei veritatem defendere, sic et, si quæ de fide subortæ fuerint quæstiones, suo debent judicio definiri. Florentinum denique Concilium definivit: Pontificem Romanum, verum Christi Vicarium, totiusque Ecclesiæ caput et omnium Christianorum patrem ac doctorem existere; et ipsi in beato Petro pascendi, regendi ac gubernandi universalem * [4437]dogmata, ad mentem Ecclesiæ intellecta et exposita non fuerint, vel opinionum commenta pro rationis effatis habeantur. Omnem igitur assertionem veritati illuminatæ fidei contrariam omnino falsam esse definimus. Porro Ecclesia, quæ una cum apostolico munere docendi, mandatum accepit fidei depositum custodiendi, jus etiam et officium divinitus habet falsi nominis scientiam proscribendi, ne quis decipiatur per philosophiam et inanem fallaciam. Quapropter omnes Christiani fideles hujusmodi opiniones, quæ fidei doctrinæ contrariæ esse cognoscuntur, maxime si ab Ecclesia reprobatæ fuerint, non solum prohibentur tanquam legitimas scientiæ conclusiones defendere, sed pro erroribus potius, qui fallacem veritatis speciem præ se ferant, habere tenentur omnino. * [4438]e Tridentino, iniquis licet temporibus celebrato, amplissimi provenerunt. Hinc enim sanctissima religionis dogmata pressius definita uberiusque exposita, errores damnati atque cohibiti; hinc ecclesiastica disciplina restituta firmiusque sancita, promotum in clero scientiæ et pietatis studium, parata adolescentibus ad sacram militiam educandis collegia, Christiani denique populi mores et accuratiore fidelium eruditione et frequentiore sacramentorum usu instaurati. Hinc præterea arctior membrorum cum visibili Capite communio, universoque corpori Christi mystico additus vigor; hinc religiosæ multiplicatæ familiæ aliaque Christianæ pietatis instituta; hinc ille etiam assiduus et usque ad sanguinis effusionem constans ardor in Christi regno late per orbem propagando. * [4439]eam quæ esset ex Virgine generationem sustinuit * [4440]ejusque consecratæ sanguine, vivit et præsidet et judicium exercet. Unde quicumque in hac Cathedra Petro succedit, is secundum Christi ipsius institutionem primatum Petri in universam Ecclesiam obtinet. Manet ergo dispositio veritatis, et beatus Petrus, in accepta fortitudine petræ perseverans, suscepta Ecclesiæ gubernacula non reliquit. Hac de causa ad Romanam Ecclesiam propter potentiorem principalitatem necesse semper fuit omnem convenire Ecclesiam, hoc est, eos, qui sunt undique fideles, ut in ea Sede, e qua venerandæ communionis jura in omnes dimanant, tamquam membra in capite consociata, in unam corporis compagem coalescerent. * [4441]eoque genere sanctissimas Ecclesiæ leges superbe contemnunt. Quare ad jurisdictionem suam trahunt matrimonia Christianorum, decernendo etiam de maritali vinculo, de unitate, de stabilitate conjugii: movent possessiones clericorum, quod res suas Ecclesiam tenere posse negant. Ad summam, sic agunt cum Ecclesia, ut societatis perfectæ genere et juribus opinione detractis, plane similem habeant cæterarum communitatum, quas respublica continet: ob eamque rem si quid illa juris, si quid possidet facultatis ad agendum legitimæ, possidere dicitur concessu beneficioque principum civitatis. * [4442]eorum, qui justificantur, atque ipsis inhæret: unde in ipsa justificatione cum remissione peccatorum hæc omnia simul infusa accipit homo per Iesum Christum, cui inseritur, fidem, spem et caritatem: nam fides, nisi ad eam spes accedat, et caritas, neque unit perfecte cum Christo, neque corporis ejus vivum membrum efficit: qua ratione verissime dicitur, fidem sine operibus mortuam, et otiosam esse: et in Christo Iesu neque circumcisionem aliquid valere neque præputium, sed fidem, quæ per caritatem operatur. Hanc fidem ante baptismi sacramentum ex apostolorum traditione catechumeni ab ecclesia petunt, cum petunt fidem, vitam æternam præstantem: quam sine spe et caritate præstare fides non potest: unde et statim verbum Christi audiunt: Si vis ad vitam ingredi, serva mandata. * [4443]errasse: anathema sit. * [4444]esse ab institutione et mandato Christi, et inventum esse humanum: anathema sit. * [4445]esse, animasque ibi detentas fidelium suffragiis juvari. Similiter et sanctos una cum Christo regnantes venerandos atque invocandos esse, eosque orationes Deo pro nobis offerre, atque eorum reliquias esse venerandas. * [4446]essent, sicut ipse Filius et Pater unum sunt. Quemadmodum igitur Apostolos, quos sibi de mundo elegerat, misit, sicut ipse missus erat a Patre: ita in Ecclesia sua pastores et doctores usque ad consummationem sæculi esse voluit. Ut vero episcopatus ipse unus et indivisus esset, et per cohærentes sibi invicem sacerdotes credentium multitudo universa in fidei et communionis unitate conservaretur, beatum Petrum cæteris Apostolis præponens in ipso instituit perpetuum utriusque unitatis principium ac visibile fundamentum, super cujus fortitudinem æternum exstrueretur templum, et Ecclesiæ coelo inferenda sublimitas in hujus fidei firmitate consurgeret. Et quoniam portæ inferi ad evertendam, si fieri posset, Ecclesiam, contra ejus fundamentum divinitus positum majori in dies odio undique insurgunt, Nos ad Catholici gregis, custodiam, incolumitatem, augmentum, necessarium esse judicamus, sacro approbante Concilio, doctrinam de institutione, perpetuitate, ac * [4447]est, reddet unicuique opera sua. * [4448]et * [4449]et Christo ejus, prolapsa tandem est multorum mens in Pantheismi, Materialismi, Atheismi barathrum, ut jam ipsam rationalem naturam, omnemque justi rectique normam negantes, ima humanæ societatis fundamenta diruere connitantur. * [4450]et Filio adorandum et conglorificandum, qui locutus est per sanctos prophetas. Et unam, sanctam, catholicam et apostolicam ecclesiam. Confitemur unum baptisma in remissionem peccatorum. Expectamus resurrectionem mortuorum et vitam futuri sæculi. Amen. * [4451]et apostolicas litteras accipiant. * [4452]et consuetudinem secuta, declarat, ac docet, nullo divino præcepto laicos et clericos non conficientes, obligari ad Eucharistiæ sacramentum sub utraque specie sumendum; neque ullo pacto, salva fide, dubitari posse, quin illis alterius speciei communio ad salutem sufficiat: nam, etsi Christus Dominus in ultima cæna venerabile hoc sacramentum in panis, et vini speciebus instituit et apostolis tradidit; non tamen illa institutio et traditio eo tendunt, ut omnes Christi fideles statuto Domini ad utramque speciem accipiendam adstringantur. Sed neque ex sermone illo, apud Ioannem VI., recte colligitur, utriusqme speciei communionem a Domino præceptam esse: utcumque juxta varias sanctorum patrum et doctorum interpretationes intelligatur: namque, qui dixit: * [4453]et credunt et docent. Nec propterea existimarunt, sacramentum poenitentiæ esse forum iræ vel poenarum, sicut nemo umquam Catholicus sensit, ex hujusmodi nostris satisfactionibus vim meriti et satisfactionis Domini nostri Iesu Christi vel obscurari vel aliqua ex parte imminui; quod dum novatores intelligere nolunt, ita optimam poenitentiam novam vitam esse docent, ut omnem satisfactionis vim et usum tollant. * [4454]et cura ab episcopis adhibeatur, ut nihil inordinatum aut præpostere et tumultuarie accomodatum, nihil profanum nihilque inhonestum appareat, cum domum Dei deceat sanctitudo. * [4455]et ex quibus plerumque nulla fit pietatis accessio, a popularibus concionibus secludantur. Incerta item, vel quæ specie falsi laborant, evulgari ac tractari non permittant. Ea vero, quæ ad curiositatem quamdam aut superstitionem spectant, vel turpe lucrum sapiunt, tamquam scandala et fidelium offendicula prohibeant. * [4456]et in claritate receptus * [4457]et laboribus, divina id exigente justitia, pervenire nequaquam possumus, ut merito poenitentia laboriosus quidam baptismus a sanctis patribus dictus fuerit. Est autem hoc sacramentum poenitentiæ lapsis post baptismum ad salutem necessarium, ut nondum regeneratis ipse baptismus. * [4458]et novam promissionem regni cælorum; * [4459]et officium habet se submittendi auctoritati, quam veram ipse probaverit; at philosophia neque potest, neque debet ulli sese submittere auctoritati. * [4460]et omnium quæ in eis sunt * [4461]et passus sub Pontio Pilato * [4462]et resurgens * [4463]et sanctam ecclesiam catholicam; * [4464]et sine quo factum est nihil. * [4465]et vitam eternam * [4466]etiam inconsulta et reclamante Apostolica Sede. * [4467]eucharistiam, poenitentiam, extremam unctionem, ordinem et matrimonium; illaque gratiam conferre; et ex his baptismum, confirmationem et ordinem sine sacrilegio reiterare non posse. Receptos quoque et approbatos Ecclesiæ Catholicæ ritus in supradictorum omnium sacramentorum solemni administratione recipio et admitto. * [4468]exinde prædicasse novam legem * [4469]extinguendum non erat, in cæna novissima, qua nocte tradebatur, ut dilectæ sponsæ suæ Ecclesiæ visibile, sicut hominum natura exigit, relinqueret sacrificium, quo cruentum illud semel in cruce peragendum repræsentaretur, ejusque memoria in finem usque sæculi permaneret, atque illius salutaris virtus in remissionem eorum, quæ a nobis quotidie committuntur, peccatorum applicaretur, sacerdotem * [4470]extremæ unctionis, quod non modo poenitentiæ, sed et totius Christianæ vitæ, quæ perpetua poenitentia esse debet, consummativum existimatum est a Patribus. Primum itaque circa illius institutionem declarat et docet, quod clementissimus Redemptor noster, qui servis suis quovis tempore voluit de salutaribus remediis adversus omnia omnium hostium tela esse prospectum, quemadmodum auxilia maxima in sacramentis aliis præparavit, quibus Christiani conservare se integros, dum viverent, ab omni graviori spiritus incommodo possint: ita extremæ unctionis sacramento finem vitæ, tamquam firmissimo quodam præsidio, munivit. Nam etsi adversarius noster occasiones per omnem vitam quærat et captet, ut devorare animas nostras quoquo modo possit: nullum tamen tempus est, quo vehementius ille omnes suæ versutiæ nervos intendat ad perdendos nos penitus, et a fiducia etiam, si possit, divinæ misericordiæ deturbandos, quam cum impendere nobis exitum vitæ prospicit. * [4471]facta sint, vere esse peccata, vel odium Dei mereri, aut, quanto vehementius quis nititur se disponere ad gratiam, tanto eum gravius peccare: anathema sit. * [4472]facta utriusque partis resuscitatione, * [4473]factum esse censendum est, ut hæc ipsa potestas principatu civili, velut optima libertatis suæ tutela muniretur. * [4474]fideles adstantes non solum spirituali affectu, sed sacramentali etiam Eucharistiæ perceptione communicarent, quod ad eos sanctissimi hujus sacrificii fructus uberior proveniret; nec tamen, si id non semper fiat, propterea missas illas, in quibus solus sacerdos sacramentaliter communicat, ut privatas et illicitas damnat, sed probat atque adeo commendat, siquidem illæ quoque missæ vere communes censeri debent, partim, quod in eis populus spiritualiter communicet, partim vero, quod a publico Ecclesiæ ministro non pro se tantum, sed pro omnibus fidelibus, qui ad corpus Christi pertinent, celebrentur. * [4475]finis, quo tendit Ecclesia, longe nobilissimus est, ita ejus potestas est omnium præstantissima, neque imperio civili potest haberi inferior, aut eidem esse ullo modo obnoxia. * [4476]fixum cruci; * [4477]gestarum consignata monumentis, quæ nulla adversariorum arte corrumpi aut obscurari possunt. * [4478]graviores suo potuerunt peculiari judicio reservare. Neque dubitandum esset, quando omnia, quæ a Deo sunt, ordinata sunt, quin hoc idem episcopis omnibus in sua cuique diæcesi, in ædificationem tamen, non in destructionem liceat, pro illis in subditos tradita supra reliquos inferiores sacerdotes auctoritate, præsertim quoad illa, quibus excommunicationis censura annexa est. Hanc autem delictorum reservationem consonum est divinæ auctoritati non tantum in externa politia, sed etiam coram Deo vim habere. Verumtamen pie admodum, ne hac ipsa occasione aliquis pereat, in eadem Ecclesia Dei custoditum semper fuit, ut nulla sit reservatio in articulo mortis; atque ideo omnes sacerdotes quoslibet poenitentes a quibusvis peccatis et censuris absolvere possunt; extra quem articulum sacerdotes cum nihil possint in casibus reservatis, id unum poenitentibus persuadere nitantur, ut ad superiores et legitimos judices pro beneficio absolutionis accedant. * [4479]gravius sauciant, et periculosiora sunt iis, quæ in manifesto admittuntur. Nam venialia, quibus a gratia Dei non excludimur et in quæ frequentius labimur, quamquam recte et utiliter citraque omnem præsumptionem in confessione dicantur, quod piorum hominum usus demonstrat, taceri tamen citra culpam multisque aliis remediis expiari possunt. Verum, cum universa mortalia peccata, etiam cogitationis, homines iræ filios et Dei inimicos reddant, necessum est, omnium etiam veniam cum aperta et verecunda confessione, a Deo quærere. Itaque dum omnia, quæ memoriæ occurrunt, peccata Christi fideles confiteri student, procul dubio omnia divinæ misericordiæ ignoscenda exponunt. Qui vero secus faciunt et scienter aliqua retinent, nihil divinæ bonitati per sacerdotem remittendum proponunt. Si enim erubescat ægrotus vulnus medico detegere, quod ignorat, medicina non curat. Colligitur præterea, etiam eas circumstantias in confessione explicandas esse, quæ speciem peccati mutant, quod sine illis peccata ipsa neque a poenitentibus * [4480]hac ratione poenitentiæ partes dicuntur. Sane vero res et effectus hujus sacramenti, quantum ad ejus vim et efficaciam pertinet, reconciliatio est cum Deo, quam interdum in viris piis, et cum devotione hoc sacramentum percipientibus, conscientiæ pax ac serenitas cum vehementi spiritus consolatione consequi solet. Hæc de partibus et effectu hujus sacramenti sancta synodus tradens, simul eorum sententias damnat, qui poenitentiæ partes incussos conscientiæ terrores et fidem esse contendunt. * [4481]has ipsas rationes, quoad fieri potest, in bonum publicum transferant sincerum atque verum, destinatum animo habentes, sapientiam virtutemque Catholicæ religionis, tanquam saluberrimum succum ac sanguinem, in omnes reipublicæ venas inducere. * [4482]hereditatis nostræ; meritoria autem: dilectissimus unigenitus suus, Dominus noster Iesus Christus, qui cum essemus inimici, propter nimiam caritatem, qua dilexit nos, sua sanctissima passione in ligno crucis nobis justificationem meruit, et pro nobis Deo Patri satisfecit; instrumentalis item: sacramentum baptismi, quod est sacramentum fidei, sine qua nulli umquam contigit justificatio; demum unica formalis causa est justitia Dei; non qua ipse justus est, sed qua nos justos facit; qua videlicet ab eo donati, renovamur spiritu mentis nostræ, et non modo reputamur, sed vere justi nominamur et sumus, justitiam in nobis recipientes, unusquisque suam secundum mensuram, quam Spiritus Sanctus partitur singulis prout vult et secundum propriam cujusque dispositionem et cooperationem. Quamquam enim nemo possit esse justus, nisi cui merita passionis Domini nostri Iesu Christi communicantur: id tamen in hac impii justificatione fit, dum ejusdem sanctissimæ passionis merito per Spiritum Sanctum caritas Dei diffunditur in cordibus * [4483]hoc sacramentum requiruntur. Declarat igitur sancta synodus, hanc contritionem non solum cessationem a peccato et vitæ novas propositum et inchoationem, sed veteris etiam odium continere, juxta illud: Projicite a vobis omnes iniquitates vestras, in quibus prævaricati estis, et facite vobis cor novum et spiritum novum. Et certe, qui illos sanctorum clamores consideraverit: Tibi soli peccavi, et malum coram te feci; Laboravi in gemitu meo, lavabo per singulas noctes lectum meum. Recogitabo tibi omnes annos meos in amaritudine animæ meæ; et alios hujus generis, facile intelliget, eos ex vehementi quodam anteactæ vitæ odio et ingenti peccatorum detestatione manasse. Docet præterea, etsi contritionem hanc aliquando caritate perfectam esse contingat, hominemque Deo reconciliare, priusquam hoc sacramentum actu suscipiatur, ipsam nihilominus reconciliationem ipsi contritioni sine sacramenti voto, quod in illa includitur, non esse adscribendam. Illam vero contritionem imperfectam, quæ attritio dicitur, * [4484]hortatur, ut confortentur in Domino, et in potential, virtutis eius, in omnibus sumentes scutum fidei, in quo possint omnia tela nequissimi ignea extinguere, atque galeam spei salutis accipiant cum gladio spiritus quod est verbum Dei. Itaque, ut hæc pia eius sollicitudo principium et progressum suum per Dei gratiam habeat, ante omnia statuit et decernit præmittendam esse confessionem fidei, patrum exempla in hoc secuta, qui sacratioribus conciliis hoc scutum contra omnes hæreses in principio suarum actionum apponere consuevere: quo solo aliquando et infideles ad fidem traxerunt, hæreticos expugnarunt, et fideles confirmarunt. Quare symbolum fidei, quo sancta romana ecclesia utitur, tanquam principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod portæ inferi nunquam prævalebunt, totidem verbis, quibus in omnibus ecclesiis legitur, experimendum esse censuit; quod quidem eiusmodi est: * [4485]humanæ societatis bono et commodis adversatur. * [4486]id est, rerum omnium perfectissimum conditorem. * [4487]illis etiam vitæ remedium contulit, qui se postea in peccati servitutem et dæmonis potestatem tradidissent, sacramentum videlicet poenitentiæ, quo lapsis post baptismum beneficium mortis Christi applicatur. Fuit quidem poenitentia universis hominibus, qui se mortali aliquo peccato inquinassent, quovis tempore ad gratiam et justitiam assequendam necessaria, illis etiam, qui baptismi sacramento ablui petivissent, ut, perversitate abjecta et emendata, tantam Dei offensionem cum peccati odio et pio animi dolore detestarentur; unde propheta ait; Convertimini, et agite poenitentiam ab omnibus iniquitatibus vestris; et non erit vobis in ruinam iniquitas. Dominus etiam dixit: Nisi poenitentiam egeritis, omnes similiter peribitis. Et princeps apostolorum Petrus peccatoribus baptismo initiandis poenitentiam commendans dicebat: Poenitentiam agite, et baptizetur unusquisque vestrum. Porro nec ante adventum Christi poenitentia erat sacramentum, nec est post adventum illius cuiquam ante baptismum. Dominus autem sacramentum poenitentiæ tunc præcipue * [4488]illud usque in finem perseverantiæ donum se certo habiturum absoluta et infallibili certitudine dixerit, nisi hoc ex speciali revelatione didicerit: anathema sit. * [4489]imperio vel expresse vel tacite concessa, revocanda propterea, cum libuerit, a civili imperio. * [4490]in * [4491]in Christo nondum ad plenum purgatis rite juxta apostolorum traditionem offertur. * [4492]in cælos ereptum; * [4493]in gloria venturas * [4494]in sacra Scriptura contentas, inter fabulas vel mythos ablegandas esse; aut miracula certo cognosci nunquam posse, nec iis divinam religionis Christianæ originem rite probari: anathema, sit. * [4495]in tantum lascivire sinat, in impune liceat mentes a veritate, animos a virtute deducere. Ecclesiam vero, quam Deus ipse constituit ah actione vitæ excludere, a legibus, ab institutione adolescentium, a societate domestica, magnus et perniciosus est error. * [4496]inde venturus est judicare vivos et mortuos. * [4497]inde venturus judicare vivos et mortuos. * [4498]indispositionem respicit, de sua gratia formidare et timere potest; cum nullus scire valeat certitudine fidei, cui non potest subesse falsum, se gratiam Dei esse consecutum. * [4499]infrascripti. Testamenti veteris, quinque Moysis, id est, Genesis, Exodus, Leviticus, Numeri, Deuteronomium; Iosuæ, Iudicum, Ruth, quatuor Regum, duo Paralipomenon, Esdræ primus et secundus, qui dicitur Nehemias, Tobias, Iudith, Esther, Iob, Psalterium davidicum centum quinquaginta psalmorum, Parabolæ, Ecclesiastes, Canticum canticorum, Sapientia, Ecclesiasticus, Isaias, Ieremias cum Baruch, Ezechiel, Daniel, duodecim prophetæ minores, id est: Osea, Ioel, Amos, Abdias, Ionas, Michæas, Nahum, Habacuc, Sophonias, Aggæus, Zacharias, Malachias, duo Machabæorum, primus et secundus. Testamenti novi: quatuor evangelia, secundum Mathæum, Marcum, Lucam, et Ioannem; actus apostolorum a Luca evangelista conscripti; quatuordecim epistolæ Pauli apostoli, ad Romanos, duæ ad Corinthios, ad Galatas, ad Ephesios, ad Philippenses, ad Colossenses, duæ ad Thessalonicenses, duæ ad Timotheum, ad Titum, ad Philemonem, ad Hebræos; Petri apostoli duæ, Ioannis apostoli tres, Iacobi apostoli una, Iudæ apostoli una, et apocalypsis Ioannis apostoli. * [4500]inhæreat; aut etiam gratiam, qua justificamur, esse tantum favorem Dei: anathema sit. * [4501]initio Christianæ religionis non infrequens utriusque speciei usus fuisset, tamen progressu temporis, latissime jam mutata illa consuetudine, gravibus et justis causis adducta hanc consuetudinem sub altera specie communicandi approbabit, et pro lege habendam decrevit, quam reprobare aut sine ipsius Ecclesiæ auctoritate pro libito mutare non licet. * [4502]instituit, cum a mortuis excitatus insufflavit in discipulos suos, dicens: Accipite Spiritum Sanctum; quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt. Quo tam insigni facto et verbis tam perspicuis potestatem remittendi et retinendi peccata, ad reconciliandos fideles post baptismum lapsos, apostolis et eorum legitimis successoribus fuisse communicatam, universorum patrum consensus semper intellexit, et Novatianos, remittendi potestatem olim pertinaciter negantes, magna ratione Ecclesia Catholica, tamquam hæreticos, explosit atque condemnavit. Quare verissimum hunc illorum verborum Domini sensum sancta hæc synodus probans et recipiens, damnat eorum commentitias interpretationes, qui verba illa ad potestatem prædicandi verbum Dei et Christi evangelium annuntiandi, contra hujusmodi sacramenti institutionem, falso detorquent. * [4503]integre exponantur, nec judicibus innotescant; et fieri nequeat, ut de gravitate criminum recte censere possint et poenam, quam oportet, pro illis poenitentibus imponere. Unde alienum a ratione est docere, circumstantias has ab hominibus otiosis excogitatas fuisse, aut unam tantum circumstantiam confitendam esse, nempe peccasse in fratrem. Sed et impium est, confessionem, quæ hac ratione fieri præcipitur, impossibilem dicere, aut carnificinam, illam conscientiarum appellare; constat enim, nihil aliud in Ecclesia a poenitentibus exigi, quam ut, postquam quisque diligentius se excusserit et conscientiæ suæ sinus omnes et latebras exploraverit, ea peccata confiteatur, quibus se Dominum et Deum suum mortaliter offendissi meminerit; reliqua autem peccata, quæ diligenter cogitanti non occurrunt, in universum eadem confessione inclusa esse intelliguntur; pro quibus fideliter cum propheta dicimus: Ab occultis meis munda me, Domine. Ipsa vero hujusmodi confessionis difficultas ac peccata detegendi verecundia, gravis quidem videri * [4504]inter plurima mala, quibus ecclesia Dei his nostris temporibus perturbatur, etiam de peccato originali ejusque remedio non solum nova, sed vetera etiam dissidia excitaverit: sacrosancta oecumenica et generalis Tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem tribus apostolicæ sedis legatis, jam ad revocandos errantes et nutantes confirmandos accedere volens, sacrarum scripturarum et sanctorum patrum ac probatissimorum conciliorum testimonia et ipsius ecclesiæ judicium et consensum secuta, hæc de ipso peccato originali statuit, fatetur ac declarat. * [4505]ipse per se hominem adunans Deo * [4506]ipsos posse, quarum functionum potestatem reliqui inferioris ordinis nullam habent. Docet insuper sacrosancta synodus, in ordinatione episcoporum, sacerdotum et ceterorum ordinum nec populi nec cujusvis sæcularis potestatis et magistratus consensum sive vocationem sive auctoritatem ita requiri, ut sine ea irrita sit ordinatio; quin potius decernit, eos, qui tantummodo a populo aut sæculari potestate ac magistratu vocati et instituti ad hæc ministeria, exercenda adscendunt, et qui ea propria temeritate sibi sumunt, omnes non Ecclesiæ ministros sed fures et latrones per ostium non ingressos habendos esse. Hæo sunt, quæ generatim sacræ synodo visum est Christi fideles de sacramento ordinis docere. His autem contraria certis et propriis canonibus in hunc, qui sequitur, modum damnare constituit, ut omnes adjuvante Christo fidei regula utentes in tot errorum tenebris Catholicam veritatem facilius agnoscere et tenere possint. * [4507]ipsum Christi Iesu meritum per baptismi sacramentum in forma ecclesiæ rite collatum, tam adultis quam parvulis applicari; anathema sit: quia non est aliud nomen sub coelo datum hominibus, in quo oporteat nos salvos fieri. Unde illa vox: Ecce agnus Dei; ecce qui tollit peccata mundi; et illa: Quicumque baptizati estis, Christum induistis. * [4508]ita ut fides Christiana, cum evangelium publice profiteri lege licuit, non in cunis vagiens, sed adulta et jam satis firma in magna civitatum parte apparuit. * [4509]itemque plenam potestatem omnibus attributam quaslibet opiniones cogitationesque palam publiceque manifestandi conducere ad populorum mores animosque facilius corrumpendos ac indifferentismi pestem propogandam. * [4510]judicaturus vivos et mortuos. * [4511]judice sibi reddendam; non solum autem sibi, sed et omnibus, qui diligunt adventum ejus: cum enim ille ipse Christus Iesus, tanquam caput in membra et tanquam vitis in palmites, in ipsos justificatos jugiter virtutem influat, quæ virtus bona eorum opera semper antecedit et comitatur et subsequitur, et sine qua nullo pacto Deo grata, et meritoria esse possent: nihil ipsis justificatis amplius deesse credendum est, quo minus plene illis quidem operibus, quæ in Deo sunt facta, divinæ legi pro hujus vitæ statu satisfecisse, et vitam æternam suo etiam tempore (si tamen in gratia decesserint), consequendam, vere promeruisse censeantur, cum Christus, Salvator noster, dicat: Si (quis biberit ex aqua, quam ego dabo ei, non sitiet in æternum, sed fiet in eo fons aquæ salientis in vitam æternam * [4512]juramenti violatio, tum quælibet scelesta flagitiosaque actio sempiternæ legi repugnans, non solum haud est improbanda, verum etiam omnino licita, summisque laudibus efferenda, quando id pro patriæ amore agatur. * [4513]jus esse in nemine. His informata disciplinis societate, principatus non est nisi populi voluntas, qui, ut in sui ipsius unice est potestate, ita sibimetipsi solus imperat: deligit autem, quibus se committat, ita tamen ut imperii non tam jus, quam munus in eos transferat, idque suo nomine exercendum. In silentio jacet dominatio divina, non secus ad vel Deus aut nullus esset, aut humani generis societatem nihil curaret: vel homines sive singuli sive societati nihil Deo deberent, vel principatus cogitari posset ullus, cujus non in Deo ipso causa et vis et auctoritas tota resideat. * [4514]liberet ac tueatur, eamque multiplici cognitione instruat. Quapropter tantum abest, ut Ecclesia humanarum artium et disciplinarum culturæ obsistat, ut hanc multis modis juvet atque promoveat. Non enim commoda ab iis ad hominum vitam dimanantia aut ignorat aut despicit; fatetur imo, eas, quemadmodum a Deo, scientiarum Domino, profectæ sunt, ita si rite pertractentur, ad Deum, juvante ejus gratia, perducere. Nec sane ipsa vetat, ne hujusmodi disciplinæ in suo quæque ambitu propriis utantur principiis et propria methodo; sed justam hanc libertatem agnoscens, id sedulo cavet, ne divinæ doctrinæ repugnando errores in se suscipiant, aut fines proprios transgressæ, ea, quæ sunt fidei, occupent et perturbent. * [4515]mandatorum: anathema sit. * [4516]mater et magistra constituta, omnibus debitricem se novit, ac lapsos erigere, labantes sustinere, revertentes amplecti, confirmare bonos et ad meliora provehere parata semper et intenta est. Quapropter nullo tempore a Dei veritate, quæ sanat omnia, testanda et prædicanda quiescere potest, sibi dictum esse non ignorans: Spiritus meus, qui est in te, et verba mea, quæ posui in ore tuo, non recedent de ore tuo amodo et usque in sempiternum. * [4517]ministros esse Ecclesia Presbyteros; quo nomine eo loco, non ætate seniores, aut primores in populo intelligendi veniunt, sed aut episcopi, aut sacerdotes ab ipsis rite ordinati per impositionem manuum presbyterii. Declaratur etiam, esse hanc unctionem infirmis adhibendam, illis vero præsertim, qui tam periculose decumbunt, ut in exitu vitæ constituti videantur; unde et sacramentum exeuntium nuncupatur. Quod si infirmi post susceptam hanc unctionem convaluerint, iterum hujus sacramenti subsidio juvari poterunt, cum in aliud simile vitæ discrimen inciderint. Quare nulla ratione audiendi sunt, qui contra tam apertam et dilucidam apostoli Iacobi sententiam docent, hanc unctionem vel figmentum esse humanum, vel ritum a patribus acceptum, nec mandatum Dei, nec promissionem gratiæ habentem; et qui illam jam cessasse asserunt, quasi ad gratiam curationum dumtaxat in primitiva Ecclesia referenda esset; et qui dicunt, ritum et usum, quem sancta Romana Ecclesia in hujus sacramenti administratione observat, Iacobi apostoli sententiæ repugnare, * [4518]ministrum in peccato mortali existentem, modo omnia essentialia, quæ ad sacramentum conficiendum aut conferendum pertinent, servaverit, non conficere aut conferre sacramentum: anathema sit. * [4519]minus videri dignum amplitudine principum, aut parum decorum: tantumque abest, ut jura majestatis imminuat, ut potius stabiliora atque augustiora faciat. Immo, si altius consideretur, habet illa conformatio perfectionem quamdam magnam, qua carent cæteri rerum publicarum modi: ex eâque fructus essent sane excellentes et varii consecuturi, si modo suum partes singulæ gradum tenerent, atque illud integre efficerent cui unaquæque præposita est, officium et munus.--Revera in ea, quam ante diximus, constitutione reipublicæ, sunt quidem divina atque humana convenienti ordine partita: incolumia civium jura, eademque divinarum, naturalium humanarumque legum patrocinio defensa: officiorum singulorum cum sapienter constituta descriptio, tum opportune sancita custodia. Singuli homines in hoc ad sempiternam illam civitatem dubio laboriosoque curriculo sibi sciunt præsto esse, quos tuto sequantur ad ingrediendum duces, ad perveniendum adjutores: pariterque intelligunt, sibi alios esse ad securitatem, ad fortunas, ad commoda cætera, quibus communis hæc vita constat, vel parienda vel conservanda datos. * [4520]misisse vicariam vim * [4521]missæ sacrificium tantum esse laudis et gratiarum actionis, aut nudam commemorationem sacrificii in cruce peracti, non autem propitiatorium; vel soli prodesse sumenti; neque pro vivis et defunctis pro peccatis, poenis, satisfactionibus et aliis necessitatibus offerri debere: anathema sit. * [4522]moriturus, inter se copulantur, divinitatem porro propter admirabilem illam ejus cum corpore et anima hypostaticam unionem. Quapropter verissimum est, tantumdem sub alterutra specie atque sub utraque contineri: totus enim, et integer Christus sub panis specie et sub quavis ipsius speciei parte, totus item sub vini specie et sub ejus partibus existit. * [4523]morum, in quo initia perspiciuntur voluntarii discessus a Deo: sed quia omne, quod verum est, a Deo proficisci necesse est, quidquid, indagando, veri attingatur, agnoscit Ecclesia velut quoddam divinæ mentis vestigium. Cumque nihil sit in rerum natura veri, quod doctrinis divinitus traditis fidem abroget, multa quæ adrogent, omnisque possit inventio veri ad Deum ipsum vel cognoscendum vel laudandum impellere, idcirco quidquid accedat ad scientiarum fines proferendos, gaudente et libente Ecclesia semper accedet: eademque studiose, ut solet, sicut alias disciplinas, ita illas etiam fovebit ac provehet, quæ positæ sunt in explicatione naturæ. Quibus in studiis, non adversatur Ecclesia si quid mens repererit novi: non repugnat quin plura quærantur ad decus commoditatemque vitæ: immo inertiæ desidiæque inimica, magnopere vult ut hominum ingenia uberes ferant exercitatione et cultura fructus: incitamenta præbet ad omne genus artium atque operam: omniaque harum rerum studia ad honestatem salutemque virtute sua dirigens impedire nititur, quominus a Deo bonisque cælestibus sua hominem intelligentia atque industria deflectat. * [4524]mundi conditorem; * [4525]munus curamque sustinentibus, ut juxta Catholicæ et Apostolicæ Ecclesiæ usum a primævis Christianæ religionis temporibus receptum sanctorumque patrum consensionem et sacrorum conciliorum decreta in primis de sanctorum intercessione, invocatione, reliquiarum honore et legitimo imaginum usu, fideles diligenter instruant, docentes eos, sanctos una cum Christo regnantes orationes suas pro hominibus Deo offerre; bonum, atque utile esse, suppliciter eos invocare; et ob beneficia impenetranda a Deo per filium ejus Iesum Christum Dominum nostrum, qui solus noster redemptor et salvator est, ad eorum orationes, opem, auxiliumque confugere; illos vero, qui negant, sanctos æterna felicitate in coelo fruentes invocandos esse; aut qui asserunt, vel illos pro hominibus non orare, vel eorum, ut pro nobis etiam singulis orent, invocationem esse idololatriam, vel pugnare cum verbo Dei, adversarique honori unius mediatoris Dei et hominum Iesu Christi, vel stultum esse, in coelo regnantibus voce vel mente supplicare, impie sentire. * [4526]natum ex Virgine Maria, * [4527]natura sacri Apostolici primatus, in quo totius Ecclesiæ vis ac soliditas consistit, cunctis fidelibus credendam et tenendam, secundum antiquam atque constantem universalis Ecclesiæ fidem, proponere, atque contrarios, dominico gregi adeo perniciosos, errores proscribere et condemnare. * [4528]nobis Domine fidei, spei, et caritatis augmentum. * [4529]nobis debita nostra. Quo fit, ut justi ipsi eo magis se obligatos ad ambulandum in via justitiæ sentire debeant, quo liberati jam a peccato, servi autem facti Deo, sobrie, juste et pie viventes proficere possint per Christum Iesum, per quem accessum habuerunt in gratiam istam. Deus namque sua gratia semel justificatos non deserit, nisi ab eis prius deseratur. Itaque nemo sibi in sola fide blandiri debet, putans fide sola se heredem esse constitutum, hereditatemque consecuturum, etiam si Christo non compatiatur, ut et conglorificetur. Nam et Christus ipse, ut inquit apostolus, cum esset filius Dei, didicit ex iis, quæ passus est, obedientiam, et consummatus factus est omnibus obtemperantibus sibi causa salutis æternæ. Propterea apostolus ipse monet justificatos, dicens: Nescitis, quod ii, qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? Sic currite, ut comprehendatis. Ego igitur sic curro, non quasi in incertum, sic pugno, non quasi aërem verberans, sed castigo corpus meum, et in servitutem redigo, ne forte, * [4530]non sit per Christum Iesum, nam qui ex nobis, tamquam ex nobis, nihil possumus, eo cooperante, qui nos confortat, omnia possumus. Ita non habet homo, unde glorietur; sed omnis gloriatio nostra in Christo est; in quo vivimus, in quo meremur, in quo satisfacimus, facientes fructus dignos poenitentiæ, qui ex illo vim habent, ab illo offeruntur Patri, et per illum acceptantur a Patre. Debent ergo sacerdotes Domini, quantum Spiritus et prudentia suggesserit, pro qualitate criminum et poenitentium facultate, salutares et convenientes satisfactiones injungere; ne, si forte peccatis conniveant et indulgentius cum poenitentibus agant, levissima quædam opera pro gravissimis delictis injungendo, alienorum peccatorum participes efficiantur. Habeant autem præ oculis, ut satisfactio, quam imponunt, non sit tantum ad novæ vitæ custodiam et infirmitatis medicamentum, sed etiam ad præteritorum peccatorum vindictam et castigationem: nam claves sacerdotum, non ad solvendum dumtaxat, sed et ad ligandum concessas etiam antiqui patres * [4531]ob id suadendum esse Christi fidelibus, ut non confiteantur tempore quadragesimæ: anathema sit. * [4532]olim Ecclesiæ repromissum, sed statutis temporum opportunitatibus redditum. * [4533]omnia facta sunt; qui propter nos homines et propter nostram salutem descendit de coelis, et incarnatus est de Spiritu Sancto ex Maria virgine, et homo factus est; crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est; et resurrexit tertia die, secundum Scripturus; et ascendit in coelum, sedet ad dexteram Patris; et iterum venturus est, cum gloria, judicare vivos et mortuos; cujus regni non erit finis. * [4534]oportet cæleste presidium, orandusque Deus, ut hæc, quæ ad ipsius gloriam communemque humani generis salutem cupimus et conamur, optatos ad exitus idem ipse perducat, cujus est illustrare hominum mentes, permovere voluntates. Divinorum autem beneficiorum auspicium, et paternæ benevolentiæ Nostræ testem vobis, Venerabiles Fratres, et clero populoque universo vestræ fidei vigilantiæque commisso apostolicam benedictionem peramanter in Domino impertimus. * [4535]oportet, ut ei justificationis gratia conferatur: anathema sit. * [4536]poenitentia scriptum est: Memor esto, unde excideris, age poenitentiam, et prima opera fac. Et iterum: quæ secundum Deum tristitia est, poenitentiam in salutem stabilem operatur. Et rursus: Poenitentiam agite, et facite fructus dignos poenitentiæ. * [4537]partes dicuntur; aut dixerit, duas tantum esse poenitentiæ partes, terrores scilicet incussos conscientiæ, agnito peccato, et fidem conceptam ex evangelio vel absolutione, qua credit quis sibi per Christum remissa peccata: anathema sit. * [4538]per Christum Iesum illis donatam, candidam et immaculatam jubentur statim renati conservare, ut eam perferant ante tribunal Domini nostri Iesu Christi, et habeant vitam æternam. * [4539]per Verbum suum primo omnium demissum; * [4540]per carnis etiam resurrectionem. * [4541]per sanctam Ecclesiam. * [4542]per se ipsa probari nemini debeant. * [4543]pertinent. Hinc potest de instructionibus judicare, quas Ecclesiæ pastores ad conscientiarum normam pro suo munere edunt, quin etiam potest de divinorum sacramentorum administratione et dispositionibus ad ea suscipienda necessariis decernere. * [4544]pleno et absoluto intellectus et voluntatis assensu definitionem complectantur, nisi a recta fide aberrare velint. * [4545]pontiftcis assumuntur, non esse legitimos et veros episcopos, sed figmentum humanum: anathema sit. * [4546]posset, nisi tot tantisque commodis et consolationibus levaretur, quæ omnibus digne ad hoc sacramentum accedentibus per absolutionem certissime conferuntur. Ceterum, quoad modum confitendi secreto apud solum sacerdotem, etsi Christus non vetuerit, quin aliquis in vindictam suorum scelerum et sui humiliationem, cum ob aliorum exemplum, tum ob Ecclesiæ offensæ ædificationem delicta sua publice confiteri possit: non est tamen hoc divino præcepto mandatum, nec satis consulte humana aliqua lege præciperetur, ut delicta, præsertim secreta, publica essent confessione aperienda; unde cum a sanctissimis et antiquissimis patribus magno unanimique consensu secreta confessio sacramentalis, qua ab initio Ecclesia sancta usa est et modo etiam utitur, fuerit semper commendata, manifeste refellitur inanis eorum calumnia, qui eam a divino mandato alienam et inventum humanum esse, atque a patribus in concilio lateranensi congregatis initium habuisse, docere non verentur; neque enim per lateranense concilium Ecclesia statuit, ut Christi fideles confiterentur, * [4547]possibilem tamen esse Deo, cogitatione per fidem illustrata assequi possumus, et constantissime credere debemus: ita enim majores nostri omnes, quotquot in vera Christi ecclesia fuerunt, qui de sanctissimo hoc sacramento disseruerunt, apertissime professi sunt, hoc tam admirabile sacramentum in ultima cæna redemptorem nostrum instituisse, cum post panis vinique benedictionem se suum ipsius corpus illis præbere, ac suum sanguinem, disertis et perspicuis verbis testatus est; quæ verba a sanctis evangelistis commemorata et a divo Paulo postea repetita, cum propriam illam et apertissimam significationem præ se ferant, secundum quam a patribus intellecta sunt; indignissimum sane flagitium est, ea a quibusdam contentiosis et pravis hominibus ad fictitios et imaginarios tropos, quibus veritas carnis et sanguinis Christi negatur, contra universum ecclesiæ sensum detorqueri; quæ, tamquam columna et firmamentum veritatis, hæc ab impiis hominibus excogitata commenta velut satanica detestata est, grato semper et memore animo præstantissimum hoc Christi beneficium agnoscens. * [4548]post baptismum in peccata labuntur, ipsi Deo reconciliandis a Christo Domino nostro institutum: anathema sit. * [4549]potissimum orta, quod ejusdem sacrosanctæ Synodi apud permultos vel auctoritas contempta, vel sapientissima neglecta fuere decreta. * [4550]prævaricationis offensam, secundum corpus et animam in deterius commutatum fuisse; anathema sit. * [4551]principum populo male consulentium utiliter institutæ: quæ summam, rempublicam vetant in municipalem, vel domesticam rem importunius invadere: quæ valent ad decus, ad personam hominis, ad æquabilitatem juris in singulis civibus conservandam, earum rerum omnium Ecclesiam Catholicam vel inventricem, vel auspicem, vel custodem semper fuisse superiorum ætatum monumenta testantur. * [4552]quæ sacris Scripturis et apostolicis traditionibus consentanea, Deo adjutore, cognoverant. Neque enim Petri successoribus Spiritus Sanctus promissus est, ut eo revelante novam doctrinam patefacerent, sed ut, eo assistente, traditam per Apostolos revelationem seu fidei depositum sancte custodirent et fideliter exponerent. Quorum quidem apostolicam doctrinam omnes venerabiles Patres amplexi et sancti doctores orthodoxi venerati atque secuti sunt; plenissime scientes, hanc sancti Petri Sedem ab omni semper errore illibatam permanere, secundum Domini Salvatoris nostri divinam pollicitationem discipulorum suorum principi factam: Ego rogavi pro te, ut non deficiat fides tua, et tu aliquando conversus confirma fratres tuos. * [4553]qua justi fiunt, illis tribuatur. Pro hoc beneficio apostolus gratias nos semper agere hortatur Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, et eripuit de potestate tenebrarum, transtulitque in regnum Filii dilectionis suæ, in quo habemus redemptionem et remissionem peccatorum. * [4554]quam eos non acta, proprio credentes, baptizari in sola fide ecclesiæ: anathema sit. * [4555]qui credentes agat; * [4556]qui natus est de Spiritu Sancto et Maria virgine; * [4557]qui natus est de Spiritu Sancto et ex Maria Virgine; * [4558]qui natus est de Spiritu Sancto ex Maria virgine; * [4559]qui natus est per Spiritum Sanctum ex virgine Maria; * [4560]qui sub Pontio Pilato crucifixus et sepultus; * [4561]quibus ex officio incubuerit celebrare, hæc sancta synodus perpetuo servandum esse decrevit, modo non desit illis copia confessoris. Quod si necessitate urgente sacerdos absque prævia confessione celebraverit, quamprimum confiteatur. * [4562]quid facto opus esset, contraria jubentibus binis potestatibus quarum recusare imperium, salvo officio, non potest. Atqui maxime istud repugnat de sapientia cogitare et bonitate Dei, qui vel in rebus physicis, quamquam sunt longe inferioris ordinis, tamen naturales vires caussasque invicem conciliavit moderata ratione et quodam velut concentu mirabili, ita ut nulla earum impediat cæteras, cunctæque simul illæ, quo mundus spectat, convenientur aptissimeque conspirent. * [4563]quoad cohabitationem ad certum incertumve tempus fieri posse decernit: anathema sit. * [4564]quod intolerabilius est, mortaliter, atque ideo poenas æternas mereri; tantumque ob id non damnari, quia Deus opera non imputet ad damnationem: anathema sit. * [4565]quod jure divino necessarium et institutum esse intellexerat, sed ut præceptum confessionis, saltem semel in anno, ab omnibus et singulis, cum ad annos discretionis pervenissent, impleretur; unde jam in universa Ecclesia cum ingenti animarum fidelium fructu observatur mos ille salutaris confitendi sacro illo et maxime acceptabili tempore quadragesimæ: quem morem hæc sancta synodus maxime probat et amplectitur, tamquam pium et merito retinendum. * [4566]quoniam vel ex turpitudinis peccati consideratione vel ex gehennæ et poenarum metu communiter concipitur, si voluntatem peccandi excludat cum spe veniæ, declarat non solum non facere hominem hypocritam et magis peccatorem, verum etiam donum Dei esse et Spiritus Sancti impulsum, non adhuc quidem inhabitantis, sed tantum moventis, quo poenitens adjutus viam sibi ad justitiam parat. Et quamvis sine sacramento poenitentiæ per se ad justificationem perducere peccatorem nequeat, tamen eum ad Dei gratiam in sacramento poenitentiæ impetrandam disponit: hoc enim timore utiliter concussi Ninivitæ, ad Ionæ prædicationem, plenam terroribus poenitentiam egerunt et misericordiam a Domino impetrarunt. Quamobrem falso quidam calumniantur Catholicos scriptores, quasi tradiderint, sacramentum poenitentiæ absque bono motu suscipientium gratiam conferre, quod numquam Ecclesia Dei docuit, neque sensit; sed et falso docent, contritionem esse extortam et coactam, non liberam et voluntariam. * [4567]reipublicæ ne quid ab illis detrimenti capiat. Consentaneum erit, judicio singulorum permittere omnem de religione quæstionem; licere cuique aut sequi quam ipse malit, aut omnino nullam, si nullam probet. * [4568]reipublicæ omnino principes debent summum mundi gubernatorem Deum intueri, eumque sibimetipsis in administranda civitate tanquam exemplum legemque proponere. * [4569]religionis nullo loco numerare, vel uno modo esse in disparibus generibus affectos, nefas esse privatis hominibus, nefas civitatibus: immoderatam sentiendi sensusque palam jactandi potestatem non esse in civium juribus neque in rebus gratia patrocinioque dignis ulla ratione ponendam.--Similiter intelligi debet, Ecclesiam societatem esse, non minus quam ipsum civitatem, genere et jure perfectam: neque debere, qui summam imperii teneant, committere ut sibi servire aut subesse Ecclesiam cogant, aut minus esse sinant ad suas res agendas liberam, aut quicquam de ceteris juribus detrahant, quæ in ipsam a Jesu Christo collata sunt. * [4570]remissionem peccatorum; * [4571]reparatio, quam secundam post naufragium deperditæ gratiæ tabulam sancti patres apte nucuparunt; etenim pro iis, qui post baptismum in peccata labuntur, Christus Iesus sacramentum instituit poenitentiæ, cum dixit: Accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt. Unde docendum est, Christiani hominis poenitentiam post lapsum multo aliam esse a baptismali, eaque contineri non modo cessationem a peccatis, et eorum detestationem, aut cor contritum et humiliatum, verum etiam eorundem sacramentalem confessionem saltem in voto et suo tempore faciendam, et sacerdotalem absolutionem; itemque satisfactionem per jejunia, eleemosynas, orationes et alia pia spiritualis vitæ exercitia; non quidem pro poena æterna, quæ vel sacramento, vel sacramenti voto una cum culpa remittitur; sed pro poena temporali, quæ, ut sacræ litteræ docent, non tota semper, ut in baptismo fit, dimittitur illis, qui gratiæ Dei, quam acceperunt, ingrati, Spiritum Sanctum, contristaverunt, et templum Dei violare non sunt veriti. De qua * [4572]resurrectionem carnis. * [4573]sæculorum omnium et creaturarum regem et conditorem. * [4574]sacramentaliter communicat, illicitas esse ideoque abrogandas: anathema sit. * [4575]sacramento doctrinam: anathema sit. * [4576]sanctæ ritum et consuetudinem solemniter circumgestandum, vel non publice, ut adoretur, populo proponendum, et ejus adoratores esse idololatras: anathema sit. * [4577]sancta synodus in aliud tempus, oblata sibi quamprimum occasione, examinandos atque definiendos reservat. * [4578]sanctam ecclesiam; * [4579]sanctam servare disciplinam civitatis. * [4580]sanctissimo Romano pontifice novum aut in Ecclesia hactenus inusitatum decernatur. * [4581]satisfactione peccata dimittantur, ut, occasione accepta, peccata leviora putantes, velut injurii et contumeliosi Spiritui Sancto in graviora labamur, thesaurizantes nobis iram in die iræ. Procul dubio enim magnopere a peccato revocant et quasi fræno quodam cærcent hæ satisfactoriæ poenæ, cautioresque et vigilantiores in futurum pænitentes efficiunt; medentur quoque peccatorum reliquiis et vitiosos habitus male vivendo comparatos contrariis virtutum actionibus tollunt. Neque vero securior ulla via in Ecclesia Dei umquam existimata fuit ad amovendam imminentem a Domino poenam, quam ut hæc poenitentiæ opera homines cum vero animi dolore frequentent. Accedit ad hæc, quod, dum satisfaciendo patimur pro peccatis, Christo Jesu, qui pro peccatis nostris satisfecit, ex quo omnis nostra sufficientia est, conformes efficimur, certissimam quoque inde arrham habentes, quod, si compatimur et conglorificabimur. Neque vero ita nostra est satisfactio hæc, quam pro peccatis nostris exsolvimus, ut * [4582]se trahat perniciosa eorum contagio, exterminandos duxit, hos in ipsos hæreticos eorumque errores decernens anathematismos. * [4583]secreta vero per spontaneam confessionem: anathema sit. * [4584]secundum Scripturas; * [4585]sedere ad dexteram Patris, * [4586]sedet ad dexteram Dei Patris; * [4587]sedet ad dexteram Patris; * [4588]sedisse Al. sedere, sitteth. * [4589]seu indefinitum, quod sese determinando constituat rerum universitatem in genera, species et individua distinctam: anathema sit. * [4590]sine sacramento poenitentiæ, prout sancta romana et universalis ecclesia a Christo Domino et ejus apostolis edocta hucusque professa est, servavit et docuit: anathema sit. * [4591]sive solemni judicio sive ordinario et universali magisterio tamquam divinitus revelata credenda proponuntur. * [4592]sua, sive rursus tale intelligatur propter caussam ad quam refertur, id est omne in potestate arbitrioque Ecclesiæ: cætera vero, quæ civile et politicum genus complectitur, rectum est civili auctoritati esse subjecta, cum Jesus Christus jusserit, quæ Cæsaris sint, reddi Cæsari, quæ Dei, Deo. * [4593]sub Pontio Pilato crucifixus est, et sepultus; * [4594]sub Pontio Pilato crucifixus, et sepultus; * [4595]successores; aut Romanum Pontificem non esse beati Petri in eodem primatu successorem: anathema sit. * [4596]super terram, erunt soluta et in coelo; et: Quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt: ad omnes Christi fideles, indifferenter et promiscue, contra institutionem hujus sacramenti ita fuisse dicta, ut quivis potestatem habeat remittendi peccata, publica quidem per correptionem, si correptus acquieverit, secreta vero per spontaneam confessionem cuicumque factam. Docet quoque, etiam sacerdotes, qui peccato mortali tenentur, per virtutem Spiritus Sancti in ordinatione collatam, tamquam Christi ministros, functionem remittendi peccata exercere, eosque prave sentire, qui in malis sacerdotibus hanc potestatem non esse contendunt. Quamvis autem absolutio sacerdotis alieni beneficii sit dispensatio, tamen non est solum nudum ministerium vel annuntiandi evangelium, vel declarandi remissa esse peccata; sed ad instar actus judicialis, quo ab ipso, velut a judice, sententia pronuntiatur. Atque ideo non debet pænitens adeo sibi de sua ipsius fide blandiri, ut, etiam si nulla illi adsit contritio, aut sacerdote animus serio * [4597]tamquam ex traditione apostolica descendens, jure ac merito retineri debet. * [4598]tertia die resurrexisse; * [4599]tertia die resurrexit a mortuis; * [4600]tertia die resurrexit a mortuis; ascendit ad cælos; sedet ad dexteram Dei Patris omnipotentis; inde venturus (est) judicare vivos et mortuos. * [4601]tertia die resurrexit; * [4602]tertio die resurrexit a mortuis; * [4603]transitus sui ex hoc mundo ad Patrem, quando per sui sanguinis effusionem nos redemit eripuitque de potestate tenebrarum, et in regnum suum transtulit. Et hæc quidem illa munda oblatio est, quæ nulla indignitate aut malitia offerentium inquinari potest; quam Dominus per Malachiam nomini suo, quod magnum futurum esset in gentibus, in omni loco mundam offerendam prædixit, et quam non obscure innuit Apostolus Paulus Corinthiis scribens, cum dicit, non posse eos, qui participatione mensæ dæmoniorum polluti sint, mensæ Domini participes fieri, per mensam altare utrobique intelligens. Hæc denique illa est, quæ per varias sacrificiorum, naturæ et legis tempore, similitudines figurabatur; utpote quæ bona omnia, per illa significata, velut illorum omnium consummatio et perfectio complectitur. * [4604]unitatem confirmaret conjugesque sanctificaret, ipse Christus, venerabilium sacramentorum institutor atque perfector, sua nobis passione promeruit; quod Paulus Apostolus innuit, dicens: Viri, diligite uxores vestras, sicut Christus dilexit Ecclesiam, et seipsum tradidit pro ea; mox subjungens: Sacramentum hoc magnum est, ego autem dico in Christo et in Ecclesia. * [4605]universali Pastore asseratur, roboretur ac vindicetur, secundum illud sancti Gregorii Magni: Meus honor est honor universalis Ecclesiæ. Meus honor est fratrum meorum solidus vigor. Tum ego vere honoratus sum, cum singulis quibusque honor debitus non negatur, * [4606]universim instituta, quæ litteris severioribusque disciplinis tradendis et educationi juventutis curandæ sunt destinata, eximantur ab omni Ecclesiæ auctoritate, moderatrice vi et ingerentia, plenoque civilis ac politicæ auctoritatis arbitrio subjiciantur ad imperantium placita et ad communium ætatis opinionum amussim. * [4607]unquam incommodi, sed omnes quascumque possit, opportunitates afferat. Quarum præcipua est, ut detur opera religioni sancte inviolateque servandæ cujus officia hominem Deo conjungunt. * [4608]usque ad extremum vitæ spiritum constantissime, Deo adjuvante, retinere et confiteri, atque a meis subditis vel illis, quorum cura ad me in munere meo spectabit, teneri, doceri et prædicari, quantum in me erit, curaturum. Ita ego idem ---- spondeo, voveo ac juro. Sic me Deus adjuvet, et hæc sancta Dei Evangelia. * [4609]usque ad finem fortiter, et disponens omnia suaviter. Omnia enim nuda et aperta sunt oculis ejus, ea etiam, qua libera creaturarum actione futura sunt. * [4610]ut unici Dei sit et * [4611]ut, sublata schismatis occasione, Ecclesia tota una conservaretur, atque suo fundamento innixa, firma adversus inferi portas consisteret. * [4612]velle et perficere. Verumtamen, qui se existimant stare, videant ne cadant et cum timore, ac tremore salutem suam operentur in laboribus, in vigiliis, in eleemosynis, in orationibus et oblationibus, in jejuniis et castitate; formidare enim debent, scientes quod in spem gloriæ, et nondum in gloriam renati sunt, de pugna, quæ superest cum carne, cum mundo, cum diabolo; in qua victores esse non possunt, nisi cum Dei gratia apostolo obtemperent, dicenti: Debitores sumus non carni, ut secundum carnem vivamus; si enim secundum carnem vixeritis, moriemini; si autem spiritu facta carnis mortificaveritis, vivetis. * [4613]venturum cum claritate * [4614]venturum judicare vivos et mortuos: * [4615]veritatem dicere, nisi detegantur et refellantur errores: placuit sanctæ synodo hos canones subjungere, ut omnes, jam agnita Catholica doctrina, intelligant quoque, quæ ab illis hæreses caveri, vitarique debeant. * [4616]virtutem aliquam tribuunt: anathema sit. * [4617]virtutes fecisse; * [4618]vitam Ecclesia compleret: prætereaque via ad inimicitias munitur et certamina, quæ, quanquam utrique reipublicæ perniciem afferant, nimis sæpe eventus demonstravit. * [4619]§ I.--PANTHEISMUS, NATURALI8MU8 ET RATIONALISMUS ABSOLUTUS. * [4620]§ III.--INDIFFERENTISMUS, LATITUDINARISMUS. * [4621]§ IX.--ERRORES DE CIVILI ROMANI PONTIFICIS PRINCIPATU. * [4622]§ VIII.--ERRORES DE ETHICA NATURALI ET CHRISTIANA. * [4623]§ VIII.--ERRORES DE MATRIMONIO CHRISTIANO. * [4624]§ X.--ERRORES QUI AD LIBERALISMUM HODIERNUM REFERUNTUR. * [4625]'Christus dilexit nos, et se oblationem pro nobis ac victimam Deo tradidit in odorem suaviter fragrantem.' Et alio loco (Rom. v. 8 * [4626]'Credo in unum Deum, Patrem omnipotontem * [4627]'Ecce Adam ut unus nostrum jam factus est;' et (cap. xi. 7 * [4628]'Effunde iram tuam in gentes, quæ te non noverunt, et in regna, quæ nomen tuum non invocant.' * [4629]'Eo tempore magna erit afflictio, cuiusmodi ab origine mundi ad hoc usque tempus nec fuit, nec in posterum futura est.' De hoc iudicio manifeste hunc in modum disserit Apostolus (2 Tim. iv. 1 * [4630]'Hæc regula * [4631](1 Cor. xi. 26 * [4632](Ephes. v. 27 * [4633](Ioh. i. 12 * [4634]1. Nullum supremum, sapientissimum, providentissimumque Numen divinum exsistit ab hac rerum universitate distinctum, et Deus idem est ac rerum natura et iccirco immutationibus obnoxius, Deusque reapse fit in homine et mundo, atque omnia Deus sunt et ipsissimam Dei habent substantiam; ac una eademque res est Deus cum mundo, et proinde spiritus cum materia, necessitas cum libertate, verum cum falso, bonum cum malo, et justum cum injusto. * [4635]1. Quicunque vult salvus esse: ante omnia opus est, ut teneat catholicam fidem. * [4636]1. Si quis dixerit, Deum unum et verum, Creatorem et Dominum nostrum, per ea, quæ facta sunt, naturali rationis humanæ lumine certo cognosci non posse: anathema sit. * [4637]1. Si quis dixerit, in revelatione divina nulla vera et proprie dicta mysteria contineri, sed universa fidei dogmata posse per rationem rite excultam e naturalibus principiis intelligi et demonstrari: anathema sit. * [4638]1. Si quis dixerit, rationem humanam ita independentem esse, ut fides ei a Deo imperari non possit: anathema sit. * [4639]1. Si quis non confitetur, primum hominem Adam, cum mandatum Dei in paradiso fuisset transgressus, statim sanctitatem et justitiam, in qua constitutus fuerat, amisisse incurrisseque per offensam prævaricationis hujusmodi iram et indignationem Dei, atque ideo mortem, quam antea illi comminatus fuerat Deus, et cum morte captivitatem sub ejus potestate, qui mortis deinde habuit imperium, hoc est, diaboli, totumque Adam, per illam * [4640]1. Si quis unum verum Deum visibilium et invisibilium Creatorem et Dominum negaverit: anathema sit. * [4641]10. Æternus Pater: æternus Filius: æternus * [4642]10. Quum aliud sit philosophus, aliud philosophia, ille jus * [4643]11. Ecclesia non solum non debet in philosophiam unquam animadvertere, verum etiam debet ipsius philosophiæ tolerare errores, eique relinquere ut ipsa se corrigat. * [4644]11. Et tamen non tres æterni: sed unus æternus. * [4645]12. Apostolicæ Sedis, Romanarumque Congregationum decreta liberum scientiæ progressum impediunt. * [4646]12. Sicut non tres increati: nec tres immensi: sed unus increatus: et unus immensus. * [4647]13. Similiter omnipotens Pater: omnipotens Filius: omnipotens * [4648]14. Et tamen non tres omnipotentes: sed unus omnipotens. * [4649]14. Philosophia tractanda est, nulla supernaturalis revelationis habita ratione. * [4650]15. Ita deus Pater: deus Filius: deus * [4651]15. Liberum cuique homini est eam amplecti ac profiteri religionem, quam rationis lumine quis ductus veram putaverit. * [4652]16. Et tamen non tres dii: sed unus est Deus. * [4653]16. Homines in cujusvis religionis cultu viam æternæ salutis reperire æternamque salutem assequi possunt. * [4654]17. Ita dominus Pater: dominus Filius: dominus * [4655]17. Saltem bene sperandum est de æterna illorum omnium salute, qui in vera Christi Ecclesia nequaquam versantur. * [4656]18. Et tamen non tres domini: sed unus * [4657]19. Ecclesia non est vera perfectaque societas plane libera, nec pollet suis propriis et constantibus juribus sibi a divino suo fundatore collatis, sed civilis potestatis est definire quæ sint Ecclesiæ jura ac limites, intra quos eadem jura exercere queat. * [4658]19. Quia sicut singulatim unamquamque personam Deum ac Dominum confiteri, Christiana veritate compellimur: * [4659]2. Neganda, est omnis Dei actio in homines et mundum. * [4660]2. Quam nisi quisque integram inviolatamque servaverit: absque dubio in æternum peribit. * [4661]2. Si quis Adæ prævaricationem sibi soli, et non eius propagini asserit nocuisse; et acceptam a Deo sanctitatem et justitiam, quam perdidit, sibi soli et non nobis etiam eum perdidisse; aut inquinatum illum per inobedientiæ peccatum, mortem et poenas corporis tantum in omne genus humanum transfudisse, non autem et peccatum, quod mors est animæ; anathema sit: cum contradicat apostolo dicenti: Per unum hominem peccatum intravit in mundum et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt. * [4662]2. Si quis dixerit, disciplinas humanas ea cum libertate tractandas esse, ut earum assertiones, etsi doctrinæ revelatæ adversentur, tanquam veræ retineri, neque ab Ecclesia proscribi possint: anathema sit. * [4663]2. Si quis dixerit, fidem divinam a naturali de Deo et rebus moralibus scientia non distingui, ac propterea ad fidem divinam non requiri, ut revelata veritas propter auctoritatem Dei revelantis credatur: anathema sit. * [4664]2. Si quis dixerit, fieri non posse, aut non expedire ut per revelationem divinam homo de Deo cultuque ei exhibendo edoceatur: anathema sit. * [4665]2. Si quis præter materiam nihil esse affirmare non erubuerit: anathema sit. * [4666]20. Ita tres deos, aut * [4667]21. Ecclesia non habet potestatem dogmatice definiendi, religionem Catholicæ Ecelesiæ esse unice veram religionem. * [4668]21. Pater a nullo est factus: nec creatus, nec genitus. * [4669]22. Filius a Patre solo est: non factus, nec creatus: sed genitus. * [4670]22. Obligatio, qua Catholici magistri et scriptores omnino adstringuntur, coarctatur in iis tantum, quæ ab infallibili Ecclesiæ judicio veluti fidei dogmata ab omnibus credenda proponuntur. * [4671]23. Romani Pontifices et Concilia oecumenica a limitibus suæ potestatis recesserunt, jura principum usurparunt, atque etiam in rebus fidei et morum definiendis errarunt. * [4672]23. Spiritus Sanctus a Patre et filio: non factus, nec creatus, nec genitus: sed procedens. * [4673]24. Ecclesia vis inferendæ potestatem non habet, neque potestatem ullam temporalem directam vel indirectam. * [4674]24. Unus ergo Pater, non tres patres: unus Filius, non tres filii: unus Spiritus Sanctus, non tres spiritus sancti. * [4675]25. Et in hac Trinitate nihil prius, aut posterius: nihil majus, aut minus. * [4676]25. Præter potestatem Episcopatui inhærentem, alia est attributa temporalis potestas a civili * [4677]26. Ecclesia non habet nativum ac legitimum jus acquirendi ac possidendi. * [4678]26. Sed totæ tres personæ coæternæ sibi sunt, et coæquales. * [4679]27. Ita, ut per omnia, sicut jam supra dictum est: et Unitas in Trinitate, et Trinitas in Unitate, venerenda sit. * [4680]27. Sacri Ecclesiæ ministri Romanusque Pontifex ab omni rerum temporalium cura ac dominio sunt omnino excludendi. * [4681]28. Episcopis, sine gubernii venia, fas non est vel ipsas apostolicas litteras promulgare. * [4682]28. Qui vult ergo salvus esse, ita de Trinitate sentiat. * [4683]29. Gratiæ a Romano Pontifice concessæ existimari debent tamquam irritæ, nisi per gubernium fuerint imploratæ. * [4684]29. Sed necessarium est ad æternam salutem: ut incarnationem quoque Domini nostri Jesu Christi fideliter credat. * [4685]3. Fides autem catholica hæc est: ut unum Deum in Trinitate, et Trinitatem in Unitate veneremur; * [4686]3. Humana ratio, nullo prorsus * [4687]3. Si quis dixerit, fieri posse, ut dogmatibus ab Ecclesia propositis, aliquando secundum progressum scientiæ sensus tribuendus sit alius ab eo, quem intellexit et intelligit Ecclesia: anathema sit. * [4688]3. Si quis dixerit, hominem ad cognitionem et perfectionem, quæ naturalem superet, divinitus evehi non posse, sed ex seipso * [4689]3. Si quis dixerit, revelationem divinam externis signis credibilem fieri non posse, ideoque sola interna cujusque experientia aut inspiratione privata homines ad fidem moveri debere: anathema sit. * [4690]3. Si quis dixerit, unam eandemque esse Dei et rerum omnium substantiam vel essentiam: anathema sit. * [4691]3. Si quis hoc Adæ peccatum, quod origine unum est et propagatione, non imitatione transfusum omnibus, inest unicuique proprium, vel per humanæ naturæ vires, vel per aliud remedium asserit tolli, quam per meritum unius mediatoris Domini nostri Iesu Christi, qui nos Deo reconciliavit in sanguine suo, factus nobis justitia, sanctificatio et redemptio; aut negat * [4692]30. Ecclesiæ et personarum ecclesiasticarum immunitas a jure civili ortum habuit. * [4693]30. Est ergo fides recta, ut credamus et confiteamur: quod Dominus noster Jesus Christus Dei Filius, Deus * [4694]31. Deus * [4695]31. Ecclesiasticum forum pro temporalibus clericorum causis sive civilibus sive criminalibus omnino de medio tollendum est, * [4696]32. Absque ulla naturalis juris et æquitatis violatione potest abrogari personalis immunitas, qua clerici ab onere subeundæ exercendæque militiæ eximuntur; hanc vero abrogationem postulat civilis progressus maxime in societate ad formam liberioris regiminis constituta. * [4697]32. Perfectus Deus: perfectus homo, ex anima rationali et humana carne subsistens. * [4698]33. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. * [4699]33. Non pertinet unice ad ecclesiasticam jurisdictionis potestatem proprio ac nativo jure dirigere theologicarum rerum doctrinam. * [4700]34. Doctrina, comparantium Romanum Pontificem principi libero et agenti in universa Ecclesia doctrina est quæ media ævo prævaluit. * [4701]34. Qui licet Deus sit et homo; non duo tamen, sed unus est Christus. * [4702]35. Nihil vetat, alicujus concilii generalis sententia aut universorum populorum facto, summum Pontificatum ab Romano Episcopo atque Urbe ad alium * [4703]35. Unus autem, non conversione divinitatis in carnem: sed assumptione humanitatis in Deum. * [4704]36. Nationalis consilii definitio nullam aliam admittit disputationem, civilisque administratio rem ad hosce terminos exigere potest. * [4705]36. Unus omnino; non confusione substantiæ: sed unitate personæ. * [4706]37. Institui possunt nationales Ecclesiæ ab auctoritate Romani Pontificis subductæ planeque divisæ. * [4707]37. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. * [4708]38. Divisioni Ecclesiæ in orientalem atque occidentalem nimia Romanorum Pontificum arbitria contulerunt. * [4709]38. Qui passus est pro nostra salute: descendit ad inferos: tertia die resurrexit a mortuis. * [4710]39. Ascendit ad * [4711]39. Reipublicæ status, utpote omnium jurium origo et fons, jure quodam pollet nullis circumscripto limitibus. * [4712]4. Neque confundentes personas: neque substantiam separantes. * [4713]4. Omnes religionis veritates ex nativa humanæ rationis vi derivant; hinc ratio est princeps norma, qua homo cognotionem: omnium cujuscumque generis veritatum assequi possit ac debeat. * [4714]4. Si quis dixerit, miracula nulla fieri posse, proindeque omnes de iis narrationes, etiam * [4715]4. Si quis dixerit, res finitas, tum corporeas tum spirituales aut saltem spirituales, e divina substantia emanasse; aut divinam essentiam sui manifestatione vel evolutione fieri omnia; aut denique Deum esse ens universale * [4716]4. Si quis parvulos recentes ab uteris matrum baptizandos negat, etiam si fuerint a baptizatis parentibus orti; aut dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod regenerationis lavacro necesse sit expiari ad vitam æternam consequendam; unde fit consequens, ut in eis forma baptismatis in remissionem peccatorum non vera, sed falsa intelligatur; anathema sit; quoniam non aliter intelligendum est id, quod dixit apostolus: Per unum hominem peccatum intravit in mundum, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt, nisi quemadmodum ecclesia * [4717]4. Si quis sacræ Scripturæ libros integros cum omnibus suis partibus, prout illos sancta Tridentina Synodus recensuit, pro sacris et canonicis non susceperit, aut eos divinitus inspiratos esse negaverit: anathema sit. * [4718]40. Catholicæ Ecclesia doctrina * [4719]40. Inde venturus * [4720]41. Ad cujus adventum omnes homines resurgere habent cum corporibus suis; * [4721]41. Civili potestati vel ab infideli imperante exercitæ competit potestas indirecta negativa in sacra; eidem proinde competit nedum jus quod vocant * [4722]42. Et reddituri sunt de factis propriis rationem. * [4723]42. In conflictu legum utriusque potestatis jus civile prævalet. * [4724]43. Et qui bona egerunt, ibunt in vitam æternam: qui vero mala, in ignem æternum. * [4725]43. Laica potestas auctoritatem habet rescindendi, declarandi ac faciendi irritas solemnes conventiones * [4726]44. Civilis auctoritas potest se immiscere rebus quæ ad religionem, mores et regimen spirituale * [4727]45. Totum scholarum publicarum regimen, in quibus juventus Christianæ alicujus reipublicæ instituitur, episcopalibus dumtaxat seminariis aliqua ratione exceptis, potest ac debet attribui auctoritati civili, et ita quidem attribui, ut nullam alii cuicumque auctoritati recognoscatur jus immiscendi se in disciplina scholarum, in regimine studiorum, in graduum collatione, in dilectu aut approbatione magistrorum. * [4728]46. Immo in ipsis clericorum seminariis methodus studiorum adhibenda civili auctoritati subjicitur. * [4729]47. Postulat optima civilis societatis ratio, ut populares scholæ, quæ patent omnibus cujusque e populo classis pueris, ac publica * [4730]48. Catholicis viris probari potest ea juventutis instituendæ ratio, quæ sit a Catholica fide et ab Ecclesiæ potestate sejuncta, quæque rerum dumtaxat naturalium scientiam ac terrenæ socialis vitæ fines tantummodo vel saltem primario spectet. * [4731]49. Civilis auctoritas potest impedire quominus sacrorum antistites et fideles populi cum Romano Pontifice libere ac mutuo communicent. * [4732]5. Alia est enim persona Patris: alia Filii: alia Spiritus Sancti. * [4733]5. Divina revelatio est imperfecta et iccirco subjecta continuo et indefinito progressui, qui humanæ rationis progressioni respondeat. * [4734]5. Si quis dixerit, assensum fidei Christianæ non esse liberum, sed argumentis humanæ rationis necessario produci; aut ad solam fidem vivam, quæ per caritatem operatur, gratiam Dei necessariam esse: anathema sit. * [4735]5. Si quis non confiteatur, mundum, resque omnes, quæ in eo continentur, et spirituales et materiales, secundum totam suam substantiam a Deo ex nihilo esse productas; aut Deum dixerit non voluntate ab omni necessitate libera, sed tam necessario creasse, quam necessario amat seipsum; aut mundum ad Dei gloriam conditum esse negaverit: anathema sit. * [4736]5. Si quis per Iesu Christi Domini nostri gratiam, quæ in baptismate confertur, reatum originalis peccati remitti negat; aut etiam asserit non tolli totum id quod veram et propriam peccati rationem habet; sed illud dicit tantum radi, aut non imputari; anathema sit. In renatis enim nihil odit Deus; quia nihil est damnationis iis, qui vere consepulti sunt cum Christo per baptisma in mortem; qui non secundum carnem ambulant, sed veterem hominem exuentes, et novum, qui secundum Deum creatus est, induentes, innocentes, immaculati, puri, innoxii, ac Deo dilecti effecti sunt, heredes quidem Dei, coheredes autem * [4737]50. Laica auctoritas habet per se jus præsentandi episcopos et potest ab illis exigere, ut ineant dioecesium procurationem, antequam ipsi canonicam at S. Sede institutionem * [4738]51. Immo laicum gubernium habet jus deponendi ab exercitio pastoralis ministerii episcopos, neque tenetur obedire Romano Pontifici in iis quæ episcopatuum et episcoporum respiciunt institutionem. * [4739]52. Gubernium potest suo jure immutare ætatem ab Ecclesia præscriptam pro religiosa tam mulierum quam virorum professione, omnibusque religiosis familiis indicere, ut neminem sine suo permissu ad solemnia vota nuncupanda admittant. * [4740]53. Abrogandæ sunt leges quæ ad religiosarum familiarum statum tutandum, earumque jura et officia pertinent; immo potest civile gubernium iis omnibus auxilium præstare, qui a suscepto religiosæ vitæ instituto deficere ac solemnia vota frangere velint; pariterque potest religiosas easdem familias perinde ac collegiatas Ecclesias, et beneficia simplicia etiam juris patronatus penitus extinguere, illorumque bona et reditus * [4741]54. Reges et principes non solum ab Ecclesiæ jurisdictione eximuntur, verum etiam in quæstionibus jurisdiotionis dirimendis superiores sunt Ecclesia. * [4742]55. Ecclesia a Statu, Statusque ab Ecclesia sejungendus est. * [4743]56. Morum leges divina haud egent sanctione, minimeque opus est ut humanæ leges ad naturæ jus confirmentur aut obligandi vim a Deo accipiant. * [4744]57. Philosophicarum rerum morumque scientia, itemque civiles leges possunt et debent a divina et ecclesiastica auctoritate declinare. * [4745]58. Aliæ vires non sunt agnoscendæ nisi illæ quæ in materia positæ sunt, et omnis morum disciplina honestasque collocari * [4746]59. Jus in materiali facto consistit, et omnia hominum officia sunt nomen inane, et omnia humana facta juris vim habent. * [4747]6. Christi fides humanæ refragatur rationi; divinaque revelatio non solum nihil prodest, verum etiam nocet hominis perfectioni. * [4748]6. Sed Patris et Filii et Spiritus Sancti una est divinitas: æqualis gloria, coæterna majestas. * [4749]6. Si quis dixerit, parem esse conditionem fidelium atque eorum, qui ad fidem unice veram nondum pervenerunt, ita ut Catholici justam causam habere possint, fidem, quam sub Ecclesiæ magisterio jam susceperunt, assensu suspenso in dubium vocandi, donec demonstrationem scientificam credibilitatis et veritatis fidei suæ absolverint: anathema sit. * [4750]60. Auctoritas nihil aliud est nisi numeri et materialium virium summa. * [4751]61. Fortunata facti injustitia nullum juris sanctitati detrimentum affert. * [4752]62. Proclamandum est et observandum principium quod vocant de * [4753]63. Legitimis principibus obedientiam detrectare, immo et rebellare licet. * [4754]64. Tum cujusque sanctissimi * [4755]65. Nulla ratione ferri potest, Christum evexisse matrimonium ad dignitatem sacramenti. * [4756]66. Matrimonii sacramentum non est nisi quid contractui accessorium ab eoque separabile, ipsumque sacramentum in una tantum nuptiali benedictione situm est. * [4757]67. Jure naturæ matrimonii vinculum non est indissolubile et in variis casibus divortium proprie dictum auctoritate civili sanciri potest. * [4758]68. Ecclesia non habet potestatem impedimenta matrimonium dirimentia inducendi, sed ea potestas civili auctoritati competit, * [4759]69. Ecclesia sequioribus sæcutis dirimentia impedimenta inducere coepit, non jure proprio, sed illo jure usa, quod a civili potestate mutuata erat. * [4760]7. Prophetiæ et miracula in * [4761]7. Qualis Pater: talis Filius: talis * [4762]70. Tridentini canones, qui anathematis censuram illis inferunt, qui facultatem impedimenta dirimentia inducendi Ecclesiæ negare audeant, vel non sunt dogmatici vel de hac mutuata potestate intelligendi sunt. * [4763]71. Tridentini forma sub infirmitatis poena non obligat, ubi lex civilis aliam formam præstituat, et velit hac nova forma interveniente matrimonium valere. * [4764]72. Bonifacius VIII. votum castitatis in ordinatione emissum nuptias nullas reddere primus asseruit. * [4765]73. Vi contractus mere civilis potest inter Christianos constare veri nominis matrimonium; falsumque est, aut contractum matrimonii inter Christianos semper esse sacramentum, aut nullum esse contractum, si sacramentum excludatur. * [4766]74. Caussæ matrimoniales et sponsalia suapte natura ad forum civile pertinent. * [4767]75. De temporalis regni cum spirituali compatibilitate disputant inter se Christianæ et Catholicæ Ecclesiæ filii. * [4768]76. Abrogatio civilis imperii, quo Apostolica Sedes potitur, ad Ecclesiæ libertatem felicitatemque vel maxime conduceret. * [4769]77. Ætate hac nostra non amplius expedit, religionem Catholicam haberi tamquam unicam Status religionem, ceteris quibuscumque cultibus exclusis. * [4770]78. Hinc laudabiliter in quibusdam Catholici nominis regionibus lege cautum est, ut hominibus illuc immigrantibus liceat publicum proprii cujusque cultus exercitium habere. * [4771]79. Enimvero falsum est, civilem cujusque cultus libertatem, * [4772]8. Increatus Pater: increatus Filius: increatus * [4773]8. Quum ratio humana ipsi religioni æquiparetur, iccirco theologicæ disciplinæ perinde ac philosophicæ tractandæ sunt. * [4774]80. Romanus Pontifex potest ac debet cum progressu, cum liberalismo et cum recenti civilitate sese reconciliare et componere. * [4775]9. Immensus Pater: immensus filius: immensus * [4776]9. Omnia indiscriminatim dogmata religionis Christianæ sunt objectum naturalis scientiæ seu philosophiæ; et humana ratio historice tantum exculta potest ex suis naturalibus viribus et principiis ad veram de omnibus etiam reconditioribus dogmatibus scientiam pervenire, modo hæc dogmata ipsi rationi tamquam objectum proposita fuerint. * [4777]Ac primo quidem Baptismi sacramentum Dominus tradidit, quando dixit: Euntes docete omnes gentes, baptizantes eos in nomine patris et filii et Spiritus Sancti; item et quum dixit: Qui crediderit et baptizatus fuerit, salvus erit: qui vero non crediderit, condemnabitur. * [4778]Adeo ut nullus intellectus, non modo humanus, sed ne angelicas quidem hoc comprehendere, nulla eloqui valeat lingua. Quamobrem rectissime cum Apostolo dixerimus (2 Cor. x. 5 * [4779]Aliine etiam Ordines quidam sunt, qui ante sacerdotium conferuntur? * [4780]Alloc. Acerbissimum * [4781]Alloc. Acerbissimum * [4782]Alloc. Cum sæpie * [4783]Alloc. In Consistoriali * [4784]Alloc. In Consistoriali * [4785]Alloc. Jamdudum cernimus * [4786]Alloc. Maxima quidem * [4787]Alloc. Maxima quidem * [4788]Alloc. Meminit unusquisque * [4789]Alloc. Multis gravibusgue * [4790]Alloc. Multis gravibusque * [4791]Alloc. Nemo vestrum * [4792]Alloc. Novos et ante * [4793]Alloc. Nunquam fore * [4794]Alloc. Probe memineritis * [4795]Alloc. Quibus luctuosissimis * [4796]Alloc. Quibus quantisque * [4797]Alloc. Quisque vestrum * [4798]Alloc. Singulari quadam * [4799]Alloc. Singulari quadam perfusi * [4800]Alloc. Ubi primum * [4801]Anno salutis cIcIccLxxii. * [4802]Annon et aliqui sic diem suum obeunt, ut beatorum damnatorumque medii sint? * [4803]Apostoli (2 Thess. ii. 15 * [4804]Apostolo (1 Cor. xiii. 12 * [4805]At enim, ut recte quidam patrum ait, haud ita facile hæreticorum quempiam * [4806]At ubinam locorum illæ agunt animæ, quæ e corporibus suis exeuntes in offensa apud Deum sunt? * [4807]Atque hæc quidem de Cyrilli capitibus quæstionibusque dicta sint. Porro fidelium quoque orationes ad Deum improbant hæretici. Deinde vero quamobrem eam, quæ ab solis fit monachis, calumnientur nescimus. Nos igitur orationem ceu cum Deo colloquium ac convenientium, a quo speramus illa, bonorum postulationem, item adscensum piumque affectum mentis tendentem in Deum, coelestium rerum inquisitionem, animæ sanctæ subsidium, cultum Deo acceptissimum, poenitentiæ ac firmæ spei signum agnoscimus. Fieri autem vel sola mente, vel mente simul et voce; Deique bonitatem et misericordiam ac orantis pariter indignitatem et futuræ ad Deum * [4808]Atque iterum: * [4809]Atqui si unus Deus est, necesse * [4810]Bene morata civitas esse, sublata religione, non potest: jamque plus fortasse quam oporteret, est cognitum, qualis in se sit et quorsum pertineat, illa de vita et moribus philosophia, quam * [4811]Canon I. * [4812]Canon II. * [4813]Canon III. * [4814]Canon IV. * [4815]Canon IX. * [4816]Canon V. * [4817]Canon VI. * [4818]Canon VII. * [4819]Canon VIII. * [4820]Canon X. * [4821]Canon XI. * [4822]Canon XII. * [4823]Canon XIII. * [4824]Canon XIV. * [4825]Canon XIX. * [4826]Canon XV. * [4827]Canon XVI. * [4828]Canon XVII. * [4829]Canon XVIII. * [4830]Canon XX. * [4831]Canon XXI. * [4832]Canon XXII. * [4833]Canon XXIII. * [4834]Canon XXIV. * [4835]Canon XXIX. * [4836]Canon XXV. * [4837]Canon XXVI. * [4838]Canon XXVII. * [4839]Canon XXVIII. * [4840]Canon XXX. * [4841]Canon XXXI. * [4842]Canon XXXII. * [4843]Canon XXXIII. * [4844]Canones. * [4845]Caput I. * [4846]Caput II. * [4847]Caput III. * [4848]Caput IV. * [4849]Caput IX. * [4850]Caput V. * [4851]Caput VI. * [4852]Caput VII. * [4853]Caput VIII. * [4854]Caput X. * [4855]Caput XI. * [4856]Caput XII. * [4857]Caput XIII. * [4858]Caput XIV. * [4859]Caput XV. * [4860]Caput XVI. * [4861]Concilio communiter professa fuit; atque symbolum sine isthac appendicula: et ex Filio * [4862]Confirmationis vero seu unguenti sacri et sancti chrismatis, quum dixit: Vos autem sedete in civitate Jerusalem, quoadusque induamini virtute ex alto. Hac autem per Sancti Spiritus adventum sunt induti, et hanc declarat confirmationis sacramentum. De quo et Apostolus II. Corinth. cap. I. * [4863]Constitutio * [4864]Continuatio Sessionis * [4865]Credimus Deum Optimum ab æterno, quos elegit, prædestinasse ad gloriam: quos vero reprobavit, damnationi deputasse: at non sic, ut illos justificare, hos autem sine caussa reprobare voluerit atque damnare. Hoc enim a Deo communi omnium patre prorsus alienum, qui quidem personarum nescit acceptionem, sed vult omnes homines salvos fieri et ad agnitionem veritatis venire. Sed illos quidem prædestinavit, quos arbitrio suo * [4866]Credimus Deum in personis trinum, Patrem, Filium et Spiritum Sanctum visibilium ac invisibilium esse conditorem: invisibilium quidem, quæ sunt angelicæ virtutes, animæ rationales et dæmones--quamquam tales Deus dæmones non fecit, quales postea voluntate sua facti sunt,--visibilium autem, quæ sunt coelum et ea, quæ sub coelo sunt. Quia vero natura bonus est creator, valde bona fecit quæcunque fecit, nec potest opifex esse malorum. Si quod vero malum, videlicet peccatum, quod contra divinam voluntatem sit, in homine vel dæmone deprehenditur,--simpliciter enim nullum in natura malum agnoscitur;--hoc vel ab homine est, vel a diabolo. Vera quippe juxta ac firmissima est hæc regula, malum nec a Deo usquam fieri, nec absque injuria posse illi ullatenus adscribi. * [4867]Credimus Dominum nostrum Jesum Christum solum esse mediatorem, seque ipsum dedisse pretium pro omnibus, ac per proprium sanguinem Deum inter et homines fecisse reconciliationem, quin et sollicitum suorum esse advocatum ac * [4868]Credimus Ecclesiæ Catholicæ membra esse omnes ac solos fideles, eos nimirum, qui Salvatoris Christi fidem, ab ipso quidem Christo et ab Apostolis nec non et ab sanctis synodis oecumenicis traditam, fi * [4869]Credimus Filium Dei Dominum nostrum Jesum Christum exinanivisse semet ipsum, id est, humanam carnem in propriam assumsisse personam, Mariæ semper virginis in utero de Spiritu Sancto conceptum et incarnatum, absque ullo matris labore aut dolore aut virginitatis ejus læsione natum, passum, sepultum; huncque die tertia secundum scripturas gloriosum recurrexisse, in coelum adscendisse et a dextris Dei Patris considere, atque ad vivos mortuosque judicandos exspectamus adventurum. * [4870]Credimus Sacram Scripturam a Deo traditam, eique propterea, non quidem, ut lubuerit, sed secundum Ecclesiæ Catholicæ traditionem et interpretationem adhibendam esse fidem omni dubitatione majorem. * [4871]Credimus ab Spiritu Sancto doceri Catholicam Ecclesiam. Quippe verus consolator ipse est, quem ad docendum fideles veritatem expellendasque eorum e mentibus tenebras Christus a Patre mittit. Porro haudquaquam immediate sed per sanctos patres et Ecclesiæ Catholicæ præpositos Ecclesiam ipsam doctrina Sancti Spiritus illuminat. Quemadmodum enim verbum Sancti Spiritus Sacra Scriptura est et dicitur, non quod ab ipso immediate sed per Apostolos et Prophetas fuerit enunciata: ita et ab vivifico Spiritu docetur quidem Ecclesia, sed medio sanctorum patrum doctorumque magisterio (quibus sanctæ synodi oecumenicæ regulæ instar exstitere; quod millies dixero) ac propterea errare aut aliquatenus decipi, aut aliquando pro veritate mendacium eligere Catholicam Ecclesiam non posse nedum censemus, at etiam id ipsum ceu verum ac certissimum constanter profitemur. Etenim per sanctos patres ac præpositos fideliter administrantes jugiter operans Spiritus Sanctus omnem quemcunque ab Ecclesia removet errorem. * [4872]Credimus defunctorum animas * [4873]Credimus eam, quæ vocatur, seu potius quæ vere est Sancta Catholica et Apostolica Ecclesia, in quam et credere docti sumus, omnes prorsus in Christo fideles comprehendere, eos videlicet, qui ad patriam nondum pervenere, sed etiamnum peregrinantur in terris. Nequaquam vero hanc, quæ in via, cum ea, quæ in patria est, ecclesiam confundimus; quod forte, quemadmodum quidam dicunt hæretici, binarum ecclesiarum membra sint oves principis pastorum Dei, et ab eodem Spiritu Sancto sanctificentur. Id enim absurdum ac impossibile, quum altera quidem adhuc in via militet, altera bravium acceperit et in patria collocata triumphet. Hujus autem Catholicæ Ecclesiæ quum universim ac perenniter caput esse mortalis homo non possit, caput est ipse Dominus noster Jesus Christus, et in ejus gubernatione clavum ipse * [4874]Credimus esse in Ecclesia Evangelica Sacramenta, eaque septem. Nec minorem majoremve in Ecclesia Sacramentorum numerum admittimus; siquidem hæreticorum dementiæ foetus est alius sacramentorum numerus quam septenarius, qui non secus ac cetera Catholicæ fidei dogmata in Evangelio statuitur et ex ipso colligitur. * [4875]Credimus hominem transgressione lapsum comparatum esse et assimilatum jumentis, id est, debilitatum et a perfectione ac passionum immunitate excidisse, haudquaquam tamen hujus, quam ab * [4876]Credimus in * [4877]Credimus in unum Deum verum, omnipotentem et immensum, Patrem, Filium et Spiritum Sanctum; Patrem ingenitum, Filium ex Patre ante sæcula genitum, ei consubstantialem, Spiritum Sanctum ex Patre procedentem, Patri Filioque consubstantialem. * [4878]Credimus neminem sine fide salvari: fidem autem appellamus certissimam, quæ in nobis est, de Deo rebusque divinis, persuasionem; quæ quidem operans per caritatem, id est, per divinorum mandatorum observationem, justificat nos apud Christum et sine qua nemo potest placere Deo. * [4879]Credimus non sola fide simpliciter, sed ea, quæ per caritatem operatur, id est, fide atque operibus hominem justificari. Quod vero fides, quasi manus adimplens munus, justitiam, quæ in Christo est, apprehendat, nobisque applicet ad salutem, ab omni pietate longissime esse censemus. Enimvero sic intellecta fides omnibus conveniret, unde et ad salutem nemo non perveniret; quod aperte falsum est. Imo contrarium credimus, scilicet non fidei correlativum sed ipsam, quæ in nobis est, fidem per opera Christi munere nos justificare. Porro certitudinis vocationis nostræ argumenta esse hujusmodi opera nequaquam intelligimus, sed fructus ex se ipsis, per quos efficax redditur fides, eaque ex divinis promissionibus esse talia dicimus, pro quibus recipere unusquisque fidelium dignus exsistat, prout gessit in corpore suo, sive bonum sive malum. * [4880]Credimus primum hominem a Deo creatum in paradiso recidisse, quum neglecto divino præcepto serpentis fraudulento obtemperavit consilio; indeque originale peccatum ceu hæreditarium profluxisse: quatenus carnali propagatione hunc in mundum nemo prodeat, quin hujus et pondus secum afferat, et fructus in hoc sæculo persentiat. Hos porro fructus, hoc pondus nequaquam tale peccatum intelligimus, quale impietatem, blasphemiam, homicidium, sodomiam, adulterium, fornicationem, simultates, et si quid aliud divinæ contrarium voluntati ab voluntate prava, non autem a natura, committitur: quum et Patriarchæ et Prophetæ non pauci aliique innumeri non modo sub legis umbra sed etiam sub veritate gratiæ, uti divinus præcursor atque * [4881]Credimus res omnes cum visibiles tum invisibiles Dei Providentia gubernari, Deum vero mala ut præsciat et permittat, eorum tamen, qua mala sunt, haudquaquam esse provisorem uti nec opificem. Quæ vero jam patrata sunt, ab summa bonitate in finem utilem quandoque ordinari, non illa faciendo, sed pro * [4882]Credimus sanctissimum divinæ Eucharistiæ sacramentum, quod ordine quartum supra recensuimus, illud ipsum esse, quod ea nocte, qua semet ipsum pro mundi vita tradidit dominus, nobis traditione reliquit. Panem quippe accipiens ac benedicens dedit sanctis Discipulis suis et Apostolis, dicens: Accipite, manducate, hoc est corpus meum. Et accipiens calicem gratias agens dixit: Bibite ex eo omnes, hic est sanguis meus, qui pro vobis effundetur in remissionem peccatorum. * [4883]Credimus sanctum Baptisma, a Domino quidem institutum et in nomine sanctæ Trinitatis collatum, esse summe necessarium. Etenim sine illo salvari nemo potest juxta Domini sententiam: Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non intrabit in regnum coelorum. Igitur et parvulis necessarium illud est, utpote qui rei quoque * [4884]Credo et in * [4885]Credo in * [4886]Credo remissionem peccatorum * [4887]Cujusmodi erat status Innocentiæ hominis sive puritatis et a peccando immunitatis? * [4888]Cujusmodi in hoc Fidei Articulo continetur doctrina? * [4889]DE BAPTISMO. * [4890]DE COMMUNIONE SUB UTRAQUE SPECIE ET PARVULORUM. * [4891]DE CONFIRMATIONE. * [4892]DE FIDE. * [4893]DE INVOCATIONE, VENERATIONE, ET RELIQUIIS SANCTORUM, ET SACRIS IMAGINIBUS. * [4894]DE JUSTIFICATIONE. * [4895]DE SACRAMENTIS IN GENERE. * [4896]DE SACRAMENTO EXTREMÆ UNCTIONIS. * [4897]DE SACRAMENTO MATRIMONII. * [4898]DE SACRAMENTO ORDINIS. * [4899]DE SACRIFICIO MISSÆ. * [4900]DE SACROSANCTO EUCHARISTIÆ SACRAMENTO. * [4901]DE SANCTISSIMIS POENITENTIÆ ET EXTREMÆ UNCTIONIS SACRAMENTIS. * [4902]DE SANCTISSIMO POENITENTIÆ SACRAMENTO. * [4903]DECRETUM DE CONONICIS SCRIPTURIS. * [4904]DECRETUM DE EDITIONE, ET USU SACRORUM LIBRORUM. * [4905]DECRETUM DE INDULGENTIIS. * [4906]DECRETUM DE JUSTIFICATIONE. * [4907]DECRETUM DE PECCATO ORIGINALI. * [4908]DECRETUM DE PURGATORIO. * [4909]DECRETUM DE SACRAMENTIS. * [4910]DECRETUM DE SANCTISSIMO EUCHARISTIÆ. * [4911]DECRETUM DE SYMBOLO FIDEI. * [4912]DOCTRINA DE COMMUNIONE SUB UTRAQUE SPECIE, ET PARVULORUM. * [4913]DOCTRINA DE SACRAMENTO EXTREMÆ UNCTIONIS. * [4914]DOCTRINA DE SACRAMENTO MATRIMONII. * [4915]DOCTRINA DE SACRIFICIO MISSÆ * [4916]Datum Romæ apud S. Petrum die * [4917]De Confessione. * [4918]De Contritione. * [4919]De Fide. * [4920]De Purgatorio autem Igne, quid nobis judicandum? * [4921]De Satisfactionis necessitate et fructu. * [4922]De Transsubstantiatione. * [4923]De asservando sacræ Eucharistiæ Sacramento, et ad infirmos deferendo. * [4924]De casuum reservatione. * [4925]De cultu et veneratione huic sanctissimo Sacramento exhibenda. * [4926]De differentia Sacramenti poenitentiæ et Baptismi. * [4927]De effectu hujus Sacramenti. * [4928]De institutione sacramenti Extremæ Unctionis. * [4929]De ministro hujus Sacramenti, et tempore, quo dari debeat. * [4930]De ministro hujus sacramenti et Absolutione. * [4931]De necessitate et institutione Sacramenti poenitentiæ * [4932]De operibus Satisfactionis. * [4933]De partibus et fructibus hujus sacramenti. * [4934]De præparatione, quæ adhibenda est, ut digne quis sacram Eucharistiam percipiat. * [4935]De recta sententia * [4936]De reliquis autem rebus creatis quid statuendum nobis est? * [4937]De usu admirabilis hujus sacramenti. * [4938]Decetne Sacram Scripturam communiter ab omnibus legi Christianis? * [4939]Decimus fidei Articulus quis est? * [4940]Defensio quidem Catholici nominis necessario postulat ut in profitendis doctrinis, quæ ab Ecclesia traduntur una sit omnium sententia, et summa constantia, et hac ex parte cavendum ne quis opinionibus falsis aut ullo modo conniveat, aut mollius resistat, quam veritas patiatur. De iis quæ sunt opinabilia, licebit cum moderatione studioque indagandæ veritatis disputare, procul tamen suspicionibus injuriosis, criminationibusque mutuis.--Quam ob rem ne animorum conjunctio criminandi temeritate dirimatur, sic intelligant universi: integritatem professionis Catholicæ consistere nequaquam posse cum opinionibus ad * [4941]Dei genitrix * [4942]Deinde et Domini nostri Jesu Christi et sanctissimæ Deiparæ omniumque Sanctorum, quin et sanctorum Angelorum secundum eam, qua quibusdam Patriarchis aut Prophetis apparuere, formam, imagines veneramur, adoramus et osculamur. Denique et Spiritum Sanctum sub ea, qua visus est columbæ specie, repræsentamus. * [4943]Deipara * [4944]Denique neminem præter pium Sacerdotem, ab pio utique Episcopo canonice instituto sacerdotii charactere initiatum, juxta Orientalis Ecclesiæ doctrinam hoc sacrosanctæ Eucharistiæ credimus posse conficere Sacramentum. Hæc est compendiaria Orientalis Catholicæ Ecclesiæ hoc de sacramento doctrina veraque confessio et traditio * [4945]Denique, ut per peccatum pudor terrorque conscientiam nostram invadunt: ita per poenitentiam redit nobis pax et fiducia ejusmodi, qualem erga parentes suos liberi habent. * [4946]Deus de Deo, lumen de lumine * [4947]Deus est trinus, h. e. in essentia unus, tres habet subsistendi modos * [4948]Dominos * [4949]Dominum Deum nostrum, sed Dei Filium. * [4950]Dositheus, miseratione divina Patriarcha Hierosolymitanus, his, qui audire avent, quænam sit Græcorum sive Orientalis Ecclesiæ fides ac professio, quæve circa fidem orthodoxam sententia, nomine Christianorum omnium ad thronum nostrum apostolicum pertinentium nec non et peregrinorum fidelium in hanc sanctam et magnam urbem Hierosolymam pietatis ergo convenientium (quibuscum circa res fidei Orientalis Ecclesia per omnia consentit) compendiosam hancce confessionem in testimonium coram Deo et hominibus ex sincera conscientia atque omni simulatione procul conscribit. * [4951]Duodecimus fidei Articulus quis est? * [4952]Eam porro, quam sanctis et eorum imaginibus ceterisque prædictis venerationem adhibemus, idololatriam esse si qui dicunt, stultum ac inane reputamus. Nos enim soli in Trinitate Deo ac præter ipsum nemini latriæ cultum impendimus. Sanctos vero duplici modo veneramur, imprimis quidem relative ad Deum; quippe propter ipsum illos honoramus, deinde et in se ipsis, quoniam animatæ Dei imagines illi sunt. Duliam porro esse qua Sanctos veneramur in se ipsis, supra definitum est, sanctas vero imagines relative; siquidem, qui exhibetur illis cultus, ad earum prototypa refertur. Quisquis enim colit imaginem, per imaginem colit prototypum, neque aliquantum dividitur separaturve imaginis honor et prototypi; sed in eodem positus est, quemadmodum in prorege rex honoratur. * [4953]Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi. * [4954]Eccl * [4955]Ecclesiam non uni alicui loco etiam præcipuo et clarissimo nominis sui decus acceptum referre. Quotquot enim certis locis continentur ecclesiæ, particulares sunt, ut Ephesina, ut Philadelphiensis, ut Laodicena, ut Antiochena, ut Hierosolymitana, ut Romana, ut Alexandrina, ut ceteræ item. Verum enim vero inter particulares istas ecclesias illa mater reliquarum dicitur, quæ prima omnium præsentia Christi ornata fuit ac salutem æternam veniamque peccatorum accepit, et ex qua annunciatio Evangelii in totum terrarum orbem primum propagata est, teste ipsa Scriptura (Luc. xxiv. 47 * [4956]Ecquid sibi volunt duo hæcce nomina, Iesus, Christus * [4957]Ejusmodi pestes sæpe gravissimisque verborum formulis reprobantur in Epist. encycl. * [4958]Eorum vero, qui peccatis impliciti non in desperatione defuncti sunt, sed quos adhuc superstites poenituit, at nullum fecerunt poenitentiæ fructum, lacrimas videlicet effundendo genibus flexis in orationibus vigilando, semet ipsos afflictando, pauperes recreando, suam denique tum in Deum, quum in proximum caritatem * [4959]Eorum vim bonorun mirabiliter, uti solet, persecutus est Augustinus pluribus locis, maxime vero ubi Ecclesiam Catholicam appellat iis verbis: * [4960]Eos autem qui dicunt: * [4961]Epist. ad Arcbiep. Frising. Gravissimas * [4962]Epist. ad Archiep. Friburg. Quum non sine * [4963]Epist. ad Archiep. Frising. Gravissimas * [4964]Epist. ad Archiep. Frising. Gravissimas * [4965]Epist. ad Archiep. Frising. Tuas libenter * [4966]Epist. ad Epistc. Montisregal. Singularis Nobisque * [4967]Epist. ad eumdem Tuas libenter * [4968]Epist. ad eumdem Tuas libenter * [4969]Epist. encycl Noscitis et Nobiscum * [4970]Epist. encycl. Incredibili * [4971]Epist. encycl. Noscitis et Nobiscum * [4972]Epist. encycl. Quanta conficiamur * [4973]Epist. encycl. Quanto conficiamur * [4974]Epist. encycl. Qui pluribus * [4975]Epist. encycl. Qui pluribus * [4976]Epist. encycl. Qui pluribus 9 * [4977]Epist. encycl. Singulari quidem * [4978]Ergo una divinitas in trinitate, quia dixit Symbolum; Credo in Deum Patrem, et in Jesum Christum, et in Spiritu Sancto. * [4979]Et alibi: * [4980]Et duas naturales voluntates in eo * [4981]Et in * [4982]Et in unum Dominum * [4983]Et in unum Dominum nostrum * [4984]Etenim baptismi symbola et verba baptismum præsignantia ac perficientia perfectam munditiam designant, idemque et illa, quibus appellatur, vocabula confirmant. Si enim per spiritum et ignem perficitar baptismus, perfectam utique munditiam * [4985]Ex quo illud consequitur, potestatem publicam per se ipsam non esse nisi a Deo. Solus enim Deus est verissimus maximusque rerum dominus, cui subesse et servire omnia, quæcumque, necesse est: ita ut quicumque jus imperandi habent, non id aliunde accipiant, nisi ab illo summo omnium principe Deo. * [4986]Fideliter * [4987]Fidem vero et spem et perseverantiam et mandatorum observationem ac, ut prædiximus, coelestium cumprimis habere petitionem, quin et fructus id genus quam plurimos, quos frustra recenseamus. Denique sine intermissione fieri, et qua stando, qua genua flectendo peragi. Tanta vero est orationis utilitas, ut animæ cibus et vita merito censentur. Et hæc quidem omnia sacris ita manifeste colliguntur e Scripturis, ut insipienti aut coeco, meridie ac sereno coelo de solis lumine dubitanti, similis ille sit, qui probationem eorum exegerit. * [4988]Hæc ex multis pauca sufficiant ad eversionem mendacii, quod adversus Orientalem Ecclesiam excogitaverunt adversarii nostri, in medium illationis mendacii sui nutantia ac impia proferentes, dicti Cyrilli capita. Sint vero hæreticis nos injuste quidem traducentibus in signum non contradictionis sed in * [4989]Hæretici vero, quum eorum, quæ fidelibus mandavit Christus, nihil relinquere integrum statuerint, et illam canino ore arrosere. Id tamen tam apertæ circa orationem impietatis tandem erubescentes, orare omnino minime prohibent; sed monachorum orationibus commoventur; ea nimirum mente, ut simpliciorum odium in monachus excitent: quatenus eorum ceu profanorum ac novatorum nec adspectum sustineant et Catholicæ atque Apostolicæ fidei ab illis exponi dogmata multo minus patiantur. Prudens enim est in malum diabolus et ad confingendas calumnias ingeniosus. Unde et ejus asseclas--cujusmodi sunt isti maxime, quibus de loquimur, hæretici--non tam pietatis propositum, quam homines ad malorum abyssum detrudendi et ad ea, quæ non visitat dominus, loca rapiendi, movet institutum. * [4990]Hac lege fidei manente, cætera jam disciplinæ et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratia Dei * [4991]Hanc quidem universa recipit hæreticorum colluvies, at sub metaphoris et æquivocationibus, nec non et humanæ sapientiæ sophismatis perperam interpretantur; quæ sunt distincta, confundunt, atque in rebus ab omni joco alienis nugantur. Quippe si alteri atque alteri diebus singulis novus probaretur scripturæ sensus: eadem ipsa per gratiam Christi hactenus Catholica non perstitisset Ecclesia, unam eamdemque retinens de fide sententiam, illique semper eodem modo et inconcusse adhærens; sed in infinitas foret factiones conscissa ac variis hæreticorum sectis divisa; nec esset veritatis columna et firmamentum sancta Ecclesia, immaculataque ac sine ruga, sed congregatio improborum, cujusmodi esse manifestum est conventum hæreticorum ac potissimum Calvinistarum, quos quidem non * [4992]Hanc vero auctoritatem in se ipsa absolutam planeque sui juris, quæ ab assentatrice principum philosophia jamdiu oppugnatur, Ecclesia sibi asserere itemque publice exercere numquam desiit, primis omnium pro ea propugnantibus Apostolis, qui cum disseminare Evangelium a principibus synagogæ prohiberentur, constanter respondebant * [4993]His et nonnulla adversum nos ridicula penitusque contemnenda homuncio quidam apud Carentonium Claudius nomine, uti diximus, adjicit. Sed et inter fabulas, quæcunque dixit ille, recensemus, ipsumque circulatorem ac funditus illiteratum agnoscimus. Etenim etiam post Photium quam plurimi apud Orientalem Ecclesiam exstiterunt et sunt per virtutem Spiritus Sancti sapientia, theologia et sanctitate præstantes. * [4994]Hoc ipsum et Paulo contigit. Ait enim: Habemus thesaurum in vasis fictilibus. Ast singulis in Ecclesiis, quarum per facultates licet, quemadmodum apud nos Ierosolymis, * [4995]Hujusmodi doctrinas, quæ nec humanæ rationi probantur, et plurimum habent in civilem disciplinam momenti, Romani pontifices decessores nostri, cum probe intelligerent quid a se postularet apostolicum munus, impune abire nequaquam passi sunt. Sic Gregorius XVI per Encyclicas litteras hoc initio * [4996]Hujusmodi igitur innocentiæ ac impeccabilitatis in statu simillimus Angelis homo erat. Simulac vero per transgressionem præcepti peccavisset, continuo eodem Paradisi loco, suscepto peccati statu, mortalis evasit, tradente ita Scriptura (Rom. vi. 23 * [4997]Hunc missum a Patre in Virginem * [4998]Hunc passum * [4999]I. * [5000]I. Ego ---- firma fide credo et profiteor omnia et singula, quæ continentur in symbolo fidei, quo sancta Romana Ecclesia utitur, videlicet: * [5001]II. * [5002]II. Apostolicas et ecclesiasticas traditiones, reliquasque ejusdem Ecclesiæ observationes et constitutiones firmissime admitto et amplector. * [5003]II.--RATIONALISMUS MODERATUS. * [5004]III. * [5005]III. Item sacram Scripturam juxta eum sensum, quem tenuit et tenet sancta mater Ecclesia, cujus est judicare de vero sensu et interpretatione sacrarum Scripturarum, admitto; nec eam unquam, nisi juxta unanimem consensum patrum accipiam et interpretabor. * [5006]IV. * [5007]IV. Profiteor quoque, septem esse vere et proprie sacramenta novæ legis a Jesu Christo Domino nostro instituta, atque ad salutem humani generis, licet non omnia singulis, necessaria: scilicet baptismum, confirmationem, * [5008]IX. Firmissime * [5009]Iam quoniam primo loco Angelos creavit Deus, dic quæso quidnam de iis statuendum habemus? * [5010]Idemne in divinis valent vocabula Præscientiæ, Prædestinationis atque Providentiæ? * [5011]Idemque alio loco male sapientes reprehendens politicos philosophos: * [5012]Illo igitur fortasse die univers * [5013]In hujus itaque celebratione sacramenti Dominum nostrum Jesum Christum credimus esse præsentem, non quidem secundum figuram aut imaginem neque etiam secundum quamdam ut ceteris in sacramentis gratiæ excellentiam neque secundum simplicem, quam et in baptismo patres nonnulli * [5014]In quot Classes distribuuntur Angeli? * [5015]Incruentum vero tradidit sacrificium dicens: Accipite et manducate, hoc est corpus meum; et: Bibite ex hoc omnes, hic est sanguis meus Novi Testamenti; item et quum dixit: Nisi manducaveritis carnem filii hominis; non habebitis vitam in vobis. * [5016]Ineptissimam pariter adversarii nostri premunt argumentationem, quum Orientales nonnullos sacerdotes realem ac veram panis in corpus Domini conversionem minime confiteri inde probari contendunt, quod panem sanctum in aliquo templi loco extra Bema sive Sanctuarium ligneis inclusum thecis ad aliquam appensum columnam asservant. Neque enim negamus, pauperes quosdam sacerdotes ligneis in vasis Dominicum corpus asservare; verum nec lapidibus nec marmoribus honoratur Christus; sed mentem sanam et cor purum a nobis exposcit. * [5017]Insuper venerandæ ac vivificæ Crucis lignum, in quo pro salute mundi Salvator noster passus est, quin et ejusdem Crucis signum veneramur et adoramus, item et quod apud Bethleem est præsepe, per quod ab irrationali affectu liberati sumus, item et Calvariæ locum, et quod theca fuit vitæ sepulcrum, ceteras denique res sanctas, quas adoramus: sancta videlicet evangelia, nec non et sacra vasa, in quibus sacrificium incruentum celebratur. Sed et annuis commemorationibus festisque solemnibus, sacris ædiculis et anathematis sanctos ornamus et honoramus. * [5018]Inter hæc quæ modo dicta fuere, suborta mihi cupido noscendi, quonam * [5019]Ita fit ut unicuique animæ non confusum aut extremeum corpus, sed unum quod habuerat reparetur; ut consequenter possit pro agonibus præsentis vitæ cum anima sua caro vel pudica coronari, vel impudica puniri. * [5020]Ita sane majestatem imperii reverentia civium honesta et libens comitabitur. Etenim cum semel in animum induxerint, pellere qui imperant auctoritate a Deo data, illa quidem officia justa ac debita esse sentient, dicto audientes esse principibus, eisdemque obsequium ac fidem præstare cum quadam similitudine pietatis, quæ liberorum est erga parentes. * [5021]Itaque Deus humani generis procurationem inter duas potestates partitus est; scilicet ecclesiasticam et civilem, alteram quidem divinis, alteram humanis rebus præpositam. Utraque est in suo genere maxima: habet utraque certos, quibus contineatur, terminos, eosque sua cujusque natura caussaque proxima definitos; unde aliquis velut orbis circumscribitur, in quo sua cujusque actio jure proprio versetur. Sed quia utriusque imperium est in eosdem, eum usu venire possit, ut res una atque eadem, quamquam aliter atque aliter, sed tamen eadem res ad utriusque jus judiciumque pertineat, debet providentissimus Deus, a quo sunt ambæ constituæ, utriusque itinera recto atque ordine composuisse. * [5022]Itaque omnibus pontificum decessorum in hac ipsa causa decretis usque quaque assentientes eaque plenissime confirmantes ac veluti renovantes auctoritate nostra, motu proprio, certa scientia, pronunciamus el declaramus, ordinationes ritu anglicano actas, irritas prorsus fuisse et esse, omninoque nullas. * [5023]Itaque quamvis regeneratis conspicua sit fides sanctissimæ Trinitatis et incarnatio filii Dei, ejusdem passio, resurrectio, in coelos ascensio, item et regenerationis ac judicii veritas pro quibus mortem subire multi non dubitarunt;--haud tamen necesse est imo impossible, et ea scire omnes, quæ solis sapientia et sanctitate exercitatis Spiritus Sanctus manifestat. * [5024]Itaque secundum nostrum concipiendi statuendique modum recte atque probabiliter etiam de Deo dici potest: ordine primam Præscientiam esse, secundam Prædestinationem, denique creatis jam rebus earum sequi Providentiam. * [5025]Itaque tres una in essentia personas sanctissimam Trinitatem appellamus, quæ ab omni creatura continuo benedicitur, glorificatur et adoratur. * [5026]Itaque, quales esse dicant monachorum orationes, interrogandi sunt; et si quidem a se ipsis aliqua aliena vel orthodoxæ Christianorum professioni dissentanea fecisse monachos probaverint; jam adversus monachos cum illis caussam agimus, eosque non modo monachos non esse dicimus, sed neque Christianos. Sin vero gloriam et mirabilia Dei et intenta mente assidue et indesinenter et omni tempore enarrant monachi Deumque pro viribus humanis hymnis et canticis celebrant, nunc quidem Scripturæ verba psallentes, nunc * [5027]Item ante usum statim a consecratione ac post usum, id quod sacris in pixibus communioni moribundorum asservatur, corpus esse Domini verum et a se ipso ne vel levissime quidem diversum, quatenus ante usum et post * [5028]Item et honore supremo colendum esse cultuque latriæ adorandum idem Domini corpus et sanguinem, quæ sunt in Sacramento Eucharistiæ. Quippe sanctissimæ Trinitatis et corporis sanguinisque Domini una est adoratio. * [5029]Item et ipsum distribui Domini corpus et sanguinem purissimum inque communicantium sive piorum sive impiorum os ac stomachum introduci: nisi quod remissionem peccatorum vitamque piis ac dignis impertitur æternam, impiis vero ac indignis damnationem poenamque accersit sempiternam. * [5030]Item et verum ac propitiatorium esse Sacrificium, quod pro fidelibus omnibus tum vivis tum defunctis nec non et pro utilitate omnium offeratur, uti et in hujusce Sacramenti precibus exprimitur, quas juxta id, quod a Domino mandatum acceperant, Apostoli Ecclesiæ tradidere. * [5031]Item facta panis et vini consecratione nec panis nec vini manere amplius substantiam credimus, sed ipsum corpus et sanguinem Domini sub panis et vini specie et figura, id est, sub panis accidentibus. * [5032]Item manibus dentibusve concidi quidem Domini corpus et sanguinem ac dividi; verum per accidens dumtaxat sive penes accidentia panis et vini, per quæ et visibilia ea esse et contrectabilia in confesso est: at insecta prorsus et indivisa secundum se permanere. Unde et Catholica dixit Ecclesia: Conciditur et dividitur, quum membratim concidatur, nequaquam dividitur, semper manducatur, et nunquam consumitur: sed digne accedentes sanctificat. * [5033]Item nequaquam sub divisione qualibet ac minima panis et vini transmutati particula esse partem corporis et sanguinis Domini--quippe hoc sine blasphemia et impietate nemo dixerit--sed totum ac integrum Dominum Christum secundum substantiam, animam videlicet suam et divinitatem, id est, Deum perfectum et perfectum hominem. Unde et multæ quum per orbem una et eadem hora celebrantur Missæ, haudquaquam Christi plures plurave Christi sunt corpora, sed unus in omnibus ac singulis fidelium ecclesiis vere ac realiter præsens est ipse Christus, unum et corpus est, et sanguis unus. Atque id quidem, non quod illud, quod in coelo est, Domini corpus super altaria descendat, sed quod post consecrationem conversus ac * [5034]Lettera di S. S. PIO IX. al Re di Sardegna 9 settembre 1852. * [5035]Litt. Apost. Ad apostolicæ * [5036]Litt. Apost. Ad apostolicæ * [5037]Litt. Apost. Cum catholica * [5038]Litt. Apost. Multiplices inter * [5039]Mansissent profecto eadem bona, si utriusque potestatis concordia mansisset: majoraque expectari jure poterant, si auctoritati, si magisterio, si consiliis Ecclesiæ majore esset cum fide perseverantiaque obtemperatum. Illud enim perpetuæ legis instar habendum est, quod Ivo Carnutensis ad Paschalem II pontificem maximum præscripsit: * [5040]Melchizedeki.' Idem alibi (Heb. ix. 14 * [5041]Mihi vero subit admirari, quomodo ob collapsos fortassis vetustate sacrarii muros dominicum corpus extra sacrarium hæretici viderint appensum, unde et absurdissima conficiunt; Christum vero non viderint infantis specie in disco sacri bematis fornici depictum. Apertissime enim utique nossent ac verissime concluderent, Orientales, ut nequaquam figuram aut gratiam, aut id genus quidpium in disco sed ipsummet Christum repræsentant, ita et credere, panem eucharisticum nihil aliud quam ipsum corpus Domini substantialiter esse. * [5042]N. B.--Cum rationalismi systemate cohærent * [5043]N. B.--Huc facere possunt duo alii errores de clericorum cælibatu abolendo et de statu matrimonii statui virginitatis anteferendo. * [5044]N. B.--Præter hos errores explicite notatos, alii complures implicite reprobantur, proposita et asserta doctrina, quam Catholici omnes firmissime retinere debeant, de civili Romani Pontificis principatu. * [5045]Nam unigenitus Dei filius societatem in terris constituit, quæ Ecclesia dicitur, cui excelsum divinumque munus in omnes sæculorum ætates continuandum transmisit, quod ipse a Patre acceperat. * [5046]Neque minus inepte garriunt, non posse Ecclesiam absque violentia et tyrannide ab quibusdam cibis abstinentiam et jejunia constituere. Enimvero recte admodum ad carnis et passionum prorsus mortificationem orationem et jejunia, quorum amantes ac exempla exstitere sancti omnes, sollicite præcipit: quibus, ac coelestis ope gratiæ dejecto cum exercitibus et virtutibus suis adversante nobis diabolo, propositum sibi cursum perquam facile fideles absolvunt. Hunc igitur quum inculpata ubique Ecclesia spectat, vim nullam, nullam adhibet tyrannidem, sed hortatur, sed admonet, sed ea, quæ Scripturæ sunt, edocet, illaque Sancti Spiritus operante virtute persuadet. * [5047]Nihilominus quia in lucem prolata veritas solet sua sponte late fluere, hominumque mentes sensim pervadere, idcirco nos conscientia maximi sanctissimique officii, hoc est apostolica, qua fungimur ad gentes universas, legatione permoti, ea quæ vera sunt, libere, ut debemus, eloquimur; non quod non perspectam habeamus rationem temporum, aut repudianda ætatis nostræ honesta atque utilia incrementa putemus, sed quod rerum publicarum tutiora ab offensionibus itinera ac firmiora fundamenta vellemus: idque incolumi populorum germana libertate; in hominibus enim mater et custos optima libertatis veritas est: * [5048]Non comprobamus, sed omnino prohibemus. * [5049]Non decet. Enimvero omnem scripturam divinitus inspiratam et utilem novimus, et ita ex se necessariam, ut pie sine illa vivere nullatenus quisquam possit. Hanc tamen haudquaquam convenit omnes legere; at eos dumtaxat, qui ad profunda, quæ in illa latent, Spiritus arcana convenienti discussione incumbunt, quive eam, qua scrutanda, docenda, legenda est Scriptura Sacra, rationem probe norunt. Inexercitatis autem et Scripturam * [5050]Non est mensurabilis in sua natura, quia illocalis est, incircumscriptus, ubique totus, ubique præsens, ubique potens. * [5051]Non per alios dispositionem salutis nostræ cognovimus, quam per eos * [5052]Nonum Ecclesiæ præceptum quodnam est? * [5053]Nonus fidei Articulus quis est? * [5054]Nos vero et semper, et nunc magis, ut instructiores per Paracletum, Deductorem scilicet omnis veritatis * [5055]Numquid aliud est, quod de Deo rebusque ab eo creatis ex hoc Articulo disci possit? * [5056]Numquid vero eidem omnes homines peccato sunt obnoxii? * [5057]Numquid vero in eodem beatitudinis gradu, postquam e vita excesserunt, collocatæ Sanctorum animæ sunt? * [5058]Octavus fidei Articulus quomodo habet? * [5059]Omega, principium et finis, ait Dominus, qui est, qui fuit, qui venturus est, omnipotens.' Idem ait et Archangelus Gabriel (Luc. i. 37 * [5060]Oratores nostri quum sint et ab Catholica Ecclesia habeantur sancti, quemadmodum in octavo capitulo dictum est; dicendi modo tempus est, eos a nobis ceu Dei amicos nostrosque apud Deum universorum intercessores honorari. Porro duplicem Sanctis cultum adhibemus. Alterum quippe verbi divini matri, quem hyperduliam appellamus. Enimvero Dei et hujus quidem solius ut famula vere sit et ipsa Deipara; at mater ejus est, utpote quæ unum e Trinitate in carne genuit. Quare omnium quum Sanctorum tum Angelorum longe superior prædicatur; * [5061]Orthodoxa * [5062]Poenitentiam, in qua sacramentalis includitur confessio, tunc tradidit, quum dixit: Quorum remiseritis peccata, remittuntur eis; quorum retinneritis, retenta sunt; item et quum dixit: Nisi poenitentiam habueritis; omnes similiter peribitis. * [5063]PIUS EPISCOPUS, SERVUS SERVORUM DEI SACRO APPROBANTE CONCILIO AD PERPETUAM REI MEMORIAM. * [5064]Pasce agnos ... pasce oves * [5065]Personales Dei proprietates quæ sunt? * [5066]Poro quid de malis Angelis sentiendum nobis? * [5067]Porro æque ac Ordo Baptismus characterem imprimit indelebilem: unde, quemadmodum eodem ordine initiari bis nemo potest; ita nec recte semel baptizatus iterum baptizari, ut in mille peccata forte prolapsus, imo ut a fide etiam apostata. Enimvero converti ad Dominum quisquis voluerit; eam, a qua exciderat, per Poenitentiæ sacramentum recuperat adoptionem. * [5068]Porro baptismi materia aqua pura est seu naturalis et non ullus alius liquor. Per solum autem sacerdotem perficitur; urgente tamen inexcusabili necessitate potest et per alium hominem conferri, modo sit orthodoxus et convenientem sacro baptismati scopum intendat. Effectus porro baptismi breviter recensendi. Primus est originalis peccati remissio et aliorum, quotquot voluntate propria is qui baptizatur admisit. Secundus ab æternis, quæ sive propter originale sive propter propria mortalia peccata manebant hominem, poenis eximit. Tertio inmortalitatem baptizatis impertitur, quippe a peccatis præcedentibus eos emundans in Dei templa restituit. Neque dicere licet omnia prorsus, quæ Baptismum præcessere, peccata, per hunc non deleri, sed manere quidem at non imputari. Extremæ etenim id impietatis est et pietatis abnegatio censenda magis quam confessio. Imo vero omne, quodcunque peccatum, quod ante baptismum aut est aut fuit, deletur atque perinde, ac si nunquam exstitisset, reputatur. * [5069]Porro naturali et supernaturali constant sacramenta: neque nuda illa sunt divinarum signa promissionum, quippe ita nihil ab circumcisione discreparent; quo quid miserabilius dici possit? Imo vera ea esse instrumenta his, qui initiantur illis, gratiam necessario conferentia, confitemur. Quod autem rei terrenæ usum sacramentorum integritas necessario exigat, ab doctrina Christiana alienum id omnino existimamus, utpote eucharistiæ sacramento contrarium, quod ab substantiali quidem verbo institutum et a sancto spiritu sanctificatum, rei, quam significat, nimirum * [5070]Porro quam homini respiratio et sol mundo, tam necessarius in Ecclesia nobis videtur episcopatus. Unde et ad episcopalis dignitatis encomium pulchre nonhulli dixere, quod Deus in coelesti primogenitorum Ecclesia est et sol in mundo, hoc in sua quemlibet Ecclesia episcopum esse, utpote qui gregem suum illustret, foveat, et Dei templum efficiat. * [5071]Porro si quæ fecerunt Apostoli, quæ Prophetæ, imo--dicere liceat--et quæ sancti patres atque ipsius Christi progenitores; hæc ipsa faciunt et monachi: utique donorum largitoris Spiritus Sancti fructus esse orationes monachorum manifestum est. Quas vero novitates induxere Calvinistæ, tum circa Deum resque divinas blasphemando, quum Scripturam * [5072]Potest igitur naturaliter homo nondum regeneratus ad bonum morale * [5073]Præterea verbo Transsubstantionis * [5074]Primus Fidei Articulus quis est? * [5075]Propterea Damascenus quarta ad Africanos epistola dixit, universam Ecclesiam fuisse episcopis generaliter commissam; et Clementem primum Romæ episcopum, et Evodium Antiochiæ et Marcum Alexandriæ Petri successores fuisse, nemo non confitetur. Item et divus Andreas Stachymum throno Constantinopolitano suum in locum suffecit. Item in hac magna civitate sancta Jerusalem Jacobum ipse dominus constituit, Jacobo deinde alter et huic deinceps alter ad nos usque successit. Unde et Tertullianus epistola ad Papianum episcopos omnes apostolorum vocat successores. Horum denique successionem et apostolicam dignitatem juxta ac potestatem Eusebius quoque Pamphili et omnes prorsus patres, quos hic recensere supervacanuum esset, contestantur, et communis ac prima Ecclesiæ Catholicæ vel nascentis consuetudo confirmat. * [5076]Quæ vero e Scripturis in confirmationem suæ novitatis assumunt, non sic ipsis favent, * [5077]Quænam Dei Proprietates sunt? * [5078]Quænam Essentiales Dei Proprietates sunt? * [5079]Quænam sunt Præcepta ecclesiæ? * [5080]Quam de Deo habere debeo opinionem? * [5081]Quam doctrinam iste nos fidei Articulus * [5082]Quamobrem filius Dei vocatur Unigenitus? * [5083]Quamobrem omissis ceteris, unum hoc Omnipotentiæ * [5084]Quando autem Dei solius hoc esse adfirmas, nosse omnia, occulta videlicet et aperta: quo igitur pacto tum Angeli tum inter mortales Prophetæ eadem cognoverunt? * [5085]Quando autem lapsurum Adamum norat Deus, quid ita, quæso, illum condidit? * [5086]Quando autem nomen Creatoris in hoc Articulo positum est, num igitur rerum omnino omnium conditor Deus est? * [5087]Quartum Ecclesiæ præceptum quodnam est? * [5088]Quartum Spiritus Sancti donum, quodnam est? * [5089]Quartum in hoc Articulo, quid est? * [5090]Quartum, quod hic docet Articulus, quid est? * [5091]Quartus fidei Articulus quis est? * [5092]Quasi pro miraculo facto Deum collaudat. * [5093]Quem in finem instituta sunt mysteria? * [5094]Qui fructus ex hoc Mysterio nascuntur? * [5095]Qui fructus hujus mysterii sunt? * [5096]Qui ut bonus, immo plus quam summe bonus, quamvis in semet ipso longe perfectissimus gloriosissimusque esset, quo tamen et alia Entia, gloriam ipsius celebrando, bonitatem ejusdem participarent, totum hunc mundum ex nihilo effinxit. Ceterum quidnam omnino in natura sua Deus sit, id ipsum res creata nulla satis assequi ac percipere potest: non visibilis modo sed ne invisibilis quidem, sive Angeli ipsimet, quoniam nulla penitus inter creatorem et rem creatam comparatio proportioque intercedit. Sed illud denique nobis ad pietatem satis esse potest (teste Cyrillo Hierosolymitano, Catechesi VI. p. 40, Morell.). Si recte tenemus, Deum nos habere, Deum unum, eumque sempiternum; atque similem semper et eundem sibimet ipsi: præterque illum, Deum exsistere neminem, quemadmodum idem ille Deus per Prophetam (Jes. xliv. 7 * [5097]Quibus in rebus hæc duo consistunt? * [5098]Quid autem duo hæc verba, Lucem de luce * [5099]Quid autem si neque Apostoli quidem Scripturas reliquissent nobis, nonne oportebat ordinem sequi traditionis, quam tradiderunt iis quibus committebant ecclesias? Cui ordinationi assentiunt multæ gentes barbarorum, eorum qui in Christum credunt, sine charta et atramento scriptam habentes per Spiritum in cordibus suis salutem, et veterem traditionem diligenter custodientes * [5100]Quid de iis vero judicandum, qui decedentes in offensa apud Deum sunt? * [5101]Quid de sanctis imaginibus et cultu sanctorum sentire debemus? * [5102]Quid docet sancta Ecclesia, in hoc fidei Articulo? * [5103]Quid doctrinæ in hac salutatione inest? * [5104]Quid est Arbitrium liberum? * [5105]Quid est Fides? * [5106]Quid est mysterium sive sacramentum? * [5107]Quid est primum mysterium sive baptismatis? * [5108]Quid hic docet Articulus? * [5109]Quid hic fidei Articulus docet? * [5110]Quid hic fidei Articulus docet? * [5111]Quid hic fidei Articulus fideles docet? * [5112]Quid igitur sentiendum de eleemosynis piisque officiis, quæ in refrigerium mortuorum præstantur? * [5113]Quid in hoc Mysterio observandum? * [5114]Quid in hoc Mysterio spectandum? * [5115]Quid in hoc fidei Articulo sancta docet Ecclesia? * [5116]Quid iste docet Articulus? * [5117]Quid iste nos Articulus docet? * [5118]Quid nobis de hac salutatione censendum? * [5119]Quid observandum in hoc Mysterio? * [5120]Quid observandum nobis in hoc Mysterio? * [5121]Quid præterea in hoc Articulo continetur? * [5122]Quid secundo loco hic docet Articulus? * [5123]Quid tenere atque observare Orthodoxus et Catholicus homo Christianus debet, ut æternæ olim vitæ heres fiat? * [5124]Quid tertio loco hic Articulus docet? * [5125]Quid vero prius credere, tum deinde bona opera efficere debet Christianus? * [5126]Quidnam commodi nanciscetur homo ex quattuor rerum istarum recordatione? * [5127]Quidnam hic Articulus docet? * [5128]Quidnam in hoc Mysterio observandum? * [5129]Quidnam iste nobis exponit Articulus? * [5130]Quidnam tertium iste docet Articulus? * [5131]Quinam hujus Mysterii fructus sunt? * [5132]Quinam locus peculiariter animabus eorum destinatus est, qui in gratia Dei vita concedunt? * [5133]Quinam secundus fidei Articulus est? * [5134]Quintum Ecclesiæ præceptum quod est? * [5135]Quintus Fidei Articulus, quis est? * [5136]Quo factum est, ut coelestis Pater, Pater misericordiarum, et Deus totius consolationis * [5137]Quo pacto fit sacramentale sacerdotium? * [5138]Quo ritu signum venerabilis et vivificæ crucis in nobis formare debemus? * [5139]Quocirca ad majorem gloriosæ Christi resurrectionis fidem ac gloriam, quodam quasi instinctu commoti, ad Pilatum adeunt ajuntque (Matt. xxvii. 64 * [5140]Quod ita necessaria est in Ecclesia dignitas episcopalis, ut, ea submota, neque Ecclesia neque Christianus aliquis esse aut dici possit. Quippe apostolorum successor episcopus impositione manuum et * [5141]Quod perspicue nos docet Apostolus (Rom. viii. 29 * [5142]Quod vero ad impietates ceteras addidere Calvinistæ, non alium esse episcopi quam simplicis sacerdotis gradum posseque absque episcopis ecclesiam esse et a quibusdum sacerdotibus gubernari, item non ab episcopo dumtaxat, sed etiam ab sacerdote posse sacerdotem ordinari; quin et a pluribus sacerdotibus episcopum; atque ejusdem impietatis participem esse deblaterant Orientalem Ecclesiam--qua utique de caussa caput decimum ab Cyrillo conscriptum est--juxta eam, quæ a principio in Orientali Ecclesia obtinuit, sententiam planius dicimus: * [5143]Quod vero scelestissimi ajunt hæretici, ut eodem capite habetur, Deum nullo prorsus respectu ad prædestinatorum reproborumve opera illos prædestinare, hos damnare, abominandum ducimus et sacrilegum. Secum enim ita Scriptura pugnaret, utpote quæ fideli salutem * [5144]Quodnam octavum Ecclesiæ est præceptum? * [5145]Quodnam primum Spiritus Sancti charisma est? * [5146]Quodnam quartum est mysterium? * [5147]Quodnam quintum Spiritus Sancti charisma est? * [5148]Quodnam quintum est, quod hic docet Articulus? * [5149]Quodnam quintum et Mysterium? * [5150]Quodnam secundum Ecclesiæ præceptum est? * [5151]Quodnam secundum est, quod hoc Articulo docetur? * [5152]Quodnam secundum in Ecclesia Christi Mysterium est? * [5153]Quodnam septimum Ecclesiæ est præceptum? * [5154]Quodnam septimum Ecclesiæ mysterium est? * [5155]Quodnam sextum est Mysterium? * [5156]Quodnam sextum est, quod hic tractat docetque articulus? * [5157]Quodnam tertium Ecclesiæ præceptum est? * [5158]Quodnam tertium Spiritus Sancti donum est? * [5159]Quodnam tertium est Mysterium? * [5160]Quodnam tertium est eorum, quæ hoc Articulo docentur? * [5161]Quoniam vero rerum omnium * [5162]Quos vero allegant sanctos, adorationem imaginum asserentes illicitam, nostris potius quam illorum favere partibus æstimamus; quandoquidem acerrimis disputationibus suis in eos dumtaxat invehebantur, qui latriæ cultum sacris imaginibus impendebant, quive parentum suorum defunctorum effigies in ecclesiam inferebant, quos et insuper anathemati subjecere; non autem in rectum tum sanctorum tum sacrarum imaginum tum et venerandæ crucis ceterorumque prædictorum cultum; maxime quum ab Apostolorum temporibus decoratam sacris imaginibus ecclesiam eisque adhibitum ab fidelibus cultum quam plurimi tradant et attestentur, quibuscum et quos secuta sancta oecumenica synodus * [5163]Quosnam libros Sacram Scripturam vocas? * [5164]Quot Catholicæ atque Orthodoxæ fidei Articuli sunt? * [5165]Quot ad hoc Mysterium necessariæ res sunt? * [5166]Quot et quænam Spiritus Sancti Charismata sunt? * [5167]Quot et quinam sunt fructus Spiritus Sancti? * [5168]Quot res ad Mysterium opus sunt? * [5169]Regula est autem fidei, ... illa scilicet qua creditur * [5170]Resp. * [5171]Responsio. * [5172]Revera Jesus Christus Apostolis suis libera mandata dedit in sacra, adjuncta tum ferendarum legum veri nominis facultate, tum gemina, quæ hinc consequitur, judicandi puniendique potestate: * [5173]Rursus: * [5174]S. f. 64, Ald. p. 604, Par. adde p. 431): Primum (nimirum ex illo), Patri reddemus: secundum Filio: tertium Spiritui Sancto: ut inde palam fiat, exsistere re vera in Divinitate Trinitatem. Tum præterea quare æquali ratione nullaque differentia ant exceptione in nomen Patris, Filii et Spiritus Sancti baptizemur? Quapropter quod secundum naturam Pater est: id ipsum et Filius et Spiritus Sanctus est. Atqui Pater natura verus et æternus Deus est, rerumque omnium, quæ sub adspectum veniunt aut non veniunt, conditor; talis igitur omnino tum Filius est, tum Spiritus Sanctus, sibique invicem consubstantiales sunt, docente ita Joanne Evangelista (1 Joh. v. 7 * [5175]Sacram absque discrimine vel penes literam aut alieno a pietate sensu intelligentibus Ecclesia Catholica utique, per experientiam de dispendio certa, lectione ejus interdixit. Itaque omnibus quidem fidelibus Sacram audire Scripturam quatenus corde credant ad justitiam, ore autem confessionem promant ad salutem, permissum est; aliquos vero scripturæ ac veteris potissimum instrumenti libros legere, prædictis ac consimilibus de caussis prohibitum. Et vero perinde est, Sacræ Scripturæ lectione inexercitatos prohibere ac solidiori abstineant cibo infantibus imperare. * [5176]Sacram perperam interpretando, decurtando et injuriose tractando; diaboli sophismata esse dicimus et inventa. * [5177]Sacramentum Ordinis tradidit, dicens: Hoc facite in meam commemorationem; item et quum dixit: Quæcunque ligaveritis et solveritis super terram, erunt ligata et soluta in coelis. * [5178]Sacramentum vero matrimonii * [5179]Sancti Spiritus invocatione datam sibi a Deo ex successione continua ligandi solvendique potestatem quum acceperit; viva Dei imago est in terris et auctoris sacrorum Spiritus operationis participatione plenissima fons omnium Ecclesiæ sacramentorum, quibus ad salutem pervenimus. * [5180]Sanctos quippe eo, quo supra diximus, cultu veneramur nec non et sanctas imagines, quas ad templorum ornamentum depingimus, ut librorum instar inibi sint et ad virtutum Sanctorum imitationem, memoriam, amoris incrementum, atque ad jugem Dei quidem ceu Domini et Patris, Sanctorum vero ceu servorum ejus, nostrorum autem adjutorum juxta ac oratorum obsecrationem rudiores, excitentur. * [5181]Sanctum denique oleum sive extrema unctio apud Marcum legitur, et aperto Jacobi fratris domini testimonio comprobatur. * [5182]Sciendum sane est quod in Ecclesiæ Romanæ Symbolo non habetur additum * [5183]Secunda, Sacerdos * [5184]Secundum Spiritus Sancti donum, quodnam est? * [5185]Secundum hoc Articulo contentum, quid est? * [5186]Secundum quas * [5187]Secundum, quod hoc Articulo docetur, quodnam est? * [5188]Sed et fusius juxta ac luculentius de istis dictum est in libro, qui Confessio orthodoxa Ecclesiæ Orientalis * [5189]Sed et hominum ita simpliciter ac sine caussa danmatorum auctorem statuere divinam voluntatem, insania quanta? quæ major Deo inseratur calumnia? quanta in supremum Numen injuria? quanta blasphemia? Quippe intentatorem malorum esse Deum et omnium ex æquo salutem velle, ceu apud quem personarum acceptio nulla est, cognoscimus, et his qui pravis voluntatibus ac secundum impoenitens con * [5190]Sed hoc de solo homine cogitandum est. Nam reliquæ res creatas (præter Angelos, qui jam in vado salutis extra omnem aleam positi sunt), divina Prædestinatio non complectitur, quippe libertate Arbitrii destitutas, ideoque nec ullis vitiorum maculis adspersas. Quidquid enim faciunt, naturali instinctu faciunt, unde neque supplicio aliquo plectuntur, neque laudis gloriæque præmiis ornantur. * [5191]Sed vetus tamen illa est atque antiqua vituperatio, quod Ecclesiam aiunt esse cum rationibus reipublicæ dissidentem, nec quicquam posse ad ea vel commoda vel ornamenta conferre, quæ suo jure suaque sponte omnis bene constituta civitas appetit. Sub ipsis Eccelesiæ primordiis non dissimili opinionis iniquitate agitari christianos, et in odium invidiamque vocari solitos hac etiam de caussa accepimus, quod hostes imperii dicerentur; quo tempore malorum culpam, quibus esset perculsa respublica, vulgo libebat in Christianum conferre nomen, cum revera ultor scelerum Deus poenas a sontibus justas exigeret. Ejus atrocitas calumniæ non sine caussa ingenium armavit stilumque acuit Augustini: qui præsertim in * [5192]Sententia firma quæ est in Spiritu Dei, qui pæstat agnitionem veritatis, qui dispositiones Patris et Filii exposuit, secundum quas aderat generi humano quemadmodum vult Pater. * [5193]Septimum Spiritus Sancti donum, quodnam est? * [5194]Septimus fidei Articulus quis est? * [5195]Sequentes igitur sanctos patres, unum eundemque confiteri * [5196]Sermo ipsius, qui ex ipso processerit * [5197]Sessio Decimaquarta, * [5198]Sessio Decimatertia, * [5199]Sessio III. Habita die * [5200]Sessio Quarta, * [5201]Sessio Quinta, * [5202]Sessio Septima, * [5203]Sessio Sexta, * [5204]Sessio Tertia, * [5205]Sessio Vigesimaprima, * [5206]Sessio Vigesimaquarta, * [5207]Sessio Vigesimaquinta, * [5208]Sessio Vigesimasecunda, * [5209]Sessio Vigesimatertia, * [5210]Sextum Ecclesiæ præceptum quodnam est? * [5211]Sextum Spiritus Sancti charisma, quodnam est? * [5212]Sextus fidei Articulus quis est? * [5213]Si legentibus omnibus perspicua esset Sacra Scriptura Christianis, nequaquam perscrutari scripturas his, qui salutis desiderio tenentur, Dominus mandasset; frustra quoque Paulus positam a Deo in Ecclesia doctoratus gratiam scripsisset, neque intellectu difficilia habere Pauli epistolas Petrus diceret. Maximam itaque constat esse scripturæ altitudinem juxta ac sensuum ejus amplitudinem ac doctissimis proinde divinisque hominibus ad ejus indagationem veramque intelligentiam ac rectum sensum, Scripturæ et ejusdem auctori Spiritui Sancto consonum, opus esse. * [5214]Si norat igitur omnia Deus antequam conderet, an bona ac mala omnia item prædestinavit, ne aliter fiant, quam fiunt. * [5215]Simili ratione nec potest Ecclesia libertatem probare eam, quæ fastidium gignat sanctissimarum Dei legum, debitamque potestati legitimæ obedientiam exuat. Est enim licentia verius, quam libertas rectissimeque ab Augustino * [5216]Similiter et Ioannes Baptista testator, Iesum, qui insons omnino et ab omni peccati contagione intactus esset, nostra ob peccata supplicium pertulisse; ita enim ille (Ioh. i. 29 * [5217]Similiter ponitur in officiis caritas mutua, benignitas, liberalitas: non distrahitur in contrarias partes, pugnantibus inter se præceptis, civis idem, et Christianus: denique amplissima bona, quibus mortalem quoque hominum vitam Christiana religio sua sponte explet, communitati societatique civili omnia quæruntur: ita ut illud appareat verissime dictum: * [5218]Sin autem hoc solum, quod semper et sine intermissione oramus, ceu malum quid improbant; quid hanc in nos querelam movent? In Christum magis certamen sumant--quemadmodum et sumunt--qui, sine intermissione orandum esse ut probaret, iniqui judicis parabolam proposuit et ad cavendas tentationes vigilandum esse docuit et orandum standumque coram filio hominis. Sumant et cum Paulo, qui tum primæ ad Thessalonicenses quinto, tum et alibi passim ad continuam orationem adhortatur. Divinos prætermitto a Christo ad nos usque Catholicæ Ecclesiæ præpositos: satis enim superque concors proavorum, Apostolorum et Prophetarum de oratione sententia hæreticos pudore suffundit. * [5219]Siquidem manifestissime, qualem sacris imaginibus adhibere oporteat cultum et ea, quæ supra dicta sunt, demonstrant; quoscunque vero, quum qui latriæ cultum sacris imaginibus impendunt, tum qui fideles, honorem imaginibus deferentes, idololatriæ insimulant, anathematizat et excommnnicationi subjicit. Et nos igitur cum ipsis eos omnes, qui sive sanctum, sive angelum, sive imaginem, sive crucem, sive reliquias sanctorum, sive vas aliquod sacrum, sive evangelium, sive quidpiam aliud ex iis, quæ in coelo et in terra et in mari sunt, latriæ cultu venerantur, anathematizamus solique in trinitate Deum cultum hujusmodi ducimus esse tribuendum. Insuper et cultum imaginum appellantes iconolatriam easque ac crucem et sanctos juxta traditionem Ecclesiæ adorare et colere recusantes anathematizamus. * [5220]Siquidem vero in statu peccati nascuntur homines, an igitur corpus solum de semine Adami est an vero etiam anima? * [5221]Siquidem vero nullo Deus loco circumscribitur et ubique præsto est: quo quæso modo in coelo certisque quibusdam terræ locis potissimum habitare dicitur? * [5222]Sitne perspicua omnibus legentibus Christianis Scriptura? * [5223]Solane fortasse an anima an vero etiam corpus simul æternis fruentur gaudiis? * [5224]Spernere quippe potestatem legitimam, quavis eam in persona constiterit, non magis licet, quam divinæ voluntati resistere: cui si qui resistant, in interitum ruunt voluntarium. * [5225]Spiritum Sanctum, * [5226]Spiritus Sancti habendæ nobis appellandæque sunt, quoniam ab eo descendunt, eoque adjuvante, recte ab hominibus perficiuntur. Ideoque non addit Paulus: Contra has solas non est Lex; sed, contra hujusmodi, eo quod et aliæ bis similes sunt. * [5227]Suntne vero et aliæ quædam * [5228]Superiorem vero esse simplici sacerdotio pontificiam dignitatem, vel inde liquet, quod sacerdotem ordinet episcopus, non vero ab sacerdote sed a duobus tribusve pontificibus juxta apostolorum canones episcopus ordinetur. Et sacerdos quidem eligitur ab episcopo; episcopus vero nequaquam ab sacerdotibus sive presbyteris neque etiam ab sæculi principibus quantacunque * [5229]Taceant igitur inepti nugatores et novitatum artifices hæretici, et mutilas tum e Scriptura tum ex patribus adversum nos sententiolas, quibus mendacium exstruant, callide furari ne moliantur, quemadmodum apostatarum et hæreticorum ab initio exstitit consuetudo: atque hoc loquuntur unum, sese nimirum, excusationes excusantes in peccatis, injurias in Deum et in sanctos evomere blasphemias instituisse. * [5230]Tam ingenti hominum multitudini Deus ipse magistratus assignavit qui cum potestate præessent: unumque omnium principem, et maximum certissimumque veritatis magistrum esse voluit, cui claves regni cælorum commisit. * [5231]Tertium, quod in hoc Articulo docetur, quid est? * [5232]Tertius fidei Articulus quomodo se habet? * [5233]Transiisse autem successione continua ad nos usque magnum episcopotus sacramentum et dignitatem, manifestum est. Quum enim dixerit dominus, futurum se nobiscum usque ad consummationem sæculi, ut aliis nobiscum sit gratiæ beneficiorumque suorum modis; nullo tamen præstantiori, quam per sacram episcopatus potestatem nobiscum est, in nobis habitat et per sacra mysteria nobis unitur, quorum primus minister est episcopus imo et per Spiritum Sanctum auctor sacrorum constitutus, neque hæresi succumbere nos permittit. * [5234]Tum deinde, quia * [5235]Unde et nos nullum ab Christianis alienum opus facimus, quando Paracleticen, Triodion et Menæa cantamus: quum de conjuncta atque discreta edisserant omnes isti libri theologia. Imo vero per hymnos tum e Scriptura quidem desumtos, tum spiritus adminiculo donoque aliis vocibus, quæ voces melodiæ con cinant, quæ sunt Scripturæ, decantamus. Deinde sacram semper nos canere Scripturam, hinc prorsus liquet, quod cuilibet hymnorum, modulo versiculum e Scriptura subjungamus. Si vero et Thecaræ aliasve ab antiquis patribus compositas orationes, canimus et legimus; quidnam blasphemiæ, quid impietatis habentur in illis, adversarii nostri demonstrent; et una cum ipsis monachos, ipsa canentes, insequemur. * [5236]Undecimus fidei Articulus quis est? * [5237]Unum * [5238]Unum robur, una potestas, unum regnum * [5239]V. Omnia et singula, quæ de peccato originali et de justificatione in sacrosancta Tridentina synodo definita et declarata fuerunt, amplector et recipio. * [5240]VERA ET CATHOLICA DOCTRINA DE SACRAMENTO ORDINIS. * [5241]VI. Profiteor pariter, in missa offerri Deo verum, proprium et propitiatorium sacrificium pro vivis et defunctis; atque in sanctissimo eucharistiæ sacramento esse vere, realiter et substantialiter corpus et sanguinem, una cum anima et divinitate Domini nostri Jesu Christi, fierique conversionem totius substantiæ panis in corpus et totius substantiæ vini in sanguinem; quam conversionem Catholica Ecclesia transsubstantiationem appellat. * [5242]VII. Fateor etiam, sub altera tantum specie totum atque integrum Christum, verumque sacramentum sumi. * [5243]VIII. Constanter teneo, purgatorium * [5244]Validissimum porro habemus prædictorum vel ex ipsis hæreticis argumentum. Etenim Nestoriani post annum salutis CCCCXXVIII., item Armenii et Cophtæ et Syri, item Æthiopes, qui sub Æquinoctiali habitant, et trans illum versus tropicum Capricorni, quos hujusmodi locorum incolæ vulgo Campesios vocant, post annos ab incarnatione Domini ... ab Catholica Ecclesia recessere, singuli singularem hæresim amplexi, ut ex oecumenicis conciliorum actis nemo non intelligit. Veruntamen circa scopum numerumque sacramentorum nec non et circa omnia, quæ supra diximus--præter singularem suam hæresim, ut dictum est--cum Ecclesia Catholica prorsus consentiunt, uti per singulas horas ipsis oculis conspicimus, et sermone atque usu discimus in hac sancta civitate Hierusalem, in qua ex omnibus enumeratis homines tum sapientes apud illos quum illiterati aut habitant aut peregrinationis ergo commorantur. * [5245]Vellem sane paullo clarius distinctiusque isthoc sacræ Trinitatis mysterium percipere. * [5246]Verum enimvero quo pacto profitemur, nos in ecclesiam, rem creatam, credere; qui in solum Deum credere debemus? * [5247]Verum, etsi ille pro omnibus mortuus est, non omnes tamen mortis ejus beneficium recipiunt; sed ii dumtaxat, quibus meritum passionis ejus communicatur. Nam, sicut re vera homines, nisi ex semine Adæ propagati nascerentur, non nascerentur injusti; cum ea propagatione, per ipsum dum concipiuntur, propriam injustitiam contrahant: ita, nisi in Christo renascerentur, nunquam justificarentur; cum ea renascentia per meritum passionis ejus gratia * [5248]X. Sanctam Catholicam et Apostolicam Romanam Ecclesiam omnium ecclesiarum matrem et magistram agnosco, Romano que pontifici, beati Petri apostolorum principis successori ac Jesu Christi vicario veram obedientiam spondeo ac juro. * [5249]XI. Cætera item omnia a sacris canonibus et oecumenicis conciliis, ac præcipue a sacrosancta Tridentina synodo tradita, definita et declarata indubitanter recipio atque profiteor; simulque contraria omnia, atque hæreses quascumque ab Ecclesia * [5250]XII. Hanc veram Catholicam fidem, extra quam nemo salvus esse potest, quam in præsenti sponte profiteor et veraciter teneo, eundem integram et inviolatam * [5251][descendit in inferna * [5252][hujus * [5253]a Petro Apostolo * [5254]a spe vitæ ac salutis alienus * [5255]ab Ecclesia Catholica præcipiuntur.--Quibus tamen dictis decretisque si recte dijudicare velit, nulla per se reprehenditur ex variis reipublicæ formis, ut quæ nihil habent, quod doctrinæ Catholicæ repugnet, eædemque possunt, si sapienter adhibeantur et juste, in optimo statu tueri civitatem.--Immo neque illud per se reprehenditur, participem plus minus esse populum reipublicæ: quod ipsum certis in temporibus certisque legibus potest non solum ad utilitatem, sed etiam ad officium pertinere civium.--Insuper neque caussa justa nascitur, ut Ecclesiam quisquam criminetur, aut esse in lenitate facilitateque plus æquo restrictam, aut ei, quæ germana et legitima sit, libertati inimicam.--Revera si divina cultus varia genera eodem jure esse quo veram religionem, Ecclesia judicat non licere, non ideo tamen eos damnat rerum publicarum moderatores, qui magni alicujus aut adipiscendi boni, aut prohibendi caussa mali, moribus atque usu patienter ferunt, ut ea habeant singula in civitatem locum.--Atque illud quoque magnopere cavere Ecclesia solet ut ad amplexandam fidem Catholicam nemo invitus cogatur, quia quod sapienter Augustinus monet * [5256]ab anima unquam secessit: unde ipsa etiam in morte una eademque Christi erat persona (Damascen. Homilia in sanctum Sabbatum, p. 292, Pantin.). * [5257]absque dubio * [5258]ad coelestis regni possessionem viam ostendit atque sancti evangelii prædicator initiatur. Episcopu * [5259]ad cruciatus eternos * [5260]ad inferna * [5261]ad infernos * [5262]ad inferos * [5263]ad salutem humanam sufficere poterant. Sicut ipse ait (Ioh.: xvii. 26 * [5264]adventum * [5265]alterum sacramentale. Communione sacerdotii spiritualis orthodoxi omnes Christiani fruuntur, sicut docet Petrus Apostolus (1 Pet. ii. 9 * [5266]animæ eorum descendunt, qui hinc demigrant invisi offensique Deo ac damnati. Porro et illud omnibus tenendum est, animas justorum, quamquam coelo jam receptas, neutiquam tamen ante extremum judicium plenam perfectamque gloriæ coronam consequi, neque rursus animas damnatorum plenam antea ultionem poenamque perpeti. Verum post summum illud atque decretorium judicium animas una cum corporibus suis usquequaque aut coronam gloriæ aut suppliciorum ferre cruciatus. * [5267]animæ in poenitente semper obtinetur. * [5268]anima rationalis * [5269]animantes omnes conveniebant, ut iis sua nomina daret, quæ ille etiam singulatim suis appellabat nominibus. Inde id autem fiebat, quod animantis cujusque naturam ac indolem perspectam haberet, non parta aliunde instructus scientia, sed ex eo, quod de Deo illiusque beneficiis secum meditaretur commentareturque. Iam quod ad voluntatem attinet; illa rationi perpetuo obtemperabat, quanquam et tum suam semper libertatem retineret, et situm plane in hominis esset potestate, sive peccaret sive non peccaret, sicut in scriptura dicitur (Sirach. xv. 11 * [5270]appellatur: immo, cum sit præter rationem, vera servitus est: * [5271]articulo, quo sacra munera consecrat sacerdos, ita omnino secum statuere debet, quod substantia ipsa panis et vini in substantiam veri corporis et sanguinis Christi opera Spiritus Sancti immutetur, cujus numen illo interim spatio implorat his nimirum verbis, ut rite hoc ipse perficiat rnysterium, exoptans: Demitte o Deus de coelo Spiritum tuum Sanctum, super nos, et super proposita hæcce dona, et panem hunc effice pretiosum corpus Christi tui; idque, quod in calice hoc inest, effice pretiosum sanguinem Christi tui, transformans ea per Spiritum tuum Sanctum. Quippe pronunciatis hisce verbis, confestim Transsubstantiatio peragitur, mutaturque panis in verum corpus Christi, vinum in verum ejusdem sanguinem; manentibus tantummodo per divinam dispositionem speciebus, quæ visu percipiuntur. Primum ut ne ipsummet corpus Christi oculis nostris cernamus, sed fide potius credamus, id ipsum esse, propter Christi ipsius verba: Hoc est corpus meum; hoc est sanguis meus; plus videlicet fidei habentes verbis et potentiæ illius quam nostris ipsorum sensibus. Quæ res beatitudinis fidei nos compotes facit (Io. xx. 29 * [5272]at anima, ut Spiritus immortalis, cum Christo Paradisum ingressa est. Quæ si humano satu genita fuisset, utique etiam suo cum corpore in cruce esset exstincta. Poro, quo alio pacto hisce Domini nostri verbis ratio constare possit, quum dixit (Matt. xxii. 31 * [5273]atque insimulationum funesta libido non quievit, ac permultis sane placuit civilem vivendi disciplinam aliunde petere, quam ex doctrinis quas Ecclesia catholica probat. Immo postremo hoc tempore * [5274]atque particularibus orthodoxis Conciliis quocunque tandem loco habitis statuerunt: id a Spiritu Sancto profectum esse credas oportet; quemadmodum in Synodo sua ipsimet loquuntur Apostoli (Act xv. 28 * [5275]bene usuros præscivit: quos vero male, damnavit. Hunc porro liberi arbitrii usum ita intelligimus, ut divina quidem illuminatrix gratia, quam et prævenientem appellamus, ceu lumen in tenebris ab divina bonitate omnibus impendatur; ac postmodum iis, qui obtemperare illi, atque ad ea, quæ tamquam saluti pernecessaria hæc ipsa præcipit, cooperari voluerint--neque enim non volentibus utilis est, sed solum volentibus--peculiaris gratia subministretur, quæ cooperando nobis viresque præbendo atque ad Dei amorem, id est ad ea, quæ vult Deus et præveniens gratia monuit, bona facienda perseverantiam impertiendo, justos nos facit et prædestinatos; iis vero, qui gratiæ consentire et cooperari noluerint ac proinde, quæ a nobis exigit Deus, prætermiserint, suoque arbitrio, quod, ut bonum voluntarie facerent, a Deo acceperunt, ad gerendum satanæ morem abusi sunt in reprobationem cedit et æternam damnationem. * [5276]coepta die III. absoluta die IV. Decembris * [5277]carnem, factum in utero ejus, et ex ea natum * [5278]carnis resurrectionem * [5279]caro * [5280]catholica * [5281]catholicam * [5282]celebrata die III. Martii * [5283]celebrata die IV. Februarii * [5284]celebrata die VIII. Aprilis * [5285]celebrata die XI. Nov. * [5286]celebrata die XI. Octobris * [5287]celebrata die XIII. Januarii * [5288]celebrata die XV. Iulii * [5289]celebrata die XVI. Iulii * [5290]celebrata die XVII. Junii * [5291]celebrata die XVII. Sept. * [5292]celebrata die XXV. Nov. * [5293]certa linea, manifesta regula * [5294]coessentialis * [5295]commemoravere, præsentiam, neque penes impanationem, qua proposito eucharistiæ pani verbi divinitas substantialiter uniatur, quemadmodum inscite juxta ac misere arbitrantur Lutherani, sed vere realiterque; quatenus panis et vini facta consecratione transmutetur, transsubstantietur, convertatur, transformetur panis quidem in ipsum corpus Domini versum, quod natum est in Bethlehem ex perpetua Virgine, baptizatum in Jordane, passum, sepultum, quod resurrexit, adscendit, sedet a dextris Dei patris, in coeli denique nubibus adventurum,--vinum vero in ipsum Domini sanguinem verum converti ac transsubstantiari, qui ex illo in cruce pendente pro mundi vita defluxit. * [5296]communionem sanctorum * [5297]concelebrat Propheta, Psalmorum auctor (lxxvii. 13, 14 * [5298]consecrationem in usu ac post usum verum omnino sit corpus Domini. * [5299]consociandas ecclesias * [5300]consubstantialis * [5301]corporis et sanguinis Christi, præsentia perficitur. Et prius quidem in se necessario perfectum est quam cedati in usum. Etenim ni completum esset ante usum, suum utique non mauducaret ac biberet ille judicium, qui eo male utitur; quandoquidem nudum panem et vinum sumeret. Atqui judicium sibi manducat et bibit, qui sumit indigne. Eucharistiæ itaque sacramentum nequaquam in usu sed ante usum suum obtinet complementum. Deinde et hanc quaque sententiam, videlicet integritati sacramenti dispendium afferre defectum fidei, ut exitialem et abominandam rejicimus. Nam et hæresim abjurantes fidemque Catholicam amplectentes hæreticos Ecclesia recipit, qui quamvis fidei defectu laborantes perfectum baptisma receperunt: unde nec eos denuo baptizat, ubi perfectam fidem sunt adepti. * [5302]creationem præscivit Deus, sed bonas duntaxat prædestinavit (uti loquitur S. Damascenus, lib. II. cap. 30): nam illud divinæ bonitati repugnat, ut malas præfiniat. Malum autem non aliud existimandum est, quam peccatum. Nam præter peccatum, quæ divinæ legis voluntatisque transgressio est, si proprie loquimur, nihil in orbe mali reperitur (Idem in: de duabus Christi voluntatibus). At cetera, quibus ob noxias nostras Deus in nos animadvertit, ut pestilentia, bella, morbi, aliaque ejusmodi; respectu nostri mala dicuntur (Basil. Homil. IX. Deum non esse malorum caussam), quoniam ærumnas nobis atque dolores afferunt, quos fugimus ac aversamur. Ceterum Deo nequaquam mala sunt; siquidem vim quandam boni habent. Iis enim nos castigans ad bonum excitat. Ideoque quum dicit Scriptura (Amos iii. 6 * [5303]creator Deus est, decetne igitur illum omnibus itidem providere? * [5304]credamus in * [5305]cum carnis restitutione * [5306]cum doctoribus Ecclesiæ docuerunt, tradiderunt, sanxerunt. Idemque consimiliter Orthodoxa ac Catholica Ecclesia nostra tenet docetque. Hanc eandem ob fidem sanguinem suum sancti Martyres profuderunt, mortemque cum vita præsente commutarunt. Hoc plane et nos modo, ex toto corde nostro, sine ulla titubatione credere, atque hanc firmam et inconcussam servare fidem, illiusque caussa, si necesse sit, mortem oppetere debemus; ob spem nimirum æternæ salutis nostræ, adminiculantibus etiam bonis operibus nostris, quorum præmia fructusque sempiternos in cælo percepturi sumus. * [5307]cunctas, cunctis præsentem adesse, cunctas implere, infinitum esse et incircumscriptum, omniumque tum occultorum tum manifestorum gnarum. Atque ut paucis rem verbis complectar, præter personales, quas diximus, proprietates: ingenitum esse, sive Patrem, ceterarumque personarum causam: genitum esse, sive Filium, verbumque carne vestitum: atque procedere, sive Spiritum Sanctum esse; quidquid sane de Deo dicitur, id omne proprium naturæ divinæ attributum est: et æqualiter, nulloque prorsus discrimine, tribus commune personis. * [5308]de cruce commentandi offert, de qua hunc in modum Paulus Apostolus disserit (Gal. vi. 14 * [5309]de septem mysteriis * [5310]definiat, hoccine an illud plane futurum sit. Atqui Prædestinatio Præscientiæ juncta specierum ipsarum determinatio est, quid omnino fieri debeat definiens. Definit autem bonum duntaxat non malum. Nam si malum quoque definiret Prædestinatio, jam essentiali Dei bonitati contraria esset. * [5311]dent exercitum talem, quales doctrina Christi esse milites jussit, dent tales provinciales, tales maritos, tales conjuges, tales parentes, tales filios, tales dominos, tales servos, tales reges, tales judices, tales denique debitorum ipsius fisci redditores et exactores, quales esse præcipit doctrina Christiana, et audeant eam dicere adversam esse reipublicæ; immo vero non dubitent eam confitere magnam, si obtemperetur, salutem esse reipublicæ. * [5312]descendit ad inferna * [5313]discruciare hominem solet, quandocunque id sibi divino permissu licere intelligit. Iam quod sua nos custodia cælestis ille genius noster sepiat tueaturque, id ex hoc scripturæ dicto, de eo qui Domino unice confidit, satis apparet (Psa. xci. 11 * [5314]divini numinis creatrix * [5315]divinitas * [5316]eadem tradidit ecclesia. Puta, a die natali Christi usque ad diem sacrorum Epiphaniorum, totaque Paschali atque Pentecostali hebdomade, ut et illa, quæ Dominicam Septuagesimæ præcedit hebdomada ( prophonesimon * [5317]ecclesiam * [5318]ecclesiastica prædicatio * [5319]egisse * [5320]ego rogavi pro te, ut non deficiat fides tua. * [5321]emendandæ in posterum vitæ suæ, plenaque voluntate observandi efficiendique, quidquid mulctæ suppliciique irroget sacerdos, pater suus spiritualis, illi accusatorie detegit. Hoc Mysterium tum potissimum valet vimque exserit suam absolutio peccatorum per sacerdotem secundum constitutionem atque morem ecclesiæ conceditur. Quippe ut delictorum suorum veniam quispiam consequitur; extemplo omnia illius peccata a Deo per sacerdotem illi remissa sunt, secundum Christi ipsius verba qui dixit (Io. xx. 23 * [5322]eodem modo Ecclesia propositum habet, tanquam finem, salutem animarum sempiternam: ob eamque rem talis est natura sua, ut porrigat sese ad totius complexum gentis humanæ, nullis nec locorum nec temporum limitibus circumscripta. * [5323]essentia * [5324]est, Apostolis a Christo mandatum fuit; deinceps per manuum illorum impositionem usque in hodiernum diem ordinatio ejusdem peragitur, succedentibus in locum Apostolorum Episcopis ad distribuenda divina mysteria salutisque humanæ obeundum ministerium; teste Apostolo (1 Cor. iv. 1 * [5325]estote, vigilate. Nam adversarius vester Diabolus tanquam leo rugiens obambulat, quærens quem deglutiat.' Quæ quanquam ita comparata sunt, sciendum tamen, non posse Dæmones vim ac violentiam suam in hominem ullum ullamque rem aliam nisi Deo indulgente exercere, teste Scriptura (Matt. viii. 21 * [5326]et Beatitudinibus Evangelicis: in tertia denique, de Præceptis Divinis, quibus Caritas in Deum et Proximum continetur. * [5327]et Filio * [5328]et ab oecumenico concilio Vaticano * [5329]et ad profanos adjudicandos igni perpetuo * [5330]et cognominatum * [5331]et ex ea natum * [5332]et in cælos resumptum * [5333]et legionibus; sed vero inprimis pro iis orandum, qui bene de ecclesiis merentur sedulamque navant operam, quo pacto orthodoxæ ac catholicæ religionis pomoeria terminosque proferant, auctore Apostolo, qui ait (1 Tim. ii. 1 * [5334]et qui * [5335]et quod visus sit Cephæ, deinde duodecim (Apostolis), postea plus quam quingentis fratribus simul, quorum plerique ad hunc usque diem in vita sunt, nonnulli etiam obdormierunt. Deinde visus est Iacobo, post Apostolis omnibus. Postremo vero omnium, velut abortivo, visus est et mihi.' Resurrectionem Christi pulchre etiam olim adumbraverat Ionas Propheta, quem typum Dominus noster Iesus Christus ipse sibi accommodat, dum Iudæis dicit (Matt. xii. 39 * [5336]et resuscitatum a Patre * [5337]etiam præsenti hoc tempore in cujusque arbitrio positum esse, ut bonus Deique filius sit, aut e contrario improbus filiusque Diaboli. Hoc omne, inquam, in manu atque potestate hominis situm est, ita tamen, ut in bonum divina gratia homini adjutrix sit, eumque item a malo retrahat; at non ut arbitrium hominis suis ingratiis compellat. * [5338]ex Spiritu Sancto sunt. Eadem Ecclesia pro suo jure atque auctoritate, inter orandum, crebro multumque hac ipsa salutatione B. Virginem coli a nobis celebrarique jussit. * [5339]ex operibus statuit, deumque solum auctorem supponit per solam illuminatricem gratiam, quam quidem nullis præcedentibus operibus exhibet rerum divinarum homini veritatem ostendere, eumque, qui adsentiatur illi, si voluerit, atque ad opera bona deoque accepta, quibus salutem assequatur, incumbat, edocere. Non aufert illi velle: aut velle obedire, aut non obedire. * [5340]ex sanctuario edunt? et qui altari assidue ministrant, cum altari participant? sic et Dominus constituit, ut 'qui Evangelium annuntiant ex Evangelio vivant.' Et rursus (1 Tim. v. 17 * [5341]extra Ecclesiam nulla salus * [5342]fides precedit intellectum * [5343]fratris sui Cæsarii, p. 56, Bas. 173, Par.): Ego vero sapientum sermonibus adductus credo, bonam quamlibet Deoque acceptam animam, ut e conju * [5344]fuit, quo liquidum omnibus fieret, non furto illum suorum discipulorum subductum, locoque quodam abstruso conditum fuisse. Cujusmodi rumusculos perversi Iudæi sparsere, militibus multo ære corruptis. Sed inanem suspiciunculam facile refellebant tum monumentum illud, in quo conditus fuerat Dominus, tum signatura saxi Iudæorumque excubiæ, Iosephus item, et Nicodemus, viri inter suos clari honoratique, ad hæc pretiosa illa sindon, qua involutum exanimum Domini corpus fuerat, et sudarium capitis velamen, quod postquam resurrexerat, in sepulcro complicatum remansit (Ioh. xx. 7 * [5345]generatim utile est atque honestum. * [5346]gratia et veritate' (v. 16 * [5347]heros servorum est. De priore illo sic divinus Psalmista (Psa. xxxiv. 10 * [5348]hoc est, secundum rem ipsam præsto adest Iesu Christus. Hoc Mysterium inter reliqua onmia unum præcipue eminet, atque plus ceteris ad salutem cosequendam nobis confert. Namque in eo gratiæ benignitatisque Domini Iesu opes universæ fidelibus monstrantur exhibenturque, ut postea patebit. * [5349]hominem et Deum, Filium hominis et Filium Dei * [5350]humana abhorret natura, et tamen in hoc mysterio per participationem carnis et sanguinis Christi arctissimam cum illo conjunctionem homo Christianus initurus erat. Ut ne igitur participationem istam idem abominaretur et respueret: familiari rem ratione divina temperavit providentia, propriamque carnem et sanguinem suum fidelibus in cibum potumque sub panis et vini involucris tradidit. Qua de re fusius uberiusque disserunt Gregorius Nyssenus et S. Damascenus. Ceterum communio mysterii hujus secundum utramque speciem, panis videlicet et vini, tam ab ecclesiasticis quam secularibus hominibus omnino fieri debet. Ita enim Christus sine ulla cujusquam exclusione præcepit (Io. vi. 53 * [5351]hunc mortuum et sepultum * [5352]id Verbum, * [5353]illos. Quumque jejunassent et orassent et imposuissent eis manus, dimiserunt eos.' Et Paulus (1 Tim. v. 22 * [5354]illum ordinem sequimur, quem in Aquilejensi ecclesia per lavaori gratiam suscepimus * [5355]illum, qui ex circumcisione erant, dicentes: Atqui ad homines incircumcisos ingressus es et una cum illis edisti.' Quibus respondebat Petrus (vers. 17 * [5356]immaculata Virgo Maria * [5357]immaculata conceptio Virginis Mariæ * [5358]immensus * [5359]immutabiliter * [5360]impassibili manente divinitate * [5361]imprimis Verbi divini mater ac semper virgo Maria nullum istorum aut hujusmodi experti sint peccatorum; at ea dumtaxat, quæ divina justitia homini ceu poenam inflixit, nimirum sudores laborum, ærumnas, corporis infirmitates, dolores in partu, denique vitam in hac peregrinatione laboriosam, et quod cumulus est omnium, mortem corporalem. * [5362]in cruce formando hæc adhibere verba: Domine Iesu Christe, fili Dei, miserere mei peccatoris. Amen. * [5363]in duabus naturis * [5364]in nomine Dei varie visum a patriarchis * [5365]in præparatione Evangelii pacis. Super omnia adsumite scutum fidei, quo omnia mali illius ignita jacula exstinguere queatis, et accipite galeam salutis et gladium Spiritus, qui est verbum Dei.' Robori adversatur Timor, de quo vates sacer (Psa. xiv. 5 * [5366]in prophetis semper auditum * [5367]in sacro cujuslibet templi bemate dominicum corpus honoratur, septemplici lampade coram illo jugiter ardente. * [5368]in vitam eternam * [5369]inconfuse * [5370]incontinentiæ cujusvis deflectit. Quippe ideo honorabile matrimonium institutum est, ut exstinguatur libidinis ardor, docente Paulo (1 Cor. vii. 2 * [5371]inde venturus est judicaturus * [5372]indivise * [5373]infantibus pedes Ecclesia tribuit, ut ad se veniant; aliena corda, ut credant; linguam alienam, ut spondeant. Et rursum alibi: Cor illis singulare mater Ecclesia subministrat. * [5374]inimici crucis Christi * [5375]inseparabiliter * [5376]intellectus precedit fidem * [5377]inungit, desuper idem Spiritus Sancti donis perfunditur. Quod manifeste arguunt verba sacerdoti mysterium hoc peragenti de more pronuncianda: Signaculum muneris Spiritus Sancti, Amen. Quasi si dicat: Inunctione sacri hujus unguenti obsignaris confirmarisque in Spiritus Sancti donis, quæ in confirmationem Christianæ fidei tuæ accipis. Quod cum verbis Apostoli congruit (2 Cor. i. 21 * [5378]invicem sanctissimæ Trinitatis personæ distinguuntur, ut quod una est, alia esse nequeat. Scilicet persona Patris haudquaquam Filii persona est, quoniam Pater a nullo genitus est; sed Filius ante ævum omne essentialiter a Patre genitus est; dicente Scriptura (Psa. cx. 3 * [5379]inviolabilemque * [5380]ipsis ni contigisset, haudquaquam rebus ita obniterentur apertissimis, cujusmodi profecto magnum episcopatus sacramentum est, quod Scriptura nobis indicit, quod omnium annalium ecclesiasticorum monumenta et sanctorum Scripta contestantur, quod denique Catholica Ecclesia nunquam non credidit et sine intermissione tenuit. * [5381]ita accipiendum est, quod Prophetæ et Apostoli non simpliciter et primario fidei fundamenta sint; nam ejusmodi fundamentum solus est Christus: sed secundum quid et secundarium, quod illi, ut propinquiores et viciniores, super salutarem Iesu Christi Domini nostri doctrinam structi sint, primique omnium fuerint, qui fldem Christi per totum terrarum orbem propagarint. Non enim super mortales homines, sed super semet ipsum et divinam doctrinam suam ecclesiam fundavit Christus. Ad hæc item ex hoc articulo docemur, Christum solum ecclesiæ suæ caput esse secundum doctrinam Apostoli (Ephes. v. 23 * [5382]justam ingressus est ætatem, ut ille ipse, suo ore, repudium diabolo renunciet, respondendo ad interrogationes sacerdotis, satanamque et omnia opera illius consputando. Dein ut symbolum fidei aperte profiteatur, sin infans est, ut ipsius nomine idem symbolum sponsor edat et Christo sacramentum dicat. Porro illud etiam in baptismate curandum est, ut aqua pura, nullaque re alia permixta, neque artificialis, nec alius liquor ullus adhibeatur. Tum legitimum baptisma a nemine alio administrari oportet, quam ordinario verbi ministro. Veruntamen urgente aliqua necessitate etiam alius quisque homo, sive mas sive femina hoc peragere sacramentum potest, sumta in manus debita materie, aqua simplici atque naturali, verbisque solemnibus: In nomine Patris, et Filii, et Spiritus Sancti, ad trinam immersionem rite adjectis. Ea vero baptismatis hujus, etsi non amplius iterandi, vis et efficacitas est, ut indubium æternæ salutis signaculum ac pignus sit. Qui fructus vero quodve emolumentum hujus mysterii sit, id per se facile quisque videt. Primum enim peccata omnia abolet, in infantibus originale, in adultis tum illud tum voluntarium. Deinde hominem plane renovat, in eumque * [5383]justitiæ sanctitatisque restituit locum, quo innocens adhuc intactusque peccato olim steterat, quemadmodum testatur Apostolus (1 Cor. vi. 2 * [5384]justitia et pax et gaudium in Spiritu Sancto.' * [5385]latrocinium Ephesinum * [5386]libris comprehensa habentur; alia viva voce ab Apostolis tradita. Atque hæc ipsa sunt, quæ postmodum a Concilis sanctisque Patribus plenius declarata fuerunt; binisque hisce fundamentis fides superstructa exstat. Quam neutiquam arcanis pectorum claustris duntaxat abstrudi oportet: verum etiam confessione oris intrepide atque indubitanter prædicari ac proferri. Quemadmodum et sacer Psaltes loquitur (Psa. cxvi. 10 * [5387]mater Dei * [5388]maximam partem errores Antonii Grünther, qui damnantur in Epist. ad Card. Archiep. Coloniensem * [5389]mercedem, quippe alii hanc audient sententiam (Matt. xxv. 34 * [5390]ministeriorum sunt, sed idem est Dominus. Et distinctiones operationum sunt, sed idem est Deus, qui omnia operatur in omnibus.' Et alibi (2 Cor. xiii. 13 * [5391]modo uniuscujusque ad aliquid melius dirigendo. Hæc porro divinæ decreta providentiæ ejusdemque incornprehensibilia adorare judicia debemus, non investigare. Quamquam et ea, quæ apud Sacram Scripturam * [5392]mysterium, Orthodoxi omnes, ut fas piumque est, jure ac merito collaudare venerarique debent; velut matrem Domini nostri Iesu Christi * [5393]natura * [5394]natus an innatus * [5395]nec alium præter mundi conditorem * [5396]nec genitus * [5397]nimirum patri spirituali convenientissima videbuntur. Qui expiatus a confessione recedit, merito illa secum reputabit, quæ ait auctor Psalmorum (xxxiv. 14 * [5398]non potest homo nisi volens. * [5399]nostras, aut preces non ipse satis exaudiret Deus, sed quod illi pro nobis intercedunt. Et in antiqua lege, lege Mosaica nondum lata, legem voluntatemque Dei omnen majores nostros Angeli edocebant; eisque rectum salutis iter commonstrabant, teste S. Dionysio (Hierarch. Eccl. iv. * [5400]noxis dolorem, queis Dei iram lacessivit aut damnum proximo dedit, de qua contritione ait David (Psa. li. 19 * [5401]nullus primus aut postremus, nullus major aut minor * [5402]occulta futura prænoscere contingit; utique eadem ex divina patefactione cognoscunt, teste Scriptura (Dan. ii. 22 * [5403]omnem animam rationabilem esse liberi arbitrii et voluntatis * [5404]omnes orbis terminos diffundi coepit evangelium; quamvis postea imperatores primos dignitatis gradus antiquæ novæque Romæ tribuerint ob majestatem Imperii, quæ iis locis domicilium habebat, secundum canonem tertium secundæ oecumenicæ Synodi Constantinopolitanæ (Adde Chalced. KH. Iustin. Neap. Diatax. rla. * [5405]omnium, tum visibilium, tum invisibilium sine ulla controversia creator Deus est. Atque ante cetera quidem omnia, cælestes omnes Exercitus, ut præcipuos gloriæ majestatisque suæ præcones, sola cogitatione, de nihilo effinxit; mundumque illum intellectualem condidit, qui secundum concessam sibi gratiam Deum pulchre cognoscunt, penitusque ac perpetuo voluntati illius morem gerunt. Tum vero postea aspectabilem atque materiatum hunc orbem item ex nihilo Deus fabricatus est. Ad ultimum denique et hominem fecit, immateriali mentisque compote anima et materiato corpore compositum, ut vel ex uno homine hunc in modum coagmentato constaret, eundem illum Deum, mundi utriusque, immaterialis puta atque materialis, opificem auctoremque esse. Ideoque haud abs re homo pusillus mundus appellatur; quippe qui universi mundi majoris expressam in sese imaginem circumfert (Damasc. ii. 3 et 12). * [5406]operibus demonstrando, quæ et Catholica Ecclesia recte ab initio satisfactiones * [5407]optimo Deo acceperat, naturæ virtutisque naturalis jacturam fecisse. Alioqui enim rationalis jam non esset ac proinde nec homo: imo vero ejusdem et modo credimus esse naturæ, quam, quum crearetur, accepit, imo et eadem naturali virtute utique viva et efficaci quæ est facultas liberi arbitrii pollere, ita ut possit naturaliter eligere et operari bonum ac fugere et odisse malum. Minus quippe rationi consentaneum videtur, ut naturam bonam ab summo bono conditam cujuscunque operationis bonæ confiteamur expertem. Hoc enim est, naturam esse malam, dicere; quo quid magis impium? A natura etenim operatio pendet, et ab opifice natura, etsi ratione diversa. Posse autem hominem naturaliter operari bonum, innuit vel ipse dominus, ethnicos redamare dicens eos, a quibus amantur. Sed et hoc ipsum manifestissime Paulus edocet ad Romanes (I. 19 * [5408]opus est * [5409]opus habet * [5410]orent super eum, ungentes eum oleo in nomine Domini; et oratio fidei servabit ægrotum, et excitabit eum Dominus; et si peccata commisit, id illi condonabitur.' * [5411]oriente et occidente venient, et accumbent cum Abraamo, Isaaco et Jacobo in regno coelorum.' Nihil igitur erraverit, quisquis locum illum aliquo istorum nominum, quæ recensuimus, nominaverit; modo ut recte intelligat, esse animas in gratia Dei et in regno coelesti et ut hymni ecclesiastici canunt in coelo. * [5412]orthodoxam fidem * [5413]osculum et honoraria adoratio * [5414]oves universas * [5415]pariter * [5416]passus est * [5417]peccati originalis exsistant et solo * [5418]peccatum in mundum introiit, et per peccatum mors; quæ hoc pacto in mortales omnes pervasit, quod in illo omnes peccaverunt.' Quapropter etiam in utero materno mox cum hoc peccato concipimur nascimurque, teste sacro Psalte (li. 7 * [5419]per quem omnia facta sunt * [5420]perantiqua, cui detrahere quidquam non convenit eos, qui pie sentire cupiunt et novitates horrent ac profana hæreticorum vaniloquia detestantur; sed hanc, quæ jam pridem obtinuit, traditionem integram servent et illibatam. Hanc enim violantes Catholica Christi rejicit ac anathematizat Ecclesia. * [5421]perfecta vita viventium; viventium causa * [5422]perpetuo concelebrant Angeli. In terra, quoniam illic in carne cum hominibus versabatur. In sancta Ecclesia, quoniam illic modo peculiari et gratia ipsius fidelibus datur, et prædicatur gloria. Similiter et locus quilibet alius, in quo aliqua gratiæ Dei significatio ostenditur, locus illius appellatur. * [5423]perpetuo firmam, ratum et irre vocabilem * [5424]persona * [5425]petra firmata * [5426]plenam rerum actionumque suarum mercedem ante extremum assequantur judicium: non tamen in uno et eodem omnes statu sunt, nec in unum compelluntur locum. Hinc facile patet, hoc ipsum ante postremum illud judicium sine particulari aliquo judicio non fieri, atque hujuscemodi particulare judicium omnino esse. Quando igitur dicimus, non exigere a nobis Detim vitæ nostræ rationem, tum intelligendum est, non reddi hanc rationem secundum proprium nostrorum judiciorum morem. * [5427]populum suum urgentes, populumque a pestilentia, a fame, a bello, a siccitate, aut pluvia nimia, eripiendum; sive ad sanandos ægrotos consolandosque oppressos, prout apparet ex Actis Apostolorum, ubi scribitur (xii. 6): 'Et Petrus quidem in carcere attinebatur, assiduæ vero pro eo ad Deum ab Ecclesia fiebant preces.' * [5428]possumus, quam signo vivificæ crucis et seria invocatione nominis Iesu Christi. Quo modo non solum a nobis ipsis insultus dæmonum arcemus; sed a reliquis etiam omnibus rebus nostris, ut ab esculentis potulentisque, a vasis, aliisque quibuslibet. Quapropter ita idem ille Cyrillus docet (loco eodem): Fac venerabilis crucis signum, dum edis bibisque, dum sedes, aut stas; dum loqueris, aut ambulas. Nullam coeptabis rem, nullum opus, nisi facto prius venerabilis crucis signo, domi, in via, diu noctuque omnibusque in locis. * [5429]postremo delatum, ex Spiritu Patris Dei et virtute, in Virginem Mariam * [5430]principalia, præcipua, eximia salutis nostræ sacramenta. * [5431]pro peccatis nostris propitiationem. Ad deferendas vero apud ipsum orationes ac petitiones nostras intercessores dicimus esse sanctos ac præ omnibus immaculatam ejusdem Verbi divini matrem, nec non et sanctos angelos, quos scimus nobis esse præpositos, Apostolos, Prophetæ, Martyres, Sanctos, et quoscunque ceu fideles servos suos glorificavit, in quibus episcopos et sacerdoces, tanquam Dei altare circumstantes, ceterosque homines justos virtutibus eximios numeramus. Enimvero orandum esse pro invicem, multumque valere justi deprecationem, ac Sanctos a Deo audiri magis quam qui in peccatis volutantur, sacris e paginis didicimus. Non solum autem eos, qui in terris agunt, Sanctos nostros apud Deum oratores et mediatores esse profitemur, sed et post mortem maxime, quando sublatis speculis sanctissimam Trinitatem clare contemplantur, cujus et infinito in lumine ea quæ apud nos geruntur agnoscunt. Quemadmodum enim Prophetas sensibile corpus gestantes ea scivisse, quæ in coelo fiunt, non dubitamus, unde et futura vaticinabantur, ita et angelos et æquatos angelis sanctos in infinito Dei lumine videre nostra non modo non ambigimus, at etiam firmiter credimus et confitemur. * [5432]pro vivis mortuisque omnibus communiter, quemadmodum et Christus pro iis pariter mortuus est, quotidie offert. Ceterum haudquaquam suapte opera animas hujusmodi ex inferis liberari, docet Theophylactus in caput sextum Lucæ, ea Christi verba, quibus potestatem remittendi peccata in terra sibi vindicat, exponens (immo in cap. v. 24, p. 236, Rom.): Observa, inquit, remitti peccata in terra. Quamdiu enim in hac terra commoramur, peccata nostra expungere possumus; at postquam e terra demigravimus, non possumus deinde ipsimet ope confessionis peccata nostra inducere. Jam enim oppessulatæ sunt fores. Et in cap. xx. Matt. enarrans hæc verba (vers. 13): Colligantes manus illius ac pedes; per quæ animæ facultates activæ designantur, ait: In seculo quidem præsenti agere operarique licet; at in futuro vinciuntur omnes activæ facultates animæ, nec tum boni quidpiam efficere possumus in compensationem nostrarum noxiarum. Et in cap. xxv. ejusdem Evangelii (p. 108): Non est poenitentiæ operationisque tempus post discessum ex hac vita. Quibus ex verbis clarum evadit, ab excessu suo leberari per se animam, poenitentiamque agere non posse, nihilque ejusmodi moliri, quo infernis eximatur vinculis. Solæ igitur * [5433]prohibemur * [5434]pudet ab Ecclesia discere, ac deinde ipsam flagitiose repudiare. Quamobrem non minorem esse Ecclesiæ Catholicæ auctoritatem credimus, quam Sacræ Scripturæ. Enimvero utriusque auctor quum sit Spiritus Sanctus, perinde est, Catholicam Ecclesiam audieris ac Sacram Scripturam. Deinde, loquentem a se ipso hominem, quisquis ille sit, contingit errare et falli, quin et fallere; Catholicam vero Ecclesiam, utpote a se ipsa numquam; sed Spiritus Sancti, cujus magisterio ad usque sæculi consummationem absque intermissione eruditur, illustratione aut lucutam aut loquentem errare nequaquam contingere potest, aut omnino fallere ac falli; sed perpetuam habet perinde ac Sacra Scriptura firmitatem et auctoritatem. * [5435]quæ Deum peperit * [5436]quæ ab una orbis terrarum ora ad alteram usque porrigitur * [5437]quæ olim in vita deliquerant; non vero ut ipsi nonnihil supplicii sustinentes eo dein perpurgentur. Ceterum fabulas quorundam hominum, quas de animis comminiscuntur: quod videlicet, ubi poenitentia non procurati satis expiatique fato intercipiuntur, discrucientur subulis, aquis, lacubus nostra nunquam admisit probavitque ecclesia. * [5438]quæ sua cujusque sint tam in * [5439]quemadmodum ipsi Elisabeta dixit (Luc. i. 43 * [5440]qui exinde miserit, secundum promissionem suam, a Patre * [5441]qui hac projiciendi potestate instructus ea non semper utitur; sed veniam etiam indulgere potest. Igitur e doctrina S. Scripturæ Patrisque hujus expositione illud deducimus: oportere omnino a nobis preces pro defunctis concipi atque offerri incruenta sacrificia spargique liberali manu eleemosynas; siquidem non possunt pia hujusmodi opera sua caussa ipsimet præstare. * [5442]qui universa de nihilo produxerit * [5443]qui vero * [5444]quia * [5445]quod * [5446]quod mox, exacta sacræ Pentecostes hebdomade, orditur ecclesia. (Claudit die Petri et Pauli, Junii xxix.) Apostolorum autem ideo nuncupatur, quod illo temporis spatio jam ad divulgandum evangelium ituri Apostoli jejunium celebraverunt, id quod ex Actis ipsorum clarum est (Cap. xiii. 3 * [5447]receptum in cælis * [5448]regitur mundus, floret et fructificat Ecolesia. Cum vero inter se discordant, non tantum parvæ res non crescunt, sed etiam magnæ res miserabiliter dilabuntur. * [5449]regnique coelestis desiderium. Quæ qui assidue animo volutat, haud dubie ad suprema sese diligenter componet. Quippe summum illum ac censorium orbis diem recogitat, ut paratior fiat ad reddendas rationes cogitationum, dictorum factorumque omnium. De inferis cogitat, quo ne illuc incidat caveat. Idem coeleste regnum mente complectitur, ut omni studio ad illud assequendum contendat. * [5450]rejiciam; ubi sapiens ubi scriba, ubi disputator seculi hujus? nonne infatuavit Deus sapientiam mundi hujus? * [5451]repulsa nonnulli fidei naufragium fecerunt.' Et alio idem loco (1 Tim. iii. 9 * [5452]res mobiles alias sive testamento legatas, sive dono datas, quovis rnodo intercipere, in propriosque usus suos convertere, ne vim et subversionem pia donantis intentio perpetiatur. * [5453]resurrexerat, eodem inquam ipso in coelum adscendisse, et ad dexteram Patris cum gloria ac laude consedisse. Secundum, qua homo est, illum tantummodo in coelum adscendisse; namque qua Deus est, semper in coelo fuit locisque aliis omnibus. Tertium est: Christum humanam naturam, semel ex B. Virgine assumtam, nunquam postea dimisisse, eademque etiam vestitum olim ad judicium reventurum. Sicuti Angeli Apostolis dicebant (Actor. i. 11 * [5454]rite usurpato sacro chrismate. * [5455]sæculorum omnium et creaturarum regem et conditorem * [5456]sacræ liturgiæ precesque et eleemosynæ, quæ animæ caussa a viventibus præstantur, illam plurimum adjuvant, atque ex Acheronte redimunt. * [5457]sanctitas et fons sanctitatis et ædificationis administrator * [5458]sanctitas sanctificationis præstatrix * [5459]sane loco anima Christi post excessum e corpore ante resurrectionem egerit? * [5460]sciant sibi rationem aliquando Deo esse reddendam, idque tanto severius, quanto vel sanctiore in munere versati sint, vel gradum dignitatis altiorem obtinuerint. * [5461]secundum deitatem * [5462]secundum humanitatem * [5463]secundum istas scripturas adimplenda Christo fuere. Rursus ex novæ legis scripturis, isthæc omnia Christum implesse, luculenter confirmatum est, eaque prorsus ratione in mundum venisse, quemadmodum de eo scriptum fuerat. Sicut ipse de semet ipso affirmat (Marc. xiv. 21 * [5464]sed ingenitus * [5465]sedentem nunc ad dexteram Patris * [5466]septima omnem hæreticorum impudentiam confundit. * [5467]sepultus * [5468]sibi materiam habeat; nimirum oleum, balsamum, unguenta cetera. Tertio, ut e vestigio post baptismum, certis definitisque membris, baptizatum sacerdos inungat, cum hac formula: Signaculum muneris Spiritus Sancti, Amen. * [5469]signum rerum, quas credimus et in emendationem novitatum, quas invexere: nec non et in conversionem ipsorum ad Catholicam et Apostolicam Ecclesiam, in qua majores eorum olim meruerunt, et ecclesiasticis contra eos synodis, quas nunc respuentes ludibrio habent isti, ac certaminibus interfuerunt. Ab omni quippe ratione longe alienum est, eos, maxime quum se jactent sapientes, hominibus suimet amantibus et execrandis ac nequaquam ex Spiritu Sancto sed ex mendacii principe loquentibus attendisse; sanctam autem Catholicam et Apostolicam Ecclesiam, quam filii sui sanguine Deus acquisivit, deseruisse ab eaque resiliisse. Ceteroquin hos quidem ab Ecclesia separatos inferni supplicia una cum ethnicis et publicanis excipient; Catholicam vero Ecclesiam, qui cunctis ab contrariis eam hucusque protexit, Deus non derelinquet, cui gloria et imperium in sæcula sæculorum. Amen. * [5470]singulas, quas cogitaturus acturusque aliquando esset. Neque tamen aut peccato hominis, aut improbitate Diaboli, divinam bonitatem suam vinci superarique passus est (Damasc. ii. cap. 27. Adde Dialog. kata Manichaion. * [5471]societatem, casta et fideli obedientia subjicis. Tu viros conjugibus, non ad illudendum imbeciliorum sexum, sed sinceri amoris legibus præficis. Tu parentibus filios libera quadam servitute subjungis, parentes filiis pia dominatione præponis.... Tu cives civibus, tu gentes gentibus, et prorsus homines primorum parentum recordatione, non societate tantum, sed quadam etiam fraternitate conjungis. Doces reges prospicere populis, mones populos se subdere regibus. Quibus honor debeatur, quibus affectus, quibus reverentia, quibus timor, quibus consolatio, quibus admonitio, quibus cohortatio, quibus disciplina, quibus objurgatio, quibus supplicium, sedulo doces; ostendens quemadmodum et non omnibus omnia, et omnibus caritas, et nulli debeatur injuria. * [5472]solo Patre, velut fonte ac origine divinitatis, procedit. Qua de re ita ipse nos Servator noster edocet (Joh. xv. 26 * [5473]suæ præstantia, sed mera Dei gratia. Hæc ita breviter annotata ad notitiam Angelorum in tantum sufficere arbitramur, quantum compendiariæ hujus Orthodoxæ doctrinæ modus exigere videatur. Itaque cognito jam satis, cum opem nobis auxiliumque Angelos ferre, tum sua nos intercessione juvare, merito omnibus in precibus nostris illos obtestamur, ut Deum nobis propitient; illumque ante alios Angelum, qui præses noster custosque est. * [5474]suæ, per semet ipsum purgatione peccatorura nostrorum facta, consedit in dextra majestatis in excelsis.' Eodem modo ipse de se ipso loquitur (Ioh. viii. 12 * [5475]sub hac tamen dispensatione, quam oeconomiam dicimus * [5476]subintroductum * [5477]subjectionis beneficium ac promissionem in illa considerari. * [5478]substantia * [5479]substratum * [5480]suis concelebrent illique appareant: et præterea hoc in orbe suo ministerio hominibus adsint, illisque in regnum Dei viam præeant. Est illis etiam urbium, regnorum, regionum, monasteriorum, ecclesiarum, hominumque item, tum religiosorum, tum secularium cura et tutela commissa. Cujus rei luculentum in Actibus Apostolicis commemoratur exemplum (cap. v. 19 * [5481]suis.' Ideoque vere recteque alii in hoc mundo nemini tribui id nominis potest, quam Salvatori et Domino nostro, qui universum genus humanum de æterna Dæmonum servitute liberali caussa manu adseruit. Christus * [5482]sunt multum inter se disparia, convenire. Nihilominus conservanda in primis est voluntatum concordia, quærendaque agendorum similitudo. Atque optime utrumque impetrabitur, si prescripta Sedis Apostolicæ legem vitæ singuli putent, atque Episcopis obtemperent * [5483]sunt prosecuti. Quorum omnia una sententia est ab Apostolis prædicta omnia dimanasse, quorum traditiones sive scripto sive verbo per patres ad nos usque pervenere. * [5484]sunt; quandoquidem de ipsa illius natura ortum ducunt. Qua de re ita disserit Gregorius Theologus (Orat. XXIII. eis Herona * [5485]superinductum * [5486]suum, sine fide nihil omnino confert ad salutem, sed nec ad damnationem; neque enim bonum, qua tale, aliquando contingit mali caussam * [5487]symbolum fidei, quo sancta Romana ecclesia utitur, tanquam principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod portæ inferi nunquam prævalebunt. * [5488]tenens hanc sanctorum patrum ministerio gubernat; ac singulis propterea ecclesiis, quæ proprie Ecclesiæ sunt, atque ejus inter membra vere locum obtinent, præpositos ac pastores, qui nequaquam abusive, sed verissime capitum instar illis præsint, episcopos Spiritus Sanctus posuit, qui quidem in auctorem et consummatorem nostræ salutis adspiciant, et ad eum hanc, quam pro ratione capitum impendunt, operam referant. * [5489]terna in aquam immersione facta, pronunciante hæc verba sacerdote: In nomine Patris; Amen; et Filii; Amen; et Spiritus Sancti; Amen. (Nota: Susceptor sive pater lustricus respondet: Amen.) Post hanc ex aqua et Spiritu regenerationem homo in gratiam cum Deo reducitur, patetque illi coelestis regni aditus secundum verba Servatoris nostri (Joh. iii. 5 * [5490]tertia die resuscitatum a mortuis * [5491]teste Paulo (1 Cor. xv. 51 * [5492]totum ex toto * [5493]traditio veritatis, vera fides, prædicatio ecclesiæ * [5494]transsubstantiatus, qui singulis in ecclesiis offertur, panis propositionis fiat et sit illud ipsum corpus, quod est in coelo. Quippe multis in locis non multa sed unum est corpus Domini; ac vel hinc maxime mirabile est diciturque hujusmodi sacramentum et sola fide comprehensibile, non autem humanæ ratiunculis sapientiæ, cujus quidem vanam et circa res divinas coecam inquisitionem pia atque divinitus nobis tradita abnuit professio nostra. * [5495]tres * [5496]triduum * [5497]tunc tradidit, quum recensitis velut ejus in obsignationem iis, quæ de illo in veteri testamento scripta sunt, ait: Quos Deus conjunxit, homo non separet. Quin et magnum ab apostolo sacramentum appellatur. * [5498]unde et hyperdulico eam cultu veneramur. Alterum vero, quem et dulicum vocamus, sanctis Angelis, Apostolis, Martyribus, omnibus denique Sanctis adhibemus. * [5499]unicam * [5500]universorum creatorem, regem sæculorum, invisibilem et immortalem * [5501]unum ex uno * [5502]urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum, forum * [5503]ut Christus ipse pastorum princeps sit, teste Petro (1 Pet. v. 4 * [5504]ut homines * [5505]uti autumant, imo nobis maxime concinunt. Nos enim Sacram Scripturam quum legimus, tempus, personam, exemplum, caussam examinamus. Cur nimirum idem ipse Deus modo dicat: Non facies tibi idolum, neque simulacrum, neque adorabis, neque coles illa; modo autem Cherubim fieri præcipiat? Imo et quum sculptos in templo boves leonesque spectamus, haudquaquam pervicaciter de illis judicamus; non enim in pervicavia est fides: sed tempus ceteraque, ut dictum est, considerantes rectam eorum interpretationem assequimur, idemque esse dicimus: Non facies tibi idolum et simulacrum * [5506]vaferrimum hominum genus * [5507]venturum judicare vivos et mortuos * [5508]vera latria, quæ solam divinam naturam decet * [5509]verbo jussuque suo cuncta e nihilo fecerit; quodque post reliqua omnia hominem creaverit, illumque herum ac dominum rerum, quæ sub coelo sunt, omnium constituent, dicens (Gen. i. 26 * [5510]veritas * [5511]vero hymnos et Scriptura componentes, sive eidem Scripturæ consona loquentes; Apostolicum et Propheticum imo vero dominicum opus eos implere confitemur. * [5512]vetus consuetude * [5513]videtur, illum etiam unicam tantumodo personam esse? * [5514]virginem Deiparam secundum humanam Christi naturam, natumque ex ea Christum Deum pariter hominemque perfectum fuisse. Super hæc salutatio ista, dum virginem gratia plenam vocat, docet, eandem, eo quod mater Dei est, largius multo atque abundantius divinæ gratiæ participem factam esse, quam aliam quamcunque rem creatam; eaque re illam ecclesia super Cherubim et Seraphim merito extollit. Nunc enim illa omnes Angelorum choro * [5515]virtute eximiis eligitur, sed ab supremæ Ecclesiæ illius tractus conventu, in quo urbs illa est, cui is, qui ordinandus est, destinatur, vel certe ab hujus provinciæ synodo, in qua opus est episcopum consecrari. Sin vero quandoque et civitas elegerit, at non una electum statuit: etenim ad Synodum defertur electio, quam si canonicam illa duxerit, impositione manuum episcoporum et Sancti Spiritus invocatione, qui electus est episcopus renuntiatur; sin minus, quemcunque synodus ipsa voluerit, ille præficitur. Rursum quam sacerdotii potestatem et gratiam sacerdos accepit, in se ipso conservat, episcopus vero ceteris impertitur. Et ille quidem sacerdotali dignitate ab episcopo initiatus tantummodo baptismum extremamque administrat unctionem, incruentum offert sacrificium, et Domini nostri Jesu Christi corpus et sanguinem populo distribuit, sancto unguento baptizatos ungit, fideles legitime nubentes coronat, orat pro infirmis, utque omnes salvi fiant homines et ad veritatis agnitionem perveniant, deprecatur, præcipue vero pro remissione et venia peccatorum fidelium tam vivorum quam defunctorum. Si vero experientia et virtute præstiterit, facta sibi ab episcopo potestate, venientes ad se fideles emendat, eisque * [5516]vitæ cultum et paratum, itemque ingenii atque animi perfectionem cum in solitudine adipisci non possit, provisum divinitus est, ut ad conjunctionem congregationemque hominum nasceretur cum domesticam, tum etiam civilem, quæ suppeditare * [5517]vitam æternam * [5518]vobis: quod Dominus Iesus ea nocte, qua traditus est, accepit panem, et actis gratiis fregit dixitque: accipite, edite. Hoc meum est corpus, quod provobis frangitur. Hoc facite in mei recordationem. Similiter et poculum, postquam coenaverant, dicens: Hoc poculum Novum Testamentum est, in meo sanguine. Hoc facite, quotiescunque biberitis in mei recordationem.' Porro honor, quem tremendis hisce Mysteriis exhibere convenit, par illi similisque esse debet, qui Christo ipsi habetur (sicut supra dictum est. Quæst. LVI.); ut quemadmodum de eo Petrus ore ac nomine reliquorum Apostolorum dixit (Matt. xvi. 16 __________________________________________________________________ Index of German Words and Phrases * [5519]Aposteln oder von den ältesten Zeiten kommende Tradition, sondern als das Ergebniss theologischer Speculation. * [5520]Art. I. * [5521]Art. II. * [5522]Art. III. * [5523]Art. IV. * [5524]Art. IX. * [5525]Art. V. * [5526]Art. VI. * [5527]Art. VII. * [5528]Art. VIII. * [5529]Art. X. * [5530]Art. XI. * [5531]Art. XII. * [5532]Art. XIII. * [5533]Art. XIV. * [5534]Die Seligkeit kann nicht durch sogenannte 'merita de condigno' verdient werden, weil der unendliche Werth der von Gott verheissenen Seligkeit nicht im Verhältniss steht zu dem endlichen Werthe der Werke des Mensehen. * [5535]Die eucharistische Feier in der Kirche ist nicht eine fortwährende Wiederholung oder Erneuerung des Sühnopfers, welches Christus ein für allemal am Kreuze dargebracht hat; aber ihr Opfercharakter besteht darin, dass sie das bleibende Gedächtniss desselben ist und eine auf Erden stattfindende Darstellung und Vergegenwärtigung jener Einen Darbringung Christi für das Heil der erlösten Menschheit, welche nach * [5536]Wir erkennen an, dass der Gebrauch des Gebetes für die verstorbenen Gläubigen, d. h. die Erflehung einer reicheren Ausgiessung der Gnade Christi über sie, von der ältesten Kirche auf uns gekommen und in der Kirche beizubehalten ist. * [5537]Wir stimmen überein, dass das Lesen der heil. Schrift in der Volkssprache nicht auf rechtmässige Weise verboten werden kann. * [5538]Wir stimmen überein, dass die Lehre von den 'opera supererogationis,' und von einem 'thesaurus meritorum sanctorum,' d. i. die Lehre, dass die überfliessenden Verdienste der Heiligen, sei es durch die kirchlichen Oberen, sei es durch die Vollbringer der guten Werke selbst, auf Andere übertragen werden können, unhaltbar ist. * [5539]Wir stimmen überein, dass die Praxis des Sündenbekenntnisses vor der Gemeinde oder einem Priester, verbunden mit der Ausübung der Schlüssellgewalt, von der ursprünglichen Kirche auf uns gekommen und, gereinigt von Missbräuchen und frei von Zwang, in der Kirche beizubehalten ist. * [5540]Wir stimmen überein, dass die apokryphischen oder deuterokanonischen Bücher des Alten Testaments nicht dieselbe Kanonicität haben, wie die im hebräischen Kanon enthaltenen Bücher. * [5541]Wir stimmen überein, dass es * [5542]Wir stimmen überein, dass keine Uebersetzung der heil. Schrift eine höhere Auctorität beanspruchen kann, als der Grundtext. * [5543]Wir verwerfen die neue römische Lehre von der unbefleckten Empfängniss der h. Jungfrau Maria als in Widerspruch stehend mit der Tradition der ersten dreizehn Jahrhunderte, nach welcher Christus allein ohne Sünde empfangen ist. * [5544]empfangenden Gläubigen Gemeinschaft mit einander haben * [5545]fortwährend im Himmel von Christus geleistet wird, indem er jetzt in der Gegenwart Gottes für uns erscheint * [5546]nicht der Glaube ohne die Liebe, das Mittel und die Bedingung der Rechtfertigung des Menschen vor Gott ist. * [5547]ununterbrochene bischöfliche Succession bewahrt haben. * [5548]'Wir erkennen an, dass die Anrufung der Heiligen nicht als eine Pflicht anzusehen ist, deren Erfüllung für jeden Christen zur Seligkeit nothwendig wäre. * [5549]'Wir geben zu, dass die Art und Weise, in welcher das Filioque in das Nicenische Glaubensbekenntniss eingeschoben wurde, ungesetzlich war, und dass es im Interesse des Friedens und der Einigkeit sehr wünschenswerth ist, dass die ganze Kirche es ernstlich in Erwägung ziehe, ob vielleicht die ursprüngliche Form des Glaubensbekenntnisses wiederhergestellt werden könne ohne Aufopferung irgend einer wahren in der gegenwärtigen westlichen Form ausgedrückten Lehre. * [5550]1. Der heilige Geist geht aus aus dem Vater * [5551]1. Während die heilige Schrift anerkanntermassen die primäre Regel des Glaubens ist, erkennen wir an, dass die echte Tradition, d. i. die ununterbrochene, theils mündliche, theils schriftliche Ueberlieferung der von Christus und den Aposteln zuerst vorgetragenen Lehre eine autoritative * [5552]1. Wir erkennen an, dass die Zahl der Sacramente erst im zwölften Jahrhundert auf sieben festgesetzt und dann in die allgemeine Lehre der Kirche aufgenommen wurde, und zwar nicht als eine von den * [5553]1. Wir stimmen überein in der Annahme der ökumenischen Symbole und der Glaubensentscheidungen der alten ungetheilten Kirche. * [5554]2. Indem dies der Character der Eucharistie bezüglich des Opfers Christi ist, ist sie zugleich ein geheiligtes Opfermahl, in welchem die den Leib und das Blut des Herrn * [5555]2. Katholische Theologen, z. B. Bellarmin erkennen an und wir mit ihnen, dass die Taufe und die Eucharistie 'principalia, præcipua, eximia salutis nostræ sacramenta' sind. * [5556]2. Wir erkennen an, dass die englische Kirche und die von ihr herstammenden Kirchen die * [5557]2. Wir stimmen überein in der Anerkennung, dass der Zusatz des Filioque zum Symbolum nicht in kirchlich rechtmässiger Weise erfolgt sei. * [5558]3. Der heilige Geist geht aus aus dem Vater durch den Sohn. * [5559]3. Wir bekennen uns allerseits zu der Darstellung der Lehre vom heiligen Geiste, wie sie von den Vätern der ungetheilten Kirche vorgetragen wird. * [5560]4. Wir verwerfen jede Vorstellung und jede Ausdruckweise, in welcher etwa die Annahme zweier Principien oder archai * [5561]5. Der heilige Geist ist die persönliche Hervorbringung aus dem Vater, dem Sohne angehörig, aber nicht aus dem Sohne, weil er der Geist des Mundes der Gottheit ist, welcher das Wort ausspricht. De hymno Trisag. * [5562]6. Der heilige Geist bildet die Vermittlung zwischen dem Vater und dem Sohne und ist durch den Sohn mit dem Vater verbunden. * [5563]Ablass. * [5564]Culturkampf * [5565]Der Canon und die Apokryphen. * [5566]Der Tag der Entschlafung * [5567]Der Urtext und die Uebersetzungen der Bibel. * [5568]Der heilige Geist geht nicht aus aus dem Sohne * [5569]Der heilige Geist ist das Bild des Sohnes, des Bildes des Vaters, * [5570]Die Messe. * [5571]Eine Ursache * [5572]Gebete für Verstorbene. * [5573]Gebrauch der Bibel in der Landessprache. * [5574]Gottes Unsegen * [5575]Gottesdienst in der Landessprache. * [5576]Liebe * [5577]Offentliche und Privat-Beichte. * [5578]Rechtfertigung durch den in der Liebe thätigen Glauben. * [5579]Schrift und Ueberlieferung. * [5580]Seligkeit ohne Verdienst. * [5581]Simonie * [5582]Tägliches Brot * [5583]Ueberverdienstliche Werke. * [5584]Unbefleckte Empfängniss der Jungfrau Maria. * [5585]Wir nehmen die Lehre des heiligen Johannes von Damaskus über den heiligen Geist, wie dieselbe in nachfolgenden Paragraphen ausgedrückt ist, im Sinne der Lehre der alten ungetrennten Kirche an. * [5586]Wir stimmen überein, dass * [5587]Wir stimmen überein, dass der durch die Liebe wirksame Glaube * [5588]Zahl der Sacramente. * [5589]als dem Anfang * [5590]aus dem Vater ausgehend und im Sohne ruhend als dessen ausstrahlende Kraft. * [5591]der Gottheit. * [5592]der Quelle * [5593]der Ursache * [5594]eine endgültige Entscheidung. Der Grund der Ungültigkeit ist der defectus formæ et intentionis. * [5595]gibt, durch welche alles, was in der Gottheit ist, hervorgebracht wird. * [5596]innerlich und anfänglich * [5597]weil es in der Gottheit nur Einen Anfang __________________________________________________________________ Index of Pages of the Print Edition [5598]i [5599]ii [5600]iii [5601]iv [5602]v [5603]vi [5604]vii [5605]viii [5606]1 [5607]2 [5608]3 [5609]4 [5610]5 [5611]6 [5612]7 [5613]8 [5614]9 [5615]10 [5616]11 [5617]12 [5618]13 [5619]14 [5620]15 [5621]16 [5622]17 [5623]18 [5624]19 [5625]20 [5626]21 [5627]22 [5628]23 [5629]24 [5630]25 [5631]26 [5632]27 [5633]28 [5634]29 [5635]30 [5636]31 [5637]32 [5638]33 [5639]34 [5640]35 [5641]36 [5642]37 [5643]38 [5644]39 [5645]40 [5646]41 [5647]42 [5648]43 [5649]44 [5650]45 [5651]46 [5652]47 [5653]48 [5654]49 [5655]50 [5656]51 [5657]52 [5658]53 [5659]54 [5660]55 [5661]56 [5662]57 [5663]58 [5664]59 [5665]60 [5666]61 [5667]62 [5668]63 [5669]64 [5670]65 [5671]66 [5672]67 [5673]68 [5674]69 [5675]70 [5676]71 [5677]72 [5678]73 [5679]74 [5680]75 [5681]76 [5682]77 [5683]78 [5684]79 [5685]80 [5686]81 [5687]82 [5688]83 [5689]84 [5690]85 [5691]86 [5692]87 [5693]88 [5694]89 [5695]90 [5696]91 [5697]92 [5698]93 [5699]94 [5700]95 [5701]96 [5702]97 [5703]98 [5704]99 [5705]100 [5706]101 [5707]102 [5708]103 [5709]104 [5710]105 [5711]106 [5712]107 [5713]108 [5714]109 [5715]110 [5716]111 [5717]112 [5718]113 [5719]114 [5720]115 [5721]116 [5722]117 [5723]118 [5724]119 [5725]120 [5726]121 [5727]122 [5728]123 [5729]124 [5730]125 [5731]126 [5732]127 [5733]128 [5734]129 [5735]130 [5736]131 [5737]132 [5738]133 [5739]134 [5740]135 [5741]136 [5742]137 [5743]138 [5744]139 [5745]140 [5746]141 [5747]142 [5748]143 [5749]144 [5750]145 [5751]146 [5752]147 [5753]148 [5754]149 [5755]150 [5756]151 [5757]152 [5758]153 [5759]154 [5760]155 [5761]156 [5762]157 [5763]158 [5764]159 [5765]160 [5766]161 [5767]162 [5768]163 [5769]164 [5770]165 [5771]166 [5772]167 [5773]168 [5774]169 [5775]170 [5776]171 [5777]172 [5778]173 [5779]174 [5780]175 [5781]176 [5782]177 [5783]178 [5784]179 [5785]180 [5786]181 [5787]182 [5788]183 [5789]184 [5790]185 [5791]186 [5792]187 [5793]188 [5794]189 [5795]190 [5796]191 [5797]192 [5798]193 [5799]194 [5800]195 [5801]196 [5802]197 [5803]198 [5804]199 [5805]200 [5806]201 [5807]202 [5808]203 [5809]204 [5810]205 [5811]206 [5812]207 [5813]208 [5814]209 [5815]210 [5816]211 [5817]212 [5818]213 [5819]214 [5820]215 [5821]216 [5822]217 [5823]218 [5824]219 [5825]220 [5826]221 [5827]222 [5828]223 [5829]224 [5830]225 [5831]226 [5832]227 [5833]228 [5834]229 [5835]230 [5836]231 [5837]232 [5838]233 [5839]234 [5840]235 [5841]236 [5842]237 [5843]238 [5844]239 [5845]240 [5846]241 [5847]242 [5848]243 [5849]244 [5850]245 [5851]246 [5852]247 [5853]248 [5854]249 [5855]250 [5856]251 [5857]252 [5858]253 [5859]254 [5860]255 [5861]256 [5862]257 [5863]258 [5864]259 [5865]260 [5866]261 [5867]262 [5868]263 [5869]264 [5870]265 [5871]266 [5872]267 [5873]268 [5874]269 [5875]270 [5876]271 [5877]273 [5878]274 [5879]275 [5880]276 [5881]277 [5882]278 [5883]279 [5884]280 [5885]281 [5886]282 [5887]283 [5888]284 [5889]285 [5890]286 [5891]287 [5892]288 [5893]289 [5894]290 [5895]291 [5896]292 [5897]293 [5898]294 [5899]295 [5900]296 [5901]297 [5902]298 [5903]299 [5904]300 [5905]301 [5906]302 [5907]303 [5908]304 [5909]305 [5910]306 [5911]307 [5912]308 [5913]309 [5914]310 [5915]311 [5916]312 [5917]313 [5918]314 [5919]315 [5920]316 [5921]317 [5922]318 [5923]319 [5924]320 [5925]321 [5926]322 [5927]323 [5928]324 [5929]325 [5930]326 [5931]327 [5932]328 [5933]329 [5934]330 [5935]331 [5936]332 [5937]333 [5938]334 [5939]335 [5940]336 [5941]337 [5942]338 [5943]339 [5944]340 [5945]341 [5946]342 [5947]343 [5948]344 [5949]345 [5950]346 [5951]347 [5952]348 [5953]349 [5954]350 [5955]351 [5956]352 [5957]353 [5958]354 [5959]355 [5960]356 [5961]357 [5962]358 [5963]359 [5964]360 [5965]361 [5966]362 [5967]363 [5968]364 [5969]365 [5970]366 [5971]367 [5972]368 [5973]369 [5974]370 [5975]371 [5976]372 [5977]373 [5978]374 [5979]375 [5980]376 [5981]377 [5982]378 [5983]379 [5984]380 [5985]381 [5986]382 [5987]383 [5988]384 [5989]385 [5990]386 [5991]387 [5992]388 [5993]389 [5994]390 [5995]391 [5996]392 [5997]393 [5998]394 [5999]395 [6000]396 [6001]397 [6002]398 [6003]399 [6004]400 [6005]401 [6006]402 [6007]403 [6008]404 [6009]405 [6010]406 [6011]407 [6012]408 [6013]409 [6014]410 [6015]411 [6016]412 [6017]413 [6018]414 [6019]415 [6020]416 [6021]417 [6022]418 [6023]419 [6024]420 [6025]421 [6026]422 [6027]423 [6028]424 [6029]425 [6030]426 [6031]427 [6032]428 [6033]429 [6034]430 [6035]431 [6036]432 [6037]433 [6038]434 [6039]435 [6040]436 [6041]437 [6042]438 [6043]439 [6044]440 [6045]441 [6046]442 [6047]443 [6048]444 [6049]445 [6050]446 [6051]447 [6052]448 [6053]449 [6054]450 [6055]451 [6056]452 [6057]453 [6058]454 [6059]455 [6060]456 [6061]457 [6062]458 [6063]459 [6064]460 [6065]461 [6066]462 [6067]463 [6068]464 [6069]465 [6070]466 [6071]467 [6072]468 [6073]469 [6074]470 [6075]471 [6076]472 [6077]473 [6078]474 [6079]475 [6080]476 [6081]477 [6082]478 [6083]479 [6084]480 [6085]481 [6086]482 [6087]483 [6088]484 [6089]485 [6090]486 [6091]487 [6092]488 [6093]489 [6094]490 [6095]491 [6096]492 [6097]493 [6098]494 [6099]495 [6100]496 [6101]497 [6102]498 [6103]499 [6104]500 [6105]501 [6106]502 [6107]503 [6108]504 [6109]505 [6110]506 [6111]507 [6112]508 [6113]509 [6114]510 [6115]511 [6116]512 [6117]513 [6118]514 [6119]515 [6120]516 [6121]517 [6122]518 [6123]519 [6124]520 [6125]521 [6126]522 [6127]523 [6128]524 [6129]525 [6130]526 [6131]527 [6132]528 [6133]529 [6134]530 [6135]531 [6136]532 [6137]533 [6138]534 [6139]535 [6140]536 [6141]537 [6142]538 [6143]539 [6144]540 [6145]541 [6146]542 [6147]543 [6148]544 [6149]545 [6150]546 [6151]547 [6152]548 [6153]549 [6154]550 [6155]551 [6156]552 [6157]553 [6158]554 [6159]555 [6160]556 [6161]557 [6162]558 [6163]559 [6164]560 [6165]561 [6166]562 [6167]563 [6168]564 [6169]565 [6170]566 [6171]567 [6172]568 [6173]569 [6174]570 [6175]571 [6176]572 [6177]573 [6178]574 [6179]575 [6180]576 [6181]577 [6182]578 [6183]579 [6184]580 [6185]581 [6186]582 [6187]583 [6188]584 [6189]585 [6190]586 [6191]587 [6192]588 [6193]589 [6194]590 [6195]591 [6196]592 [6197]593 [6198]594 [6199]595 [6200]596 [6201]597 [6202]598 [6203]599 [6204]600 [6205]601 [6206]602 [6207]603 [6208]604 [6209]605 [6210]606 [6211]607 [6212]608 [6213]609 [6214]610 [6215]611 [6216]612 [6217]613 [6218]614 [6219]615 [6220]616 [6221]617 [6222]618 [6223]619 [6224]620 [6225]621 [6226]622 [6227]623 [6228]624 [6229]625 [6230]626 [6231]627 [6232]628 [6233]629 [6234]630 [6235]631 [6236]632 [6237]633 [6238]634 __________________________________________________________________ This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source. References 1. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_105 2. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_113 3. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_141 4. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_143 5. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_151 6. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_153 7. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_167 8. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_387 9. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_91 10. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_131 11. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_137 12. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_138 13. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_430 14. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_610 15. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_27 16. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_60 17. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_73 18. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_82 19. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_86 20. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_87 21. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_110 22. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_169 23. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_195 24. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_205 25. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_252 26. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_253 27. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_254 28. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_260 29. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 30. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_266 31. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_271 32. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_297 33. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_323 34. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_294 35. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_297 36. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_463 37. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_295 38. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_409 39. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_435 40. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-Page_608 41. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_616 42. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_337 43. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_481 44. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_82 45. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_435 46. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_451 47. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_546 48. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_36 49. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_62 50. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_64 51. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_69 52. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-Page_39 53. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_13 54. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiv-Page_40 55. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-Page_45 56. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-Page_46 57. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_47 58. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iv-Page_604 59. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_189 60. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_263 61. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_411 62. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_412 63. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_548 64. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_615 65. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_622 66. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_28 67. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_61 68. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-Page_25 69. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_66 70. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_350 71. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iv-Page_603 72. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_72 73. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_285 74. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_288 75. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_350 76. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_354 77. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_451 78. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_239 79. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_286 80. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_288 81. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_459 82. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_145 83. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_146 84. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_48 85. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_424 86. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_556 87. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_572 88. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_588 89. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_122 90. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_154 91. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_167 92. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_178 93. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_425 94. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_122 95. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_425 96. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_376 97. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_450 98. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_491 99. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_124 100. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_371 101. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_376 102. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_493 103. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_377 104. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_425 105. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-Page_39 106. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_34 107. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-Page_58 108. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-Page_59 109. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_374 110. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_32 111. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_38 112. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_123 113. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_423 114. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_123 115. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_124 116. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_174 117. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_424 118. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_427 119. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_122 120. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_143 121. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_373 122. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_423 123. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_491 124. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-Page_5 125. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_86 126. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_87 127. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_88 128. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_91 129. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_92 130. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_142 131. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_143 132. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_174 133. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_375 134. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_377 135. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_392 136. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_420 137. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_425 138. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_491 139. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_64 140. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_301 141. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_306 142. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_448 143. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_449 144. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_486 145. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_514 146. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_548 147. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_218 148. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_257 149. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_263 150. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_411 151. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_596 152. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_193 153. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_226 154. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_264 155. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_220 156. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_415 157. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_413 158. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_414 159. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_192 160. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_415 161. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_126 162. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_189 163. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_375 164. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_412 165. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_414 166. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_501 167. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_189 168. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_192 169. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_168 170. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_230 171. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-Page_608 172. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_545 173. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_611 174. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-Page_609 175. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_61 176. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_569 177. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_402 178. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_411 179. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_440 180. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_441 181. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_428 182. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_429 183. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii-Page_445 184. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii-Page_445 185. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_238 186. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 187. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 188. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_351 189. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 190. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 191. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_592 192. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_38 193. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-Page_58 194. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-Page_59 195. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_200 196. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_288 197. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_359 198. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_433 199. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_444 200. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_275 201. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_271 202. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_279 203. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_350 204. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-Page_29 205. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_60 206. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_80 207. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_88 208. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_198 209. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_238 210. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_359 211. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_402 212. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_433 213. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_443 214. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_488 215. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_158 216. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_252 217. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_254 218. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_594 219. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_599 220. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_594 221. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_110 222. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_118 223. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_136 224. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_587 225. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_66 226. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_70 227. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_96 228. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_118 229. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-Page_211 230. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_395 231. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_598 232. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_257 233. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_597 234. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_597 235. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_67 236. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_232 237. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_266 238. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_595 239. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_237 240. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_219 241. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_190 242. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_238 243. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_246 244. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_245 245. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_146 246. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_599 247. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_62 248. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_121 249. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_189 250. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_174 251. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_175 252. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_83 253. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_105 254. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_116 255. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_121 256. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_132 257. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_133 258. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_153 259. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_155 260. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_159 261. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_195 262. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_205 263. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_231 264. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_270 265. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_365 266. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_375 267. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_383 268. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_483 269. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_556 270. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_593 271. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_595 272. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_189 273. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_595 274. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_234 275. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_372 276. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_378 277. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_566 278. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_175 279. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_83 280. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_242 281. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_575 282. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_596 283. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_597 284. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_159 285. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_135 286. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_592 287. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_593 288. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_594 289. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_620 290. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_569 291. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_551 292. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_557 293. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_173 294. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_200 295. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-Page_211 296. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_217 297. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_236 298. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_270 299. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_572 300. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_576 301. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_593 302. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_599 303. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_235 304. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_555 305. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_599 306. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_13 307. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-Page_21 308. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_79 309. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_96 310. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_371 311. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_402 312. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_403 313. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_410 314. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_572 315. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_589 316. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_591 317. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_594 318. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_599 319. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_20 320. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_256 321. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_359 322. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_410 323. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_483 324. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_490 325. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 326. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_364 327. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_417 328. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_555 329. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_563 330. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_177 331. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_234 332. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_364 333. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_402 334. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_625 335. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_498 336. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_593 337. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_237 338. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_589 339. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_583 340. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_565 341. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_567 342. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_569 343. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_586 344. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_259 345. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_555 346. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_573 347. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_575 348. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_589 349. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_592 350. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_595 351. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_219 352. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_231 353. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_555 354. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_82 355. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_84 356. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_129 357. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_130 358. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_134 359. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_127 360. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_488 361. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_231 362. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_217 363. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_483 364. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_625 365. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_20 366. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-Page_21 367. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_47 368. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_48 369. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-Page_49 370. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_123 371. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_255 372. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_256 373. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_402 374. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_32 375. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-Page_39 376. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-Page_50 377. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_174 378. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_175 379. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_410 380. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_34 381. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-Page_58 382. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-Page_59 383. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_359 384. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_207 385. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_209 386. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_239 387. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_263 388. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_117 389. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_162 390. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_169 391. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_170 392. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_183 393. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_207 394. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_117 395. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_351 396. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_78 397. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_122 398. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_163 399. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_186 400. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 401. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_209 402. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_239 403. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_263 404. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_138 405. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_173 406. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_181 407. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_207 408. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_237 409. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_240 410. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_250 411. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_351 412. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_401 413. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_411 414. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_431 415. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_284 416. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_162 417. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_132 418. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_147 419. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_151 420. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_221 421. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_258 422. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 423. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_194 424. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xiii-Page_206 425. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 426. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_264 427. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_258 428. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_234 429. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_472 430. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_485 431. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_251 432. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_258 433. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_402 434. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_403 435. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_440 436. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_492 437. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_489 438. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_361 439. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_362 440. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_360 441. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_362 442. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_489 443. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_413 444. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-Page_608 445. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-Page_608 446. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_138 447. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_223 448. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_566 449. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_569 450. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_38 451. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_88 452. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_547 453. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_133 454. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_139 455. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_143 456. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_147 457. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_163 458. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_164 459. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_165 460. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_166 461. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_368 462. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_391 463. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_549 464. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_151 465. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_126 466. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_378 467. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_421 468. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_494 469. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_121 470. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_122 471. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_578 472. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_584 473. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_96 474. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_84 475. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_271 476. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_83 477. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_184 478. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_188 479. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_200 480. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_242 481. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_351 482. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_72 483. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_33 484. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_36 485. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii-Page_57 486. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_66 487. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_287 488. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_312 489. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_401 490. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii-Page_57 491. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_66 492. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_287 493. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_348 494. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_120 495. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_422 496. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_73 497. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_84 498. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_198 499. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_200 500. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_202 501. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_204 502. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_205 503. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_209 504. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_219 505. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_222 506. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_234 507. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 508. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_265 509. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_268 510. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_277 511. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_279 512. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_293 513. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_300 514. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_364 515. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_406 516. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_463 517. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_490 518. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_451 519. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_73 520. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 521. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 522. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 523. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_351 524. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_13 525. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_15 526. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_17 527. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_19 528. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-Page_21 529. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_26 530. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-Page_29 531. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_32 532. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_33 533. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_35 534. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-Page_50 535. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii-Page_57 536. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-Page_59 537. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_280 538. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_291 539. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_406 540. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_332 541. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_450 542. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_493 543. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_436 544. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_130 545. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_175 546. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_20 547. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_624 548. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_31 549. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_281 550. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_322 551. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_331 552. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_438 553. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_446 554. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_451 555. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_486 556. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_291 557. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_294 558. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_305 559. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_319 560. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_330 561. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_383 562. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_413 563. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_487 564. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_498 565. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-Page_552 566. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-Page_554 567. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_521 568. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_523 569. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-Page_23 570. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_26 571. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_28 572. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-Page_30 573. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_31 574. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_33 575. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_35 576. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-Page_39 577. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_47 578. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii-Page_57 579. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_60 580. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_63 581. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_67 582. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_282 583. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_312 584. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_317 585. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 586. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_614 587. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_621 588. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_624 589. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-Page_46 590. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-Page_49 591. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_69 592. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_336 593. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_347 594. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_477 595. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_105 596. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_296 597. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_297 598. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_546 599. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_551 600. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-Page_554 601. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_401 602. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_436 603. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_198 604. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_220 605. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_365 606. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_578 607. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_584 608. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_605 609. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_555 610. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_610 611. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-Page_211 612. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_213 613. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_610 614. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_613 615. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_616 616. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_548 617. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_610 618. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_73 619. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_33 620. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_35 621. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_126 622. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_129 623. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_136 624. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_350 625. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_427 626. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_495 627. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_622 628. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_498 629. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-Page_29 630. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_62 631. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_65 632. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_67 633. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_69 634. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_270 635. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_251 636. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_613 637. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_614 638. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_615 639. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_492 640. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_159 641. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_169 642. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_394 643. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_414 644. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_421 645. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_502 646. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_113 647. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_116 648. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_242 649. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_243 650. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_253 651. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_277 652. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_417 653. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_615 654. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_616 655. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_621 656. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_243 657. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_244 658. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_101 659. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_112 660. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_113 661. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_114 662. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_416 663. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_418 664. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii-Page_445 665. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_410 666. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_247 667. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_254 668. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_245 669. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_270 670. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_496 671. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_210 672. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-Page_211 673. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_214 674. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_234 675. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_244 676. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_254 677. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_420 678. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_439 679. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_167 680. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_194 681. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-Page_212 682. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_249 683. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_167 684. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_365 685. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_370 686. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_391 687. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_441 688. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_530 689. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_531 690. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_63 691. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_78 692. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_79 693. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_80 694. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_84 695. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_153 696. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_157 697. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_159 698. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_162 699. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_171 700. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_181 701. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_183 702. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_184 703. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_188 704. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_194 705. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_198 706. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 707. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_566 708. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_350 709. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_351 710. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_532 711. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_545 712. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_14 713. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_17 714. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_20 715. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-Page_29 716. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_32 717. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-Page_39 718. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-Page_46 719. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_47 720. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-Page_49 721. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-Page_50 722. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_69 723. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_48 724. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_69 725. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_396 726. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_503 727. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 728. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 729. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-Page_39 730. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_47 731. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_48 732. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-Page_50 733. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-Page_58 734. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-Page_59 735. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_87 736. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_98 737. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_105 738. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_169 739. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_187 740. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_92 741. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_111 742. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_217 743. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_307 744. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_419 745. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_576 746. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_578 747. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_582 748. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_588 749. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_589 750. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_597 751. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_623 752. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_96 753. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_99 754. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_100 755. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_107 756. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_112 757. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_114 758. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_115 759. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_116 760. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_117 761. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_168 762. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_263 763. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_275 764. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_418 765. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii-Page_445 766. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_519 767. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_547 768. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_92 769. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_93 770. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_110 771. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_404 772. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_120 773. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_169 774. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_288 775. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_350 776. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_487 777. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-Page_24 778. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_264 779. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_584 780. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_477 781. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_589 782. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_597 783. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_260 784. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 785. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_363 786. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_484 787. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_402 788. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_404 789. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_410 790. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_411 791. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_432 792. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_443 793. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_610 794. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_14 795. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_15 796. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_16 797. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_347 798. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_477 799. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_112 800. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_27 801. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i-Page_77 802. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_78 803. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_195 804. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_196 805. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_423 806. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_439 807. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_255 808. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_369 809. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_83 810. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_138 811. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_242 812. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_498 813. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_78 814. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 815. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iv-Page_6 816. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_13 817. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_15 818. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_18 819. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_20 820. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-Page_21 821. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-Page_23 822. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_27 823. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-Page_29 824. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-Page_30 825. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_31 826. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_32 827. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_47 828. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_61 829. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_79 830. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_84 831. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_119 832. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-Page_23 833. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-Page_25 834. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_27 835. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_31 836. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_33 837. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_38 838. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii-Page_57 839. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_66 840. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-Page_211 841. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_348 842. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_461 843. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_234 844. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_250 845. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_352 846. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_207 847. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_358 848. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_60 849. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_62 850. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_72 851. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_435 852. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-Page_11 853. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_201 854. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_204 855. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_435 856. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_438 857. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_527 858. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_88 859. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_115 860. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-Page_211 861. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_408 862. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_471 863. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_549 864. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_623 865. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_425 866. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_491 867. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_555 868. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-Page_12 869. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_13 870. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_15 871. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_16 872. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_18 873. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-Page_23 874. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_26 875. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_31 876. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_33 877. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_37 878. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii-Page_57 879. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_60 880. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_61 881. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_62 882. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_68 883. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_86 884. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_87 885. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_319 886. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_408 887. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_471 888. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_205 889. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xiii-Page_206 890. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_209 891. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_220 892. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_433 893. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_549 894. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_266 895. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 896. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_270 897. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_593 898. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_605 899. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_613 900. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_621 901. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_623 902. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_86 903. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_87 904. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_174 905. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_424 906. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_492 907. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_424 908. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_121 909. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-Page_12 910. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_14 911. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_448 912. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_413 913. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_551 914. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii-Page_9 915. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_607 916. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_61 917. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_361 918. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_362 919. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_401 920. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_89 921. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_91 922. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_94 923. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_97 924. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_110 925. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_115 926. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_275 927. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_410 928. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_418 929. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_140 930. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_142 931. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_147 932. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_151 933. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_157 934. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_164 935. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_167 936. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_169 937. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_187 938. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_549 939. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_564 940. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_565 941. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_625 942. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_611 943. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_614 944. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-Page_7 945. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_15 946. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_18 947. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_20 948. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_27 949. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_38 950. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_47 951. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_69 952. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_480 953. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_151 954. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_166 955. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_131 956. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_138 957. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_430 958. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_437 959. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_438 960. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_351 961. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_555 962. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_610 963. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_619 964. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_575 965. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_587 966. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_588 967. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_592 968. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-Page_25 969. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_374 970. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_428 971. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_611 972. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 973. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_236 974. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_246 975. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_254 976. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_264 977. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_618 978. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_623 979. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_624 980. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_403 981. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_601 982. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_193 983. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_195 984. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_196 985. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_231 986. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_293 987. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_372 988. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_393 989. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_501 990. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_231 991. file:///ccel/schaff/creeds2/Page_671.html 992. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-Page_11 993. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_115 994. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_13 995. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_15 996. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_17 997. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_18 998. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_19 999. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-Page_23 1000. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_26 1001. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_36 1002. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-Page_46 1003. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_47 1004. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-Page_50 1005. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii-Page_57 1006. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_63 1007. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-Page_39 1008. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_36 1009. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_320 1010. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_366 1011. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_408 1012. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_471 1013. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-Page_211 1014. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_625 1015. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_176 1016. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_177 1017. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_179 1018. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_430 1019. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_432 1020. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_185 1021. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_385 1022. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_430 1023. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_496 1024. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_180 1025. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_199 1026. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_208 1027. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_429 1028. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_433 1029. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_550 1030. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_227 1031. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_18 1032. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_78 1033. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_258 1034. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_607 1035. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_616 1036. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_104 1037. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_108 1038. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_116 1039. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_117 1040. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_221 1041. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_19 1042. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_244 1043. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_253 1044. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_455 1045. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_483 1046. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_579 1047. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_586 1048. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_216 1049. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_233 1050. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_589 1051. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_611 1052. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_613 1053. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_615 1054. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_275 1055. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_72 1056. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-Page_5 1057. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_106 1058. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_116 1059. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_117 1060. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_128 1061. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_139 1062. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_140 1063. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_148 1064. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_167 1065. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_62 1066. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_63 1067. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_64 1068. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_88 1069. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_201 1070. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_209 1071. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-Page_211 1072. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_320 1073. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_323 1074. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_366 1075. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_435 1076. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_436 1077. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_472 1078. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_407 1079. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_409 1080. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_435 1081. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_64 1082. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_320 1083. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_321 1084. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_409 1085. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_435 1086. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_377 1087. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_490 1088. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_235 1089. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-Page_4 1090. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_215 1091. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_227 1092. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_240 1093. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_252 1094. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_447 1095. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_561 1096. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_574 1097. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_62 1098. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_65 1099. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_67 1100. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_35 1101. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii-Page_57 1102. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_78 1103. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_79 1104. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_132 1105. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_202 1106. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_207 1107. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_279 1108. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_280 1109. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_456 1110. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_350 1111. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-Page_21 1112. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_141 1113. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_207 1114. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_210 1115. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_229 1116. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_613 1117. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_545 1118. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_551 1119. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv-Page_42 1120. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_186 1121. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_187 1122. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_188 1123. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_191 1124. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_192 1125. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_230 1126. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_192 1127. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_386 1128. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_421 1129. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_501 1130. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_188 1131. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_386 1132. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_83 1133. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_85 1134. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_90 1135. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_301 1136. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_304 1137. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_375 1138. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_407 1139. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_419 1140. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_425 1141. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_85 1142. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_87 1143. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_308 1144. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_375 1145. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_425 1146. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-Page_21 1147. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_345 1148. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_213 1149. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_213 1150. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xiii-Page_206 1151. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_222 1152. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_259 1153. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 1154. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_360 1155. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_365 1156. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_485 1157. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_611 1158. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_614 1159. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_364 1160. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_366 1161. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_369 1162. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_490 1163. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_73 1164. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_92 1165. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_111 1166. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_105 1167. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_113 1168. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_116 1169. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_140 1170. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_390 1171. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_421 1172. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_500 1173. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_163 1174. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_103 1175. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_114 1176. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_115 1177. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_116 1178. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 1179. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-Page_4 1180. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_209 1181. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_257 1182. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_266 1183. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 1184. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 1185. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_260 1186. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_259 1187. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_260 1188. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 1189. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_607 1190. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_363 1191. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_266 1192. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 1193. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_260 1194. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_413 1195. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_216 1196. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_566 1197. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_574 1198. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_583 1199. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_210 1200. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-Page_608 1201. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_613 1202. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_607 1203. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_210 1204. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_213 1205. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_234 1206. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_585 1207. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-Page_609 1208. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_611 1209. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_612 1210. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_616 1211. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_626 1212. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_195 1213. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 1214. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 1215. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 1216. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 1217. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_620 1218. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i-Page_77 1219. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_79 1220. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_209 1221. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_220 1222. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_231 1223. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 1224. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_263 1225. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_266 1226. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 1227. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_292 1228. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_294 1229. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_597 1230. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_599 1231. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_235 1232. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_258 1233. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 1234. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 1235. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_264 1236. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_265 1237. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 1238. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_287 1239. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_564 1240. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_566 1241. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_606 1242. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_363 1243. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_410 1244. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 1245. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 1246. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_265 1247. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_258 1248. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_260 1249. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 1250. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_265 1251. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 1252. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_263 1253. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_259 1254. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 1255. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_266 1256. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_271 1257. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_577 1258. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_581 1259. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_369 1260. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_506 1261. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_622 1262. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_103 1263. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_113 1264. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_114 1265. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_305 1266. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_307 1267. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_310 1268. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_403 1269. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_426 1270. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_464 1271. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_187 1272. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_191 1273. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_177 1274. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_184 1275. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_186 1276. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_189 1277. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_192 1278. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_387 1279. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_490 1280. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_191 1281. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_217 1282. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_611 1283. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_612 1284. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_620 1285. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_624 1286. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_625 1287. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_626 1288. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_576 1289. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_224 1290. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_580 1291. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_117 1292. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_198 1293. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_199 1294. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_209 1295. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_345 1296. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_432 1297. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_215 1298. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_597 1299. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_214 1300. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_215 1301. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_217 1302. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_247 1303. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_253 1304. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i-Page_77 1305. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_200 1306. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_209 1307. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_435 1308. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_527 1309. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_561 1310. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_219 1311. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_562 1312. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_587 1313. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_132 1314. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_138 1315. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_153 1316. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_168 1317. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_260 1318. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 1319. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_363 1320. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_610 1321. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 1322. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-Page_49 1323. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-Page_50 1324. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_13 1325. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-Page_21 1326. file:///ccel/schaff/creeds2/Page_655.html 1327. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_119 1328. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_207 1329. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_374 1330. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_490 1331. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-Page_12 1332. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_547 1333. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_118 1334. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_374 1335. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_490 1336. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_120 1337. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_120 1338. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_375 1339. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_490 1340. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_132 1341. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_138 1342. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_180 1343. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_184 1344. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_199 1345. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_200 1346. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_201 1347. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_409 1348. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_436 1349. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_438 1350. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_622 1351. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_486 1352. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_551 1353. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_487 1354. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-Page_30 1355. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_33 1356. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_36 1357. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii-Page_57 1358. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_62 1359. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_15 1360. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_68 1361. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_69 1362. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_217 1363. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_605 1364. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_625 1365. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_266 1366. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_565 1367. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_607 1368. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_624 1369. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_15 1370. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_18 1371. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-Page_21 1372. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-Page_22 1373. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_27 1374. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_28 1375. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_34 1376. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-Page_59 1377. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_81 1378. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_241 1379. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_435 1380. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_451 1381. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_373 1382. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_412 1383. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_80 1384. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_241 1385. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_242 1386. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_241 1387. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_244 1388. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_80 1389. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_546 1390. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_83 1391. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_207 1392. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_242 1393. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_402 1394. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_82 1395. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_434 1396. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_454 1397. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_253 1398. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_80 1399. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_187 1400. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_241 1401. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_244 1402. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_448 1403. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_13 1404. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_17 1405. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_20 1406. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_31 1407. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_32 1408. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_33 1409. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_60 1410. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_337 1411. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_479 1412. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_187 1413. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_389 1414. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_285 1415. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_302 1416. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_88 1417. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_218 1418. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_568 1419. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_558 1420. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_227 1421. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_562 1422. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_559 1423. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_581 1424. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_598 1425. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_577 1426. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_581 1427. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_574 1428. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_583 1429. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_223 1430. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_226 1431. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_566 1432. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_561 1433. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_561 1434. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_578 1435. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_579 1436. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_557 1437. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_220 1438. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_225 1439. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_231 1440. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_578 1441. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_580 1442. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_228 1443. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_560 1444. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_218 1445. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_220 1446. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_224 1447. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_227 1448. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_579 1449. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_584 1450. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_607 1451. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_130 1452. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_171 1453. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_173 1454. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_174 1455. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_208 1456. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_198 1457. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 1458. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_343 1459. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_344 1460. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_370 1461. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_414 1462. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_429 1463. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_432 1464. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_433 1465. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_550 1466. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_606 1467. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_213 1468. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_595 1469. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_601 1470. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_219 1471. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_220 1472. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_225 1473. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_231 1474. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_232 1475. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_580 1476. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_606 1477. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_16 1478. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_413 1479. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_343 1480. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_547 1481. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_612 1482. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-Page_4 1483. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_14 1484. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_15 1485. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_82 1486. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_448 1487. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_449 1488. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_450 1489. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_548 1490. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_160 1491. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_181 1492. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_188 1493. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 1494. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_614 1495. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_615 1496. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_622 1497. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_207 1498. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_187 1499. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_194 1500. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_80 1501. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_241 1502. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_126 1503. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_129 1504. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_130 1505. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_136 1506. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_208 1507. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_336 1508. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_380 1509. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_382 1510. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_427 1511. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_428 1512. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_431 1513. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_495 1514. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_497 1515. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_622 1516. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i-Page_77 1517. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_79 1518. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_118 1519. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_236 1520. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-Page_24 1521. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_26 1522. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_27 1523. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-Page_30 1524. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_36 1525. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_66 1526. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_79 1527. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_280 1528. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_284 1529. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_406 1530. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_461 1531. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_67 1532. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-Page_608 1533. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_601 1534. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_616 1535. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_624 1536. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_234 1537. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_623 1538. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_124 1539. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_226 1540. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_82 1541. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_183 1542. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_186 1543. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_546 1544. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_548 1545. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_82 1546. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_241 1547. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_182 1548. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_186 1549. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_233 1550. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_365 1551. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_581 1552. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_591 1553. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_581 1554. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p159.3 1555. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.10 1556. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p95.12 1557. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p135.1 1558. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p131.1 1559. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p103.3 1560. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p135.2 1561. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p1.1 1562. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p1.1 1563. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p481.11 1564. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p95.17 1565. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p28.1 1566. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p259.1 1567. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p245.1 1568. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.11 1569. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.19 1570. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p269.1 1571. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p236.1 1572. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p321.1 1573. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p16.1 1574. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p37.1 1575. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p56.1 1576. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p56.1 1577. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p232.1 1578. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p589.2 1579. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p521.13 1580. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p315.3 1581. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p259.1 1582. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.1 1583. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.1 1584. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p37.2 1585. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p34.3 1586. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p38.12 1587. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p62.1 1588. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p56.2 1589. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.15 1590. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.2 1591. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.3 1592. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p589.3 1593. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p23.1 1594. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.4 1595. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p71.15 1596. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p269.2 1597. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p269.2 1598. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p481.1 1599. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.5 1600. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p473.1 1601. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p501.4 1602. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p116.2 1603. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p116.2 1604. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p319.4 1605. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p379.3 1606. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-p8.2 1607. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-p8.2 1608. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p271.3 1609. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p11.1 1610. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p95.15 1611. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p95.13 1612. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p76.1 1613. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p94.1 1614. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p323.12 1615. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p196.1 1616. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p521.15 1617. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p14.1 1618. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.6 1619. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p99.22 1620. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-p3.1 1621. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p335.12 1622. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p184.1 1623. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.21 1624. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p91.1 1625. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p34.4 1626. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p77.1 1627. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p319.5 1628. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p335.10 1629. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.21 1630. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p521.14 1631. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p149.11 1632. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p183.11 1633. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p95.16 1634. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p10.1 1635. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p68.1 1636. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p103.12 1637. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.10 1638. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.24 1639. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.24 1640. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p327.5 1641. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p40.1 1642. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.7 1643. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p73.1 1644. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.32 1645. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p118.1 1646. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p3.1 1647. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p327.3 1648. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p11.1 1649. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p2.1 1650. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p55.10 1651. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p5.1 1652. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p4.1 1653. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p13.1 1654. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p123.4 1655. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.12 1656. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p271.4 1657. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.21 1658. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p57.1 1659. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p78.1 1660. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p74.3 1661. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p74.3 1662. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p365.1 1663. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p250.1 1664. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p20.1 1665. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.21 1666. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p119.4 1667. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p45.1 1668. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p3.1 1669. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.20 1670. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p91.2 1671. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p18.1 1672. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p171.4 1673. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p291.1 1674. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p300.1 1675. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-p8.3 1676. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p6.1 1677. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p307.4 1678. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p440.1 1679. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.24 1680. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p16.1 1681. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p287.3 1682. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p311.6 1683. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p311.7 1684. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p12.1 1685. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p31.1 1686. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.8 1687. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.9 1688. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p38.11 1689. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.9 1690. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.10 1691. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p46.3 1692. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p300.6 1693. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p203.3 1694. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p367.1 1695. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p5.1 1696. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p159.4 1697. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p149.12 1698. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p1.1 1699. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-p4.3 1700. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p327.4 1701. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p112.1 1702. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p230.2 1703. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p230.2 1704. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p203.4 1705. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p14.1 1706. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p15.1 1707. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p3.1 1708. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p9.1 1709. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p683.2 1710. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p315.4 1711. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p71.13 1712. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p153.1 1713. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p300.7 1714. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p189.1 1715. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.11 1716. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p111.10 1717. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p370.1 1718. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p14.1 1719. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p300.5 1720. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p300.5 1721. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p119.3 1722. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p63.12 1723. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p7.1 1724. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p300.3 1725. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p300.4 1726. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.23 1727. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p149.3 1728. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p140.1 1729. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p140.1 1730. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p291.2 1731. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.13 1732. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p300.2 1733. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p19.1 1734. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p12.1 1735. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.22 1736. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p73.1 1737. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p302.1 1738. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p24.1 1739. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p367.3 1740. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p208.1 1741. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p92.1 1742. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p41.2 1743. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p146.1 1744. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p60.1 1745. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.26 1746. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p110.1 1747. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p110.1 1748. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p314.1 1749. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.26 1750. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p317.1 1751. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.26 1752. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p171.1 1753. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p171.1 1754. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p155.1 1755. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p155.1 1756. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p155.1 1757. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p40.1 1758. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p105.1 1759. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p105.1 1760. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p167.1 1761. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p86.2 1762. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p86.1 1763. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p355.1 1764. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p134.2 1765. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p283.6 1766. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p91.12 1767. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p79.1 1768. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.27 1769. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p123.3 1770. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p2.1 1771. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p2.1 1772. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p54.1 1773. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p83.1 1774. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.16 1775. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p20.1 1776. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p5.1 1777. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p35.1 1778. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p48.1 1779. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p25.2 1780. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p251.3 1781. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p396.1 1782. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p231.21 1783. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p754.1 1784. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-p8.5 1785. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p153.1 1786. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p201.1 1787. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p331.4 1788. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p23.1 1789. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p23.1 1790. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p366.1 1791. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.4 1792. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-p8.4 1793. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ii-p17.4 1794. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.30 1795. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p32.1 1796. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.17 1797. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-p4.1 1798. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p42.1 1799. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p456.1 1800. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.1 1801. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.8 1802. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.9 1803. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.14 1804. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p25.1 1805. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p49.1 1806. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p53.1 1807. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-p5.3 1808. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p569.1 1809. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p155.1 1810. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p88.1 1811. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p300.1 1812. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.28 1813. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p120.1 1814. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p32.1 1815. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p359.3 1816. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p26.1 1817. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p507.4 1818. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p58.1 1819. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p63.1 1820. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p15.1 1821. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p452.11 1822. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p680.2 1823. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p85.1 1824. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p2.1 1825. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p3.1 1826. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p709.1 1827. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p709.1 1828. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p34.1 1829. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p41.1 1830. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p74.1 1831. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p157.1 1832. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p346.1 1833. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p17.1 1834. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p17.1 1835. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p251.1 1836. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p82.1 1837. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p83.1 1838. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p521.3 1839. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p119.13 1840. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p46.1 1841. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.29 1842. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p331.5 1843. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.29 1844. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p400.1 1845. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p59.1 1846. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p247.6 1847. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p247.7 1848. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p247.4 1849. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p247.5 1850. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p398.2 1851. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p287.5 1852. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p247.3 1853. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p390.1 1854. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p255.10 1855. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p91.13 1856. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p255.11 1857. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p287.4 1858. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p762.3 1859. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p762.4 1860. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p648.1 1861. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p648.1 1862. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p648.1 1863. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p25.5 1864. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-p4.1 1865. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-p8.7 1866. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p5.4 1867. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p479.1 1868. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p479.1 1869. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.11 1870. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.12 1871. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.14 1872. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.23 1873. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.13 1874. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.13 1875. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p57.1 1876. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p62.1 1877. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p15.1 1878. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iv-p1.1 1879. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p22.1 1880. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p42.3 1881. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p452.12 1882. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p422.1 1883. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p543.2 1884. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.12 1885. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p456.2 1886. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p40.1 1887. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p43.1 1888. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.13 1889. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p680.1 1890. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.13 1891. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p680.1 1892. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p308.1 1893. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p399.14 1894. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p308.1 1895. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ii-p17.5 1896. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p62.2 1897. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p485.3 1898. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p715.1 1899. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p115.1 1900. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p302.2 1901. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.30 1902. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p255.12 1903. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.30 1904. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.30 1905. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p762.5 1906. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p762.5 1907. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p64.1 1908. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p231.10 1909. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p5.7 1910. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p45.1 1911. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p47.1 1912. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p547.2 1913. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p560.1 1914. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p9.3 1915. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p13.1 1916. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p5.1 1917. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.12 1918. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p388.1 1919. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p388.1 1920. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p283.1 1921. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p283.1 1922. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.11 1923. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p77.2 1924. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p167.4 1925. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p179.3 1926. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p9.27 1927. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.27 1928. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p167.12 1929. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p292.1 1930. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p55.1 1931. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.24 1932. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p307.14 1933. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p261.1 1934. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p149.13 1935. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p134.1 1936. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p263.4 1937. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p5.10 1938. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.18 1939. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p437.1 1940. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p323.13 1941. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.31 1942. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p275.3 1943. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p267.3 1944. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.v-p4.2 1945. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p4.1 1946. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p35.1 1947. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p283.5 1948. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p739.1 1949. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.19 1950. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.v-p9.1 1951. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p67.1 1952. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p67.1 1953. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p363.3 1954. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.v-p7.1 1955. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p5.1 1956. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p14.33 1957. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p662.1 1958. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p50.1 1959. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p51.1 1960. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p55.1 1961. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.2 1962. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p25.4 1963. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.34 1964. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.2 1965. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p119.5 1966. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p283.4 1967. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p191.3 1968. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p227.3 1969. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p315.7 1970. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p231.11 1971. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p93.1 1972. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p315.5 1973. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.10 1974. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p9.1 1975. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p4.2 1976. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p189.1 1977. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p30.2 1978. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p212.1 1979. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p145.5 1980. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p159.16 1981. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p155.8 1982. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p115.4 1983. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p191.1 1984. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p46.1 1985. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p46.1 1986. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p154.3 1987. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p307.5 1988. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p193.1 1989. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p273.1 1990. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p452.1 1991. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p307.13 1992. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p18.1 1993. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p452.1 1994. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p7.5 1995. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p154.4 1996. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p3.16 1997. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p34.1 1998. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p193.2 1999. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p8.1 2000. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p195.14 2001. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p31.1 2002. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-p1.1 2003. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p13.1 2004. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p12.1 2005. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p4.1 2006. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p424.10 2007. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p415.1 2008. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p541.1 2009. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.5 2010. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p167.3 2011. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p219.1 2012. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p81.1 2013. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p81.1 2014. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p72.1 2015. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.22 2016. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p501.3 2017. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p386.1 2018. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p386.1 2019. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p145.1 2020. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p12.1 2021. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p8.1 2022. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.6 2023. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p6.15 2024. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p6.7 2025. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.19 2026. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p6.9 2027. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p658.2 2028. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p92.2 2029. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p6.16 2030. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p658.1 2031. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p7.1 2032. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p6.8 2033. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p6.17 2034. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ii-p10.1 2035. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.23 2036. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p159.15 2037. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p176.1 2038. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p178.1 2039. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p162.1 2040. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p166.1 2041. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p91.3 2042. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p129.1 2043. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p6.1 2044. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p44.1 2045. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p46.1 2046. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-p3.4 2047. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.10 2048. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p8.2 2049. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p328.1 2050. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p195.15 2051. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p328.1 2052. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p209.1 2053. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-p8.6 2054. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p312.1 2055. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.v-p4.1 2056. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p4.2 2057. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p263.3 2058. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p10.1 2059. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p49.1 2060. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p453.1 2061. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p15.1 2062. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p15.1 2063. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p335.13 2064. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p42.6 2065. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p53.1 2066. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p254.1 2067. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p299.10 2068. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p417.1 2069. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p14.1 2070. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p42.3 2071. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p42.7 2072. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p42.8 2073. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p9.1 2074. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p174.7 2075. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p25.3 2076. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p64.2 2077. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p145.3 2078. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.24 2079. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p487.1 2080. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p487.1 2081. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p29.1 2082. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p4.1 2083. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p8.1 2084. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.23 2085. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.14 2086. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p11.1 2087. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.3 2088. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p39.1 2089. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p42.1 2090. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p67.1 2091. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p30.1 2092. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p680.3 2093. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.7 2094. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p67.1 2095. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p6.1 2096. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p16.1 2097. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p25.2 2098. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p30.1 2099. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p33.1 2100. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p465.10 2101. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p680.3 2102. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p1.1 2103. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p11.1 2104. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.11 2105. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p4.3 2106. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p33.1 2107. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p46.1 2108. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.3 2109. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p7.11 2110. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p50.1 2111. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p54.1 2112. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p50.1 2113. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p54.1 2114. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p374.1 2115. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.11 2116. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p239.10 2117. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p384.1 2118. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.20 2119. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.3 2120. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p368.1 2121. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.20 2122. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.3 2123. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p21.1 2124. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p10.1 2125. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p5.1 2126. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p547.1 2127. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p7.1 2128. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p277.1 2129. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p71.16 2130. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p295.12 2131. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p412.1 2132. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p412.1 2133. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.10 2134. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p69.1 2135. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p71.1 2136. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p589.1 2137. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p589.1 2138. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p432.11 2139. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p452.13 2140. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.v-p1.1 2141. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p9.2 2142. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p683.3 2143. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.12 2144. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.20 2145. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.21 2146. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p391.3 2147. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.11 2148. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.12 2149. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p452.14 2150. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p367.11 2151. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p212.1 2152. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p25.1 2153. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.22 2154. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.23 2155. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p303.10 2156. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.24 2157. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.25 2158. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p4.1 2159. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p80.1 2160. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p39.1 2161. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p5.2 2162. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p543.1 2163. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p482.1 2164. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.11 2165. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p184.1 2166. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p319.3 2167. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p5.1 2168. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.15 2169. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p454.2 2170. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p694.1 2171. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p201.1 2172. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p202.1 2173. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p50.10 2174. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p8.1 2175. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p38.1 2176. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p21.1 2177. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p263.5 2178. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p76.2 2179. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p76.2 2180. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p21.1 2181. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p78.1 2182. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p36.1 2183. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p190.1 2184. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p17.1 2185. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p8.1 2186. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p52.1 2187. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.1 2188. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p31.1 2189. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p203.14 2190. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p4.1 2191. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p11.1 2192. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p103.4 2193. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p253.1 2194. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p338.1 2195. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p345.1 2196. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p13.2 2197. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p17.1 2198. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p43.1 2199. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p3.1 2200. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p50.1 2201. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p43.1 2202. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p3.1 2203. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p99.21 2204. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p17.2 2205. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p13.1 2206. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p339.1 2207. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p66.1 2208. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p66.1 2209. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p12.1 2210. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p12.1 2211. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p53.1 2212. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p15.1 2213. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p23.1 2214. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p730.1 2215. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p12.1 2216. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p131.2 2217. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p159.1 2218. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p7.1 2219. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p82.1 2220. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p2.2 2221. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p2.2 2222. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.4 2223. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p58.1 2224. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p453.9 2225. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p16.1 2226. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p38.1 2227. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p75.2 2228. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p42.4 2229. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p448.13 2230. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p5.1 2231. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p113.1 2232. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p248.1 2233. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p25.1 2234. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p27.1 2235. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p75.1 2236. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p77.1 2237. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-p4.2 2238. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p248.1 2239. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p29.1 2240. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p31.1 2241. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p17.1 2242. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p19.1 2243. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p249.1 2244. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p265.1 2245. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p60.1 2246. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p517.4 2247. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p63.1 2248. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p74.1 2249. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p73.3 2250. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p8.1 2251. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p215.12 2252. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p311.5 2253. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p6.1 2254. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p33.1 2255. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p19.1 2256. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p33.1 2257. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p10.1 2258. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p517.3 2259. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p33.1 2260. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p93.1 2261. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-p5.1 2262. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.3 2263. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p2.1 2264. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p460.1 2265. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p460.1 2266. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p434.1 2267. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p70.1 2268. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p18.1 2269. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p7.1 2270. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p371.3 2271. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p452.10 2272. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p693.1 2273. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p86.1 2274. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p86.1 2275. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p251.4 2276. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p394.1 2277. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p87.1 2278. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p115.3 2279. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p7.1 2280. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p490.1 2281. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p15.1 2282. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p428.17 2283. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p75.1 2284. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p9.1 2285. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p75.1 2286. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p25.1 2287. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p325.1 2288. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p325.1 2289. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p325.1 2290. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p25.1 2291. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p481.10 2292. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p710.1 2293. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p710.1 2294. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p710.1 2295. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p710.1 2296. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p710.1 2297. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p64.3 2298. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p64.1 2299. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p64.1 2300. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vi-p1.1 2301. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p64.1 2302. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p371.5 2303. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p55.1 2304. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p55.1 2305. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p55.1 2306. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p63.1 2307. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p5.1 2308. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p43.5 2309. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p43.8 2310. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p8.1 2311. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.13 2312. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.20 2313. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p6.1 2314. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.38 2315. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p346.1 2316. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p675.1 2317. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p51.1 2318. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p655.1 2319. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p14.1 2320. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p655.1 2321. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p8.1 2322. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p30.1 2323. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p295.3 2324. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p11.2 2325. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p1.1 2326. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p521.12 2327. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p753.1 2328. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p150.1 2329. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p6.1 2330. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p231.13 2331. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p363.1 2332. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p363.1 2333. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p372.1 2334. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p754.2 2335. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p353.1 2336. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p722.1 2337. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p759.1 2338. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p759.1 2339. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p757.1 2340. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p720.1 2341. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p757.2 2342. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p17.4 2343. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p501.12 2344. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p725.1 2345. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p521.4 2346. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p725.1 2347. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p720.2 2348. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.21 2349. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.25 2350. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p76.1 2351. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p323.3 2352. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p4.1 2353. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p120.1 2354. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p311.4 2355. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p432.10 2356. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p586.1 2357. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p586.1 2358. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p689.1 2359. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p22.1 2360. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.22 2361. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p41.1 2362. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p84.1 2363. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p11.3 2364. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p21.1 2365. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p737.2 2366. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p10.1 2367. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p365.2 2368. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p72.1 2369. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p167.1 2370. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p683.1 2371. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.8 2372. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p59.1 2373. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p64.1 2374. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p347.3 2375. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p751.2 2376. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p751.2 2377. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p60.1 2378. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p65.1 2379. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p295.11 2380. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p56.2 2381. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p110.1 2382. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p344.1 2383. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p344.1 2384. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p315.8 2385. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p493.3 2386. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p12.1 2387. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p333.1 2388. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p23.1 2389. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p64.4 2390. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p8.1 2391. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p9.1 2392. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p428.18 2393. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p5.1 2394. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p5.1 2395. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p6.1 2396. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p12.2 2397. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p33.1 2398. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p16.1 2399. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p5.1 2400. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p339.3 2401. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p347.1 2402. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p371.14 2403. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p215.11 2404. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p154.1 2405. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p191.4 2406. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p191.4 2407. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p332.1 2408. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p26.1 2409. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p26.1 2410. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p232.1 2411. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p454.1 2412. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p11.4 2413. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p454.1 2414. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p558.1 2415. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p2.1 2416. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p13.1 2417. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p27.1 2418. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p13.1 2419. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p13.1 2420. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p39.1 2421. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p504.1 2422. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.5 2423. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p504.1 2424. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p52.1 2425. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p52.1 2426. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p76.1 2427. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p76.1 2428. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p456.3 2429. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p464.1 2430. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p13.3 2431. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p458.1 2432. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p347.4 2433. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p38.3 2434. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.6 2435. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.13 2436. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.6 2437. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p377.1 2438. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p511.1 2439. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p511.1 2440. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p2.1 2441. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p11.1 2442. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p14.1 2443. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p29.1 2444. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p14.1 2445. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p137.1 2446. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p358.1 2447. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p19.1 2448. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p203.6 2449. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p311.1 2450. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p323.2 2451. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.13 2452. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p498.1 2453. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p323.2 2454. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.1 2455. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p323.1 2456. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p486.1 2457. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p399.10 2458. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p50.1 2459. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p69.1 2460. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p11.3 2461. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p706.1 2462. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.1 2463. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p706.1 2464. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p271.1 2465. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p267.1 2466. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p267.1 2467. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p4.1 2468. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-p2.1 2469. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p4.1 2470. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p323.4 2471. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-p3.1 2472. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-p3.1 2473. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p363.4 2474. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p135.1 2475. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p76.1 2476. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p112.1 2477. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p113.1 2478. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p62.1 2479. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p70.1 2480. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p741.1 2481. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.8 2482. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p64.1 2483. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p62.1 2484. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p341.1 2485. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p149.1 2486. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p493.1 2487. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p493.1 2488. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p11.1 2489. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p6.1 2490. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p104.1 2491. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p10.1 2492. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.14 2493. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p203.15 2494. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p199.3 2495. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p337.1 2496. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p337.1 2497. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p23.1 2498. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p553.1 2499. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p553.1 2500. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p203.16 2501. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.7 2502. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p42.1 2503. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p145.1 2504. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p493.2 2505. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p275.1 2506. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p399.13 2507. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p371.4 2508. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p363.5 2509. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p402.1 2510. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p764.1 2511. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.12 2512. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p58.1 2513. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p507.1 2514. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p5.1 2515. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p9.5 2516. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p383.10 2517. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p13.2 2518. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p64.5 2519. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p5.1 2520. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p1.1 2521. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p102.1 2522. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p277.1 2523. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p10.3 2524. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p102.1 2525. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p203.5 2526. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p9.13 2527. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p359.4 2528. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p399.11 2529. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p47.1 2530. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p13.1 2531. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p1.1 2532. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p331.3 2533. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p29.1 2534. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p258.1 2535. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p258.1 2536. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p371.13 2537. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p453.8 2538. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p701.2 2539. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p7.10 2540. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p80.2 2541. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p68.1 2542. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p89.1 2543. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p7.11 2544. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p2.1 2545. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p2.1 2546. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p7.1 2547. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p7.1 2548. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p16.1 2549. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p315.6 2550. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.13 2551. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p490.2 2552. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p17.1 2553. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p247.15 2554. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p80.1 2555. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p737.1 2556. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p701.1 2557. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p507.3 2558. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p507.3 2559. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p51.1 2560. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p438.1 2561. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p436.10 2562. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p24.1 2563. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p379.4 2564. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p507.2 2565. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p9.1 2566. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p6.1 2567. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p145.4 2568. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p9.1 2569. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p159.6 2570. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p12.1 2571. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p3.1 2572. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p334.1 2573. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p334.1 2574. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p11.1 2575. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p25.4 2576. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.1 2577. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p7.1 2578. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p54.1 2579. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p54.1 2580. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p149.14 2581. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p2.1 2582. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p8.1 2583. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.viii-p18.4 2584. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p8.5 2585. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.viii-p1.1 2586. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p8.5 2587. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.viii-p1.1 2588. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p77.1 2589. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p173.1 2590. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p173.1 2591. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.14 2592. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p1.1 2593. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p1.1 2594. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p1.1 2595. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p51.2 2596. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p377.2 2597. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p40.1 2598. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p41.2 2599. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p3.1 2600. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p40.1 2601. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p41.2 2602. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p51.3 2603. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.10 2604. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p40.2 2605. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p41.4 2606. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.11 2607. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p51.4 2608. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p51.5 2609. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p51.5 2610. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p17.2 2611. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p20.1 2612. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p78.1 2613. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p28.1 2614. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.3 2615. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p13.1 2616. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p37.1 2617. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p18.1 2618. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p1.1 2619. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p13.3 2620. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p11.1 2621. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p9.1 2622. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p51.1 2623. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p58.1 2624. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p11.4 2625. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p17.1 2626. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p450.1 2627. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p477.3 2628. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p256.1 2629. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p130.1 2630. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p366.2 2631. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p366.2 2632. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p79.1 2633. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p360.2 2634. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p8.2 2635. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p32.1 2636. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-p11.1 2637. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p46.1 2638. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p9.3 2639. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p9.4 2640. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p8.2 2641. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p85.1 2642. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.32 2643. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p311.3 2644. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p27.1 2645. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p485.4 2646. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p716.1 2647. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p27.1 2648. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.12 2649. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p716.1 2650. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p211.1 2651. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p65.1 2652. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p11.2 2653. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p428.1 2654. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p5.2 2655. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p195.3 2656. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p310.1 2657. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p448.12 2658. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p448.10 2659. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p161.1 2660. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p165.1 2661. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p252.1 2662. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p268.1 2663. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p360.1 2664. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.4 2665. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p361.1 2666. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.4 2667. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p361.1 2668. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.5 2669. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p273.1 2670. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p273.1 2671. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.23 2672. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p26.1 2673. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p91.4 2674. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p56.1 2675. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p14.1 2676. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p231.12 2677. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p399.12 2678. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p426.1 2679. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p578.1 2680. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p732.1 2681. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p398.1 2682. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p398.1 2683. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p730.2 2684. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p199.1 2685. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p9.1 2686. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p585.1 2687. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p585.1 2688. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p751.1 2689. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p227.1 2690. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p229.1 2691. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p8.1 2692. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p303.1 2693. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p16.2 2694. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p75.1 2695. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p9.1 2696. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p335.11 2697. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p47.1 2698. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p16.1 2699. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p42.12 2700. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p89.2 2701. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-p3.1 2702. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p123.1 2703. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p203.1 2704. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p10.5 2705. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p10.1 2706. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p10.2 2707. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p11.1 2708. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p124.1 2709. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p357.1 2710. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.3 2711. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.22 2712. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.9 2713. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p71.1 2714. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p71.5 2715. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p307.3 2716. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p73.2 2717. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p448.11 2718. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.23 2719. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p477.1 2720. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p477.1 2721. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p12.1 2722. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.24 2723. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.24 2724. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p762.2 2725. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p762.1 2726. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.4 2727. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p44.1 2728. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p283.3 2729. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p22.1 2730. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p23.1 2731. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p6.1 2732. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p745.1 2733. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p230.1 2734. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p230.1 2735. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p236.2 2736. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.9 2737. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p99.12 2738. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p99.13 2739. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p71.3 2740. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p71.4 2741. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p71.4 2742. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p2.2 2743. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p2.3 2744. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii-p3.3 2745. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p2.2 2746. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-p41.3 2747. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p13.1 2748. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p10.2 2749. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p13.2 2750. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p11.6 2751. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p4.2 2752. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p4.3 2753. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p2.2 2754. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p191.5 2755. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p1.2 2756. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i-p4.9 2757. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p4.4 2758. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p21.1 2759. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p4.1 2760. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p81.7 2761. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-p41.6 2762. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p6.2 2763. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p1.1 2764. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-p41.16 2765. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p29.2 2766. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p2.2 2767. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p43.9 2768. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p29.1 2769. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-p41.10 2770. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p4.5 2771. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i-p4.8 2772. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p61.1 2773. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p4.6 2774. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-p41.19 2775. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-p41.8 2776. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-p41.1 2777. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-p41.4 2778. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-p41.17 2779. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-p41.11 2780. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-p41.14 2781. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p1.2 2782. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p9.9 2783. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p20.1 2784. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p11.17 2785. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p183.12 2786. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p102.2 2787. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p6.29 2788. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p11.1 2789. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p12.1 2790. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p15.4 2791. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p167.8 2792. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p517.8 2793. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p275.7 2794. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p118.1 2795. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p10.111 2796. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p41.1 2797. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p10.105 2798. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p31.1 2799. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.viii-p13.1 2800. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p11.1 2801. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p15.1 2802. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p17.1 2803. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p76.4 2804. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p74.2 2805. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p105.2 2806. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p111.2 2807. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p59.6 2808. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p11.3 2809. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p14.9 2810. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p8.2 2811. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p15.1 2812. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p19.1 2813. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p10.27 2814. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p19.4 2815. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p13.42 2816. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p20.4 2817. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p13.87 2818. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p47.1 2819. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p12.1 2820. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p424.6 2821. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p50.5 2822. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p169.1 2823. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p448.6 2824. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p102.6 2825. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p102.4 2826. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p13.92 2827. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p49.1 2828. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p299.6 2829. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p18.4 2830. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p90.1 2831. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p15.1 2832. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p41.1 2833. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p164.1 2834. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p154.1 2835. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p208.1 2836. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p134.1 2837. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p8.1 2838. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p2.4 2839. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-p3.1 2840. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p268.1 2841. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ii-p3.1 2842. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p406.1 2843. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p12.1 2844. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p306.1 2845. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p190.1 2846. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p153.1 2847. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p439.1 2848. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p322.1 2849. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p460.1 2850. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p447.1 2851. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p451.1 2852. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p326.1 2853. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p366.1 2854. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p330.1 2855. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p210.1 2856. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p70.1 2857. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p110.1 2858. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p476.1 2859. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p286.1 2860. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p334.1 2861. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p402.1 2862. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p66.1 2863. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p106.1 2864. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p136.1 2865. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p362.1 2866. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p282.1 2867. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p41.1 2868. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p230.1 2869. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p98.1 2870. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p144.1 2871. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p226.1 2872. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p350.1 2873. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p174.1 2874. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p262.1 2875. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p508.1 2876. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p398.1 2877. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p62.1 2878. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p214.1 2879. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p504.1 2880. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p302.1 2881. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p500.1 2882. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p342.1 2883. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p16.1 2884. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p182.1 2885. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p222.1 2886. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p234.1 2887. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p140.1 2888. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p290.1 2889. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p512.1 2890. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p242.1 2891. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p520.1 2892. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p50.1 2893. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p102.1 2894. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p258.1 2895. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p86.1 2896. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p338.1 2897. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p45.1 2898. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p218.1 2899. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p374.1 2900. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p378.1 2901. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p390.1 2902. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p394.1 2903. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p382.1 2904. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p370.1 2905. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p386.1 2906. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p82.1 2907. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p278.1 2908. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p58.1 2909. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p122.1 2910. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p21.1 2911. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p194.1 2912. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p354.1 2913. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p94.1 2914. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p198.1 2915. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p202.1 2916. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p254.1 2917. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p250.1 2918. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p516.1 2919. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p266.1 2920. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p170.1 2921. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p206.1 2922. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p274.1 2923. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p456.1 2924. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p37.1 2925. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p158.1 2926. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p126.1 2927. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p419.1 2928. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p435.1 2929. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p468.1 2930. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p488.1 2931. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p178.1 2932. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p443.1 2933. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p480.1 2934. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p496.1 2935. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p186.1 2936. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p25.1 2937. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p74.1 2938. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p492.1 2939. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p54.1 2940. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p238.1 2941. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p346.1 2942. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p166.1 2943. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p358.1 2944. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p148.1 2945. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p114.1 2946. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p423.1 2947. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p431.1 2948. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p484.1 2949. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p410.1 2950. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p464.1 2951. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p427.1 2952. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p472.1 2953. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p310.1 2954. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p118.1 2955. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p318.1 2956. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p314.1 2957. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p162.1 2958. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p33.1 2959. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p270.1 2960. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p246.1 2961. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p294.1 2962. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p415.1 2963. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p78.1 2964. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p29.1 2965. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p108.1 2966. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p132.1 2967. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p39.1 2968. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.14 2969. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p15.1 2970. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p183.6 2971. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p20.5 2972. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p7.1 2973. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p14.4 2974. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p18.20 2975. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p18.6 2976. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p10.43 2977. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p114.5 2978. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.16 2979. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p7.86 2980. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p10.108 2981. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p18.2 2982. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p371.9 2983. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p171.1 2984. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p13.2 2985. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p21.1 2986. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p11.1 2987. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p42.1 2988. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p14.6 2989. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p18.16 2990. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p18.23 2991. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.19 2992. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p13.3 2993. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p28.4 2994. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p18.22 2995. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p20.1 2996. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p139.1 2997. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p63.7 2998. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vi-p3.1 2999. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p34.4 3000. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.17 3001. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.viii-p11.1 3002. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p40.2 3003. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p81.4 3004. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p13.1 3005. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p141.1 3006. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p162.1 3007. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p231.17 3008. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p367.15 3009. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p74.5 3010. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p95.6 3011. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p43.7 3012. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p2.1 3013. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p327.9 3014. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p436.6 3015. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p247.11 3016. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p10.1 3017. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p4.7 3018. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p9.28 3019. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p150.1 3020. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p191.6 3021. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p172.1 3022. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p18.1 3023. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p10.17 3024. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p75.1 3025. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p169.4 3026. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p104.1 3027. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p120.1 3028. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p31.1 3029. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p80.1 3030. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p76.1 3031. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p116.1 3032. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p136.1 3033. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p375.12 3034. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p391.13 3035. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p403.5 3036. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p371.17 3037. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p379.7 3038. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p383.13 3039. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p387.12 3040. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p399.17 3041. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p407.12 3042. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p395.5 3043. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p5.4 3044. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p107.11 3045. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.25 3046. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p34.7 3047. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p42.22 3048. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p111.11 3049. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p117.5 3050. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p121.5 3051. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p30.5 3052. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p38.15 3053. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.24 3054. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.27 3055. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p75.5 3056. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p51.5 3057. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p55.23 3058. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p59.12 3059. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p71.20 3060. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p79.12 3061. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p67.13 3062. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p87.13 3063. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p103.15 3064. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p115.14 3065. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.35 3066. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p91.16 3067. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p95.21 3068. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p99.25 3069. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p111.14 3070. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p119.16 3071. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p107.15 3072. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p133.5 3073. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.27 3074. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p163.6 3075. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p123.7 3076. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p137.5 3077. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p141.6 3078. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p145.8 3079. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p159.19 3080. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p167.15 3081. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p155.11 3082. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p175.12 3083. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p191.7 3084. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p203.19 3085. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p171.7 3086. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p179.13 3087. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p183.16 3088. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p187.6 3089. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p199.13 3090. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.27 3091. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p195.18 3092. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p231.24 3093. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p243.5 3094. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p211.5 3095. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p215.22 3096. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p219.12 3097. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p223.5 3098. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p227.6 3099. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p239.14 3100. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p247.18 3101. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p235.5 3102. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p255.15 3103. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p271.21 3104. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p283.16 3105. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p251.7 3106. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p259.21 3107. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p263.9 3108. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p267.6 3109. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p279.13 3110. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p287.15 3111. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p275.13 3112. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p295.15 3113. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p311.17 3114. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p323.16 3115. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p291.5 3116. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p299.22 3117. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p303.13 3118. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p307.17 3119. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p319.8 3120. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p327.15 3121. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p315.12 3122. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p335.16 3123. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.37 3124. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p363.8 3125. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p331.8 3126. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p339.13 3127. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p343.5 3128. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p347.7 3129. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p359.7 3130. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p367.25 3131. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.26 3132. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p416.12 3133. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p432.14 3134. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.41 3135. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p453.12 3136. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p412.5 3137. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p420.5 3138. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p424.13 3139. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p428.21 3140. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p440.12 3141. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p448.16 3142. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p457.6 3143. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p473.12 3144. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p485.14 3145. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p461.5 3146. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p465.13 3147. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.26 3148. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p481.14 3149. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p489.5 3150. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p477.6 3151. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p497.5 3152. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p513.5 3153. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p493.12 3154. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p501.15 3155. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p505.5 3156. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p509.12 3157. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p517.14 3158. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p436.13 3159. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p26.6 3160. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p146.1 3161. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p5.1 3162. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p191.2 3163. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p162.1 3164. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p128.1 3165. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p92.1 3166. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p85.1 3167. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p94.1 3168. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p96.1 3169. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p98.1 3170. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p102.1 3171. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p83.1 3172. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p90.1 3173. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p100.1 3174. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p142.1 3175. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p367.7 3176. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p179.7 3177. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p40.6 3178. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.7 3179. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p61.2 3180. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p203.10 3181. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p70.3 3182. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p202.1 3183. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p8.1 3184. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p518.1 3185. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p18.1 3186. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p37.1 3187. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p118.1 3188. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiv-p92.2 3189. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p107.2 3190. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p2.2 3191. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p81.2 3192. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.8 3193. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p79.6 3194. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.17 3195. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p130.1 3196. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p120.1 3197. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p5.8 3198. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.6 3199. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p5.2 3200. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p9.3 3201. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p63.1 3202. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p16.3 3203. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p25.1 3204. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p99.1 3205. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p440.6 3206. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p6.19 3207. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p13.1 3208. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p87.6 3209. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p18.10 3210. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p13.81 3211. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p43.1 3212. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p10.11 3213. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p6.4 3214. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p28.1 3215. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p18.12 3216. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p161.1 3217. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p6.1 3218. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p4.1 3219. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p51.1 3220. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p2.9 3221. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p3.1 3222. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p148.1 3223. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p6.4 3224. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p18.4 3225. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p24.4 3226. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p28.4 3227. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p8.11 3228. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p10.21 3229. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p16.6 3230. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p22.11 3231. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p42.12 3232. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p52.5 3233. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p103.11 3234. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p44.6 3235. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p46.5 3236. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p48.4 3237. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p77.1 3238. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p69.1 3239. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p20.12 3240. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p26.13 3241. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p5.1 3242. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p37.1 3243. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p39.1 3244. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p33.1 3245. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p72.5 3246. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p40.5 3247. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p100.7 3248. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p7.3 3249. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p411.1 3250. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p155.4 3251. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p9.1 3252. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p116.1 3253. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p114.1 3254. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p18.5 3255. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.7 3256. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p298.1 3257. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-p4.3 3258. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p73.1 3259. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-p6.1 3260. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p73.1 3261. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p158.1 3262. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p417.1 3263. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p151.1 3264. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p128.1 3265. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.viii-p3.1 3266. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p396.1 3267. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p119.9 3268. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p60.1 3269. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p10.1 3270. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.33 3271. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p5.1 3272. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p174.1 3273. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p130.1 3274. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p108.1 3275. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p152.1 3276. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p114.1 3277. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p112.1 3278. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p63.1 3279. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p84.1 3280. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p31.1 3281. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p72.1 3282. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p100.1 3283. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vi-p2.4 3284. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p4.1 3285. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p6.1 3286. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p43.1 3287. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p18.6 3288. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p95.1 3289. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p21.1 3290. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p91.1 3291. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.6 3292. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.6 3293. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p64.1 3294. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p68.1 3295. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p8.1 3296. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p132.1 3297. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p284.1 3298. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p6.13 3299. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p43.1 3300. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p49.1 3301. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p83.1 3302. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-p9.1 3303. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p4.13 3304. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p10.1 3305. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p6.1 3306. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p3.1 3307. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p17.1 3308. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p4.20 3309. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p147.1 3310. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-p11.1 3311. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p51.1 3312. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p13.1 3313. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-p5.1 3314. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p473.6 3315. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p140.1 3316. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p138.1 3317. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p7.1 3318. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p125.5 3319. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p228.1 3320. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p2.2 3321. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p5.1 3322. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ii-p12.1 3323. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iv-p3.1 3324. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p144.1 3325. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p134.1 3326. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p17.1 3327. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p110.1 3328. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p35.1 3329. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p23.1 3330. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p304.1 3331. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p433.1 3332. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p413.1 3333. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p336.1 3334. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p10.4 3335. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p449.1 3336. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p288.1 3337. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p160.1 3338. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p276.1 3339. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p176.1 3340. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p216.1 3341. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p98.1 3342. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p31.3 3343. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p70.1 3344. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.4 3345. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p122.1 3346. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p47.1 3347. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p4.1 3348. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p45.1 3349. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-p7.1 3350. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p4.6 3351. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p7.1 3352. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p79.1 3353. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p6.1 3354. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p2.4 3355. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p4.1 3356. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p176.1 3357. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p43.1 3358. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p27.1 3359. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p19.1 3360. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p53.1 3361. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p104.1 3362. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p9.1 3363. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p29.1 3364. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p71.1 3365. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p79.1 3366. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p49.1 3367. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p11.1 3368. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p25.1 3369. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p21.1 3370. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p17.1 3371. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p23.1 3372. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p3.1 3373. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p31.1 3374. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p11.1 3375. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p59.4 3376. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-p4.1 3377. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.v-p3.1 3378. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p163.1 3379. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p167.1 3380. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p165.1 3381. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p25.7 3382. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p96.1 3383. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p392.1 3384. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p384.1 3385. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p380.1 3386. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p388.1 3387. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p364.1 3388. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p376.1 3389. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p372.1 3390. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p368.1 3391. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p360.1 3392. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p48.1 3393. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p470.1 3394. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p56.1 3395. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p52.1 3396. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p490.1 3397. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p478.1 3398. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p494.1 3399. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p340.1 3400. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p240.1 3401. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p482.1 3402. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p332.1 3403. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p474.1 3404. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p328.1 3405. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p400.1 3406. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p138.1 3407. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p429.1 3408. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p312.1 3409. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p296.1 3410. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p348.1 3411. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p192.1 3412. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p510.1 3413. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p220.1 3414. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p462.1 3415. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p324.1 3416. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p27.1 3417. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p308.1 3418. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p445.1 3419. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p320.1 3420. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p437.1 3421. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p316.1 3422. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p280.1 3423. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p232.1 3424. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p184.1 3425. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p458.1 3426. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p126.1 3427. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p18.10 3428. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p156.1 3429. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ii-p14.1 3430. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ii-p5.1 3431. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p67.1 3432. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p168.1 3433. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p120.1 3434. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p166.1 3435. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p146.1 3436. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p14.1 3437. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p260.1 3438. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p256.1 3439. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p59.1 3440. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p57.1 3441. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p63.1 3442. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p172.1 3443. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p19.1 3444. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p408.1 3445. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p344.1 3446. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p514.1 3447. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p248.1 3448. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p204.1 3449. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p200.1 3450. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p164.1 3451. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p292.1 3452. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p188.1 3453. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p502.1 3454. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p142.1 3455. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p498.1 3456. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p300.1 3457. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p168.1 3458. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p252.1 3459. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p356.1 3460. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p352.1 3461. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p180.1 3462. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p224.1 3463. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p212.1 3464. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p112.1 3465. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p421.1 3466. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p506.1 3467. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p236.1 3468. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p244.1 3469. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p486.1 3470. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p454.1 3471. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p466.1 3472. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p441.1 3473. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p425.1 3474. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p156.1 3475. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p35.1 3476. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p264.1 3477. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p92.1 3478. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p272.1 3479. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p88.1 3480. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p130.1 3481. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p65.1 3482. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p13.1 3483. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p55.1 3484. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p61.1 3485. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p124.1 3486. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p124.1 3487. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p16.1 3488. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p170.1 3489. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p404.1 3490. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p69.1 3491. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p188.1 3492. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p4.27 3493. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p106.1 3494. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p81.1 3495. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p40.1 3496. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p160.1 3497. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p25.3 3498. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p93.1 3499. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p21.6 3500. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii-p3.1 3501. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p209.5 3502. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p18.8 3503. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p171.5 3504. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p68.5 3505. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p279.6 3506. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p149.7 3507. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p133.5 3508. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p35.1 3509. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-p3.1 3510. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.viii-p9.1 3511. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p195.7 3512. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.15 3513. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p465.6 3514. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p107.6 3515. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p8.1 3516. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p259.15 3517. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p7.89 3518. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p87.1 3519. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p97.1 3520. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p23.1 3521. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.15 3522. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p18.14 3523. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p13.3 3524. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p111.5 3525. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p91.8 3526. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p68.1 3527. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p271.15 3528. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p24.1 3529. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p18.1 3530. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p27.1 3531. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p5.1 3532. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p7.10 3533. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p66.1 3534. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vi-p9.1 3535. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p101.1 3536. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p12.5 3537. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p2.2 3538. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p159.10 3539. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p271.8 3540. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p25.5 3541. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p215.6 3542. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p255.6 3543. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iv-p11.1 3544. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p452.6 3545. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p30.1 3546. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p16.7 3547. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p11.1 3548. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p55.19 3549. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.29 3550. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.5 3551. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p3.91 3552. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p3.98 3553. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p113.1 3554. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p411.3 3555. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p61.1 3556. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p126.1 3557. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p67.7 3558. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iv-p5.1 3559. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.9 3560. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p10.46 3561. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p295.7 3562. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.18 3563. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p16.1 3564. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p13.98 3565. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p53.1 3566. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiv-p151.1 3567. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiv-p152.1 3568. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiv-p74.1 3569. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p428.6 3570. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p16.1 3571. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p15.3 3572. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p6.3 3573. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p12.1 3574. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p4.6 3575. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p18.2 3576. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p3.8 3577. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p18.8 3578. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p6.6 3579. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p20.9 3580. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.18 3581. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p71.9 3582. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p219.6 3583. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p53.1 3584. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p22.5 3585. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p501.8 3586. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p37.1 3587. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p134.1 3588. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p35.1 3589. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p33.1 3590. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p136.1 3591. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p41.1 3592. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p13.1 3593. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p32.1 3594. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p399.6 3595. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p6.24 3596. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p173.1 3597. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p18.1 3598. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p299.14 3599. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p23.1 3600. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p37.1 3601. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vi-p11.1 3602. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vi-p5.1 3603. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p34.1 3604. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p26.5 3605. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p38.7 3606. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p7.92 3607. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p180.1 3608. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p178.1 3609. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p59.19 3610. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p17.1 3611. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p21.1 3612. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p33.1 3613. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p184.1 3614. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p3.41 3615. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p186.1 3616. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p21.1 3617. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p51.1 3618. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p25.1 3619. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p13.34 3620. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p19.1 3621. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p53.1 3622. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p18.6 3623. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p59.14 3624. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p45.1 3625. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p13.84 3626. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p64.1 3627. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p59.9 3628. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vi-p7.1 3629. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p67.1 3630. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p43.1 3631. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p10.114 3632. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p153.1 3633. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p151.1 3634. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.viii-p15.1 3635. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p182.1 3636. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p55.15 3637. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p375.6 3638. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p15.1 3639. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p45.1 3640. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.viii-p7.1 3641. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p28.1 3642. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p35.1 3643. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p174.12 3644. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p6.10 3645. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p31.1 3646. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p15.1 3647. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p67.1 3648. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p25.1 3649. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p33.1 3650. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p10.40 3651. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p29.1 3652. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p31.1 3653. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p7.40 3654. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p27.1 3655. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p10.102 3656. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p39.1 3657. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p7.103 3658. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iv-p9.1 3659. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-p6.7 3660. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p42.16 3661. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p3.1 3662. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p54.5 3663. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p50.14 3664. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.34 3665. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p107.11 3666. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p127.6 3667. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p231.6 3668. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p44.1 3669. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p39.1 3670. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p5.2 3671. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.8 3672. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.11 3673. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p509.6 3674. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.11 3675. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.3 3676. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p153.5 3677. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p143.1 3678. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p19.15 3679. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p103.8 3680. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p283.10 3681. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.14 3682. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.16 3683. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p155.1 3684. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p174.10 3685. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p174.1 3686. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p43.5 3687. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p121.5 3688. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p339.7 3689. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p239.6 3690. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p39.1 3691. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.23 3692. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.25 3693. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p19.9 3694. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p7.13 3695. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p115.8 3696. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p521.8 3697. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p428.13 3698. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.19 3699. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p61.4 3700. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.24 3701. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p93.5 3702. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p99.5 3703. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.viii-p5.1 3704. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p97.3 3705. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p3.12 3706. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p3.14 3707. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p3.6 3708. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p18.14 3709. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p108.5 3710. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.4 3711. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p15.4 3712. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p157.1 3713. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p165.5 3714. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p42.8 3715. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p116.1 3716. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p122.1 3717. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p124.1 3718. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p106.2 3719. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p112.1 3720. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p40.13 3721. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p100.11 3722. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p391.7 3723. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p159.1 3724. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p49.1 3725. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p145.1 3726. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p41.1 3727. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p4.2 3728. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p81.1 3729. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p42.4 3730. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p99.17 3731. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p61.1 3732. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.6 3733. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p323.8 3734. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p383.6 3735. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p287.9 3736. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.9 3737. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p132.1 3738. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p3.94 3739. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p102.8 3740. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p14.2 3741. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p103.5 3742. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p6.8 3743. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p7.8 3744. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p29.3 3745. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p2.10 3746. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-p13.6 3747. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p19.1 3748. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p11.4 3749. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p14.15 3750. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p114.1 3751. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p114.3 3752. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p307.9 3753. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p107.5 3754. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p15.7 3755. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p336.1 3756. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p8.1 3757. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p9.1 3758. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p22.1 3759. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p42.6 3760. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p55.6 3761. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p100.5 3762. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p65.1 3763. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p18.4 3764. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-p620.1 3765. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p367.19 3766. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p20.1 3767. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p17.2 3768. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ii-p17.2 3769. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-p5.1 3770. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p19.7 3771. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p135.5 3772. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p11.7 3773. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p15.6 3774. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p13.95 3775. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p51.1 3776. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p311.11 3777. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p7.99 3778. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p29.1 3779. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p33.1 3780. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p40.4 3781. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p20.7 3782. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p99.7 3783. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p8.3 3784. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p303.6 3785. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p8.5 3786. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p7.16 3787. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p5.1 3788. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p7.35 3789. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p13.31 3790. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p95.3 3791. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p10.4 3792. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p387.6 3793. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p34.5 3794. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p7.6 3795. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p7.12 3796. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p14.5 3797. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p55.1 3798. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-p12.7 3799. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p12.5 3800. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p35.1 3801. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p453.4 3802. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p25.1 3803. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p23.1 3804. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p199.7 3805. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-p12.3 3806. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-p12.5 3807. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-p12.1 3808. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p149.1 3809. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p47.1 3810. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p59.1 3811. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p416.6 3812. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p57.1 3813. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p14.1 3814. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p15.1 3815. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p4.1 3816. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p7.96 3817. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p37.1 3818. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p3.104 3819. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p65.4 3820. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p13.1 3821. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p85.1 3822. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p8.5 3823. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p35.1 3824. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p29.1 3825. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p103.1 3826. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p26.1 3827. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p7.1 3828. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p45.1 3829. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p3.38 3830. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p13.1 3831. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p19.1 3832. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p7.30 3833. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p6.1 3834. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p10.1 3835. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p3.101 3836. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p3.44 3837. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p12.1 3838. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p17.4 3839. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.7 3840. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p175.6 3841. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p407.6 3842. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p485.8 3843. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p18.16 3844. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p82.5 3845. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p481.6 3846. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p11.3 3847. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p62.5 3848. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p9.10 3849. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.28 3850. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p7.5 3851. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-p10.3 3852. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p112.3 3853. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p108.3 3854. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.viii-p18.2 3855. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p107.6 3856. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.17 3857. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p30.5 3858. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p38.5 3859. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p72.16 3860. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p161.5 3861. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p6.14 3862. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p6.9 3863. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p31.1 3864. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p141.5 3865. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p111.6 3866. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p10.118 3867. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p6.1 3868. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p25.9 3869. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p10.1 3870. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.6 3871. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p335.6 3872. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p105.1 3873. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p107.1 3874. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p89.1 3875. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p12.1 3876. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p215.16 3877. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p367.21 3878. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p18.1 3879. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p7.8 3880. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p98.11 3881. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p19.1 3882. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p40.5 3883. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p19.13 3884. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p5.5 3885. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p432.6 3886. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p147.5 3887. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p15.8 3888. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p15.1 3889. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p110.1 3890. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p493.6 3891. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p128.1 3892. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p259.6 3893. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p3.47 3894. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p25.1 3895. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-p36.1 3896. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p3.32 3897. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p16.1 3898. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-p6.4 3899. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p174.8 3900. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p191.8 3901. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p3.1 3902. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-p3.1 3903. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-p7.38 3904. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.21 3905. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p95.9 3906. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p7.3 3907. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p4.4 3908. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p72.1 3909. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p174.3 3910. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p72.8 3911. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-p3.3 3912. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p72.9 3913. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-p21.2 3914. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p108.1 3915. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p14.1 3916. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-p74.4 3917. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p100.13 3918. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-p18.4 3919. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p61.2 3920. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p58.1 3921. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-p57.1 3922. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xiii-p0.22 3923. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p20.4 3924. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p6.34 3925. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p0.22 3926. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p73.12 3927. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p0.22 3928. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p50.13 3929. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xiii-p0.30 3930. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p6.12 3931. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p215.1 3932. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p14.5 3933. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p4.5 3934. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p12.9 3935. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p14.22 3936. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p8.13 3937. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.145 3938. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p13.12 3939. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p162.2 3940. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p38.9 3941. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p8.34 3942. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p4.9 3943. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p26.1 3944. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-p7.1 3945. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-p4.5 3946. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p0.18 3947. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p1.34 3948. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p1.17 3949. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.4 3950. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xiii-p0.18 3951. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p35.12 3952. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.46 3953. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p0.31 3954. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.140 3955. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p51.7 3956. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p30.12 3957. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.11 3958. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.110 3959. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.73 3960. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.44 3961. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p41.16 3962. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p38.26 3963. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.71 3964. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.25 3965. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p3.8 3966. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p2.8 3967. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p8.9 3968. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p75.13 3969. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p0.22 3970. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p0.22 3971. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p124.1 3972. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p66.10 3973. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.42 3974. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.13 3975. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.54 3976. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p0.22 3977. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p13.9 3978. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p46.13 3979. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p33.17 3980. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p58.21 3981. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p3.1 3982. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p1.13 3983. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p17.1 3984. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p134.1 3985. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p1.13 3986. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p36.16 3987. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p12.4 3988. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p13.13 3989. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p17.5 3990. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p6.7 3991. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p8.14 3992. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p10.24 3993. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p16.9 3994. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p26.16 3995. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p18.7 3996. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p20.15 3997. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p22.14 3998. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p24.7 3999. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p28.7 4000. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p42.15 4001. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p44.9 4002. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p46.8 4003. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p48.7 4004. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p52.8 4005. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p103.14 4006. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.26 4007. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p82.5 4008. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.25 4009. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p33.34 4010. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p17.12 4011. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p16.35 4012. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p9.17 4013. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p9.49 4014. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.1 4015. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p20.1 4016. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p15.13 4017. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p30.16 4018. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p36.24 4019. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p8.17 4020. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p25.18 4021. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-p4.10 4022. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p18.5 4023. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p36.29 4024. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p175.1 4025. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p9.56 4026. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p12.1 4027. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p14.1 4028. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.1 4029. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-p9.1 4030. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p7.14 4031. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p69.2 4032. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p145.1 4033. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p6.24 4034. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p45.4 4035. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p50.22 4036. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p140.1 4037. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.21 4038. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p25.1 4039. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p132.1 4040. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p86.1 4041. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p116.1 4042. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p169.7 4043. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.169 4044. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p4.3 4045. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p171.1 4046. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.29 4047. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p4.23 4048. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.17 4049. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p38.7 4050. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p9.4 4051. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p8.17 4052. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p13.3 4053. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p151.1 4054. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p12.18 4055. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p45.10 4056. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p106.1 4057. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p3.4 4058. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p88.1 4059. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p10.4 4060. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p155.1 4061. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p213.1 4062. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-p1.24 4063. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p51.2 4064. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p29.9 4065. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p3.4 4066. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p75.17 4067. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.57 4068. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p32.1 4069. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p211.1 4070. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p23.12 4071. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p54.1 4072. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p199.1 4073. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p191.1 4074. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p5.23 4075. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p120.1 4076. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p122.1 4077. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p1.4 4078. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p50.4 4079. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p17.16 4080. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p9.4 4081. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p46.4 4082. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p24.4 4083. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p128.1 4084. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p40.2 4085. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p185.1 4086. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p2.13 4087. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p2.4 4088. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p5.1 4089. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p133.4 4090. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p92.1 4091. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p2.22 4092. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p153.1 4093. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-p1.20 4094. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p17.4 4095. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p5.5 4096. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p45.3 4097. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p84.1 4098. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p11.8 4099. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p26.13 4100. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p9.4 4101. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-p0.49 4102. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p41.20 4103. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.34 4104. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p130.1 4105. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p81.4 4106. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p50.17 4107. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p66.1 4108. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p179.1 4109. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p80.1 4110. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p5.3 4111. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.127 4112. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p34.4 4113. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p187.1 4114. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p28.12 4115. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p197.1 4116. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p4.1 4117. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p14.4 4118. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p0.40 4119. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p0.18 4120. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p12.8 4121. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p15.9 4122. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.75 4123. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p46.17 4124. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.44 4125. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p58.13 4126. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p23.13 4127. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p23.4 4128. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p144.1 4129. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p14.1 4130. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p9.9 4131. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p5.4 4132. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p10.16 4133. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p209.1 4134. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p2.26 4135. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.58 4136. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p1.30 4137. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p18.13 4138. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p5.1 4139. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p18.19 4140. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.20 4141. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p205.1 4142. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p9.13 4143. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p28.4 4144. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p46.1 4145. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p223.1 4146. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p33.9 4147. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p38.3 4148. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p15.3 4149. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p88.4 4150. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-p4.4 4151. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p2.30 4152. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p183.1 4153. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p58.9 4154. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p6.28 4155. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-p0.54 4156. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-p7.1 4157. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p0.26 4158. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p2.3 4159. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p0.18 4160. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p14.9 4161. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p148.1 4162. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p149.1 4163. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p146.1 4164. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p147.1 4165. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p9.44 4166. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p107.14 4167. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p111.14 4168. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p117.8 4169. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p121.8 4170. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p412.8 4171. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p416.15 4172. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p420.8 4173. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p424.16 4174. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p428.24 4175. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p448.19 4176. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p432.17 4177. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p436.16 4178. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p440.15 4179. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.44 4180. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p453.15 4181. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p457.9 4182. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p461.8 4183. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p505.8 4184. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.29 4185. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p489.8 4186. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p473.15 4187. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p477.9 4188. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p481.17 4189. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p485.17 4190. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p493.15 4191. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p497.8 4192. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p501.18 4193. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p509.15 4194. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p513.8 4195. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p517.17 4196. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p5.7 4197. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p9.19 4198. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p13.9 4199. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p18.33 4200. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p38.18 4201. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p211.8 4202. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p215.25 4203. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p219.15 4204. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p223.8 4205. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p227.9 4206. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p247.21 4207. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p231.27 4208. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p235.8 4209. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p239.17 4210. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p243.8 4211. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p251.10 4212. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p255.18 4213. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p259.24 4214. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p263.12 4215. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p267.9 4216. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p287.18 4217. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p271.24 4218. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p275.16 4219. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p279.16 4220. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p283.19 4221. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p291.8 4222. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p295.18 4223. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p299.25 4224. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p303.16 4225. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p307.20 4226. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p327.18 4227. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p311.20 4228. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p315.15 4229. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p319.11 4230. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p323.19 4231. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p331.11 4232. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p335.19 4233. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p339.16 4234. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p343.8 4235. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p347.10 4236. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p367.28 4237. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.40 4238. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.29 4239. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p359.10 4240. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p363.11 4241. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.28 4242. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p26.9 4243. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p30.8 4244. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p34.10 4245. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p42.25 4246. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p371.20 4247. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p375.15 4248. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p379.10 4249. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p383.16 4250. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p387.15 4251. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p407.15 4252. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p391.16 4253. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p395.8 4254. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p399.20 4255. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p403.8 4256. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.27 4257. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p51.8 4258. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p55.26 4259. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p59.15 4260. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p79.15 4261. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p171.10 4262. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p175.15 4263. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p179.16 4264. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p183.19 4265. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p187.9 4266. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.30 4267. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p191.10 4268. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p195.21 4269. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p199.16 4270. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p203.22 4271. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.30 4272. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p67.16 4273. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p71.23 4274. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p75.8 4275. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.38 4276. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p87.16 4277. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p91.19 4278. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p95.24 4279. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p99.28 4280. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p119.19 4281. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p103.18 4282. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p107.18 4283. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p111.17 4284. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p115.17 4285. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p123.10 4286. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p133.8 4287. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p137.8 4288. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p141.9 4289. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p145.11 4290. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p167.18 4291. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.30 4292. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p155.14 4293. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p159.22 4294. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p163.9 4295. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p193.1 4296. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p189.1 4297. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p38.13 4298. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p36.20 4299. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p29.2 4300. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-p4.21 4301. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p13.17 4302. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p9.8 4303. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p66.14 4304. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p48.1 4305. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p14.13 4306. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.61 4307. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p11.12 4308. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p23.8 4309. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p72.1 4310. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p15.17 4311. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p118.1 4312. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p15.17 4313. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p108.1 4314. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p33.21 4315. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p78.1 4316. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p3.8 4317. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p73.8 4318. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p35.8 4319. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p10.3 4320. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p17.16 4321. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p16.17 4322. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p0.26 4323. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p2.12 4324. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.131 4325. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p15.12 4326. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p11.8 4327. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p11.22 4328. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-p3.1 4329. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p5.1 4330. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p27.13 4331. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p167.1 4332. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p7.1 4333. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p10.1 4334. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p0.26 4335. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p8.9 4336. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.78 4337. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-p0.29 4338. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-p0.20 4339. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p54.1 4340. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p1.5 4341. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p5.19 4342. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p21.1 4343. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p53.1 4344. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p1.5 4345. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p34.1 4346. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-p15.1 4347. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p173.1 4348. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p114.1 4349. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p1.17 4350. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p13.29 4351. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p126.1 4352. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p51.3 4353. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-p0.39 4354. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p36.3 4355. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p33.4 4356. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p41.3 4357. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p181.1 4358. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p169.1 4359. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p38.30 4360. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p136.1 4361. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p58.25 4362. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p12.1 4363. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p90.1 4364. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-p5.1 4365. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p4.1 4366. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p88.1 4367. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p36.33 4368. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p8.13 4369. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p17.44 4370. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-p11.1 4371. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.48 4372. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p19.1 4373. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p5.27 4374. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p0.20 4375. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p12.4 4376. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p36.1 4377. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p21.4 4378. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p207.1 4379. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.35 4380. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p25.26 4381. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.37 4382. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p31.5 4383. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p41.8 4384. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p1.22 4385. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.61 4386. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p103.1 4387. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p75.5 4388. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p16.5 4389. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p12.9 4390. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p23.18 4391. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p17.108 4392. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-p0.25 4393. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p0.27 4394. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p13.1 4395. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p19.1 4396. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p16.1 4397. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p20.1 4398. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p5.1 4399. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.156 4400. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p29.5 4401. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p210.4 4402. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p11.4 4403. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.26 4404. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p33.4 4405. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p5.17 4406. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p2.18 4407. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p5.17 4408. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p25.1 4409. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p11.5 4410. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p9.40 4411. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p67.4 4412. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.161 4413. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p2.9 4414. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p143.4 4415. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p2.17 4416. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p56.1 4417. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p5.25 4418. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p12.1 4419. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p13.1 4420. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-p4.15 4421. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p54.5 4422. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p11.5 4423. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p20.9 4424. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xiii-p0.26 4425. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p5.14 4426. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.25 4427. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p11.27 4428. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p16.1 4429. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p31.5 4430. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xiii-p0.8 4431. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p6.17 4432. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p3.12 4433. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.136 4434. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p135.4 4435. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p38.12 4436. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p42.5 4437. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p21.9 4438. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.31 4439. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p50.1 4440. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p33.26 4441. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p125.4 4442. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p30.5 4443. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.44 4444. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p31.11 4445. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.46 4446. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p28.9 4447. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p86.5 4448. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p5.15 4449. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.53 4450. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-p13.9 4451. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.128 4452. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p6.5 4453. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p25.6 4454. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p2.35 4455. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p0.27 4456. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p53.13 4457. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p8.5 4458. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p84.1 4459. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.121 4460. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p45.15 4461. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p53.3 4462. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p53.8 4463. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p21.1 4464. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p30.1 4465. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iv-p13.1 4466. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.128 4467. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.25 4468. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p82.1 4469. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p3.5 4470. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p25.31 4471. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p88.62 4472. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p107.1 4473. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p73.4 4474. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.63 4475. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p55.5 4476. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p88.1 4477. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p107.4 4478. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p16.22 4479. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p12.23 4480. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p8.22 4481. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p190.4 4482. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p25.5 4483. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p8.39 4484. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-p2.5 4485. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.17 4486. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-p7.1 4487. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p2.5 4488. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.40 4489. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.71 4490. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-p17.1 4491. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.5 4492. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p92.1 4493. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p53.18 4494. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.94 4495. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p137.4 4496. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p17.1 4497. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p17.1 4498. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p38.18 4499. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-p0.34 4500. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.5 4501. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p8.5 4502. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p5.5 4503. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p13.5 4504. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p2.5 4505. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p52.1 4506. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p5.5 4507. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p6.5 4508. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p195.1 4509. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p23.25 4510. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p24.1 4511. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p79.5 4512. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.94 4513. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p117.4 4514. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p23.9 4515. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.69 4516. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.66 4517. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p28.17 4518. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p3.53 4519. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p89.4 4520. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p97.1 4521. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p14.43 4522. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p8.22 4523. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p172.4 4524. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p5.11 4525. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p0.45 4526. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p5.21 4527. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p30.4 4528. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p46.5 4529. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p49.5 4530. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p23.5 4531. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p31.28 4532. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-p19.1 4533. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-p10.5 4534. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p216.4 4535. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p88.33 4536. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p68.5 4537. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p30.11 4538. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p34.9 4539. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p67.1 4540. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p11.1 4541. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iv-p15.1 4542. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p182.4 4543. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.62 4544. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p6.3 4545. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p6.63 4546. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p14.5 4547. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p2.8 4548. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p29.26 4549. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.40 4550. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p3.5 4551. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p168.4 4552. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p49.4 4553. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p10.5 4554. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p5.46 4555. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p99.1 4556. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p9.1 4557. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p7.1 4558. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p11.1 4559. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p10.1 4560. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p9.1 4561. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p15.5 4562. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p79.4 4563. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.73 4564. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.104 4565. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p14.10 4566. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p12.5 4567. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p119.4 4568. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p19.5 4569. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p152.4 4570. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p23.1 4571. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p66.19 4572. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p34.1 4573. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p3.1 4574. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p14.78 4575. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p4.11 4576. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p17.73 4577. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p9.61 4578. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p29.1 4579. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p93.4 4580. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p3.12 4581. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p19.5 4582. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.9 4583. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p33.5 4584. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p43.3 4585. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p45.1 4586. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p15.1 4587. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p22.1 4588. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p94.1 4589. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.32 4590. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.133 4591. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p15.8 4592. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p81.4 4593. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p12.1 4594. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p11.1 4595. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p36.8 4596. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p14.27 4597. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p17.8 4598. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p90.1 4599. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p11.1 4600. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p6.10 4601. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p18.1 4602. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p14.1 4603. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p5.5 4604. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p3.9 4605. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p37.4 4606. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.99 4607. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p35.4 4608. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p6.5 4609. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p5.32 4610. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p24.1 4611. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p50.9 4612. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p60.5 4613. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p101.1 4614. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p47.1 4615. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p17.21 4616. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p5.75 4617. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p86.1 4618. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p141.4 4619. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p6.1 4620. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p8.1 4621. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p20.1 4622. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p16.1 4623. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p18.1 4624. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p22.1 4625. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p203.13 4626. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.8 4627. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.18 4628. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p327.12 4629. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p247.14 4630. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p110.1 4631. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.37 4632. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p399.9 4633. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p155.7 4634. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.4 4635. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p2.1 4636. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.48 4637. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.114 4638. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.77 4639. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p2.9 4640. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.15 4641. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p20.1 4642. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.116 4643. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.133 4644. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p22.1 4645. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.141 4646. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p24.1 4647. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p26.1 4648. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p28.1 4649. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.154 4650. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p30.1 4651. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p9.4 4652. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p32.1 4653. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p9.16 4654. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p34.1 4655. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p9.32 4656. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p36.1 4657. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.5 4658. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p38.1 4659. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.12 4660. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p4.1 4661. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p3.9 4662. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.119 4663. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.81 4664. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.52 4665. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.19 4666. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p40.1 4667. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.34 4668. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p42.1 4669. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p44.1 4670. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.42 4671. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.50 4672. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p46.1 4673. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.58 4674. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p48.1 4675. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p50.1 4676. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.66 4677. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.79 4678. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p52.1 4679. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p54.1 4680. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.91 4681. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.99 4682. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p56.1 4683. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.107 4684. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p58.1 4685. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p6.1 4686. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.20 4687. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.123 4688. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.56 4689. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.85 4690. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.23 4691. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p4.4 4692. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.115 4693. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p60.1 4694. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p62.1 4695. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.123 4696. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.140 4697. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p64.1 4698. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p66.1 4699. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.148 4700. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.156 4701. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p68.1 4702. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.164 4703. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p70.1 4704. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.177 4705. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p72.1 4706. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.185 4707. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p74.1 4708. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.197 4709. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p76.1 4710. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p78.1 4711. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.4 4712. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p8.1 4713. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.33 4714. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.89 4715. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.27 4716. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p9.4 4717. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.65 4718. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.12 4719. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p80.1 4720. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p82.1 4721. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.29 4722. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p84.1 4723. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.37 4724. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p86.1 4725. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.45 4726. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.57 4727. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.74 4728. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.86 4729. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.94 4730. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.107 4731. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.115 4732. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p10.1 4733. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.49 4734. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.98 4735. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.36 4736. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p12.4 4737. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.123 4738. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.136 4739. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.148 4740. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.156 4741. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.177 4742. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.185 4743. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.4 4744. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.12 4745. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.20 4746. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.37 4747. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.61 4748. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p12.1 4749. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.102 4750. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.45 4751. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.53 4752. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.61 4753. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.69 4754. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.89 4755. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.4 4756. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.12 4757. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.20 4758. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.32 4759. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.45 4760. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.73 4761. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p14.1 4762. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.53 4763. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.61 4764. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.69 4765. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.78 4766. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.98 4767. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p21.4 4768. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p21.13 4769. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p23.4 4770. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p23.12 4771. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p23.20 4772. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p16.1 4773. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.96 4774. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p23.33 4775. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p18.1 4776. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.104 4777. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p54.8 4778. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p47.7 4779. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p459.1 4780. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p23.16 4781. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.106 4782. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.173 4783. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.49 4784. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.78 4785. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p23.37 4786. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.29 4787. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.49 4788. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.30 4789. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.189 4790. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.94 4791. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p23.8 4792. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.65 4793. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p23.29 4794. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.169 4795. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.82 4796. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p21.17 4797. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.77 4798. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.9 4799. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.100 4800. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p9.24 4801. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p173.1 4802. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p269.1 4803. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.11 4804. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p521.11 4805. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p42.1 4806. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p285.1 4807. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p141.1 4808. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p58.2 4809. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p40.1 4810. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p138.1 4811. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.19 4812. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.25 4813. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.31 4814. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.37 4815. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.77 4816. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.48 4817. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.54 4818. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.60 4819. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.66 4820. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p5.4 4821. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p5.10 4822. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p5.21 4823. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p33.21 4824. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p33.27 4825. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.56 4826. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p33.38 4827. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.33 4828. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.44 4829. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.50 4830. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.62 4831. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.73 4832. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.79 4833. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.85 4834. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.91 4835. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.126 4836. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.97 4837. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.108 4838. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.114 4839. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.120 4840. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.137 4841. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.143 4842. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.149 4843. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p89.160 4844. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.3 4845. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p5.10 4846. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p33.13 4847. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p36.12 4848. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p41.12 4849. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p14.5 4850. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.38 4851. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.50 4852. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p10.67 4853. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p12.4 4854. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p38.22 4855. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p46.9 4856. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p58.5 4857. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p58.17 4858. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p66.5 4859. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p73.4 4860. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p75.9 4861. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p299.17 4862. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p56.1 4863. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.4 4864. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xiii-p0.4 4865. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p12.1 4866. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p18.1 4867. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p26.1 4868. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p44.1 4869. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p24.1 4870. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p10.1 4871. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p46.1 4872. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p105.1 4873. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p30.1 4874. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p54.1 4875. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p50.1 4876. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p1.1 4877. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p8.1 4878. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p28.1 4879. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p48.1 4880. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p22.1 4881. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p20.1 4882. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p80.1 4883. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p72.1 4884. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p20.1 4885. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p5.1 4886. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iv-p11.1 4887. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p97.1 4888. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p32.1 4889. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p3.64 4890. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p9.22 4891. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p5.57 4892. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p18.27 4893. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p0.35 4894. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p88.9 4895. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p0.32 4896. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p33.45 4897. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p4.14 4898. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p6.5 4899. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p14.18 4900. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p17.26 4901. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p1.4 4902. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p29.14 4903. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-p0.15 4904. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-p0.44 4905. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xiii-p0.13 4906. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p0.13 4907. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p0.15 4908. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p0.13 4909. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p0.13 4910. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p1.4 4911. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-p1.15 4912. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p2.2 4913. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p25.22 4914. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p0.13 4915. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p0.13 4916. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p217.1 4917. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p12.14 4918. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p8.30 4919. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p11.18 4920. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p277.1 4921. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p16.31 4922. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p9.8 4923. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p13.8 4924. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p16.13 4925. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p10.12 4926. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p6.8 4927. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p27.9 4928. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p26.9 4929. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p28.8 4930. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p14.18 4931. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p1.13 4932. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p25.14 4933. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p8.13 4934. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p13.25 4935. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p15.1 4936. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p93.1 4937. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p15.13 4938. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p109.1 4939. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p401.1 4940. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p203.1 4941. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.20 4942. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p129.1 4943. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.21 4944. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p103.1 4945. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p473.9 4946. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p29.2 4947. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p98.13 4948. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p103.2 4949. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-p13.1 4950. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p6.1 4951. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p511.1 4952. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p131.1 4953. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p39.2 4954. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p121.1 4955. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.9 4956. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p147.1 4957. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p11.4 4958. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p107.1 4959. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p98.1 4960. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p5.6 4961. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.137 4962. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.111 4963. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.108 4964. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.125 4965. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.152 4966. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.144 4967. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.112 4968. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.129 4969. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p9.53 4970. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p13.87 4971. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.81 4972. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.33 4973. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p9.40 4974. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.73 4975. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p15.21 4976. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p9.20 4977. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p9.28 4978. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p27.1 4979. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p57.2 4980. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p6.16 4981. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-p10.9 4982. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-p9.1 4983. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-p4.16 4984. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p74.8 4985. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p16.1 4986. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p107.1 4987. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p143.1 4988. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p171.1 4989. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p145.1 4990. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p12.1 4991. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p10.7 4992. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p68.1 4993. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p157.1 4994. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p161.1 4995. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p142.1 4996. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p99.20 4997. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p32.1 4998. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p40.1 4999. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.7 5000. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.4 5001. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.40 5002. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.12 5003. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.90 5004. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.69 5005. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.16 5006. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p24.106 5007. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.20 5008. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.50 5009. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p81.1 5010. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p125.1 5011. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p102.1 5012. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p257.1 5013. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p82.1 5014. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p85.1 5015. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p60.1 5016. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p159.1 5017. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p127.1 5018. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p209.1 5019. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p33.1 5020. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p24.1 5021. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p74.1 5022. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-p4.1 5023. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p117.1 5024. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p129.1 5025. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p8.8 5026. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p147.1 5027. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p99.1 5028. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p95.1 5029. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p86.1 5030. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p97.1 5031. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p84.1 5032. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p91.1 5033. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p93.1 5034. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.86 5035. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p21.8 5036. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.102 5037. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p17.85 5038. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.41 5039. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p110.1 5040. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.9 5041. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p163.1 5042. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.162 5043. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p19.110 5044. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p21.21 5045. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p38.1 5046. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p155.1 5047. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p175.1 5048. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p103.4 5049. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p111.1 5050. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p102.11 5051. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p4.1 5052. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p393.1 5053. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p341.1 5054. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p17.1 5055. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p135.1 5056. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p101.1 5057. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p261.1 5058. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p289.1 5059. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.10 5060. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p125.1 5061. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p97.1 5062. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p64.1 5063. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p27.2 5064. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p49.2 5065. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p53.1 5066. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p89.1 5067. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p76.7 5068. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p74.1 5069. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p68.1 5070. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p36.1 5071. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p153.1 5072. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p52.1 5073. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p101.1 5074. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p28.1 5075. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p38.8 5076. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p133.1 5077. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p49.1 5078. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p57.1 5079. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p361.1 5080. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p36.1 5081. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p225.1 5082. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p152.1 5083. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p61.1 5084. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p69.1 5085. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p105.1 5086. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p77.1 5087. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p373.1 5088. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p321.1 5089. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p201.1 5090. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p357.1 5091. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p185.1 5092. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p6.1 5093. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p418.1 5094. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p479.1 5095. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p471.1 5096. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p38.10 5097. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p15.1 5098. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p157.1 5099. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p44.1 5100. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p265.1 5101. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p123.1 5102. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p345.1 5103. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p181.1 5104. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p113.1 5105. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p20.1 5106. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p409.1 5107. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p422.1 5108. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p189.1 5109. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p405.1 5110. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p499.1 5111. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p143.1 5112. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p273.1 5113. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p442.1 5114. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p455.1 5115. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p515.1 5116. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p293.1 5117. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p245.1 5118. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p177.1 5119. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p467.1 5120. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p487.1 5121. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p173.1 5122. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p503.1 5123. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p7.1 5124. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p253.1 5125. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p11.1 5126. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p507.1 5127. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p165.1 5128. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p426.1 5129. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p237.1 5130. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p197.1 5131. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p491.1 5132. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p281.1 5133. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p139.1 5134. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p377.1 5135. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p221.1 5136. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p3.12 5137. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p450.1 5138. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p217.1 5139. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.10 5140. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p34.1 5141. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p131.1 5142. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p32.1 5143. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p14.1 5144. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p389.1 5145. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p309.1 5146. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p446.1 5147. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p325.1 5148. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p205.1 5149. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p463.1 5150. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p365.1 5151. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p297.1 5152. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p430.1 5153. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p385.1 5154. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p483.1 5155. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p475.1 5156. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p213.1 5157. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p369.1 5158. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p317.1 5159. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p438.1 5160. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p169.1 5161. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p121.1 5162. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p135.1 5163. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p119.1 5164. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p24.1 5165. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p434.1 5166. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p305.1 5167. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p337.1 5168. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p414.1 5169. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p59.1 5170. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p521.1 5171. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p9.1 5172. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p56.1 5173. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p59.2 5174. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p42.11 5175. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p111.8 5176. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p153.8 5177. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p58.1 5178. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p62.1 5179. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p34.8 5180. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p139.1 5181. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p66.1 5182. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p15.1 5183. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p416.9 5184. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p313.1 5185. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p193.1 5186. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p229.1 5187. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p349.1 5188. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p165.1 5189. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p16.1 5190. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p133.1 5191. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p11.4 5192. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p71.1 5193. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p333.1 5194. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p241.1 5195. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p25.1 5196. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p26.1 5197. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p0.4 5198. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p0.4 5199. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-p4.16 5200. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-p0.5 5201. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p0.5 5202. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p0.4 5203. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p0.4 5204. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-p1.5 5205. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p0.5 5206. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p0.4 5207. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p0.4 5208. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p0.4 5209. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p0.4 5210. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p381.1 5211. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p329.1 5212. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p233.1 5213. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p115.1 5214. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p109.1 5215. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p159.1 5216. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p195.13 5217. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p94.1 5218. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p151.1 5219. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p137.1 5220. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p117.1 5221. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p65.1 5222. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p113.1 5223. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p519.1 5224. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p28.1 5225. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p51.1 5226. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p339.10 5227. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p73.1 5228. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p40.1 5229. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p169.1 5230. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p48.1 5231. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p353.1 5232. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p161.1 5233. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p38.1 5234. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-p9.1 5235. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p149.1 5236. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p495.1 5237. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p61.1 5238. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p101.2 5239. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.29 5240. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p0.13 5241. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.33 5242. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.37 5243. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p4.41 5244. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p167.1 5245. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p44.1 5246. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p397.1 5247. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p9.12 5248. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p5.5 5249. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p5.9 5250. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p5.18 5251. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p14.1 5252. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p32.1 5253. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p160.1 5254. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p12.1 5255. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p156.4 5256. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p199.10 5257. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p96.2 5258. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p40.16 5259. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p113.3 5260. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p112.2 5261. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p112.1 5262. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.2 5263. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p150.22 5264. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p23.3 5265. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p448.9 5266. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p287.12 5267. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p493.9 5268. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p15.3 5269. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p99.11 5270. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p161.2 5271. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.10 5272. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p119.12 5273. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p13.4 5274. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p303.9 5275. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p12.8 5276. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-p0.8 5277. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p77.1 5278. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p26.1 5279. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p17.1 5280. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p97.2 5281. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p30.4 5282. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-p0.8 5283. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-p1.10 5284. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-p0.10 5285. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-p0.8 5286. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-p0.8 5287. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-p0.8 5288. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-p0.8 5289. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-p0.10 5290. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p0.10 5291. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-p0.8 5292. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-p0.8 5293. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-p3.3 5294. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p16.4 5295. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p82.8 5296. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p30.2 5297. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p63.23 5298. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p99.8 5299. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-p10.1 5300. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p16.3 5301. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p68.9 5302. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p111.9 5303. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p121.8 5304. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-p5.1 5305. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p109.1 5306. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p42.19 5307. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p59.9 5308. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p215.10 5309. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p407.9 5310. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p127.9 5311. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p103.4 5312. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p30.1 5313. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.31 5314. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.5 5315. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p101.1 5316. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p367.18 5317. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p30.5 5318. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-p14.2 5319. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p79.1 5320. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p50.2 5321. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p465.9 5322. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p44.2 5323. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p100.2 5324. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p452.9 5325. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p91.11 5326. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p18.7 5327. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p105.1 5328. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-p6.2 5329. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p105.1 5330. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p38.1 5331. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p34.1 5332. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p44.9 5333. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p383.9 5334. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p112.5 5335. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p231.20 5336. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p44.5 5337. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p115.11 5338. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p179.10 5339. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p14.8 5340. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p371.12 5341. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iv-p2.2 5342. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p6.3 5343. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p259.10 5344. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p207.22 5345. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p188.4 5346. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p307.12 5347. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p335.9 5348. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p440.9 5349. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p36.1 5350. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.18 5351. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p42.1 5352. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p69.1 5353. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p453.7 5354. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-p2.3 5355. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.19 5356. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p18.1 5357. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-p18.2 5358. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p102.10 5359. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p19.6 5360. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p111.4 5361. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p22.8 5362. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p219.9 5363. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p18.3 5364. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p71.1 5365. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p323.11 5366. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p73.1 5367. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p161.9 5368. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p4.7 5369. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p19.3 5370. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p481.9 5371. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-p18.1 5372. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p20.3 5373. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p72.19 5374. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-p8.1 5375. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p20.6 5376. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-p6.2 5377. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p432.9 5378. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p55.9 5379. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p96.1 5380. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p42.9 5381. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.12 5382. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p428.9 5383. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p428.16 5384. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p517.11 5385. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p11.9 5386. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p22.20 5387. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.22 5388. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-p7.167 5389. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p255.9 5390. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p295.10 5391. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p20.8 5392. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p175.9 5393. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p98.8 5394. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-p14.1 5395. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p63.1 5396. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p104.2 5397. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.20 5398. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p156.9 5399. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.20 5400. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p469.9 5401. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p106.1 5402. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p71.12 5403. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-p14.3 5404. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p351.32 5405. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p79.9 5406. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p107.8 5407. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p50.9 5408. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p95.2 5409. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p95.1 5410. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p485.11 5411. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p283.13 5412. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p95.5 5413. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p15.3 5414. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-p3.3 5415. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p108.3 5416. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p111.1 5417. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p72.11 5418. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p103.11 5419. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p28.1 5420. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p103.8 5421. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p14.3 5422. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p67.10 5423. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-p7.1 5424. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p100.14 5425. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-p5.2 5426. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p259.18 5427. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p387.9 5428. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p215.19 5429. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p75.1 5430. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p24.1 5431. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p26.9 5432. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p271.11 5433. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p103.3 5434. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p10.14 5435. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.4 5436. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-p26.1 5437. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p279.10 5438. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p180.4 5439. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p167.11 5440. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p49.1 5441. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p275.10 5442. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p65.1 5443. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p112.6 5444. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p108.1 5445. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p108.2 5446. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p367.10 5447. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p6.5 5448. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p111.4 5449. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p509.9 5450. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p311.14 5451. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p9.12 5452. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p391.10 5453. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p239.9 5454. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p375.9 5455. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p30.6 5456. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p271.18 5457. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p16.2 5458. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p16.1 5459. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p209.8 5460. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p21.4 5461. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.13 5462. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-p17.10 5463. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p231.9 5464. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p104.1 5465. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p7.1 5466. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p135.8 5467. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p15.1 5468. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p436.9 5469. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p171.8 5470. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p107.10 5471. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p99.4 5472. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p299.9 5473. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p87.10 5474. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p159.14 5475. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p22.1 5476. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p20.1 5477. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p141.8 5478. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p100.10 5479. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p100.9 5480. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p83.9 5481. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p149.10 5482. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p200.4 5483. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p165.8 5484. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p55.18 5485. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-p20.2 5486. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p50.17 5487. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-p4.1 5488. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p30.8 5489. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p424.9 5490. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p6.1 5491. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p501.11 5492. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p7.12 5493. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-p4.6 5494. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p93.8 5495. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-p103.1 5496. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-p14.33 5497. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p62.8 5498. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p125.8 5499. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-p3.2 5500. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p30.7 5501. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-p7.15 5502. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p194.4 5503. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p355.22 5504. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p43.5 5505. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p133.8 5506. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-p5.1 5507. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p9.1 5508. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-p15.6 5509. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p95.11 5510. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p1.2 5511. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p147.8 5512. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-p1.3 5513. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p40.8 5514. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p183.9 5515. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-p40.9 5516. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p15.4 5517. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-p30.3 5518. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-p444.29 5519. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p23.6 5520. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p7.6 5521. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p9.6 5522. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p11.6 5523. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p13.6 5524. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p25.6 5525. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p15.7 5526. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p17.11 5527. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p19.6 5528. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p21.6 5529. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p30.7 5530. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p33.6 5531. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p35.6 5532. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p37.7 5533. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p39.6 5534. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p19.1 5535. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p41.1 5536. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p39.1 5537. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p13.1 5538. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p21.1 5539. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p35.1 5540. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p9.1 5541. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p15.1 5542. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p11.1 5543. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p33.1 5544. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p43.7 5545. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p41.3 5546. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p17.6 5547. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p30.2 5548. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p48.1 5549. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p7 5550. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p13.1 5551. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p27.1 5552. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p23.1 5553. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p2.1 5554. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p43.1 5555. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p25.1 5556. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p29.1 5557. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p4.1 5558. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p22.1 5559. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p6.1 5560. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p8.1 5561. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p32.1 5562. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p36.1 5563. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p35.13 5564. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-p2.1 5565. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p7.13 5566. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p202.3 5567. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p9.13 5568. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p18.1 5569. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p26.1 5570. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p39.13 5571. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p18.7 5572. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p37.14 5573. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p11.13 5574. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p44.1 5575. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p13.13 5576. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p1.4 5577. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p33.13 5578. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p15.14 5579. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p25.13 5580. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p17.18 5581. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-p336.3 5582. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p81.1 5583. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p19.13 5584. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p30.14 5585. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p11.1 5586. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p37.1 5587. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p17.1 5588. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-p21.13 5589. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p14.8 5590. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p27.3 5591. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p14.17 5592. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p14.14 5593. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p14.11 5594. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-p8.1 5595. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p18.10 5596. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-p162.3 5597. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-p18.4 5598. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#i-Page_i 5599. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#i-Page_ii 5600. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#i-Page_iii 5601. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#i-Page_iv 5602. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#i-Page_v 5603. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#i-Page_vi 5604. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#i-Page_vii 5605. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#i-Page_viii 5606. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-Page_1 5607. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-Page_2 5608. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii-Page_3 5609. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.i-Page_4 5610. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iii-Page_5 5611. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.iv-Page_6 5612. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.vii-Page_7 5613. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#ii.ix-Page_8 5614. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii-Page_9 5615. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-Page_10 5616. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i-Page_11 5617. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.i-Page_12 5618. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_13 5619. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_14 5620. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_15 5621. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ii-Page_16 5622. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_17 5623. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_18 5624. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_19 5625. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.iii-Page_20 5626. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.v-Page_21 5627. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-Page_22 5628. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vi-Page_23 5629. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-Page_24 5630. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.vii-Page_25 5631. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_26 5632. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_27 5633. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.viii-Page_28 5634. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.ix-Page_29 5635. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.x-Page_30 5636. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_31 5637. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xi-Page_32 5638. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_33 5639. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_34 5640. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_35 5641. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_36 5642. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_37 5643. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xii-Page_38 5644. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiii-Page_39 5645. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiv-Page_40 5646. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iii.i.xiv-Page_41 5647. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv-Page_42 5648. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv-Page_43 5649. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i-Page_44 5650. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-Page_45 5651. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.i-Page_46 5652. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_47 5653. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.ii-Page_48 5654. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iii-Page_49 5655. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-Page_50 5656. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.iv-Page_51 5657. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-Page_52 5658. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-Page_53 5659. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-Page_54 5660. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-Page_55 5661. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.i.v-Page_56 5662. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii-Page_57 5663. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.i-Page_58 5664. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.ii-Page_59 5665. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_60 5666. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.ii.iii-Page_61 5667. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_62 5668. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_63 5669. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_64 5670. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iii-Page_65 5671. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_66 5672. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_67 5673. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_68 5674. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_69 5675. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_70 5676. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.iv-Page_71 5677. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_72 5678. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_73 5679. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#iv.i.v-Page_74 5680. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v-Page_75 5681. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i-Page_76 5682. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i-Page_77 5683. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_78 5684. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.i-Page_79 5685. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_80 5686. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_81 5687. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_82 5688. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ii-Page_83 5689. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_84 5690. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_85 5691. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_86 5692. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_87 5693. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iii-Page_88 5694. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_89 5695. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_90 5696. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_91 5697. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_92 5698. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_93 5699. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_94 5700. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_95 5701. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_96 5702. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_97 5703. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_98 5704. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_99 5705. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_100 5706. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_101 5707. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_102 5708. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_103 5709. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_104 5710. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_105 5711. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_106 5712. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_107 5713. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_108 5714. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_109 5715. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_110 5716. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_111 5717. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_112 5718. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_113 5719. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_114 5720. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_115 5721. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_116 5722. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_117 5723. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.iv-Page_118 5724. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_119 5725. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_120 5726. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_121 5727. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_122 5728. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_123 5729. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_124 5730. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_125 5731. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.v-Page_126 5732. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_127 5733. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_128 5734. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_129 5735. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_130 5736. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_131 5737. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_132 5738. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_133 5739. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_134 5740. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_135 5741. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_136 5742. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_137 5743. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_138 5744. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vi-Page_139 5745. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_140 5746. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_141 5747. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_142 5748. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_143 5749. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_144 5750. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_145 5751. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_146 5752. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_147 5753. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_148 5754. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_149 5755. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_150 5756. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_151 5757. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_152 5758. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_153 5759. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_154 5760. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_155 5761. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_156 5762. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_157 5763. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_158 5764. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_159 5765. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_160 5766. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_161 5767. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_162 5768. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_163 5769. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_164 5770. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_165 5771. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_166 5772. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_167 5773. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_168 5774. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_169 5775. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.vii-Page_170 5776. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_171 5777. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_172 5778. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_173 5779. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_174 5780. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_175 5781. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.viii-Page_176 5782. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_177 5783. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_178 5784. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_179 5785. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_180 5786. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_181 5787. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_182 5788. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_183 5789. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_184 5790. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_185 5791. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.ix-Page_186 5792. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_187 5793. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_188 5794. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_189 5795. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_190 5796. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_191 5797. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_192 5798. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.x-Page_193 5799. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_194 5800. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_195 5801. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_196 5802. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_197 5803. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xi-Page_198 5804. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_199 5805. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_200 5806. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_201 5807. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_202 5808. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_203 5809. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_204 5810. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xii-Page_205 5811. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.i.xiii-Page_206 5812. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_207 5813. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_208 5814. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_209 5815. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.ii-Page_210 5816. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-Page_211 5817. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iii-Page_212 5818. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_213 5819. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_214 5820. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_215 5821. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_216 5822. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_217 5823. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_218 5824. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_219 5825. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_220 5826. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_221 5827. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_222 5828. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_223 5829. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_224 5830. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_225 5831. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_226 5832. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_227 5833. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_228 5834. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_229 5835. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_230 5836. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_231 5837. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_232 5838. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.i.iv-Page_233 5839. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_234 5840. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_235 5841. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_236 5842. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_237 5843. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_238 5844. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_239 5845. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_240 5846. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_241 5847. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_242 5848. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_243 5849. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_244 5850. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_245 5851. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_246 5852. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_247 5853. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_248 5854. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_249 5855. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_250 5856. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_251 5857. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_252 5858. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_253 5859. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_254 5860. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_255 5861. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_256 5862. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_257 5863. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_258 5864. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_259 5865. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_260 5866. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_261 5867. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_262 5868. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_263 5869. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_264 5870. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_265 5871. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_266 5872. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_267 5873. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_268 5874. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_269 5875. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_270 5876. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#v.ii.i-Page_271 5877. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi-Page_273 5878. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi-Page_274 5879. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_275 5880. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_276 5881. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_277 5882. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_278 5883. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_279 5884. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_280 5885. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_281 5886. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_282 5887. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_283 5888. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_284 5889. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_285 5890. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_286 5891. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_287 5892. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_288 5893. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_289 5894. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_290 5895. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_291 5896. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_292 5897. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_293 5898. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_294 5899. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_295 5900. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_296 5901. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_297 5902. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_298 5903. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_299 5904. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_300 5905. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_301 5906. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_302 5907. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_303 5908. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_304 5909. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_305 5910. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_306 5911. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_307 5912. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_308 5913. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_309 5914. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_310 5915. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_311 5916. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_312 5917. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_313 5918. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_314 5919. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_315 5920. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_316 5921. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_317 5922. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_318 5923. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_319 5924. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_320 5925. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_321 5926. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_322 5927. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_323 5928. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_324 5929. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_325 5930. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_326 5931. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_327 5932. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_328 5933. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_329 5934. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_330 5935. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_331 5936. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_332 5937. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_333 5938. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_334 5939. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_335 5940. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_336 5941. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_337 5942. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_338 5943. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_339 5944. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_340 5945. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_341 5946. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_342 5947. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_343 5948. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_344 5949. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_345 5950. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_346 5951. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_347 5952. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_348 5953. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_349 5954. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_350 5955. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_351 5956. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_352 5957. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_353 5958. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_354 5959. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_355 5960. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_356 5961. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_357 5962. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_358 5963. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_359 5964. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_360 5965. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_361 5966. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_362 5967. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_363 5968. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_364 5969. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_365 5970. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_366 5971. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_367 5972. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_368 5973. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_369 5974. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_370 5975. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_371 5976. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_372 5977. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_373 5978. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_374 5979. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_375 5980. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_376 5981. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_377 5982. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_378 5983. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_379 5984. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_380 5985. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_381 5986. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_382 5987. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_383 5988. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_384 5989. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_385 5990. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_386 5991. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_387 5992. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_388 5993. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_389 5994. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_390 5995. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_391 5996. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_392 5997. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_393 5998. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_394 5999. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_395 6000. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_396 6001. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_397 6002. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_398 6003. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_399 6004. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.i-Page_400 6005. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_401 6006. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_402 6007. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_403 6008. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_404 6009. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_405 6010. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_406 6011. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_407 6012. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_408 6013. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_409 6014. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_410 6015. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_411 6016. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_412 6017. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_413 6018. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_414 6019. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_415 6020. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_416 6021. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_417 6022. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_418 6023. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_419 6024. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_420 6025. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_421 6026. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_422 6027. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_423 6028. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_424 6029. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_425 6030. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_426 6031. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_427 6032. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_428 6033. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_429 6034. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_430 6035. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_431 6036. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_432 6037. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_433 6038. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_434 6039. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_435 6040. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_436 6041. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_437 6042. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_438 6043. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_439 6044. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_440 6045. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_441 6046. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_442 6047. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_443 6048. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.ii-Page_444 6049. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii-Page_445 6050. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_446 6051. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_447 6052. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_448 6053. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_449 6054. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_450 6055. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_451 6056. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_452 6057. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_453 6058. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_454 6059. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.i-Page_455 6060. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_456 6061. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_457 6062. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_458 6063. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_459 6064. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_460 6065. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_461 6066. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_462 6067. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_463 6068. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_464 6069. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_465 6070. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_466 6071. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_467 6072. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_468 6073. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_469 6074. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_470 6075. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_471 6076. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_472 6077. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_473 6078. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_474 6079. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_475 6080. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_476 6081. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_477 6082. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_478 6083. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_479 6084. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_480 6085. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_481 6086. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_482 6087. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_483 6088. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_484 6089. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_485 6090. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_486 6091. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_487 6092. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_488 6093. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_489 6094. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_490 6095. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_491 6096. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_492 6097. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_493 6098. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_494 6099. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_495 6100. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_496 6101. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_497 6102. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_498 6103. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_499 6104. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_500 6105. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_501 6106. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_502 6107. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_503 6108. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_504 6109. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_505 6110. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.ii-Page_506 6111. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_507 6112. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_508 6113. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_509 6114. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_510 6115. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_511 6116. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_512 6117. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_513 6118. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_514 6119. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_515 6120. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_516 6121. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_517 6122. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_518 6123. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iii-Page_519 6124. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_520 6125. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_521 6126. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_522 6127. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_523 6128. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_524 6129. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_525 6130. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_526 6131. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_527 6132. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_528 6133. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_529 6134. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_530 6135. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_531 6136. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_532 6137. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_533 6138. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_534 6139. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_535 6140. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_536 6141. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_537 6142. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_538 6143. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_539 6144. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_540 6145. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.iv-Page_541 6146. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vi.iii.v-Page_542 6147. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii-Page_543 6148. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii-Page_544 6149. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_545 6150. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_546 6151. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_547 6152. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_548 6153. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_549 6154. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_550 6155. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.i-Page_551 6156. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-Page_552 6157. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-Page_553 6158. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ii-Page_554 6159. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_555 6160. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_556 6161. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_557 6162. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_558 6163. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_559 6164. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_560 6165. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_561 6166. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_562 6167. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_563 6168. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_564 6169. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_565 6170. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_566 6171. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_567 6172. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_568 6173. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_569 6174. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_570 6175. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_571 6176. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_572 6177. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_573 6178. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_574 6179. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_575 6180. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_576 6181. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_577 6182. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_578 6183. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_579 6184. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_580 6185. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_581 6186. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_582 6187. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_583 6188. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_584 6189. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_585 6190. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_586 6191. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_587 6192. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_588 6193. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_589 6194. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_590 6195. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_591 6196. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_592 6197. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_593 6198. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_594 6199. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_595 6200. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_596 6201. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_597 6202. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_598 6203. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_599 6204. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_600 6205. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_601 6206. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iii-Page_602 6207. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iv-Page_603 6208. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.iv-Page_604 6209. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_605 6210. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_606 6211. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.v-Page_607 6212. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-Page_608 6213. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vi-Page_609 6214. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_610 6215. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_611 6216. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.vii-Page_612 6217. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_613 6218. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_614 6219. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.viii-Page_615 6220. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_616 6221. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_617 6222. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_618 6223. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_619 6224. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_620 6225. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_621 6226. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_622 6227. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_623 6228. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_624 6229. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_625 6230. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_626 6231. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#vii.ix-Page_627 6232. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#viii-Page_628 6233. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#viii-Page_629 6234. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#viii-Page_630 6235. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#viii-Page_631 6236. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#viii-Page_632 6237. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#viii-Page_633 6238. file:///ccel/s/schaff/creeds2/cache/creeds2.html3#viii-Page_634