The divine Scriptures command us to abstain from blood, from things strangled, and from fornication. Those, therefore, who, on account of a dainty stomach, prepare by any art for food the blood of animals and so eat it, we punish suitably. If any one henceforth venture to eat in any way the blood of an animal, if he be a clergyman let him be deposed; if a layman, let him be excommunicated.

Canon 82. On Pictures of the Lamb of God.

The custom which is here condemned was prevalent in the West.

In some pictures of the holy icons, a lamb is painted to which the Forerunner(312) points his finger, and this is received to serve as a type of grace, indicating beforehand through the Law our true lamb, Christ our God. Embracing therefore the ancient types and shadows as symbols and patterns of the truth, which have been given to the Church, we prefer "grace and truth," receiving it as the fulfilment of the Law. In order, therefore, that what is perfect may be delineated to the eyes of all, at least in colored expression, we decree that the figure of the lamb who taketh away the sin of the world, Christ our God, be henceforth exhibited according to human form in the icons, instead of the ancient lamb, so that all may understand, by means of it, the depth of the humiliation of the Word of God, and that we may recall to our memory His life in the flesh, His passion and salutary death, and the redemption resulting therefrom for the whole world.

(b) Liber Diurnus Romanorum Pontificum, n. 58.

Notification to the Emperor of an Election of a Pontiff.

The Liber Diurnus was the book of official formulae used on occasions such as elections of pontiffs and the conferring of the pallium. It was composed between 685 and 751, and was employed in the papal chancellery down to the eleventh century, when it became antiquated on account of the changes in the position of the popes. The modern editions of the book are by Roziere, Paris, 1869, and by Sickel, Vienna, 1889. The text may be found in Mirbt, n. 195, where may also be found numerous other useful extracts.

Although it has not been without the merciful divine ordering that, after the death of the supreme pontiff, the votes of all should agree in the election of one, and that there be perfect harmony so that no one at all is to be found who would oppose it, it is yet necessary that we ought obediently to pour forth the prayers of our petitions to our most serene and most pious lord, who is known to rejoice in the concord of his subjects, and graciously to grant what has been asked by them in unanimity. And so when our Pope (name) of most blessed memory died, the assent of all was given, by the will of God, to the election of (name), the venerable archdeacon of the Apostolic See, because from the beginning of his life he had so served the same church, and in all things shown himself so able that he ought deservedly to be placed, with the divine approval, over the ecclesiastical government, especially since by his constant association with the aforesaid most blessed pontiff (name), he has been able to attain to the same distinctions of so great merit, by which the same prelate of holy memory is known to have been adorned, who by his words always stirred up his mind, being desirous of heavenly joys, so that whatsoever good we have lost in his predecessor we are confident that we have certainly found in him. Therefore, in tears, all we your servants pray that the piety of the lords may deign to hear the supplication of their servants, and the desires of their petitioners may be granted by the command of their piety, for the benefit of the Empire, that command may be given for his ordination; so that when we have been placed by your sacred and exalted clemency under him as our pastor, we may always pray for the life and empire of our most serene lords to the Lord Almighty and to the blessed Peter, prince of the Apostles, to whose church it has been granted that a worthy ruler be ordained.

Subscription of the priests.

I (name), by the mercy of God, presbyter of the holy Roman Church, consenting to this action made by us in regard to (name), the venerable archdeacon of the holy Apostolic See and our elected Pope, have subscribed.

Subscription of the laity.

I (name), servant of your piety, consenting to this action drawn up by us in regard to (name), the venerable archdeacon of the holy Apostolic See and our elected Pope, have subscribed.

(c) Liber Diurnus Romanorum Pontificum, ch. 60.

Notification of the Election of a Pontiff to the Exarch of Ravenna.

The text may be found in part in Mirbt, loc. cit.

To the most excellent and exalted lord, graciously to be preserved to us for a long life in his princely office (name), exarch of Italy, the priests, deacons, and all the clergy of Rome, the magistrates, the army, and the people of this city of Rome as suppliants send greeting.

Providence is able to give aid in human affairs and to change the weeping and groaning of the sorrowing into rejoicing.…

Inasmuch as (name), of pontifical memory, has been called from present cares to eternal rest, as is the lot of mortals, a great load of sorrow oppressed us, for as guardians we were deprived of our own guardian. But the accustomed kindness of our God did not permit us to remain long in this affliction because we hoped in Him. For after we had humbly spent three days in prayer that the heavenly kindness might, for the merits of all, make known whom as worthy it commanded to be elected to succeed to the apostolic office, with the aid of His grace which inspired the minds of all; and after we had assembled as is customary, that is, the clergy and the people of Rome with the presence of the nobility and the army, from the least to the greatest, so to speak; and the election, with the help of God and the aid of the holy Apostles, fell upon the person of (name), the most holy archdeacon of this holy Apostolic See of the Roman Church. The good and chaste life of this man, beloved of God, was in the opinion of all so deserving that none opposed his election, no one was absent, and none dissented from it. For why should not men agree unanimously upon him whom the incomparable and unfailing providence of our God had foreordained to this office? For without doubt this had been determined upon in the presence of God. So solemnly performing his decrees and confirming with our signatures the desires of hearts concerning his election, we have sent you our fellow-servants as the bearers of this letter (names), most holy bishop (name), venerable presbyter (name), regionary notary (name), regionary subdeacons (names), honorable citizens, and from the most flourishing and successful Roman army (name), most eminent consul, and (names) chief men, tribunes of the army, begging and praying together that your excellency, whom may God preserve, may with your accustomed goodness agree with our pious choice; because he, who has been unanimously elected by our humility, is such that so far as human discernment is able to see, no spot of reproach appears in him. And therefore we beg and beseech you, by God's inspiration, to grant our petition quickly, because there are many questions and other matters arising daily which require for remedy the care of pontifical favor. And the affairs of the province and the need of causes connected therewith also seek and await the control of due authority. Besides we need some one to keep the neighboring enemy in check, which can only be done by the power of God, and of the Prince of the Apostles through his vicar, the bishop of Rome; since it is well known that at various times the bishop of Rome has driven off enemies by his warnings, and at other times he has turned aside and restrained them by his prayers; so that by his words alone, on account of their reverence for the Prince of the Apostles, they have offered voluntary obedience, and thus they, whom the force of arms had not overcome, have yielded to the warnings and prayers of the Pope.

Since these things are so, we again and again beseech you, our exalted lord, preserved by God, that, with the aid and inspiration of God in your heart, you may quickly give orders to adorn the Apostolic See by the completed ordination of the same, our father. And we, your humble servants, on seeing our desires fulfilled, may then give unceasing thanks to God and to you, and with our spiritual pastor, our bishop, enthroned in the Apostolic Seat, we may pour out prayers for the life and health and complete victories of our most exalted and Christian lords (names), the great and victorious emperors, that the merciful God may give manifold victories to their royal courage, and cause them to triumph over all peoples, and that God may give them joy of heart, because the ancient rule of Rome has been restored. For we know that he whom we have elected Pope can, with his prayers, influence the divine omnipotence; and he has prepared a joyful increase for the Roman Empire, and he will aid you in this, in the government of this province of Italy, which is subject to you, and will aid and protect all of us, your servants, through many years.

Subscription of the priests.

I, (name), the humble archpriest of the holy Roman Church, have with full consent subscribed to this document which we have made concerning (name), most holy archdeacon, our bishop elect.

And the subscription of the laity.

I, (name), in the name of God, consul, have with full consent subscribed to this document which we have made concerning (name), most holy archdeacon, our bishop-elect.

(d) Paulus Diaconus, Hist. Langobardorum, IV, 44. (MSL, 95:581.)

Agilulf may have been a convert to the Catholic faith, v. supra, 99. His successors were not. In fact, not until 653, when Aribert, the nephew of Theodelinda, ascended the throne, were the Lombards permanently under Catholic rulers.

44. After Ariwald (626-636) had reigned twelve years over the Lombards he departed this life, and Rothari of the family of Arodus took the kingdom of the Lombards. He was a strong, brave man, and walked in the paths of justice; in Christian faith, however, he did not hold to the right way, but was polluted by the unbelief of the Arian heresy. The Arians say, to their confusion, that the Son is inferior to the Father and, in the same way, the Holy Ghost is inferior to the Father and the Son; we, Catholic Christians, on the contrary, confess that the Father and the Son and the Holy Ghost are one true God in three persons, equal in power and glory. In the times of Rothari there were in nearly all the cities of his kingdom two bishops, a Catholic and an Arian.

To this very day there is shown in the city of Ticinus [Pavia] the place where the Arian bishop resided, at the church of St. Eusebius, and held the baptistery while the Catholic bishop was at the head of another church. The Arian bishop, however, who was in this city, whose name was Anastasius, accepted the Catholic faith and afterward ruled the Church of Christ. This king Rothari caused the laws of the Lombards to be reduced to writing and named the book The Edict; the law of the Lombards up to that time had been retained merely in memory and by their use in the courts. This took place, as the king in the preface to his law-book says, in the seventy-seventh year(313) after the Lombards came into Italy.

109. Rome, Constantinople, and the Lombards in the Period of the First Iconoclastic Controversy; the Seventh General Council, Nicaea, A. D. 787

By the eight century the veneration of pictures or icons had become wide-spread throughout the Eastern Church. Apart from their due place in the cultus, grave abuses and superstitions had arisen in many parts of the Church in connection with the icons. To Leo III the Isaurian (717-741), and to the army, the veneration of the icons, as practised by the populace, and especially by the monks, seemed but little removed from the grossest idolatry. Accordingly, in an edict issued in 726, Leo attempted to put an end to the abuses by preventing all veneration of the icons. Meeting with opposition, his measures passed from moderate to severe. In Italy, although the use of icons was not developed to the same extent as in the East, sympathy was entirely against the Iconoclasts. Gregory II (715-731) and Gregory III (731-741) bitterly reproached and denounced the action of the Emperor. Nearly all the exarchate willingly passed under the power of the Lombards. Other parts of northern Italy also broke with the Emperor. Leo retaliated by annexing Illyricum to the see of Constantinople and confiscating the papal revenues in southern Italy. From that time the connection between the Pope and the Emperor was very slight. The Emperor Constantine V Copronymus (741-775) was more severe than his father, and in many respects even fiercely brutal in his treatment of the monks. A synod was assembled at Constantinople, 754, attended by three hundred and thirty-eight bishops, who, as was customary in Eastern synods, supported the Emperor. His son, Leo IV Chazarus (775-780) was less energetic and disposed to tolerate the use of icons in private. But his widow, Irene, the guardian of her infant son, Constantine VI, was determined to restore the images or icons. A synod held at Constantinople in 786 was broken up by the soldiery of the capital. In 787 at Nicaea, a council was called at a safe distance and Iconoclasm was condemned.

Additional source material: St. John Damascene on Holy Images, Eng. trans. by Mary H. Allies, 1898; St. John of Damascus, Exposition of the Orthodox Faith, PNF, ser. II, vol. IX; Percival, Seven Ecumenical Councils (PNF).

(a) Liber Pontificalis, Vita Gregorii II. Ed. Duchesne, I, 403.

Disorders in Italy consequent upon Iconoclasm.

The following passage from the Liber Pontificalis gives a vivid and, on the whole, accurate picture of the confusion in Italy during the last years of the authority of the Eastern Roman Empire in the peninsula. It is hardly likely that the Emperor ordered the death of the pontiff as recorded, and more probable that his over-officious representatives regarded it as a means of ingratiating themselves with their master. The passage is strictly contemporaneous, as the Liber Pontificalis, at least in this part, is composed of brief biographies of Popes written immediately after their decease and in some instances during their lives. For a fuller statement of the whole period, see Hefele, 332 ff., who gives an abstract of the following and also of two letters alleged to have been written by Gregory II to the Emperor, which Hefele accepts as genuine. For a criticism of these letters, see Hodgkin, op. cit., VI, 501-505. Hodgkin gives an excellent account of King Liutprand in ch. XII of the same volume, pp. 437-508, and throws much light on the following passage.

For the events immediately preceding this, see Paulus Diaconus, Hist. Langobardorum, VI, 46-48, given above in 106. Paulus refers to the capture of Narnia in the last sentence of ch. 48. and his next chapter is apparently a condensation of the following sections of the official papal biography.

At that time [circa A. D. 725] Narnia(314) was taken by the Lombards. And Liutprand, the king of the Lombards, advanced upon Ravenna with his entire army, and besieged it for some days. Taking the fortress of Classis, he bore off many captives and immense booty. After some time the duke Basilius, the chartularius Jordanes, and the subdeacon John, surnamed Lurion, conspired to kill the Pope; and Marinus, the imperial spatarius, who at that time held the government of the duchy of Rome, having been sent by the command of the Emperor to the royal city, joined their conspiracy. But they could not find an opportunity. The plot was broken up by the judgment of God, and he therefore left Rome. Later Paulus, the patrician, was sent as exarch to Italy, who planned how at length he might accomplish the crime; but their plans were disclosed to the Romans, These were so enraged that they killed Jordanes and John Lurion. Basilius, however, became a monk and ended his life hidden in a certain place. But the exarch Paulus, on the command of the Emperor, tried to kill the pontiff because he hindered the levying of a tax upon the province, intending to strip the churches of their property, as was done in other places, and to appoint another [Pope] in his place. After this another spatarius was sent with commands to remove the pontiff from his seat. Then again the patrician Paulus sent, for the accomplishment of this crime, such soldiers as he could withdraw from Ravenna, with his guard and some from the camps. But the Romans were aroused, and from all sides the Lombards gathered for the defence of the pontiff at the bridge of Solario, in the district of Spoleto, and the dukes of the Lombards, surrounding the Roman territories, prevented this crime.

In a decree afterward sent, the Emperor ordered that there no longer should be in any church an image(315) of any saint, or martyr, or angel (for he said that all these were accursed); and if the pontiff assented he should enjoy his favor, but if he prevented the accomplishment of this also he should fall from his position. The pious man, despising therefore the profane command of the prince, armed himself against the Emperor as against an enemy, rejecting this heresy and writing everywhere to warn Christians of the impiety which had arisen.

Aroused by this, the inhabitants of the Pentapolis(316) and the armies of Venetia resisted the command of the Emperor, saying that they would never assent to the murder of the pontiff, but on the contrary would strive manfully for his defence. They anathematized the exarch Paulus, him who had sent him, and those who sided with him, refusing to obey them; and throughout Italy all chose leaders(317) for themselves, so eager were all concerning the pontiff and his safety. When the iniquities of the Emperor were known, all Italy started to choose for itself an emperor and conduct him to Constantinople, but the pontiff prevented this plan, hoping for the conversion of the prince.

Meanwhile, in those days, the duke Exhiliratus,(318) deceived by the instigation of the devil, with his son Adrian, occupied parts of Campania, persuading the people to obey the Emperor and kill the pontiff. Then all the Romans pursued after him, took him, and killed both him and his son. After this they chased away the duke Peter [governor of Rome under the Emperor], saying that he had written against the pontiff to the Emperor. When, therefore, a dissension arose in and about Ravenna, some consenting to the wickedness of the Emperor and some holding to the pontiff and those faithful to him, a great fight took place between them and they killed the patrician Paulus [exarch at that time]. And the cities of Castra AEmilia, Ferrorianus, Montebelli, Verabulum, with its towns, Buxo, Persiceta, the Pentapolis, and Auximanum, surrendered to the Lombards.(319) After this the Emperor sent to Naples Eutychius Fratricius, the eunuch, who had formerly been exarch, to accomplish what the exarch Paulus, the spatarii, and the other evil counsellors had been unable to do. But by God's ordering his miserable craft was not so hidden but that his most wicked plot was disclosed to all, that he would attempt to violate the churches of Christ, to destroy all, and to take away the property of all. When he had sent one of his own men to Rome with written instructions, among other things, that the pontiff should be killed, together with the chief men of Rome, this most bloody outrage was discovered, and the Romans would at once have killed the messenger of the patrician if the opposition of the Pope had not prevented them. But they anathematized the same exarch Eutychius, binding themselves, great and small, by an oath, never to permit the pontiff, the zealous guardian of the Christian faith and the defender of the churches, to be killed or removed, but to be ready all to die for his safety. Thereupon the patrician [Eutychius], promising many gifts to the dukes and to the king of the Lombards, attempted to persuade them by his messengers to abandon the support of the pontiff. But they despised the man's detestable wiles contained in his letters; and the Romans and the Lombards bound themselves as brothers in the bond of faith, all desiring to suffer a glorious death for the pontiff, and never to permit him to receive any harm, contending for the true faith and the salvation of Christians. While they were doing this that father chose, as a stronger protection, to distribute with his own hand such alms to the poor as he found; giving himself to prayers and fastings, he besought the Lord daily with litanies, and he remained always more supported by this hope than by men; however, he thanked the people for their offer, and with gentle words he besought all to serve God with good deeds and to remain steadfast in the faith; and he admonished them not to renounce their love and fidelity to the Roman Emperor.

At that time in the eleventh indiction,(320) the castle of Sutri was taken by the Lombards by craft, and was held by them for a period of forty days,(321) but urged by the constant letters of the pontiff and warnings sent to the king, when very many gifts had been made, as a gift at least for all the towns, the king of the Lombards restored them and gave them as a donation to the most blessed Apostles Peter and Paul. At the same time, in the twelfth indiction [A. D. 729], in the month of January, for ten days and more, a star, called Gold-bearing,(322) with rays, appeared in the west. Its rays were toward the north and reached to the midst of the heavens. At that time, also, the patrician Eutychius and King Liutprand made a most wicked agreement, that when an army had been gathered the king should subject Spoleto and Beneventum,(323) and the exarch of Rome, and they should carry out what was already commanded concerning the pontiff. When the king came to Spoleto, oaths and hostages were received from both [i.e., the dukes of Spoleto and Beneventum], and he came with all his troops to the Campus Neronis.(324) The pontiff went forth and presented himself before him and endeavored to the extent of his ability to soften the mind of the king by pious warnings, so that the king threw himself at his feet and promised to harm no one; and he was so moved to compunction by the pious warnings that he abandoned his undertaking and laid on the grave of the Apostle his mantle, his military cloak, his sword belt, his short two-edged sword, and his golden sword, as well as a golden crown and a silver cross. After prayer he besought the pontiff to consent to make peace with the exarch, which also was done. So he departed, for the king forsook the bad designs with which he had entered into the plot with the exarch. While the exarch remained in Rome, there came into Tuscany to Castrum Maturianense,(325) a certain deceiver, Tiberius by name, called also Petasius,(326) who attempted to usurp the rule of the Roman Empire and deceived some of the less important, so that Maturianum, Luna, and Blera [Bieda] took oath to him. The exarch, hearing of this, was troubled, but the most holy Pope supported him, and, sending with him his chief men and an army, he advanced and came to Castrum Maturianense. Petasius was killed, his head was cut off and sent to Constantinople, to the prince; nevertheless the Emperor showed no great favor to the Romans.

After these things the malice of the Emperor became evident, on account of which he had persecuted the pontiff. For he compelled all the inhabitants of Constantinople, by force and persuasion, to displace the images of the Saviour as well as of His holy mother, and of all saints, wherever they were, and (what is horrible to tell) to burn them in the fire in the middle of the city, and to whitewash all the painted churches. Because very many of the people of the city withstood the commission of such an enormity, they were subjected to punishment; some were beheaded, others lost a part of their body. For this reason also, because Germanus, the prelate of the church of Constantinople, was unwilling to consent to this, the Emperor deprived him of his pontifical position, and appointed in his place the presbyter Anastasius, an accomplice. Anastasius sent to the Pope a synodical letter, but when that holy man saw that he held the same error, he did not regard him as brother and fellow-priest, but wrote him warning letters, commanding him to be put out of his sacerdotal office unless he returned to the Catholic faith. He also charged the Emperor, urging wholesome advice, that he should desist from such execrable wickedness, and he warned him by letter.(327)

(b) John of Damascus, De Fide Orthodoxa, IV, 16. (MSG, 94:1168.)

John of Damascus (ob. ante 754) was the last of the Church Fathers of the East. He became the classical representative of the theology of the Eastern Church, and his system forms the conclusion and summing up of the results of all the great controversies that had distracted that part of the Church. His greatest work, De Fide Orthodoxa, may be found translated in PNF. In the following chapter John sums up briefly the arguments which he uses in his three orations In Defence of Images (to be found in MSG, 94:1227 ff.; for translation see head of section). By images one should understand pictures rather than statues. The latter were never common and fell entirely out of use and were forbidden. They seemed too closely akin to idols. In the translation, the phrase "to show reverence" is the equivalent of the Greek προσκυνέω.

Since some find fault with us for showing reverence and honoring the image of our Saviour and that of our Lady, and also of the rest of the saints and servants of Christ, let them hear that from the beginning God made man after His own image. On what other grounds, then, do we show reverence to each other than that we are made after God's image? For as Basil, that most learned expounder of divine things, says: "The honor given to the image passes over to the prototype."(328) Now a prototype is that which is imaged, from which the form is derived. Why was it that the Mosaic people showed reverence round about the tabernacle which bore an image and type of heavenly things, or rather the whole creation? God, indeed, said to Moses: "Look that thou make all things after the pattern which was shewed thee in the mount" [Ex. 33:10]. The Cherubim, also, which overshadowed the mercy-seat, are they not the work of men's hands? What is the renowned temple at Jerusalem? Is it not made by hands and fashioned by the skill of men? The divine Scriptures, however, blame those who show reverence to graven images, but also those who sacrifice to demons. The Greeks sacrificed and the Jews also sacrificed; but the Greeks to demons; the Jews, however, to God. And the sacrifice of the Greeks was rejected and condemned, but the sacrifice of the just was acceptable to God. For Noah sacrificed, and God smelled a sweet savor of a good purpose, receiving, also, the fragrance of a good-will toward Him. And so the graven images of the Greeks, since they were the images of demon deities, were rejected and forbidden.

But besides this, who can make an imitation of the invisible, incorporeal, uncircumscribed, and formless God? Therefore to give form to the Deity is the height of folly and impiety. And therefore in the Old Testament the use of images was repressed. But after God, in the bowels of His mercy, became for our salvation in truth man, not as He was seen by Abraham in the semblance of a man, or by the prophets, but He became in truth man, according to substance, and after He lived upon earth and dwelt among men, worked miracles, suffered, and was crucified, He rose again, and was received up into heaven; since all these things actually took place and were seen by men, they were written for the remembrance and instruction of us who were not present at that time, in order that, though we saw not, we may still, hearing and believing, obtain the blessing of the Lord. But since all have not a knowledge of letters nor time for reading, it appeared good to the Fathers that those events, as acts of heroism, should be depicted on images(329) to be a brief memorial of them. Often, doubtless, when we have not the Lord's passion in mind and see the image of Christ's crucifixion, we remember the passion and we fall down and show reverence not to the material but to that which is imaged; just as we do not show reverence to the material of the Gospel, nor to the material of the cross, but that which these typify.(330) For wherein does the cross that typifies the Lord differ from a cross that does not do so? It is the same also as to the case of the Mother of God.(331) For the honor which is given her is referred to Him who was incarnate of her. And similarly also the brave acts of holy men stir us to bravery and to emulation and imitation of their valor and to the glory of God. For, as we said, the honor that is given to the best of fellow servants is a proof of good-will toward our common lady, and the honor rendered the image passes over to the prototype. But this is an unwritten tradition, just as is also to show reverence toward the East and to the cross, and very many similar things.(332)

A certain tale is told also that when Augarus [i.e., Abgarus] was king over the city of the Edessenes, he sent a portrait-painter to paint a likeness of the Lord; and when the painter could not paint because of the brightness that shone from His countenance, the Lord himself put a garment over His divine and life-giving face and impressed on it an image of Himself, and sent this to Augarus to satisfy in this way his desire.

Moreover, that the Apostles handed down much that was unwritten, Paul the Apostle of the Gentiles writes: Therefore, brethren, stand fast and hold the traditions which ye have been taught of us, whether by word or by epistles [II Thess. 2:14]. And to the Corinthians he writes: Now I praise you, brethren, that ye remembered me in all things and keep the traditions as I have delivered them to you [I Cor. 2:2].

(c) Basil the Great, De Spiritu Sancto, ch. 18. (MSG, 32:149.)

Basil is speaking of the three persons of the Trinity, and says that although we speak of the Father, Son and Holy Spirit, we must not count up "by way of addition gradually increasing from unity to multitude," but that number must be understood otherwise in speaking of the three divine persons.

How then, if one and one, are there not two Gods? Because we speak of a king and of the king's image, and not of two kings. The power is not parted nor the glory divided. The power ruling over us is one, and the authority one, and so also the doxology ascribed by us is one and not plural; because the honor paid to the image passes over to the prototype.

Now what in the one case the image is by reason of imitation, that in the other case the Son is by nature; and as in works of art the likeness is dependent upon the form, so in the case of the divine and uncompounded nature the union consists in the communion of the godhead.

(d) The Seventh General Council, Nicaea, A. D. 787, Definition of Faith. Mansi, XIII, 398 ff.

In addition to Hefele, and PNF, ser. II. vol. XIV, see Mendham, The Seventh General Council, the Second of Nicaea, in which the Worship of Images was Established; with copious notes from the "Caroline Books," compiled by order of Charlemagne for its Confutation, London, n. d.

The holy, great and ecumenical synod which, by the grace of God and the command of the pious and Christ-loving Emperors, Constantine, and Irene his mother, was gathered together for the second time at Nicaea, the illustrious metropolis of the eparchy of Bithynia, in the holy Church of God which is named Sophia, having followed the tradition of the Catholic Church, hath defined as follows:

Christ our Lord, who hath bestowed upon us the light of the knowledge of Himself, and hath redeemed us from the darkness of idolatrous madness, having espoused to Himself His holy Catholic Church without spot or defect, promised that He would so preserve her; and assured His holy disciples, saying, "I am with you always, even unto the end of the world" [Matt. 28:20], which promise He made, not only to them, but to us also who through them should believe in His name. But some, not considering this gift, and having become fickle through the temptation of the wily enemy, have fallen from the right faith; for, withdrawing from the tradition of the Catholic Church, they have erred from the knowledge of the truth, and as the proverb saith: "The husbandmen have gone astray in their own husbandry, and have gathered in their hands sterility," because certain priests in deed, but not priests in reality, had dared to slander the God-approved ornaments of the sacred monuments. Of whom God cries aloud through the prophet: "Many pastors have corrupted my vineyard, they have polluted my portion" [Jer. 12:10; cf. LXX]. And, forsooth, following profane men, trusting to their own senses, they have calumniated His holy Church espoused to Christ our God, and have not distinguished between holy and profane, styling the images of the Lord and of His saints by the same name as the statute of diabolical idols. Seeing which things, our Lord God (not willing to behold His people corrupted by such manner of plague) hath of His good pleasure called us together, the chief of His priests, from every quarter, moved with a divine zeal and brought hither by the will of our Emperors, Constantine and Irene, to the end that the divine tradition of the Catholic Church may receive stability by our common decree. Therefore, with all diligence, making a thorough examination and investigation, and following the trend of the truth, diminishing naught, adding naught, we preserve unchanged all things which pertain to the Catholic Church, and following the six ecumenical synods, especially that which met in this illustrious metropolis of Nicaea, as also that which was afterward gathered together in the God-preserved royal city.

We believe in one God … life of the world to come. Amen.(333)

We detest and anathematize Arius and all who agree with him and share his absurd opinion; also Macedonius and those who, following him, are well styled foes of the Spirit.(334) We confess that our lady, St. Mary, is properly and truly the Theotokos, because she bore, after the flesh, one of the Holy Trinity, to wit, Christ our God, as the Council of Ephesus has already defined, when it cast out of the Church the impious Nestorius with his allies, because he introduced a personal [προσωπικὴν] duality [in Christ]. With the Fathers of this synod we confess the two natures of Him who was incarnate for us of the immaculate Theotokos and ever-Virgin Mary, recognizing Him as perfect God and perfect man, as also the Council of Chalcedon hath promulgated, expelling from the divine Atrium as blasphemers, Eutyches and Dioscurus; and placing with them Severus, Peter, and a number of others blaspheming in divers fashions. Moreover, with these we anathematize the fables of Origen, Evagrius, and Didymus, in accordance with the decision of the Fifth Council held at Constantinople. We affirm that in Christ there are two wills and operations according to the reality of each nature, as also the Sixth Council held at Constantinople taught, casting out Sergius, Honorius, Cyrus, Pyrrhus, Macarius, and those who are unwilling to be reverent and who agree with these.

To make our confession short, we keep unchanged all the ecclesiastical traditions handed down to us, written or unwritten, and of these one is the making of pictorial representations, agreeable to the history of the preaching of the Gospel, a tradition useful in many respects, but especially in this, that so the incarnation of the Word of God is shown forth as real and not merely fantastic, for these have mutual indications, and without doubt have also mutual significations.

We, therefore, following the royal pathway and the divinely inspired authority of our holy Fathers and the traditions of the Catholic Church for, as we all know, the Holy Spirit dwells in her, define with all certitude and accuracy, that just as the figure of the precious and life-giving cross, so also the venerable and holy images, as well in painting and mosaic, as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in tablets both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless lady, the Theotokos, of the venerable angels, of all saints, and of all pious people. For by so much the more frequently as they are seen in artistic representation, by so much the more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honorable reverence [ἀσπασμὸν καὶ τιμητικὴν προσκύνησιν], not indeed that true worship [τὴν ἀληθινὴν λατρείαν] which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving cross, and to the book of the Gospels and to other holy objects, incense and lights may be offered according to ancient pious custom. For the honor which is paid to the image passes on to that which the image represents, and he who shows reverence [προσκυνεῖ] to the image shows reverence to the subject represented in it. For thus the teaching of our holy Fathers, which is called the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened. Thus we follow Paul, who spake in Christ, and the whole divine Apostolic company and the holy Fathers, holding fast the traditions which we have received. So we sing prophetically the triumphal hymns of the Church: Rejoice greatly, O daughter of Sion; Shout, O daughter of Jerusalem. Rejoice and be glad with all thy heart. The Lord hath taken away from thee the oppression of thy adversaries; thou art redeemed from the hand of thy enemies: The Lord is a king in the midst of thee; thou shalt not see evil any more, and peace be unto thee forever.

Those, therefore, who dare to think or teach otherwise, or as wicked heretics dare to spurn the traditions of the Church and to invent some novelty, or else to reject some of those things which the Church hath received, to wit, the book of the Gospels, or the image of the cross, or the pictorial icons, or the holy relics of a martyr, or evilly and sharply to devise anything subversive of the lawful traditions of the Catholic Church, or to turn to common uses the sacred vessels and the venerable monasteries, if they be bishops or clerics we command that they be deposed; if religious(335) or laics, that they be cut off from communion.



INDEX

The Analytical Table of Contents at the opening of this volume should be used to supplement this Index.

Acacius of Constantinople, 526, 536.

Adoptionists, 172.

Advent, second. See "Chiliasm."

AElia Capitolina, 361.

AEons. See "Gnosticism," "Basilides," "Valentinus."

Africa, North, Church of, 157, 281. See also "Tertullian," "Cyprian," "Donatism," "Augustine."

Agape, 41.

Agatho of Rome, 652.

Agde, council of (A. D. 506), canons, 616.

Alexander of Alexandria, 300 f., 302.

Alexander of Jerusalem, 207.

Alexandria, catechetical school of, 189-202.

Alexandria, councils of (A. D. 320), 304; (A. D. 362), 349-352; (A. D. 430), anathematisms, 505 ff.

Allegorism, or Allegorical Exegesis, 15 f., 120; Origen on, 199 f.; Nepos on, 219 f.; Methodius on, 230; Augustine on, 442 f.

Alms, as expiation of sin, 48, 169-171.

Ambrose of Milan, reply to Symmachus, 342-346; epistle to Theodosius, 390 f.; invocation of saints, 397; patron of monasticism, 409; on Fall of Man, 438.

Anastasius, emp., 527, 530, 575.

Anastasius of Rome, condemnation of Origen, 487 f.

Ancyra, council of (A. D. 358), 348, 412, 675.

Angels, invocation of, 400.

Anicetus of Rome, 164.

Anointing, 484.

Anthony, hermit, 248-251, 409.

Antioch, council of (A. D. 269), 225 ff.; (A. D. 341), creed, 313 f.; canons, 362-364, 675.

Antioch, school of, 504, 511.

Apelles, 105.

Aphthartodocetism, 553.

Apollinaris the Elder, 334.

Apollinaris of Laodicaea, 354, 494 f., 498.

Apollinarius of Hierapolis, 111.

Apollonius, Antimontanist, 108.

Apologist, 69 ff.; theology of, 130 ff.

Apostles, 8 ff., 40.

Apostles' Creed, 123-126.

Apostolic Age, 5-12.

Apostolic churches, 111 ff.

Apostolic Fathers, 13.

Apostolic succession, 112-115, 122.

Appeals to Emperor, 359, 370; to Rome, Sardica on, 364-366; rescript of Gratian and Valentinian on, 366 f.

Archelaus, 82.

Arian controversy, 297-320, 348-356.

Arianism among the Germans: among the Goths, 426 f.; among the Lombards, 683 f.

Aristides, Apology of, 69-72.

Aristotelian philosophy, 174.

Arius, 269, 293, 299 f.; epistle to Eusebius of Nicomedia, 302; Thalia, 303; confession, 307, 308.

Arles, council of, 289-292.

Artemon, 173.

Asceticism, 46 ff., 105, 248.

Asia Minor, theology of, 30-32, 135-139, 229 ff.

Askidas, Theodore of, 546.

Athanasius, on Sabellianism, 180; on Dionysius of Alexandria, 223-225; exile, 308, 310.

Athenagoras, 133.

Audientia Episcopalis, 380, 382 f.

Augustine of Canterbury, 602-605.

Augustine of Hippo, life and conversion, 433-436; his type of piety, 437; on Fall of Man and original sin, 438; predestination, 440; allegory, 442; merit, 444; on baptism, 448; sacraments, 449; repression of heresy, 450-453.

Aurelian, emp., 227.

Baptism, 39, 116, 167, 179 f., 184, 186, 213, 231-234, 292, 447 f., 450, 452, 464.

Baptism, rite of, 33, 38, 232, 484 f.

Baptism of heretics, 243, 245-248, 292.

Barbarian invasions, 420-423.

Bardesanes, 54.

Barnabas, epistle of, 14.

Bartholomew, Apostle, 55.

Basil of Caesarea, on Sabellianism, 181; his charities, 395; monastic rule, 405; on tradition, 484; on reverence shown images, 693.

Basilides the Gnostic, 82 ff., 89, 91, 120.

Basiliscus, emp., Encyclion of, 523-526.

Bede, the Venerable, 566, 569, 603 ff.; his Penitential, 629 f.

Benedict of Nursia, Rule of, 631-641.

Bishops, apostolic appointment of, 37; authority of, 31, 41, 42, 237-239, 265-270, 361-364; election of, 556, 580 f.; State service of, 383 f.; succession of, 111, 115, 122, 128.

Boniface II of Rome, 473.

Braga, council of (A. D. 572), 619.

Britain, Church in, 53, 566-570, 602-614.

Caelestinus, the Pelagian, 455 f., 460.

Caesarius of Arles, 621 f.

Caesaropapism, 552 ff.

Caius of Rome, 8.

Callistus of Rome, 69, 175-177, 186.

Canon. See "Council."

Canon law, Quinisext Council on, 674-676.

Canon of New Testament, 117 ff., 120, 122 f., 532.

Caracalla, emp., 142 f., 149.

Carthage, councils of (A. D. 256), 238; (A. D. 390), 417; (A. D. 418), 463-466.

Cassian, on grace, 467-469; on secular studies, 646 f.

Cassiodorus, 530.

Cassius, Dio, 11.

Cataphrygians. See "Montanists."

Cathari. See "Novatians."

Celestinus of Rome, 374.

Celibacy, laws permitting, 285; of clergy, 411-418, 676.

Celsus, 55-59, 158.

Celtic Church in British Isles, 566-570.

Cerdo, 102 f.

Cerinthus, 81, 114.

Chalcedon, council of (A. D. 451), 511-522.

Character, doctrine of, 452.

Charity, 24, 35, 41, 48, 71 f., 145, 157, 333, 394 ff.

Chastity, 47, 344.

Chiliasm, 25-27, 219-221.

Chorepiscopoi, 364.

Christology. See "Apollinaris," "Logos," "Monarchians," "Monophysites," "Monotheletes," "Sabellius."

Christotokos, Mary as the, 501.

Chrysostom, John, 372, 491 f.

Church, authority of, Augustine on, 454.

Church, organization of, Post-Apostolic age, 36-42.

Church and State, mutual relations, 530, 554.

Circumcelliones, 323.

Classical Literature, Christian use of, 334 ff., 645-648.

Clemens, Flavius, 11 f.

Clement of Alexandria, on Gnosticism, 84, 89, 92, 189; on Greek philosophy, 190; Christian Gnosticism, 191 ff.

Clement of Rome, 7, 24, 36, 47, 129.

Clergy, distinguished from laity, 167, 181 f.; exemption from civil burdens, 283 f.; subjection to bishops, 361. See "Ordination."

Clovesho, council of (A. D. 747), 611, 621.

Clovis, king, 570-575.

Code, of Justinian, 541; of Theodosius II, 424.

Coenobites, 405.

Columba, 569.

Columbanus, 585-590.

Commodus, emp., 69.

Confession, auricular, 384 f.; public, see "Penitential Discipline."

Constans II, Typos of, 662-664.

Constantine I, Edict of Milan, 263; fiscal policy, 277-281; ecclesiastical patronage, 281-285; repression of heathenism, 285-287; ecclesiastical policy, 289-296.

Constantinople, councils of (A. D. 381), 353, 369, 480; (A. D. 382), 359, 498; (A. D. 448), 512 f.; (A. D. 553), 551 f.; (A. D. 681), 665-671; (A. D. 691), 673-679.

Constantinople, see of, 354, 477-480, 521 f.

Constantius, emp., 326-329, 331.

Corinth, church of, 7-9.

Cornelius of Rome, 157, 217.

Councils, ecclesiastical, 110 f., 157, 177, 289; general, in North Africa, 463; provincial, 359 f.; relation of, to secular rulers, 369 f., 580.

Creed, forms approximating to the Apostles', 32, 123-126.

Creeds and confessions of faith, of Gregory Thaumaturgus, 222; of Eusebius of Caeesarea, 305; of Nicaea (A. D. 325), 305; of Arius, 307; II Antioch (A. D. 341), 313; IV Antioch (A. D. 341), 314; Nice (A. D. 359), 318; Cyril of Jerusalem, 354; Epiphanius of Salamis, 355; Ulfilas, 426; Antioch (A. D. 433), 510.

Cyprian, on almsgiving, 169-171; on the lapsed, 208-210, 214-217; on the eucharist, 234-237; on the episcopate, 237-242; on the unity of the Church, 240-245; on baptism by heretics, 245-248.

Cyril of Alexandria, 373, 494, 504; anathematisms against Nestorius, 505-507, 510, 520, note.

Cyril of Jerusalem, 348, 354.

Cyrus of Alexandria, 520, 660; formula of union, 661 f.

Dacia, Church in, 53.

Damasus of Rome, 270, 366, 380 f.

Deacon, 35, 37, 41.

Deaconess, 21.

Dead, prayers for, 169, 444 f., 624.

Decius, emp., persecution under, 206-212.

Decretals, Siricius on the force of, 417.

Decretum Gelasii, 532-536.

Demiurge, 90, 96.

Deposition, 230, 363.

Didache, 37, 46.

Dio Cassius, on Domitian persecution, 11.

Diocese, 354, 362, 611, 616-620.

Diocletian, reorganization of the Empire, 257 f.

Diocletian persecution, 258-262.

Diognetus, Epistle to, 28.

Dionysius of Alexandria, 219 f., 223 ff.

Dionysius the Areopagite, 560-564.

Dionysius of Corinth, 9, 24.

Dionysius Exiguus, 530, 611, note.

Dionysius of Rome, 223 ff., 226.

Dioscurus of Alexandria, 511 f.

Discipline, penitential, 42-49, 166 f., 169 f., 183-188, 213, 215 ff., 362, 384 f., 624-630.

Divorce, 169, 391, 393, 612.

Docetism, 32, 92.

Domitian, emp., 7, 11.

Donatus and Donatism, 245, 287 f., 289 ff., 322-325, 445-454.

Dynamistic Monarchianism, 172-175, 221, 225-229, 298.

Easter, worship on, 164.

Easter, controversy as to date, 161-165, 291, 295, 375, 570, 605 ff.

Ecumenical Patriarch, Gregory the Great on the title, 592-595.

Edessa, Christianity in, 54.

Elvira, council of (A. D. 309), 386, 415.

Emanations, Gnostic theory of, 85 f., 94 f.

Encratites, 105.

Encyclion. See "Basiliscus."

Ephesus, church of, 9 ff., 116.

Ephesus, council of (A. D. 431), 507-509; (A. D. 449), 512.

Epiphanius of Salamis, 228, 355.

Episcopal courts of arbitration. See "Audientia Episcopalis."

Episcopate, 237-239.

Epistula pacis, 215.

Eucharist, 18, 21, 30 f., 34, 38, 41, 42, 116, 138 f., 231-237, 449, 622-624.

Eusebius of Caesarea, 8, 305, 309.

Eusebius of Nicomedia, 299, 302, 308, 310.

Eusebius of Rome, 270.

Eustathius, 309, 348.

Eutyches and Eutychian controversy, 511-522.

Evagrius Scholasticus, 274.

Exomologesis, 185.

Extension of Christianity, 18, 52-55, 156-159, 425-429, 566-570, 570-573, 602-605.

Fasting, 33, 38, 48 f., 71, 99, 166, 171, 232, 678.

Felicissimus, 212, 215-217.

Felicitas. See "Perpetua."

Felix of Aptunga, 291.

Fihrist of An Nadim, on Mani, 252-256.

Filioque, addition of, to the Creed, 577.

Firmilian, epistle of, on Stephen of Rome, 242-245.

Flavian of Constantinople, 512 ff.

Flora, Epistle of Ptolemaeus to, 95-102.

Formula Macrostichos, 180.

Franks, conversion of, 570 ff.

Galen, 174.

Galerius, emp., 260, 262.

Gangra, council of, canons, 386, 413.

Gelasius of Rome, 531, 532-536.

Germans, Christianity among, 53.

Germanic State Church, 579-589.

Gladiatorial combats, abolishment of, 389.

Gnosticism, 50, 75-106, 126 f. See also "Simon," "Menander," "Cerdo," "Basilides," "Valentinus," "Ptolemaeus."

Gospels, 35, 118, 120, 123.

Grace, controversy on. See "Augustine," "Pelagian Controversy," "Semi-Pelagian Controversy."

Gratian, emp., 366.

Gregory of Nazianzus, 353, 496 f.

Gregory of Nyssa, 502 f.

Gregory of Tours, 571 ff., 581 ff.

Gregory Thaumaturgus, 221 f.

Gregory the Great, 388, 590-602.

Hadrian, emp., 153.

Hatfield, council of (A. D. 680), 612.

Heathen slanders against Christianity, 61-64.

Heathenism, repression of, 285-287, 320-322, 346 f., 370-374, 557.

Heathenism, revival of, 330-336, 339.

Heathenism in the Church, 396 f., 400 f.

Heliogabalus, emp., religious policy of, 152.

Henoticon of Zeno, 526-529.

Heraclius, emp., 540, 660.

Heraclius, schism of, 270.

Heresy, laws against, 368, 372, 450-453.

Heretics, baptism of. See "Baptism."

Hermas, 43, 47, 48, 184.

Hertford, council of (A. D. 672), 609 ff.

Hierapolis, council of, 110.

Hierarchy, 128 f., 237 f., 360 ff., 562 f.

Hieronymus. See "Jerome."

Hilary of Poitiers, 316, 319.

Hippolytus, 68, 105, 108, 175-178.

Homoiousian party, rise of, 315-320.

Homoiousios, 316, 319, 348.

Homoousios, 306, 309, 316, 319, 348.

Honorius, emp., 420

Honorius of Rome, 671 f.

Hormisdas of Rome, 536.

Hosius, 299.

Hospitality, 40.

Hylics, 92 f.

Hymns, Christian, 21, 173.

Hypatia, 373.

Hypostasis, 193, 300, 306, 309, 315, 319, 349 ff.

Ibas. See "Three Chapters, controversy on."

Iconoclasm, 684 ff.

Ignatius of Antioch, 22, 30, 41 f.

Images, controversy on, 684 ff.

Incorruptibility, 136 ff.

India, Christianity in, 55.

Irenaeus, on John, 26; on Gnosticism, 78-81, 85 f., 92 f.; on apostolic tradition and churches, 112-114; on the gospels, 120; on Apostles' Creed, 123 ff.; on redemption, 136-138; on eucharist, 139 f.; on Easter controversy, 163 f.

Irene, empress, 685.

Istrian schism, 596-600.

Jerome, on fall of Rome, 421-423; on text of New Testament, 485; on Origen, 486 f.

Jews, relation of, to the Christians, 14-18.

John, Apostle, death of, 9, 10; chiliastic teaching, 26 f.; in Ephesus, 114, 116, 118; founds order of bishops, 122.

John of Damascus on images, 691-693.

Jovian, emp., 337, 339.

Julia Mammaea, 153 f.

Julian, emp., early life, 325-329; habits, 329 f.; opens temples, 330; his ecclesiastical and religious policy, 330-334; forbids Christians to teach classics, 334-336.

Julius of Rome, 310; epistle of, 311; appeals allowed to, 364.

Justin Martyr, on Jews, 16; extension of Christianity, 18; chiliastic views, 27; on Christian worship, 32-35; defence of Christianity, 72-75, 135.

Justin I, emp., 540.

Justinian I, emp., 541; anathematisms against Origen, 542 f.; Aphthartodocetism, 553 f.; ecclesiastical legislation, 383, 554-560.

Lactantius, 206.

Lamb as image of Christ, 678 f.

Laodicaea, council of (c. A. D. 343), 399 f.

Lapsi, 208-212, 214-217.

Law, Mosaic, Gnostic conception of, 95 ff., 104.

Laws against Christianity, 19-22, 56, 145, 211.

Laws in favor of the Church, 281-285.

Legacy-hunting by clergy forbidden, 381 f.

Legislation, influence of the Church on, 284 f., 385 f.

Leo of Rome, on the Priscillianists, 378; on auricular confession, 384; on clerical celibacy, 417 f.; represents Roman people, 476; on Petrine prerogatives, 476 f.; condemns 28th canon of Chalcedon, 478 f.; on apostolic sees, 480; his course in Eutychian controversy, 511 f.; his Tome, 514.

Libellatici, 158, 209 f., 214 f.

Libelli pacis, 187, 215, 292.

Libri poenitentiales, 626-630.

Licinius, emp., 263-265.

Little Labyrinth, 173-175.

Liutprand, king, 659, 686-690.

Logos, 72 f., 130-132, 171, 176, 193 f., 227 ff., 298 f., 304, 313.

Lombard Church, 597 ff., 683 f.

Lombards, 589, 600-602.

Lord's Day, 41, 232, 284.

Lord's Prayer with Doxology, 38.

Lord's Supper. See "Eucharist."

Lucian of Samosata, 55, 59-61.

Lucian the martyr, 303; creed of, 313.

Luke, Gospel of, mutilated by Marcion, 103.

Luxeuil, foundation of, 587 f.

Macedonian heresy, 353 f., 524, 552, 666.

Magic among the Gnostics, 80, 87.

Malchion, 225 ff.

Mani and Manichaeanism, 127, 252-256, 372; laws against, 375, 559 f.; persecution of, 376; Augustine on, 454 f.

Marcellus of Ancyra, 310 ff.

Marcia, concubine of Commodus, 69.

Marcian, emp., 510.

Marcion, Gnostic, 103-106, 114, 119, 122.

Marcionites, 127.

Marius Mercator, on Pelagianism, 460.

Mark, Gospel of, 123.

Marriage, Christian, 106, 108, 168 f.; compared with virginity, 168, 393; indissolubility of, 43, 169, 392 f., 612; second, 47, 169, 182.

Martin of Rome, 660.

Martin of Tours, 410, 427 ff.

Martyrdom, 65 f., 66-68.

Martyrs, anniversaries of, 401; merits of, 167, 187, 212 f.; intercession of, 399.

Mary, the Virgin, 30, 70, 81; is Theotokos, 505, 511, 518, 520.

Massilians, 467.

Maximilla, Montanist prophetess, 107 f., 110.

Maximinus Thrax, emp., persecution under, 154 f.

Maximus the Confessor, 660.

Melchizedek, 173.

Meletius and the Meletian schism, 266-270, 293 f.

Meletius, Bishop of Antioch, 349.

Memnon of Ephesus, 504.

Menander, 81.

Merovingian Church, 581 ff.

Methodius of Olympus, his theory of recapitulation, 229 f.; on the resurrection of the body, 230.

Metropolitans, 361, 363 f.

Milan, church of, 596 ff.

Milan, edict of, 263-265.

Minucius Felix, 61-64.

Miracles, Christian, 56, 153.

Mithras, 34, 150 f.

Monarchian controversies, 171-181, 221-229.

Monasteries, subject to bishops, 407. See also "Monasticism."

Monastic rules. See "Basil," "Benedict of Nursia," "Pachomius," "Columbanus."

Monasticism, 248-251, 401-411, 586 ff., 617 f., 630-644.

Monophysite churches, 538 f.

Monophysite controversies, 511-514, 516 f., 522-529.

Monothelete controversy, 516, 539, 652 f., 660-672.

Montanism in the West, 145, 179, 181 f.

Montanus and Montanism, 106 ff., 109 ff., 120, 127, 372.

Moralism and moralistic Christianity, 45 ff., 134, 165 ff.

Morality, Christian, 28, 70 ff., 188.

Morality, double, 46, 48.

Moslems, 653-659.

Muratorian Fragment, 117-120.

Natalius, confessor, 174.

Neo-Platonism, 202-204, 430 ff.

Nepos, schism of, 219-221.

Nero, emp., persecution by, 5-7, 9.

Nestorian controversy, 504-511.

Nestorius, fragments on the doctrine of, 501 f.

New-Nicene Party, 348 f.

Nicaea, council of (A. D. 325), 292-295; creed of, confirmed at Constantinople, A. D. 381, 353; canons of, 360-362, 412; doctrine of, enforced by law, 368; Goths present at, 425; (A. D. 787), definition of, 694-697.

Nice, Creed of, 318.

Ninian, 569.

Noetus, 109, 175, 178.

Novatian and Novatians, 217, 245, 247, 295 f., 374.

Oak, synod of the, 492.

Oblati, 639, 642.

Oblation, 168.

Offerings, 41.

Optatus, on sacraments and the Catholic Church, 446 f.

Orange, council of (A. D. 529), canons of, against Pelagianism, 472-476.

Ordination, of clergy, 41; of bishops, 239.

Origen, 144, 153; on eternal generation of the Son, 193; eternal creation, 194; pre-existence of souls, 195; redemption, 196 f.; universal salvation, 198 f.; allegorism, 199; persecution, 206; martyrdom, 212 f.; errors of, 486, 489; condemnation of by Anastasius, 487 f.

Origenistic controversies, first, 483, 486-493; second, 541 ff.

Original Sin, Augustine on, 438-440; Pelagius on, 458, 460, 464 f.; council of Orange, 473-475.

Orleans, council of (A. D. 511), 580, 618; (A. D. 541), 618; (A. D. 549), 580, 619.

Orthodoxy, enforcement of, 367, 370.

Ostrogoths, Church under, 529 f.

Ousia distinguished from hypostasis, 348 f.

Pachomius, Rule of, 402-405.

Palladius, bishop in Ireland, 567.

Pallium, 591, 604.

Pantaenus, 55, 189.

Papias, chiliastic ideas of, 25 f.

Paris, council of (A. D. 557), 581.

Parish, 616-620.

Patriarchates, 354, 359, 361.

Patrick, Irish missionary, 567-569.

Patripassianism, 125, 175 ff.

Paul, Apostle, death of, 8, 9, 23, 112 f., 116; epistles of, 68, 103 f., 119, 122.

Paul of Samosata, 221, 225-229.

Paulinus of Antioch, 349.

Paulus Diaconus, 600 ff.

Pelagian controversy, 455-466.

Pelagius, 455; Augustine on, 456 f.; statement of position, 457 f.; epistle to Demetrias, 458-460; his confession of faith, 461; condemnation at Carthage, 463-465; condemnation at Ephesus, 508.

Penances, 626-630.

Penitential discipline. See "Discipline, penitential."

Pentecost, feast of, 165 f.

Peregrinus Proteus, 59-61.

Perpetua and Felicitas, Passion of, 145-149.

Persecution. See under name of Emperor.

Persia, Christians in, 54.

Peter, Apostle, death of, 8; at Rome, 9, 23, 112 f., 116, 123.

Peter of Alexandria, 270.

Peter Fullo, 535 f.

Peter Mongus, 535 f.

Petrine authority, 180, 186, 243 f., 447, 477-481, 532.

Philip, Apostle, death of, 11.

Philip the Arabian, emp., religious policy of, 156.

Philippopolis, council of (A. D. 343), 364.

Philo Judaeus, 135.

Philosophy, 72 f., 78, 174, 190, 192.

Phocas, emp., 595.

Phrygian heresy, 375. See "Montanism."

Pictures. See "Icons."

Plato, 73 f.

Pleroma, Gnostic doctrine of, 90.

Pliny the Younger, epistle to Trajan, 19.

Pneumatics, 93.

Polycarp, 113, 129, 163 f.

Polycrates, 10, 162.

Poor. See "Charity."

Pope. See "Rome, Bishop of," also name of individual popes.

Pope, title of, 215, 408, note.

Porphyry, epistle to Marcella, 202-204.

Praxeas, 125 f., 178 f.

Prayer, 33 f., 38, 72, 165, 184.

Prayer, times of, 38, 166.

Prayers to saints, 397-399.

Predestination, 136, 440-442.

Presbyter, 31, 37, 41, 82.

Priscilla, Montanist, 107, 110.

Priscillianists, 375, 378 ff.

Prophecy, argument from Hebrew, 74, 134.

Prophets, Christian, 40 f.

Prosecution of Christians, 20, 66-68.

Pseudo-Dionysius. See "Dionysius the Areopagite."

Psychics, 92 f.

Ptolemaeus, martyr, 65 f.

Ptolemaeus, 93; epistle to Flora, 95-102.

Pulcheria, empress, 512.

Quartodecimans, 108.

Quinisext Council (A. D. 692), 413-415, 673-679.

Ravenna, exarchate of, 653, 680, 684, 686 ff.

Real Presence, 31, 34, 231, 235.

Reccared, Visigothic king, 575-579.

Redemption, Asia Minor conception of, 136; Origen's conception, 196 f.

Regula fidei, 125.

Relics, 398.

Remission of sin after baptism, 44, 184.

Resurrection of Christ, 59.

Resurrection of the body, 116, 230.

Rhodon, 104 f.

Robber synod of Ephesus (A. D. 449), 512.

Roman government, attitude of, toward Christians, 20-22, 64-69, 142-145, 151-154, 205-208, 258 f.

Rome, appeals to, 364-366.

Rome, bishops of, list of, 113; election of, 679-683.

Rome, councils of, under Cornelius, 217; under Julius, 310; under Martin, 614, 664 f.

Rome, see of, and the Unity of the Church, 240-245.

Rome, see of, authority of, potior principalitas, 113; statement of Siricius on, 416; causa finita est, 462 f.; statement of Leo the Great, 480, f.; of Gelasius, 532.

Rome, see of, separation from the Churches of Asia Minor, 161-165.

Rufinus, 489.

Sabellius and Sabellianism, 180 f., 223 ff., 300, 309, 352, 354.

Sacraments, nature of, 447, 449 f., 564. See also "Baptism" and "Eucharist."

Sacrifice of the mass, 622.

Saints, prayers to, 397, 399.

Sardica, council of (A. D. 343), canons, 364.

Saturninus, Gnostic, 106.

Schism. See under "Novatian," "Felicissimus," "Meletius," "Heraclius," "Donatism," "Istrian."

Schools, mediaeval, 644, 650 f.

Scilitan Martyrs, 66-68.

Semi-Arians, 316.

Semi-Pelagians, 466-476.

Severus, Alexander, emp., religious policy of, 152 ff.

Severus, Septimius. emp., 141-149.

Simon Magus, 78 f., 103.

Siricius of Rome, decretal of, 415-417.

Sirmium, council and creed of (A. D. 357), 316.

Sixtus of Rome, 211.

Slaves, manumission of, 385, 387; canons on treatment of, 386-388.

Socrates, Greek philosopher, 72 f., 131 f.

Socrates, ecclesiastical historian, 274.

Soter of Rome, 24.

Sozomen, ecclesiastical historian, 274.

Spain, Church in, 53, 158, 575 ff.

Spirit, Holy, 133, 187, 349, 351, 353, 577 ff. See also "Trinity."

State Church, 356, 358-384, 553-557, 579-585.

Stephen of Rome, 242-245.

Subintroductae, 226, 412.

Suevi, 571, 575, f.

Sulpicius Severus, 410 f., 427 ff.

Sunday, 35, 284.

Sylvester of Rome, 291.

Symbol. See "Creed."

Symmachus of Rome, 530.

Symmachus, prefect of Rome, 339-342.

Synods. See "Council" and under place-name.

Syria, Christianity in, 54.

Syzygies, Gnostic doctrine of, 90, 94.

Tabenna, first cloister, 402.

Tacitus on Christians, 6.

Tatian, 106 f.

Telemachus, monk, 389.

Temples, destruction of, 372 f.

Tertullian, on extension of Christianity, 52-54; on Gnostics, 77 f.; on Marcion, 104; on apostolic churches, 114-116, 122, 129; on the creed, 125 f.; in defence of Christians, 142 f., 145; on prayer, 165; on fasting, 166; on baptism, 167, 232 f.; on merit, 167 f.; on marriage, 168 f.; against Praxeas, 178 f.; on discipline, 184-188.

Theodelinda, Lombard queen, 597 f.

Theodore of Canterbury, organization of English Church, 609-614; penitential, 627-629; founds schools, 650.

Theodore of Mopsuestia, his creed, 498-500; fragments on Christology, 500 f. See also "Three Chapters."

Theodoret of Cyrus, 127; creed, 510. See also "Three Chapters."

Theodosius I, ecclesiastical policy, 352 f.; requires orthodoxy, 367; represses heathenism, 368; massacre at Thessalonica, 300 f.; dynasty of, 420 f.

Theodosius II, issues Theodosian code, 424 f.; engages in Nestorian controversy, 504, 510; in Eutychian controversy, 511 f.

Theodotus of Byzantium, 172.

Theodotus the leather-worker, 110, 173 f.

Theopaschites, 523, 541 f.

Theophilus of Alexandria, attacks Chrysostom, 491-493.

Theophilus of Antioch, on Logos doctrine, 132; on Trinity, 134.

Theotokos, Mary as the, 505, 511, 518, 520.

Three Chapters, controversy on, 544-552; condemnation of, 551 f.; schisms resulting from condemnation, 596 ff.

Toledo, council of (A. D. 531), on schools, 649; (A. D. 589), conversion of Visigoths, 575-579.

Toleration of Christians by Edict of Milan, 263 ff.

Tradition, 109, 111 ff.; Basil on, 484.

Traditores, 291 f.

Trajan, emp., epistle to Pliny, 22.

Trinity, 112 ff., 171-181, 222-225, 368.

Trisagion, 541 f.

True Word of Celsus, 56-59.

Typos of Constans II, 662-664.

Ulfilas, 425-427; his creed, 426.

Unity of the Church, 240-245.

Universal salvation, 198.

Valens, emp., 337, 339.

Valentinian I, emp., 337 ff.

Valentinus, Gnostic, 78, 88-95, 106, 120.

Valerian, emp., persecution under, 205, 210 f.

Vicariate of Arles, 591 f.

Victor of Rome, 162 ff., 174.

Victorinus, philosopher, 431-433.

Vigilantius, 397 ff.

Vigilius of Rome, his Judicatum, 544; oath to Justinian, 545; Constitutum, 547-551.

Vincent of Lerins, rule of Catholic faith, 471; on grace, 472.

Virgin-birth of Jesus, 30, 31.

Virginity compared with marriage, 168, 393 f.

Visigothic Church, 575-579.

Whitby, council of, 605 ff.

Will, freedom of, Theophilus on, 134; Pelagius on, 457 ff.; John Cassian on, 469.

Worship, Christian, 21, 32-35, 38 f., 156, 165, 231-237, 578.

Xystus of Rome. See "Sixtus."

Zeno, emp., Henoticon, 526-529.

Zephyrinus of Rome, 176 f.

Zosimus of Rome, on Pelagius, 463.



FOOTNOTES

1 See Eusebius, Hist. Ec., III, 23, who gives quotations from Irenaeus. This passage also gives a lengthy extract from the work of Clement of Alexandria, Quis dives salvetur, bearing on St. John's life at Ephesus (ANF. II, 591-604).

2 Reign of Domitian, 81-96.

3 Pontia was an island near Pandataria. The group is known as Pontiae Insulae. See DCB, art. "Domitilla, Flavia;" Eusebius, Hist. Ec., ed. McGiffert (PNF, ser. II, vol. I), III, 18, notes 4-6; also Lightfoot, Commentary on the Epistle to the Philippians, p. 22, n. 1.

4 There are three leading critical editions of the Apostolic Fathers:

Patrum Apostolicorum Opera, edited by A. von Gebhardt, A. Harnack, and Th. Zahn, Leipsic, 1876, 1877, reprinted 1894 and since.

Opera Patrum Apostolicorum, edited by F. X. Funk, Tuebingen, 1881. There is a very inexpensive reprint of the text in Krueger's Sammlung ausgewaehlter kirchen- und dogmengeschichtlicher Quellenschriften, 2te Reihe, 1 Heft. Funk's text is used in the following sections, but as the Apostolic Fathers are everywhere accessible no references are given to Migne.

The Apostolic Fathers, edited by J. B. Lightfoot, second ed., part I, 2 vols. (Clement of Rome), London, 1890; part II, 3 vols. (Ignatius and Polycarp), London, 1889; smaller ed. (containing all the Apostolic Fathers), London. 1890.

The most recent edition of the Apostolic Fathers is that of Kirsopp Lake, in the Loeb Classical Library, 1912 (text and translation on opposite pages).

5 Cf. Matt. 24:6, 22; Mark 13:7, 20. These words do not occur in the book of Enoch.

6 The writer quotes Ex. 31:18; 34:28; 32:7; Deut. 9:12.

7 I.e., so that they believed that circumcision should be made in the flesh and not taken spiritually.

8 ΙΗ or Ιη = Ἰησους. T was taken as a picture of a cross. For the Tau or Egyptian cross, see DCA, art. "Cross." The method of allegorical interpretation here used is that species known as gematria, in which the numerical equivalence of letters composing a word is employed as a key to mystic meaning. This differs somewhat from the ordinary gematria, for which see Farrar, History of Interpretation, 1886, pp. 98 ff., 445 f. Barnabas is by no means singular among early Christians in resorting to Jewish allegorical interpretation.

9 For the same charge brought against the Jews of stirring up hostility against the Christians, see Tertullian, Ad Nationes, I, 14; Adv. Marcionem, III, 23; Adv. Judaeos, 13; Origen, Contra Celsum, VI, 27.

10 Cf. Mai. 1:10-12.

11 The Christians at Rome seem, according to this statement, to have been in such a position that they might be able to interfere in the case of prisoners.

12 A possible reference to the presence of Peter and Paul at Rome, but by no means certain, as epistolatory commands would fulfil the conditions better. The connection of Peter with Rome, however, is very significant.

13 It can not be concluded from this that Ignatius was of servile condition. His journey to Rome in chains might be enough here to explain the language, especially when the style of Ignatius is considered.

14 Such were evidently Gnostics, as shown by their rejection of the God of the Jews.

15 Piaculum.

16 Clement alters the passage slightly; see Is. 60:17.

17 The Greek is ἐπισκοπή (episcope), meaning primarily "oversight."

18 This seems to be the occasion for this letter to the Corinthians. As they appear to be several, they correspond to presbyters rather than to bishops, and the use of the term "presbyters" in the passage sustains this interpretation.

19 The word rendered daily is ἐπιοὑσιον, the same as that used in Matt. 6:11.

20 Note the doxology also at the end of the other prayers.

21 The sense is: If a prophet speaking in the Spirit commands a meal to be prepared for the poor and should himself eat of it, it would be apparent that he ordered it for himself. But if he eats he must be a false prophet.

22 A most difficult and obscure passage. Various interpretations have been proposed; see the various editions of the Apostolic Fathers, especially Funk's. The rendering here given is strictly literal.

23 This passage is quoted at length by Clement of Alexandria, Stromata, II, 12, 13.

24 The first part of this quotation has not been identified; the conclusion is Matt. 7:23.

25 Cf. Acts 2:9 ff.

26 Probably Palestine is here meant.

27 The great Syrian goddess Atargatis.

28 Reference is obscure.

29 A reference to astrological doctrine.

30 There is good reason for believing that by India is meant what is now understood as India, and not Arabia. There was no little intercourse between India and the West, and we have the direct testimony of Dio Chrysostom, circa 100, that there was intercourse between Alexandria and India, and that Indians came to Alexandria to study in the schools of that city. See DCB, art. "Pantaenus."

31 Probably the Gnostics.

32 He had given his property to his native place.

33 Fronto. See W. Smith, Dict. of Greek and Roman Biography.

34 Cf. Hermas, Pastor, Sim. V, 3. ANF, II, 34.

35 I.e., the Logos; cf. previous chapter.

36 See Plato, Timaeus, p. 28c.

37 For a remarkable passage on the moral influence of Christ's teaching as a proof of the truth of His message, see Origen, Contra Celsum, I, 67 f.

38 For a discussion of this Helena, see Bousset, Die Hauptprobleme der Gnosis, 1907, pp. 77 ff.

39 Probably to be identified with his Exegetica.

40 Query: the antagonism between good and evil.

41 Very obscure: see ANF, and Routh, ad loc., and Neander, Ch. Hist., I, 402.

42 Routh, loc. cit., proposes as an emendation, "declared to be made."

43 A mystic name; it is the Hebrew for "line upon line," see Is. 28:10. It means norm or rule.

44 Cf. the doctrine of redemption among the Marcosians, a branch of the Valentinians, stated in Irenaeus, Adv. Haer., I, 215.

45 Generally spoken of as hylics.

46 Cf. introductory note to following selection.

47 The term used for a sending forth is προβολή or emanation, and is constantly used in Gnosticism; hence the objection on the part of the majority of Christian theologians to the use of the term in describing the relations of the members of the Trinity.

48 This negative seems to spoil the sense of the passage, and is omitted in some editions.

49 Simplicity is always regarded in ancient thought as a characteristic of Deity.

50 According to another reading, of this one.

51 A city of Thrace on the Black Sea.

52 See this passage as quoted in Eusebius, Hist. Ec., V, 6, and McGiffert's notes.

53 By a slight change in the order of the words, as suggested by Neander, the last two clauses might read more clearly: "To judge the quick and also the dead through the resurrection of the flesh."

54 Reference to the creation of the sun, moon, and stars on the fourth day of creation.

55 Probably his wet-nurse was a Christian.

56 On the occasion of his triumphal entry into Rome.

57 From here text in Kirch, nn. 84 ff.

58 Probably the reference is to the privilege of celebrating the eucharist, and not merely the reception of the sacrament from the hands of Anicetus.

59 Here, as elsewhere in Tertullian, the oblation, or sacrifice, or offering, is the prayers of the faithful, and not the eucharist.

60 The word substance as used here in connection with the nature of the Trinity has not taken its later meaning and use.

61 I.e., the followers of Praxeas, who are here introduced as speaking.

62 Not οὐσία, but ὑποκειμένω.

63 Sacerdotes, and so throughout.

64 A person married a second time, i.e., after the death of his first wife.

65 Cf. Acts 2:22.

66 Proverbs 4:8, 9.

67 I.e., having rule over all, not merely able to do all, and so throughout.

68 The Greek is preserved here and throws light on the reasoning. The Latin omnipotens stands for παντοκράτωρ.

69 I.e., it is not certain rites nor certain beliefs that give merit to our worship.

70 The term papa is applied to Cyprian several times in the extant epistles addressed to him.

71 I.e., Rome. There was a vacancy at that time, A. D. 250. in the episcopate of Rome and the clergy administered the affairs of that church sede vacante.

72 I.e., the pure ones.

73 In the next chapter of Eusebius (= VII, 25) there are the critical reasons against the apostolic authorship of the Revelation of St. John, based upon a critical comparison with the Fourth Gospel and the Epistles of St. John, reasons which are still current in radical critical circles.

74 The bracketed phrases are doubtful.

75 Gregory uses the term Trias for Trinity here and throughout.

76 On the whole passage, cf. I Cor. 15:42 ff.

77 Sanguis Christi incipit esse sine nobis. Paschasius Radbertus quotes this. De corpore et sanguine Domini, ch. II, MSL, 120:1308.

78 Reference to the possibility of detecting Christians in times of persecution by the odor of wine which they had received in the eucharist early in the morning.

79 Ex. 12:6.

80 Psalm. 141:2.

81 I Cor. 11:26.

82 This whole passage is supposed to be addressed to Stephen. Cf. the opening words of 25.

83 Eph. 4:1-6 follows.

84 Or. Fonnak.

85 The author is a Moslem, and therefore speaks of Jesus with great respect; Mani regarded Jesus as evil.

86 This is undoubtedly a mistake.

87 Important material has been recently recovered from Turfan in Chinese Turkestan, reported by Messrs. Stein, Le Coq, and F. K. W. Mueller, in Sitzungsberichte der Berliner Academie, for 1904, p. 348; for 1905, p. 1077; for 1908, p. 398; for 1909, p. 1202; for 1910, pp. 293, 307.

88 By primal man is not meant the first of mankind on earth, but a supernatural being.

89 Bishop of Alexandria.

90 See next selection.

91 Diocletian persecution, A. D. 306.

92 Maxentius.

93 Eusebius.

94 Sicily.

95 A folle was a sum of money, possibly 208 denarii.

96 I.e., as to offering sacrifices.

97 V. infra, 62, Introduction.

98 V. supra, 59 f.

99 ὑποκείμενον.

100 ἐξ οὐκ ὄντων, the phrase which was afterward the foundation of the Arian sect of the Exoukontians.

101 Psalm 24:10; Hebrew, The Lord of Hosts; LXX, The Lord of Powers.

102 Some texts insert "seen nor."

103 ὑπάρχειν.

104 Homoousios.

105 ἐξ οὐκ ὄντων.

106 I.e., in forcing the Donatists to return to the Church.

107 The temporary defeat of the Donatist party which was celebrated at the Council of Carthage in 348-349. See Hefele, 70.

108 Tombs built in the shape of altars which were table-shaped.

109 The metatores were those who were sent ahead of a troop of soldiers to provide for quartering them upon the inhabitants.

110 The religion of the pagans.

111 I.e., Christianity.

112 See DCB, art. "Apollinaris the Elder."

113 As the destruction of the altar of Victory.

114 I.e., by Julian and Valentinian.

115 The rest of the petition is taken up chiefly with a protest against the confiscation of the endowments for the vestal virgins.

116 Allusion to the very brief reign of several.

117 Valerian taken captive by Sapor.

118 Galienus.

119 Reference to the "thirty tyrants."

120 V. supra, 63.

121 Hypostasis or ousia; cf. the Nicene definition, 63, g.

122 The Apollinarian heresy.

123 I.e., following.

124 I.e., of their diocese.

125 In the sense of patriarchal province, following the use of the word "diocese" in the administrative system of the Empire. It should be noted that the patriarchal council seems not to have become well defined in the Church's system and never to have come into actual use.

126 For the development of the ecumenical council, see below, 91, a. This scheme of nicely adjusted appeals never took permanent place in the Church owing to obvious difficulties.

127 This sixth canon of Nicaea very early received the title: "Concerning the Primacy of the Roman Church." and had this addition placed as its first clause: "The Roman Church has always had the primacy." In this form the canon was cited by the Roman legates at the Council of Chalcedon in 451.

128 Here, as generally, parish means diocese.

129 This is the seventh canon of the Latin version of the canons.

130 I.e., Bishop of Rome.

131 I.e., ecclesiastical position.

132 I.e., bishops.

133 I.e., episcopal sees.

134 See Socrates, Hist. Ec., V, 10.

135 In the code of Justinian this reads "Manichaeans and Donatists."

136 For further detail of the history of the Priscillianists, see Sulpicius Severus, Sacred History, II, 46-51. (PNF, ser. II, vol. XI.)

137 I.e., ascetics and monks.

138 Priest, sacerdos, is here used, as so often, not for presbyter but for bishop.

139 As this was addressed to Theodorus, the praetorian prefect, the authority of the decision is rendered of the highest character.

140 In a usufruct the title remained with the grantor, and the grantee merely had the use or enjoyment of the land.

141 On the principle that one who had a life interest in property (and only such the bishop had) could alienate for a period not extending beyond his natural life.

142 The peculium of the slave, property which he was allowed to possess but only by the sufferance of the master.

143 The Constitution ends here in Justinian's collection.

144 Cf. Paulinus, Vita Ambros. MSL, 14:37.

145 I.e., of returning to her former home and condition.

146 I.e., in distinction from Paulus the eminent Roman lawyer, a contemporary of Papinian.

147 Fabiola (cf. DCB) on whose death Jerome is here writing to her husband Oceanus.

148 See I Cor. 7:1 ff.

149 Cf. Council of Carthage, A. D. 398, Can. 13. "When the bridegroom and bride are to be blessed by the priest they are to be presented by their parents and paranymphs. And let them when they have received the benediction remain in virginity the same night out of reverence for the benediction."

150 I.e., of Antioch, where Chrysostom was a presbyter and delivered these homilies.

151 The name given to the extensive charitable institutions founded by Basil.

152 For this conception of the value to the giver to be found in almsgiving, see above, 39, h.

153 "Shut up in the altar" is another reading.

154 Cf. Suetonius, Vita Tiberii, c. 36, expulsit et mathematicos. Probably they were a sort of fortune-tellers, computers of nativities, etc. Cf. Hefele, loc. cit.

155 The title of pope which was not yet restricted even by Latins to the bishop of Rome was in general use as the title of the bishop of Alexandria.

156 Successor of Athanasius in the see of Alexandria.

157 Cf. Apostolic Canons, 6, 27; also Council of Neo-Caesarea. Can 1.

158 Note the extraordinary form in which the clergy are apparently forbidden to do what in reality the council commands; namely, that they should abandon marital relations with their wives. Cf. Hefele, loc. cit. Can. 80 of Elvira uses the same uncouth phraseology.

159 This last point was considerably modified by the subsequent canon law.

160 See Putzger, Historischer Schul-Atlas, 1905.

161 Stilicho, on whose advice the Senate granted a subsidy to Alarich, in 408 of four thousand pounds of gold.

162 Capture of Rome, A. D. 410, by Alarich.

163 The termination is fragmentary.

164 At the time a bishop.

165 I.e., Simplicianus had baptized Ambrose.

166 This is hardly fair to Victorinus and his pre-Christian religious views.

167 This is the phrase which so deeply offended Pelagius; Da quod jubes, et jube quod vis.

168 This figure of the two cities is the motif of the whole work, in which the idea is developed in the greatest detail.

169 See Augustine's treatise On the Gift of Perseverance, PNF, ser. I, vol. V.

170 This distinction is of importance in Augustine's theory of the Church.

171 He has been explaining the significance of the references to the three sons of Noah.

172 Dupin in his edition of Optatus, ad. loc., points out that there were current two etymologies of Catholic; according to one κατὰ λόγον it meant reasonable, and according to the other, κατὰ ὅλον general or universal.

173 The expression opponere obicem became in scholastic theology of great importance in connection with the ex opere operato nature of the sacraments of the New Law. On this whole matter of the sacraments in the Fathers, see Schwanne, Dogmengeschichte, 93, which is very clear and helpful, especially as showing the basis of scholastic theory of the sacraments in the patristic period, and that, too, without doing violence to his authorities.

174 The basis of the doctrine of the indelible character of baptism. Cf. Augustine, Contra epist. Parm., II, 13. 28. "Each [baptism and the right of giving baptism] is indeed a sacrament, and by a certain consecration each is given to a man, this when he is baptized, that when he is ordained; therefore in the Catholic Church it is not lawful to repeat either." Cf. next passage.

175 This was written after the conference with the Donatists in 411, in which victory was adjudged to the Catholics.

176 These commentaries were falsely published under the name of Jerome and may be found in his works. (MSL, 30:670.)

177 Some manuscripts add "and death through sin."

178 For the discussion on appeals across the sea, i.e., to Rome, see Hefele. 119; A. W. Haddan, art. "Appeal" in DCA.

179 Hermas, Pastor, Man. VI. (ANF, vol. II.)

180 The references are to Augustine, De Dono Perseverantiae, ch. 23 [64], and to Prosper of Aquitaine's epistle to Augustine, see Augustine, Ep. 225. Citations from both in PNF, ser. II, vol. XI. p. 158.

181 Reference to the Council of Constantinople, 381, known as the Second General Council, but not yet acknowledged as such; see above, 71.

182 The elevation of the see at Constantinople to supremacy in the East.

183 Cf. Ep. 14, ad Anastasium, written somewhat later: "From which model [the difference in the rank and order of the Apostles] has arisen a distinction between bishops also, and by an important ordinance it has been provided that every one should not claim everything for himself; but that there should be in each province one whose opinion should have priority among the brethren; and again, that certain whose appointment is in the greater cities should undertake fuller responsibility, through whom the care of the universal Church should converge toward Peter's one seat, and nothing anywhere should be separated from its head."

184 This probably refers to "the four long brothers."

185 The friendly treatment Nestorius had given the exiled Pelagians, when they came to Constantinople, had led the men of the West to connect Nestorianism with Pelagianism and to condemn the two as if there was some necessary connection between them.

186 I.e., not mere appearance without reality, as in Docetism and Monophysitism.

187 Hefele. loc. cit., interprets the phrase, invicem sunt as a mutual interpenetration.

188 In explanation of this Leo adds further on: To be hungry and thirsty, to be weary and to sleep, is clearly human; but to satisfy five thousand men with five loaves, and to bestow on the woman of Samaria living water … is, without doubt, divine.… It is not the part of the same nature to be moved to pity for a dead friend, and when the stone that closed that four days' grave was removed, to raise that same friend to life with a voice of command.

189 See PNF, ser. II. vol. XIV; To Nestorius, p. 197; To the Easterns, i.e., to John of Antioch (Cyril, Ep. 39), p. 251.

190 See above, the Tome of Leo.

191 It was charged against Eutyches that he taught that the Son brought His body with Him from heaven. This Eutyches denied.