192 This is the position of Eutyches. Cyril of Alexandria also taught the same; cf. Loofs, Leitfaden zum Studium der Dogmengeschichte, 1906, 37, 2.

193 Cyril's phrase was "The one nature of the incarnate Logos"; cf. Ottley, The Doctrine of the Incarnation, 1896, II, 93.

194 The text of this passage, the most important dogmatically, may be found in all the references given above.

195 Against Eutyches, who denied this point, and also against Apollinaris, v. supra, 88, a.

196 The Nestorians were accused of dividing the person of Christ into two Sons.

197 The present Greek text reads "of two natures," but "in two natures" was the original reading. For the evidence, see Hefele, 193 (Eng. trans., III, p. 348, note); see also Hahn, 146, n. 34. "Of" appears to be an early forgery. On the other side, see Dorner, History of the Doctrine of the Person of Christ, Eng. trans., div. II, vol. I, p. 411; Baur, Dreieinigkeit, I, 820 f.

198 Πρόσωπον and ὑπόστασις are here used as probably not distinguishable; see Hatch, Hibbert Lectures, pp. 275 ff.; Loofs in PRE, V, 637, I. 12.

199 I.e., teaching as to these points in the form of a definition.

200 It is to be noted that condemnation of Eutyches is not confirmed.

201 This left the theological situation precisely as it was after the "Latrocinium Ephesinum" of 449.

202 Matt. 16:18 f.

203 The list is given in the early part of the epistle not here given: see Preuschen, loc. cit.

204 The Twelve Anathematisms of Cyril against Nestorius.

205 Sanctum frenum. Query: Does this refer to the tradition that Constantine made out of the nails of the cross a bit for his horse?

206 Heb. 5:7, 8.

207 Same word used as for ordination of clergy.

208 Hellenic, and so throughout.

209 By hierarch is to be understood in this connection the episcopal order, or the bishop.

210 Cf. Epistula, VIII, 2. (MSG, 3:1092.) "Every order of the ecclesiastical hierarchy has relation to God and is more godlike than that which is further removed from God, and lighter and more illuminating in all that is nearer to the true light. Do not understand this nearness in a local sense: it has reference rather to the ability to receive God."

211 The highest order of all the consecrated orders is the holy order of monks.

212 The Irish were known as Scots. The name Scotland was given to that country on account of invaders from North Ireland.

213 I.e., not necessarily a pagan, but he did not love God, or was not yet "converted."

214 In the meanwhile he had escaped to France and lived there.

215 Where Patrick had lived as a slave.

216 This reference to Ninian is the most important there is; in fact, Bede is here the chief authority for the work of this missionary.

217 Whitherne, Galloway.

218 I.e., Irish tongue.

219 Rules for computing Easter.

220 It had been at Soissons after 486, and before that at Tournay.

221 In 465, under the influence of the Visigoths, the Suevi, formerly Catholic, had embraced Arianism.

222 "Let all the churches of Spain and Gallicia observe this rule, that at every time of offering of the sacrifice and before the communion of the body and blood of Christ, according to the custom of the Oriental parts, all should repeat together with a clear voice the most sacred symbol of the faith, that first the people may speak the faith which they hold, and they may bring hearts purified by faith to the reception of the body and blood of Christ. For so long as this constitution be perpetually observed in the Church of God, the entire belief of the faithful will be confirmed, and the false faith of the infidels be confuted, in order that one may be very easily inclined to believe what one hears very often repeated, neither shall any one excuse himself from all blame by pleading ignorance of the faith, when he knows from the mouth of all what the Catholic Church holds and believes." (From the Speech of Reccared, cf. Mansi, loc. cit.)

223 Here, as very often, the bishops attending a council are spoken of as priests. The term "priest" had not become identified with "presbyter." The bishop was a sacerdos or priest. The presbyter was also a sacerdos.

224 This testimonial, or certificate of election, was to be presented to the king that he might give his assent; cf. 94.

225 The kings appear to have attempted to appoint bishops without canonical election. This was never recognized by the Church as lawful on the part of the king and was always opposed. See next selection from Gregory of Tours.

226 Testimonial of election.

227 I.e., Clermont-Ferrand.

228 See Greg. Tour., III. 19. Cf. DCB, art. "Gregorius (29)." He was bishop of Langres.

229 St. Martin of Tours, the patron saint of the church of Tours.

230 Eufronius was the predecessor of Gregory of Tours, the author of this passage.

231 At one time metropolis of Novempopulania; when it was destroyed in the ninth century, the dignity passed to Auch, where it remained.

232 Bishop of Bourdeaux.

233 At Macon.

234 The formal certificate of election.

235 Guntrum.

236 Bishop Bertchramnus's.

237 I.e., if he be one of the court chaplains.

238 Sigibert appears to have been born 629.

239 Rather the thirtieth according to some MSS., which seems to be more in accord with what has gone before.

240 Luxeuil.

241 Fontenay or Fontaines.

242 Near Autun.

243 What is now Switzerland was then regarded as a part of Germany, Allemania.

244 This has not been preserved. But Bobbio, subsequently founded, became a stronghold of the Catholic faith against Arianism.

245 Bobbio, twenty-five miles southwest from Piacenza.

246 Evagrius, Hist. Ec., VI. 7.

247 I.e., to be the apocrisiarius at the court of the Emperor.

248 See Gieseler, KG, Eng. trans. I, p. 396, n. 72.

249 Theodelinda held to the schismatic party in Northern Italy. Gregory is careful to touch this point very delicately, and not to allow it to become such a point of contention as might disturb favorable political relations.

250 Gregory is not correct here. In the eighth, ninth, and tenth sessions of the Council of Chalcedon, the cases of Theodoret and Ibas were examined, they were heard in their own defence and were acquitted or excused without censure. See Hefele, 195, 196. The case of Theodore of Mopsuestia, however, did not come before the Council of Chalcedon, because he was dead. v. supra, 93, the Constitutum of Vigilius.

251 I.e., in communion with the Roman see.

252 Boniface III, 606-607.

253 Boniface IV, 607-615.

254 He was not a professed Catholic. It probably means either that he held fast to his political alliance with Rome, or that he was determined to favor the Catholic faith professed by his spouse.

255 There are several letters written by Gregory to Romanus available in translation, see above.

256 Augustine had been consecrated in Gaul. His successors in the see of London were to be consecrated by the suffragans of that archiepiscopal see.

257 Bishop of Lindisfarne, 652-662.

258 In 645, 647, 648, 651. It would occur again in 665.

259 Bishop of the West Saxons, temporarily in Northumbria.

260 Coming from Rome under the circumstances in which he was sent, this book of the canons can be no other than the collection of Dionysius Exiguus.

261 See below, 105.

262 Cf. Bede, Epistula ad Egberium Episcopum; Plummer, op. cit., I. 412 f.

263 The Monothelete doctrine, which appeared to be a form of Eutychianism because of its close connection with Monophysitism. v. infra, 108.

264 A. D. 649, Against the Monotheletes, see Hefele, 307; v. infra. 108; see Hahn, 181, for the Anathematism of the Council; Haddan and Stubbs, op. cit., III. 145-151.

265 Constans II, also known as Constantine IV; see DCB.

266 Matitutinarum vel vespertinarum missarum. The term "mass" is here applied, not to the eucharist, but to Matins and Vespers. See Hefele, 222, on this canon.

267 Cf. canon 4, Council of Clermont, A. D. 535 (Bruns, II, 188): "The clergy are not in any way to be set against their bishops by the secular potentates."

268 The employment of the technical term purgatorium to designate the place and fires of purification is very much later, and not defined until the thirteenth century as the official and technical word, although used long before that time in theological discussion.

269 Member of household, a servant.

270 In case of assault and battery.

271 The preceding rules are clearly matter of moral direction, and indicate the transition from general advice to a scale of sins and punishments, such as follows.

272 I.e., in a monastery.

273 Another reading, 4.

274 For the rule of Columbanus, see MSL, 80:209 ff.

275 This with the two preceding are the three vows of the Benedictine monk.

276 Lacuna in text.

277 The conclusion of the mass.

278 V. supra, 100.

279 Further on, Bede mentions Putta, bishop of Rochester, who was "extraordinarily skilful in the Roman style of church music, which he had learned from the pupils of the holy pope Gregory."

280 Monasticism had already begun to decline as the monasteries increased in wealth and numbers. The decline continued into the next century, when the Church was at its worst condition about the beginning of the reign of Alfred. The revival of monasticism was not until the tenth century as a result of the Cluny Reform.

281 See Arabic Gospel of the Infancy, c. 46; ANF, viii, 415.

282 Probably banana is meant.

283 I.e., the celestial damsels.

284 An intensely bitter tree.

285 Charles Martel.

286 A. D. 732, Battle of Tours and Poitiers.

287 The shrine of later construction may still be seen in the Cathedral of Pavia. It is not improbable that the genuine relics of St. Augustine are here.

288 Note that this is not "the one nature of the Word of God become flesh," the formula most commonly employed by Cyril, and to be distinguished from this, though Cyril sometimes appears to use the two contrary to his own distinction.

289 The phrase of Dionysius was not "one theandric energy" but "a new theandric energy."

290 I.e., the incarnation, term so used constantly in Greek theology.

291 The Ecthesis.

292 From here text in Denziger.

293 Latin reads: our Lord Jesus Christ.

294 For this council, see Hefele, 314.

295 From here the text may be found also in Hahn, 150.

296 Prosopon, and so throughout.

297 Hypostasis, and so throughout.

298 Latin: God the Word.

299 The preceding is but a recapitulation of Chalcedon; see above, 90.

300 I.e., Gregory Nazianzus.

301 Leo, Ep. ad Flavianum, ch. 4: Agit enim utraque forma cum alterius communione quod proprium est, Verbo scilicet operante quod Verbi est, et carne exsequente quod carnis est; unum horum coruscat miraculis, aliud succumbit iniuriis; v. supra, 90, b.

302 Greek: economic life.

303 Latin adds: indivisibly and unconfusedly.

304 Here, as elsewhere, "natural will" means such a will as belongs to a nature, divine or human.

305 The Emperor to whom the report is made.

306 The most important parts of this are to be found in Hahn, 235.

307 Decretal letters.

308 I.e., Gregory Nazianzus.

309 Probably that of 256.

310 I.e., Saturdays.

311 See canon 69 of the Apostolic Canons, which prescribed fasting on the Saturday before Easter, or the Preparation.

312 John the Baptist.

313 The Edict says seventy-sixth year.

314 In the duchy of Spoleto.

315 I.e., a picture, and not a statue, for these had been forbidden long since.

316 Rimini, Pesaro, Fano, Sinigaglia, and Ancona.

317 Duces can hardly mean dukes here.

318 Governor of Naples under the Emperor.

319 These names are not all to be identified. Auximanum, however, is Osimo, south of Ancona; Ferronianus is Fregnano, near Modena; Montebelli or Monte Veglio is west of Bologna; Persiceta is also near Bologna, which Paulus Diaconus says was taken by the Lombards, op. cit., VI, 49.

320 From Sept. 1, A. D. 727, to Sept. 1, A. D. 728.

321 One hundred and forty, according to another reading.

322 Aurifer, or, according to another reading, Lucifer.

323 Both duchies were nominally under the king of the Lombards, but it is very probable that they were attempting to free themselves from his rule.

324 The Campus Neronis was outside the walls of Rome, as they then extended and adjoined the Vatican.

325 Barberino, fifteen miles east of Civita Vecchia.

326 This was his real name.

327 See introduction to this extract.

328 See next selection.

329 I.e., in pictures.

330 John had a strong argument here as the Iconoclasts reverenced the true cross.

331 θεομήτως, not θεοτόκος.

332 Cf. Basil, De Spiritu, ch. 27; v. supra, 87, for Basil on the force of tradition.

333 The creed of Nicaea is not here recited, only the so-called creed of Constantinople, but without the filioque in the Greek.

334 Pneumatomachians.

335 I.e., monks.

THE END