7 ecumenical councils - XVII.
Ancient Epitome of Canon CXXIX.
A slave, and a freedman, and he who before was accused of any of these crimes on account ofwhich he is not admitted in court, and a player,and a heathen, and a heretic, and a Jew[There is no verb to finish the sentence.However, this is intended as a continuation of the epitome of the former canon, the words to be supplied being “are not to give witness.”]
Johnson.
See Can., Const., 6).
Canon CXXX).
(Greek cxxxi).
That he who has failed to prove one charge shall not be allowed to give evidence to another.
So, too, it seemed good that as often as many crimes were laid to clerics by their accusers, and one of the first examined could not be proved,1 they should not be allowed to go on giving evidence on the other counts.
Ancient Epitome of Canon CXXX.
(He who makes many accusations and proves nothing [is not to give witness].
Canon CXXXI. (Greek CXXXII).
Who should be allowed to give evidence.
They who are forbidden to be admitted as accusers are not to be allowed to appear as witnesses, nor any that the accuser may bring from his own household. And none shall be admitted to give witness under fourteen years of age.
Notes.
Ancient Epitome of Canon CXXXI.
And whoso is not past fourteen years of age [is not to give witness]. An accuser is not to produce witnesses from his own house.
Johnson.
See Can. 129.
Canon CXXXII).
(Greek cxxxiii).
Concerning a bishop who removes a man from communion who says he has confessed to the bishop alone his crime.
IT also seemed good that if on any occasion a bishop said that someone had confessed to him alone a personal crime, and that the man now denies it; let not the bishop think that any slight is laid upon him if he is not believed on his own word alone, although he says he is not willing to communicate with the man so denying through a scruple of his own conscience.
Notes.
Ancient Epitome of Canon CXXXII.
If a bishop says “someone has confessed to me alone a crime,” if the someone denies it, he [i.e. the bishop] is not easily to be believed.N.B. The word used for “someone” inthe Epitome is pela", which ordinarily means a “neighbour” but may mean “any one.”Vide Liddell and Scott.
Canon CXXXIII).
(Greek cxxxiv). That a bishop should not rashly deprive anyone of communion.
As long as his own bishop will not communicate with one excommunicated, the other bishops should have no communion with that bishop, that the bishop may be more careful not to charge anyone with what he cannot prove by documentary evidence to others. (Greek cxxxv).
Bishop Aurelius said: According to the statutes of this whole assembled council, and the opinion of my littleness, it seems good to make an end of all the matters of the whole of the before-manifested title, and let the ecclesiastical acts receive the discussion of the present day’s constitution).
And what things have not yet been expressed (“ treated of” in the Greek) we shall write on the next day through our brethren, Bishop Faustinus and the Presbyters Philip and Asellus to our venerable brother and fellow-bishop Boniface; and they gave their assent in writing.
Notes.
Ancient Epitome of Canon CXXXIII.
If a bishop deprives of communion an unconvicted man, he shall likewise be deprived of communion with his fellows.Johnson,
Never was a more impartial law made, especially when all the legislators were bishops except two. There were 217 bishops, and two priests, being legates from the bishop of Rome.
The Greeks make a canon of the ratifications, and reckon no more than 135. Aurelius, Bishop of Carthage, subscribes first, and after him 217 bishops, then Asellus and Philippus, priests, legates of the church of Rome. And it does not appear that any other priests were present in any of the councils, mentioned in the body of this code; but there is several times notice taken of the deacons who stood by.
Canon CXXXIV).
(Continuation of cxxxv. in the Greek).
Here beginneth the letter directed from the whole African Council to Boniface, bishop of the City of Rome, by Faustinus the bishop, and Philip and Asellus the presbyters, legates of the Roman Church.
To the most blessed lord, and our honourable brother Boniface, Aurelius, Valentine of the primatial See of Numidia, and others present with us to the number of 217 from the whole council in Africa.
Since it has pleased the Lord that our humility should write concerning those things which with us our holy brethren, Faustinus a fellow-bishop and Philip and Asellus, fellow presbyters, have done, not to the bishop Zosimus of blessed memory, from whom they brought commands and letters to us, but to your holiness, who art constituted in his room by divine authority, we ought briefly to set forth what has been determined upon by mutual consent; not indeed those things which are contained in the prolix volumes of the acts, in which, while charity was preserved, yet we loitered not without some little labour of altercation, deliberating those things in the acts which now pertain to the cause. However the more gratefully would he have received this news as he would have seen a more peaceful ending of the matter, my lord and brother, had he been still in the body! Apiarius the presbyter, concerning whose ordination, excommunication, and appeal no small scandal arose not only at Sicca but also in the whole African Church, has been restored to communion upon his seeking pardon for all his sins. First our fellow bishop Urban of Sicca doubtless corrected whatever in him seemed to need correction. For there should have been kept in mind the peace and quiet of the Church not only in the present but also in the future, since so many evils of such a kind had gone before, that it was incumbent to take care that like or even graver evils should be prevented thereafter. It seemed good to us that the presbyter Apiarius should be removed from the church of Sicca, retaining only the honour of his grade, and that he should exercise the office of the presbyterate wherever else he wished and could, having received a letter to this effect. This we granted without difficulty at his own petition made in a letter. But truly before this case should be thus closed, among other things which we were treating of in daily discussions, the nature of the case demanded that we should ask our brothers, Faustinus our fellow bishop, and Philip and Asellus our fellow presbyters, to set forth what they had been enjoined to treat of with us that they might be inserted in the ecclesiastical acts. And they proceeded to make a verbal statement, but when we earnestly asked that they would present it rather in writing, then they produced the Commonitory. This was read to us and also set down in the acts, which they are bringing with them to you. In this they were bidden to treat of four things with us, first concerning the appeal of bishops to the Pontiff of the Roman Church, second that bishops should not unbecomingly be sailing to court, thirdly concerning the treating the causes of presbyters and deacons by contiguous bishops, if they had been wrongly excommunicated by their own, and fourthly concerning the bishop Urban who should be excommunicated or even sent to Rome, unless he should have corrected what seemed to need correction. Of all which things concerning the first and third, that is that it is allowed to bishops to appeal to Rome and that the causes of clerics should be settled by the bishops of their own provinces, already last year we have taken pains to insinuate, in our letter to tile same bishop Zosimus of venerable memory, that we were willing to observe these provisions for a little while without any injury to him, until the search for the statutes of the Council of Nice had been finished. And now we ask of your holiness that you would cause to be observed by us the acts and constitutions of our fathers at the Council of Nice, and flint you cause to be exercised by you there, those things which they brought in the commonitory: that is to say, If a bishop shall have been accused, etc). [Here follows Canon vii. of Sardica.]Item concerning presbyters and deacons.If any bishop has been quickly angered,etc). [ Here follows Canon 17,of Sardica.]These are the things which have been inserted in the acts until the arrival of the most accurate copies of the Nicene Council, which things,1 if they are contained there (asin the Commonitory, which our brethren directed to us from the Apostolic See alleged) and be even kept according to that order by you in Italy, in no way could we be compelled either to endure such treatment as we are unwilling to mention or could suffer what is unbearable:2 but we believe, through tile mercy of our Lord God, while your holiness presides over the Roman Church, we shall not have to suffer that pride (istum typhum passuri). And there will be kept toward us, what should be kept with brotherly love to us who are making no dispute. You will also perceive according to the wisdom and the justice which the most Highest has given thee, what should be observed,3 if perchance the canons of the Council of Nice are other [than you suppose]. For although we have read very many copies, yet never have we read in the Latin copies that there were any such decrees as are contained in the commonitory before mentioned. So too, because we can find them in no Greek text here, we have desired that there should be brought to us from the Eastern Churches copies of the decrees, for it is said that there correct copies of the decrees are to be found. For which end we beg your reverence, that you would design yourself also to write to the pontiffs of these parts, that is of the churches of Antioch, Alexandria, and Constantinople,4 and to any others also if it shall please your holiness, that thence there may come to us the same canons decreed by the Fathers in the city of Nice, and thus you would confer by the help of the Lord this most great benefit upon all the churches of the West. For who can doubt that the copies of the Nicene Council gathered in the Greek empire are most accurate, which although brought together from so diverse and from such noble Greek churches are found to agree when compared together? And until this be done, the provisions laid down to us in the Commonitory aforesaid, concerning the appeals of bishops to the pontiff of the Roman Church and concerning the causes of clerics which should be terminated by the bishops of their own provinces, we are willing to allow to be observed until the proof arrives and we trust your blessedness will help us in this according to the will of God. The rest of the matters treated and defined in our synod, since the aforesaid brethren, our fellow bishop Faustinus, and the presbyters Philip and Asellus are carrying the acts with them, if you deign to receive them, will make known to your holiness. And they signed.5 Our Lord keep thee to us for many years, most blessed brother. Alypius, Augustine, Possidius, Marinus and the rest of the bishops (217) also signed).
Ancient Epitome of Canon CXXXXV.
Urban, the bishop of Siccas, is either to be excommunicated or else summoned to Rome unless he corrects what should be corrected by him.
Canon CXXXV).
(Not numbered in the Greek).
Here begin the rescripts to the African Council from Cyril bishop of Alexandria in which he sends the authentic proceedings of the Nicene Council,1 translated from the Greek by Innocent the presbyter: these letters with the same Nicene council were also sent through the aforementioned presbyter Innocent and by Marcellus a subdeacon of the Church of Carthage, to the holy Boniface, bishop of the Roman Church, on the sixth day before the calends of December in the year 419.2
To the most honourable lords, our holy brethren and fellow bishops, Aurelius, Valentinus, as well as to the whole holy synod met in Carthage, Cyril salutes your holiness in God.
I have received with all joy at the hands of our son, the presbyter Innocent, the letters of your reverence so full of piety, in which you express the hope that we will send you most accurate copies of the decrees of the holy Fathers at the Synod held at Nice the metropolis of Bithynia from the archives of our church; with our own certificate of accuracy attached thereto. In answer to which request, most honourable lords and brethren, I have thought it necessary to send to you, with our compliments, by our son, Innocent the presbyter, the bearer of these, most faithful copies of the decisions of the synod held at Nice in Bithynia. And when ye have sought in the history of the church, you will find them there also. Concerning Easter, as you have written, we announce to you that we shall celebrate it on the xviiith3 before the calends of May of the next indiction. The subscription. May God and our Lord preserve your holy synod as we desire, dear brethren.
Ancient Epitome of Canon CXXXV.
According to your written request, we have sent to your charity most faithful copies of the authentic decrees of the Synod which was held at Nice, a city of Bithynia.
Canon CXXXVI.
(Not numbered in the Greek but with a new heading). Here beginneth the letter of Atticus, bishop of Constantinople to the same.
To our holy lords, and rightly most blessed brethren and fellow bishops, Aurelius, Valentine, and1 to the other beloved ones met together in the Synod held at Carthage, Atticus the bishop.
By our son Marcellus the subdeacon, I have received with all thanksgiving the writings of your holiness, praising the Lord that I enjoyed the blessing of so many of my brethren. O my lords and most blessed brethren, ye have written asking me to send you most accurate copies of the canons enacted at the city of Nice, the metropolis of Bithynia, by the Fathers for the exposition of the faith. And who is there that would deny to his brethren the common faith, or the statutes decreed by the Fathers. Wherefore by the same son of mine, Marcellus, your subdeacon, who was in great haste, I have sent to you the canons in full as they were adopted by the Fathers in the city of Nice; and I ask of you that your holy synod would have me much in your prayers. The subscription. May our God keep your sanctity, as we desire, most holy brethren.
Canon CXXXVII).
(Continuation of the last in the Greek).
Here begin the examples of the Nicene Council, sent on the sixth day before the calends of December in the year 419,2 after the consulate of the most glorious emperor Honorius for the XIIth time, and Theodosius for the IXth time3 Augustuses, to Boniface thebishop of the City of Rome.
WE believe in one God etc. . . . the Catholic and Apostolic Church anathematizes them.4
To this symbol of the faith there were also annexed copies of the statutes of the same Nicene Councils from the aforenamed pontiffs, in all respects as are contained above; which we do not think it necessary to write out here again.
Notes.
Ancient Epitome of Canon CXXXVII.
The Canons of the Synod of Nice are sent, as they were decreed by the Fathers, in accordance with your letters.[Here follows the Nicene Creed in full.]
Canon CXXXVIII).
(Not numbered in the Greek).
Here beginneth the epistle of the African synod to Pope Celestine, bishop of the City of Rome.
To the lord and most beloved and our honourable brother Celestine, Aurelius, Palatinus, Antony, Totus, Servusdei, Terentius, Fortunatus, Martin, Januarius, Optatus, Ceticius, Donatus, Theasius, Vincent, Fortunatian, and the rest of us, assembled at Carthage in the General Council of Africa.
We could wish that, like as your Holiness intimated to us, in your letter sent by our fellow presbyter Leo, your pleasure at the arrival of Apiarius, so we also could send to you these writings with pleasure respecting his clearing. Then in truth both our own satisfaction, and yours of late would be more reasonable; nor would that lately expressed by you concerning the hearing of him then to come, as well as that already past, seem hasty and inconsiderate. Upon the arrival, then, of our holy Brother and fellow-Bishop Faustinus, we assembled a council, and believed that he was sent with that man, in order that, as he [Apiarius] had before been restored to the presbyterate by his assistance, so now he might with his exertions be cleared of the very great crimes charged against him by the inhabitants of Tabraca. But the due course of examination in our council discovered in him such great and monstrous crimes as to overhear even Faustinus, who acted rather as an advocate of the aforementioned person than as a judge, and to prevail against what was more the zeal of a defender, than the justice of an inquirer. For first he vehemently opposed the whole assembly, inflicting on us many injuries, under pretence of asserting the privileges of the Roman Church, and wishing that he should be received into communion by us, on the ground that your Holiness, believing him to have appealed, though unable to prove it, had restored him to communion. But this we by no means allowed, as you will also better see by reading the acts. After however, a most laborious inquiry carried on for three days, during which in the greatest affliction we took cognizance of various charges against him, God the just Judge, strong and long suffering, cut short by a sudden stroke both the delays of our fellow-bishop Faustinus and the evasions of Apiarius himself, by which he was endeavouring to veil his foul enormities. For his strong and shameless obstinacy was overcome, by which he endeavoured to cover, through an impudent denial, the mire of his lusts, and God so wrought upon his conscience and published, even to the eyes of men, the secret crimes which he was already condemning in that man’s heart, a very sty of wickedness, that, after his false denial he suddenly burst forth into a confession of all the crimes he was charged with, and at length convicted himself of his own accord of all infamies beyond belief, and changed to groans even the hope we had entertained, believing and desiring that he might be cleared from such shameful blots, except indeed that it was so far a relief to our sorrow, that he had delivered us from the labour of a longer inquiry, and by confession had applied some sort of remedy to his own wounds, though, lord and brother, it was unwilling, and done with a struggling conscience. Premising, therefore, our due regards to you, we earnestly conjure you, that for the future you do not readily admit to a hearing persons coming hence, nor choose to receive to your communion those who have been excommunicated by us, because you, venerable Sir, will readily perceive that this has been prescribed even by the Nicene council. For though this seems to be there forbidden in respect of the inferior clergy, or the laity, how much more did it will this to be observed in the case of bishops, lest those who had been suspended from communion in their own Province might seem to be restored to communion hastily or unfitly by your Holiness. Let your Holiness reject, as is worthy of you, that unprincipled taking shelter with you of presbyters likewise, and the inferior clergy, both because by no ordinance of the Fathers hath the Church of Africa been deprived of this authority, and the Nicene decrees have most plainly committed not only the clergy of inferior rank, but the bishops themselves to their own Metropolitans. For they have ordained with great wisdom and justice, that all matters should be terminated in the places where they arise; and did not think that the grace of the Holy Spirit would be wanting to any Province, for the bishopsof Christ (Sacerdotibus) wisely to discern, and firmly to maintain the right: especially since whosoever thinks himself wronged by any judgment may appeal to the council of his Province, or even to a General Council [i.e. of Africa] unless it be imagined that God can inspire a single individual with justice, and refuse it to an innumerable multi-rude of bishops (sacerdotum) assembled in council. And how shall we be able to rely on a sentence passed beyond the sea, since it will not be possible to send thither the necessary witnesses, whether from the weakness of sex, or advanced age, or any other impediment? For that your Holiness should send ally on your part we can find ordained by no council of Fathers. Because with regard to what you have sent us by file same our brother bishop Faustinus, as being contained in the Nicene Council, we can find nothing of the kind in the more authentic copies of that council, which we have received from the holy Cyril our brother, Bishop of the Alexandrine Church, and from the venerable Atticus the Prelate of Constantinople, and which we formerly sent by Innocent the presbyter, and MarcelIus the subdeacon through whom we received them, to Boniface the Bishop, your predecessor of venerable memory. Moreover whoever desires you to delegate any of your clergy to execute your orders, do not comply, lest it seem that we are introducing the pride of secular dominion into the Church of Christ which exhibiteth to all that desire to see God the light of simplicity and the day of humility. For now that the miserable Apiarius has been removed out of the Church of Christ for his horrible crimes, we feel confident respecting our brother Faustinus, that through the uprightness and moderation of your Holiness, Africa, without violating brotherly charity, will by no means have to endure him any longer. Lord and brother, may our Lord long preserve your Holiness to pray for us.1
Ancient Epitome of Canon CXXXVIII.
Those excommunicated by us, ye are not be willing to admit afterwards to communion, according to the decree of the Nicene Synod. For Apiarius, who restored by you, has resisted the Synod, and treated it with scorn, and at length has been converted and confessed himself guilty with sighs and tears).
Council of Constantinople Held Under Nectarius.
a.d. 394.
Elenchus.
Introductory Note.
The acts of this Council are found in Balsamon, page 761 of the Paris edition, with Hervetus’s translation. Labbe1 has taken Balsamon’s text and inserted it into his Collection, from which the following translation is made. There is another version extant in Leunclavius, Jus Groeco-Roman. p. 247.
On September the twenty-ninth of the year 394, a magnificent church, dedicated to SS. Peter and Paul, built by the munificence of Rufinus the Praetoreal prefect, and situated at a place called “the Oaks,” a suburb of Chalcedon, was consecrated. Most scholars have adopted Tillemont’s suggestion that this was the occasion which brought the patriarchs of Alexandria and Antioch to Constantinople, and that occasion was taken advantage of to hold a synod with regard to the dispute as to the see of Bostra. At this council, in accordance with the canon of the Second Ecumenical Council, adopted only a dozen years before, Constantinople took the first place and its bishop presided, but so strong was the hold of Alexandria that three centuries afterwards the Quinisext Synod speaks of this council as held “under Nectarius and Theophilus.” In passing it may not be amiss to remark that St. Gregory of Nyssa and Theodore of Mopsuestia, and Flavian were present at this council! Well may Tillemont2 exclaim, “It is remarkable to see Theophilus there with Flavian, although they were not in communion with each other.”
Council of Constantinople Under Nectarius of Constantinople and Theophilus of Alexandria.
a.d. 394.
( Found in Beveridge, Synodicon. Tom. 1P 678 Labbe and Cossart, Concilia, Tom. II., col. 1P 1151 taken from Balsamon).
In the consulate of our most religious and beloved-of-God Emperors, Flavius Arcadius Augustus, for the third time, and Honorius for the second time, on the third day before the calends of October, in the baptistery of the mOst holy church of Constantinople, when the most holy bishops had taken their seats [here follow the names], Nectarius, the bishop of Constantinople, said: Since by the grace of God this synod has met in this holy place, if the synod of my holy brethren and fellow ministers in holy things thinks good, since I see our brothers Bagadius and Agepius, who contend between themselves about the bishopric of Bostra, are also present, let these begin to set forth their mutual rights. And after some things had been done by them for the sake of this cause, and it had been shewn that the afore-named Bagadius was deposed by only two bishops, both of whom were dead, Arabianus, bishop of Ancyra, said: Not on account of this judgment, but fearing henceforth for my whole life, I desire the holy Synod to make a decree, whether or no, a bishop can be deposed by only two bishops, and whether the Metropolitan is absent or not, without prejudice to the present cause. For I fear that some, taking their power from these acts, may dare to attempt such things. I wish therefore your response.
Nectarius, the bishop of Constantinople, said: The most religious bishop Arabianus hath spoken most laudably. But since it is impossible to go backward in judgment, let us, without condemning that which is past, establish things for the future. Arabianus, bishop of Ancyra, said: The synod of blessed fathers who met at Nice condemns what has taken place, for it orders that not less than three shall ordain, nor even so without the metropolitan. But of the future I, full of fear, have made this question. I would wish therefore that you would say clearly and without delay or doubt, that a bishop could not, according to the decree of the Synod of Nice, lawfully be ordained or deposed by two men.
And, after some further debate, Theophilus, the bishop of Alexandria, said: Against those who have gone forth, no sentence of indignation can be pronounced, since those to be condemned were not present. But if any one were to consider those who are to be deposed in future, it seems to me that not only these ought to assemble, but so far as possible all the other provincials, that by the sentence of many there may be rendered a more accurate condemnation of him who is present and is being judged, and who deserves deposition. Nectarius, the bishop of Constantinople, said: Since, the controversy is concerning legitimate institutions and decrees, it follows that nothing must be decreed on account of personal causes. Wherefore as the most holy bishop Arabianus has said, wishing to make the future certain, the sentence of the most holy bishop Theophilus hath consistently and considerately decreed that for the future it shall be lawful not even for three, far less for two bishops to depose him who is examined as a defendant: but by the sentence of the greater synod and of the bishops of the province, according to the Apostolic Canons. Flavian, the bishop of Antioch, said: What things the most holy bishop Nectarius, and the most holy bishop Theophilus have set forth are clearly right. And all the ecclesiastics agreed with these.
Notes.
Ancient Epitome.
In future when a defendant is examined, he ought not to be deposed by two or three bishops:but by the sentence of the greater Synod and of his own provincials, as also the Apostolic Canons provide. Balsamon.
As Bagadius, the bishop of Bostra, had been deposed by only two bishops, the matter was considered in the synod at Constantinople, whether that deposition had been rightly decreed. Agapius, the elect, laying claim to it under the decision. And it was decreed that the deposition was not canonical, since not two but a number should judge of those accusations which are made against bishops. But know that this constitution hasno force to-day, for by the twelfth canon of the synod of Carthage, which is much later, crimes charged against bishops are to be judged of by twelve bishops. Read that canon, and know that this synod was held in the time of the Emperor Arcadius, while that of Carthage was in the days of Theodosius the younger.
Zonaras explains that by the words “have gone forth” in the speech of Theophilus of Alexandria is to be understood have died).
The Council of Carthage Held Under Cyprian.
a.d. 257.
Elenchus.
Introductory Note.
It is commonly supposed by the commentators that what follows is the “Canon of St. Cyprian” referred to in the Second canon of the Synod in Trullo. Johnson1 thinks that that canon comes down to us as Canon XXXIX. of the Apostolic Canons. Baronius2 agrees with Asseman3 in thinking that from hatred to Rome the Greeks adopted the theory of the non-validity of heretical baptism. “But,” as Hefele4 well remarks, “in that case they would have contradicted themselves.”
Zonaras remarks: “This is the most ancient of all the synods. For that which was held at Antioch in Syria concerning Paul of Samorata was more ancient than the others, being holden in the time of the Roman Emperor Aurelius, but this one is still earlier. For the great Cyprian finished his martyr course in the time of the Emperor Decius: but there was a long interval between Aurelian and Decius. For many emperors reigned after the death of Decius, to whom at last Aurelian succeeded on the throne. Therefore this is by far the most ancient of all synods. In it moreover above eighty-four bishops were gathered together, and considered the question as to what was to be done about the baptism of those who came to the Church after abandoning their heresies, and of schismatics who returned to the Church.”
The Synod Held at Carthage Over Which Presided the Great and Holy Martyr Cyprian, Bishop of Carthage.a.d. 257.
(Found in Beveridge, Synodicon, Tom. 1P 365, and in Labbe and Cossart, Concilia, Tom. I., col. 786).
When very many bishops were met together at Carthage on the Calends of September from the province of Africa, Numidia and Mauritania, with the presbyters and deacons (the greater part of the people being likewise present) and when the holy letters of Jubaianus to Cyprian had been read, and Cyprian’s answers to Jubaianus, concerning heretical baptisms, as well as what the same Jubaianus afterwards wrote to Cyprian,
Cyprian said: Ye have heard, my dearly beloved colleagues, what our fellow bishop Jubaianus has written to me, taking counsel of my littleness concerning the illicit and profane baptisms of heretics, and the answer which I made him; being of the same opinion as we have been on former occasions, that heretics coming to the Church should be baptized and sanctified with the Church’s baptism. Moreover there has been read to you also the other letter of Jubaianus, in which answering for his sincere and pious devotion to our letter, not only he agrees therewith but offered thanks that he has been so instructed by it. It only remains therefore that we, each one of us, one by one, say what our mind is in this matter, without condemning any one or removing any one from the right of communion who does not agree with us.
For no one [of us1 ] has set himself up [to be] bishop [of bishops ],2 or attempted with tyrannical dread to force his colleagues to obedience to him, since every bishop has, for the license of liberty and power, his own will, and as he cannot be judged by another, so neither can he judge another. But we await the judgment of our universal Lord, our Lord Jesus Christ, who one and alone hath the power, both of advancing us in the governance of his Church, and of judging of our actions [in that position].
[ The bishops then one by one declared against heretical baptism.3 Last of all (col. 796)]:
Cyprian, the Confessor and Martyr of Carthage, said: The letter which was written to Jubaianus, my colleague, most fully set forth my opinion, that heretics who, according to the evangelical and apostolic witness, are called adversaries of Christ’s and anti-Christs, when they come to the Church, should be baptized with the one (unico) baptism of the Church, that they may become instead of adversaries friends, and Christians instead of Antichrists.
Notes.
Zonaras.
7 ecumenical councils - XVII.