Denzinger EN 335
Canons against Photius *
In actio I the rule of faith of Hormisdas is read and subscribed [see n. 171 f.]
336 (Text of Anastasius:) Canon I--We, wishing to advance without offense through the just and regal way of divine justice, ought to retain the definitions and opinions of the Holy Fathers who live according to God as lamps always burning and illuminating our steps. Therefore, judging and believing these as favorable words according to the great and very wise Dienysius, * likewise regarding these with the divine David we most readily sing: "The Command of the Lord is a light illumining our eyes" (Ps 18,9), and, "Thy light [law] is a lamp to my feet and a light to my ways" (Ps 118,105), and with the writer of Proverbs we say: "Thy command is a light and Thy law is a light" (Pr 6,23); and with a loud voice with Isaias we cry to the Lord God: "Thy precepts are a light upon the earth" (Is 26,9, LXX). For to the light truly have been assimilated the exhortations and dissuasions of the divine canons, according as that which is better is discerned from that which is worse, and the expedient and profitable from that which is recognized as not expedient but even harmful. Therefore we profess to keep and guard the rules, which have been handed down for the holy, Catholic and Apostolic Church by the holy, noted apostles as well as by the universal and also the local Councils of the orthodox or even by any Father or teacher of the Church speaking the word of God; guiding by these both our own life and morals and also the whole group of priests, but also all those who are known by the name Christian, resolving to submit canonically to these punishments and condemnations and on the other hand, to the receptions and justifications which through these have been brought forth and defined; Paul, the great apostle, openly gave warning to hold indeed the traditions which we have received either through the word or through the epistle (2Th 2,14) of the Saints who have previously been distinguished.
336 We, wishing to advance without offense through the just and royal way of divine justice, ought to control the definitions of the Holy Fathers as lamps always burning. Therefore, we confess to keep and guard the rules which have been handed down in the Catholic and Apostolic Church by the holy and noted Apostles and by the universal and local orthodox synods or by any Father, teacher of the Church, speaking the word of God. For the great Apostle Paul expressly exhorted us to hold the traditions which we have received either through word or epistles of the Saints who have been distinguished before.
337 Can. 3. We decree that the sacred image of our Lord Jesus Christ, the Liberator and Savior of all, be adored in equal honor with the book of the holy Gospels. For, as through the eloquence of the syllables which are in the book, we should all attain salvation, so through the imaginal energies of colors both all the wise and the unwise from that which is manifest enjoy usefulness; for the things which are the sermon in syllables, these things also the writing which is in colors, teaches and commands; and it is fitting, that according to the suitableness of reason and very ancient tradition on account of honor, because they refer to the very principal things, it follows likewise that the images will be honored and adored equally as the sacred book of the holy Gospels and the figure of the precious Cross. If, therefore anyone does not adore the image of Christ the Savior, let him not see His form when He will come in paternal glory to be glorified and to glorify His saints (2Th 1,10); but let him be separated from His communion and glory; likewise, however, also the image of Mary, His undefiled Mother, and Mother of God; moreover, we also represent the images of the holy Angels, just as Divine Scripture shows them in words; and also of the Apostles most worthy of praise, of the Prophets, of the Martyrs and of holy men; at the same time also of all the saints we both honor and venerate. And whoever does not hold thus, let him be anathema from the Father, and the Son, and the Holy Spirit.
337 We adore the sacred image of our Lord Jesus Christ in like honor with the book of the Holy Gospels. For as through the syllables carried in it, we all attain salvation, so through the imaginal energies of the colors both all the wise and the unwise from that which is manifest enjoy usefulness; for the things which are the sermon in syllables, those things also the writing which is in colors teaches and commands. If, therefore, anyone does not adore the image of Christ the Savior, let him not see His form in the second coming. And we likewise honor and adore the image of His undefiled Mother and the images of the holy angels, just as Divine Scripture characterizes them in words. And let those who do not hold thus be anathema.
338 Can. 11. Although the Old and the New Testaments teach that man has one rational and intellectual soul, and all the Fathers speaking the word of God and all the teachers of the Church declare the same opinion, certain persons giving attention to the inventors of evil, have reached such a degree of impiety that they impudently declare that man has two souls, and by certain irrational attempts "through wisdom which has been made foolish" (1Co 1,20), they try to strengthen their own heresy. Hastening to root out as the very worst cockle this wicked opinion currently germinating, and furthermore carrying "the firebrand in the hand of Truth" (Mt 3,12 Mt 3,17), and wishing to transmit with the unquenchable fire all the chaff and "to show forth the cleansed threshing floor of Christ" (Mt 3,12 Lc 3,17) this holy and universal Synod with a loud voice declares anathema all inventors and perpetrators of such impiety and those believing things similar to these, and it defines and promulgates that no one have or keep in any way the statutes of the authors of this impiety. If, however, anyone should presume to act contrary to this holy and great Synod, let him be anathema, and let him be separated from the faith and worship of Christians.
338 Although the Old and New Testaments teach that man has one rational and intellectual soul, and all the Fathers and teachers of the Church teach the same opinion, there are some who think that he has two souls, and by certain irrational attempts they strengthen their own heresy. Therefore, this holy and ecumenical synod loudly anathematizes the originators of such impiety and those who agree with them; and if anyone shall dare to speak contrary to the rest, let him be anathema.
339 Can. 12. In accord with the apostolic and synodical canons forbidding promotions and consecrations of bishops made by the power and precept of princes, we define and offer the opinion also that, if any bishop through the craftiness or tyranny of princes should accept a consecration of such dignity, let him by all means be deposed, since he wished or agreed to possess the house of God not from the will of God both by ecclesiastical rite and decree, but from a desire of carnal sense, from men and through men.
340 From Can. 17. . . . Moreover, we cast aside from our ears as something poisonous what is said by certain ignorant men, namely, that it is not possible to hold a synod without the presence of the civil ruler, since never did the sacred canons order secular leaders to meet in councils, but only bishops. Thus neither do we find that they were present in the synods, ecumenical councils excepted; for neither is it right that secular rulers be spectators of things which sometimes happen to the priests of God.
340 (12) There came to our ears the statement that a synod cannot be held without the presence of the civil ruler. But nowhere do the sacred canons order secular leaders to come together in synods, but only bishops. Thus we do not find that their presence was effected except for ecumenical synods. For it is not right that secular rulers be spectators of the things that happen to the priests of God.
341 Can. 21. We, believing that the word of the Lord which Christ spoke to His Apostles and disciples: "Who receives you, receives Me" (Mt 10,40): "and who spurns you, spurns me" (Lc 10,16), was said to all, even to those who after them according to them have been made Supreme Pontiffs and chiefs of the pastors, declare that absolutely no one of the powerful of this world may try to dishonor or move from his throne anyone of those who are in command of the patriarchial sees, but that they judge them worthy of all reverence and honor; especially indeed the most holy Pope of senior Rome; next the Patriarch of Constantinople; then certainly of Alexandria and of Antioch and of Jerusalem; but that no one compose or prepare any writings and words against the most holy Pope of older Rome under the pretext, as it were, of some evil crimes, a thing which both Photius did recently, and Dioscorus long ago.
Whoever, moreover, shall use such boasting and boldness that following Photius or Dioscorus, in writings or without writings he may arouse certain injuries against the See of Peter, the chief of the Apostles, let him receive the equal and same condemnation as those. But if anyone enjoying some secular power or being influential should try to depose the above mentioned Pope of the Apostolic Chair or any of the other Patriarchs, let him be anathema. But if the universal Synod shall have met, and there will have arisen even concerning the holy church of the Romans any doubt or controversy whatever, it is necessary with veneration and with fitting reverence to investigate and to accept a solution concerning the proposed question, either to offer to have offered but not boldly to declare an opinion contrary to the Supreme Pontiffs of senior Rome.
(13) If anyone should employ such daring as, like Photius and Dioscorus, in writings or without writings, to rouse certain inquiries against the See of Peter, the chief of the Apostles, let him receive the same condemnation as those; but if, when the ecumenical synod has met, any doubt arises even about the church of the Romans, it is possible to make an investigation reverently and with fitting respect concerning the question at hand, and to accept the solution either to be assisted or to assist, but not boldly to deliver (an opinion) contrary to the Supreme Pontiffs of senior Rome.
(For the Canonization of St. Udalrich)
The Worship of the Saints *
342 . . . By common agreement we have decreed that we should venerate the memory of that one, namely, St. Udalrich the bishop, with all pious affection and most faithful devotion, since we so venerated and worship the relics of the martyrs and confessors that Him whose martyrs and confessors they are, we may adore; we honor the servants that honor may redound to the Lord, who said: "Who receives you, receives me" (Mt 10,40); and thus we who do not have the pledge of our justice, by their prayers and merits may be helped jointly before the most clement God, because the salutary divine precepts both of the holy Canons and of the venerable Fathers effaciously taught that by the attentive study of all the churches, and by the effort of apostolic guidance, the documents accomplish a degree of usefulness and an integrity of strength; just as the memory of the already mentioned venerable Bishop Udalrich dedicated to divine worship exists and is always advantageous in most devoutly giving praise to God.
Symbol of Faith *
[From the epistle "Congratulamur vehementer" to Peter, Bishop of Antioch, April 13, 1053]
343 For I firmly believe that the Holy Trinity, the Father and the Son and the Holy Spirit, is one omnipotent God, and in the Trinity the whole Godhead is co-essential and consubstantial, co-eternal and co-omnipotent, and of one will, power, and majesty; the creator of all creation, from whom all things, through whom all things, in whom all things (Rm 11,36) which are in heaven or on earth, visible or invisible. Likewise I believe that each person in the Holy Trinity is the one true God, complete and perfect.
344 I believe also that the Son of God the Father, the Word of God, was born eternally before all time from the Father, consubstantial, co-omnipotent, and co-equal to the Father through all things in divinity; born of the Holy Spirit from the ever virgin Mary in time, with a rational soul, having two nativities, the one from the Father, eternal, the other from the Mother, in time; having two wills and operations, true God and true man, individual in each nature and perfect, not having suffered a fusion and division, not adopted or phantastical, the one and only God, the Son of God in two natures, but in the singleness of one person, incapable of suffering and immortal in divinity; but in humanity for us and for our salvation suffered in the true passion of the body and was buried, and arose from the dead on the third day in the true resurrection of the body; because of which we must declare with the disciples that He ate from no need of food but only from will and power; on the fortieth day after His resurrection with the flesh in which He arose, and with His soul He ascended into heaven and sits at the right hand of the Father, whence on the tenth day He sent the Holy Spirit, and thence, as He ascended, He will come to judge the living and the dead, and will render to each one according to his works.
345 I believe also that the Holy Spirit, complete and perfect and true God, proceeding from the Father and the Son, co-equal, co-essential, co-omnipotent and co-eternal with the Father and the Son in all respects, has spoken through the prophets.
346 That this holy and individual Trinity is not three Gods, but in three persons and in one nature or essence [is] one God omnipotent, external, invisible and incommutable, so I believe and confess, so that I may truly proclaim that the Father is not begotten, the Son is the only begotten one, and the Holy Spirit is neither begotten nor unbegotten, but proceeds from the Father and the Son.
347 (Variant Readings:) I believe that the one true Church is holy, Catholic and apostolic, in which is given one baptism and the true remission of all sins. I also believe in a true resurrection of this body, which now I bear, and in eternal life.
348 I believe also that there is one author of the New and Old Testament, of the law both of the Prophets and of the Apostles, namely the omnipotent God and Lord. (I believe) that God predestined only the good things, but that He foreknew the good and the evil. I believe and profess that the grace of God precedes and follows man, yet in such a manner that I do not deny free will to the rational creature. I also believe and declare that the soul is not a part of God but was created from nothing and was without baptism subject to original sin.
349 Furthermore, I declare anathema every heresy raising itself against the holy Catholic Church, and likewise him whosoever has honored or believes that any writings beyond those which the Catholic Church accepts ought to be held in authority or has venerated them. I accept entirely the four Councils and I venerate them as the four Gospels, because through four parts of the world the universal Church, upon these as on square stone, has been founded *. . . . Equally I accept and venerate the three remaining Councils. . . . Whatever the above mentioned seven holy and universal Councils believe and praise I also believe and praise, and whomever they declare anathema, I declare anathema.
The Primacy of the Roman Pontiff *
[From the epistle "In terra pax hominibus" to Michael Cerularius and to Leo of Achrida, September 2, 1053]
350 Chap. 5 . . . You are said to have condemned publicly in a strange presumption and incredible boldness the Apostolic and Latin Church, neither heard nor refuted, for the reason chiefly that it dared to celebrate the commemoration of the passion of the Lord from the Azymes. Behold your incautious reprehension, behold your evil boasting, when "you put your mouth into heaven. When your tongue passing on to the earth" (Ps 72,9), by human arguments and conjectures attempts to uproot and overturn the ancient faith. . . .
351 Chap. 7 . . . The holy Church built upon a rock, that is Christ, and upon Peter or Cephas, the son of John who first was called Simon, because by the gates of Hell, that is, by the disputations of heretics which lead the vain to destruction, it would never be overcome; thus Truth itself promises, through whom are true, whatsoever things are true: "The gates of hell will not prevail against it" (Mt 16,18). The same Son declares that He obtained the effect of this promise from the Father by prayers, by saying to Peter: "Simon, behold Satan etc." (Lc 23,31). Therefore, will there be anyone so foolish as to dare to regard His prayer as in anyway vain whose being willing is being able? By the See of the chief of the Apostles, namely by the Roman Church, through the same Peter, as well as through his successors, have not the comments of all the heretics been disapproved, rejected, and overcome, and the hearts of the brethren in the faith of Peter which so far neither has failed, nor up to the end will fail, been strengthened?
352 Chap. 11. By passing a preceding judgment on the great See, concerning which it is not permitted any man to pass judgment, you have received anathema from all the Fathers of all the venerable Councils. . . .
353 Chap. 32 . . . As the hinge while remaining immovable opens and closes the door, so Peter and his successors have free judgment over all the Church, since no one should remove their status because "the highest See is judged by no one." [see n. 330 ff.]
The Ordinations by Simoniacs *
354 Lord Pope Nicholas presiding at the Synod in the Basilica of Constantine said: "We judge that in preserving dignity no mercy is to be shown toward the simoniacs; but according to the sanctions of the canons and the decrees of the Holy Fathers we condemn them entirely and by apostolic authority we decree that they are to be deposed. Concerning those, however, who have been ordained by the simoniacs, not through money but gratis, because the question from long standing has been drawn out still longer, we absolve from every manner [another version: knot or impediment] of doubt; so that with regard to this chapter let us permit no one later to doubt. . . . Thus, moreover, by the authority of the holy Apostles Peter and Paul we entirely forbid that at any time any of our successors from this our permission take or fix a rule for himself or another, because the authority of the ancient Fathers has not promulgated this by order or grant, but too great a necessity of the time has forced us to permit it . . . . "
(Against Berengarius)
The Most Holy Eucharist *
(Oath taken by Berengarius)
355 I, Berengarius, in my heart believe and with my lips confess that through the mystery of the sacred prayer and the words of our Redeemer the bread and wine which are placed on the altar are substantially changed into the true and proper and living flesh and blood of Jesus Christ, our Lord, and that after consecration it is the true body of Christ which was born of the Virgin and which, offered for the salvation of the world, was suspended on the Cross, and which sitteth at the right hand of the Father, and the true blood of Christ, which was poured out from His side not only through the sign and power of the sacrament, but in its property of nature and in truth of substance, as here briefly in a few words is contained and I have read and you understand. Thus I believe, nor will I teach contrary to this belief. So help me God and these holy Gospels of God.
The Sacramental Nature of the Diaconate *
356 Can. 1. Let no one be chosen in order of succession into the episcopacy except one who has been found living religiously in sacred orders. Moreover we call sacred orders the diaconate and the priesthood. Since we read that the early Church had only these, only concerning these do we have the precept of the Apostle.
(Against Henry IV)
The Obedience Owed the Church *
[Formula prescribed for all the cities of the Eastern Church]
357 I declare anathema every heresy and especially that one which disturbs the position of the present Church, which teaches and declares that excommunication is to be despised and that the restrictions of the Church are to be cast aside. Moreover, I promise obedience to Paschal, the supreme Pontiff of the Apostolic See, and to his successors under the testimony of Christ and the Church, affirming what the holy and universal Church affirms and condemning what she condemns.
The Ordinations by Heretics and Simoniacs *
358 For many years now the broad extent of the Teutonic kingdom has been separated from the unity of the Apostolic See. In this schism indeed so great a danger has arisen that-and we say this with sorrow-only a few priests or Catholic clergy are found in such a broad extent Of territory. Therefore, with so many sons living in this condition, the necessity of Christian peace demands that regarding this (group) the maternal womb of the Church be open. Therefore instructed by the examples and writings of our Fathers, who in different times received into their ranks the Novatians, the Donatists, and other heretics, we are receiving in the episcopal office the bishops of the above-mentioned region who have been ordained in schism, unless they are proven usurpers, simoniacs, or criminals. We decree the same concerning the clergy of any rank whom way of life together with knowledge commends.
Simony, Celibacy, Investiture, Incest *
359 Can. 1. "Following the examples of the Holy Fathers" and renewing the duty of our office "we forbid in every way by the authority of the Apostolic See that anyone by means of money be ordained or promoted in the Church of God. But if anyone shall have acquired ordination or promotion in the Church in this way, let him be entirely deprived of his office." *
360 Can. 3. We absolutely forbid priests, deacons, or subdeacons the intimacy of concubines and of wives, and cohabitation with other women, except those with whom for reasons of necessity alone the Nicene Synod permits them to live, that is, a mother, sister, paternal or maternal aunt, or others of this kind concerning whom no suspicion may justly arise [see n.52 b f.]. *
361 Can. 4. "Besides according to the sanction of the most blessed Pope Stephen we have decided that laymen, although they are religious, nevertheless have no faculty for determining anything concerning ecclesiastical possessions; but according to the Canons of the Apostles let the bishop have the care of all ecclesiastical business, and let him dispense these things as in the sight of God. If, therefore, any civil ruler or other layman appropriates to himself either a donation of property or of ecclesiastical possessions, let him be judged sacrilegious." *
362 Can. 5. "We forbid that the marriages of blood relatives take place since both divine and secular laws forbid these. For divine laws not only cast out but also call wicked those who do this, and those who are born from these (marriages); but secular laws call such disreputable, and they cast them off from inheritance. We, therefore, following our Fathers point them out in disgrace, and we declare that they are disreputable." *
363 Can. 10. Let no one unless canonically elected extend his hand for consecration to the episcopacy. But if he should presume to do so, let both the one consecrated and the one consecrating be deposed without hope of restoration.
Simony, Usury, False Penitence, the Sacraments *
364 Can. 2. If anyone with the intervention of the accursed ardor of avarice has acquired through money an allowance from the state, or a priory, or a deanery, or honor, or some ecclesiastical promotion, or any ecclesiastical sacrament, namely chrism or holy oil, the consecrations of altars or of churches, let him be deprived of the honor evilly acquired. And let the buyer and the seller and the mediator be struck with the mark of disgrace. And not for food nor under the pretense of any custom before or after may anything be demanded from anyone, nor may he himself presume to give, since he is a simoniac. But freely and without any diminution let him enjoy the dignity and favor acquired for himself. *
365 Can. 13. Moreover the detestable and shameful and, I say, insatiable rapacity of money lenders, forbidden both by divine and human laws throughout the Scripture in the Old and in the New Testament, we condemn, and we separate them from all ecclesiastical consolation, commanding that no archbishop, no bishop, no abbot of any rank, nor anyone in an order and in the clergy presume to receive moneylenders except with the greatest caution. But during their whole life let them be considered disreputable and, unless they repent, let them be deprived of Christian burial. *
366 Can. 22. "Certainly because among other things there is one thing which especially disturbs the Holy Church, namely, false repentance, we warn our confreres and priests lest by false repentance the souls of the laity are allowed to be deceived and to be drawn into hell. It is clear, moreover, that repentance is false when, although many things have been disregarded, repentance is practiced concerning one thing only; or when it is practiced concerning one thing, in such a way that he is not separated from another. Therefore, it is written: "He who shall observe the whole law yet offends in one thing, has become guilty of all," (Jc 2,10), with respect to eternal life. For just as if he had been involved in all sins, so if he should remain in only one, he will not enter the gate of eternal life. Also that repentance becomes false if when repenting one does not withdraw from either court or business duty, a thing which for no reason can be done without sin, or if hatred is kept in the heart, or if satisfaction be not made to one who has been offended, or if the offended one does not forgive the one offending, or if anyone take up arms against justice."*
367 Can. 23. "Those, moreover, who pretending a kind of piety condemn the sacrament of the Body and Blood of the Lord, the baptism of children, the sacred ministry and other ecclesiastical orders, and the bond, of legitimate marriages, we drive as heretics from the Church of God, and we both condemn and we command them to be restrained by exterior powers. We bind their defenders also by the chain of this same condemnation." *
COUNCIL OF SENS * 1140 or 1141
The Errors of Peter Abelard *
368 1. That the Father is complete power, the Son a certain power, the Holy Spirit no power.
369 2. That the Holy Spirit is not of the substance [another version:* power] of the Father or of the Son.
370 3. That the Holy Spirit is the soul of the world.
371 4. That Christ did not assume flesh to free us from the yoke of the devil.
372 5. That neither God and man, nor this Person which is Christ, is the third Person in the Trinity.
373 6. That free will is sufficient in itself for any good.
374 7. That God is only able to do or to omit those things, either in that manner only or at that time in which He does (them), and in no other.
375 8. That God neither ought nor is He able to prevent evil.
376 9. That we have not contracted sin from Adam, but only punishment.
377 10. That they have not sinned who being ignorant have crucified Christ, and that whatever is done through ignorance must not be considered as sin.
378 11. That the spirit of the fear of the Lord was not in Christ.
379 12. That the power of binding and loosing was given to the Apostles only, not to their successors.
380 13. That through work man becomes neither better nor worse.
381 14. That to the Father, who is not from another, properly or especially belongs power, * not also wisdom and kindness.
382 15. That even chaste fear is excluded from future life.
383 16. That the devil sends forth evil suggestion through the operation * of stones and herbs.
384 17. That the coming at the end of the world can be attributed to the Father.
385 18. That the soul of Christ did not descend to hell by itself but only by power.
386 19. That neither action nor will, neither concupiscence nor delight, when * it moves it [the soul] is a sin, nor ought we to wish to extinguish (it).,*
[From the letter of Innocent II "Testante Apostolo" to Henry the Bishop of Sens, July 16, 1140 * ]
387 And so we who though unworthily are observed to reside in the chair of St. Peter, to whom it has been said by the Lord: "And thou being once converted convert thy brethren" (Lc 22,33), after having taken counsel with our brethren the principal bishops, have condemned by the authority of the sacred canons the chapters sent to us by your discretion and all the teachings of this Peter (Abelard) with their author, and we have imposed upon him as a heretic perpetual silence. We declare also that all the followers and defenders of his error must be separated from the companionship of the faithful and must be bound by the chain of excommunication.
Baptism of Desire (an unbaptized priest) *
388 [From the letter "Apostolicam Sedem" to the Bishop of Cremona, of uncertain time]
To your inquiry we respond thus: We assert without hesitation (on the authority of the holy Fathers Augustine and Ambrose) that the priest whom you indicated (in your letter) had died without the water of baptism, because he persevered in the faith of holy mother the Church and in the confession of the name of Christ, was freed from original sin and attained the joy of the heavenly fatherland. Read (brother) in the eighth book of Augustine's "City of God" * where among other things it is written, "Baptism is ministered invisibly to one whom not contempt of religion but death excludes." Read again the book also of the blessed Ambrose concerning the death of Valentinian * where he says the same thing. Therefore, to questions concerning the dead, you should hold the opinions of the learned Fathers' and in your church you should join in prayers and you should have sacrifices offered to God for the priest mentioned.
CELESTINE II 1143-1144 Lucius II 1144-1145
Denzinger EN 335