Denzinger EN 150
150 Dz 86 We believe in one God, Father omnipotent, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, born of the Father before all ages, light of light, true God of true God, begotten not made, consubstantial with the Father, by whom all things were made, who for us men and for our salvation came down and was made flesh by the Holy Spirit and of the Virgin Mary, and became man, and was crucified for us by Pontius Pilate, suffered, and was buried and arose again the third day, according to the Scripture, and ascended into heaven, and sits at the right hand of the Father, and is coming again with glory to judge the living and the dead; of whose kingdom there shall be no end. And in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father, who together with the Father and Son is worshipped and glorified, who spoke through the prophets. In one holy, Catholic, and Apostolic Church. We confess one baptism for the remission of sins. We look for the resurrection of the dead, and the life of eternity to come. Amen.
86 [Version of Dionysius Exiguus] We believe [I believe] in one God the Father almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, born of the Father [the only begotten Son of God. And born of the Father] before all ages. [God of God, light of light] true God of true God. Born [Begotten], not made, consubstantial with the Father, by whom all things were made. Who for us men and our salvation [and for our salvation] came down from heaven. And was incarnate by the Holy Spirit of the Virgin Mary, and was made human [was made man]. And he was crucified [He was crucified also] for us under Pontius Pilate, [suffered]-and was buried. And on the third day he rose again, according to the Scriptures. And] ascended into heaven, sits at the right hand of the Father, [and I will come again with glory to judge the living and the dead; of whose kingdom there shall not be an end. And in the Holy Spirit, the Lord and giver of life, proceeding from the Father, [who proceeds from the Father and the Son, * who] to be adored with the Father and the Son [is adored together with] and to be glorified together with (them) [and is glorified together with], who spoke through the holy Prophets [by the Prophets]. And in one holy Catholic and apostolic Church. We confess [I confess] one baptism for the remission of sins. We expect [And I expect] the resurrection of the dead, and the life of a future age [to come]. Amen.
[From the epistle (1) "Directa ad decessorem" to Himerius, Bishop of Terracina, Feb. 10, 385]
181 Dz 87 . . . To your inquiry we do not deny a legal reply, because we, upon whom greater zeal for the Christian religion is incumbent than upon the whole body, out of consideration for our office do not have the liberty to dissimulate, nor to remain silent. We carry the weight of all who are burdened; nay rather the blessed apostle PETER bears these in us, who, as we trust, protects us in all matters of his administration, and guards his heirs.
[From the same letter to Himerius]
183 Dz 88 (1, 1) And so on the first page of your letter you have indicated that very many baptized by the impious Arians are hastening to the Catholic faith and that certain of our brothers wish to baptize these same ones again. This is not allowed since the Apostle forbids it to be done (cf. Ep 4,5 He 6,4) ff. (?)] and the canons oppose it, and after the cessation of the Council of Ariminum general decrees * sent to the provinces by my predecessor LIBERIUS of venerable memory prohibit it. These together with the Novatians and other heretics we join to the company of the Catholics through the sole invocation of the sevenfold Spirit by the imposition of a bishop's hands, just as it was determined in the Synod, which, too, the whole East and West observe. It is proper that you also do not deviate from this course henceforth, if you do not wish to be separated from our company by synodal decision .*
[From the same epistle to Himerius]
88a (4, 5) But you have inquired concerning the marriage veil, whether one can receive in matrimony a girl betrothed to another. Let this not be done. We prohibit it in every way, because, if that blessing which the priest gives to the bride is violated by any transgression, it is like a kind of sacrilege among the faithful.
88* (5, 6) The relapses into passions tobe forgiven finally before death, see Kch. n. 657.
[From the same epistle to Himerius]
185 Dz 89 (7, 8 ff.) Let us come now to the most sacred orders of the clergy, which we find so abused and so disorderly throughout your provinces to the injury of venerable religion, that we ought to say in the words of Jeremias: Who will water to my head, or a fountain of tears to my eyes? and I will weep for this people day and night (Jr 9,1). . . . For we have learned that very many priests and levites of Christ, after long periods of their consecration, have begotten offspring from their wives as well as by shameful intercourse, and that they defend their crime by this excuse, that in the Old Testament it is read that the faculty of procreating was given to the priests and the ministers.
Whoever that follower of sensual desires is let him tell me now: . . . Why does [the Lord] forewarn those to whom the holies of holies were to be entrusted saying: Be ye holy, because I your Lord God am holy (Lv 20,7 1P 1,16)? Why also were the priests ordered to dwell in the temple at a distance from their homes in the year of their turn? Evidently for this reason that they might not be able to practise carnal intercourse with their wives, so that shining with purity of conscience they might offer an acceptable gift to God. . . .
Therefore also the Lord Jesus, when He had enlightened us by His coming, testifies in the Gospel, that he came to fulfill the Law, not to destroy it (Mt 5,17). And so He has wished the beauty of the Church, whose spouse He is, to radiate with the splendor of chastity, so that on the day of judgment, when He will have come again, He may be able to find her without spot or wrinkle (Ep 5,27) as He instituted her through His Apostle. All priests and levites are bound by the indissoluble law of these sanctions, so that from the day of our ordination, we give up both our hearts and our bodies to continence and chastity, provided only that through all things we may please our God in these sacrifices which we daily offer. "But those who are in the flesh,"as the vessel of election says, "cannot please God" (Rm 8,8).
But those, who contend with an excuse for the forbidden privilege, so as to assert that this has been granted to them by the Old Law, should know that by the authority of the Apostolic See they have been cast out of every ecclesiastical office, which they have used unworthily, nor can they ever touch the sacred mysteries, of which they themselves have deprived themselves so long as they give heed to impure desires. And because existing examples warn us to be on our guard for the future should any bishop, priest, or deacon be found such, which henceforth we do not want) let him now understand that every approach to indulgence is barred through us, because it is necessary that the wounds which are not susceptible to the healing of warm lotions be cut out with a knife.
[From the same epistle to Himerius]
90 Dz 90 (13) We both desire and will that monks also, whom however the austerity of their manners and the holy disposition of their lives and faith commend, be added to the offices of the clergy. . . [cf. n. 1580].
[From epistle (9) "Accepi litteras vestras" to Anysius, Bishop of Thessalonica, 392]
91 Dz 91 (3) Surely, we cannot deny that regarding the sons of Mary the statement is justly censured, and your holiness has rightly abhorred it, that from the same virginal womb, from which according to the flesh Christ was born, another offspring was brought forth. For neither would the Lord Jesus have chosen to be born of a virgin, if he had judged she would be so incontinent, that with the seed of human copulation she would pollute that generative chamber of the Lord's body, that palace of the eternal King. For he who imputes this, imputes nothing other than the falsehood of the Jews, who say that he could not have been born of a virgin. For, if they accept this authority from the priests, that Mary seems to have brought forth many children, they strive to sweep away the truth of faith with greater zeal.
186 Dz 92 Can. 36 (or otherwise 47). [It has been decided] that nothing except the Canonical Scriptures should be read in the church under the name of the Divine Scriptures. But the Canonical Scriptures are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, four books of Kings, Paralipomenon two books, Job, the Psalter of David, five books of Solomon, twelve books of the Prophets, Isaias, Jeremias, Daniel, Ezechiel, Tobias, Judith, Esther, two books of Esdras, two books of the Machabees. Moreover, of the New Testament: Four books of the Gospels, the Acts of the Apostles one book, thirteen epistles of Paul the Apostle, one of the same to the Hebrews, two of Peter, three * of John, one of James, one of Jude, the Apocalypse of John. Thus [it has been decided] that the Church beyond the sea may be consulted regarding the confirmation of that canon; also that it be permitted to read the sufferings of the martyrs, when their anniversary days are celebrated.
[From the epistle "Dat mihi plurimum" to Venerius, Bishop of Milan, about the year 400]
209 Dz 93 That which is done for the love of Christ gives me very much joy; Italy, as victor with that zeal and aroused ardor for the godhead, retained that faith whole which was handed down from the Apostles and placed in the whole world by our ancestors. For at this time when Constantius of holy memory held the world as victor, the heretical African faction was not able by any deception to introduce its baseness because, as we believe, our God provided that that holy and untarnished faith be not contaminated through any vicious blasphemy of slanderous men-that faith which had been discussed and defended at the meeting of the synod in Nicea by the holy men and bishops now placed in the resting-place of the saints.
For this faith those who were then esteemed as holy bishops gladly endured exile, that is Dionysius, thus a servant of God, prepared by divine instruction, or those following his example of holy recollection, LIBERIUS bishop of the Roman Church, Eusebius also of Vercelli, Hilary of the Gauls, to say nothing of many, on whose decision the choice could rest to be fastened to the cross rather than blaspheme God Christ, which the Arian heresy compelled, or call the Son of God, God Christ, a creature of the Lord.
93* Council of Toledo the yea" 400, The Minister of Unction and Anointing (can. 20) see Kch n. 712.
[From epistle (2) "Etsi tibi" to Vitricius, Bishop of Rouen, Feb. 15, 404]
211 Dz 94
(8) That those who come from the Novatians or the Montanists should be received by the imposition of the hand only, because although they were baptized by heretics, nevertheless they were baptized in the name of Christ.
[From the epistle "Consulenti tibi" to Exuperius, Bishop of Toulouse, Feb. 20, 405]
212 Dz 95 (2). . . It has been asked, what must be observed with regard to those who after baptism have surrendered on every occasion to the pleasures of incontinence, and at the very end of their lives ask for penance and at the same time the reconciliation of communion. Concerning them the former rule was harder, the latter more favorable, because mercy intervened. For the previous custom held that penance should be granted, but that communion should be denied. For since in those times there were frequent persecutions, so that the ease with which communion was granted might not recall men become careless of reconciliation from their lapse, communion was justly denied, penance allowed, lest the whole be entirely refused; and the system of the time made remission more difficult. But after our Lord restored peace to his churches, when terror had now been removed, it was decided that communion be given to the departing, and on account of the mercy of God as a viaticum to those about to set forth, and that we may not seem to follow the harshness and the rigor of the Novatian heretic who refused mercy. Therefore with penance a last communion will be given, so that such men in their extremities may be freed from eternal ruin with the permission of our Savior [see n. 1538].
95* Reconciliation outside of the danger of death; see Kch. n. 727.
[From the same epistle to Exuperius]
213 Dz 96 (7) A brief addition shows what books really are received in the canon. These are the desiderata of which you wished to be informed verbally: of Moses five books, that is, of Genesis, of Exodus, of Leviticus, of Numbers, of Deuteronomy, and Joshua, of judges one book, of Kings four books, and also Ruth, of the Prophets sixteen books, of Solomon five books, the Psalms. Likewise of the histories, job one book, of Tobias one book, Esther one, Judith one, of the Machabees two, of Esdras two, Paralipomenon two books. Likewise of the New Testament: of the Gospels four books, of Paul the Apostle fourteen epistles, of John three [cf. n. 84, 92] epistles of Peter two, an epistle of Jude, an epistle of James, the Acts of the Apostles, the Apocalypse of John.
Others, however, which were written by a certain Leucius under the name of Matthias or of James the Less, or under the name of Peter and John (or which were written by Nexocharis and Leonidas the philosophers under the name of Andrew), or under the name of Thomas, and if there are any others, you know that they ought not only to be repudiated, but also condemned.
[From the epistle (17) "Magna me gratulatio" to Rufus and other bishops of Macedonia, Dec. 13, 414]
214 Dz 97 From the canon of Nicea [n. 56] indeed the Paulianists coming to the Church ought to be baptized, but not the Novatians [see n. 55]: (5) . . . What therefore is distinct in the two heresies themselves, clear reason declares, because the Paulianists do not at all baptize in the name of the Father, and of the Son, and of the Holy Spirit, and the Novatians do baptize in the same tremendous and venerable names, and among them the question has not ever been raised concerning the unity of the divine power, that is of the Father, and of the Son, and of the Holy Spirit.
[From the epistle (25) "Si instituta ecclesiastica" to Decentius the Bishop of Gubbio, March 19, 416]
215 Dz 98 (3) But in regard to the signing of little children, it is evident that it may not be done by any other than a bishop. For the presbyters, although they are second priests, nevertheless do not possess the crown of the pontificate. That this power of a bishop, however, is due to the bishops alone, so that they either sign or give the Paraclete the Spirit, not only ecclesiastical custom indicates, but also that reading in the Acts of the Apostles which declares that Peter and John were directed to give the Holy Spirit to those already baptized (cf. Ac 8,14-17). For to presbyters it is permitted to anoint the baptized with chrism whenever they baptize, whether without a bishop or in the presence of a bishop, but (with chrism) that has been consecrated by a bishop; nevertheless (it is) not (allowed) to sign the forehead with the same oil; that is due to the bishops alone when they bestow the Spirit, the Paraclete. Indeed, I cannot say the words lest I seem to go further than to reply to the inquiry.
[From the same letter to Decentius]
216 Dz 99 (8) Truly since your love has wished to take counsel regarding this just as concerning other (matters), my son Celestine, the deacon, has also added in his letter that what was written in the epistle of the blessed Apostle James has been proposed by your love: If anyone among you is sick, let him call the priests, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sufferer, and the Lord shall raise him up, and if he has committed sin, he shall pardon him (Jc 5,14 f.). There is no doubt that this anointing ought to be interpreted or understood of the sick faithful, who can be anointed with the holy oil of chrism, which prepared by a bishop, is permitted not only to priests, but also to all as Christians for anointing in their own necessity or in the necessity of their (people). Moreover, we see that addition to be superfluous; that what is undoubtedly permitted the presbyters is questioned regarding bishops. For, on this account it was said to priests, because the bishops being hindered by other business cannot go to all the sick. But if a bishop, to whom it belongs to prepare the chrism, is able (to do it) or thinks someone is worthy to be visited by him, he can both bless and anoint with the chrism without delay. For, that cannot be administered to penitents, because it is a kind of sacrament. For, how is it supposed that one species (of sacrament) can be granted to those to whom the rest of the sacraments are denied?
[From the epistle (29) "In requirendis" to the African bishops, Jan. 27, 417]
217 Dz 100 (1) In seeking the things of God . . . preserving the examples of ancient tradition . . . you have strengthened the vigor of your religion . . . with true reason, for you have confirmed that reference must be made to our judgment, realizing what is due the Apostolic See, since all of us placed in this position desire to follow the Apostle, from whom the episcopate itself and all the authority of this name have emerged. Following him we know how to condemn evils just as (well as how) to approve praiseworthy things. Take this as an example, guarding with your sacerdotal office the practices of the fathers you resolve that (they) must not be trampled upon, because they made their decisions not by human, but by divine judgment, so that they thought that nothing whatever, although it concerned separated and remote provinces, should be concluded, unless it first came to the attention of this See, so that what was a just proclamation might be confirmed by the total authority of this See, and from this source (just as all waters proceed from their natal fountain and through diverse regions of the whole world remain pure liquids of an uncorrupted source), the other churches might assume what [they ought] to teach, whom they ought to wash, those whom the water worthy of clean bodies would shun as though defiled with filth incapable of being cleansed.
100* For another rescript of Innocent I concerning the same matter, see Kch n. 720-726.
(against the Pelagians) *
222 Dz 101 Can. 1. All the bishops established in the sacred synod of the Carthaginian Church have decided that whoever says that Adam, the first man, was made mortal, so that, whether he sinned or whether he did not sin, he would die in body, that is he would go out of the body not because of the merit of sin but by reason of the necessity of nature, * let him be anathema.
223 Dz 102 Can. 2. Likewise it has been decided that whoever says that infants fresh from their mothers' wombs ought not to be baptized, or says that they are indeed baptized unto the remission of sins, but that they draw nothing of the original sin from Adam, which is expiated in the bath of regeneration, whence it follows that in regard to them the form of baptism "unto the remission of sins" is understood as not true, but as false, let him be anathema. Since what the Apostle says: "Through one man sin entered into the world (and through sin death), and so passed into all men, in whom all have sinned" (cf. Rm 5,12), must not to be understood otherwise than as the Catholic Church spread everywhere has always understood it. For on account of this rule of faith even infants, who in themselves thus far have not been able to commit any sin, are therefore truly baptized unto the remission of sins, so that that which they have contracted from generation may be cleansed in them by regeneration. *
225 Dz 103 Can. 3. Likewise it has been decided that whoever says that the grace of God, by which man is justified through Jesus Christ, our Lord, has power only for the remission of sins which have already been committed, and not also for help, that they be not committed, let him be anathema.
226 Dz 104 Can. 4. In like manner, whoever says that the same grace of God through Jesus Christ, our Lord, helps us not to sin only for this reason, that through it the understanding of the commands is revealed and opened to us, that we may know what we ought to strive after, what we ought to avoid, but that through this [the power] is not also given to us to love and to be able to do that which we know ought to be done, let him be anathema. For since the Apostle says: "Knowledge puffs up, but charity edifies" (1Co 8,1), it is very impious for us to believe that for that which puffs up, we have the grace of Christ, and for that which edifies we have not, although each is a gift of God, both to know what we ought to do and to love in order that we may do it, so that while charity edifies, knowledge may not be able to puff us up. Moreover, just as it is written of God: "Who teaches man knowledge" (Ps 93,10), so also it is written: "Charity is from God" (1Jn 4,7).
227 Dz 105 Can. 5. It has likewise been decided that whoever says that the grace of justification is given to us for this reason: that what we are ordered to do through free will, we may be able to accomplish more easily through grace, just as if, even if grace were not given, we could nevertheless fulfill the divine commands without it, though not indeed easily, let him he anathema. For concerning the fruits of His commands the Lord spoke not when He said: "Without me you can accomplish with greater difficulty," but when He said: "Without me you can do nothing" (Jn 15,5).
228 Dz 106 Can. 6. It has likewise been decided that what St. John the Apostle says: If we say, that we have not sin, we deceive ourselves, and the truth is not in us (1Jn 1,8), whoever thinks that this ought to be interpreted thus: that he asserts that this ought to be said on account of humility, namely, that we have sin, and not because it is truly so, let him be anathema. For the Apostle continues and adds: If however we confess our sins, he is faithful and just, who remits our sins and cleanses us from all Iniquity (1Jn 1,9), wherein it is quite clear, that this is said not only humbly but truly. For the Apostle could have said: If we say: we have not sin, we extol ourselves, and humility is not in us. But when he says: We deceive ourselves, and the truth i's not in us, he shows clearly that he who said he had not sin, spoke not the truth but a falsehood.
229 Dz 107 Can. 7. It has likewise been decided that whoever says that for this reason the saints say in the Lord's prayer: "Forgive us our debts" (Mt 6,12), that they say this not for themselves, because that petition is not now necessary for them, but for others who are sinners among their people, and that on this account each one of the saints does not say: Forgive me my debts, but, Forgive us our debts;so that the just man is understood to seek this for others rather than for himself, let him be anathema. For the Apostle James was holy and just, when he said: "For in many things we all offend" (Jc 3,2). For why was "all" ( omnes)added, unless that this meaning was proper and in the Psalm where one reads: Enter not into judgment with thy servant, because no( ne omnes) living person shall be justified in thy sight (Ps 142,2). And in the prayer of wisest Solomon: There is not a man who has not sinned (1R 8,46). And in the book of holy Job: In the hand of every ( omnis) man he signs, so that every ( omnis) man may know his infirmity (Jb 37,7). Hence also holy and just Daniel, when he spoke in the plural in his prayer: " We have sinned, we have done evil" (Da 9,5), and the rest which he there truly and humbly confesses, lest it should be thought, as certain ones do think, that he said this not about his own sins, but rather about the sins of his people, declared afterwards: "When. . .I prayed and confessed my sins and the sins of my people" (Da 9,20) to the Lord my God; he did not wish to say "our sins," but he said the sins of his people and his own sins, since as a prophet he foresaw there would be those who would thus misunderstand.
230 Dz 108 Can. 8. it has likewise been decided that whoever wishes that the words themselves of the Lord's prayer, where we say:"Forgive us our debts" (Mt 6,12) be said by the saints so as to be spoken humbly, not truthfully, let him be anathema. For who would tolerate one praying and lying, not to men, but to the Lord himself, who says with his lips that he wishes to be forgiven, and in his heart holds that he does not have debts to be forgiven?
[From the epistle (12) "Quamvis Patrum traditio" to the African bishops, March 21, 418]
221 Dz 109 Although the tradition of the Fathers has attributed such great authority to the Apostolic See that no one would dare to disagree wholly with its judgment, and it has always preserved this judgment by canons and rules, and current ecclesiastical discipline up to this time by its laws pays the reverence which is due to the name of PETER, from whom it has itself descended . . . ; since therefore PETER the head is of such (Treat authority and he has confirmed the subsequent endeavors of all our ancestors, so that the Roman Church is fortified . . . by human as well as by divine laws, and it does not escape you that we rule its place and also hold power of the name itself, nevertheless you know, dearest brethren, and as priests you ought to know, although we have such great authority that no one can dare to retract from our decision, yet we have done nothing which we have not voluntarily referred to your notice by letters . . . not because we did not know what ought to be done, or would do anything which by going against the advantage of the Church, would be displeasing.
[From the epistle "Tract(at)oria ad Orientales ecclesias, Aegypti diocesim, Constantinopolim, Thessalonicam, Hierosolymam," sent after March, 418]
231 109a The Lord [is] faithful in his words (Ps 144,13) and His baptism holds the same plenitude in deed and words, that is in work, confession, and true remission of sins in every sex, age, and condition of the human race. For no one except him who is the servant of sin is made free, nor can he be said to be redeemed unless he has previously truly been a captive through sin, as it is written: "If the Son liberates you, you will be truly free (Jn 8,36). For through Him we are reborn spiritually, through Him we are crucified to the world. By His death that bond of death introduced into all of us by Adam and transmitted to every soul, that bond contracted by propagation is broken, in which no one of our children is held not guilty until he is freed through baptism.
[From the epistle (13) "Retro maioribus tuis" to Rufus, Bishop of Thessaly, March 11, 422]
232 Dz 110 (2) . . . To the Synod [of Corinth]. . . . . we have directed such writings that all the brethren may know. . . . . that there must be no withdrawal from our judgment. For it has never been allowed that that be discussed again which has once been decided by the Apostolic See.
[From the epistle (4) "Cuperemus quidem" to the bishops of the provinces of Vienne and Narbo, July 26, 428]
236 Dz 111 (2) We acknowledge that penance is being denied the dying and no assent is given to the ardent wishes of those who at the time of their death desire to come to the assistance of their souls with this remedy. We are horrified, I confess, that anyone is found of such great impiety, that he despairs of the love of God, as if He were not able at any time whatever to hasten to the aid of the one who runs to Him for help and to free from his burden a man endangered by the weight of sins, from which he longs to be liberated. For what else is this, I ask, than to add death to the dying and to kill his soul with one's own cruelty, that it may not be able to be absolved? Since God, most ready to succor, inviting to repentance, thus promised: In whatever day, He says, the sinner shall be converted, his sins shall not be imputed to him (cf. Ez 33,16). . . Since therefore the Lord is the examiner of the heart, penance must not be denied at any time to one who asks for (it) . . . .
[From the epistle II of St. Cyril of Alexandria to Nestorius, read and approved in action I]
250 111a For we do not say that the nature of the Word was changed and made flesh, nor yet that it was changed into the whole man (composed) of soul and body but rather (we say) that the Word, in an ineffable and inconceivable manner, having hypostatically united to Himself flesh animated by a rational soul, became Man and was called the Son of Man, not according to the will alone or by the assumption of a person alone, and that the different natures were brought together in a real union, but that out of both in one Christ and Son, not because the distinction of natures was destroyed by the union, but rather because the divine nature and the human nature formed one Lord and Christ and Son for us, through a marvelous and mystical concurrence in unity. . . . For it was no ordinary man who was first born of the Holy Virgin and upon whom the Word afterwards descended; but being united from the womb itself He is said to have undergone flesh birth, claiming as His own the birth of His own flesh. Thus [the holy Fathers] did not hesitate to speak of the holy Virgin as the Mother of God.
[From the speech of Philip the Roman legate in action 111]
Dz 112 No one doubts, but rather it has been known to all generations, that the holy and most blessed Peter, chief and head of the Apostles, the pillar of the faith, the foundation stone of the Catholic church, received the keys of the kingdom from our Lord Jesus Christ the Savior and Redeemer of the human race, and that the power of binding and loosing sins was given to him, who up to this moment and always lives in his successors, and judges [see n. 1824].
252
Denzinger EN 150