Denzinger EN 633


ST. NICHOLAS I 858-867

ROMAN COUNCIL 860 AND 863 - Primacy, the Passion of Christ, Baptism *

634 Dz 326 Chap. 5. If anyone condemns dogmas, mandates, interdicts, sanctions or decrees, promulgated by the one presiding in the Apostolic See, for the Catholic faith, for the correction of the faithful, for the emendation of criminals, either by an interdict of threatening or of future ills, let him be anathema. *

635 Dz 327 Chap. 7. Truly indeed we must believe and in every way profess that our Lord Jesus Christ, God arid Son of God, suffered the passion of the Cross only according to the flesh; in the Godhead however, he remained impassible, as the apostolic authority teaches and the doctrine of the Holy Fathers most clearly shows.

636 Dz 328 Chap. 8. Let these however be anathema, who say that our Redeemer Jesus Christ and Son of God sustained the passion of the Cross according to His Godhead, since it is impious and detestable to Catholic minds.

637 Dz 329 Chap. 9. For all those who say that these who believing in the most holy font of baptism are reborn in the Father, in the Son, and in the Holy Spirit, are not equally cleansed from original sin, let it be anathema.

The Immunity and Independence of the Church *

[From epistle (8) "Proposueramus quidem" to Michael the Emperor, 865]

638 Dz 330 . . . Neither by Augustus, nor by all the clergy, nor by religious, nor by the people will the judge be judged * . . . The first seat will not be judged by anyone" * [see n. 352 ff.]

639 Dz 331 . . . . Where have you ever read that your former rulers were present in synodal meetings, unless perchance in those in which (matters) concerning faith were discussed, which is universal, which is common to all, which pertains not only to the clergy but even to the laity and certainly to all Christians? . . . The greater the complaint which is brought to the judgment of a more powerful authority, so much the higher authority must be sought, until gradually it comes to this See, whose cause either from itself, as the merits of the matters demand, is changed for the better or is left without question to the will of God alone.

640 Dz 332 Furthermore if you have not heard us, it remains for you to be with us of necessity, such as our Lord Jesus Christ has commanded those to be considered, who disdained to hear the Church of God, especially since the privileges of the Roman Church, built on Blessed Peter by the word of Christ, deposited in the Church herself, observed in ancient times and celebrated by the sacred universal Synods, and venerated jointly by the entire Church, can by no means be diminished, by no means infringed upon, by no means changed; for the foundation which God has established, no human effort has the power to destroy and what God has determined, remains firm and strong. . . . Thus the privileges granted to this holy Church by Christ, not given by the Synod, but now only celebrated and venerated. . . .

641 Dz 333 Since, according to the canons, where there is a greater authority, the judgment of the inferiors must be brought to it to be annulled, or to be substantiated, certainly it is evident that the judgment of the Apostolic See, of whose authority there is none greater, is to be refused by no one. If indeed they wish the canon to be appealed to any part of the world; from it, however, no one may be permitted* to appeal. . . . We do not deny that the opinion of this See can be changed for the better, when either something shall have been stealthily snatched from it, or by the very consideration of age or time, or by a dispensation of grave necessity, it shall have decided to regulate something.

642 We beseech you, however, never question the judgment of the Church of God; that indeed bears no prejudgment on your power, since it begs eternal divinity for its own stability, and it beseeches in constant prayer for your well being and eternal salvation. Do not usurp the things that belong to it; do not wish to snatch away that which has been intrusted to it alone, knowing that without doubt every administrator of mundane affairs ought to be removed from sacred affairs, just as it is proper that no one from the group of clergy and those militant for God be implicated in any secular affairs. Finally, we are completely without knowledge of how those to whom it has been intrusted only to be in charge of human affairs presume to judge concerning those through whom divine affairs are ministered. These things existed before the coming of Christ, so that some figuratively lived at one and the same time as kings and priests; this, sacred history shows how holy Melchisedech was, and this the devil imitated in his members, since he always hastens to assume for himself in a tyrannical spirit the things which are becoming to the divine culture, so that these pagan emperors were also called supreme pontiffs. But when it came to the same true king and pontiff, neither has He, the emperor, voluntarily taken to himself the rights of the pontiff, nor as pontiff has He usurped the name of the emperor. Since the same "mediator of God and man, the man Christ Jesus" (1Tm 2,5) by His own acts and distinct dignities, has so decreed the duties of each power, wishing His own to be lifted up by His salutary humility, not to be submerged again by human pride, so that Christian rulers for eternal life may need pontiffs, and that pontiffs may use imperial laws only for the course of temporal affairs; because spiritual action differs from carnal efforts.

The Form of Matrimony *

[From the responses of Nicholas to the decrees of the Bulgars, Nov., 866]

643 Dz 334 Chap. 3 . . . According to the laws, let the consent alone of those suffice concerning whose union there is question; and if by chance this consent alone be lacking in the marriage, all other things, even when solemnized with intercourse itself, are in vain.

The Form and Minister of Baptism *

644 [From the responses to the decrees of the Bulgars, Nov., 866]

334a Chap. 15. You ask whether those persons who received baptism from that man [who imagines himself a priest] are Christians or ought to be baptized again. If they have been baptized in the name of the highest and indivisible Trinity, they certainly are Christians; and it is not proper that they be baptized again, by whatever Christian they have been baptized. . . . An evil person by ministering blessings brings an accumulation of harm not upon others but upon himself, and by this it is certain that no portion of injury touched those whom that Greek baptized, because: "He it is that baptizeth" (
Jn 1,33), that is Christ, and again: "God . . . giveth the increase" (1Co 3,7) is heard; and not man.

646 Dz 335 Chap. 104. You assert that in your fatherland many have been baptized by a certain Jew, you do not know whether Christian or pagan, and you consult us as to what should be done about them. If indeed they have been baptized in the name of the Holy Trinity or only in the name of Christ, as we read in the Acts of the Apostles (cf. Ac 2,38 Ac 19,5), (surely it is one and the same, as Saint Ambrose * sets forth) it is established that they should not be baptized again.

HADRIAN II 867-872

COUNCIL OF CONSTANTINOPLE IV 869-870 - Ecumenical VIII (against Photius)

Canons against Photius *

In actio I the rule of faith of Hormisdas is read and subscribed [see n. 171 f.]

650 Dz 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.

651 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.

652 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.

653 Dz 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.

654 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.

655 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;

656 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.

657 Dz 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.

658 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.

659 Dz 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.

660 Dz 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.

661 Dz 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.

662 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.

663 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.

664 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.

JOHN VIII 872-882

MARINUS I 882-884


STEPHAN VI 885-891

FORMOSUS 891-896





JOHN IX 898-900


LEO V 903



LANDO 913-914

JOHN X 914-928

LEO VI 928


JOHN XI 931-935

LEO VII 936-939

STEPHAN IX 939-942

MARINUS II 942-946


JOHN XII 955-963

LEO VIII 963-964

BENEDICT V 964 (966)

JOHN XIII 965-972



JOHN XIV 983-984

JOHN XV 985-996


(For the Canonization of St. Udalrich)

The Worship of the Saints *

675 Dz 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.

GREGORY V 996-999



JOHN XVIII 1004-1009

SERGIUS IV 1009-1012


JOHN XIX 1024-1032

BENEDICT IX 1032-1044


GREGORY VI 1045-1046

CLEMENT II 1046-1047


ST. LEO IX 1049-1054

Symbol of Faith *

[From the epistle "Congratulamur vehementer" to Peter, Bishop of Antioch, April 13, 1053]

680 Dz 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.

681 Dz 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.

682 Dz 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.

683 Dz 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.

684 Dz 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.

685 Dz 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.

686 Dz 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]

Dz 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. . . .

Dz 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?

Dz 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. . . .

Dz 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.]

VICTOR II 1055-1057

STEPHEN IX 1057-1058

BENEDICT X, 1058-1059

NICHOLAS II 1059-1061 - ROMAN COUNCIL 1060 - The Ordinations by Simoniacs *

Dz 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.

692 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 . . . . "

ALEXANDER II 1061-1073

ST. GREGORY VII 1073-1085 - ROMAN COUNCIL VI 1079 (Against Berengarius)

The Most Holy Eucharist *

(Oath taken by Berengarius)

700 Dz 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 *

703 Dz 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.

PASCHAL II 1099-1118

LATERAN COUNCIL 1102 (Against Henry IV): The Obedience Owed the Church *

[Formula prescribed for all the cities of the Eastern Church]

704 Dz 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.

COUNCIL OF GUASTALLA * 1106 - The Ordinations by Heretics and Simoniacs *

705 Dz 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.

GELASIUS II 1118-1119

CALLISTUS II 1119-1124

LATERAN COUNCIL I 1123 - Ecumenical IX (concerning investitures)

Simony, Celibacy, Investiture, Incest *

710 Dz 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." *

711 Dz 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.]. *

712 Dz 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." *

Dz 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." *

Dz 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.

Denzinger EN 633