Chapter IV: The Revolution In The Ecclesiastical And Political Situation (3)

Monophysite churches, 538 _f._

Monophysite controversies, 511-514, 516 _f._, 522-529.

Monothelete controversy, 516, 539, 652 _f._, 660-672.

Montanism in the West, 145, 179, 181 _f._

Montanus and Montanism, 106 _ff._, 109 _ff._, 120, 127, 372.

Moralism and moralistic Christianity, 45 _ff._, 134, 165 _ff._

Morality, Christian, 28, 70 _ff._, 188.

Morality, double, 46, 48.

Moslems, 653-659.

_Muratorian Fragment_, 117-120.

Natalius, confessor, 174.

Neo-Platonism, 202-204, 430 _ff._

Nepos, schism of, 219-221.

Nero, emp., persecution by, 5-7, 9.

Nestorian controversy, 504-511.

Nestorius, fragments on the doctrine of, 501 _f._

New-Nicene Party, 348 _f._

Nicæa, council of (A. D. 325), 292-295;
creed of, confirmed at Constantinople, A. D. 381, 353;
canons of, 360-362, 412;
doctrine of, enforced by law, 368;
Goths present at, 425;
(A. D. 787), definition of, 694-697.

Nice, Creed of, 318.

Ninian, 569.

Noetus, 109, 175, 178.

Novatian and Novatians, 217, 245, 247, 295 _f._, 374.

Oak, synod of the, 492.

_Oblati_, 639, 642.

Oblation, 168.

Offerings, 41.

Optatus, on sacraments and the Catholic Church, 446 _f._

Orange, council of (A. D. 529), canons of, against Pelagianism, 472-476.

Ordination, of clergy, 41;
of bishops, 239.

Origen, 144, 153;
on eternal generation of the Son, 193;
eternal creation, 194;
pre-existence of souls, 195;
redemption, 196 _f._;
universal salvation, 198 _f._;
allegorism, 199;
persecution, 206;
martyrdom, 212 _f._;
errors of, 486, 489;
condemnation of by Anastasius, 487 _f._

Origenistic controversies, first, 483, 486-493;
second, 541 _ff._

Original Sin, Augustine on, 438-440;
Pelagius on, 458, 460, 464 _f._;
council of Orange, 473-475.

Orleans, council of (A. D. 511), 580, 618;
(A. D. 541), 618;
(A. D. 549), 580, 619.

Orthodoxy, enforcement of, 367, 370.

Ostrogoths, Church under, 529 _f._

_Ousia_ distinguished from _hypostasis_, 348 _f._

Pachomius, _Rule_ of, 402-405.

Palladius, bishop in Ireland, 567.

Pallium, 591, 604.

Pantænus, 55, 189.

Papias, chiliastic ideas of, 25 _f._

Paris, council of (A. D. 557), 581.

Parish, 616-620.

Patriarchates, 354, 359, 361.

Patrick, Irish missionary, 567-569.

Patripassianism, 125, 175 _ff._

Paul, Apostle, death of, 8, 9, 23, 112 _f._, 116;
epistles of, 68, 103 _f._, 119, 122.

Paul of Samosata, 221, 225-229.

Paulinus of Antioch, 349.

Paulus Diaconus, 600 _ff._

Pelagian controversy, 455-466.

Pelagius, 455;
Augustine on, 456 _f._;
statement of position, 457 _f._;
epistle to Demetrias, 458-460;
his confession of faith, 461;
condemnation at Carthage, 463-465;
condemnation at Ephesus, 508.

Penances, 626-630.

Penitential discipline. See “Discipline, penitential.”

Pentecost, feast of, 165 _f._

Peregrinus Proteus, 59-61.

_Perpetua and Felicitas, Passion of_, 145-149.

Persecution. See under name of Emperor.

Persia, Christians in, 54.

Peter, Apostle, death of, 8;
at Rome, 9, 23, 112 _f._, 116, 123.

Peter of Alexandria, 270.

Peter Fullo, 535 _f._

Peter Mongus, 535 _f._

Petrine authority, 180, 186, 243 _f._, 447, 477-481, 532.

Philip, Apostle, death of, 11.

Philip the Arabian, emp., religious policy of, 156.

Philippopolis, council of (A. D. 343), 364.

Philo Judæus, 135.

Philosophy, 72 _f._, 78, 174, 190, 192.

Phocas, emp., 595.

Phrygian heresy, 375. See “Montanism.”

Pictures. See “Icons.”

Plato, 73 _f._

Pleroma, Gnostic doctrine of, 90.

Pliny the Younger, epistle to Trajan, 19.

Pneumatics, 93.

Polycarp, 113, 129, 163 _f._

Polycrates, 10, 162.

Poor. See “Charity.”

Pope. See “Rome, Bishop of,” also name of individual popes.

Pope, title of, 215, 408, note.

Porphyry, epistle to Marcella, 202-204.

Praxeas, 125 _f._, 178 _f._

Prayer, 33 _f._, 38, 72, 165, 184.

Prayer, times of, 38, 166.

Prayers to saints, 397-399.

Predestination, 136, 440-442.

Presbyter, 31, 37, 41, 82.

Priscilla, Montanist, 107, 110.

Priscillianists, 375, 378 _ff._

Prophecy, argument from Hebrew, 74, 134.

Prophets, Christian, 40 _f._

Prosecution of Christians, 20, 66-68.

Pseudo-Dionysius. See “Dionysius the Areopagite.”

Psychics, 92 _f._

Ptolemæus, martyr, 65 _f._

Ptolemæus, 93;
epistle to Flora, 95-102.

Pulcheria, empress, 512.

Quartodecimans, 108.

Quinisext Council (A. D. 692), 413-415, 673-679.

Ravenna, exarchate of, 653, 680, 684, 686 _ff._

Real Presence, 31, 34, 231, 235.

Reccared, Visigothic king, 575-579.

Redemption, Asia Minor conception of, 136;
Origen’s conception, 196 _f._

_Regula fidei_, 125.

Relics, 398.

Remission of sin after baptism, 44, 184.

Resurrection of Christ, 59.

Resurrection of the body, 116, 230.

Rhodon, 104 _f._

Robber synod of Ephesus (A. D. 449), 512.

Roman government, attitude of, toward Christians, 20-22, 64-69, 142-145,
151-154, 205-208, 258 _f._

Rome, appeals to, 364-366.

Rome, bishops of, list of, 113;
election of, 679-683.

Rome, councils of, under Cornelius, 217;
under Julius, 310;
under Martin, 614, 664 _f._

Rome, see of, and the Unity of the Church, 240-245.

Rome, see of, authority of, _potior principalitas_, 113;
statement of Siricius on, 416;
_causa finita est_, 462 _f._;
statement of Leo the Great, 480, _f._;
of Gelasius, 532.

Rome, see of, separation from the Churches of Asia Minor, 161-165.

Rufinus, 489.

Sabellius and Sabellianism, 180 _f._, 223 _ff._, 300, 309, 352, 354.

Sacraments, nature of, 447, 449 _f._, 564.
See also “Baptism” and “Eucharist.”

Sacrifice of the mass, 622.

Saints, prayers to, 397, 399.

Sardica, council of (A. D. 343), canons, 364.

Saturninus, Gnostic, 106.

Schism. See under “Novatian,” “Felicissimus,” “Meletius,” “Heraclius,”
“Donatism,” “Istrian.”

Schools, mediæval, 644, 650 _f._

Scilitan Martyrs, 66-68.

Semi-Arians, 316.

Semi-Pelagians, 466-476.

Severus, Alexander, emp., religious policy of, 152 _ff._

Severus, Septimius. emp., 141-149.

Simon Magus, 78 _f._, 103.

Siricius of Rome, decretal of, 415-417.

Sirmium, council and creed of (A. D. 357), 316.

Sixtus of Rome, 211.

Slaves, manumission of, 385, 387;
canons on treatment of, 386-388.

Socrates, Greek philosopher, 72 _f._, 131 _f._

Socrates, ecclesiastical historian, 274.

Soter of Rome, 24.

Sozomen, ecclesiastical historian, 274.

Spain, Church in, 53, 158, 575 _ff._

Spirit, Holy, 133, 187, 349, 351, 353, 577 _ff._ See also “Trinity.”

State Church, 356, 358-384, 553-557, 579-585.

Stephen of Rome, 242-245.

_Subintroductæ_, 226, 412.

Suevi, 571, 575, _f._

Sulpicius Severus, 410 _f._, 427 _ff._

Sunday, 35, 284.

Sylvester of Rome, 291.

Symbol. See “Creed.”

Symmachus of Rome, 530.

Symmachus, prefect of Rome, 339-342.

Synods. See “Council” and under place-name.

Syria, Christianity in, 54.

Syzygies, Gnostic doctrine of, 90, 94.

Tabenna, first cloister, 402.

Tacitus on Christians, 6.

Tatian, 106 _f._

Telemachus, monk, 389.

Temples, destruction of, 372 _f._

Tertullian, on extension of Christianity, 52-54;
on Gnostics, 77 _f._;
on Marcion, 104;
on apostolic churches, 114-116, 122, 129;
on the creed, 125 _f._;
in defence of Christians, 142 _f._, 145;
on prayer, 165;
on fasting, 166;
on baptism, 167, 232 _f._;
on merit, 167 _f._;
on marriage, 168 _f._;
against Praxeas, 178 _f._;
on discipline, 184-188.

Theodelinda, Lombard queen, 597 _f._

Theodore of Canterbury, organization of English Church, 609-614;
penitential, 627-629;
founds schools, 650.

Theodore of Mopsuestia, his creed, 498-500;
fragments on Christology, 500 _f._
See also “Three Chapters.”

Theodoret of Cyrus, 127;
creed, 510.
See also “Three Chapters.”

Theodosius I, ecclesiastical policy, 352 _f._;
requires orthodoxy, 367;
represses heathenism, 368;
massacre at Thessalonica, 300 _f._;
dynasty of, 420 _f._

Theodosius II, issues Theodosian code, 424 _f._;
engages in Nestorian controversy, 504, 510;
in Eutychian controversy, 511 _f._

Theodotus of Byzantium, 172.

Theodotus the leather-worker, 110, 173 _f._

Theopaschites, 523, 541 _f._

Theophilus of Alexandria, attacks Chrysostom, 491-493.

Theophilus of Antioch, on Logos doctrine, 132;
on Trinity, 134.

Theotokos, Mary as the, 505, 511, 518, 520.

Three Chapters, controversy on, 544-552;
condemnation of, 551 _f._;
schisms resulting from condemnation, 596 _ff._

Toledo, council of (A. D. 531), on schools, 649;
(A. D. 589), conversion of Visigoths, 575-579.

Toleration of Christians by Edict of Milan, 263 _ff._

Tradition, 109, 111 _ff._;
Basil on, 484.

_Traditores_, 291 _f._

Trajan, emp., epistle to Pliny, 22.

Trinity, 112 _ff._, 171-181, 222-225, 368.

_Trisagion_, 541 _f._

_True Word_ of Celsus, 56-59.

_Typos_ of Constans II, 662-664.

Ulfilas, 425-427;
his creed, 426.

Unity of the Church, 240-245.

Universal salvation, 198.

Valens, emp., 337, 339.

Valentinian I, emp., 337 _ff._

Valentinus, Gnostic, 78, 88-95, 106, 120.

Valerian, emp., persecution under, 205, 210 _f._

Vicariate of Arles, 591 _f._

Victor of Rome, 162 _ff._, 174.

Victorinus, philosopher, 431-433.

Vigilantius, 397 _ff._

Vigilius of Rome, his _Judicatum_, 544;
oath to Justinian, 545;
_Constitutum_, 547-551.

Vincent of Lerins, rule of Catholic faith, 471;
on grace, 472.

Virgin-birth of Jesus, 30, 31.

Virginity compared with marriage, 168, 393 _f._

Visigothic Church, 575-579.

Whitby, council of, 605 _ff._

Will, freedom of, Theophilus on, 134;
Pelagius on, 457 _ff._;
John Cassian on, 469.

Worship, Christian, 21, 32-35, 38 _f._, 156, 165, 231-237, 578.

Xystus of Rome. See “Sixtus.”

Zeno, emp., _Henoticon_, 526-529.

Zephyrinus of Rome, 176 _f._

Zosimus of Rome, on Pelagius, 463.

FOOTNOTES

1 See Eusebius, _Hist. Ec._, III, 23, who gives quotations from
Irenæus. This passage also gives a lengthy extract from the work of
Clement of Alexandria, _Quis dives salvetur_, bearing on St. John’s
life at Ephesus (ANF. II, 591-604).

2 Reign of Domitian, 81-96.

3 Pontia was an island near Pandataria. The group is known as Pontiæ
Insulæ. See DCB, art. “Domitilla, Flavia;” Eusebius, _Hist. Ec._,
ed. McGiffert (PNF, ser. II, vol. I), III, 18, notes 4-6; also
Lightfoot, _Commentary on the Epistle to the Philippians_, p. 22, n.
1.

4 There are three leading critical editions of the Apostolic Fathers:

_Patrum Apostolicorum Opera_, edited by A. von Gebhardt, A. Harnack,
and Th. Zahn, Leipsic, 1876, 1877, reprinted 1894 and since.

_Opera Patrum Apostolicorum_, edited by F. X. Funk, Tübingen, 1881.
There is a very inexpensive reprint of the text in Krüger’s
_Sammlung ausgewählter kirchen- und dogmengeschichtlicher
Quellenschriften_, 2te Reihe, 1 Heft. Funk’s text is used in the
following sections, but as the Apostolic Fathers are everywhere
accessible no references are given to Migne.

_The Apostolic Fathers_, edited by J. B. Lightfoot, second ed., part
I, 2 vols. (Clement of Rome), London, 1890; part II, 3 vols.
(Ignatius and Polycarp), London, 1889; smaller ed. (containing all
the Apostolic Fathers), London. 1890.

The most recent edition of the Apostolic Fathers is that of Kirsopp
Lake, in the _Loeb Classical Library_, 1912 (text and translation on
opposite pages).

_ 5 Cf._ Matt. 24:6, 22; Mark 13:7, 20. These words do not occur in the
book of Enoch.

6 The writer quotes Ex. 31:18; 34:28; 32:7; Deut. 9:12.

_ 7 I.e._, so that they believed that circumcision should be made in
the flesh and not taken spiritually.

8 ΙΗ or Ιη = Ἰησους. T was taken as a picture of a cross. For the Tau
or Egyptian cross, see DCA, art. “Cross.” The method of allegorical
interpretation here used is that species known as gematria, in which
the numerical equivalence of letters composing a word is employed as
a key to mystic meaning. This differs somewhat from the ordinary
gematria, for which see Farrar, _History of Interpretation_, 1886,
pp. 98 _ff._, 445 _f._ Barnabas is by no means singular among early
Christians in resorting to Jewish allegorical interpretation.

9 For the same charge brought against the Jews of stirring up
hostility against the Christians, see Tertullian, _Ad Nationes_, I,
14; _Adv. Marcionem_, III, 23; _Adv. Judæos_, 13; Origen, _Contra
Celsum_, VI, 27.

_ 10 Cf._ Mai. 1:10-12.

11 The Christians at Rome seem, according to this statement, to have
been in such a position that they might be able to interfere in the
case of prisoners.

12 A possible reference to the presence of Peter and Paul at Rome, but
by no means certain, as epistolatory commands would fulfil the
conditions better. The connection of Peter with Rome, however, is
very significant.

13 It can not be concluded from this that Ignatius was of servile
condition. His journey to Rome in chains might be enough here to
explain the language, especially when the style of Ignatius is
considered.

14 Such were evidently Gnostics, as shown by their rejection of the God
of the Jews.

15 Piaculum.

16 Clement alters the passage slightly; see Is. 60:17.

17 The Greek is ἐπισκοπή (_episcopē_), meaning primarily “oversight.”

18 This seems to be the occasion for this letter to the Corinthians. As
they appear to be several, they correspond to presbyters rather than
to bishops, and the use of the term “presbyters” in the passage
sustains this interpretation.

19 The word rendered daily is ἐπιοὑσιον, the same as that used in Matt.
6:11.

20 Note the doxology also at the end of the other prayers.

21 The sense is: If a prophet speaking in the Spirit commands a meal to
be prepared for the poor and should himself eat of it, it would be
apparent that he ordered it for himself. But if he eats he must be a
false prophet.

22 A most difficult and obscure passage. Various interpretations have
been proposed; see the various editions of the Apostolic Fathers,
especially Funk’s. The rendering here given is strictly literal.

23 This passage is quoted at length by Clement of Alexandria,
_Stromata_, II, 12, 13.

24 The first part of this quotation has not been identified; the
conclusion is Matt. 7:23.

_ 25 Cf._ Acts 2:9 _ff._

26 Probably Palestine is here meant.

27 The great Syrian goddess Atargatis.

28 Reference is obscure.

29 A reference to astrological doctrine.

30 There is good reason for believing that by India is meant what is
now understood as India, and not Arabia. There was no little
intercourse between India and the West, and we have the direct
testimony of Dio Chrysostom, circa 100, that there was intercourse
between Alexandria and India, and that Indians came to Alexandria to
study in the schools of that city. See DCB, art. “Pantænus.”

31 Probably the Gnostics.

32 He had given his property to his native place.

33 Fronto. See W. Smith, _Dict. of Greek and Roman Biography_.

_ 34 Cf._ Hermas, _Pastor_, Sim. V, 3. ANF, II, 34.

_ 35 I.e._, the Logos; _cf._ previous chapter.

36 See Plato, _Timæus_, p. 28_c_.

37 For a remarkable passage on the moral influence of Christ’s teaching
as a proof of the truth of His message, see Origen, _Contra Celsum_,
I, 67 _f._

38 For a discussion of this Helena, see Bousset, _Die Hauptprobleme der
Gnosis_, 1907, pp. 77 _ff._

39 Probably to be identified with his _Exegetica_.

40 Query: the antagonism between good and evil.

41 Very obscure: see ANF, and Routh, _ad loc._, and Neander, _Ch.
Hist._, I, 402.

42 Routh, _loc. cit._, proposes as an emendation, “declared to be
made.”

43 A mystic name; it is the Hebrew for “line upon line,” see Is. 28:10.
It means norm or rule.

_ 44 Cf._ the doctrine of redemption among the Marcosians, a branch of
the Valentinians, stated in Irenæus, _Adv. Hær._, I, 215.

45 Generally spoken of as hylics.

_ 46 Cf._ introductory note to following selection.

47 The term used for a sending forth is προβολή or emanation, and is
constantly used in Gnosticism; hence the objection on the part of
the majority of Christian theologians to the use of the term in
describing the relations of the members of the Trinity.

48 This negative seems to spoil the sense of the passage, and is
omitted in some editions.

49 Simplicity is always regarded in ancient thought as a characteristic
of Deity.

50 According to another reading, of this one.

51 A city of Thrace on the Black Sea.

52 See this passage as quoted in Eusebius, _Hist. Ec._, V, 6, and
McGiffert’s notes.

53 By a slight change in the order of the words, as suggested by
Neander, the last two clauses might read more clearly: “To judge the
quick and also the dead through the resurrection of the flesh.”

54 Reference to the creation of the sun, moon, and stars on the fourth
day of creation.

55 Probably his wet-nurse was a Christian.

56 On the occasion of his triumphal entry into Rome.

57 From here text in Kirch, nn. 84 _ff._

58 Probably the reference is to the privilege of celebrating the
eucharist, and not merely the reception of the sacrament from the
hands of Anicetus.

59 Here, as elsewhere in Tertullian, the oblation, or sacrifice, or
offering, is the prayers of the faithful, and not the eucharist.

60 The word substance as used here in connection with the nature of the
Trinity has not taken its later meaning and use.

_ 61 I.e._, the followers of Praxeas, who are here introduced as
speaking.

62 Not οὐσία, but ὑποκειμένω.

_ 63 Sacerdotes_, and so throughout.

64 A person married a second time, _i.e._, after the death of his first
wife.

_ 65 Cf._ Acts 2:22.

66 Proverbs 4:8, 9.

_ 67 I.e._, having rule over all, not merely able to do all, and so
throughout.

68 The Greek is preserved here and throws light on the reasoning. The
Latin _omnipotens_ stands for παντοκράτωρ.

_ 69 I.e._, it is not certain rites nor certain beliefs that give merit
to our worship.

70 The term _papa_ is applied to Cyprian several times in the extant
epistles addressed to him.

_ 71 I.e._, Rome. There was a vacancy at that time, A. D. 250. in the
episcopate of Rome and the clergy administered the affairs of that
church _sede vacante_.

_ 72 I.e._, the pure ones.

73 In the next chapter of Eusebius (= VII, 25) there are the critical
reasons against the apostolic authorship of the Revelation of St.
John, based upon a critical comparison with the Fourth Gospel and
the Epistles of St. John, reasons which are still current in radical
critical circles.

74 The bracketed phrases are doubtful.

75 Gregory uses the term Trias for Trinity here and throughout.

76 On the whole passage, _cf._ I Cor. 15:42 _ff._

_ 77 Sanguis Christi incipit esse sine nobis._ Paschasius Radbertus
quotes this. _De corpore et sanguine Domini_, ch. II, MSL, 120:1308.

78 Reference to the possibility of detecting Christians in times of
persecution by the odor of wine which they had received in the
eucharist early in the morning.

79 Ex. 12:6.

80 Psalm. 141:2.

81 I Cor. 11:26.

82 This whole passage is supposed to be addressed to Stephen. _Cf._ the
opening words of § 25.

83 Eph. 4:1-6 follows.

84 Or. Fonnak.

85 The author is a Moslem, and therefore speaks of Jesus with great
respect; Mani regarded Jesus as evil.

86 This is undoubtedly a mistake.

87 Important material has been recently recovered from Turfan in
Chinese Turkestan, reported by Messrs. Stein, Le Coq, and F. K. W.
Müller, in _Sitzungsberichte der Berliner Academie_, for 1904, p.
348; for 1905, p. 1077; for 1908, p. 398; for 1909, p. 1202; for
1910, pp. 293, 307.

88 By primal man is not meant the first of mankind on earth, but a
supernatural being.

89 Bishop of Alexandria.

90 See next selection.

91 Diocletian persecution, A. D. 306.

92 Maxentius.

93 Eusebius.

94 Sicily.

95 A folle was a sum of money, possibly 208 denarii.

_ 96 I.e._, as to offering sacrifices.

_ 97 V. infra_, § 62, Introduction.

_ 98 V. supra_, §§ 59 _f._

99 ὑποκείμενον.

100 ἐξ οὐκ ὄντων, the phrase which was afterward the foundation of the
Arian sect of the Exoukontians.

101 Psalm 24:10; Hebrew, The Lord of Hosts; LXX, The Lord of Powers.

102 Some texts insert “seen nor.”

103 ὑπάρχειν.

104 Homoousios.

105 ἐξ οὐκ ὄντων.

_ 106 I.e._, in forcing the Donatists to return to the Church.

107 The temporary defeat of the Donatist party which was celebrated at
the Council of Carthage in 348-349. See Hefele, § 70.

108 Tombs built in the shape of altars which were table-shaped.

109 The metatores were those who were sent ahead of a troop of soldiers
to provide for quartering them upon the inhabitants.

110 The religion of the pagans.

_ 111 I.e._, Christianity.

112 See DCB, art. “Apollinaris the Elder.”

113 As the destruction of the altar of Victory.

_ 114 I.e._, by Julian and Valentinian.

115 The rest of the petition is taken up chiefly with a protest against
the confiscation of the endowments for the vestal virgins.

116 Allusion to the very brief reign of several.

117 Valerian taken captive by Sapor.

118 Galienus.

119 Reference to the “thirty tyrants.”

120 V. supra, § 63.

121 Hypostasis or ousia; _cf._ the Nicene definition, § 63, _g_.

122 The Apollinarian heresy.

_ 123 I.e._, following.

_ 124 I.e._, of their diocese.

125 In the sense of patriarchal province, following the use of the word
“diocese” in the administrative system of the Empire. It should be
noted that the patriarchal council seems not to have become well
defined in the Church’s system and never to have come into actual
use.

126 For the development of the ecumenical council, see below, § 91, _a_.
This scheme of nicely adjusted appeals never took permanent place in
the Church owing to obvious difficulties.

127 This sixth canon of Nicæa very early received the title: “Concerning
the Primacy of the Roman Church.” and had this addition placed as
its first clause: “The Roman Church has always had the primacy.” In
this form the canon was cited by the Roman legates at the Council of
Chalcedon in 451.

128 Here, as generally, parish means diocese.

129 This is the seventh canon of the Latin version of the canons.

_ 130 I.e._, Bishop of Rome.

_ 131 I.e._, ecclesiastical position.

_ 132 I.e._, bishops.

_ 133 I.e._, episcopal sees.

134 See Socrates, _Hist. Ec._, V, 10.

135 In the code of Justinian this reads “Manichæans and Donatists.”

136 For further detail of the history of the Priscillianists, see
Sulpicius Severus, _Sacred History_, II, 46-51. (PNF, ser. II, vol.
XI.)

_ 137 I.e._, ascetics and monks.

138 Priest, _sacerdos_, is here used, as so often, not for presbyter but
for bishop.

139 As this was addressed to Theodorus, the prætorian prefect, the
authority of the decision is rendered of the highest character.

140 In a usufruct the title remained with the grantor, and the grantee
merely had the use or enjoyment of the land.

141 On the principle that one who had a life interest in property (and
only such the bishop had) could alienate for a period not extending
beyond his natural life.

142 The peculium of the slave, property which he was allowed to possess
but only by the sufferance of the master.

143 The Constitution ends here in Justinian’s collection.

144 Cf. Paulinus, _Vita Ambros._ MSL, 14:37.

_ 145 I.e._, of returning to her former home and condition.

_ 146 I.e._, in distinction from Paulus the eminent Roman lawyer, a
contemporary of Papinian.

147 Fabiola (_cf._ DCB) on whose death Jerome is here writing to her
husband Oceanus.

148 See I Cor. 7:1 _ff._

_ 149 Cf._ Council of Carthage, A. D. 398, _Can._ 13. “When the
bridegroom and bride are to be blessed by the priest they are to be
presented by their parents and paranymphs. And let them when they
have received the benediction remain in virginity the same night out
of reverence for the benediction.”

_ 150 I.e._, of Antioch, where Chrysostom was a presbyter and delivered
these homilies.

151 The name given to the extensive charitable institutions founded by
Basil.

152 For this conception of the value to the giver to be found in
almsgiving, see above, § 39, _h_.

153 “Shut up in the altar” is another reading.

154 Cf. Suetonius, _Vita Tiberii_, c. 36, _expulsit et mathematicos_.
Probably they were a sort of fortune-tellers, computers of
nativities, etc. _Cf._ Hefele, _loc. cit._

155 The title of pope which was not yet restricted even by Latins to the
bishop of Rome was in general use as the title of the bishop of
Alexandria.

156 Successor of Athanasius in the see of Alexandria.

157 Cf. Apostolic Canons, 6, 27; also Council of Neo-Cæsarea. Can 1.

158 Note the extraordinary form in which the clergy are apparently
forbidden to do what in reality the council commands; namely, that
they should abandon marital relations with their wives. Cf. Hefele,
_loc. cit._ Can. 80 of Elvira uses the same uncouth phraseology.

159 This last point was considerably modified by the subsequent canon
law.

160 See Putzger, _Historischer Schul-Atlas_, 1905.

161 Stilicho, on whose advice the Senate granted a subsidy to Alarich,
in 408 of four thousand pounds of gold.

162 Capture of Rome, A. D. 410, by Alarich.

163 The termination is fragmentary.

164 At the time a bishop.

_ 165 I.e._, Simplicianus had baptized Ambrose.

166 This is hardly fair to Victorinus and his pre-Christian religious
views.

167 This is the phrase which so deeply offended Pelagius; _Da quod
jubes, et jube quod vis._

168 This figure of the two cities is the motif of the whole work, in
which the idea is developed in the greatest detail.

169 See Augustine’s treatise _On the Gift of Perseverance_, PNF, ser. I,
vol. V.

170 This distinction is of importance in Augustine’s theory of the
Church.

171 He has been explaining the significance of the references to the
three sons of Noah.

172 Dupin in his edition of Optatus, _ad. loc._, points out that there
were current two etymologies of Catholic; according to one κατὰ
λόγον it meant reasonable, and according to the other, κατὰ ὅλον
general or universal.

173 The expression _opponere obicem_ became in scholastic theology of
great importance in connection with the _ex opere operato_ nature of
the sacraments of the New Law. On this whole matter of the
sacraments in the Fathers, see Schwanne, _Dogmengeschichte_, § 93,
which is very clear and helpful, especially as showing the basis of
scholastic theory of the sacraments in the patristic period, and
that, too, without doing violence to his authorities.

174 The basis of the doctrine of the indelible character of baptism.
_Cf._ Augustine, _Contra epist. Parm._, II, 13. 28. “Each [baptism
and the right of giving baptism] is indeed a sacrament, and by a
certain consecration each is given to a man, this when he is
baptized, that when he is ordained; therefore in the Catholic Church
it is not lawful to repeat either.” _Cf._ next passage.

175 This was written after the conference with the Donatists in 411, in
which victory was adjudged to the Catholics.

176 These commentaries were falsely published under the name of Jerome
and may be found in his works. (MSL, 30:670.)

177 Some manuscripts add “and death through sin.”

178 For the discussion on appeals across the sea, _i.e._, to Rome, see
Hefele. § 119; A. W. Haddan, art. “Appeal” in DCA.

179 Hermas, _Pastor_, Man. VI. (ANF, vol. II.)

180 The references are to Augustine, _De Dono Perseverantiæ_, ch. 23
[64], and to Prosper of Aquitaine’s epistle to Augustine, see
Augustine, _Ep._ 225. Citations from both in PNF, ser. II, vol. XI.
p. 158.

181 Reference to the Council of Constantinople, 381, known as the Second
General Council, but not yet acknowledged as such; see above, § 71.

182 The elevation of the see at Constantinople to supremacy in the East.

_ 183 Cf._ _Ep._ 14, _ad Anastasium_, written somewhat later: “From which
model [the difference in the rank and order of the Apostles] has
arisen a distinction between bishops also, and by an important
ordinance it has been provided that every one should not claim
everything for himself; but that there should be in each province
one whose opinion should have priority among the brethren; and
again, that certain whose appointment is in the greater cities
should undertake fuller responsibility, through whom the care of the
universal Church should converge toward Peter’s one seat, and
nothing anywhere should be separated from its head.”

184 This probably refers to “the four long brothers.”

185 The friendly treatment Nestorius had given the exiled Pelagians,
when they came to Constantinople, had led the men of the West to
connect Nestorianism with Pelagianism and to condemn the two as if
there was some necessary connection between them.

_ 186 I.e._, not mere appearance without reality, as in Docetism and
Monophysitism.

187 Hefele. _loc. cit._, interprets the phrase, _invicem sunt_ as a
mutual interpenetration.

188 In explanation of this Leo adds further on: To be hungry and
thirsty, to be weary and to sleep, is clearly human; but to satisfy
five thousand men with five loaves, and to bestow on the woman of
Samaria living water … is, without doubt, divine.… It is not the
part of the same nature to be moved to pity for a dead friend, and
when the stone that closed that four days’ grave was removed, to
raise that same friend to life with a voice of command.

189 See PNF, ser. II. vol. XIV; To Nestorius, p. 197; To the Easterns,
_i.e._, to John of Antioch (Cyril, _Ep._ 39), p. 251.

190 See above, the _Tome_ of Leo.

191 It was charged against Eutyches that he taught that the Son brought
His body with Him from heaven. This Eutyches denied.

192 This is the position of Eutyches. Cyril of Alexandria also taught
the same; _cf._ Loofs, _Leitfaden zum Studium der Dogmengeschichte_,
1906, § 37, 2.

193 Cyril’s phrase was “The one nature of the incarnate Logos”; _cf._
Ottley, _The Doctrine of the Incarnation_, 1896, II, 93.

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

195 Against Eutyches, who denied this point, and also against
Apollinaris, _v. supra_, § 88, _a_.

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

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

198 Πρόσωπον and ὑπόστασις are here used as probably not
distinguishable; see Hatch, _Hibbert Lectures_, pp. 275 _ff._; Loofs
in PRE, V, 637, I. 12.

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

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

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

202 Matt. 16:18 _f._

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

204 The Twelve Anathematisms of Cyril against Nestorius.

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

206 Heb. 5:7, 8.

207 Same word used as for ordination of clergy.

_ 208 Hellenic_, and so throughout.

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

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

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

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

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

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

215 Where Patrick had lived as a slave.

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

217 Whitherne, Galloway.

_ 218 I.e._, Irish tongue.

219 Rules for computing Easter.

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

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

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

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

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

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

226 Testimonial of election.

_ 227 I.e._, Clermont-Ferrand.

228 See Greg. Tour., III. 19. _Cf._ DCB, art. “Gregorius (29).” He was
bishop of Langres.

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

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

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

232 Bishop of Bourdeaux.

233 At Maçon.

234 The formal certificate of election.

235 Guntrum.

236 Bishop Bertchramnus’s.

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

238 Sigibert appears to have been born 629.

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

240 Luxeuil.

241 Fontenay or Fontaines.

242 Near Autun.

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

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

245 Bobbio, twenty-five miles southwest from Piacenza.

246 Evagrius, _Hist. Ec._, VI. 7.

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

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

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

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

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

252 Boniface III, 606-607.

253 Boniface IV, 607-615.

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

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

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

257 Bishop of Lindisfarne, 652-662.

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

259 Bishop of the West Saxons, temporarily in Northumbria.

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

261 See below, § 105.

262 Cf. Bede, _Epistula ad Egberium Episcopum_; Plummer, _op. cit._, I.
412 _f._

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

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

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

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

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

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

269 Member of household, a servant.

270 In case of assault and battery.

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

_ 272 I.e._, in a monastery.

273 Another reading, 4.

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

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

276 Lacuna in text.

277 The conclusion of the mass.

_ 278 V. supra_, § 100.

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

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

281 See _Arabic Gospel of the Infancy_, c. 46; ANF, viii, 415.

282 Probably banana is meant.

_ 283 I.e._, the celestial damsels.

284 An intensely bitter tree.

285 Charles Martel.

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

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

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

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

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

291 The _Ecthesis_.

292 From here text in Denziger.

293 Latin reads: _our Lord Jesus Christ_.

294 For this council, see Hefele, § 314.

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

_ 296 Prosopon_, and so throughout.

_ 297 Hypostasis_, and so throughout.

298 Latin: _God the Word_.

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

_ 300 I.e._, Gregory Nazianzus.

301 Leo, _Ep. ad Flavianum_, ch. 4: Agit enim utraque forma cum alterius
communione quod proprium est, Verbo scilicet operante quod Verbi
est, et carne exsequente quod carnis est; unum horum coruscat
miraculis, aliud succumbit iniuriis; _v. supra_, § 90, _b_.

302 Greek: _economic life_.

303 Latin adds: _indivisibly and unconfusedly_.

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

305 The Emperor to whom the report is made.

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

307 Decretal letters.

_ 308 I.e._, Gregory Nazianzus.

309 Probably that of 256.

_ 310 I.e._, Saturdays.

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

312 John the Baptist.

_ 313 The Edict_ says seventy-sixth year.

314 In the duchy of Spoleto.

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

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

_ 317 Duces_ can hardly mean dukes here.

318 Governor of Naples under the Emperor.

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

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

321 One hundred and forty, according to another reading.

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

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

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

325 Barberino, fifteen miles east of Civita Vecchia.

326 This was his real name.

327 See introduction to this extract.

328 See next selection.

_ 329 I.e._, in pictures.

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

331 θεομήτως, not θεοτόκος.

_ 332 Cf._ Basil, _De Spiritu_, ch. 27; _v. supra_, § 87, for Basil on
the force of tradition.

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

334 Pneumatomachians.

_ 335 I.e._, monks.