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VIII. CONSTANTINOPLE, IV. A.D. 869.

CANON I.-(On Tradition.)

We who desire to walk without offence in the right and royal path of divine justice, are bound to retain the definitions and opinions of the holy Fathers, to be as it were lamps always shining, and enlightening our steps which are after God. On which account also, after the example of the great and most wise Dionysius, counting and esteeming these as secondary oracles, we may very readily, even concerning them, sing, with the divine David, "The commandment of the Lord is bright, enlightening the

Canon I.

Per æquam et regiam divinæ justitiæ viam inoffense incedere volentes, veluti quasdam lampades semper lucentes et illuminantes gressus nostros, qui secundum Deum sunt, sanctorum Patrum definitiones et sensus retinere debemus. Quapropter et has ut secunda eloquia secundum magnum et sapientissimum Dionysium arbitrantes et existimantes, etiam de eis cum divino David promptissime canamus: "Mandatum Domini lucidum, illuminans oculos;" et "Lucerna pedibus meis lex tua, et lumen

eyes," and "Thy law is a lantern unto my feet, and a light unto my paths;" and with the writer of Proverbs we say, "Thy commandment is bright, and Thy law a light;" and with Isaiah, we cry aloud unto the Lord God, that "Thy commandments are a light upon the earth. For the exhortations and warnings of the divine canons are truly likened unto light, as that by which the better is distinguished from the worse, and that which is expedient and profitable from that which is discerned not to further, but hinder. Therefore, we profess to preserve and keep the rules which have been delivered to the Holy Catholic and Apostolic Church, as well by the holy and most illustrious apostles, as by the universal as well as local councils of the orthodox, or even by any divinely speaking father and master of the Church: governing by these both our own life and manners, and canonically decreeing that both the whole list of the priesthood, and also

semitis meis;" et cum Proverbiatore dicimus, "Mandatum tuum lucidum, et lex tua lux :" et cum magna voce cum Isaia clamamus ad Dominum Deum, quia "Lux præcepta tua sunt super terram." Luci enim veraciter assimilatæ sunt divinorum canonum hortationes et dehortationes, secundum quod discernitur melius a pejori, et expediens atque proficuum ab eo quod non expedire, sed et obesse dignoscitur. Igitur regulas, quæ Sanctæ Catholicæ ac Apostolicæ Ecclesiæ, tam a sanctis famosissimis Apostolis, quam ab orthodoxorum universalibus, necnon et localibus conciliis, vel etiam a quolibet Deiloquo patre ac magistro Ecclesiæ traditæ sunt, servare ac custodire profitemur; his et propriam vitam, et mores regentes, et omnem sacerdotii catalo

all who are counted under the name of Christian, are subjected to the pains and condemnations, and, on the other hand, to the approbations and justifications which have been set forth and defined by them. To hold the traditions which we have received, whether by word or by the epistle of the saints who have shone heretofore, is the plain admonition of the great Apostle Paul.

gum, sed et omnes qui Christiano censentur vocabulo, pœnis et damnationibus, et è diverso receptionibus, ac justificationibus quæ per illas prolatæ sunt et definitæ, subjici canonice decernentes; tenere quippe traditiones, quas accepimus, sive per sermonem sive per epistolam sanctorum qui antea fulserunt, Paulus admonet aperte magnus Apostolus.-Conc. viii. 1126-7.

CANON III.-(On Image Worship.)

We decree that the holy image of our Lord Jesus Christ, the Deliverer and Saviour of all men, be adored with the same honour as the book of the Holy Gospel. For, like as we shall all obtain salvation by the instruction of words which are contained in the book, so, by the representative effect of colours, all men, both wise

Canon III.

Sacram imaginem Domini nostri Jesu Christi, et omnium Liberatoris et Salvatoris, æquo honore cum libro Sanctorum Evangeliorum adorari decernimus. Sicut enim per syllabarum eloquia, quæ in libro feruntur, salutem consequemur omnes, ita per colorum imaginariam operationem et sapientes et idiota

For that

and fools, readily derive advantage. which speech in words, the same also doth the coloured writing (or painting) preach and command. And it is fitting, and agreeable to reason, and the most ancient tradition, that, for the honour's sake, the images should be derivatively honoured and adored, because they are referred to the principals, like as the book of the Holy Gospels, and the figure of the precious cross. If any man therefore does not wor ship the image of the Saviour Christ, let him not behold His form when He shall come in the glory of His Father, to be glorified, and to glorify His saints; but let him be estranged from His communion and excellency. In like manner also, we both honour and adore the image of His undefiled mother Mary, the mother of God; (moreover, also, we paint the images of the holy angels, as the Holy Scripture represents them in words;) and also the images of

cuncti, ex eo quod in promptu est perfruuntur utilitate; quæ enim in syllabis sermo, hæc et scriptura (alias pictura) quæ ir coloribus est prædicat, et commendat; et dignum est, ut secun dum congruentiam rationis, et antiquissimam traditionem, propter honorem, quia ad principalia ipsa referuntur, etiam derivativè iconæ honorentur, et adorentur æque ut Sanctorum Sacer Evangeliorum liber, atque typus preciosa crucis. Si quis ergo non adorat iconam Salvatoris Christi, non videat formam ejus, quando veniet in gloria Paterna glorificari et glorificare sanctos ɛuos; sed alienus sit a communione ipsius et charitate: similiter autem et imaginem intemeratæ matris ejus, et Dei genitricis Mariæ; insuper et iconas sanctorum angelorum depingimus, quemadmodum eos figurat verbis divina Scriptura; sed et laudabilissimorum

the most praiseworthy apostles, of the prophets, martyrs, and holy men, likewise of all saints. And they who do not so, let them be anathema from the Father, Son, and Holy Ghost.

apostolorum, prophetarum, martyrum, et sanctorum virorum, simul et omnium sanctorum, et honoramus et adoramus. Et qui sic se non habent, anathema sint a Patre, et Filio, et Spiritu Sancto.-Conc. viii. 1127-8.

IX. LATERAN, I., A.D. 1123.

CANON III.-(On the Marriage of the Clergy.)

We utterly forbid the company of concubines and wives to the presbyters, the deacons, or sub-deacons, &c.

Canon III.

Presbyteris, diaconibus, vel sub-diaconibus, concubinarum et uxorum contubernia penitus interdicimus, &c.— Conc. x. 896.

CANON XXI.-(On the Marriage of the Clergy.)

We entirely forbid the presbyters, deacons, subdeacons, and monks, to keep concubines or to contract marriages, and we adjudge that marriages

Canon XXI.

Presbyteris, diaconibus, sub-diaconibus, et monachis concubinas habere, seu matrimonia contrahere, penitus interdicimus;

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