ceived imperial confirmation and support by punitory laws, they were looked upon as Nestorian by many in Egypt and Palestine, and this proved, soon after, the beginning of the tedious Monophysite controversy.

§ 90.

OF THE THEOLOGICAL AUTHORITY OF THE OECUMENICAL SYNODS.

In this period the utterances of the oecumenical councils,1 as the last and highest ecclesiastical decisions, began to assume an important place among the sources of theological knowledge. As all synods prior to the present time were supposed to be under the peculiar direction of the Holy Spirit, without on that account claiming infallibility, so also the doctrinal decisions of general councils were derived from a special co-operation of the Holy Spirit, but so far were men as yet from attributing to them

3

2

see the protocol actio v. ap. Mansi, vii. 97, ss. P. 108: Ορος τῆς ἐν Χαλκηδόνι τετάρτης Συνόδου. Ρ. 116: Επόμενοι τοίνυν τοῖς ἁγίοις πατράσιν, ἕνα καὶ τὸν αὐτὸν ὁμολογεῖν υἱὸν τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν συμφώνως ἅπαντες ἐκδιδάσκομεν, τέλειον τὸν αὐτὸν ἐν θεότητι καὶ τέλειον τὸν αὐτὸν ἐν ἀνθρωπότητι, θεὸν ἀληθῶς καὶ ἄνθρωπον ἀληθῶς τὸν αὐτὸν ἐκ ψυχῆς λογικῆς καὶ σώματος, ὁμοούσιον τῷ πατρὶ κατὰ τὴν θεότητα, καὶ ὁμοούσιον τὸν αὐτὸν ἡμῖν κατὰ τὴν ἀνθρωπότητα, κατὰ πάντα ὅμοιον ἡμῖν χωρὶς ἁμαρτίας· πρὸ αἰώνων μὲν ἐκ τοῦ πατρὸς γεννηθέντα κατὰ τὴν θεότητα, ἐπ' ἐσχάτων δὲ τῶν ἡμερῶν τὸν αὐτὸν, δι' ἡμᾶς καὶ διὰ τὴν ἡμετέραν σωτηρίαν, ἐκ Μαρίας τῆς παρθένου τῆς θεοτόκου κατὰ τὴν ἀνθρωπότητα, ἕνα καὶ τὸν αὐτὸν Χριστὸν, υἱὸν, κύριον, μονογενῆ, ἐκ δύο φύσεων (leg. ἐν δύο φύσεσι) ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως, ἀχωρίστως γνωριζόμενον· οὐδαμοῦ τῆς τῶν φύσεων διαφορᾶς ἀνῃρημένης διὰ τὴν ἕνωσιν, σωζομένης δὲ μᾶλλον τῆς ἰδιότητος ἑκατέρας φύσιως καὶ εἰς ἓν πρόσωπον, καὶ μίαν ὑπόστασιν συντρεχ ούσης, οὐκ εἰς δύο πρόσωπα μεριζόμενον, ἢ διαιρούμενον, ἀλλ ̓ ἕνα καὶ τὸν αὐτὸν υἱὸν καὶ μονογενῇ, θεὸν λόγον, κύριον Ἰησοῦν Χριστόν· καθάπερ ἄνωθεν οἱ προφῆται περὶ αὐτοῦ, καὶ αὐτὸς ἡμᾶς ὁ κύριος Ἰησοῦς Χριστὸς ἐξεπαίδευσε, καὶ τὸ τῶν πατέρων ἡμῖν παραδέδωκε σύμβολον. That the true reading must be ἐν δύο φύσεσι (as all the Latins have in duabus naturis) is shown by Mansi, vii. 775. Walch. Bibl. symb. vetus, p. 106, to which we have also to add the testimonies of the Monophysite Severus Patr. Ant. (ap. Mansi, vii. 840), Evagrius, H. E. ii. c. 4. Leontius Bys. de Sectis. Actio, v. c. 7. Agathonis P. Ep. ad Constantem II. (in the Act. Conc. oecum. vi. Act. 4, ap. Mansi, xi. 256). Baur's Dreieinigkeit, i. 820, defends the reading ἐκ. δ. φ.

1 The name σύνοδος οἰκουμενική first in Conc. Constant. ann. 381, can. 6.

2 According to Acts xv. 28. Conc. Carthag. ann. 252 (in Opp. Cypriani): Placuit nobis sancto Spiritu suggerente et Domino per visiones multas et manifestas admonente. To what an extent this form of speech proceeded may be seen in Concil. Ephes. ann. 431, above, § 88, note 27. But in a similar formula spake also a partial council at Constantinople, which condemned Eutyches. See above, § 89, note 6.

3 Constantini Epist. ad Eccl. Alexandr. (Socrates, i. 9): In reference to the Nicene council: Ο γὰρ τοῖς τριακοσίοις ἤρεσεν Ἐπισκόποις, οὐδέν ἐστιν ἕτερον, ἢ τοῦ θεοῦ γνώμη, μάλιστά γε ὅπου τὸ ἅγιον πνεῦμα, τοιούτων καὶ τηλικούτων ἀνδρῶν ταῖς διανοίαις

4

an exclusive infallibility dependent only. upon their conformity to certain external conditions, that they were put in the same rank with other orthodox synods," and in answering opponents, men did not endeavor to prove that the council was oecumenical, but that its decision was true according to Scripture and tradition.

6

ἐγκείμενον, τὴν θείαν βούλησιν ἐξεφώτισεν. Basilii Ep. 114 (al. 204): Οἱ τριακόσιοι δέκα καὶ ὀκτὼ οὐκ ἄνευ τῆς τοῦ ἁγίου πνεύματος ἐνεργείας ἐφθέγξαντο (τὴν πίστιν). Socrat. i. 9, against the Macedonian historian Sabinus, who had pronounced the Nicene fathers ignorant men: Οὐκ ἐνθυμεῖται, ὡς, εἰ καὶ ἰδιῶται ἦσαν οἱ τῆς Συνόδου, κατελάμποντο δὲ ὑπὸ τοῦ θεοῦ, καὶ τῆς χάριτος τοῦ ἁγίου πνεύματος, οὐδαμῶς ἀστοχῆσαι τῆς ἀληθείας ἐδύναντο. Thus Isidore Pelus. lib. iv. Ep. 99, calls the Nicene council θεόθεν ἐμπνευ σθεῖσα.

4 Epist. Synodi Nicaene ad Alexandrinos (Theodoret. i. 8) in fine: Εὔχεσθε δὲ καὶ ὑπὲρ ἡμῶν ἁπάντων, ἵνα τὰ καλῶς ἔχειν δόξαντα βέβαια μένοι διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, κατ' εὐδοκίαν γεγενημένα, ὥς γε πεπιστεύκαμεν, τοῦ θεοῦ καὶ πατρὸς ἐν πνεύματι ἁγίῳ. In Socrates, i. c. 9 this passage has been altered. Augustinus de Baptismo contra Donatistas, ii. 3: Quis autem nesciat, sanctam scripturam canonicam-omnibus posterioribus Episcoporum literis ita praeponi, ut de illa omnino dubitari et disceptari non possit, utrum verum vel utrum rectum sit, quidquid in ea scriptum esse constiterit: Episcoporum autem literas-per sermonem forte sapientiorem-et per aliorum Episcoporum graviorem auctoritatem-et per concilia licere reprehendi, si quid in eis forte a veritate deviatum est: et ipsa concilia, quae per singulas regiones vel provincias fiunt, plenariorum conciliorum auctoritati, quae fiunt ex universo orbe christiano, sine ullis ambagibus cedere: ipsaque plenaria saepe priora posterioribus emendari, quum aliquo experimento rerum aperitur quod clausum erat, et cognoscitur quod latebat, sine ullo typho sacrilegae superbiae, sine ulla inflata cervice arrogantiae, sine ulla contentione lividae invidiae, cum sancta humilitate, cum pace catholica, cum caritate christiana.

5 Constantinus Epist. ad Episcopos, qui Conc. Nicaeno non interfuerunt (Euseb. de vita Const. iii. 20, and Socrates, i. 9) says generally: Πᾶν γὰρ, εἴ τι δ' ἂν ἐν τοῖς ἁγίοις τῶν ἐπισκόπων συνεδρίοις πράττηται, τοῦτο πρὸς τὴν θείαν βούλησιν ἔχει τὴν ἀναφορών. Thus Athanasius places the Concil. Antiochen. A.D. 269, to which his opponents appealed in defense of their rejection of the term ὁμοούσιον, on an equality with the Nicene in point of theological authority. De Synodis, c. 43: Συγκρούειν μὲν γὰρ τούτους πρὸς ἐκείνους ἀπρεπές· πάντες γάρ εἰσι πατέρες διακρίνειν δὲ πάλιν, ὡς οὗτοι μὲν καλῶς, ἐκεῖνοι δὲ τοὐναντίον εἰρήκασιν, οὐχ ὅσιον· οἱ πάντες γὰρ ἐκοιμήθησαν ἐν Χριστῷ. Οὐ χρὴ δὲ φιλονεικεῖν, οὐδὲ τῶν συνελθόντων τὸν ἀριθμὸν συμβάλλειν, ἵνα μὴ δοκῶσιν οἱ τριακόσιοι τοὺς ἐλάττονας ἐπικρύπτειν· οὐδ ̓ ἂν πάλιν τὸν χρόνον ἀναμετρεῖν, ἵνα μὴ δοκῶσιν οἱ προλαβόντες ἀφανίζειν τοὺς μετὰ ταῦτα γενομένους· οἱ πάντες γὰρ καθὰ προείρηται πατέρες εἰσί.

6 Augustinus contra Maximinum Arian. ii. 14, 3: Sed nunc nec ego Nicaenum, nec tu debes Ariminense tamquam praejudicaturus proferre concilium. Nec ego hujus auctoritate, nec tu illius detineris: Scripturarum auctoritatibus, non quorumque propriis, sed utrisque communibus testibus, res cum re, causa cum causa, ratio cum ratione con certet.

THIRD CHAPTER.

HISTORY OF THE HIERARCHY.

Planck's Geschichte der christl. kirchl. Gesellschaftsverfassung, i. 276. C. Riffel's gesch. Darstellung des Verhältnisses zwischen Kirche u. Staat. Mainz. 1836. 8. i. 114.

§ 91.

GROWING IMPORTANCE OF THE CLERGY.

The Christian emperors enlarged the privileges already granted by Constantine to the church and the clergy (Div. I. § 56, note 30, ff.), by new tokens of their favor. They released church lands and the clergy from certain civil liabilities,1 but by no means from all taxes;2 gave a legal confirmation to the decisions which the bishops pronounced in ecclesiastical affairs,3 and which they also gave as chosen umpires in civil disputes,*

1 Besides the municipal offices (see Div. I. § 56, note 30), both the clergy and church property were freed from the muneribus sordidis and extraordinariis (cf. Cod. Theod. lib. xi. tit. 15, de extraordinariis sive sordidis muneribus and Gothofredi paratitlon), from the metatis (Cod. Th. 1. vii. t. 8, de metatis), the angariis and parangariis (Cod. Th. 1. vii. t. 5, de cursu publico, angariis et parangariis), and finally the immunity of the clerici negotiantes from the lustralis conlatio (Cod. Th. 1. xiii. t. 1, de lustrali conlatione comp. Hegewisch Hist. Versuch über die röm. Finanzen, S. 307, ff.). Comp. besides the works cited Cod. Theod. 1. xvi. ii. 8, 19, etc. Comp. Binghami Origg. eccl. vol. ii. p. 227. Planck, i. 289. 2 Constantine had indeed at first, in the year 315, also released the church lands from the tributis ordinariis (Cod. Theod. xi. i. 1), but they were soon after again subjected to this tribute, and when the council of Ariminum (A.D. 359) applied to Constantius, ut juga, quae videntur ad Ecclesiam pertinere, a publica functione cessarent, inquietudine desistente, he flatly denied the request, Cod. Theod. xvi. ii. 15. Gratian even subjected the church lands to the extraordinariis collationibus (Cod. Theod. xi. xvi. 15). So also Theodosius, 1. c. 1. 18. Honorius released them from the extraordinaria, 1. c. 1. 21, 22. Theodosius II. subjected them again to the angariis and parangariis. Cod. Justin. i. ii. 11. Comp. Ambrosii Orat. de basilicis non tradendis haereticis : Si tributum petit Imperator, non negamus. Agri ecclesiae solvunt tributum. Si agros desiderat Imperator, potestatem habet vindicandorum, nemo nostrum intervenit, etc. Riffel, i. 153.

3 Euseb. de vita Const. iv. c. 27. See below, note 4. Comp. the law of Honorius a.d 399 (Cod. Theod. xvi. xi. 1): Quotiens de religione agitur, Episcopos convenit judicare, caeteras vero causas, quae ad ordinarios cognitores, vel ad usum publici juris pertinent, legibus oportet audiri.

4 Respecting these episcopal arbitration-decisions comp. Div. I. § 69, note 6. It had been always reckoned unchristian to depart from them, and thus public opinion demanded for them the preference, so that they laid the foundation of an actio rei judicatae. This privilege has been usually ascribed to Constantine, with reference to Eusebius de vita Const. iv. 27 : Τοὺς τῶν ἐπισκόπων ὅρους τοὺς ἐν συνόδοις ἀποφανθέντας ἐπεσφραγίζετο

5

allowed the clergy to be bound by these judicial decisions, and even put them in cases of discipline under spiritual courts, without however conceding to the bishops a civil jurisdiction."

ὡς μὴ ἐξεῖναι τοῖς τῶν ἐθνῶν ἄρχουσι, τὰ δόξαντα παραλύειν· παντὸς γὰρ εἶναι δικαστοῦ τοὺς ἱερεῖς τοῦ θεοῦ δοκιμωτέρους : in which σύνοδος according to Conc. Carthag. iv. c. 23 (see Div. I. § 69, note 11) is understood of the presbytery. These arbitrations, however were not pronounced by the collegia, but by the bishop, and by him sometimes committed to individual presbyters and deacons; by Sylvanus bishop of Troas, even wholly to an honest layman (Socrates, vii. 37); see Bingham. vol. i. p. 130; and thus that passage appears to refer to the decisions and sentences of the provincial synods. Sozomen i. c. 9 is indeed more distinct: Τῶν δὲ Ἐπισκόπων ἐπικαλεῖσθαι τὴν κρίσιν ἐπέτρεψε (Κωνσταντῖνος) τοῖς δικαζομένοις, ἢν βούλωνται τοὺς πολιτικοὺς ἄρχοντας παραιτεῖσθαι· κυρίαν δὲ εἶναι τὴν αὐτῶν ψῆφον, καὶ κρείττω τῆς τῶν ἄλλων δικαστῶν, ὡσανεὶ παρὰ τοῦ Βασιλέως ἐξενεχθεῖσαν· εἰς ἔργον δὲ τὰ κρινόμενα ἄγειν τοὺς ἄρχοντας, καὶ τοὺς διακονουμένους αὐτοῖς στρατιώτας· ἀμετατρέπτους τε εἶναι τῶν Συνόδων τοὺς ὅρους. Still this seems to be only an amplified interpretation of that passage in Eusebius. The oldest law extant on the subject is A.D. 408 (Cod. Justin. i. iv. 8). Honor. et Theod. AA. Theodoro P. P. Episcopale judicium ratum sit omnibus, qui se audiri a Sacerdotibus elegerint eamque illorum judicationi adhibendam esse reverentiam jubemus, quam vestris deferri necesse est potestatibus, a quibus non licet provocare. Per judicum quoque Officia, ne sit cassa episcopalis cognitio, definitioni executio tribuatur. Cf. Augustin. in Psalm xxv. § 13 (about 415): Principes saeculi tantum detulerunt Ecclesiae, ut quidquid in ea judicatum fuerit, dissolvi non possit. But as a like privilege was granted to the Jewish patriarchs as early as 398 (Cod. Theod. ii. i. 10), we may fairly assume that the Christian bishops also were earlier possessed of it. H. M. Hebenstreit Hist. jurisdictionis ecclesiasticae ex legibus utriusque codicis illustrata, diss. iii. Lips. 1773, ss. 4. B. Schilling de Origine jurisdictionis ecclesiasticae in causis civilibus. Lips. 1825. 4. C. F. A. Jungk de Originibus et progressu episcopalis judicii in causis civilibus laicorum usque ad Justinianum. Berol. 1832. 8.

5 Conc. Carthag. iii. ann. 397, c. 9: Item placuit, ut quisquis Episcoporum, Presbyterorum, et Diaconorum, seu Clericorum, cum in Ecclesia ei crimen fuerit intentatum, vel civilis causa fuerit commota, si relicto ecclesiastico judicio, publicis judiciis purgari voluerit, etiamsi pro ipso fuerit prolata sententia, locum suum amittat, et hoc in criminali judicio. In civili vero perdat quod evicit, si locum suum obtinere voluerit. Cui enim ad eligendos judices undique patet auctoritas, ipse se indignum fraterno consortio judicat, qui de universa Ecclesia male sentiendo de judicio seculari poscit auxilium, cum privatorum Christianorum causas Apostolus ad Ecclesiam deferri, atque ibi terminari praecipiat. Conc. Chalced. c. 9: Εἴ τις κληρικὸς πρὸς κληρικὸν πρᾶγμα ἔχει, μὴ καταλιμπανέτω τὸν οἰκεῖον Ἐπίσκοπον, καὶ ἐπὶ κοσμικά δικαστήρια κατατρεχέτω.---εἰ δέ τις παρὰ ταῦτα ποιήσει, κανονικοῖς ὑποκείσθω ἐπιτιμίοις.

6 Lex Constantii (Cod. Theod. xvi. xi. 12), a.D. 355: Mansuetudinis nostrae lege prohibemus, in judiciis Episcopos accusari.—Si quid est igitur querelarum, quod quispiam defert, apud alios potissimum Episcopos convenit explorari. Gratiani (ibid. 1. 23,) A.D. 376: Qui mos est causarum civilium, idem in negotiis ecclesiasticis obtinendus est: ut si qua sunt ex quibusdam dissensionibus, levibusque delictis, ad religionis observantiam pertinentia, locis suis, et a suae Dioeceseos Synodis audiantur: exceptis quae actio criminalis ab ordinariis extraordinariisque judicibus, aut illustribus potestatibus audienda constituit. Honorii (ibid. 1. 41,) A.D. 412: Clericos non nisi apud Episcopos accusari convenit. Valentiniani iii. (ibid. 1. 47, A.D. 425): Clericos-episcopali audientiae reservamus: fas enim non est, ut divini muneris ministri temporalium potestatum subdantur arbitrio.

7 The limits of episcopalis audientia are definitely given by Valentiniani iii. novella de episcopali judicio A.D. 442, (ed. Gothofred. nov. Val. tit. xii. ed. Haenell nov. xxxiv.): De episcopali judicio diversorum saepe causatio est. Ne ulterius querela procedat, necesse est praesenti lege sanciri. Itaque cum inter clericos jurgium vertitur, et ipsis litigatoribus

But the old ecclesiastical rights of the clergy, particularly the right of superintending morals, and the duty of interference on behalf of all the unfortunate, received quite another importance after they had been recognized by the state, by the elevation of Christianity into the state religion. The persons of magistrates also now became subject to them as inspectors of the public morals; yea, even the emperors themselves, as far as they were Christians; and the duty of interference on behalf convenit, habeat, Episcopus licentiam judicandi, praeeunte tamen vinculo compromissi. Quod et laicis, si consentiant, auctoritas nostra permittit. Aliter eos judices esse non patimur, nisi voluntas jurgantium interposita, sicut dictum est, conditione praecedat: quoniam constat, Episcopos et Presbyteros forum legibus non habere, nec de aliis causis, secundum Arcadii et Honorii divalia constituta, quae Theodosianum corpus ostendit, praeter religionem, posse cognoscere. Sin vero petitor laicus, seu in civili seu criminali causa, cujuslibet loci Clericum adversarium suum, si id magis eligat, per auctoritatem legitimam in publico judicio respondere compellat. Quam formam etiam circa Episcoporum personam observari oportere censemus. Ut si in hujuscemodi ordinis homines actionem pervasionis et atrocium injuriarum dirigi necesse fuerit, per procuratorem solemniter ordinatum apud judicem publicum inter leges et jura confligant, judicati exitu ad mandatores sine dubio reversuro. Quod iis religionis et sacerdotii veneratione permittimus. Nam notum est, procurationem in criminalibus negotiis non posse concedi. Sed ut sit ulla discretio meritorum, Episcopis et Presbyteris tantum id oportet impendi. In reliquis negotiis criminalibus juxta legum ordinem per se judicium subire coguntur.

8 Conc. Arelatense, ann. 314, c. 7: De praesidibus, qui fideles ad praesidatum prosiliunt, placuit ut, cum promoti fuerint, literas accipiant ecclesiasticas communicatorias (Comp. Div. I. § 41, note 5): Ita tamen ut in quibuscunque locis gesserint, ab Episcopo ejusdem loci cura de illis agatur, et cum coeperint contra diciplinam agere, tum demum a communione excludantur. Similiter et de his qui rempublicam agere volunt. Gregor. Naz. Orat. xvii. p. 271, thus addresses the δυνάσται καὶ ἄρχοντες: ὁ τοῦ Χριστοῦ νόμος ὑποτίθησιν ὑμᾶς τῇ ἐμῇ δυναστείᾳ καὶ τῷ ἐμῷ βήματι ἄρχομεν γὰρ καὶ αὐτοὶ, προσθήσω δ' ὅτι καὶ τὴν μείζονα καὶ τελεωτέραν ἀρχήν. ἢ δεῖ τὸ πνεῦμα ὑποχωρῆσαι τῇ σαρκὶ, καὶ τοῖς γηίνοις τὰ ἐπου pávia; Thus Athanasius excommunicated a governor of Libya on account of cruelty and excesses; and Basil the Great assures him (Ep. 61,) after he had made known this excommunication in his church, ἀποτρόπαιον αὐτὸν πάντες ἡγήσονται, μὴ πυρὸς, μὴ ὕδατος, μὴ OKÉTNS AỶTÝ KOLVWVOVTEC. Comp. the excommunication which Synesius bishop of Ptoleσκέπης κοινωνοῦντες. mais, uttered against the prefect Andronicus, Synesii Epist. 58: 'Avdpovíkų kaì TOÏÇ AνTOÑ μηδὲν ἀνοιγνύσθω τέμενος τοῦ θεοῦ· ἅπας αὐτοῖς ἱερὸς ἀποκεκλείσθω καὶ σηκὸς καὶ περίβο λος· οὐκ ἔστι τῷ Διαβόλῳ, μέρος ἐν Παραδείσῳ ὃς κἂν λάθῃ διαδὺς, ἐξελαύνεται. Παραινῶ μὲν οὖν καὶ ἰδιώτῃ παντὶ καὶ ἄρχοντι, μήτε ὁμορόφιον αὐτῷ, μήτε ὁμοτράπεζον γίνεσθαι· ἱερεῦσι δὲ διαφερόντως, οἳ μήτε ζῶντας αὐτοῦς προσεροῦσι, μήτε τελευτήσαντας συμπροtéμÝovoiv, k. t. 2. Cf. Clausen de Synesio. Hafn. 1831. 8, p. 152, ss. The bishops of Alexandria, in particular, made themselves objects of fear to the officials of that place. Cyril obtained this see by fighting, although the leader of the army there was against him. Socrates vii. 7: Καὶ γὰρ ἐξ ἐκείνου ἡ Ἐπισκοπὴ Αλεξανδρείας παρὰ τῆς ἱερατικῆς τάξεως καταδυναστεύειν τῶν πραγμάτων ἔλαβε τὴν ἀρχήν. Comp. Socrates, vii. c. 13, on the disputes between Cyril and Orestes, prefect of Egypt: 'OpéσTηs dè kaì πрóтEPOV μÈV ἐμίσει τὴν δυναστείαν τῶν ἐπισκόπων, ὅτι παρῃροῦντο πολὺ τῆς ἐξουσίας τῶν ἐκ βασιλέως ἄρχειν τεταγμένων· μάλιστα δὲ ὅτι καὶ ἐποπτεύειν αὐτοῦ τὰς διατυπώσεις Κύριλλος ¿ẞoúλETO.-Theodosius I. was compelled to do penance by Ambrose (Rufinus, xi. 18; Sozom. vii. 25; Theodoret. v. 17. Comp. Neander's K. G. ii. i. 384). Of Theodosius II. Theodoret, v. 36, relates that a monk came to him, πɛρí τɩvos deóμevos, éteidǹ dè Toûto δράσας πολλάκις οὐκ ἔτυχε, τῆς ἐκκλησιαστικῆς αὐτὸν κοινωνίας εκώλυσε, καὶ τὸν δεσμὸν