22.

Likewise the chronicles of Eusebius of Cæsarea and the books of his Ecclesiastical History, although in the first book of his narrative he has been a little warm and afterward he wrote one book in praise and defence of Origen, the schismatic, yet on account of the mention of several things, which pertain to instruction, we say that they are to that extent not to be rejected.

23.

Likewise we approve Orosius; 24. . . . the works of Sedulius; 25. . . . the works of Juvencus.

VI. Other works which have been written by heretics or schismatics the Catholic and Apostolic Roman Church in no respect receives, and these, although they are not received and are to be avoided by Catholics, we believe ought to be added below.

There follow a list of thirty-five apocryphal gospels, acts, and similar documents. The epistle continues:

.

36. The book which is called The Canons of the Apostles; 37. the book called Physiologus, written by heretics and ascribed to Ambrose; 38. the history of Eusebius Pamphilius; 39. the works of Tertullian; 40. . . . of Lactantius or Firminianus; 41. . . . of Africanus; 42. ... Postumianus and Gallus; 43. of Montanus, Priscilla, and Maximilla; 44.... all the works of Faustus the Manichæan; 45. the works of Commodus; 46. the works of another Clement of Alexandria; 47. the works of Thascius Cyprianus; 48. of Arnobius; 49. of Tichonius; 50. of Cassianus a presbyter of Gaul; 51. Victorinus of Pettau; 52. of Frumentius the blind; 53. of Faustus of Reiz; 54. the Epistle of Jesus to Abgar; 55. Passion of St. Cyricus and Julitta; 56. Passion of St. Georgius; 57. the writings which are called the "Curse of Solomon"; 58. all phylacteries which have been written not with the names of angels, as they pretend, but rather of demons; 59. these works and all similar to them which Simon Magus [a list of heretics down to] Peter [Fullo] and another Peter [Mongus], of whom one defiled

Alexandria and the other Antioch, Acacius of Constantinople with his adherents, as also all heretics or disciples of heretics or schismatics have taught or written, whose names we do not remember are not only repudiated by the entire Roman Catholic Church, but we declare are bound forever with an indissoluble anathema together with their authors and followers of their authors.

(c) Hormisdas, Formula. Mansi, VIII, 407. Cf. Denziger, nn. 171 f.

The formula which Hormisdas of Rome (514-523) proposed in 515, and which was accepted Easter 519 by the patriarch John II of Constantinople and many other Orientals, and which ended the schism between Rome and Constantinople occasioned by Acacius. As soon as this formula was accepted the leading Monophysites fled to Egypt.

The beginning of salvation is to preserve the rule of a correct faith and to deviate in no respect from the constitutions of the fathers. And because the teaching of our Lord Jesus Christ cannot be allowed to fail, who said, "Thou art Peter, and upon this rock I will build my Church," etc. [Matt. 16:18], these things which were said are proved by the effects of things, because in the Apostolic See religion has always been preserved without spot or blemish. Desiring in no respect to be separated from this hope and faith, and following the constitutions of the Fathers, we anathematize all heretics, and especially the heretic Nestorius, who was once bishop of the city of Constantinople, and condemned in the Council of Ephesus by Pope Celestine and by the holy Cyril, prelate of the city of Alexandria. Likewise we anathematize Eutyches and Dioscurus of Alexandria, condemned in the holy synod of Chalcedon which we follow and embrace; adding to these Timotheus the parricide, known as Elurus, and also his disciple and follower Peter [Mongus], also Acacius, who remained in the society of their communion; because he mixed himself with their communion he deserves the same sentence of condemnation as they; no less condemning Peter [Fullo] of Antioch with his followers and the followers of all

those above named. We receive and approve, therefore, all the universal Epistles of Pope Leo which he wrote concerning the Christian religion. And therefore, as we have said, following in all things the Apostolic See and approving all of its constitutions, I trust that I may be deemed worthy to be in the communion with you, in which as the Apostolic See declares there is, complete and true, the totality of the Christian religion.

PERIOD III

THE DISSOLUTION OF THE IMPERIAL STATE CHURCH AND THE TRANSITION TO THE MIDDLE AGES: FROM THE BEGINNING OF THE SIXTH CENTURY TO THE LATTER PART OF THE EIGHTH

The third period of the ancient Church under the Christian Empire begins with the accession of Justin I (518–527), and the end of the first schism between Rome and Constantinople (519). The termination of the period is not so clearly marked. By the middle and latter part of the eighth century, however, the imperial Church has ceased to exist in its original conception. The Church in the East has become, in great part, a group of national schismatic churches under Moslem rulers, and only the largest fragment of the Church of the East is the State Church of the greatly reduced Eastern empire. In the West, the imperial influence has ceased, and the Roman see has allied its fortunes with the rising Frankish power, and the rise of a Western empire is already foreshadowed.

In this period, the imperial ecclesiastical system, which had begun with Constantine, found its completion in the Cæsaropapism which was definitively established by Justinian as the constitution of the Eastern Church. But at the same time the Monophysite churches seceded and became permanent national churches. The long Christological controversy found, at least as regards Monophysitism, its settlement on a basis derived from the revived Aristotelian philosophy; and the mystical piety of the East, with its apparatus

of hierarchy and sacraments, found its characteristic expression in the works of Dionysius the Areopagite.

While in the East the Church was assuming its permanent form, in the West the condition of the Church was being profoundly influenced by the completely changed political organization of what had been the Roman Empire of the West, but was now parcelled out among new Germanic nationalities. The Church in the various kingdoms, in spite of its adherence to the see of Rome as the centre of Catholic unity, came, to no small extent, under the secular authority, and Christianity in Ireland, in Spain, among the Franks, Anglo-Saxons, and even among the Lombards in Italy assumed a national character, coming largely under the control and subject to the laws and customs of the nation. In this period were laid the foundations of the leading ecclesiastical institutions of the Middle Ages, as the Church, although still under the influence of antiquity, adapted itself and its institutions to the changed condition due to the political situation and took up its duty of training the rude peoples that had come within its fold.

The seventh and eighth centuries saw the completion of the revolution in the ecclesiastical situation. In the East, in the territories in which the national churches of the Monophysites were established, the Moslem rule protected them from the attempts of the orthodox emperors to enforce uniformity. The attempts made to recover their allegiance before they succumbed to Islam had only ended in a serious dispute within the Orthodox Church, the Monothelete controversy, which ended in the Sixth General Council of 681. In Italy the Arian Lombards were gradually won to the Catholic faith, but the Roman see soon found itself embarrassed by the too near secular authority. Accordingly, when the controversy with the East over Iconoclasm broke out, the Roman Church became practically independent of the Eastern imperial authority, and in its conflict with the Lombards came into alliance with the rising Frankish power. With this, the transition to the Middle Ages may be said to have been com