iota of the text of the epistle, and will not reverently receive it in all points, let him be anathema.

14. Likewise the works and treatises of the orthodox Fathers are to be read, who in no respect have deviated from the union with the holy Roman Church, nor have separated from its faith and teaching; but, by the grace of God, have shared in communion with it even to the last days of their life.

15. Likewise the decretal epistles which the most blessed Popes at different times have given from the city of Rome, in reply to consultations of various fathers, are to be reverently received.

16. Likewise the acts of the holy martyrs. . . . But, according to an ancient custom and singular caution, they are not to be read in the holy Roman Church, because the names of those who wrote them are not known.

17. Likewise the lives of the fathers Paul, Antony, Hilarion, and all hermits which the most blessed Jerome has described, we receive in honor.

18. Likewise the acts of the blessed Sylvester, prelate of the Apostolic See, although the name of the writer is unknown; however, we know that it is read by many Catholics in the city of Rome, and on account of its ancient use many churches have copied it.

19. Likewise the writing concerning the discovery of the cross and another concerning the discovery of the head of the blessed John the Baptist. . . .

20. Rufinus, a most religious man, has published many books on ecclesiastical affairs and has also translated several writings. But because the venerable Jerome has criticised him in various points for his freedom in judgment, we are of the same opinion as we know Jerome is, and not only concerning Rufinus but all others whom, out of zeal toward God and devotion to the faith, Jerome has condemned.

21. Likewise several works of Origen which the blessed Jerome does not reject we receive as to be read; the remaining works along with their author we declare are to be rejected.

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