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in the article concerning the Son, are not to be found in many copies. “ Light of Light” is also wanting in some. Routh, Script. Eccles. Opusc. ii. 454.
Note (K), PAGE 11. So Socrates expressly asserts (Hist. vii. 34); and Evagrius (Hist. i. 3). The Roman writers, however, state it to have been by the authority of the bishop of Rome (Labbé and Cossart, iii. 1241). There is nothing in his letter to the synod (ibid. iii. 614), to warrant the assertion.
Note (1), Page 12. Gregory (Lib. vi. Ep. 31. Ind. 15).
Note (M), PAGE 14. These canons were passed on the twelfth day of the council; the first twenty-seven in the presence and with the approbation of the Roman legates, the three last by the other bishops, after the Roman legates had left the assembly. On the following day the Roman legates remonstrated against this proceeding, and appealed to the Judges whom the Emperor had appointed as moderators of the synod, alleging that fraud and force had been used in obtaining subscriptions to them. This was denied by the bishops who had subscribed them, and in the full synod these canons were confirmed, under remonstrance from the two Roman legates. For the reason of the objection of the Roman legates, and the force of it, see the note on the canon itself. Labbé and Cossart, iv. 791-819.
Note (N), PAGE 16. The express ratification of this sentence, which was required of the Roman Pontiffs on their appointment, as appears from the Liber Diurnus, published by Garner the Jesuit, is worthy of notice. It is as follows, speaking of the Fathers in the sixth council, “ Autores vero novi hæretici dogmatis Sergium, Pyrrhum, Paulum, et Petrum, Constantinopolitanos, una cum Honorio, qui pravis eorum assertionibus fomentum impendit ; pariterque et Theodorum ..... cum omnibus hæreticis scriptis atque sequacibus nexu perpetua anathematis devinxerunt. . .. Propterea quosquos vel quæque sancta sex universalia Concilia abjecerunt, simili etiam nos condemnatione percellimus anathematis." Reprinted from Garner's edition, Paris, 1680 ; by Routh, Script. Eccles. Opusc. ii. 501-509.
Note (o), page 17. Thus the second canon confirms the canon of Cyprian, directing the rebaptization of heretics; it also receives the eighty-five canons of the ante-Nicene code, called “ of the aposties;" whereas Rome, for reasons better known to herself, only receives fifty of them : this canon also, while ratifying the Oriental synods, omits to mention the Western (except Carthage). The 13th is against the Roman custom which forbade presbyters and deacons, to retain their wives. The 36th sets the See of Constantinople on a par with that of Rome. The 55th condemns, on pain of deposition and suspension from communion, the Roman custom of fasting on Saturday.
Note (P), PAGE 17. This Council, by reason of its being assembled to make good the omission of the fifth and sixth, is called by some the QuinSeatine : by others the Trullan, from Trullo, the name given to the building in which it assembled. By some it is called the Sixth General Council ; considered as a continuation of the Sixth.
CANON IV.-(Against the Usurpation of the Bishop
of Rome.) It is most fitting that a bishop be appointed by all the bishops in the province. But if this be difficult, by reason of any urgent necessity, or through the length of the way, three must by all means meet together, and when those who are absent have agreed in their votes, and signified the same by letters, then let the ordination take place. But in every province the ratification of what is done, must be allowed to the metropolitan.
Κάνων δ. Επίσκοπον προσήκει μάλιστα μεν υπό πάντων των εν τη επαρχία καθίστασθαι. ει δε δυσχερές είη το τοιούτο, ή διά κατεπείγουσαν ανάγκην, ή διά μήκος οδού εξ άπαντος τρείς επί το αυτό συναγομένους, συμψήφων γινομένων και των απόντων και συντιθεμένων διά γραμμάτων, τότε την χειροτονίαν ποιείσθαι. το δε κύρος των γινομένων δίδοσθαι καθ' εκάστην επαρχίαν τη μητροπολίτη.--Conc. ii. 29.
Canon VI.—(Against the Usurpation of the Bishop
Let the ancient customs prevail, which are in Egypt, Libya, and Pentapolis; that the Bishop of Alexandria have authority over all, since this is customary also to the Bishop of Rome. In like manner also as regards Antioch, and in all the other provinces, let the churches preserve their dignity. This is altogether certain, that if any one become a bishop without the consent of the Metropolitan, the great synod has determined that he ought not to be a bishop.
Κάνων ς'. Τα αρχαία έθη κρατείτω, τα εν Αίγυπτο και Λιβύη και Πενταπόλει, ώστε τον 'Αλεξανδρείας επίσκοπον πάντων έχειν την εξουσίαν, επειδή και το εν Ρώμη επισκόπω τούτο σύνηθές εστιν. Ομοίως δε και κατά την Αντιόχειαν, και εν ταις άλλαις επαρχίαις τα πρεσβεία σώζεσθαι ταϊς εκκλησίαις. Καθόλου δε πρόδηλον εκείνο, ότι εί τις χωρίς γνώμης του μητροπολίτου γένοιτο επίσκοπος, τον τοιούτον ή σύνοδος ή μεγάλη ώρισε μη δείν είναι επίσκοπον, κ. τ. λ.-Conc. ii. 32.
FROM GELASIUS'S HISTORY OF THE NICENE COUNCIL,
Book ii. Chap. 32.
(Against the constrained Celibacy of the Clergy.)
They wrote a decree therefore concerning its not being right that those of the priesthood, whether bishops or presbyters, or deacons, or subdeacons, or any one of the priestly list, should sleep with the wives which they had married while they were laymen. These things being thus fashioned, the divine Paphnutius, standing in the midst of the crowd of bishops, cried with a loud voice, and said, “Do not make the yoke of the priesthood grievous; for it says, “marriage is honourable in all, and the bed undefiled.' Take heed, lest by
"Έγραφον ούν περί του μη δείν τους ιερωμένους, είτε επίσκοποι, είτε πρεσβύτεροι, είτε διάκονοι, είτε υποδιάκονοι, έιτε τις του ιερατικού καταλόγου, συγκαθεύδειν ταϊς γαμεταϊς, ας έτι λαϊκοί όντες ηγάγοντο. τούτων ούτω διατυπoυμένων, αναστάς εν μέσω του όχλου των επισκόπων ο θείος Παφνούτιος, μεγάλη τη φωνή έβόησε, λέγων· μη βαρύνετε τον ζυγόν των ιερωμένων" τίμιος γάρ, φησίν, ο γάμος εν πάσι, και η κοίτη αμίαντος. μή τη υπερβολή της ακριβείας την