Source: https://www.scribd.com/doc/121304556/Justinian-s-Code
Timestamp: 2016-07-24 12:06:36
Document Index: 322992116

Matched Legal Cases: ['§23', '§24', '§52', '§52', '§52', '§52', '§ 44', '§ 52', '§ 52']

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creed. This council rejected the doctrine oI Arius, who, with others held that the word oI GodChristwas created, and was consequently not an eternal being. Notwithstanding the action oI the council oI Nice, however, the Arian doctrine continued to be held by many people, especially by the converted Teutonic peoples, Ior several centuries. In Iact, Arianism subsequently gained the upper hand in the Eastern Empire under the leadership oI Eusebius, as well as the Iavor oI the emperors, and maintained it until the time oI Theodosius the great. During this time lived Eunomius, Photinus and Appolinaris (see notes to C. 1.1.3 and 5). Theodosius was a Spaniard and adhered to the Athenasian creed, and aIter he conquered the Goths began to persecute all parties oI an opposite creed. To more eIIectually enIorce his views, he called a general council at Constantinople in 381 A.D., which re-aIIirmed the Athenasian creed, somewhat enlarged; Valentinian II allowed the Arians in the West to enjoy Ireedom oI religion some years longer. The controversy as to the person oI Christ continued in the East. Out oI it grew the controversy between Nestorius and Cyril, one hurling anathemas against the other and resulting in the council oI Ephesus in 431 which condemned Nestorius. See note C. 1.1.3. Out oI it also grew the controversy with the Monophysites, which continued up to and during the time oI Justinian. The Monophysites maintained that Christ, aIter his incarnation, had only one nature, and that the body oI Christ, as the body oI God, was not oI like substance with our own. They reIused to adhere to the decisions oI the council oI Chalcedon, held in 451 A.D. Justinian made various endeavors to unite them to the Catholic Church, but without success. A number oI other doctrinal controversies raged to the time oI Justinian, but ecclesiastical histories should be consulted at to them as well as to the details oI the controversies above mentioned. Laws against heretics and all non-conIormists are Iound in title 5.11 oI this book. 1
This should be 'Nicean Creed,¨ which was later developed into the Athenasian Creed. 1.1.1 Emperors Gration, Valentinian, and Theodosius to the People oI Constantinople. We desire that all the nations who are governed by the moderate rule oI Our Clemency shall practice that religion which was carried by the divine Peter to the Roman People, as shown by the articles oI Iaith introduced by him and transmitted to usthe religion which, it is clear, is now Iollowed by the PontiII Damasus, and by Peter the Bishop oI Alexandria, a man oI apostolic sanctity; that is to say, that according to apostolic discipline and the teaching oI the evangelists, we should believe in the one Godhead oI son and the Holy Spirit, in equal majesty, and as the Holy Trinity. We order all who accept this law to assume the name oI Catholic Christians, decreeing that all others, considering them mad and Ioolish persons, shall bear the inIamy oI their heretical dogmas, to be punished Iirst by divine vengeance, and secondly by the exertion oI our power which we have received by divine Iavor. Given at Thessalonica February 27 (380). C. Th. 16.1.2. Note. The decree was issued by the emperor Theodosius, while he was lying sick in Thessalonica. For nearly two generations the inIluence oI the court at Constantinople Iavored doctrines not in accord with the Athanasian Creed. By this decree Theodosius, who was directly in charge oI the East, committed himselI and the East to the Trinitarian Iaith. Hodgkin, Dynasty oI Theodosius 109. Sozamen, 7 Ecc. Hist. c. 4. 1.1.2. The same to Eutropius, Praetorian PreIect. No opportunity oI celebrating the mysteries shall be given to heretics, no opportunity to put into action the madness oI an obstinate mind. All must take notice that no privilege obtained by such men by a Iraudulent rescript shall be valid. The throngs oI all heretics must be restrained Irom unlawIul congregations; the name oI the one and all high God must be worshipped everywhere. The Nicene Creed long ago transmitted to us by our elders, and conIirmed by the testimonials and statements oI divine religion must be given steadIast adherence. That person, moreover, is to be accepted as a Iollower oI the Nicene Creed, and as a true adherent oI the Catholic Religion, who acknowledges, under one name, the omnipotent God, and Christ the Son oI God, God oI God, light oI light; who, does not by denying dishonor the Holy Spirit whom we hope Ior, and receive, Irom the great Maker oI all things, in whom, through the spirit oI an unchangeable Iaith, lives the undivided substance oI the uncorrupted trinity, which by the true believers is called by the Greek word 'ousia.¨ This is what we assuredly approve |that| all should worship. Persons who do not conIorm thereto, must cease to Iraudulently use a name that does not belong |to| them but to true religion, and let them be marked by their open crimes. They shall keep away Irom the threshold oI all churches, since we prohibit all heretics Irom holding unlawIul meetings within any town. II any should attempt anything
they shall, when the outbreak is quelled, be removed beyond the walls oI the 2
The original ms. language reads: 'II any Iactious disturbance takes place, they shall.¨ Blume struck only 'takes place¨ and wrote in pencil 'should attempt anything¨ which would leave the ungrammatical 'II any Iactious disturbance should attempt anything.¨ I have made the sentence grammatical with the least possible change to the manuscript. Scott translated this as 'II, however, any seditious outbreak should be cities, so that the Catholic churches oI the whole world may be returned to the various orthodox bishops who accept the Nicene Creed. Given at Constantinople January 10 (381). C. Th. 16.5.6. Note As shown by C. Th. 16.5.6, this constitution was originally directed against the heresy oI the Arians, Eunomians and Photinians, and was evidently issued by the emperor Theodosius aIter he had leIt Thessalonica and had gone to Constantinople. The churches in that city had been in possession oI the Arians Ior 40 years, but they were driven thereIrom by Theodosius, and they then held their meetings outside oI the city walls. Socrates, 5 Ecc. Hist. c. 7; 7 Sozamen, Ecc. Hist. c.5. As is well known, the so-
called heretics were particularly rampant in the east. The Arian Controversy, which lasted during nearly all oI the Iourth and part oI the IiIth centuries, is well known historically. The Arians took their name Irom Arius, Irom 313 A.D. presbyter at Alexandria, who denied the divinity oI Christ, holding that He did not exist Irom eternity, though beIore all time. The Teutonic races who accepted Christianity mostly embraced the Arian Iaith. Eunomius, aIter whom the Iormer were named, was bishop oI Cyzicus on the Propontis, in Asia Minor, about 360 A.D. Sozamen, 6 Ecc. Hist. c.26. Phontinus, aIter whom the latter were named, was bishop oI Sirmium, a town oI lower Pannonia, on the riIer Save, near the junction with the Danbue, about 340 A.D. Sozmen, 4 Ecc. Hist. c.6; Kurtz, Church History, c.50. 1.1.3. Emperors Theodosius and Valentinian to Hormisda, Praetorian PreIect. 1. We decree that all things which Porphyrius, impelled by his insanity, or any one else, has written against the worship oI the Christians, among whomsoever Iound, shall be delivered to the Iire. For we want no writings which provoke God to ire, and oIIend human minds to even come to the knowledge oI men. 2. We also decree, that Bishops or clergymen, who accept the creed oI Nestorius or Iollow his neIarious doctrine, shall, iI they are bishops or clergymen, be ejected Irom the Holy Churches; iI they are oI the laity, they shall be anathematized; and orthodox persons who wish to do so, and who are in accord with our pious legislation, may denounce and accuse them without Iear or detriment to themselves. 3. Since it has, moreover, come to our pious ears, that some persons have written and published ambiguous doctrines, which are not in absolute agreement with the orthodox Iaith laid down my the holy council oI the holy Iathers who assembled at Nicea and Ephesus, and by Cyrillus oI blessed memory, once bishop oI the great city oI Alexandria, we order that such books whether written beIore or during this time, particularly those oI Nestorius, shall be burned and delivered to complete destruction, so that they may not even come to the knowledge oI any one. Persons who continue to have and read such writings or books shall be punished by death. Besides, no one shall be permitted as we have said, to acknowledge or teach any creed, except the one laid down at Nicea and Ephesus. Given at Constantinople February 16 (448). Note. attempted, We order them to be driven outside the walls oI the city.¨ See, 6 |12| Scott, The Civil Law 10 (photo. reprint 1973)(1932). Porphyrius was a Neoplatonist, i.e. New Platonist, who was at one time a teacher oI philosophy at Rome and died about 270 A.D. He was a scoIIer oI some oI the Christian doctrines. Kurtz, Church History, §23.3; §24.2. Nestorius was at Iirst a monk at Antioch and a distinguished orator. He became a patriarch at Constantinople in 428 A.D. He persecuted heretics. He maintained that Mary was not the 'mother oI God; that she was but a woman, and that it was impossible that God should be born oI a woman.¨ This theory created a controversy, and to settle it the emperor called the ecumenical council at Ephesus in 431 A.D. The council condemned Nestorius; he was deposed and given over to the vengeance oI his enemies, despite the Iact |that| he enjoyed the imperial Iavor. Socrates, 7 Ecc. Hist. cc. 28, 31, 32, 34. Kurtz, , §52.3. The council oI Nicaea here mentioned, the Iirst great, general council had been held in 325 A.D. under the auspices oI Emperor Constantine the Great. 318 bishops are said to have been present. Cyril became bishop oI Alexandria in 412 A.D. He was born in 376, died 444 A.D. 1.1.4. Emperor Marcian to Pahhadius, Praetorian PreIect. 1. No clergyman or person in the imperial service, or any one else oI any other calling, shall hereaIter attempt to discuss the Christian creed in an assembled crowd able to hear, seeking thereby an opportunity Ior tumult and disloyalty. For whoever tries to disturb and publicly discuss questions once determined and rightly disposed oI, insults the judgment oI the religious Synod (oI Chalcedon), inasmuch as it is known that the decisions concerning the Christian Iaith oI the bishops assembled by our order at Chalcedon, are in accord with the apostolic expositions and the decrees oI the 318 and 150 holy Iathers (at Nicea and Constantinople). 2. Punishment shall not Iail those who disregard this law, because they not only act contrary to the rightly expounded Iaith, but also, by such striIe, proIane the venerable mysteries beIore Jews and Pagans. II a clergyman, thereIore, dares to publicly discuss religion, he shall be removed Irom the community oI the clergy; iI he is in the imperial service he shall lose his girdle oI service; all others who are guilty oI such crime shall, iI they are Iree men, be expelled Irom this holy city and shall be subjected to proper punishment, in accordance with judicial vigor; iI they are slaves, the most severe punishment shall be inIlicted upon them. Given at Constantinople February 7 (452). Note. The council oI 318 was that oI Nicaea in 325 A.D.; the council oI 158 was the second ecumenical council held at Constantinople in 381. The third ecumenical council was that at Ephesus in 431 A.D. already mentioned. The Iourth ecumenical council was held at Chalcedon, a town in Bithynia, Asia, in 451 A.D., which condemned the Monophysites, that is to say, those who maintained that Christ, aIter his incarnation, had only one nature, and that the body oI Christ, as the body oI God, was not oI like substance with our own. Kurtz §52.4. 1.1.5. Emperor Justinian. Since the true and unchangeable Iaith which the holy Catholic and Apostolic Church oI God declares does not admit oI any innovation, we Iollowing the precepts oI the holy apostles and oI those who aIter them became renowned in the holy churches oI God believe it proper to make maniIest to all what we think oI the Iaith which is in us, Iollowing the tradition and consensus oI opinion oI the Holy Catholic and Apostolic Church oI God. 1. Believing, thereIore, in the Father, the Son and the Holy Spirit, we adore one substance in three persons, one deity, one power, and a consubstantial trinity. We acknowledge moreover, to the last days, that the only begotten Son oI God, God oI God, born oI the Father, beIore the world and without time, coeternal with the Father, the Maker oI all things, descended Irom Heaven and became Ilesh through the Holy Spirit and the ever-Holy Virgin Mary, the Mother oI God; that He was made man, was aIIixed to the cross, was buried, and rose again on the third day; and we acknowledge His miracles and his suIIerings which He voluntarily sustained in the Ilesh. 2. For we do not recognize one God as the Word, and another as the Christ, but one and the same, consubstantial with the Father according to His divinity, and consubstantial with us according to the Ilesh. For the Trinity remains a Trinity, although one thereoI, the Word oI God, became incarnate; nor does the Holy Trinity admit an addition oI a Iourth person. 3. Since these things are so, we condemn all heresy, especially Nestorius, the adorer oI man who distinguishes between our Lord Jesus Christ, the Son oI God, and God, and denies that Mary, the ever Holy and Glorious Virgin, was really and truly the Mother oI God, but says that the Word oI God, born oI the Father, is one person, the one born oI the ever holy Virgin Mary another; that the latter through Iavor oI, and close relationship with, the Word oI God, was made God. And we condemn Eutyches, mentally deranged, who introduces vision and denies the true incarnation, our salvation, through the ever Holy Virgin Mary, the Mother oI God, and who does not admit Christ to be consubstantial with the Father according to His divinity, and consubstantial with us according to the Ilesh. We also condemn Apollinarius, the destroyer oI souls, who says that our Lord Jesus Christ, the Son oI God and our God, did not have the soul oI man, and introduces conIusion and perturbation in connection with the incarnation oI the only begotten Son oI God; and we condemn all who have believed and do believe the same as he. No one needs to hope Ior pardon, who has been advised oI this admonishment by the reverend bishops oI the various places, and is still Iound to be oI the contrary opinion, and we order all such persons to be subjected to proper punishment as conIessed heretics. (527)
Note. Apollinarius was bishop oI Laodicia in Phrygia, Asia Minor, and died in A.D. 390. He did not, as the orthodox, believe that Christ took on a human soul, but that while having a human body, his soul was that oI God, thereIore denying the completeness oI the human nature oI Christ. Kurtz, Church History, §52.1. Eutyches was the chieI oI a monastery in Constantinople; a Monophysite, |he| lived in the time oI Theodosius II. He was cited beIore a synod oI Constantinople in 448 A.D., excommunicated and deposed. Kurtz, §52.4. 1.1.6. Justinian to the People oI Constantinople. 1. Honoring our Savior, Jesus Christ, Lord oI All, our true God in all things, we wish also to imitate His humility, as Iar as the human mind is able. Since, thereIore, we 3
In Krueger the date is given as |a. 527| with an accompanying note. have Iound some who are attacked by the disease and insanity oI the impious Nestorius and Eutyches, enemies oI God and the Holy Catholic and Apostolic Church, who reIuse to say that the ever glorious Virgin Mary is really and truly the mother oI God, we hasten to teach them what is the correct and true Iaith oI Christians. 2. These incurable persons, concealing their errors, are going about as we have learned, disturbing and perturbing the minds oI simple Iolk, and asserting doctrines that are contrary to the Holy Catholic and Apostolic Church. 3. We have, accordingly, deemed it necessary to dispel the Ialsehoods oI heretics and to explain to all what the Holy Catholic and Apostolic Church believes and what the most holy priests thereoI declare. Adhering to their doctrine, we let it be known what hope there is in us, making no innovations in the Iaith which God Iorbid, but reIuting the insanity oI those who agree with the impious heretics. We already previously in the beginning oI our reign let this be known to all. 4. We believe, thereIore, in one God, the Omnipotent Father, and in one Lord Jesus Christ, Son oI God, and in the Holy Spirit, worshipping one substance in three persons, one deity, one power and the one consubstantial Trinity. 5. We acknowledge to the last days that our Lord Jesus Christ, the only begotten Son oI God, the very God oI very God, born oI the Father beIore the world and without time, coeternal with the Father, the Maker oI all things, descended Irom Heaven and through the Holy Sprit and the Holy and ever-glorious Virgin Mary, the Mother oI God, made man in the Ilesh; that he suIIered Ior us on the cross under Pontius Pilate, was buried and rose again on the third day; and we acknowledge His miracles and cruciIixion which He voluntarily suIIered in the Ilesh. 6. We do not know one God as the Word and another as Christ, but one and the same, consubstantial with the Father according to His divinity and consubstantial with us according to the Ilesh. For as He is perIect in His divinity, so also is He perIect in the Ilesh. We accept and acknowledge this unity in very truth, Ior the Trinity remains a trinity, even aIter one oI the Trinity, the Word, was made man; nor does the Holy Trinity admit oI the addition oI a Iourth person. 7. Since these things are so, we condemn all heresy, especially Nestorius, the adorer oI man, and those who have embraced and do embrace his opinions, who distinguish our Lord Jesus Christ, the Son oI God Irom God, and deny that the Holy and ever-glorious Virgin Mary, is verily and truly the Mother oI God, but say that there are two sons, one the Word oI God, born oI the Father, and the other oI the Virgin Mary, Mother oI God, by the Iavor oI and ties oI relationship with the Word oI God himselI made God, rejecting and denying that our Lord Jesus Christ, Son oI God our God, became incarnate and was aIIixed to the cross, is one oI the Holy consubstantial Trinity. For He alone is to be worshipped and gloriIied along with the Father and the Holy Spirit. 8. We also condemn Eutyches, mentally deranged, and those who have embraced and do embrace his doctrine; who introduce a vision and deny the true incarnation oI our Lord and Savior Jesus Christ, our salvation, through the holy Virgin Mary, Mother oI God; nor do they acknowledge Him to be consubstantial with the Father according to His divinity, and consubstantial with us according to the Ilesh. And we likewise condemn Apollinarius, the destroyer oI souls, and those who have embraced and do embrace his doctrine, who deny that our Lord Jesus Christ, Son oI God, our God, had the soul oI man, introducing conIusion and perturbation concerning the subject oI the incarnation oI the only begotten Son oI God. And we condemn all those who have embraced and do embrace the Ioregoing doctrines. Given March 15 (533). The same to the people oI Ephesus, Caesarea, Cyzicus, Amida, Trapezus, Jerusalem, Apamia, Justinianapolis, Antioch, Sebaste, Tarsus, Ancyra. 1.1.7. The same Emperor to Epiphanius, Holy and Blessed Archbishop oI this imperial city, and ecumenical patriarch. Desiring to inIorm your Sanctity oI all the things which appertain to the condition oI the churches, we have deemed it necessary Ior that purpose to write this imperial letter and thereby make you acquainted with the things that are being done, although we believe that you already know them. 1. Since, thereIore, we Iound that some persons had become Iaithless to the Holy Catholic and Apostolic Churches, Iollowing the heresy oI the impious Nestorius, and Eutyches and using their blasphemies, we issued a sacred edict, also known to your Sanctity, by which we reIuted the insanity oI the heretics, without changing or overlooking the status oI the Church, which has been so Iar maintained with God`s help, as is known to Your Blessedness, but throughout guarding the unity oI the holy churches with the holy Pope and Patriarch oI ancient Rome, to whom we have addressed a like letter. 2. For we do not permit anything pertaining to the status oI the Church to be kept Irom His Blessedness, in as much as he is the head oI the Holy priests oI God, and because the heretics that have arisen in his jurisdiction have been restrained by the decision and the correct judgment oI his venerable seat. 3. Your Holiness, thereIore, may know by this imperial letter, what has been done by us, so that those who have wrongly understood or interpreted what was correctly stated |in| our edict, may be reIuted by this our imperial letter. 4. Certain Iew unIaithIul, and apostates Irom the holy Catholic and Apostolic Church, have dared to oppose, in Jewish Iashion, the things which are rightly observed, approved, and preached by all priests, denying that our Lord Jesus Christ is the only begotten Son oI God; that He became incarnate, through the Holy Sprit, and the holy ever-glorious Virgin Mary, the Mother oI God; that He became man, was cruciIied and is one oI the Holy consubstantial Trinity, to be worshipped and gloriIied along with the Father and the Holy Spirit, consubstantial with us according to His Ilesh; suIIering in the Ilesh, but incapable oI suIIering as a deity. 5. And as they reIuse to acknowledge our Lord Jesus Christ as the only begotten Son oI God, our God, and as one oI the Holy consubstantial Trinity, it is clear that they Iollow the corrupt teaching oI the impious Nestorius, saying that He is the Son oI God only through Iavor, and that the Word oI God is one and that Christ is another. We condemn them, together with those who have embraced or do embrace such doctrine, as apostates Irom the holy Catholic and Apostolic Church oI God. 6. All priests, thereIore, oI the Holy Catholic and Apostolic Church and the reverend abbots oI the holy monasteries, Iollowing the tradition oI the Holy Iathers, neither heretoIore or now, as has been said, changing the status oI the Church which has been maintained to this time, rightly conIess and believe in and preach, that our Lord Jesus Christ, the only begotten Son oI God, our God, was born oI the Father, beIore the world, and without time, descending Irom heaven in the last days; that He became incarnate through the Holy Spirit and the Holy, ever-glorious Virgin Mary, the Mother oI God, and was made man; that He was aIIixed to the cross and is one oI the Holy and consubstantial Trinity. 7. For we know Him to be consubstantial with the Father according to His divinity and consubstantial with us according to the Ilesh; that He was capable oI suIIering in the Ilesh but not as a deity, and is to be worshipped along with the Father and the Holy Spirit. Nor do we know the Word oI God as one personage and Christ as another, but one and the same, consubstantial with the Father according to His divinity and consubstantial with us according to the Ilesh, capable oI suIIering in the Ilesh, but not as a divinity. 8. For as He is perIect in his divinity, so, too, He is perIect in the Ilesh; Ior we receive and acknowledge the union thereoI in one substance. 9. Since, thereIore the only begotten Son and Word oI God was born oI the Father beIore the world and without time, descending Irom heaven in the last days, becoming incarnate through the Holy Spirit and the Holy and glorious Mary, Mother oI God, and made man; that is to say, since our Lord Jesus Christ is verily and truly God, we, thereIore, say that the Holy ever-glorious Virgin Mary was verily and truly the Mother oI God, not because the Word oI God took His beginning Irom her, but because He descended Irom heaven in the last days and through her became incarnate, was born and made man. 10. Him we acknowledge, as stated, to be consubstantial with the Father according to His divinity and consubstantial with us according to the Ilesh, knowing His miracles and passion which He voluntarily sustained in the Ilesh. 11. By these statements, thereIore, contained in our imperial edict, we reIute the heretics, which edict was subscribed by all who were Iound here, the holy bishops and devoted abbots, together with Your Highness, adhering in all things to the Iour holy councils and the decisions made by each, that is to say, the council oI Nicea oI 318, that oI this imperial city oI 150 Iathers, that at Ephesus, the Iirst time, and that at Chalcedon, since it is maniIest to all that we hold to and guard the conIession oI Iaith delivered to all the IaithIul oI the holy Catholic and Apostolic Church, that is to say, the holy Iormula or symbol, which was set Iorth by the 318 holy Iathers, and which was also explained by interpretation, by the 150 holy Iathers in this imperial city, not because there was anything lacking, but because some oI the enemies oI the truth commenced to attack the divinity oI the Holy Spirit, while others denied the true incarnation oI the Word oI God through the Holy Virgin Mary, the Mother oI God. Hence the 150 holy Iathers explained and interpreted the holy Iormula by written testimonials. 12. The other holy synods, that is to say the Iirst one at Ephesus and that at Chalcedon, have also accepted this and Iollow the same Iaith and teach that the ever-holy and glorious Virgin Mary is the Mother oI God, condemning those who deny that she is the Mother oI God. 13. They similarly condemned those who teach another symbol or holy Iormula, except that adopted by the 318 holy Iathers, expounded and explained by the 150 holy Iathers assembled in this imperial city. 14. And the Iirst synod at Ephesus, too, attached the impious Nestorius and his dogmas and condemned those who have accepted or do accept his opinion or who have approved or do approve it. 15. Moreover, the holy synod oI Chalcedon attacked and expelled Irom the holy churches oI God and condemned Eutyches and his opinion, and those who have accepted or do accept it or who have approved or do approve it. It likewise condemned all heretics and their dogmas and those who have accepted or do accept their opinions. 16. It, likewise, condemned Nestorius and his opinions, and those who have accepted or do accept them or who have approved or do approve them. 17. And the same holy synod oI Chalcedon put in its report and conIirmed the letter oI the great Proclus, written to the Armenians, in that it states that our Lord Jesus Christ should be acknowledged as the Son oI God, our God, and as one oI the Holy Trinity. 18. II we disregard the Iour mentioned councils or their decisions, we give the heretics, and their doctrines suppressed by them, an opportunity to poison the holy churches. 19. This can never happen, God willing, since the Iour councils by their precepts expelled these heretics and their doctrines. 20. II anyone has doubts about any one oI the aIoresaid synods, he seems to accept the doctrines disapproved and condemned by it. 21. Let no one, thereIore, uselessly disturb us, in the vain hope that we have or will do anything contrary to the Iour holy councils, or permit it to be done by another or that we shall permit the remembrance oI the same Iour synods to be erased Irom the sacred records oI the church. 22. For we condemn all those expelled and condemned by them as well as their doctrines and adherents. 23. May our Beatitude, thereIore, pray Ior us and our reign, and teach and inIorm all oI our action and zeal Ior the uncorruptible Iaith. Given at Constantinople March 26 (533). 1.1.8. (A letter Irom) John, Bishop oI the City oI Rome, to the Glorious and Indulgent Son, Emperor Justinian. Amid the great Iame oI your wisdom and clemency, most Christian Emperor, as a specially pure light, like that oI a star, shines the Iact that you, in your zeal Ior the Iaith and your Christian love, instructed well in the doctrines oI the Church, retain your reverence Ior the seat oI Rome, to which you subject everything and ascribe unity to that seat, and to whose Iounder, that is to say, to the Iirst oI the apostles, our Lord gave this precept; 'Feed my sheep.¨ 1. That this seat is truly the head oI all churches, is stated both by the regulations oI the Iathers, as well as by the statutes oI emperors, and is attested by the reverend address oI Your Piety. It is clear, thereIore, that in you is IulIilled what the scriptures says: 'By me kings reign and princes decree justice.¨ (Proverbs 8:15). 2. For there is nothing that shines with a clearer light, than the true Iaith in an emperor; there is nothing that is so little subject to downIall as true religion; Ior as both look to the author oI liIe or light, they rightly also reject darkness and know not how to succumb to an eclipse. 3. WhereIore, Most Glorious Emperor, the divine omnipotence will be prayerIully entreated, that He may long preserve Your Piety in this ardor oI Iaith, in this devotion oI your spirit, in this zeal Ior an untainted religion, without its abatement. We believe this to be also Ior the beneIit oI the holy churches. For it is written 'the King rules by his lips,¨ (Proverbs 16:102), and again: 'the King`s heart is in the hands oI the Lord: He turneth it withersoever He will,¨ (Proverbs 21:1). 4. For it is this that strengthens your power; this, which preserves your kingdom. For the peace oI the Church, the unity oI religion guards with grateIul tranquility the memory oI the author oI such conduct aIter he is taken to heaven. 5. And no little grace will be bestowed by the divine power on him who has caused no division in the Church; and through whom it has not suIIered by any added strain. For it is written: 'A king who is just when sitting upon his throne scattereth away all evil with his eyes¨ (Proverbs 20:8). 6. We also received, with accustomed reverence, the letter oI Your Serenity through Hypatius and Demetrius, my holy brothers and co-bishops. We also learned Irom their report that you, in the ardor oI your Iaith, in accord with the apostolic teaching had issued with the consent oI our brother and co-bishops an edict to the IaithIul people in order to destroy the eIIorts oI heretics. Since it conIorms to the apostolic doctrine, we conIirm it by our authority. 7. The text oI the (imperial) letter (to the bishop) is as Iollows: 'The conqueror Justinian, pious Iortunate, renowned conqueror and ever Augusts, to the Holy John, Archbishop and Patriarch oI the noble city oI Rome. 8. Rendering honor to the apostolic seat and to Your Holiness, which always was and is our desire, as it ought to be, and honoring your Beatitude as a Iather, we hasten to bring to the notice oI Your Holiness everything that pertains to the status oI the churches, since we always greatly desired to preserve your apostolic seat as the point oI unity and to maintain the status oI the holy churches oI God, as it has heretoIore existed, and continues unceasingly without intervening derangement. 9. We have thereIore hastened to make all priests oI the whole Orient subject to the seat oI Your Holiness and to unite them with it. 10. And we have deemed it necessary to bring to the notice oI your Holiness by this letter, the things which have been done here, although they are clear and unquestioned and have ever been maintained and taught by all the priests in accord with the doctrine oI Your Apostolic Seat. 11. For we do not permit anything that pertains to the status oI churches, though it is clear and unquestioned, to be done without bringing it to the notice oI Your Holiness, as the head oI all holy churches. For, as stated, we always strive to increase the honor and inIluence oI Your Seat. 12. We thereIore make known to Your Holiness, that a Iew unIaithIul, and apostates Irom the Holy Catholic and Apostolic Church oI God, have dared, in Jewish Iashion, to oppose those tenets which, according to your teaching, are correctly believed, gloriIied and preached, denying that Jesus Christ, our lord, the only begotten Son oI God, our God, became incarnate through the Holy Spirit and the Holy and Glorious Virgin Mary, the Mother oI God and was made man; that He was cruciIied; that He is one oI the holy and consubstantial Trinity; that He is to be worshipped and gloriIied along with the Father and Holy Spirit, consubstantial with the Father according to His divinity, and consubstantial with us according to the Ilesh; capable oI suIIering in the Ilesh, but not as a deity. 13. ReIusing, thereIore, to acknowledge that Jesus Christ, our Lord, the only begotten Son oI God, our God, is one oI the Holy and consubstantial Trinity, they seem to Iollow the evil doctrine oI Nestorius, saying that He is the Son oI God by grace, and that God the Word is one person and Christ another. 14. But all priests oI the Holy Catholic and Apostolic Church and the reverend abbots oI the holy monasteries, Iollowing the doctrine oI Your Holiness, guarding the status and unity oI the holy churches oI God, which they have with the apostolic seat oI Your Holiness, and changing nothing in the status oI the church, which has heretoIore obtained and now obtains, with one consent acknowledge, gloriIy and preach Jesus Christ, our Lord, the only begotten Son and Word oI God, our God, born oI the Father beIore the ages, without time; that in the last days He descended Irom heaven, became incarnate through the Holy Spirit and the Holy and Glorious Virgin Mary, the Mother oI God; that He was made man; was cruciIied; and is one oI the Holy and consubstantial Trinity, to be worshipped and gloriIied along with the Father and the Holy Spirit. 15. Nor do we know God the Word as one person and Christ as another; but one and the same, consubstantial with the Father, according to His divinity, and the same One consubstantial with us according to the Ilesh, capable oI suIIering in the Ilesh, and incapable oI suIIering as a deity. 16. For as He is perIect in His divinity, so, too, He is perIect in the Ilesh. We accept and acknowledge unity in one substance, which the Greeks call a homologous union according to the substance. 17. And since our Lord Jesus Christ, the only begotten Son and Word oI God, born oI the Father beIore the ages and without time, descending in the last days Irom heaven, becoming incarnate through the Holy Spirit and the Holy and Glorious Virgin Mary, the Mother oI God, and made man, is verily and truly God, thereIore, we also say that the Holy and Glorious Virgin Mary is really and truly the Mother oI God; not because God the Word took His beginning Irom her, but because in the last days He descended Irom heaven and through her became incarnate and became man. 18. Him we acknowledge and believe in, as stated, to be consubstantial with the Father according to His divinity and consubstantial with us according to the Ilesh; recognizing His miracles and passions, which He voluntarily underwent. 19. We accept, moreover, the Iour holy councils, that is that oI the 318 Iathers, who assembled in Nicea; that oI the 150 holy Iathers, who met in this imperial city; that oI the holy Iathers, who assembled in Ephesus the Iirst time, and that oI the holy Iathers who met in Chalcedon, in accordance with what Your Apostolic Seat teaches and preaches. 20. ThereIore all priests, Iollowing the doctrine oI Your Apostolic Seat, believe, conIess and preach likewise. 21. Hence we have hastened to bring these things to the notice oI Your Holiness, through Hypatius and Demetrius, the blessed bishops, so that Your Holiness may not be unaware oI what a Iew monks, Iollowing the perIidy oI Nestorius, evilly and in Jewish Iashion have denied. 22. We thereIore beseech your paternal love that, by letters directed to us and to the Holy Bishop and Patriarch oI this noble city, your brother, since he, too, has by the same men sent messages to Your Holiness, hastening to Iollow, in all things, the Apostolic Seat oI Your Blessedness, make known to us, that Your Holiness accepts all who rightly believe in the Ioregoing and that you condemn the perIidy oI those, who, in Jewish Iashion have ventured to deny the true Iaith. 23. For the love oI all toward you, and the inIluence oI your seat will thus increase; and the unity oI the holy churches which is in you, will be preserved unaltered, when the blessed bishops learn Irom you that the things reported to |by|
you represent the genuine doctrine oI Your Holiness. We ask, moreover, that Your Blessedness may pray Ior us and gain the grace oI God Ior us. 24. (And in another handwriting):
May God preserve you Ior many years, Holy and Pious Father. Given at Constantinople June 6 (533) in the third Consulship oI his Majesty the perpetual Augustus Justinian. 25. (The letter oI the pope continues): It is clear thereIore, Glorious Emperor, as the tenor oI your epistle, and the report oI your legates show, that you study the apostolic teachings, since you know, write and publish to the IaithIul people, those things concerning the Iaith oI the Catholic religion, which, as we said, the apostolic seat teaches, the venerable authority oI the Iathers decreed, and which we in all things conIirm. 26. It is thereIore seasonable to proclaim with prophetic voice: 'Let the heavens above be delighted, let the mountains and hills break Iorth with joy.¨ 27. It behooves the IaithIul to write these things into the tablets oI the heart, to care Ior them as the pupils oI the eyes. 28. Nor is there anyone, in whom burns the love oI Christ, who can oppose such correct and true conIession oI your Iaith, since you, clearly condemning the impiety oI Nestorius, oI Eutyches and oI all heretics, with a pious mind, devoted to God Iirmly and steadIastly preserve the one true Catholic Iaith, established by the instruction oI our Lord Jesus Christ, the Savior, diIIused everywhere by the preaching oI the prophets and apostles, strengthened by the conIessions oI the holy ones throughout the world, and in agreement with our teaching. 29. Those only oppose your proIessions, oI whom the holy scripture speaks, saying: 'They have placed their hope in lies, and by lies have hoped to be concealed.¨ (Isaiah 28:15). And again those, who according to the prophet say to the Lord: 'Depart Irom us, Ior we desire not the knowledge oI thy ways;¨ (Job 21:14) on account oI whom Solomon says: 'They have traveled the paths oI their own cultivation, but have gathered things unIruitIul.¨ 30. This then is your true Iaith, this the true religion; this the Iathers oI blessed memory, as we have said, and heads oI the Roman Church, whom we Iollow in all things, the apostolic seat has preached to this day and stubbornly guarded. Every opponent oI this conIession, this Iaith, has declared himselI a stranger to the holy communion, a stranger to the Catholic Church. 31. We Iound in the city oI Rome Cyrus, Irom the monastery oI the Vigilists
at Acoimete, with his Iollowing, whom we attempted, with apostolic persuasion, to recall to 4
Blume placed a question mark in the margin beside 'to.¨ In Scott, this passage reads: 'For in this way the love oI all persons Ior you, and the authority oI your See will increase, and the unity oI the Holy Church will be preserved unimpaired, when all the most blessed bishops learn through you and Irom those who have been dispatched by you, the true doctrines oI Your Holiness.¨ 6 |12| Scott 13. 5
|Blume| What Iollows was in the handwriting oI the writer. the true Iaith, and lead them back like wandering sheep, which would have perished, to the master`s Iold, so that stammering tongues should be ready, according to the prophet, to speak the things that lead to peace. (Isaiah 32:4). 32. Moreover the Iirst oI the apostles speaks to the unbelievers through us in the words oI Isaiah: 'Walk in the light oI your Iire and in the sparks that ye have kindled,¨ (Isaiah 50:11; John 10:26, 27) but their heart is hardened, as is written, so that they would not understand, and the sheep which were not mine, would not hear the voice oI the pastor. 33. Following the same course in regard to them, as decided by their own pontiII, we did not receive them into our communion, and ordered them to keep away Irom every Catholic Church, unless they would lay aside their error, and quickly aIter regular conIession conIirm their willingness to Iollow our doctrine. 34. It is indeed just, that those who do not render obedience to our decrees, should be kept outside oI the pale oI the churches. 35. But because the church never closes its bosom to those that return to it, I beseech Your Clemency, that iI they wish to lay aside their error; abandon their evil course and become reunited to the Church, that you, aIter they are received into our communion, will no longer let them Ieel the stings oI your indignation, and through our intercession, grant them the Iavor oI our benignity. 36. Moreover, we pray to God, and Jesus Christ, our Savior, that He may deign to guard you through long and peaceIul years, in this true religion and in your agreement with and veneration Ior this apostolic seat, whose preeminence you guard in a Christian and pious spirit. 37. Besides most Serene Emperor, we praise the persons oI your legates, Hypatius and Demetrius, our brothers and co-bishops, who are in Iavor with your, as shown by your selection. 38. For a matter oI such importance could not have been enjoined except upon those who are perIect in Christ, and you would not have sent words Iull oI such piety and such reverence, except through those possessing your aIIection. 39. (And in another handwriting):
The grace oI our Lord Jesus Christ and the love oI God the Father and the communion oI the Holy Spirit, be always with you, Most Pious Son. Also this subscription: May the Omnipotent God guard your kingdom and your saIety by perpetual protection, Glorious and Clement Son, Emperor Augustus. Given March 25 (534). 6
|Blume| Vigilists or Acoimetae. Kurtz, Church History § 44.3 says oI them: 'A peculiar kind oI coenobite liIe is Iound amongst the Acoimetae, Ior whom the Roan Studius Iounded about A.D. 460 the aIterwards very celebrated monastery Studion at Constantinople, in which as many as a thousand monks are said to have lived together at one time. They took their name Irom the divine service uninterruptedly continued in their cloister night and day.¨ A schism between the western and eastern churches existed between 484 A.D. to 519. Only the Acoimeta monks in Constantinople continued to hold communion with Rome. Kurtz § 52.5. Later the same monks came in conIlict with the imperial throne over a theological question, and the pope at Rome admitted that they might be right. Kurtz § 52.6. In any event, these monks seem to have been accepted by the western church, and the attitude oI the pope in this letter seems, accordingly remarkable. In a note to Bas. 1.1.8, it is suggested that he perhaps wanted to win Iavor at the imperial court. 7
|Blume| The words Iollowing were doubtless in the pope`s own handwriting, the words preceding having been written by a secretary. More From This UserThe Old Charges of British Free Masons
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