The Incarnate Word - From St. Hippolytus's Philosophy IX 11, about the year 230

4242a "[Callistus], however, influenced ZEPHYRINUS himself to speak to the people openly: I know one God Christ Jesus, and besides him no other begotten and passible; then indeed [CALLISTUS] said: The Father did not die, but the Son: in such a way as this he kept up the perpetual dispute among the people. When we had learned his [CALLISTUS'S] purposes, we did not yield, refuting and resisting for the sake of truth: driven to madness, especially because all agreed to his pretext-not we, however-he invoked two gods, voluntarily discharging the virus which lay hidden in his internal organs."

The Absolving of Sins - Fragment from Tertullian's "De pudicitia" c. 1

4343 "I also hear that an edict is published and is indeed final. Evidently the Supreme Pontiff, because he is the bishop of bishops, declares: I forgive the sins of adultery and fornication to those who have performed the penance."

THE CREED OF EPIPHANIUS - Exposition of Nicene Creed proposed to certain catechumens in the Orient

44 44 Dz 13 We believe in one God, the father almighty, the creator of all things invisible and visible; and in one lord Jesus Christ, the son of God, the only begotten born of God the father, that is of the substance of the Father, God of God, light of light, true God of true God, begotten not made, consubstantial to the father, by whom all things were made, both those in heaven and those on earth, both visible and invisible, who for us melt and for our salvation came down and became man, that is was completely born of holy Mary ever-virgin by the Holy Spirit, was made man, that is, assumed perfect human nature, soul and body and mind, and all whatever is man except sin, not from the seed of man nor by means of man, but having fashioned unto himself a body into one holy unity; not as he lived in the prophets and talked and worked in them, but became man completely ("for the word was made flesh," he did not submit to an alteration, nor did he change his own divine nature into human nature); he combined both the divine nature and the human into the only holy perfection of himself; (for there is one Lord Jesus Christ, and not two; the same God, the same Lord, the same King); but the same suffered in the flesh and arose again and ascended into heaven with the very body and sits in glory at the right hand of the Father, in that very body he is coming in glory to judge the living and the dead; of whose kingdom there shall be no end:-and we believe in the Holy Spirit who spoke in the law, and taught by the prophets, and descended to the Jordan, spoke by the Apostles, and lives in the saints; thus we believe in him: that he is the Holy Spirit, the Spirit of God, the perfect Spirit, the Spirit Paraclete, uncreated, proceeding from the Father and receiving of the Son, in whom we believe. 4545 Dz 14 We believe in one catholic and apostolic Church, and in one baptism of repentance, and in the resurrection of the dead, and the just judgment of souls and bodies, and in the kingdom of heaven, and in life eternal. But those who say that there was a time when the Son or the Holy Spirit was not, that he was made from nothing or is of another substance or essence, alleging that the Son of God or the Holy Spirit was changed or altered, these the catholic and apostolic Church, your mother and our mother, anathematizes. We also anathematize those who do not confess the resurrection of the dead, and besides all the heresies which are not consistent with this true faith.

THE FORMULA CALLED THE "FAITH OF DAMASUS" - Of uncertain author and time; from Gaul about 500

7171 Dz 15 We believe in one God the Father almighty and in our one Lord Jesus Christ the Son of God and in (one) Holy Spirit God. Not three Gods, but Father and Son and Holy Spirit one God do we worship and confess: not one God in such a way as to be solitary, nor the same in such wise that he himself is Father to himself and he himself is Son to himself; but the Father is he who begot, and the Son is he who is begotten; the Holy Spirit in truth is neither begotten nor unbegotten, neither created nor made, but proceeding from the Father and the Son, coeternal and coequal and the cooperator with the Father and the Son, because it is written: "By the word of the Lord the heavens were established" (that is, by the Son of God), "and all the power of them by the spirit of his mouth" (Ps 32,6), and elsewhere: "Send forth thy spirit and they shall be created and thou shalt renew the face of the earth" (Ps 103,30). And therefore we confess one God in the name of the Father and of the Son and of the Holy Spirit, because god is the name of power, not of peculiarity. The proper name for the Father is Father, and the proper name for the Son is Son, and the proper name for the Holy Spirit is Holy Spirit. And in this Trinity we believe in one God, because what is of one nature and of one substance and of one power with the Father is from one Father. The Father begot the Son, not by will, nor by necessity, but by nature.

THE FORMULA CALLED "THE MERCIFUL TRINITY" - Of uncertain author and time; from Gaul about 500

7272 Dz 16 The Son in the fullness of time came down from the Father to save us and to fulfill the Scriptures, though he never ceased to be with the Father, and was conceived by the Holy Spirit and born of the Virgin Mary; he took a body, soul, and sense, that is, he assumed perfect human nature; nor did he lose, what he was, but he began to be, what he was not; in such a way, however, that he is perfect in his own nature and true in our nature.For he who was God, was born a man, and he who was born a man, operates as God; and he who operates as God, dies as a man; and he who dies as a man, arises as God. He having conquered the power of death with that body, with which he was born, and suffered, and had died, arose on the third day, ascended to the Father, and sits at his right hand in glory, which he always has had and always has. We believe that cleansed in his death and in his blood we are to be raised up by him on the last day in this body with which we now live; and we have hope that we shall obtain from him either life eternal, the reward of good merit or the penalty of eternal punishment for sins. Read these words, keep them, subject your soul to this faith. From Christ the Lord you will receive both life and reward. 7373 Dz 17 The merciful Trinity is one divine Godhead. Consequently the Father 17 and the Son and the Holy Spirit are one source, one substance, one virtue, and one power. We say that God the Father and God the Son and God the Holy Spirit are not three gods, but we very piously confess one God. For although we name three persons, we publicly declare with the catholic and apostolic voice that they are one substance. Therefore the Father and the Son and the Holy Spirit, these three are one (cf. 1Jn 5,7). Three, neither confused, nor separated, but both distinctly joined, and, though joined, distinct; united in substance, but differentiated in name, joined in nature, distinct in person, equal in divinity, entirely similar in majesty, united in trinity, sharers in splendor. They are one in such a way, that we do not doubt that they are also three; and they are three in such a way that we acknowledge that they cannot be disjoined from one another. Therefore there is no doubt, that an insult to one is an affront to all, because the praise of one pertains to the glory of all. 7474 Dz 18 'For this is the principal point of our faith according to the Gospel and the apostolic doctrine, that our Lord Jesus Christ and the Son of God are not separated from the Father either in the acknowledgment of honor, or in the power of virtue, or in the divine nature of substance, or by an interval of time.'* And therefore if anyone says that the Son of God, who just as he is truly God, so also is true man except in sin alone, ,did not possess something belonging to human nature or did not possess something belonging to the Godhead, he should be judged wicked and hostile to the Catholic and apostolic Church.

THE CREED "QUICUMQUE" - Which is called "Athanasian"

7575 Dz 39 Whoever wishes to be saved, needs above all to hold the Catholic faith; unless each one preserves this whole and inviolate, he will without a doubt perish in eternity. -But the Catholic faith is this, that we venerate one God in the Trinity, and the Trinity in oneness; neither confounding the persons, nor dividing the substance; for there is one person of the Father, another of the Son, (and) another of the Holy Spirit; but the divine nature of the Father and of the Son and of the Holy Spirit is one, their glory is equal, their majesty is coeternal. Of such a nature as the Father is, so is the Son, so (also) is the Holy Spirit; the Father is uncreated, the Son is uncreated, (and) the Holy Spirit is uncreated; the Father is immense, the Son is immense, (and) the Holy Spirit is immense; the Father is eternal, the Son is eternal, (and) the Holy Spirit is eternal: and nevertheless there are not three eternals, but one eternal; just as there are not three uncreated beings, nor three infinite beings, but one uncreated, and one infinite; similarly the Father is omnipotent, the Son is omnipotent, (and) the Holy Spirit is omnipotent: and yet there are not three omnipotents, but one omnipotent; thus the Father is God, the Son is God, (and) the Holy Spirit is God; and nevertheless there are not three gods, but there is one God; so the Father is Lord, the Son is Lord, (and) the Holy Spirit is Lord: and yet there are not three lords, but there is one Lord; because just as we are compelled by Christian truth to confess singly each one person as God and [and also] Lord, so we are forbidden by the Catholic religion to say there are three gods or lords. The Father was not made nor created nor begotten by anyone. The Son is from the Father alone, not made nor created, but begotten. The Holy Spirit is from the Father and the Son, not made nor created nor begotten, but proceeding. There is therefore one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits; and in this Trinity there is nothing first or later, nothing greater or less, but all three persons are coeternal and coequal with one another, so that in every respect, as has already been said above, both unity in Trinity, and Trinity in unity must be venerated. Therefore let him who wishes to be saved, think thus concerning the Trinity. 7676 Dz 40 But it is necessary for eternal salvation that he faithfully believe also the incarnation of our Lord Jesus Christ. Accordingly it is the right faith, that we believe and confess, that our Lord Jesus Christ, the Son of God is God and man. He is God begotten of the substance of the Father before time, and he is man born of the substance of his mother in time: perfect God, perfect man, consisting of a rational soul and a human body, equal to the Father according to his Godhead, less than the Father according to humanity. Although he is God and man, yet he is not two, but he is one Christ; one, however, not by the conversion of the Divinity into a human body, but by the assumption of humanity in the Godhead; one absolutely not by confusion of substance, but by unity of person. For just as the rational soul and body are one man, so God and man are one Christ. He suffered for our salvation, descended into hell, on the third day arose again from the dead, ascended to heaven, sits at the right hand of God the Father almighty; thence he shall come to judge the living and the dead; .at his coming all men have to arise again with their bodies and will render an account of their own deeds: and those who have done good, will go into life everlasting, but those who have done evil, into eternal fire.-This is the Catholic faith; unless every one believes this faithfully and firmly, he cannot be saved.

Christian Marriage - From the same epistle to Himerius

8888a (4, 5) But you have inquired concerning the marriage veil, whether one can receive in matrimony a girl betrothed to another. Let this not be done. We prohibit it in every way, because, if that blessing which the priest gives to the bride is violated by any transgression, it is like a kind of sacrilege among the faithful. 88* (5, 6) The relapses into passions tobe forgiven finally before death, see Kch. n. 657.

The Ordinations of Monks - From the same epistle to Himerius

9090 Dz 90 (13) We both desire and will that monks also, whom however the austerity of their manners and the holy disposition of their lives and faith commend, be added to the offices of the clergy. . . [cf. n. 1580].

The Virginity of the Blessed Virgin Mary - From epistle (9) "Accepi litteras vestras" to Anysius, Bishop of Thessalonica, 392

9191 Dz 91 (3) Surely, we cannot deny that regarding the sons of Mary the statement is justly censured, and your holiness has rightly abhorred it, that from the same virginal womb, from which according to the flesh Christ was born, another offspring was brought forth. For neither would the Lord Jesus have chosen to be born of a virgin, if he had judged she would be so incontinent, that with the seed of human copulation she would pollute that generative chamber of the Lord's body, that palace of the eternal King. For he who imputes this, imputes nothing other than the falsehood of the Jews, who say that he could not have been born of a virgin. For, if they accept this authority from the priests, that Mary seems to have brought forth many children, they strive to sweep away the truth of faith with greater zeal.

Concerning the Hierarchy and the Status of the Laity * - From the same epistle to the Corinthians

101101 Dz 42 (40) (For) they do not go astray who follow the commands of the Lord. Inasmuch as peculiar gifts have been bestowed upon the chief priest, a special place has been assigned to the priests, and particular duties are incumbent upon the Levites. The layman is bound by the precepts pertaining to the laity. (41) Let each of us, brethren, "in his own order" (1Co 15,23) with a good conscience not transgressing the prescribed rule of his own office give thanks to God honorably. (42) The Apostles were made preachers of the Gospel to us by the Lord Jesus Christ; Jesus Christ was sent by God. . . . Accordingly, when they had proclaimed the word through country districts and cities and had tested the first converts of these by the spirit, they appointed bishops and deacons of those who were to believe.

The Monarchical Constitution of the Church - From epistle (6) "Quantam solicitudinem" to Cyprian, bishop of Carthage, 252

108108 Dz 44 "We know that CORNELIUS, bishop of the most holy Catholic 44 Church, was chosen by God almighty and by Christ our Lord; we confess our error; we have suffered imposture; we have been deceived by treachery and captious loquacity; for although we seemed to have held, as it were, a certain communication with a schismatical and heretical man, nevertheless our heart has always been in the Church; for we are not ignorant that there is one God and that there is one Lord Christ, whom we have confessed, that there is one Holy Spirit and that there ought to be one bishop in the Catholic Church."Concerning the written proof for teaching the Holy Spirit, see Kirch n. 256 R n. 547; concerning the Trinity, see R n. 546.

The Ecclesiastical Hierarchy - From the epistle "(Greek text deleted)" to Fabius, bishop ofAntioch, in the year 251

109109 Dz 45 Therefore did not that famous defender of the Gospel [Novatian] know that there ought to be one bishop in the Catholic Church [of the city of Rome]? It did not lie hidden from him (for how could it be concealed?) that in this there were forty-six priests, seven deacons, seven subdeacons, forty-two acolytes, and fifty-two exorcists and lectors together with porters and more than a thousand five hundred widows and [needy] eunuchs.

The Baptism of Heretics - Fragment of a letter to Cyprian, from his letter (74) to Pompey

110110 Dz 46 (1) . . . "If therefore any come to you from any heresy whatsoever, let nothing be renewed except what has been transmitted, so that the hand is placed upon them for repentance, since the heretics among themselves properly do not baptize those coming to them, but only give them communion."

The Baptism of Heretics - Fragment from a letter of Stephan from a letter (75) of Firmilianus to Cyprian]

111111 Dz 47 (18) "But," he [STEPHAN] says, "the name of Christ conduces greatly to faith and to the sanctification of baptism, so that whoever has been baptized anywhere in the name of Christ, at once obtains the grace of Christ."

The Trinity and the Incarnation - Fragment from epistle (2) against the Tritheists and Sabellians, about the year 260

112112 Dz 48 (1) Now assuredly it is just to preach against those who destroy the 48 one power which is the most sacred teaching of the Church of God, dividing and rending it into some three powers and distinct substances and three deities. For I have heard that some who preach and explain the divine word among you are teachers of this belief; yet they, so to speak, are diametrically opposed to the opinion of Sabellius. For the latter blasphemes when he says that the Son himself is the Father and the reverse: the former indeed in a certain measure proclaim three gods, when they divide the sacred unity into three different substances altogether distinct from one another. For it is necessary that the divine Word be united to the God of all, and that the Holy Spirit abide in God and dwell in Him: and thus the divine Trinity is reduced to and gathered into one, as it were, into a certain head, that is into the omnipotent God of all. For foolish Marcion's doctrine which divides and separates the monarchy into three principles is surely diabolical; moreover, it is not of the true disciples of Christ or of those to whom the teaching of the Savior is pleasing. For these know well that the Trinity is indeed proclaimed in divine Scripture, moreover, that three gods are taught neither in the Old nor in the New Testament. 113113 Dz 49 (2) But none the less they should be blamed who think that the Son is 49 a work, and that the Lord was made just as one of those things which were actually created; since divine statements bear witness that He was begotten, as is proper and fitting, not created or made. It is therefore not a trifling, but a very great irreverence to say that the Lord was made in some way. For if the Son was made, there was a time when He did not exist; and yet He always was, if He undoubtedly is, as He himself declares, in the Father (Jn 14,10) f.. Moreover, and if Christ is the word, the wisdom, and the power (for the divine Scriptures teach that Christ is (Jn 1,14 1Co 1,24), as you yourselves know), surely these are the powers of God. Wherefore, if the Son was made, there was a time when these powers did not exist; and so there was a time when God was without them; which is very absurd. 114114 Dz 50 But why should I treat further about these matters with you, man full of the Spirit, and especially who understand what absurdities follow from that opinion which asserts that the Son was made? It seems to me that the leaders of this belief did not consider these at all, and thus have completely strayed from the truth, when they explain differently from what the divine and prophetic Scripture wishes, the passage: "The Lord created man in the beginning of his ways" [Pr 8,22: LXX]. Certainly there is not, as you know, only one meaning of the word "created." For in this passage "created" is the same as "he set him over works made by Him," made, I say, by the Son Himself. But here "created" ought not to be understood exactly as "made." For " to make" and "to create" differ from each other. "Is not he thy father that hast possessed thee, and made thee, and created thee?" (Dt 32,6): LXX] said Moses in the great canticle of Deuteronomy. And so who can rightly refute them: O rash and inconsiderate men, was he then a made thing "the first born of every creature" (Col 1,15), "begotten from the womb before the daystar" (Ps 109,3): LXX] of whom as Wisdom says, "before all the hills he brought me forth"? (Pr 8,25): LXX]. Finally anybody may read in many passages of the divine statements that the Son was "begotten," but nowhere "made." By reason of this they who dare to call His divine and inexplicable begetting a making, are clearly proved to speak falsely about the Lord's generation. 115115 Dz 51 (3) Neither therefore ought the admirable and divine unity be separated into three godheads, nor ought the dignity and supreme magnitude of the Lord be lessened by the designation of making; but we must believe in God the Father Almighty, and in Christ Jesus his Son, and in the Holy Spirit, that the Word, moreover, is united to the God of all. For He said: "I and the Father are one" (Jn 10,30), and: "I am in the Father, and the Father in me" (Jn 14,10). Thus it is evident that the divine Trinity and the holy proclamation of the monarchy will be preserved intact.

The Indissolubility of Matrimony

117117 Dz 52a Can. 9. Likewise let the faithful woman, who has left an adulterous husband and attracts another faithful one, be forbidden to marry; if she should marry, let her not receive communion unless he whom she has left has previously departed this world; unless by chance the exigency of illness should compel the giving.

The Celibacy of the Clergy

118118 Dz 52b Can. 27. A bishop, or any priest at all, may have with him only a sister or a virgin daughter dedicated to God; it is decided that he by no means have a stranger. 119119 Dz 52c Can. 33. It is decided that marriage be altogether prohibited to bishops, priests, and deacons, or to all clerics placed in the ministry, and that they keep away from their wives and not beget children; whoever does this, shall be deprived of the honor of the clerical office.

Baptism and Confirmation

120120 Dz 52d Can. 38. If people are traveling by sea in a foreign place or if there is no church in the neighborhood, a person of the faith who keeps his baptism sound and is not twice married, can baptize a catechumen placed in the exigency of sickness, on condition that, if he survives, he bring him to a bishop, in order that it may be made perfect by the imposition of the hand. 121121 Dz 52e Can. 77. If any deacon ruling the people without a bishop or priest baptizes some, the bishop will have to confirm these by a blessing; but if they should depart the world beforehand, in the faith in which anyone of them has believed, that one can be justified.

Baptism and Confirmation - Plenary (against the Donatists) The Baptism of Heretics

123123 Dz 53 Can. 8. Concerning the Africans, because they use their own law so as to rebaptize, it has been decided that, if anyone from a heretical sect come to the Church, he should be asked his creed, and if it is perceived that he has been baptized in the Father and the Son and the Holy Spirit, only the hand should be imposed upon him, in order that he may receive the Holy Spirit. But if upon being questioned he does not answer this Trinity, let him be baptized.

COUNCIL OF NICEA I 325 - Ecumenical I (against the Arians). - The Nicene Creed *

126126Dz 54 [Version of Hilary of Poitiers]We believe in one God the Father almighty, creator of all things visible and invisible. And in our one Lord Jesus Christ the Son of God, the only begotten born of the Father, that is of the substance of the Father, God of God, light of light, true God of true God, born, not made, of one substance with the Father (which they call in Greek "homousion"), by whom all things were made, which are in heaven and on earth, who for our salvation came down, and became incarnate and was made man, and suffered, and arose again on the third day, and ascended into heaven, and will come to judge the living and the dead. And in the Holy Spirit.But those who say: "There was [a time] when he was not," and, "Before he was born, he was not," and "Because he was made from nonexisting matter, he is either of another substance or essence," and those who call "God the Son of God changeable and mutable," these the Catholic Church anathematizes. *

The Baptism of Heretics and the Viaticum of the Dying

127127 Dz 55 [Version of Dionysius Exig.*] Can. 8. Concerning those who call themselves Cathari [Novatians] that is, clean, if at any time they come to the Catholic Church, it has been decided by the holy and great Council, that, provided they receive the imposition of hands, they remain among the clergy. However, because they are accepting and following the doctrines of the Catholic and Apostolic Church, it is fitting that they acknowledge this in writing before all; that is, both that they communicate with the twice married and with those who have lapsed during a persecution. 128128 Dz 56 Can. 19. Concerning the Paulianists who take refuge with the Catholic Church, a decree has been published that they should be fully baptized. If, however, any of these in time past have been in the clerical order, if indeed they have appeared spotless and above reproach, after being baptized, let them be ordained by the bishop of the Catholic Church. . . . 129129 Dz 57 Can. 13. Concerning these, who approach death, even now the ancient and regular law will be kept; so that, if anyone is departing from the body, he be not deprived of the last and necessary viaticum. But if after being despaired of, and receiving communion, and being made a sharer of the oblation, he again regains his health, let him be among those who receive only the communion of prayer. Generally, however, to everyone without exception placed at death and requesting that the grace of communion be given him, the bishop probably ought to give from the oblation. 57* Synodal letter to the Egyptians concerning the error of Arius and the ordinations made by Melitius see Kch n 410 f.

The Primacy of the Roman Pontiff - From the epistle (Greek text deleted) to the Antiochenes, in the year 341

132132 Dz 57a For if, indeed as you assert, some sin has risen among them, a judicial investigation ought to have been made according to the ecclesiastical canon, and not in this manner. Everyone should have written to us, in order that thus what was might be decided by all; for the bishops were the ones who suffered, and it was not the ordinary churches that were harassed, but which the apostles themselves governed in person. Yet why has nothing been written to us, especially regarding the Alexandrian church? Or do you not know that it is the custom to write to us first, and that here what is just is decided? Certainly if any suspicion of this nature did fall upon the bishop of that city, the fact should have been written to this church.

COUNCIL OF SERDICA 343-344 - The Primacy of the Roman Pontiff

133133, 57b [Authentic text] [Can. 3] (Isid. 4). Caius the bishop said: That also, that a bishop may not cross from one province into another province, in which there are bishops, unless perchance on the invitation of his brothers, lest we seem to have shut the door of charity. --That too should be provided; if perchance in any province some bishop has a dispute with a brother bishop, let no one of these summon the bishops from another province.-But if any bishop has been judged in some case, and he thinks he has a good case, so that a new trial may be given, if it seems good to you, let us honor the memory of the most holy Apostle, PETER: either let those who have examined the case or the bishops who reside in the next province write to the Roman bishop; and if he should judge that the judicial investigation ought to be repeated, let it be repeated, and let him appoint judges. But if he should determine that the case is such, that what has been finished should not be reopened, his decree shall be confirmed. Is this agreeable to all? The synod replied: It is agreeable.

COUNCIL OF SERDICA 343-344

134134 (Isid. 5). Gaudentius the bishop said: To this very holy opinion which you have offered, if it is agreeable, we ought to add: when any bishop has been deposed by the judgment of those bishops who abide in the neighboring places, and when he has proclaimed that he must plead his case in the city of Rome, another bishop may not be ordained for his place in the same office after the appeal of him who seems to have been deposed, unless his case has been decided by the judgment of the bishop of Rome. 135135 57d [Can. 3b] (Isid. 6.) Osius the bishop said: However it has been agreed, that, if a bishop has been accused, and the assembled bishops of the same province have judged and deprived him of his office, and he appears to have appealed, and has taken refuge with the most blessed bishop of the Roman church and has desired to be heard, and he has thought it just that an examination be made anew, let him deign to write to these bishops who are in the adjoining and neighboring province so that they themselves may diligently make all inquiries and decide according to their pledge of truth. But if anyone asks that his case be heard again and by his plea moves the Roman bishop to send a presbyter from his own side, what he [the presbyter] wishes or what he determines will be in the power of the bishop; and if he decrees those ought to be sent who in person may judge with the bishops and who have the authority [of him] by whom they have been appointed, it [this decree] will be within his decision. But if he believes that the bishops suffice to put an end to the affair, he will do that which he decides in accordance with his own very wise deliberation. 57b [Greek version] 3. Hosius the bishop said: It is necessary to declare this in order that no bishop may keep crossing from his own province into a different province in which there are bishops, unless perchance he should be invited by his brothers, so that we may not seem to close the doors of charity. And this too, one must provide for, that, if in any province one of the bishops should have trouble with his brother and fellow-bishop, neither of these two call to his aid as judges the bishops of another province. Yet on the other hand, if one of the bishops should think that he is being condemned in some trouble, and thinks that he has not an unsound, but a good case, in order that a new trial may be held, if it seems good to your charity, let us honor the memory of Peter the apostle, and let these judges write to Julius the bishop of Rome so that through the bishops who border on the province, if it should be necessary, the trial be reopened, and he himself should furnish the judges. But if it cannot be proven that this matter is of such a nature as to need a new trial, let not the decisions made once be set aside, but let them be confirmed. 4. Gaudentius the bishop said: If it is decided, we ought to add to this decision which you have offered full of pure charity: that, if a bishop has been deposed by the judgment of these bishops who are in the neighborhood, and he alleges that the business of defense will again fall upon himself, another may not be ordained to his office unless previously the bishop of Rome has come to a decision concerning him and has published his judgment. 57d 5. Hosius the bishop said: It has been agreed that, if a bishop has been accused, and the assembled bishops of the same region have deposed him from his rank, and in as much as he has appealed and taken refuge with the most blessed bishop of the Roman church, and he has wished to hear him, if he thinks it is just to renew the examination of his difficulty, let him deign to write to these bishops who live in the neighboring province so that they themselves may examine carefully and with exactness each matter and declare their vote on the problem according to their pledge of truth. But if anyone should ask that his case be heard again, and by his prayer seems to move the bishop of Rome to dispatch elders from his side; what be decides is good is in the power of the bishop himself, and if he determines that it is necessary to send those who will judge with the bishops and who have the absolute authority of him by whom they were sent, this also must be granted. But if he should consider it sufficient by reason of the examination of the difficulty and the sentence of the bishop, he will do what he thinks is good according to his very wise deliberation. The bishops gave an answer. What was said was agreeable.

COUNCIL OF SERDICA 343-344 - From the epistle "Quod semper" by which the synod transmitted its acts to St. Julius

136136 57e For this will seem to be best and most fitting indeed, if the priests from each and every province refer to the head, that is, to the chair of PETER the apostle.

The "Nicene-Constantinopolitan" * Creed

150150 Dz 86 We believe in one God, Father omnipotent, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, born of the Father before all ages, light of light, true God of true God, begotten not made, consubstantial with the Father, by whom all things were made, who for us men and for our salvation came down and was made flesh by the Holy Spirit and of the Virgin Mary, and became man, and was crucified for us by Pontius Pilate, suffered, and was buried and arose again the third day, according to the Scripture, and ascended into heaven, and sits at the right hand of the Father, and is coming again with glory to judge the living and the dead; of whose kingdom there shall be no end. And in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father, who together with the Father and Son is worshipped and glorified, who spoke through the prophets. In one holy, Catholic, and Apostolic Church. We confess one baptism for the remission of sins. We look for the resurrection of the dead, and the life of eternity to come. Amen. 86 [Version of Dionysius Exiguus] We believe [I believe] in one God the Father almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, born of the Father [the only begotten Son of God. And born of the Father] before all ages. [God of God, light of light] true God of true God. Born [Begotten], not made, consubstantial with the Father, by whom all things were made. Who for us men and our salvation [and for our salvation] came down from heaven. And was incarnate by the Holy Spirit of the Virgin Mary, and was made human [was made man] And he was crucified [He was crucified also] for us under Pontius Pilate, [suffered]-and was buried. And on the third day he rose again, according to the Scriptures. And] ascended into heaven, sits at the right hand of the Father, [and I will come again with glory to judge the living and the dead; of whose kingdom there shall not be an end. And in the Holy Spirit, the Lord and giver of life, proceeding from the Father, [who proceeds from the Father and the Son, * who] to be adored with the Father and the Son [is adored together with] and to be glorified together with (them) [and is glorified together with], who spoke through the holy Prophets [by the Prophets] And in one holy Catholic and apostolic Church. We confess [I confess] one baptism for the remission of sins. We expect [And I expect] the resurrection of the dead, and the life of a future age [to come] Amen.

COUNCIL OF CONSTANTINOPLE I 381 - Ecumenical II (against the Macedonians, etc.) - Condemnation of the Heretics

151151 Dz 85 The faith of the three hundred and eighteen Fathers who assembled at Nicea in Bithynia is not to be disregarded; but it remain authoritative, and all heresy is to be anathematized: and especially that of the Eunomians or of the Anomians, and that of the Arians, or that of the Eudoxians, and that of the Macedonians, that is to say of those opposing the Spirit, and that of the Sabellians, of the Marcellians and that of the Photinians and that of the Apollinarians. 85 Can. I. [Version of Dionysius Exig.] The faith of three hundred and eighteen Fathers, who convened at Nicea in Bithynia, ought not to be violated; but remains firm and stable. Every heresy ought to be anathematized, and especially those of the Eunomians or Anomians, and of the Arians or Eudoxians, and of the Macedonians or those who oppose the Holy Spirit, and of the Sabellians, and of the Marcellians, and of the Photinians, and of the Apollinarians.

COUNCIL OF ROME, 382 - The Trinity and the Incarnation - Tome of DAMASUS

152152 Dz 58 [After this Council, which was assembled in the city of Rome by the Catholic bishops, * they made additions concerning the Holy Spirit]. And because afterwards this error became so fixed that they even dared to say with sacrilegious words that the Holy Spirit was made by the Son:

COUNCIL OF ROME, 382 - The Trinity and the Incarnation

153153 Dz 59 (1) We anathematize those who proclaim quite freely that he is not of one power and substance with the Father and the Son. 154154 Dz 60 (2) We anathematize those also who follow the error of Sabellius, saying that the same one is Father as well as Son. 155155 Dz 61 (3) We anathematize Arius and Eunomius who with equal impiety, though in different terms, declare that the Son and Holy Spirit are creatures. 156156 Dz 62 (4) We anathematize the Macedonians who, springing from the root of Arius, have changed not the perfidy, but the name. 157157 Dz 63 (5) We anathematize Photinus who, renewing the heresy of Ebion, confesses that the Lord Jesus Christ was of Mary only. 158158 Dz 64 (6) We anathematize those who say (there are) two Sons, one eternal, and the other after the assumption of flesh from the Virgin.