No. 64.--Gratian's Distinction between Ecclesiastical and Civil or Criminal Cases, 376

From Qui mos est of May 17, 376 (Cod. Theod. XVI. ii. 23).

The same custom that prevails in secular causes is to be observed in affairs ecclesiastical: to wit, that if any questions arise by way of dissensions or minor offences, pertaining to the observance of religion, these are to be heard locally and by the diocesan synods; excepting, however, such matters as some civil or criminal offence requires to be heard by the ordinary or the extraordinary judges or the authorities of illustrious rank.-K.

No. 65. Gratian's Rescript on the Trial of Bishops, 380

From Rescriptum Gratiani Aug. ad Aquilinum Vicarium Urbis, § 6 (P.L. xiii. 586 sq. [or Collectio Avellana xiii. § 11, C.S.E.L. XXXV. i. 57 sq.]). Ordinariorum sententiæ.

[§ 6] We will that whosoever has been condemned by the judgment of Damasus which he had given with the advice of five or seven bishops, or who had been condemned by the judgment or advice of those bishops who are Catholics, if he unjustly desire to retain his church, or he who, summoned to the judgment of the bishops, had through contumacy not gone, should either by the Illustrious men, the Prætorian Prefects of Gaul and of Italy, be remitted to the episcopal judgment, or, summoned by the Proconsuls or Vicars, come under prosecution at the city of Rome; or, if the insubordination of any in such case should arise in the more distant parts, let the whole pleading of the cause be submitted to the consideration of the Metropolitan of the Province to which the bishop belongs, or if he himself is a Metropolitan, let the cause be necessarily taken without delay to Rome, or to those judges whom the Roman bishop shall appoint, provided always that, if any be deposed, they be kept away only from the confines of the city in which they were bishops. For, in the case of those who have seriously offended, our restraints are less, and in dealing with sacrilegious persistency our punishments

are more lenient, than the offender deserves. But, if the condemned bishop should suspect from any cause any misdoing or favour on the part of his Metropolitan or other episcopal judge, it shall be lawful for him to appeal to the Bishop of Rome, or to a synod of fifteen of the neighbouring bishops.1-K., and E. Denny, Papalism, § 207.

No. 66. The Communion of Saints

From Niceta, Bishop of Remesiana, De Symbolo [c. 375], § 10, ed. A. E. Burn, 48 sq.

[§ 10] After confessing the blessed Trinity, thou goest on to profess that thou believest in the Holy Catholic Church. What else is the Church than the congregation of all saints? From the beginning of the world, be it patriarchs, Abraham, Isaac and Jacob, prophets, apostles, martyrs or all other just men, who have been, are, or shall be, are one Church because they are sanctified by one faith and life, sealed by one Spirit, made one body; of which body the head is held to be Christ, as indeed it is written. I go further. Even angels, virtues and powers supernal are united in this one Church; for the Apostle teaches that in Christ all things are reconciled, whether things on earth or things in heaven. So in this one Church thou believest that thou art to attain the Communion of Saints. Thou must know that this one Church is ordered throughout the whole world, and to its communion thou oughtest firmly to adhere. There are, indeed, other pseudo-churches, but thou hast nothing in common with them; as, for instance, churches of Manichæans, Montanists, Marcionites, and other heretics or schismatics. For they have ceased to be holy churches, inasmuch as they have been deceived by doctrines of demons, and both believe and do otherwise than is required by the commands of Christ the Lord and the traditions of the Apostles.-K.

1 Gratian's reply to No. 58.

No. 67. The "Nicene" or "Constantinopolitan " Creed, c. 370-80

From F. J. A. Hort, Two Dissertations, 140-4. 1. We believe in one God, the Father Almighty, Maker of heaven and earth,

And of all things visible and invisible :

2. And in one Lord Jesus Christ,

The Only-begotten Son of God,

Begotten of his Father before all worlds,
Light of Light,

VERY GOD OF VERY GOD,

BEGOTTEN, NOT MADE,

BEING OF ONE SUBSTANCE WITH THE FATHER,

THROUGH WHOM ALL THINGS WERE MADE;

3. WHO FOR US MEN AND FOR OUR SALVATION CAME
DOWN from the heavens,1

And † was incarnate † of the Holy Ghost and the
Virgin Mary,

And was made man

4. Was crucified also for us under Pontius Pilate,2 and SUFFERED and was buried,

5. And the third day he rose again according to the Scriptures,3

6. And ascended into the heavens,

And† sitteth† on the right hand of the Father,

4

7. And he shall come again with glory to judge both quick and dead,

Whose Kingdom shall have no end.5

8. And in the Holy Ghost, the Lord and the Lifegiver 6

Who proceedeth from the Father,'

Who with Father and Son together is worshipped and together is glorified,

Who spake through † the Prophets.

9. In one Holy Catholic and Apostolic Church.

10. We acknowledge one baptism unto remission of sins,

1 John iii. 13; vi. 38.

3 I Cor. xv. 4.

5 Luke i. 33.

2 I Cor. i. 13; 1 Tim. vi. 13.

4 Matt. xxiv. 30.

6 2 Cor. iii. 17, 18; John vi. 63.

7

I Cor. ii. 12; John xv. 26.

11. We look for a resurrection of dead persons, 12. And the life of the world to come.

I

[(1) Words in italic type represent the Creed of Jerusalem as expounded in the Catecheses of St. Cyril delivered in 347, and collected in C. A. Heurtley, De fide et symbolo, 12 sq., except for differences which do not affect the sense (marked ††) in clauses (3), (6), and (8); omissions of the Paraclete" in (8) and "of repentance" after "baptism" in (10); while (11) takes the place of "a resurrection of flesh' and (12) of "eternal life."

2 Words in SMALL CAPITALS are from the Creed of the Council of Nicæa, 325.

(3) Words in thick type are from the New Testament. It thus appears that the "Nicene" or "Constantinopolitan" Creed is the Creed of Jerusalem with—

(1) A series of clauses inserted into (2), (3), (4) from the Creed of the Council of Nicæa, to exclude Arianism.

(2) Some alterations not affecting the sense.

(3) A second series of clauses, partly from N.T., added to (8), to meet the Macedonian or "Pneumatomachian❞ errors as to the doctrine of the Holy Spirit which began to appear, c. 356.—K.]

No. 68. The Invocation, ? c. 370-80. From The Liturgy of St. Mark (F. E. Brightman, Liturgies, Eastern and Western, i. 133 sq.).

O Almighty Lord and Master, King of heaven, we, announcing the death of thine Only-begotten Son, our Lord and God and Saviour Jesus Christ, and confessing Hist blessed Resurrection from the dead on the third day, confess also His Ascension into heaven, and His session on thy right hand, His God and Father, looking also for His second and fearful and dreadful coming, when He shall come to judge the quick and the dead in righteousness, and to render to every man according to his works. Spare us, O Lord our God. We have set before Thee Thine own, of Thine own gifts.

And we pray and beseech thee, O good God and Lover of men, to send down from Thy holy height, and appointed

habitation, and incircumscript bosom, the very Paraclete, the Spirit of truth, the Holy, the Lord, the Life-giving; Who spake in the Law and by the Prophets and the Apostles: Who is everywhere present and filleth all things, and works of His own freewill, and not as a minister, according to Thy good pleasure, in those in whom He wills, sanctification. One in His nature, manifold in His energies, fountain of Divine graces; consubstantial with Thee, proceeding from Thee, fellow-sharer in the throne of Thy Kingdom, and of Thine Only-begotten Son, our Lord and God and Saviour Jesus Christ. Look then upon us and send forth on us, and on these loaves, and on these cups, Thy Holy Ghost, that He may sanctify and perfect them as God Almighty, [aloud] and make this bread the Body, [People] Amen, [Priest, aloud] and this cup, the Blood of the New Testament of our very Lord and God and Saviour and Universal King, Jesus Christ. [Deacon] Come down, ye Deacons; join in the prayers, ye Priests. [Priest, aloud] That they may be to all of us who participate in them for faith, for sobriety, for healing, for temperance, for sanctification, for renovation of soul, body and spirit, for participation of the blessedness of eternal life and immortality, for the glory of Thy Holy Name, for the remission of sins, that Thy most holy and precious and glorious Name may here, as also in every place, be hallowed and hymned and sanctified with Jesus Christ and the Holy Ghost. [People] As it was and is and shall be unto generations of generations and unto all the ages of ages. Amen.J. M. Neale and R. F. Littledale, Translations of Primitive Liturgies, 23 sq. [slightly modified].

["The last phase of the Arian controversy finally resulted in the doctrinal definition of the Person and work of the Holy Spirit [see No. 67]. It is only natural that this doctrinal settlement should have had some influence on that part of the Liturgy which deals with the work of the Holy Spirit ; with the result that the old prayer for a worthy communion was enlarged by the addition of a direct reference to the sanctifying work of the Holy Spirit in the consecration of the elements, and this addition speedily became the most prominent feature of the prayer, thus effecting the development of the πíkλŋσis from its primitive purpose into the