Canon 3. Whoever says that the grace of G.o.d can be bestowed in reply to human pet.i.tion, but not that the grace brings it about so that it is asked for by us, contradicts Isaiah the prophet and the Apostle [Is. 65:1; Rom.

10:20].

Canon 4. Whoever contends that our will, to be set free from sin, may antic.i.p.ate G.o.ds action, and shall not confess that it is brought about by the infusion of the Holy Spirit and his operation in us, that we wish to be set free, resists that same Holy Spirit speaking through Solomon: The will is prepared by the Lord [Proverbs 8:35, _cf._ LXX; not so in Vulgate or Heb.], and the Apostle [Phil. 2:13].

Canon 5. Whoever says the increase, as also the beginning of faith and the desire of believing, by which we believe in Him who justifies the impious, and we come to the birth of holy baptism, is not by the free gift of grace, that is, by the inspiration of the Holy Spirit turning our will from unbelief to belief, from impiety to piety, but belongs naturally to us, is declared an adversary of the apostolic preaching [Phil. 1:6; Ephes.

2:8]. For they say that faith by which we believe in G.o.d is natural, and they declare that all those who are strangers to the Church of Christ in some way are believing.

Canon 6. Whoever says that to us who, without the grace of G.o.d, believe, will, desire, attempt, struggle for, watch, strive for, demand, ask, knock, mercy is divinely bestowed, and does not rather confess that it is brought about by the infusion and inspiration of the Holy Spirit in us that believe, will, and do all these other things as we ought, and annexes the help of grace to human humility and obedience, and does not admit that it is the gift of that same grace that we are obedient and humble, opposes the Apostle [I Cor. 4:7].

Canon 7. Whoever a.s.serts that by the force of nature we can rightly think or choose anything good, which pertains to eternal life, or be saved, that is, a.s.sent to the evangelical preaching, without the illumination of the Holy Spirit, who gives to all grace to a.s.sent to and believe the truth, is deceived by an heretical spirit, not understanding the voice of the Lord [John 15:5], and of the Apostle [II Cor. 3:5].

Canon 8. Whoever a.s.serts that some by mercy, others by free will, which in all who have been born since the transgression of the first man is evidently corrupt, are able to come to the grace of baptism, is proved an alien from the faith. For he a.s.serts that the free will of all has not been weakened by the sin of the first man, or he evidently thinks that it has been so injured that some, however, are able without the revelation of G.o.d to attain, by their own power, to the mystery of eternal salvation.

Because the Lord himself shows how false this is, who declares that not some, but no one was able to come to Him unless the Father drew him [John 6:4], and said so to Peter [Matt. 16:17] and the Apostle [I Cor. 12:3].

The canons that follow are less important. The whole concludes with a brief statement regarding the points at issue, as follows:

And so according to the above sentences of the Holy Scriptures and definitions of ancient Fathers, by G.o.ds aid, we believe that we ought to believe and preach:

That by the sin of the first man, free will was so turned aside and weakened that afterward no one is able to love G.o.d as he ought, or believe in G.o.d, or do anything for G.o.d, which is good, except the grace of divine mercy comes first to him [Phil. 1:6, 29; Ephes. 2:8; I Cor. 4:7, 7:25; James 1:17; John 3:27].

We also believe this to be according to the Catholic faith, that grace having been received in baptism, all who have been baptized, can and ought, by the aid and support of Christ, to perform those things which belong to the salvation of the soul, if they labor faithfully.

But not only do we not believe that some have been predestinated to evil by the divine power, but also, if there are any who wish to believe so evil a thing, we say to them, with all detestation, anathema.

Also this we profitably confess and believe, that in every good we do not begin and afterward are a.s.sisted by the mercy of G.o.d, but without any good desert preceding, He first inspires in us faith and love in Him, so that we both faithfully seek the sacrament of baptism, and after baptism with His help are able to perform those things which are pleasing to Him.

Whence it is most certainly to be believed that in the case of that thief, whom the Lord called to the fatherland of paradise, and Cornelius the Centurion, to whom an angel of the Lord was sent, and Zacchus, who was worthy of receiving the Lord himself, their so wonderful faith was not of nature, but was the gift of the divine bounty.

And because we desire and wish our definition of the ancient Fathers, written above, to be a medicine not only for the clergy but also for the laity, it has been decided that the ill.u.s.trious and n.o.ble men, who have a.s.sembled with us at the aforesaid festival, shall subscribe it with their own hand.

86. The Roman Church as the Centre of the Catholic Roman Element of the West

In the confusion of the fifth century, when the provinces of the Roman Empire were being lopped off one by one, Italy invaded, and the larger political inst.i.tutions disappearing, the Church was the one inst.i.tution that maintained itself. In not a few places among the barbarians the bishops became the acknowledged heads of the Roman element of the communities. In meeting the threatened invasion of Italy by Attila, Leo was the representative of the Roman people, the head of the emba.s.sy sent to induce the Hun to recross the Danube. Under such circ.u.mstances the see of Rome constantly gained in importance politically and ecclesiastically.

As a centre of unity it was far more powerful than a feeble emperor at Ravenna or puppets set up by barbarians. It was the one and only great link between the provinces and the representative of the ancient order. It represented Rome, an efficient and generally gratefully recognized authority. In the development of the papal idea the first stadium was completed with the pontificate of Leo the Great (440-461), who, fully conscious of the inherited Petrine prerogatives, expressed them the most clearly, persistently, and, on the whole, most successfully of any pontiff before Gregory the Great. Leo, therefore, stands at the end of a development marked by the utterances of Victor, Cornelius, Siricius, Innocent I, Zosimus, Boniface I, and Celestine. For their statements of the authority of the Roman see, see Denziger, under their names, also Kirch and Mirbt. The whole may be found combined in one statement in Schwanne, _Dogmengeschichte_, I, 413 _f._; II, 661-698.

Additional source material: In English there is comparatively little except the writings of Leo, see especially _Sermones_ 2, 82, 84; _Epistul_ 4, 6, 10, 12, 13, 14, 17, 105, 167; Jerome, _Ep._ 146, _ad Evangelum_. Kirch, Mirbt, and Denziger give many references to original texts and citations.

(_a_) Leo the Great, _Sermo_ 3. (MSL, 55:145 _f._)

On the prerogatives of Peter and his see.

Ch. 2. From His overruling and eternal providence we have received also the support of the Apostles aid, which a.s.suredly does not cease from its operation; and the strength of the foundation, on which the whole lofty building of the Church is reared, is not weakened by the weight of the temple that rests upon it. For the solidity of that faith which was praised in the chief of the Apostles is perpetual; and, as that remains which Peter believed in Christ, so that remains which Christ inst.i.tuted in Peter. For when, as has been read in the Gospel lesson [_i.e._, for the day], the Lord has asked the disciples whom they believed Him to be, amid the various opinions that were held, the blessed Peter replied, saying: Thou art the Christ, etc. [Matt. 16:16-19].

Ch. 3. The dispensation of the truth therefore abides, and the blessed Peter, persevering in the strength of the rock which he has received, has not abandoned the helm of the Church which he undertook. For he was ordained before the rest in such a way that since he is called the rock, since he is p.r.o.nounced the foundation, since he is const.i.tuted the doorkeeper of the kingdom of heaven, since he is set up as the judge to bind and to loose, whose judgments shall retain their validity in heaven, from all these mystical t.i.tles we might know the nature of his a.s.sociation with Christ. And still to-day he more fully and effectually performs what is intrusted to him, and carries out every part of his duty and charge in Him and with Him, through whom he has been glorified. And so if anything is rightly done or rightly decreed by us, if anything is obtained from the mercy of G.o.d by daily supplications, it is his work and merits whose power lives in his see and whose authority excels. For this, dearly beloved, that confession gained, that confession which, inspired in the Apostles heart by G.o.d the Father, transcends all the uncertainty of human opinions, and was endued with the firmness of a rock, which no a.s.saults could shake.

For throughout the Church Peter daily says, Thou art the Christ, the Son of the living G.o.d, and every tongue which confesses the Lord is inspired by the instruction [_magisterio_] of that voice.

(_b_) Leo the Great, _Ep._ 104, _ad Marcianum Augustum_, A. D. 452. (MSL, 54:993.)

Condemnation of the twenty-eighth canon of Chalcedon.

This and the two following epistles upon the twenty-eighth canon of the Council of Chalcedon define the relation of the Roman see to councils, canons, and patriarchal sees. Apostolic sees may not be const.i.tuted by mere canon; political importance of a place does not regulate its ecclesiastical position; the see of Rome can reject the canons of councils even though general; apostolic sees connected with Peter may not have their authority diminished. For the twenty-eighth canon of Chalcedon, _v. infra_, 90, _d_.

Ch. 3. Let the city of Constantinople have, as we desire, its glory, and may it, under the protection of G.o.ds right hand, long enjoy the rule of your clemency. Yet the basis of things secular is one, and the basis of things divine another; and there can be no sure building save on that rock which the Lord laid as a foundation. He that covets what is not his due, loses what is his own. Let it be enough for the aforesaid [Anatolius, bishop of Constantinople] that by the aid of your piety and by my favorable a.s.sent he has obtained the bishopric of so great a city. Let him not disdain a royal city, which he cannot make an apostolic see; and let him on no account hope to be able to rise by injury to others. For the privileges of the churches, determined by the canons of the holy Fathers, and fixed by the decrees of the Nicene synod, cannot be overthrown by an unscrupulous act, nor disturbed by an innovation. And in the faithful execution of this task by the aid of Christ, it is necessary that I show an unflinching devotion; for it is a charge intrusted to me, and it tends to condemnation if the rules sanctioned by the Fathers and laid down under the guidance of G.o.ds spirit at the synod of Nica for the government of the whole Church are violated with my connivance (which G.o.d forbid) and if the wishes of a single brother have more weight with me than the common word of the Lords whole house.

(_c_) Leo the Great, _Ep._ 105, _ad Pulcheriam Augustam_ A. D. 452. (MSL, 54:997.)

Condemnation of all canons contravening those of Nica.

3. Let him [Anatolius] know to what sort of man he has succeeded, and, expelling all the spirit of pride, let him imitate the faith of Flavian, his modesty and his humility, which raised him up even to a confessors glory. If he will shine with his virtues, he will be praiseworthy and everywhere he will win an abundance of love, not by seeking human things, but divine favor. And by this careful course I promise that my heart will also be bound to him, and the love of this apostolic see which we have ever bestowed upon the church of Constantinople shall never be violated by any change. Because, if rulers, lacking self-restraint, fall into errors, yet the purity of the churches of Christ continues. As for the a.s.sents of bishops which are in contradiction with the regulations of the holy canons composed at Nica, in conjunction with your faithful race we do not recognize them, and by the authority of the blessed Apostle Peter we absolutely disannul in comprehensive terms in all cases ecclesiastical, following those laws which the Holy Ghost set forth by three hundred and eighteen bishops for the pacific observance of all priests, so that, even if a much greater number were to pa.s.s a different decree from theirs, whatever was opposed to their const.i.tution would have to be held in no respect.

(_d_) Leo the Great, _Ep._ 106, _ad Anatolium_ A. D. 452. (MSL, 54:1005.)

The relation of the apostolic sees to Peter.

Your purpose is in no way whatever supported by the written a.s.sent of certain bishops, given, as you allege, sixty years ago,(181) and never brought to the knowledge of the Apostolic See by your predecessors; under this project(182) which from its outset was tottering and has already collapsed, you now wish to place too late and useless props. The rights of provincial primates may not be overthrown, nor metropolitan bishops be defrauded of privileges based on antiquity. The see of Alexandria may not lose any of that dignity which it merited through St. Mark, the evangelist and disciple of the blessed Peter, nor may the splendor of so great a church be obscured by anothers clouds, when Dioscurus fell through his persistence in impiety. The church of Antioch, too, in which first, at the preaching of the blessed Apostle Peter, the Christian name arose, must continue in the position a.s.signed to it by the Fathers, and, being set in the third place [Can. 6, Nica, 325, _v. supra_, 72], must never be lowered therefrom. For the see is one thing, and those who preside in it something different; and an individuals great honor is his own integrity.

(_e_) Leo the Great, _Ep._ 6, _ad Anastasium_ A. D. 444. (MSL, 54:616.) _Cf._ Kirch, nn. 814 _ff._

The policy of centralization. The primates are representatives of the bishop of Rome. Anastasius was bishop of Thessalonica.

Ch. 2. Inasmuch, dear brother, as your request has been made known to us through our son Nicholas, the priest, that you also, like your predecessors, might receive from us in your turn authority over Illyric.u.m for the observance of the rules, we give our consent, and earnestly exhort that no concealment and no negligence may be allowed in the management of the churches situated throughout Illyric.u.m, which we commit to you in our stead, following the precedent of Siricius, of blessed memory, who then, for the first time acting on a fixed method, intrusted them to your last predecessor but one, Anysius, of holy memory, who had at the time well deserved of the Apostolic See, and was approved by after events, that he might render a.s.sistance to the churches situated in that province, whom he wished to keep up to the discipline.

Ch. 5. Those of the brethren who have been summoned to a synod should attend, and not deny themselves to the holy congregation. But if any more important question spring up, such as cannot be settled there under your presidency, brother, send your report and consult us, so that we may write back under the revelation of the Lord, of whose mercy it is that we can do aught, because He has breathed favorably upon us; that by our decision we may vindicate our right of cognizance in accordance with old-established tradition, and the respect which is due the Apostolic See; for as we wish you to exercise your authority in our stead, so we reserve to ourselves points which cannot be decided on the spot and persons who have appealed to us.(183)

Chapter III. The Church In The Eastern Empire.