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NOTES - INTRODUCTION
[1] For a succinct, popular account of which cf. my own History of the
Church, vol. I, chaps. III, IV, passim. For an authoritative, documented
account cf. Pierre Batiffol, L'Eglise Naissante (the whole book). This has
been translated into English as Primitive Christianity.
[2] The Greek word for "the whole world" is oikoumene, whence our modem
adjective "oecumenical," which is used with reference to councils of the
Church as an equivalent for "general."
[3] Letter to the Africans, in Rouet de Journel S.J., Enchiridion
Patristicum, no. 792. The full titles of all books quoted will be found in
Appendix II.
[4] Ibid., no. 2185.
[5] Ibid., no. 2291.
[6] Praelectiones Dogmaticae (5th ed., 1915) vol. 1, p. 313. The footnotes
in this book do not give the authorities for the statements in the text,
but only the source of the quotations.
[7] Definiens subscripsi. The passage I have translated is in Prummer,
Manuale Theologiae Moralis, 5th ed., 1928, I, 119.
[8] Testing token.
[9] "Apostolical Tradition," an article in the British Critic, July 1836,
reprinted (1871, and many times since) in Essays, Critical and Historical,
vol. I, 125.
[10] Epistola de Synodis, par. 5, in Rouet de Journel, S.J., Enchiridion
Patristicum, no. 785.
[11] Monseigneur Louis Duchesne, Les Eglises separees, 38-40. I came across
this passage in Bardy, Les Luttes Christologiques apres le Concile de
Chalcedoine, i.e., Fliche and Martin, vol. 5, 273, n. 1.
[12] J.H. Newman, On St. Cyril's Formula (1858), reprinted in Tracts,
Theological and Ecclesiastical (1874), pp. 287-90.
NOTES - CHAPTER 1
[13] Newman, Causes of the Rise and Successes of Arianism (February 1872) in
Tracts, Theological and Ecclesiastical, pp. 103-4.
[14] Ibid., 116. For Newman's "examination," 103-11.
[15] Ibid., 112.
[16] Ibid., 96, 97 for the passages quoted.
[17] Eusebius, bishop of Caesarea (?265-338).
[18] St. Athanasius, bishop of Alexandria ( 328-73); born ?295.
[19] Newman, The Development of Christian Doctrine, 1st ed., 1845, pp. 7, 5;
with one sentence ("Still no one," etc.) from ibid., rev. ed., p. 7.
[20] A standard Latin dictionary will give as a first basic equivalent,
"commander in chief."
[21] J. Lebreton, S.J., Histoire de Eglise, edited by A. Fliche and Msgr. V.
Martin (henceforward referred to as F. and M.), vol. 2, p. 343.
[22] The modern Scutari, on the Asiatic shore of the Bosporus.
[23] A city 60 to 70 miles from Constantinople, on the Asiatic shore of the
Bosporus, at the head of Lake Iznik. It was about 25 miles south from the
then capital, Nicomedia.
[24] Denzinger, Enchiridion, no. 54, prints the Greek text; Barry, Readings
in Church History, p. 85, gives a translation.
[25] The word has here a special meaning as the name of the (civil) diocese
of which Antioch was the chief city, Oriens: the modern Lebanon, Israel,
Jordan, Syria, the coast of Turkey thence north and west for a good 200
miles with a vast territory in the interior that went beyond the Euphrates.
[26] Schroeder, Disciplinary Decrees of the General Councils (1937), prints
the text and a translation. This note serves for all the councils down to
the Fifth Lateran of 1512-17. Barry, no 16, gives a translation.
NOTES - CHAPTER 2
[27] Cf. Newman, Tracts (as before), p. 100 "We cannot be surprised then that
the homoousion, which perplexed the Western bishops, should have irritated
the Orientals, the only wonder is, that East and West had concurred in
accepting it at Nicea."
[28] As a conclusion to the creed.
[29] See Newman, Tracts (as before), p. 102: "It must be added that to
statesmen, lawyers and military chiefs, who had lately been Pagans, a
religious teaching such as Arianism, which was clear and intelligible, was
more acceptable than doctrines which described the Divine Being in
language, self-contradictory in its letter, and which exacted a belief in
truths which were absolutely above their comprehension."
[30] See Msgr. Pierre Batiffol, La Paix Constantinienne et le Catholicisme
(1914), p. 310.
[31] Newman, as before, pp. 97-98.
[32] Newman, as before, p. 100.
[33] Rimini, on the Adriatic coast of Italy, for the bishops of the West;
Seleucia, then the chief city of Isauria, is the modern Turkish port of
Silifke on the Mediterranean.
[34] The first stage in the development of its recognition as oecumenical was
the unanimous vote of the General Council of Chalcedon, 4th session (451),
taking as the rule of faith, "that fixed by the council of Nicaea, and
which the 150 bishops of the council assembled at Constantinople by
Theodosius the Great confirmed."
[35] Barry, no. 17, prints a translation of his speech to the council.
[36] A breach of the law enacted at Nicaea.
[37] Schroeder, op. cit., prints the text and a translation.
NOTES - CHAPTER 3
[38] He had died January 17, 395, the last man to rule the whole Roman world
as sole emperor; and he died a man in the prime of life.
[39] St. Innocent 1, 402-17.
[40] Batiffol, Msgr. Pierre, Le Siege Apostolique, 359-451, 343.
[41] Whom, however, Cyril does not name.
[42] Batiffol, as before, 361; also, 343.
[43] Batiffol, as before, 348, n. 5. St. Cyril's Letters, no. X. Also quoted
Bardy, Les debuts du Nestorianisme, F. and M., vol. 4, p. 172, n. 2.
[44] Batiffol, as before, 349, n. 1.
[45] Bardy, 172, fort habilement redigee.
[46] The word translated by "power" is dunameis. When the pope passes to
state his decision to the clergy and faithful of Constantinople (August 11,
430) and says, "The authority of our see has decided," the noun used is
authentia--i.e., supreme authority, where the other term dunameis is "high
rank," or "resources."
[47] In the province of Macedonia (and therefore directly subject to the
Holy See), 70 miles east of Thessalonica, 240 due west of Constantinople.
[48] Barry, no. 18, prints a translation of the synodal letter and the
anathemas.
[49] Announced since John of Antioch's letter.
[50] For this correspondence, Batiffol, as before, 361-62.
[51] Cf. Newman on the emperor, "distrustful of Cyril": "'Theodosius
disliked Cyril; he thought him proud and overbearing, a restless agitator
and an intriguer and he told him so in a letter that has come down to us."
Trials of Theodoret, in Historical Sketches, II, 348. It seems safe to date
this essay, first printed in 1873, in the 1860s.
[52] Whom John had already called in to induce Nestorius to admit the
orthodoxy of the use of the word Theotokos.
[53] The leading prelates brought each his own bodyguard; Cyril, sailors
from Alexandria, Nestorius, gladiators from the circus.
[54] Newman, as before, 349-50.
[55] The great church called Maria Theotokos.
[56] "Beneath ashes deceptively cool." The reference is to Horace's famous
warning to historians, Odes, II, 1.
[57] "Round about 160," says Bardy, F. and M., 4, 180. The exact figure is a
matter of dispute.
[58] Nolle particulures quasdam synodos fieri. Batiffol, as before, 371.
[59] The text of this letter, Greek and Latin, is printed in Kirch,
Enchiridion Fontium Hist. Ecclesiasticae Antiquae, pp. 461-62.
[60] And the official record of the proceedings notes that he does so
"taking the place of Celestine, the most holy and most reverend chief-
bishop of the church of the Romans."
[61] The term used by the legate for his native Latin tongue is interesting-
-Romana oratio. Mansi, IV, p. 1288.
[62] Text, Creek and Latin, in Denzinger, no. 112.
[63] The Roman basilica of this title.
[64] To fifty-three, rather, by name, belonging to all parties; to the pope
and the bishop of Thessalonica, also, who did not attend the council; and
to St. Augustine, dead now eleven months.
[65] Batiffol, Msgr. Pierre, Le Siege Apostolique, 359-451, p. 388.
[66] Ibid., p. 389. See also Bardy, p. 188.
[67] Bardy says September 11, p. 190.
NOTES -CHAPTER 4
[68] Bardy, 196.
[69] Batiffol, 397; the letter, dated March 15, 432, is in Jaffe, no. 385. A
more familiar fact, to most of us, about St. Celestine I is that he was the
pope who commissioned St. Patrick for the conversion of Ireland.
[70] Epistles, no. 31.
[71] The Heresy of Apollinaris (1835), printed in Tracts, Theological and
Ecclesiastical (1874), p. 260. The notes in square brackets to this "tract"
were seemingly added in the 1870s.
[72] To quote Newman once again, this was equivalent to saying that for the
sacred purpose of the Incarnation of the Divine Word, there was brought
into existence a unique creature, a human body animated with an animal
soul: "That He had united Himself to what, viewed apart from His presence
in it, was a brute animal." Tracts, as before, p. 270.
[73] It was he who, in 429, had made the first open move, at Constantinople,
against Nestorius.
[74] Batiffol, 503-4, quoting Jaffe-Wattenbach, no. 420.
[75] I.e., not of all the bishops of the Church.
[76] June 13, 449.
[77] Always known by its Greek name the Tome of St. Leo (tomos, i.e.,
"volume"). Barry, no. 19, prints a translation of it.
[78] "Not a council at all, but a 'get together' of bandits."
[79] As so often, authorities are not agreed as to the figures.
[80] The accounts of what happened in the church are conflicting. According
to one story Flavian was set upon by Dioscoros himself and the monk
Barsumas. At the ensuing Council of Chalcedon, Dioscoros was greeted with
shouts of "Murderer!"
[81] This is his letter of November 22.
[82] Three of the civil dioceses that make up Marcian's imperial
jurisdiction.
[83] Sent June 16, 450.
[84] Letter sent June 16, 450.
[85] The modern Marsala.
[86] As in 431 and 449. This is the third time we see the system at work.
Did the legates to Nicaea in 325 go uninstructed, and without any word for
the council? No record survives certainly.
[87] It is the year, of course, of Attila's famous invasion of the West.
[88] In illo Ephesino non iudicio sed latrocinio are the pope's actual
words. Jaffe-Wattenbach, 473.
[89] For his palace at Chalcedon.
[90] Nor any, one may add, had cried, "Cyril rather than Flavian."
[91] It is now, at Chalcedon, that we first hear this council spoken of as
though regarded as of the same class as Nicaea and Ephesus, 431.
[92] From this session, whose business was the trial of a bishop, the
commissioners were absent.
[93] That is, as the crow flies. It is the modern Cankiri, fifty miles N.E.
of Ankara (Turkey).
[94] This successor to Flavian being himself an Alexandrian cleric.
[95] Batiffol, as before, p. 546, n 1.
[96] "Thou art the Christ, the son of the living God." Matt. 16:16.
[97] For the text, Greek and Latin, see Denzinger, no. 148. Barry, no. 20,
prints a translation.
[98] For the text and a translation of these, see Schroeder.
[99] The others were Ancyra (Ankara) 314, New Caesarea 315, Gangra 340 and
Antioch 341; all Eastern councils, it will be noted.
[100] The exarchs for the three (civil) dioceses concerned, Thrace, Asia, and
Pontus, were the bishops of Heraclea, Ephesus, and Caesarea.
[101] Thrace meant, roughly, European Turkey, Bulgaria, and the strip of
Greek territory to the east of the island of Thasos. The bishops of Greece
(the civil diocese of Achaia) and of the western Balkan lands (the civil
diocese of Macedonia) were still directly subject to Rome. The pope's local
agent for these sees was the bishop of Thessalonica.
[102] Matt. 28:19.
[103] The bishops' letter is no. 98 in the collection of St. Leo's letters.
[104] Anatolios' own words in this letter.
[105] Aliud enim sunt sedes, aliud praesidentes. For the letter, Jaffe, no.
483. The date is May 22, 452.
[106] An allusion to the fact that Anatolios had gone so far as to consecrate
one who is his superior in rank, the new bishop of apostolic Antioch, the
third see in the church.
[107] These last two quotations are from Leo's letter, of the same date, to
the empress Pulcheria, joint ruler with Marcian, her husband. Ibid., 482.
[108] Ibid., 490.
[109] Satisfaciat canonibus, Jaffe, 504.
[110] The letter of Anatolios is in the collection of St. Leo's letters, no.
132 (April 454). For the whole of this see Batiffol, as last, 562-81.
NOTES - CHAPTER 5
[111] "... the great Monophysites who claimed that their doctrine was his
[Cyril's] were Monophysite in language, rather than doctrine." Tixeront,
Histoire des Dogmes, 111, 75 (72) (the figures in parentheses refer to the
English translation). It has to be added that there were soon divisions in
the party, and many of these were certainly heretical in their theories
about the Incarnation.
[112] Tixeront, Histoire des Dogmes, III, 104 (99).
[113] Of the saint's classic formula that "Christ is the unique incarnated
nature of God the Word," the last named theologian can say, "It is true ...
that if one looked only to the words, Cyril is a Monophysite." Ibid., 73 (
70 ) .
[114] Batiffol, Le Siege Apostolique (1924), 543.
[115] Called, from his elegant figure and dainty carriage, Ailouros, the Cat.
[116] Kirch, Enchiridion, prints extracts from this document, 542-46.
[117] January 475-September 476.
[118] June 482.
[119] I.e., Act of Union. Kirch, as before, prints extracts, 546-48.
[120] Hierapolis, in Greek; a town from miles east of Cyrrhus, 100 miles from
Antioch.
[121] It is printed in Denzinger, nos. 171-72.
[122] The formula quotes Matt. 16:18, "Thou art Peter and upon this rock I
will build my church, and the gates of hell shall not prevail against it."
[123] Id est non consentientes Sedi Apostolicae.
[124] Following this there was a government inquiry, and the bishop was
deposed.
[125] For example, Leontius of Byzantium (485-543), called the first of the
Scholastics, because one of the first to give his books a rigorous
demonstrative pattern; one of the first to use, in the exposition of
theology, Aristotle's logic; he had a deep knowledge of the theologians who
had preceded him, was the principal antagonist of the great Monophysite,
Severus, and it was his life's work to show the perfect harmony of the
definitions of Ephesus and Chalcedon.
[126] The Unsleeping, so called because in their church the service of prayer
went on ceaselessly, day and night, the community being divided into relays
for this purpose.
[127] Denzinger, nos. 201-2, prints the relevant part of the letter. It is
the twelfth of the propositions of St. Cyril that is quoted.
[128] "Naturellement les Monophysites les voyaient tout autrement." Duchesne
L'Eglise au VIme Siecle (1925), p. 95.
[129] The town in Lycia (Asia Minor) to which the pope had been taken. The
nearest approximation to its position on a modern map is the coast of Asia
Minor (in modern Turkey) due east of the southern tip of the island of
Rhodes.
[130] It lies in the Mediterranean, some 7o miles west of Naples. It is now
called Palmarola.
[131] November 11, 537. The church keeps his feast as a martyr-pope, June 20.
[132] The date is an approximation. The text of the edict no one knows, it
has long since disappeared, and no writer of the time quotes it in any work
that has survived.
[133] The text is in Mansi, IX, cols. 61-106; also in Migne, Patrologia
Latina, vol. 69, cols. 67-114.
[134] Tixeront, as cited, III, 143 (137).
[135] This resume follows very closely the account in Tixeront, III, 143-45
(137-39).
[136] Tixeront, III, 146 (140).
[137] There is [but] one incarnate nature of God the Word.
[138] Nicaea, Constantinople 381, Ephesus, Chalcedon.
[139] The letter to Eutychius, patriarch of Constantinople. It is printed in
Mansi, IX, cols. 414-19, and Migne, P.L., vol. 69, cols. 122-28.
[140] "The Constitutum of Pope Vigilius for the Condemnation of the Three
Chapters"; such is its title. The text is in Mansi, IX, cols. 457-88, and
Migne, P.L., vol. 69, 143-78.
[141] I do not forget the difficulty that, at Chalcedon, the papal legates
explicitly said the letter of Ibas was orthodox.
NOTES - CHAPTER 6
[142] I.e., that there is only one "action" or "operation" in Him.
[143] "If this is really Catholicism," Duchesne represents the Monophysites as
saying in their hearts, "Chalcedon and Leo will soon be going the way of
the Three Chapters." L'Eglise au VIme Siecle, p. 401.
[144] Ibid., 268-69.
[145] "St. Denis" being the sixth century theologian who passed (and for many
centuries to come) as St. Paul's disciple, Denis the Areopagite, Acts
17:34.
[146] Tixeront, III, 163 who gives the passage.
[147] This synodal letter runs to 24 folio columns, Mansi, XI, 461-509, Migne,
P.G., vol. 87, pt. 3, 3148-3200.
[148] Abbot John Chapman, The Condemnation of Pope Hononus, 15.
[149] Satis provide circurnspecteque fraternitatem vestram scripsisse. The
letter is printed, in part, in Denzinger, nos. 1057-64.
[150] Chapman, 17.
[151] Kirch, no. 1084.
[152] Ibid., no. 1087, letter to the bishops of Spain.
[153] Ibid., no. 1085, letter to the emperor, Constantine IV.
[154] These two letters have not survived.
[155] The text is in Mansi, X, 992-97. Kirch, nos. 1070-73, publishes
extracts from it.
[156] This letter of John IV did not reach Constantinople until the summer of
642. The emperor to whom it was addressed had been then dead a year or so.
When the official correspondence of popes and emperors could suffer such
delays, misunderstanding was likely to be a permanent factor of life, and
the action of any central authority ineffective Another fact to be borne in
mind is the short reign of the average pope, in these sixth and seventh
centuries. In the 182 years from 526 to 708, there were 34 popes. Eight of
these had "long" reigns, the other 26 averaged three years each.
[157] John had died, October 12, 642. Theodore was consecrated November 24
following, without awaiting any imperial approval of his election. He was a
Greek, born in Jerusalem. Theodore (642-49) is one of the "long-reigned"
popes of the period.
[158] This great saint, one day to pay with his life for his defence of true
doctrine, had many years before this been a secretary of the emperor
Heraclius. He was personally acquainted with the two chiefs, Sergius and
Pyrrhus, and had been keenly critical of the "one operation" theory since
its first appearance. The sack of his monastery, in the Persian invasion,
had driven him to Africa, and here he met Sophronius, his senior by a good
forty years perhaps. For his high place as a theological writer, cf.
Tixeront, III, 188-92 (180-84). It was the publication of the Ecthesis that
brought Maximus into open opposition.
[159] Denzinger, nos. 254-74 for the text. Chapman, as quoted, gives a good
general account of the pope's speeches at the council.
[160] Denzinger, no. 271.
[161] Both the Catholics and the Orthodox keep his feast on the same date,
November 12.
[162] One of these was St. Wilfrid, bishop of York.
[163] For the texts, the letter of Agatho to Constantine IV, Mansi, XI, 234-
86, the profession of faith of the 125 bishops, ibid., 286-315.
[164] Something more must be said of Agatho's letter later.
[165] As were the letters of Agatho and the western bishops which the legates
had brought.
[166] Theandric.
[167] Denzinger (nos. 289^93) prints a six-page extract from the decree, the
Greek text and the Latin. It is from this, no. 291, that my quotation is
taken.
[168] The translation is taken from Chapman, op. cit., whose language I have
occasionally simplified.
[169] The profession of faith, signed by Agatho and the 125 bishops of the
west.
[170] Chapman, 100-1.
[171] With Macarius and other heretics left to the pope's discretion.
[172] Ibid., 102.
[173] Ibid., 104.
[174] To Leo II, successor to Agatho, who died before the council ended. The
translation is Chapman, 105-6.
[175] For the text see Mansi, Xl, 286-315; the extracts here are Chapman, 77-
82.
[176] He said to them, "But whom do you say that I am?" Simon Peter answered
and said, "Thou art the Christ, the Son of the living God." Then Jesus
answered and said, "Blessed art thou, Simon Bar-Jona, for flesh and blood
has not revealed this to thee, but my Father in heaven." Matt. 16:15-17.
[177] Luke 22:31.
NOTES - CHAPTER 7
[178] Jalland, 370.
[179] Tixeront, Ill, 482 (467).
[180] More formally, and, by a universal convention for centuries now, the
Iconoclastic Movement.
[181] Finlay, The Byzantine Empire (Everyman's edition), 3.
[182] Finlay, 14.
[183] Louis Brehier, whose La Querelle des Images (1904) is still a classic
text. The quotation is from the similarly titled Chapter XIII of his
Gregoire le Grand, les Etats barbares et l'Invasion Arabe (590-757), p.
441, n. 1. This book is vol. 5 of the Histoire de l'Eglise, ed. A. Fliche
and Msgr. V. Martin (1947).
[184] Constantine of Nacolia, Thomas of Claudiopolis, Theodosius of Ephesus.
From a letter of the patriarch of Constantinople, Germanos, whom
Constantine had consulted, we learn that the bishop's difficulty was the
explicit prohibition in Exodus, 20:4, 5.
[185] For example, belief that it is dangerous to sit 13 at table, or to spill
salt, general belief in "charms, omens, dreams and such like foolery."
[186] Essays, Book I, Chap. 49, "The Customs of the Ancient World." The reader
will recall the half-contemptuous amusement with which Newman compares his
Protestant conviction of Catholic abuses with his Catholic knowledge of the
facts in later years
[187] Giving to created things what is due to God alone.
[188] Elected March 18, 731.
[189] There is a dispute among historians whether this letter was sent in 784
or 785.
[190] "That pseudo-council which took place without the Apostolic See is to
be anathematized, in the presence of our legates ... that the words of our
Lord, Jesus Christ, may be fulfilled, 'The gates of hell shall not prevail
against it' [the Apostolic See] and again, 'Thou art Peter' [Peter] whose
see, holding the first place, gives light to the whole world, and is the
head of all the churches of God." This passage Denzinger quotes, no. 298.
[191] The space of years between the two councils of Nicaea is roughly what
separates us from the discovery of America by Columbus, or the death of
Savonarola. The second council of Nicaea took place just a thousand years
before the fall of the Bastille. These are staggering distances of time, in
the record of an institution still as active as it was in 787 and 325, with
Pope John XXIII, at this moment, preparing exactly as Pope Adrian I was
preparing in 785.
[192] Southern Italy.
[193] From all the teaching and proscriptions of the Iconoclasts images of
the cross and its relics had been carefully excepted.
[194] Adorat in the Latin translation, proskynei in the Greek original. For
this difference see the explanation about to follow.
[195] From the text printed (with Latin translation) in Denzinger, nos. 302,
303, 304.
different in kind. It is only in our own time that it has ceased to be used
for the veneration of the Cross in the liturgy of Good Friday.
[196] The canons are listed fully in Mansi. Schroeder, somewhat routed by
their verbosity, offers only a summary in his translation, pp. 144-56.
[197] Or Byzantium broke them off; crisis and unpleasantness in either case,
whichever story is the truth.
[198] Historians have had to tax their brains to set these events in a
chronological order that is also logical. For a comparison of results cf.
Amann, L'Epoque Carolingienne, 1947 (F. and M., vol. 6), 127, n 2. It is
Amann's "solution" that I am following.
[199] The piece takes up some 120 pages of the Patrology of Migne (P.L, vol.
98, cols. 991-1248).
[200] Quod sancta romana catholica et apostolica ecclesia caeteris ecclesiis
praelata, pro causis fidei cum quaestio surgit omnino sit consulenda . Book
I, Chap, 6; quoted Amann, 123, n. 2.
[201] Amann, as quoted, p. 123.
[202] So Amann, 123, "On n'en saurait disconvenir." It also needs to be said,
with Tixeront, III, 474 (459), that "in Gaul, not only was it denied that
images should be given adoration, in the proper sense of the word [the
adoration with which we adore God as an act recognising He is God] but
denied also that images could be given a relative honour [i.e., that the
image could be honoured for the sake of the being it represented, an honour
related to the living original]. This was an error in no way fostered by
mistakes in the Latin translation sent by the pope."
[203] Once again, the reader must be warned, there are problems about dates
and the true sequence of events.
[204] The official record of the proceedings--the acta--has not been
preserved. We know nothing at all of the debates. Only the decrees of the
council have survived.
[205] See before, p. 161.
[206] See before, ibid.
[207] "Answers as subtle as the objections are futile," Tixeront, III, 477
(461). The text of the Capitulary has perished, Adrian's answer, in so
columns of close print, is in Migne, P.L., vol. 98, cc. 1247-92, a text
"crawling with mistakes," says Tixeront.
[208] The reference is to a letter from this pope to Secundinus, saying what
is and what is not lawful in the veneration given to images--a classic text
in these controversies, and one now cited against the second council of
Nicaea's misunderstood teaching.
[209] Mansi, XIII, 808; P.L., vol. 98, c. 1291.
NOTES - CHAPTER 8
[210] Finlay, 79.
[211] Still one of great annual feast days in the church presided over by the
patriarch of Constantinople, and its daughter churches.
[212] Cf. Amann, 475, n 4, on "la lenteur des communications entre Rome et
Constantinople. Cette lenteur explique bien des choses."
[213] This is the Formosus who will, thirty years later, be pope, and the
subject (after death) of the most revolting action of all these barbarous
centuries fished out of his tomb, robed and enthroned while a council sat
in judgment on him.
[214] In Latin, Filioque.
[215] Barry, no. 59A, prints a translation of Photius' letter.
[216] See p. 100 supra. Amann, 485, n. 3, notes that in all this the Roman
Curia followed very carefully the precedent of 519.
[217] Vere, Adrian II (867-72), whose command to the council this was.
[218] Neophyte, is the exact word used, whose literal meaning is "newly
enlightened," a common expression in ecclesiastical literature for the
newly baptised. The reference here is not to baptism, but holy orders--the
rapid translation, at so late a time in life, of the Secretary of State
into the Patriarch.
[219] A happy "mot" I steal from the great work of Father Francis Dvornik. See
Appendix.
NOTES - CHAPTER 9
[220] Second Council of Constantinople, 553--Third Council of Constantinople,
680.
[221] Cf. the title of Monseigneur Amann's classic work, L'Eglise au pouvoir
des Laiques, 888-1057 (1945), pp. 544. This is volume 7 of F. and M.
[222] The emperor, Henry III.
[223] Fliche, in La Reforme Gregorienne et la Reconquete Chretien, 1057, 1950,
i.e., F. and M., vol. 8, 394.
[224] Barry, no. 45, prints a translation of this decree.
[225] Son of Henry III, emperor 1056-1106.
[226] Barry, no. 47, prints a translation of the letters of the emperor and
his bishops to the pope.
[227] Henry V, since 1106; the son of Gregory VII's adversary.
[228] Pope from January 24, 1118, to January 28, 1119.
[229] Fliche, as before, 389. Barry, no. 48, prints a translation of the
concordat.
[230] Contracta quoque matrimonia ab huiusmodi personis disjungi ...
iudicamus.
NOTES - CHAPTER 10
[231] Huiusmodi namque copulationem, quam contra ecclesiasticam regulam
constat esse contractam, matrimonium non esse censemus. Qui etiam ab
invicem separati pro tantis excessibus condignam poenitentiam agant (canon
7). This is a repetition of a canon enacted at Pisa, 1135.
[232] The earliest example of a papal reservation of a censure by statute.
[233] See preceding page 196.
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