革拉修法令 第 1 章

I. It has been said: First we must treat of the sevenfold Spirit, which rests upon Christ: the spirit of wisdom: 'Christ the power of God and the wisdom of God'; the spirit of understanding: 'I will give thee understanding and instruct thee in the way wherein thou shalt walk'; the spirit of counsel: 'And his name shall be called the Angel of great counsel'; the spirit of might: as above, 'The power of God and the wisdom of God'; the spirit of knowledge: 'On account of the excellence of the knowledge of Christ Jesus, the apostle'; the spirit of truth: 'I am the way and the life and the truth'; the spirit of the fear of God: 'The fear of the Lord is the beginning of wisdom.' Manifold, moreover, is the dispensation of the name of Christ: Lord, because he is Spirit; Word, because he is God; Son, because the only-begotten of the Father;

man, because born of a virgin; priest, because he offered himself a holocaust; shepherd, because he is the guardian; worm, because he rose again; mountain, because he is strong; way, because he is straight; door, because through him is the entrance into life; lamb, because he suffered; stone, because the cornerstone of the building; master, because the revealer of life; sun, because the illuminator; true, because from the Father; life, because the creator; bread, because he is flesh; Samaritan, because guardian and merciful; Christ, because anointed; Jesus, because savior; God, because from God; angel, because sent; bridegroom, because mediator; vine, because by his blood we have been redeemed; lion, because king; rock, because the foundation; flower, because the chosen one; prophet, because he revealed things to come.

For the Holy Spirit is not the Spirit of the Father only or of the Son only, but the Spirit of the Father and of the Son; for it is written: 'If anyone loves the world, the Spirit of the Father is not in him'; likewise it is written: 'Whoever has not the Spirit of Christ, he is none of his.' Thus, with the Father and the Son named, the Holy Spirit is understood, of whom the Son himself says in the Gospel that the Holy Spirit 'proceeds from the Father' and 'shall receive of mine and shall announce it unto you.' II. Likewise it has been said: Now indeed we must treat of the divine Scriptures, what the universal catholic Church receives or what it ought to avoid.

Proverbs, Ecclesiastes, the Song of Songs, Ecclesiasticus, Isaiah one book, Jeremiah one book together with its Cinoth, that is, his Lamentations, Ezekiel one book, Daniel one book, Hosea one book, Amos one book, Micah one book, Joel one book, Obadiah one book, Jonah one book, Nahum one book, Habakkuk one book, Zephaniah one book, Haggai one book, Zechariah one book, Malachi one book, Job one book, Tobit one book, Ezra two books, Esther one book, Judith one book, Maccabees two books. LIKEWISE THE ORDER OF THE SCRIPTURES OF THE NEW TESTAMENT, which the holy and catholic Roman Church receives and venerates:

The four books of the Gospels: according to Matthew, according to Mark, according to Luke, according to John; to the Romans, to the Corinthians, to the Ephesians, to the Thessalonians, to the Galatians, to the Philippians, to the Colossians, to Timothy, to Titus, to Philemon, to the Hebrews. III. Likewise it has been said: After all these prophetic and evangelical and apostolic Scriptures which we have set forth above, on which the catholic Church is founded by the grace of God, we have thought that this also ought to be intimated: that, although the one bridal chamber of Christ is the universal catholic Church spread throughout the world, nevertheless the holy Roman Church has been set before the other churches by no synodal decrees, but has obtained the primacy by the evangelical voice of our Lord and Savior:

saying, 'Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it; and to thee I will give the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth shall be bound also in heaven, and whatsoever thou shalt loose upon earth shall be loosed also in heaven.' There was added also the fellowship of the most blessed Paul the apostle, the 'vessel of election,' who was crowned, contending unto a glorious death together with Peter at the city of Rome under Caesar Nero—not at a different time, as the heretics prate, but at one and the same time, on one and the same day; and equally they consecrated the aforesaid holy Roman Church to Christ the Lord, and by their presence and venerable triumph set it before all other cities in the whole world.

The Roman Church is therefore the first see of the apostle Peter, 'having no spot nor wrinkle nor any such thing.' But the second see was consecrated at Alexandria in the name of blessed Peter by Mark, his disciple and evangelist; and he, sent into Egypt by the apostle Peter, preached the word of truth and completed a glorious martyrdom. The third see, indeed, of the most blessed apostle Peter is held in honor at Antioch, because there he dwelt before he came to Rome, and there the name of Christians, of the new people, first arose. IV.

And although 'no one can lay another foundation besides that which has been laid, Christ Jesus,' nevertheless for edification the same holy Roman Church does not forbid that, after those Scriptures of the Old and New Testament which we have regularly enumerated above, these also be received: the holy synod of Nicaea, of the three hundred and eighteen fathers, through the mediation of Constantine Augustus the Great, in which the heretic Arius was condemned; the holy synod of Constantinople, through the mediation of Theodosius the Elder, Augustus, in which the heretic Macedonius received his due condemnation;

the holy synod of Ephesus, in which Nestorius was condemned with the consent of the most blessed Pope Celestine, through the mediation of Cyril, prelate of the see of Alexandria, and of Arcadius the bishop sent from Italy; the holy synod of Chalcedon, through the mediation of Marcian Augustus and Anatolius bishop of Constantinople, in which the Nestorian and Eutychian heresies were condemned together with Dioscorus and his accomplices. But also, if there are any councils thus far established by the holy fathers after the authority of these four, we have decreed that they too are to be kept and received. Now must be appended a treatment of the little works of the holy fathers which are received in the catholic Church. Likewise the little works of blessed Caecilius Cyprian, martyr and bishop of Carthage;

likewise the little works of blessed Gregory Nazianzen the bishop; likewise the little works of blessed Basil, bishop of Cappadocia; likewise the little works of blessed John, bishop of Constantinople; likewise the little works of blessed Theophilus, bishop of Alexandria; likewise the little works of blessed Cyril of Alexandria; likewise the little works of blessed Hilary, bishop of Poitiers; likewise the little works of blessed Ambrose, bishop of Milan; likewise the little works of blessed Augustine, bishop of Hippo Regius; likewise the little works of blessed Jerome the presbyter; likewise the little works of blessed Prosper, a most religious man.

Likewise the letter of blessed Pope Leo addressed to Flavian, bishop of Constantinople: if anyone should dispute concerning its text down to a single iota and not receive it reverently in all things, let him be anathema. Likewise the little works and treatises of all the orthodox fathers, who in nothing deviated from the fellowship of the holy Roman Church, nor were separated from its faith or preaching, but by its communion through the grace of God were partakers unto the last day of their life—these it decrees are to be read. Likewise the decretal letters which the most blessed popes at various times gave from the city of Rome for the consultation of various fathers—that these are to be received reverently.

Likewise the deeds of the holy martyrs, which shine forth with manifold torments of sufferings and wondrous triumphs of confessions. Who of catholics could doubt that they endured greater things in their contests, and bore all things not by their own strength but by the grace and help of God? But for this reason, according to ancient custom, by a singular caution they are not read in the holy Roman Church: because the names of those who wrote them are utterly unknown, and by infidels and the ignorant they are thought to be superfluous or less fitting than the order of the matter required—such as those of a certain Cyricus and Julitta, such as the passions of George and others of that kind, which are alleged to have been composed by heretics.

On account of which, as has been said, lest even a slight occasion of mockery should arise, they are not read in the holy Roman Church. We, however, together with the aforesaid Church, venerate with all devotion all the martyrs and their glorious contests, which are known to God rather than to men; likewise we receive with honor the Lives of the Fathers—of Paul, Antony, Hilarion, and all the hermits—which nevertheless the most blessed man Jerome described; likewise the Acts of blessed Sylvester, prelate of the apostolic see: although the name of him who wrote it is unknown, yet we have learned that it is read by many catholics in the city of Rome, and according to ancient usage many churches imitate this;

likewise the writing concerning the finding of the Cross, and another writing concerning the finding of the head of blessed John the Baptist, are indeed recent accounts, and some catholics read them; but when these have come into the hands of catholics, let the sentence of blessed Paul the apostle take precedence: 'Prove all things; hold fast that which is good.' Likewise Rufinus, a most religious man, published very many books of ecclesiastical work, and also translated some scriptures; but since the venerable Jerome censured him in certain matters concerning the freedom of the will, we hold those things which we know the aforesaid blessed Jerome to hold; and not only concerning Rufinus, but also concerning all whom the man often mentioned reproved out of zeal for God and the religion of the faith.

Likewise certain little works of Origen, which the most blessed man Jerome does not reject, we receive as to be read; the rest, however, we declare are to be refused along with their author. Likewise the Chronicle of Eusebius of Caesarea and the books of his Ecclesiastical History—although in the first book of his narrative he grew lukewarm, and afterward composed one book in praise and excuse of Origen the schismatic—yet, on account of the knowledge of particular matters which pertain to instruction, we do not by any means say they are to be refused. Likewise we commend Orosius, a most learned man, because he set in order a history very necessary to us against the slanders of the pagans, and wove it together with marvelous brevity.

Likewise the Paschal Work of the venerable man Sedulius, which he wrote in heroic verses, we set forth with distinguished praise. Likewise the laborious work of Juvencus we by no means despise, but admire. V. As for the rest, which have been written or preached by heretics or schismatics, the catholic and apostolic Roman Church in no way receives; of which we have thought a few should be subjoined here, which have come to memory and are to be avoided by catholics: First, the synod of Ariminum, gathered by Constantius Caesar, son of Constantine, through the mediation of the prefect Taurus, we confess to have been condemned from then and now and forever.

The Itinerary in the name of the apostle Peter, which is called the books of holy Clement, nine in number—apocryphal. The Acts in the name of the apostle Andrew—apocryphal. The Acts in the name of the apostle Thomas—apocryphal. The Acts in the name of the apostle Peter—apocryphal. The Acts in the name of the apostle Philip—apocryphal. The Gospel in the name of Matthias—apocryphal. The Gospel in the name of Barnabas—apocryphal. The Gospel in the name of James the Less—apocryphal. The Gospel in the name of the apostle Peter—apocryphal. The Gospel in the name of Thomas, which the Manichaeans use—apocryphal. The Gospels in the name of Bartholomew—apocryphal. The Gospels in the name of Andrew—apocryphal. The Gospels which Lucian falsified—apocryphal. The Gospels which Hesychius falsified—apocryphal. The Book concerning the infancy of the Savior—apocryphal. The Book concerning

the nativity of the Savior and concerning Mary or the midwife—apocryphal. The Book which is called the Shepherd—apocryphal. All the books which Leucius, the disciple of the devil, made—apocryphal. The Book which is called the Foundation—apocryphal. The Book which is called the Treasure—apocryphal. The Book concerning the daughters of Adam, Leptogenesis—apocryphal. The Cento concerning Christ, pieced together from Virgilian verses—apocryphal. The Book which is called the Acts of Thecla and Paul—apocryphal. The Book which is called of Nepos—apocryphal. The Book of Proverbs written by heretics and prefixed with the name of holy Sixtus—apocryphal. The Revelation which is called of Paul—apocryphal. The Revelation which is called of Thomas—apocryphal. The Revelation which is called of Stephen—apocryphal. The Book which is called

the Passing of holy Mary—apocryphal. The Book which is called the Penitence of Adam—apocryphal. The Book concerning Ogias by name, a giant who after the flood is alleged by heretics to have fought with a dragon—apocryphal. The Book which is called the Testament of Job—apocryphal. The Book which is called the Penitence of Origen—apocryphal. The Book which is called the Penitence of holy Cyprian—apocryphal. The Book which is called the Penitence of Jannes and Mambres—apocryphal. The Book which is called the Lots of the Apostles—apocryphal. The Book which is called the Lusa of the Apostles—apocryphal. The Book which is called the Canons of the Apostles—apocryphal. The Book Physiologus, written by heretics and prefixed with the name of blessed Ambrose—apocryphal. The History of Eusebius Pamphili—apocryphal. The little works

of Tertullian—apocryphal. The little works of Lactantius, or Firmianus—apocryphal. The little works of Africanus—apocryphal. The little works of Postumianus and Gallus—apocryphal. The little works of Montanus, Priscilla, and Maximilla—apocryphal. The little works of Faustus the Manichaean—apocryphal. The little works of Commodian—apocryphal. The little works of the other Clement of Alexandria—apocryphal. The little works of Thascius Cyprian—apocryphal. The little works of Arnobius—apocryphal. The little works of Tichonius—apocryphal. The little works of Cassian, a presbyter of Gaul—apocryphal. The little works of Victorinus of Pettau—apocryphal. The little works of Faustus of Riez in Gaul—apocryphal. The little works of Frumentius the Blind—apocryphal. The Cento concerning Christ, pieced together from Virgilian verses—apocryphal. The Letter of Jesus to Abgar—apocryphal. The Letter of Abgar to Jesus—apocryphal.

The Passion of Cyricus and Julitta—apocryphal. The Passion of George—apocryphal. The Writing which is called the Interdiction of Solomon—apocryphal. All the phylacteries which are inscribed not with the names of angels, as they pretend, but rather with the names of demons—apocryphal. These and things like these, which Simon Magus, Nicolaus, Cerinthus, Marcion, Basilides, Ebion, Paul also of Samosata, Photinus and Bonosus who failed by a similar error, Montanus too with his most obscene followers, Apollinaris, Valentinus or the Manichaean, Faustus the African, Sabellius, Arius, Macedonius, Eunomius, Novatus, Sabbatius, Calistus, Donatus, Eustathius, Jovinian, Pelagius, Julian of Eclanum, Caelestius, Maximian, Priscillian from Spain, Nestorius

of Constantinople, Maximus the Cynic, Lampetius, Dioscorus, Eutyches, Peter and another Peter—of whom one defiled Alexandria, the other Antioch—Acacius of Constantinople with his associates, as well as all heretics and the disciples of heretics, or schismatics, taught or wrote, whose names we have by no means retained: these we confess not only to be repudiated, but to be banished from the whole Roman catholic and apostolic Church, and together with their authors and followers to be condemned forever under the indissoluble bond of anathema.