AN EXAMINATION OF THE CLAIMS OF THE ROMAN PAPACY IN LIGHT OF HOLY TRADITION

"But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed."1 "Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all."2 "There are those in the West who would present the Papacy as the legitimate development of the Christian idea, as Christianity arrived at is completion. The truth is, that it is the negation of the evangelical idea. Can, then, the negation of an idea be considered as its development?"3 1 Galatians 1: 8. 2 St. Vincent of Lérins, Commonitorium, Chapter 2. 3 Abbé Guettée, The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches (1867), p. 28.

1

The following information is adapted and expanded from the book, My Exodus from Roman Catholicism by the late Bishop Paul de Ballester, a former Spanish Franciscan monk who converted to Orthodoxy after researching the claims of the Roman Papacy. All citations come from Popes, papal decrees, councils, and reputed canonists and ecclesiastical writers.

1- The Church is an Absolute Monarchy founded on the Pope “The government of the Church is founded upon the monarchical principle.”4 "That blessed Peter the Apostle had no more authority than the other Apostles had nor was he the head of the other Apostles. Likewise that God did not send forth any head of the Church, nor did He make anyone His vicar...We declare by sentence the above mentioned articles...to be contrary to Sacred Scripture and enemies of the Catholic faith, heretics, or heretical and erroneous..."5 “The Papal office was instituted supernaturally and immediately by Christ as having the monarchical and royal primacy over the Church hierarchy; and it is by virtue of this one and supreme office that the Church Militant is said to be one under Christ.”6 “It is Church dogma that the Pope, the successor of St. Peter, possesses not only primacy of honour but also primacy of authority and jurisdiction over the whole Church.”7 “[Christ] set blessed Peter over the rest of the apostles and instituted in him the permanent principle of both unities and their visible foundation. Upon the strength of this foundation was to be built the eternal temple, and the Church whose topmost part reaches heaven was to rise upon the firmness of this foundation.”8

4 “Ecclesiae regimen monarchica ratione [continetur].” (Joannes Devotus, Institutiones canonicae, Prolegomena, Cap. II, sec. XIX) 5 "Quod beatus Petrus Apostolus non plus auctoritatis habuit quam alii Apostoli habuerunt, nec aliorum Apostolorum fuit caput. Item quod Christus nullum caput dimisit Ecclesiae, nec aliquem suum vicarium fecit...Articulos praedictos...velut sacrae Scripturae contrarios et fidei catholicae inimicos, haereticos, seu haereticales et erroneos...sententialiter declaramus." (Pope John XXII, Licet juxta doctrinam, October 23, 1327, in Denziger, Enchiridion symbolorum, definitionum et declarationum de rebus fidei et morum, articles 496, 500, old numbering) 6 “Status papalis institutus est a Christo supernaliter, et immediate, tanquam primatum habens monarchicum, et regalem in ecclesiastica hierarchia, secundum quem statum unicum et supremum, Ecclesia Militans dicitur una sub Christo.” (Jean Gerson, Tractatus de Statibus Ecclesiasticis, De Statu Summi Pontificis, Consideratio I, Opera Omnia, Vol. 2, Du Pin [1728], p. 529) 7 Pope Gregory XVI, Commisum Divinitus, 1835. 8 Pastor Aeternus, 1870, Session 4.

2

"(55) Simon Peter never even suspected that Christ entrusted the primacy in the Church to him. (56) The Roman Church became the head of all the churches, not through the ordinance of Divine Providence, but merely through political conditions...His Holiness [Pope Pius X]...ordered that each and every one of the above-listed propositions be held by all as condemned and proscribed."9 “Bishops…constitute one single College, gathered around the Pope, who is the guardian and guarantor of this profound communion that was so close to Jesus’ heart and to his Apostles’ too.”10

2- The Pope is All-Powerful and All-Holy “Receive the tiara adorned with three crowns and know that thou art Father of Princes and Kings, Master of the World, Vicar of Our Savior Jesus Christ on earth, to Whom is honour and glory in the ages of ages.”11 "Notwithstanding the constitutions and ordinances of the Apostles, and anything contrary whatsoever."12 “All power ordained by God and given unto men for the governing of the faithful, whether spiritual or temporal, is contained within this power (of the Pope)…(the Pope) is not bound by the order of powers or (even) by laws that he himself has promulgated…reasonably, then, there is said to be in the highest Pontiff a plenitude of power; whence and on account of this, his power is said to be without number, weight or limit.”13 “Christ and the Pope hold the same tribunal and the Pope has the power to do everything except sin; nor may he err in the faith.”14

9 Pope Pius X, Lamentabili Sane, 1907. 10 Pope Francis, General Audience, St. Peter’s Square, 5 Nov. 2014. 11 “Accipe tiaram tribus coronis ornatam, et scias te esse Patrem Principum et Regnum, Rectorem Orbis, in terra Vicarium Salvatoris Nostri Jesu Christi, cui est honor et gloria in saecula saeculorum.” Traditional words spoken at the Papal coronation mass. 12 "Non obstantibus constitutionibus et ordinationibus apostolicis, caeterisque contrariis quibuscumque." Phrase traditionally included at the end of Papal bulls. 13 “Omnis potestas ad gubernationem fidelium a Deo ordinata et hominibus data, sive spiritualis, sive temporalis, in hac potestate comprehenditur...ordine potestatum aut legibus ab ipso positis non coarctatur...merito ergo in Summo Pontifice plenitudo dicitur existere potestatis; unde et propter hoc dicitur potestas eius esse sine numero, pondere et mensura.” (Alvarus Pelagius, De Planctu Ecclesiae, Lib. I, Cap. 58) 14 “Christus et Papa habent idem consistorium et Papa omnia potest excepto peccato et nisi erret in fide.” (Martinus Garatus Laudensis [Martino Garati], Tractatus de Principibus, Quaestio 474)

3

“The judgement of the Pope and the judgement of God is one and the same.”15 “Whatever (the Pope) wishes (is) considered sacrosanct in the universal Church, worthy to be conserved by all, and (is) to be acknowledged as canonical.”16 “Decretals [papal letters formulating ecclesiastical law] are to be numbered among the canonical scriptures.”17 “The Pope is not simply a man but is like a god on Earth.”18

3- Belief in the Papacy is essential for Salvation “We declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.”19 “Without the Sovereign Pontiff there can be no real Christianity.”20 “Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the Church throughout the world…So, then, if anyone says that the Roman Pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church…let him be anathema.”21 “Whosoever presumes to attack, diminish or reduce this primacy to the level of any other ecclesiastical office...is heretical, schismatic, impious and sacrilegious.”22

15 “Sententia igitur Papae et sententia Dei una sententia est.” (Augustinus Triumphus, Summa de potestate ecclesiastica, Quaestio VI, art. 1) 16 “Quid velit [est] in universa Ecclesia sacrosanctum, et ab omnibus custodiri legitimum, atque canonicum comprobari.” (Cardinal Caesar Baronius, Annales Ecclesiastici, Ad Annum 553, CCXXIV) 17 “Inter canonicas scripturas decretales epistolae connumerantur.” (Gratianus, Codex Juris Canonici, Pars I, Distinctio XIX, Caput VI) 18 “Papa non homo simpliciter sed quasi deus in terris est.” (Alvarus Pelagius, op. cit. Lib. I, Cap. 68) 19 Unam Sanctam, Pope Boniface VIII, 1302. 20 Joseph Marie de Maistre, Du Pape, Discours préliminaire I. 21 Pastor Aeternus, Ibid. 22 Quem primatum quisquis impugnare, vel diminuere, vel alicui ecclesiastico statui particulari coaquere praesumit...haereticus est, schismaticus, impius, atque sacrilegius.” (Jean Gerson, Ibid.)

4

4- The Pope can never Err, nor be Judged “We teach and define as a divinely revealed dogma that when the Roman Pontiff speaks EX CATHEDRA…he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his Church to enjoy in defining doctrine concerning faith or morals. Therefore, such definitions of the Roman Pontiff are of themselves, and not by the consent of the Church, irreformable.”23 “The Church cannot stand against the Highest Pontiff…Therefore, in a council, even if the majority dissents, their voice is worth nothing as they are estranged from the head, and being separated, they cannot speak for and represent the Church.”24 “The Pope may not be judged…as he is the head and prince of the universal Church.”25 “If one day the Pope fell into the error of imposing sins while prohibiting virtues…the Church would be obliged to believe that sins are indeed beneficial and virtues are bad; alternatively, she would be committing a sin against her conscience.”26

23 Pastor Aeternus, Ibid. 24 “Cum revera contra Summum Pontificem stare non possit Ecclesia…Itaque in concilio...sin vero dissentiant plerique, nihil horum valebit auctoritas, quoniam a capite divulsi, atque sejuncti Ecclesiam referre, ac repraesentare non possunt. (Joannes Devotus, op. cit. sec. XXIV) 25 “Papa judicari non possit esse, quia…caput et [princeps est] Ecclesiae universae.” (Cardinal Bellarmine, Controversiarum de Summo Pontifice Lib. II, Cap. XXVI) 26 “Si autem Papa erraret praecipiendo vitia, vel prohibendo virtutes...teneretur Ecclesia credere vitia esse bona et virtutes malas, nisi vellet contra conscientiam peccare.” (Bellarmine, Ibid. Lib. IV, Cap. V)

5

We may contrast these statements with the universal tradition of the Holy Fathers. Some notable examples: Apostle Paul: "For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?...For other foundation can no man lay than that is laid, which is Jesus Christ."27

"Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone."28

Saint John the Evangelist: "And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb."29 Saint Irenaeus (130-202): "The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the Apostles and their disciples this faith... Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these, for no one is greater than the Master."30 Saint Ambrose (c. 340-397): "They have not the succession of Peter, who hold not the faith of Peter."31 "He [Peter], then, who before was silent, to teach us that we ought not to repeat the words of the impious, this one, I say, when he heard: "But who do you say I am," immediately, not unmindful of his station, exercised his primacy, that is, the primacy of confession, not of honour; the primacy of belief, not of rank....Faith, then, is the foundation of the Church, for it was not said of Peter’s flesh, but of his faith, that "the gates of hell shall not prevail against it." But his confession of faith conquered hell."32

27 1 Corinthians 3: 4-5, 11. 28 Ephesians 2: 19-20. 29 Revelation 21:14. 30 Against Heresies, Book I, X.1-2. 31 "Non habent enim Petri hereditatem, qui Petri fidem non habent." De Poenitentia libri duo, Book 1, Chapter 7, Section 33. 32 De Incarnatione Domenicae Sacramento, sec. 32, 34 (Chapters 4 & 5).

6

Saint Jerome (347-420): "But you say the Church was founded upon Peter: although elsewhere the same is attributed to all the Apostles, and they all receive the keys of the kingdom of heaven, and the strength of the Church depends upon them all alike; yet one among the twelve is chosen so that when a head has been appointed, there may be no occasion for schism. But why was not John chosen, who was a virgin? Deference was paid to age, because Peter was the elder: one who was a youth, I may say almost a boy, could not be set over men of advanced age."33 Saint Augustine (354-430): "We believe not in Peter but in Him whom Peter believed."34 "He who loves to govern than do good is no bishop."35 "For petra (rock) is not derived from Peter, but Peter from petra; just as Christ is not called so from the Christian, but the Christian from Christ. For on this very account the Lord said, "On this rock will I build my Church," because Peter had said, "You are the Christ, the Son of the living God." On this rock, therefore, He said, which you have confessed, I will build my Church. For the Rock (Petra) was Christ; and on this foundation was Peter himself also built. For other foundation can no man lay than that is laid, which is Christ Jesus."36 Saint Vincent of Lérins (d. 445): "For they [the heretics] dare to teach and promise, that in their church, that is, in the conventicle of their communion, there is a certain great and special and altogether personal grace of God, so that whosoever pertain to their number, without any labour, without any effort, without any industry, even though they neither ask, nor seek, nor knock, have such a dispensation from God, that, borne up by angel hands, that is, preserved by the protection of angels, it is impossible they should ever dash their feet against a stone, that is, that they should ever stumble (scandalizari)."37 Pope Hormisdas (r. 514-523): "The chief means of salvation is that we should keep the rule of right faith, and in no way deviate from the decrees of God and the Fathers."38

33 Against Jovinian, Book I, 26. 34 City of God XVIII, 53. 35 Ibid. XIX, 19. 36 Tractate 124 on the Gospel of John. 37 Commonitorium, Chapter 26. 38 Formula of Hormisdas. For a discussion of the original form of the Formula without its interpolations, see Edward Denny, Papalism: a Treatise on the Claims of the Papacy as set forth in the Encyclical Satis Cognitum (1912), p. 474.

7

Pope St. Gregory the Great (r. 590-604): "In Holy Scripture what else do we understand by foundations but holy preachers? For since God had placed them first in the Church, the whole structure of the subsequent fabric has risen up upon them. Whence also the priest is ordered, when he enters the tabernacle, to bear twelve stones on his breast. [Ex. 28: 21] Because, namely, our High Priest, in offering Himself a sacrifice for us, when He set forth mighty preachers at the very beginning, carried twelve stones under His head in the front of His body. The holy Apostles therefore are stones on the breast, to be displayed as an ornament in front, and foundations in the ground for the first firm basis of the edifice."39 "I say it without the least hesitation, whoever calls himself the universal bishop, or desires this title, is, by his pride, the precursor of Antichrist, because he thus attempts to raise himself above the others. The error into which he falls springs from pride equal to that of Antichrist; for as that Wicked One wished to be regarded as exalted above other men, like a god, so likewise whoever would be called sole bishop exalteth himself above others."40 Aelfric of Eynsham (c. 955-1010): "The Lord said to Peter, "Thou art of stone." For the strength of his belief, and for the steadfastness of his profession he received that name, because he had attached himself with firm mind to Christ, who is called 'stone' by the apostle Paul. "And I will build my church upon this stone:" that is, on that faith which thou professest. All God's church is built on that stone, that is, upon Christ; for he is the foundation of all the fabrics of his own church."41 Bishop Arnulf of Orleans (d. 1003): "But the Church of God is not subject to a wicked pope; nor even absolutely, and on all occasions, to a good one. Let us rather in our difficulties resort to our brethren of Belgium and Germany than to that city, where all things are venal, where judgment and justice are bartered for gold. Let us imitate the great church of Africa, which, in reply to the pretensions of the Roman pontiff, deemed it inconceivable that the Lord should have invested any one person with his own plenary prerogative of judicature, and yet have denied it to the great congregations of his priests assembled in council in different parts of the world...Why should he not be subject in judgment to those who, though lowest in place, are his superiors in virtue and in wisdom? Yea, not even he, the prince of the Apostles, declined the rebuke of Paul, though his inferior in place, and, saith the great Pope Gregory [I.], "If a bishop be in fault, I know not any one such who is not subject to the Holy See; but if faultless, let every one

39 Moralia in Job, Chapter 28, section 14. 40 Epistles, Book VII, Letter 33. 41 Passio Apostolorum Petri et Pauli, Sermones Catholici, ed. Benjamin Thorpe, Vol. I (1844), p. 369.

8

understand that he is the equal of the Roman pontiff himself, and as well qualified as he to give judgment in any matter.""42 Pope Sylvester II (r. 999-1003): “Have they been able to show the Roman bishop’s judgment to be greater than God's? On the contrary, the first bishop of the Romans, indeed, the prince of the Apostles themselves, exclaims: “We must obey God rather than men.” Paul, that master of the world, also declares: “If any shall preach unto you anything other than that ye have received, even an angel from heaven, let him be anathema.” Because Pope Marcellinus burned incense to Jove, did all bishops, therefore, have to burn incense? I firmly maintain that if the Roman bishop himself shall have sinned against his brother and, though often advised, shall not have listened to the Church, that Roman bishop, I say, is to be considered a heathen and a publican according to the commandment of God. For the loftier the position, the greater the ruin. Even if he declares us unworthy of his communion because none of us will join him against the Gospel, he will not be able to separate us from the communion of Christ.”43 42 Synod of Verzy, AD 991. In Mansi, Sacrorum conciliorium nova amplissima collectio, Volume XIX, 107. 43 "Poteruntne docere Romani episcopi judicium Dei judicio majus esse? Sed primus Romanorum episcopus, imo ipsorum apostolorum princeps, clamat: 'Oportet magis obedire Deo quam hominibus.' Clamat et ipse orbis terrarum magister Paulus: 'Si quis vobis annuntiaverit praeter quod accepistis, etiam angelus de caelo, anathema sit.' Nam quia Marcellinus papa Jovi thura incedit, ideo cunctis episcopis thurificandum fuit? Constanter dico quod si Romanus episcopus in frantrem peccaverit, saepisque admonitus Ecclesiam non audierit, hic, inquam, Romanus episcopus praecepto Dei est habendus sicut ethnicus et publicanus. Quanto enim gradus altior, tanto ruina gravior est. Quod si propterea sua communione nos indignos ducit, quia contra Evangelium sentiendi nullus nostrum consentit, non ideo a communione Christi nos separare poterit." (Letter 192, AD 997)

9

THE ECUMENICAL CANONS REFUTE PAPAL SUPREMACY By: Seraphim44 The purpose of assembling the Holy Canons of the Church in this manner is not to create a collection of statements to cite completely devoid of the context of their history and meaning. It is no more useful to approach important questions by blindly citing canons than it is to do the same with Biblical verses or quotations from Church Fathers. However, in collecting these canons it can be shown that the Early Church had a certain mindset, or phronema, regarding the ordering of the hierarchy and the role of the clergy. If we assume the contemporary Latin mindset regarding the role of the Pope (i.e. Ultramontanism) we can also assume that the Canons of the Church would be written in a particular way — one that emphasizes the role and prerogatives of the Bishop of Rome in a similar manner as the post-Vatican I Church does. Such an important teaching would have been extremely clearly taught so as to avoid confusing the Faithful. We ought to expect that when certain restrictions are placed upon the Bishops of the Church that exemptions would be listed for the Pope. We ought to expect to see the Church being instructed to seek out the teachings of the Pope when questions of theology arise. We ought to see it being stated that the Pope has exercised authority in protecting the teachings of the Holy Apostles through his supposed special grace, and that communion with him is mandatory for salvation. While we would expect to see these things set forth clearly in the teachings of the Fathers, they are simply not there. What we do find in the Canons instead are numerous restrictions placed on all the Bishops of the Church with no exemptions made for the Pope; we find exhortations to follow the Catholic and universal faith as handed down through the Canons, with no mention of any special pre-eminence or authority of the Pope; and, most importantly, we see no clearly-defined privileges or prerogatives granted to the Pope — infallibility and supremacy are completely absent. In fact, what we find is quite the opposite of infallibility: on two occasions (the Council of Jerusalem and the 2nd Council of Constantinople), we see that a council overrode what Peter and the Bishop of Rome had declared; and, on one occasion (the 3rd Council of Constantinople), it even condemned a Pope (Honorius) as heretical. The church of Rome is also criticized for deviating from the canons.

44 Adapted and expanded from the article of the same title published on jaysanalysis.com on May 3rd, 2020.

10

COUNCIL OF JERUSALEM, c. AD 50

• "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things: that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well." (Acts 15: 28-29)

Note: This Council ruled that the Gentiles were not required to be circumcised and follow the Law of Moses, in direct contradiction to the Apostle Peter's position on the matter. Cf. St. Paul: "But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed...But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?"45 Clearly, St. Peter's word was neither infallible nor binding.

APOSTOLIC CANONS

• CANON 1: Let a bishop be ordained by two or three bishops. Note: Contemporary Latin teaching is that the Pope ordains all Bishops. • CANON 14: A bishop is not to be allowed to leave his own parish, and pass over into another,

although he may be pressed by many to do so, unless there be some proper cause constraining him. As if he can confer some greater benefit upon the persons of that place in the word of godliness. And this must be done not of his own accord, but by the judgment of many bishops, and at their earnest exhortation.

Note: Bishops are not allowed to enter into other jurisdictions without a proper blessing. No exemption for the Pope. • CANON 15: If any presbyter, or deacon, or any other of the list of the clergy, shall leave his

own parish, and go into another, and having entirely forsaken his own, shall make his abode in the other parish without the permission of his own bishop, we ordain that he shall no longer perform divine service; more especially if his own bishop having exhorted him to return he has refused to do so, and persists in his disorderly conduct. But let him communicate there as a layman.

• CANON 33: No foreign bishop, presbyter, or deacon, may be received without commendatory

letters; and when they are produced let the persons be examined; and if they be preachers of godliness, let them be received. Otherwise, although you supply them with what they need, you must not receive them into communion, for many things are done surreptitiously.

Note: Same as Canon 14.

45 Galatians 2: 11, 14.

11

• CANON 35: Let not a bishop dare to ordain beyond his own limits, in cities and places not subject to him. But if he be convicted of doing so, without the consent of those persons who have authority over such cities and places, let him be deposed, and those also whom he has ordained.

Note: Bishops are to ordain within their own jurisdiction. Does not teach that the Pope is responsible for ordaining bishops. No exemption from punishment for the Pope. • CANON 39: Let not the presbyters or deacons do anything without the sanction of the bishop;

for he it is who is entrusted with the people of the Lord, and of whom will be required the account of their souls.

Note: Priests and deacons are subject to the authority of their individual bishop, no mention of the universal authority of the Pope. • CANON 74: If any bishop has been accused of anything by men worthy of credit, he must be

summoned by the bishops; and if he appears, and confesses, or is convicted, a suitable punishment must be inflicted upon him. But if when he is summoned he does not attend, let him be summoned a second time, two bishops being sent to him, for that purpose. [Some mss. add: If even then he will not attend, let him be summoned a third time, two bishops being again sent to him.] But if even then he shall disregard the summons and not come, let the synod pronounce such sentence against him as appears right, that he may not seem to profit by avoiding judgment.

Note: If any bishop is accused, he can be tried and sentenced. No exemption for Rome. Rome does not do the sentencing. • CANON 81: We have said that a bishop or presbyter must not give himself to the

management of public affairs, but devote himself to ecclesiastical business. Let him then be persuaded to do so, or let him be deposed, for no man can serve two masters, according to the Lord’s declaration.

Note: This is in direct contradiction to the practice of the Latin church since the Middle Ages. Cf. Pope Boniface's 1302 encyclical Unam Sanctam, in which it is claimed that "the temporal sword is in the hand of Peter." The Pope is currently the head of the Vatican, an independent state complete with its own bank and army. COUNCIL OF NICAEA, AD 325 • CANON 4: It is by all means desirable that a bishop should be appointed by all the bishops

of the province. But if this is difficult because of some pressing necessity or the length of the journey involved, let at least three come together and perform the ordination, but only after the absent bishops have taken part in the vote and given their written consent. But in each province the right of confirming the proceedings belongs to the metropolitan bishop.

12

Note: Bishops must be elected by other bishops of the region, and the Pope is not involved. This is contrary to the current Latin practice which makes the Pope responsible for all appointments. • CANON 6: The ancient customs of Egypt, Libya and Pentapolis shall be maintained,

according to which the bishop of Alexandria has authority over all these places since a similar custom exists with reference to the bishop of Rome. Similarly in Antioch and the other provinces the prerogatives of the churches are to be preserved. In general the following principle is evident: if anyone is made bishop without the consent of the metropolitan, this great synod determines that such a one shall not be a bishop. If however two or three by reason of personal rivalry dissent from the common vote of all, provided it is reasonable and in accordance with the church’s canon, the vote of the majority shall prevail.

Note: A bishop has jurisdiction over his territory. The defining of territories is a custom of the Church that has been maintained. The metropolitan of the region must consent to the ordination of a bishop in his jurisdiction. No participation of Rome.

FIRST COUNCIL OF CONSTANTINOPLE, AD 381 • CANON 2: The bishops are not to go beyond their dioceses to churches lying outside of

their bounds, nor bring confusion on the churches; but let the Bishop of Alexandria, according to the canons, alone administer the affairs of Egypt; and let the bishops of the East manage the East alone, the privileges of the Church in Antioch, which are mentioned in the canons of Nicaea, being preserved; and let the bishops of the Asian Diocese administer the Asian affairs only; and the Pontic bishops only Pontic matters; and the Thracian bishops only Thracian affairs. And let not bishops go beyond their dioceses for ordination or any other ecclesiastical ministrations, unless they be invited. And the aforesaid canon concerning dioceses being observed, it is evident that the synod of every province will administer the affairs of that particular province as was decreed at Nicaea. But the Churches of God in heathen nations must be governed according to the custom which has prevailed from the times of the Fathers.

Note: Bishops are to stay within their own jurisdictions, lest there be confusion among the laity. Reaffirmation of the different regions and their corresponding hierarchy. No special mention of Rome. • CANON 3: The Bishop of Constantinople, however, shall have the prerogative of honour

after the Bishop of Rome; because Constantinople is New Rome. Note: Constantinople is New Rome. Relates to Chalcedon Canon 28. “Prerogative of honour”, not authority.

13

COUNCIL OF EPHESUS, AD 431 • CANON 6: Likewise, if any should in any way attempt to set aside the orders in each case

made by the holy Synod at Ephesus, the holy Synod decrees that, if they be bishops or clergymen, they shallow absolutely forfeit their office; and, if laymen, that they shall be excommunicated.

Note: The holy Synod, as accepted by the Church as ecumenical, has authority over all of the faithful. The bishop of Rome is not exempted from those who can be excommunicated.

• CANON 7: When these things had been read, the holy Synod decreed that it is unlawful for any man to bring forward, or to write, or to compose a different Faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicaea. But those who shall dare to compose a different faith, or to introduce or offer it to persons desiring to turn to the acknowledgment of the truth, whether from Heathenism or from Judaism, or from any heresy whatsoever, shall be deposed, if they be bishops or clergymen; bishops from the episcopate and clergymen from the clergy; and if they be laymen, they shall be anathematized.

Note: The addition of the Filioque to the Profession of Faith by the Latin Church is in direct violation of this Canon.

• CANON 8: Our brother bishop Rheginus, the beloved of God, and his fellow beloved of God bishops, Zeno and Evagrius, of the Province of Cyprus, have reported to us an innovation which has been introduced contrary to the ecclesiastical constitutions and the Canons of the Holy Apostles, and which touches the liberties of all.

• Wherefore, since injuries affecting all require the more attention, as they cause the greater damage, and particularly when they are transgressions of an ancient custom; and since those excellent men, who have petitioned the Synod, have told us in writing and by word of mouth that the Bishop of Antioch has in this way held ordinations in Cyprus; therefore the Rulers of the holy churches in Cyprus shall enjoy, without dispute or injury, according to the Canons of the blessed Fathers and ancient custom, the right of performing for themselves the ordination of their excellent Bishops.

• The same rule shall be observed in the other dioceses and provinces everywhere, so that none of the God beloved Bishops shall assume control of any province which has not heretofore, from the very beginning, been under his own hand or that of his predecessors. But if anyone has violently taken and subjected [a Province], he shall give it up; lest the Canons of the Fathers be transgressed; or the vanities of worldly honour be brought in under pretext of sacred office; or we lose, without knowing it, little by little, the liberty which Our Lord Jesus Christ, the Deliverer of all men, hath given us by his own Blood.

• Wherefore, this holy and ecumenical Synod has decreed that in every province the rights which heretofore, from the beginning, have belonged to it, shall be preserved to it, according to the old prevailing custom, unchanged and uninjured: every Metropolitan having permission to take, for his own security, a copy of these acts. And if any one shall bring

14

forward a rule contrary to what is here determined, this holy and ecumenical Synod unanimously decrees that it shall be of no effect.

Note: "Contrary to the ecclesiastical constitutions and Canons of the Holy Apostles", "transgressions of an ancient custom", "canons of the blessed Fathers and ancient custom": no mention of the authority of Rome. This canon reaffirms bishops' authority over their own jurisdictions, and explicitly condemns jurisdictions taking over others. According to the Canon, bishops should not seek the "vanities of worldly honour."

COUNCIL OF CHALCEDON, AD 451 • CANON 1: We have judged it right that the canons of the Holy Fathers made in every synod

even until now, should remain in force. Note: The canons of the Holy Fathers remain in force, not declarations of the Pope.

• CANON 5: Concerning bishops or clergymen who go about from city to city, it is decreed that the canons enacted by the Holy Fathers shall still retain their force.

Note: More reaffirmation of jurisdictional boundaries without an exemption for Rome. • CANON 9: If any clergyman have a matter against another clergyman, he shall not forsake

his bishop and run to secular courts; but let him first lay open the matter before his own bishop, or let the matter be submitted to any person whom each of the parties may, with the bishop’s consent, select. And if any one shall contravene these decrees, let him be subjected to canonical penalties. And if a clergyman have a complaint against his own or any other bishop, let it be decided by the synod of the province. And if a bishop or clergyman should have a difference with the metropolitan of the province, let him have recourse to the Exarch of the Diocese, or to the throne of the Imperial City of Constantinople, and there let it be tried.

Note: Appellate matters lie within local jurisdictions, working their way up the hierarchy until they reach the throne of Constantinople. No mention of Rome.

• CANON 10: It shall not be lawful for a clergyman to be at the same time enrolled in the churches of two cities, that is, in the church in which he was at first ordained, and in another to which, because it is greater, he has removed from lust of empty honour. And those who do so shall be returned to their own church in which they were originally ordained, and there only shall they minister. But if anyone has heretofore been removed from one church to another, he shall not intermeddle with the affairs of his former church, nor with the martyries, almshouses, and hostels belonging to it. And if, after the decree of this great and ecumenical Synod, any shall dare to do any of these things now forbidden, the synod decrees that he shall be degraded from his rank.

15

Note: More enforcement of jurisdictional boundaries. No mention of a special exemption for Rome. • CANON 12: It has come to our knowledge that certain persons, contrary to the laws of the

Church, having had recourse to secular powers, have by means of imperial rescripts divided one Province into two, so that there are consequently two metropolitans in one province; therefore the holy Synod has decreed that for the future no such thing shall be attempted by a bishop, since he who shall undertake it shall be degraded from his rank. But the cities which have already been honoured by means of imperial letters with the name of metropolis, and the bishops in charge of them, shall take the bare title, all metropolitan rights being preserved to the true Metropolis.

Note: No bishop is allowed to set up two metropolitans in one province, and any bishop who does so loses his rank. No exemption for the Pope.

• CANON 19: Whereas it has come to our ears that in the provinces the Canonical Synods of Bishops are not held, and that on this account many ecclesiastical matters which need reformation are neglected; therefore, according to the canons of the holy Fathers, the holy Synod decrees that the bishops of every province shall twice in the year assemble together where the bishop of the Metropolis shall approve, and shall then settle whatever matters may have arisen. And bishops, who do not attend, but remain in their own cities, though they are in good health and free from any unavoidable and necessary business, shall receive a brotherly admonition.

Note: Bishops of each individual Metropolis are in charge of their own matters. No mention of appeals to Rome.

• CANON 25: Forasmuch as certain of the metropolitans, as we have heard, neglect the flocks committed to them, and delay the ordinations of bishops the holy Synod has decided that the ordinations of bishops shall take place within three months, unless an inevitable necessity should some time require the term of delay to be prolonged. And if he shall not do this, he shall be liable to ecclesiastical penalties, and the income of the widowed church shall be kept safe by the steward of the same Church.

Note: The election of bishops is the responsibility of metropolitans, not the Bishop of Rome as per the current Latin teaching. Also, no exemption of Rome from ecclesiastical penalties.

• CANON 28: Following in all things the decisions of the holy Fathers, and acknowledging the canon, which has been just read, of the One Hundred and Fifty Bishops beloved-of-God (who assembled in the imperial city of Constantinople, which is New Rome, in the time of the Emperor Theodosius of happy memory), we also do enact and decree the same things concerning the privileges of the most holy Church of Constantinople, which is New Rome. For the Fathers rightly granted privileges to the throne of old Rome, because it was the royal city. And the One Hundred and Fifty most religious Bishops, actuated by the same consideration, gave equal privileges to the most holy throne of New Rome, justly judging

16

that the city which is honoured with the Sovereignty and the Senate, and enjoys equal privileges with the old imperial Rome, should in ecclesiastical matters also be magnified as she is, and rank next after her; so that, in the Pontic, the Asian, and the Thracian dioceses, the metropolitans only and such bishops also of the Dioceses aforesaid as are among the barbarians, should be ordained by the aforesaid most holy throne of the most holy Church of Constantinople; every metropolitan of the aforesaid dioceses, together with the bishops of his province, ordaining his own provincial bishops, as has been declared by the divine canons; but that, as has been above said, the metropolitans of the aforesaid Dioceses should be ordained by the archbishop of Constantinople, after the proper elections have been held according to custom and have been reported to him.

Note: Old Rome had privileges “because it was the royal city”, not because of the succession of Peter. Obviously so, as the Patriarch of Antioch is also the successor of Peter. The “equal privileges” were given to Constantinople because it is the new imperial city. No mention of Peter or any particular divine grace residing in the Roman church. The Archbishop of Constantinople was granted a special authority to ordain bishops in certain dioceses outside of his own.

SECOND COUNCIL OF CONSTANTINOPLE, AD 553

• CAPITULUM XIV: "If anyone shall defend that letter which Ibas is said to have written to Maris the Persian, in which he denies that the Word of God incarnate of Mary, the Holy Mother of God and Ever-Virgin, was made man, but says that a mere man was born of her, whom he styles a Temple, as though the Word of God was one Person and the man another person; in which letter also he reprehends St. Cyril as a heretic, when he teaches the right faith of Christians, and charges him with writing things like to the wicked Apollinaris. In addition to this he vituperates the First Holy Council of Ephesus, affirming that it deposed Nestorius without discrimination and without examination. The aforesaid impious epistle styles the XII. Chapters of Cyril of blessed memory, impious and contrary to the right faith and defends Theodore and Nestorius and their impious teachings and writings.

• If anyone therefore shall defend the aforementioned epistle and shall not anathematize it and those who defend it and say that it is right or that a part of it is right, or if anyone shall defend those who have written or shall write in its favour, or in defence of the impieties which are contained in it, as well as those who shall presume to defend it or the impieties which it contains in the name of the Holy Fathers or of the Holy Synod of Chalcedon, and shall remain in these offenses unto the end: let him be anathema."

Note: The Council condemned the Nestorian letter of Ibas in direct opposition to Pope Vigilius who, previously, had stated in his Constitutum: "We ordain and decree that it be permitted to no one who stands in ecclesiastical order or office, to write or bring forward, or undertake, or teach anything contradictory to the contents of this Constitutum in regard to the Three Chapters, or, after this declaration, begin a new controversy about them. And if anything has already been done or spoken in regard of the Three Chapters in contradictions of this our ordinance, by anyone whomsoever, this we declare void by the authority of the Apostolic See." Not only did Vigilius later change his mind and accept the Council's decision,

17

he completely retracted his former statement: "And further we annul and evacuate by this present written definition of ours whatever has been said by me or by others in defense of the aforesaid Three Chapters." (Decretal Letter to Eutychius). Clearly, the Pope was not infallible.

THIRD COUNCIL OF CONSTANTINOPLE, AD 680-681

• SESSION XIII: "And with these we define that there shall be expelled from the holy Church of God and anathematized Honorius who was some time Pope of Old Rome, because of what we found written by him to Sergius, that in all respects he followed his view and confirmed his impious doctrines."

Note: The Council explicitly condemns a Pope for teaching heresy.

COUNCIL IN TRULLO, AD 692 • CANON 1: That order is best of all which makes every word and act begin and end in God.

Wherefore that piety may be clearly set forth by us and that the Church of which Christ is the foundation may be continually increased and advanced, and that it may be exalted above the cedars of Lebanon; now therefore we, by divine grace at the beginning of our decrees, define that the faith set forth by the God-chosen Apostles who themselves had both seen and were ministers of the Word, shall be preserved without any innovation, unchanged and inviolate.

• Moreover the faith of the three hundred and eighteen holy and blessed fathers who were assembled at Nicaea under Constantine our Emperor, against the impious Arius, and the gentile diversity of deity or rather (to speak accurately) multitude of gods taught by him, who by the unanimous acknowledgment of the faithful revealed and declared to us the consubstantiality of the Three Persons comprehended in the Divine Nature, not suffering this faith to lie hidden under the bushel of ignorance, but openly teaching the faithful to adore with one worship the Father, the Son, and the Holy Ghost, confuting and scattering to the winds the opinion of different grades, and demolishing and overturning the puerile toyings fabricated out of sand by the heretics against orthodoxy.

• Likewise also we confirm that faith which was set forth by the one hundred and fifty fathers who in the time of Theodosius the Elder, our Emperor, assembled in this imperial city, accepting their decisions with regard to the Holy Ghost in assertion of his godhead, and expelling the profane Macedonius (together with all previous enemies of the truth) as one who dared to judge Him to be a servant who is Lord, and who wished to divide, like a robber, the inseparable unity, so that there might be no perfect mystery of our faith. And together with this odious and detestable contender against the truth, we condemn Apollinaris, priest of the same iniquity, who impiously belched forth that the Lord assumed a body unendowed with a soul, thence also inferring that his salvation wrought for us was imperfect.

• Moreover what things were set forth by the two hundred God-bearing fathers in the city of Ephesus in the days of Theodosius our Emperor, the son of Arcadius; these doctrines we assent to as the unbroken strength of piety, teaching that Christ the incarnate Son of God is one; and declaring that she who bare him without human seed was the immaculate Ever-

18

Virgin, glorifying her as literally and in very truth the Mother of God. We condemn as foreign to the divine scheme the absurd division of Nestorius, who teaches that the one Christ consists of a man separately and of the Godhead separately and renews the Jewish impiety.

• Moreover we confirm that faith which at Chalcedon, the Metropolis, was set forth in accordance with orthodoxy by the six hundred and thirty God-approved fathers in the time of Marcian, who was our Emperor, which handed down with a great and mighty voice, even unto the ends of the earth, that the one Christ, the son of God, is of two natures, and must be glorified in these two natures, and which cast forth from the sacred precincts of the Church as a black pestilence to be avoided, Eutyches, babbling stupidly and inanely, and teaching that the great mystery of the Incarnation was perfected in thought only. And together with him also Nestorius and Dioscorus of whom the former was the defender and champion of the division, the latter of the confusion [of the two natures in the one Christ], both of whom fell away from the divergence of their impiety to a common depth of perdition and denial of God.

• Also we recognize as inspired by the Spirit the pious voices of the one hundred and sixty-five God-bearing fathers who assembled in this imperial city in the time of our Emperor Justinian of blessed memory, and we teach them to those who come after us; for these synodically anathematized and execrated Theodore of Mopsuestia (the teacher of Nestorius), and Origen, and Didymus, and Evagrius, all of whom reintroduced feigned Greek myths, and brought back again the circlings of certain bodies and souls, and deranged turnings [or transmigrations] to the wanderings or dreamings of their minds, and impiously insulting the resurrection of the dead. Moreover [they condemned] what things were written by Theodoret against the right faith and against the Twelve Chapters of blessed Cyril, and that letter which is said to have been written by Ibas.

• Also we agree to guard untouched the faith of the Sixth Holy Synod, which first assembled in this imperial city in the time of Constantine, our Emperor, of blessed memory, which faith received still greater confirmation from the fact that the pious Emperor ratified with his own signet that which was written for the security of future generations. This council taught that we should openly profess our faith that in the incarnation of Jesus Christ, our true God, there are two natural wills or volitions and two natural operations; and condemned by a just sentence those who adulterated the true doctrine and taught the people that in the one Lord Jesus Christ there is but one will and one operation; to wit, Theodore of Pharan, Cyrus of Alexandria, Honorius of Rome, Sergius, Pyrrhus, Paul and Peter, who were bishops of this God-preserved city; Macarius, who was bishop of Antioch; Stephen, who was his disciple, and the insane Polychronius, depriving them henceforth from the communion of the body of Christ our God.

• And, to say so once for all, we decree that the faith shall stand firm and remain unsullied until the end of the world as well as the writings divinely handed down and the teachings of all those who have beautified and adorned the Church of God and were lights in the world, having embraced the word of life. And we reject and anathematize those whom they rejected and anathematized, as being enemies of the truth, and as insane ragers against God, and as lifters up of iniquity. But if anyone at all shall not observe and embrace the aforesaid pious decrees, and teach and preach in accordance therewith, but shall attempt to set himself in opposition thereto, let him be anathema, according to the decree already promulgated by the approved holy and blessed Fathers, and let him be cast out and stricken

19

off as an alien from the number of Christians. For our decrees add nothing to the things previously defined, nor do they take anything away, nor have we any such power.

Note: The heretics were defeated by the “unanimous acknowledgment of the faithful” that was “revealed” to the Church, and were “synodically anathematized”. All of the Fathers who agreed on the teachings are called "God-bearing".

• CANON 2: It has also seemed good to this holy Council, that the eighty-five canons, received and ratified by the holy and blessed Fathers before us, and also handed down to us in the name of the holy and glorious Apostles should from this time forth remain firm and unshaken for the cure of souls and the healing off disorders. […]

• But we set our seal likewise upon all the other holy canons set forth by our holy and blessed Fathers, that is, by the 318 holy God-bearing Fathers assembled at Nicaea, and those at Ancyra, further those at Neocæsarea and likewise those at Gangra, and besides, those at Antioch in Syria: those too at Laodicea in Phrygia: and likewise the 150 who assembled in this heaven-protected royal city: and the 200 who assembled the first time in the metropolis of the Ephesians, and the 630 holy and blessed Fathers at Chalcedon.

• In like manner those of Sardica, and those of Carthage: those also who again assembled in this heaven-protected royal city under its bishop Nectarius and Theophilus Archbishop of Alexandria. Likewise too the Canons [i.e. the decretal letters] of Dionysius, formerly Archbishop of the great city of Alexandria; and of Peter, Archbishop of Alexandria and Martyr; of Gregory the Wonder-worker, Bishop of Neocæsarea; of Athanasius, Archbishop of Alexandria; of Basil, Archbishop of Cæsarea in Cappadocia; of Gregory, Bishop of Nyssa; of Gregory Theologus; of Amphilochius of Iconium; of Timothy, Archbishop of Alexandria; of Theophilus, Archbishop of the same great city of Alexandria; of Cyril, Archbishop of the same Alexandria; of Gennadius, Patriarch of this heaven-protected royal city.

• Moreover the Canon set forth by Cyprian, Archbishop of the country of the Africans and Martyr, and by the Synod under him, which has been kept only in the country of the aforesaid Bishops, according to the custom delivered down to them. And that no one be allowed to transgress or disregard the aforesaid canons, or to receive others beside them, supposititiously set forth by certain who have attempted to make a traffic of the truth. But should anyone be convicted of innovating upon, or attempting to overturn, any of the afore-mentioned canons, he shall be subject to receive the penalty which that canon imposes, and to be cured by it of his transgression.

Note: Reaffirms the teachings of the Fathers as a whole as being dogmatic. A large number of Synods and Church Fathers are listed as being accepted by the Synod as authorities in the Church. However, there is no mention of Rome being the foundation of any teachings, or having authority over the Church, or as being the reason why these canons and Holy Teachers are accepted. No exemption from punishment for the Pope.

20

• CANON 8: Since we desire that in every point the things which have been decreed by our Holy Fathers may also be established and confirmed, we hereby renew the canon which orders that synods of the bishops of each province be held every year where the bishop of the metropolis shall deem best. But since on account of the incursions of barbarians and certain other incidental causes, those who preside over the churches cannot hold synods twice a year, it seems right that by all means once a year—on account of ecclesiastical questions which are likely to arise—a synod of the aforesaid bishops should be holden in every province, between the holy feast of Easter and October, as has been said above, in the place which the Metropolitan shall have deemed most fitting. And let such bishops as do not attend, when they are at home in their own cities and are in good health, and free from all unavoidable and necessary business, be fraternally reproved.

Note: Illustrates the synodal nature of the Church. No mention of calling upon Rome to resolve ecclesiastical questions.

• CANON 13: Since we know it to be handed down as a rule of the Roman Church that those who are deemed worthy to be advanced to the diaconate or presbyterate should promise no longer to cohabit with their wives, we, preserving the ancient rule and apostolic perfection and order, will that the lawful marriages of men who are in holy orders be from this time forward firm, by no means dissolving their union with their wives nor depriving them of their mutual intercourse at a convenient time.

• Wherefore, if anyone shall have been found worthy to be ordained subdeacon, or deacon, or presbyter, he is by no means to be prohibited from admittance to such a rank, even if he shall live with a lawful wife. Nor shall it be demanded of him at the time of his ordination that he promise to abstain from lawful intercourse with his wife: lest we should affect injuriously marriage constituted by God and blessed by his presence, as the Gospel saith: “What God hath joined together let no man put asunder;” and the Apostle saith, “Marriage is honourable and the bed undefiled;” and again, “Art thou bound to a wife? seek not to be loosed.”

• But we know, as they who assembled at Carthage (with a care for the honest life of the clergy) said, that subdeacons, who handle the Holy Mysteries, and deacons, and presbyters should abstain from their consorts according to their own course. So that what has been handed down through the Apostles and preserved by ancient custom, we too likewise maintain, knowing that there is a time for all things and especially for fasting and prayer. For it is meet that they who assist at the divine altar should be absolutely continent when they are handling holy things, in order that they may be able to obtain from God what they ask in sincerity.

• If therefore anyone shall have dared, contrary to the Apostolic Canons, to deprive any of those who are in holy orders, presbyter, or deacon, or subdeacon of cohabitation and intercourse with his lawful wife, let him be deposed. In like manner also if any presbyter or deacon on pretence of piety has dismissed his wife, let him be excluded from communion; and if he persevere in this let him be deposed.

Note: It is unlawful to prevent a man from being ordained if he is married. It is also unlawful to force a man to leave his spouse to be ordained. Or if he has left his wife for this reason, it is unlawful. Directly criticizes the Romans for teaching something contrary to the Canons and Councils of the Church. Shows that there is a higher authority in the Church than the Pope.

21

• CANON 19: It behoves those who preside over the churches, every day but especially on Lord’s days, to teach all the clergy and people words of piety and of right religion, gathering out of holy Scripture meditations and determinations of the truth, and not going beyond the limits now fixed, nor varying from the tradition of the God-bearing Fathers. And if any controversy in regard to Scripture shall have been raised, let them not interpret it otherwise than as the lights and doctors of the church in their writings have expounded it, and in those let them glory rather than in composing things out of their own heads, lest through their lack of skill they may have departed from what was fitting. For through the doctrine of the aforesaid Fathers, the people coming to the knowledge of what is good and desirable, as well as what is useless and to be rejected, will remodel their life for the better, and not be led by ignorance, but applying their minds to the doctrine, they will take heed that no evil befall them and work out their salvation in fear of impending punishment.

Note: Priests are meant to teach according to the tradition of the universal teaching of the Fathers. No mention of the Pope being the one who determines the teaching. Specifically talks about controversy, but does not mention that one ought to appeal to Rome for clarification.

• CANON 20: It shall not be lawful for a bishop to teach publicly in any city which does not belong to him. If any shall have been observed doing this, let him cease from his episcopate, but let him discharge the office of a presbyter.

Note: Bishops are not allowed to teach in any other city. No exemption granted to Rome and no mention of the universal teaching of Rome.

• CANON 21: Those who have become guilty of crimes against the canons, and on this account subject to complete and perpetual deposition, are degraded to the condition of layman. If, however, keeping conversion continually before their eyes, they willingly deplore the sin on account of which they fell from grace, and made themselves aliens therefrom, they may still cut their hair after the manner of clerics. But if they are not willing to submit themselves to this canon, they must wear their hair as laymen, as being those who have preferred the communion of the world to the celestial life.

Note: No exemption from punishment granted to the Bishop of Rome.

• CANON 25: Moreover we renew the canon which orders that country parishes and those which are in the provinces shall remain subject to the bishops who had possession of them; especially if for thirty years they had administered them without opposition. But if within thirty years there had been or should be any controversy on the point, it is lawful for those who think themselves injured to refer the matter to the provincial synod.

Note: Controversies are to be referred to the provincial synod, not Rome.

22

• CANON 32: And the holy Fathers who assembled at Carthage provided in these express terms: “That in the holy Mysteries nothing besides the body and blood of the Lord be offered, as the Lord himself laid down, that is bread and wine mixed with water.” Therefore if any bishop or presbyter shall not perform the holy action according to what has been handed down by the Apostles, and shall not offer the sacrifice with wine mixed with water, let him be deposed, as imperfectly shewing forth the mystery and innovating on the things which have been handed down.

Note: While this canon is about the mixing of water with wine for the Eucharist, it re-enforces the teaching that the Church must serve the Sacrament in the manner handed down by the Fathers. The modern Latin practice admits of communion only after of one kind, withholding the Blood. By contrast, cf. Christ's words: "Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you."46

• CANON 36: Renewing the enactments by the 150 Fathers assembled at the God-protected and imperial city, and those of the 630 who met at Chalcedon; we decree that the see of Constantinople shall have equal privileges with the see of Old Rome, and shall be highly regarded in ecclesiastical matters as that is, and shall be second after it. After Constantinople shall be ranked the See of Alexandria, then that of Antioch, and afterwards the See of Jerusalem.

Note: Constantinople has equal privileges with Rome. No mention of any special exemption for Rome in terms of supremacy or infallibility.

• CANON 55: Since we understand that in the city of the Romans, in the holy fast of Lent they fast on the Saturdays, contrary to the ecclesiastical observance which is traditional, it seemed good to the holy synod that also in the Church of the Romans the canon shall immovably stands fast which says: “If any cleric shall be found to fast on a Sunday or Saturday (except on one occasion only) he is to be deposed; and if he is a layman he shall be cut off.”

Note: The Council condemns a practice that had developed in the Roman church that was against the Apostolic canons, showing that councils have authority over any one bishop.

SECOND COUNCIL OF NICAEA, AD 787 • CANON 1: The pattern for those who have received the sacerdotal dignity is found in the

testimonies and instructions laid down in the canonical constitutions, which we receiving with a glad mind, sing unto the Lord God in the words of the God-inspired David, saying: “I have had as great delight in the way of thy testimonies as in all manner of riches.” “Thou hast commanded righteousness as thy testimonies for ever.” “Grant me understanding and I shall live.” Now if the word of prophesy bids us keep the testimonies of God forever and to

46 John 6: 53.

23

live by them, it is evident that they must abide unshaken and without change. Therefore Moses, the prophet of God, speaketh after this manner: “To them nothing is to be added, and from them nothing is to be taken away.” And the divine Apostle glorying in them cries out, “which things the angels desire to look into,” and, “if an angel preach to you anything besides that which ye have received, let him be anathema.”

• Seeing these things are so, being thus well-testified unto us, we rejoice over them as he that hath found great spoil, and press to our bosom with gladness the divine canons, holding fast all the precepts of the same, complete and without change, whether they have been set forth by the holy trumpets of the Spirit, the renowned Apostles, or by the Six Ecumenical Councils, or by Councils locally assembled for promulgating the decrees of the said Ecumenical Councils, or by our holy Fathers. For all these, being illumined by the same Spirit, defined such things as were expedient.

• Accordingly those whom they placed under anathema, we likewise anathematize; those whom they deposed, we also depose; those whom they excommunicated, we also excommunicate; and those whom they delivered over to punishment, we subject to the same penalty. And now “let your conversation be without covetousness,” crieth out Paul the divine Apostle, who was caught up into the third heaven and heard unspeakable words.

Note: The faith is completely and eternally unchangeable. The fullness of the faith was given to the Apostles and expressed in the Councils. No mention of the Pope as the cornerstone of unity or right doctrine.

• CANON 3: Let every election of a bishop, presbyter, or deacon, made by princes stand null, according to the canon which says: If any bishop making use of the secular powers shall by their means obtain jurisdiction over any church, he shall be deposed, and also excommunicated, together with all who remain in communion with him. For he who is raised to the episcopate must be chosen by bishops, as was decreed by the holy fathers of Nicaea in the canon which says: It is most fitting that a bishop be ordained by all the bishops in the province; but if this is difficult to arrange, either on account of urgent necessity, or because of the length of the journey, three bishops at least having met together and given their votes, those also who are absent having signified their assent by letters, the ordination shall take place. The confirmation of what is thus done, shall in each province be given by the metropolitan thereof.

Note: Bishops must be elected by bishops.

• CANON 10: That no cleric ought to leave his diocese and go into another without the knowledge of the Bishop. Since certain of the clergy, misinterpreting the canonical constitutions, leave their own diocese and run into other dioceses, especially into this God-protected royal city, and take up their abode with princes, celebrating liturgies in their oratories, it is not permitted to receive such persons into any house or church without the license of their own Bishop and also that of the Bishop of Constantinople. And if any clerk shall do this without such license, and shall so continue, let him be deposed. With regard to those who have done this with the knowledge of the aforesaid Bishops, it is not lawful for them to undertake mundane and secular responsibilities, since this is forbidden by the

24

sacred canons. And if anyone is discovered holding the office of those who are called Meizoteroi, let him either lay it down, or be deposed from the priesthood. Let him rather be the instructor of the children and others of the household, reading to them the Divine Scriptures, for to this end he received the priesthood.

Note: Another canon explaining that bishops are meant to stay in their own jurisdictions unless granted blessing to visit another jurisdiction. The canon states that permission must be given by the Bishop of Constantinople to serve in another region – not the Bishop of Rome – showing that the authority of the Roman bishop is limited to the West.

FOURTH COUNCIL OF CONSTANTINOPLE, AD 879/880

CANON 1: The privileges befitting the Holy See of the Roman Church or its president are to be in no way changed, either now or in the future.47

Note: Reasserts the traditional rights of the local churches against the encroachment of Rome. This synod was immediately recognized by Pope John VIII who wrote to Patriarch Photius of Constantinople after reading a transcript of the acts: "We also approve what has been mercifully done in Constantinople by the synodal decree of your reinstatement"48 and refers to St. Photius as "the most admirable and most reverend Pontifex and Patriarch of God, our brother and co-minister"49, clearly indicating their equality.

47 Mansi, op. cit., Volume XVII, 498. 48 Monumenta Germaniae Historica, Volume 7 (1928), Ioannis VIII papae Epistolae passim collectae, Epistle VII, pp. 227-228. 49 "praestantissumum ac reverentissimum Dei Pontificem et Patriarcham...fratrem nostrum et comministrum." In Mansi, op. cit. Volume XVII, 400D.