SESSION 11 4 February 1442

SESSION 11
Union with the Copts

4 Februaru 1442

Eugenius, bishop, servant of the servants of God, for an everlasting record. Sing praises to the Lord for he has done gloriously; let this be known in all the earth. Shout, and sing for joy, O inhabitant of Zion, for great in your midst is the holy one of Israel. To sing and to exult in the Lord certainly befits the church of God for his great magnificence and the glory of his name, which the most merciful God has deigned to bring about on this very day. It is right, indeed, to praise and bless with all our hearts our Saviour, who daily builds up his holy church with new additions. His benefactions to his christian people are at all times many and great and manifest more clearly than the light of day his immense love for us. Yet if we look more closely at the benefactions which the divine mercy has deigned to effect in most recent times, we shall assuredly be able to judge that in these days of ours the gifts of his love have been more in number and greater in kind than in many past ages.

Eugenius episcopus servus servorum dei ad perpetuam rei memoriam.

Cantate domino quoniam magnifice fecit annuntiate hoc in universa terra.

Exulta et lauda habitatio Syon quoniam magnus in medio tui sanctus israhel.

Cantare profecto et exultare in domino decet ecclesiam dei pro hac grandi magnificentia et gloria nominis sui quam hodierna die clementissimus deus operari dignatus est.

Toto siquidem corde laudare et benedicere salvatorem nostrum nos convenit qui sanctam ecclesiam suam novis quotidie accumulat incrementis.

Quanquam autem in populum christianum sua beneficia omni tempore multa ac magna sint que luce clarius suam erga nos immensam caritatem ostendunt si tamen accurate inspicimus que et quanta his diebus novissimis divina clementia facere dignatus est iudicare certe poterimus hoc nostro tempore plura ac maiora quam a multis retroactis etatibus sue caritatis munera extitisse.

For in less than three years our lord Jesus Christ by his indefatigable kindness, to the common and lasting joy of the whole of Christianity, has generously effected in this holy ecumenical synod the most salutary union of three great nations. Hence it has come about that nearly the whole of the east that adores the glorious name of Christ and no small part of the north, after prolonged discord with the holy Roman church, have come together in the same bond of faith and love. For first the Greeks and those subject to the four patriarchal sees, which cover many races and nations and tongues, then the Armenians, who are a race of many peoples, and today indeed the Jacobites, who are a great people in Egypt, have been united with the holy apostolic see.

Ecce enim nondum exacto triennio in hac sancta ycumenica synodo saluberrimam trium magnarum nationum unionem dominus noster Ihesus christus sua infatigabili pietate ad commune perenne que totius christianitatis gaudium tam copiose effecit.

Unde actum est ut totus fere oriens qui gloriosum christi nomen adorat ac non parva septentrionis portio post longa dissidia cum sancta Romana ecclesia in eodem fidei ac caritatis vinculo iam convenerint.

Primo etenim Greci et hi qui subsunt quatuor patriarchalibus sedibus multas gentes nationes que et ydiomata continentibus deinde Armeni multorum populorum gens hodie vero Iacobini magni etiam per Egiptum populi sancte sedi apostolice uniti sunt.

Nothing is more pleasing to our Saviour, the lord Jesus Christ, than mutual love among people and nothing can give more glory to his name and advantage to the church than that Christians, with all discord between them banished, should come together in the same purity of faith. Deservedly all of us ought to sing for joy and to exult in the Lord; we whom the divine clemency has made worthy to see in our days such great splendour of the christian faith. With the greatest readiness we therefore announce these marvellous facts to the whole christian world, so that just as we are filled with unspeakable joy for the glory of God and the exaltation of the church, we may make others participate in this great happiness. Thus all of us with one voice may magnify and glorify God and may return abundant and daily thanks, as is fitting, to his majesty for so many and so great marvellous benefits bestowed on his holy church in this age. He who diligently does the work of God not only awaits merit and reward in heaven but also deserves generous glory and praise among people. Therefore we consider that our venerable brother John, patriarch of the Jacobites, whose zeal for this holy union is immense, should deservedly be praised and extolled by us and the whole church and deserves, together with his whole race, the general approval of all Christians. Moved by us, through our envoy and our letter, to send an embassy to us and this sacred synod and to unite himself and his people in the same faith with the Roman church, he sent to us and this synod the beloved son Andrew, an Egyptian, endowed in no mean degree with faith and morals and abbot of the monastery of St Anthony in Egypt, in which St Anthony himself is said to have lived and died. The patriarch, fired with great zeal, ordered and commissioned him reverently to accept, in the name of the patriarch and his Jacobites, the doctrine of the faith that the Roman church holds and preaches, and afterwards to bring this doctrine to the patriarch and the Jacobites so that they might acknowledge and formally approve it and preach it in their lands.

Et cum nichil salvatori nostro domino Ihesu christo gratius sit quam mutua inter homines caritas nichil que nomini suo gloriosius atque ecclesie utilius esse possit quam ut christiani omni inter se sublato dissidio in eadem simul fidei puritate conveniant merito nos omnes et cantare pre gaudio et iubilare in domino debemus quos ut tantam christiane fidei magnificentiam diebus nostris videremus divina miseratio dignos effecit.

Summa igitur cum alacritate annuntiamus magnalia hec in universa christianorum terra ut sicut nos pro gloria dei et exaltatione ecclesie gaudio inenarrabili repleti sumus ita et alios tante letitie participes faciamus ut omnes uno ore magnificemus et glorificemus deum et sue maiestati prout dignum est magnas quotidianas que gratias agamus pro tot tantis que mirabilibus beneficiis hac etate ecclesie sue sancte collatis.

Et quoniam qui opus dei diligenter exercet non modo meritum ac retributionem in celis expectat sed et apud homines amplam gloriam laudem que meretur venerabilem fratrem nostrum Iohannem Iacobinorum patriarcham huius sancte unionis cupidissimum a nobis et tota ecclesia merito laudandum et extollendum ac communi omnium christianorum favore cum tota sua gente dignum iudicamus.

Is enim a nobis per nostrum oratorem ac litteras excitatus ut ad nos et hanc sanctam synodum legationem mitteret et se ac suam gentem in eadem cum ecclesia Romana fide uniret dilectum filium Andream natione Egiptium abbatem monasterii sancti Antonii apud Egiptum in quo et habitasse et mortuus esse sanctus ipse Antonius perhibetur religione et moribus non mediocriter institutum ad nos et ipsam synodum destinavit cui devotionis zelo accensus imposuit atque commisit ut fidei doctrinam quam sancta Romana ecclesia tenet et predicat nomine ipsius patriarche et suorum Iacobinorum reverenter susciperet deferendam postea per eum ad ipsum patriarcham et Iacobinos ut et ipsi eandem agnoscerent ratam que haberent et in suis regionibus predicarent.

We, therefore, to whom the Lord gave the task of feeding Christ’s sheep’, had abbot Andrew carefully examined by some outstanding men of this sacred council on the articles of the faith, the sacraments of the church and certain other matters pertaining to salvation. At length, after an exposition of the catholic faith to the abbot, as far as this seemed to be necessary, and his humble acceptance of it, we have delivered in the name of the Lord in this solemn session, with the approval of this sacred ecumenical council of Florence, the following true and necessary doctrine.

Nos igitur quibus voce domini commissum est pascere oves christi ipsum Andream abbatem per nonnullos huius sacri concilii insignes viros super articulis fidei et sacramentis ecclesie et quibusque ad salutem spectantibus diligenter examinari fecimus et tandem quantum visum est fore necessarium exposita eidem abbati sancte Romane ecclesie fide catholica et per ipsum humiliter acceptata hanc que sequitur veram necessariam que doctrinam hodie in hac solenni sessione sacro approbante ycumenico concilio Florentino in nomine domini tradidimus.

First, then, the holy Roman church, founded on the words of our Lord and Saviour, firmly believes, professes and preaches one true God, almighty, immutable and eternal, Father, Son and holy Spirit; one in essence, three in persons; unbegotten Father, Son begotten from the Father, holy Spirit proceeding from the Father and the Son; the Father is not the Son or the holy Spirit, the Son is not the Father or the holy Spirit, the holy Spirit is not the Father or the Son; the Father is only the Father, the Son is only the Son, the holy Spirit is only the holy Spirit.

Imprimis igitur sacrosancta Romana ecclesia domini et salvatoris nostri voce fundata firmiter credit profitetur et predicat unum verum deum omnipotentem incommutabilem et eternum patrem et filium et spiritum sanctum unum in essentia trinum in personis patrem ingenitum filium ex patre genitum spiritum sanctum ex patre et filio procedentem patrem non esse filium aut spiritum sanctum filium non esse patrem aut spiritum sanctum spiritum sanctum non esse patrem aut filium sed pater tantum pater est filius tantum filius est spiritus sanctus tantum spiritus sanctus est.

The Father alone from his substance begot the Son; the Son alone is begotten of the Father alone; the holy Spirit alone proceeds at once from the Father and the Son. These three persons are one God not three gods, because there is one substance of the three, one essence, one nature, one Godhead, one immensity, one eternity, and everything is one where the difference of a relation does not prevent this. Because of this unity the Father is whole in the Son, whole in the holy Spirit; the Son is whole in the Father, whole in the holy Spirit; the holy Spirit is whole in the Father, whole in the Son. No one of them precedes another in eternity or excels in greatness or surpasses in power. The existence of the Son from the Father is certainly eternal and without beginning, and the procession of the holy Spirit from the Father and the Son is eternal and without beginning. Whatever the Father is or has, he has not from another but from himself and is principle without principle. Whatever the Son is or has, he has from the Father and is principle from principle. Whatever the holy Spirit is or has, he has from the Father together with the Son. But the Father and the Son are not two principles of the holy Spirit, but one principle, just as the Father and the Son and the holy Spirit are not three principles of creation but one principle.

Solus pater de substantia sua genuit filium.

Solus filius de solo patre est genitus.

Solus spiritus sanctus simul de patre procedit et filio he tres persone sunt unus deus non tres dii quia trium est una substantia una essentia una natura una divinitas una immensitas una eternitas omnia que sunt unum ubi non obviat relationis oppositio.

Propter hanc unitatem pater est totus in filio totus in spiritu sancto filius est totus in patre totus in spiritu sancto spiritus sanctus est totus in patre totus in filio.

Nullus alium aut precedit eternitate aut excedit magnitudine aut superat potestate.

Eternum quippe et sine initio est quod filius de patre extitit et eternum ac sine initio est quod spiritus sanctus de patre filio que procedit.

Pater quicquid est aut habet non habet ab alio sed ex se et est principium sine principio.

Filius quicquid est aut habet habet a patre et est principium de principio.

Spiritus sanctus quicquid est aut habet habet a patre simul et filio.

Sed pater et filius non duo principia spiritus sancti sed unum principium sicut pater et filius et spiritus sanctus non tria principia creature sed unum principium.

Therefore it condemns, reproves, anathematizes and declares to be outside the body of Christ, which is the church, whoever holds opposing or contrary views. Hence it condemns Sabellius, who confused the persons and altogether removed their real distinction. It condemns the Arians, the Eunomians and the Macedonians who say that only the Father is true God and place the Son and the holy Spirit in the order of creatures. It also condemns any others who make degrees or inequalities in the Trinity.

Quoscunque ergo adversa et contraria sentientes damnat reprobat et anathematizat et a christi corpore quod est ecclesia alienos esse denuntiat.

Hinc damnat Sabellium personas confundentem et ipsarum distinctionem realem penitus auferentem damnat arrianos eunomianos macedonianos solum patrem verum deum esse dicentes filium autem et spiritum sanctum in creaturarum ordine collocantes.

Damnat et quoscunque alios gradus seu inequalitatem in trinitate facientes.

Most firmly it believes, professes and preaches that the one true God, Father, Son and holy Spirit, is the creator of all things that are, visible and invisible, who, when he willed it, made from his own goodness all creatures, both spiritual and corporeal, good indeed because they are made by the supreme good, but mutable because they are made from nothing, and it asserts that there is no nature of evil because every nature, in so far as it is a nature, is good. It professes that one and the same God is the author of the old and the new Testament -- that is, the law and the prophets, and the gospel -- since the saints of both testaments spoke under the inspiration of the same Spirit. It accepts and venerates their books, whose titles are as follows.

Firmissime credit profitetur et predicat unum verum deum patrem et filium et spiritum sanctum esse omnium visibilium et invisibilium creatorem qui quando voluit bonitate sua universas tam spiritales quam corporales condidit creaturas bonas quidem quia a summo bono facte sunt sed mutabiles quia de nichilo facte sunt nullam que mali asserit esse naturam quia omnis natura in quantum natura est bona est.

Unum atque eundem deum veteris ac novi testamenti hoc est legis et prophetarum atque evangelii profitetur auctorem quoniam eodem spiritu sancto inspirante utriusque testamenti sancti locuti sunt quorum libros suscipit et veneratur qui titulis sequentibus continentur.

Five books of Moses, namely Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, four books of Kings, two of Paralipomenon, Esdras, Nehemiah, Tobit, Judith, Esther, Job, Psalms of David, Proverbs, Ecclesiastes, Song of Songs, Wisdom, Ecclesiasticus, Isaiah, Jeremiah, Baruch, Ezechiel, Daniel; the twelve minor prophets, namely Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; two books of the Maccabees; the four gospels of Matthew, Mark, Luke and John; fourteen letters of Paul, to the Romans, two to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, two to the Thessalonians, to the Colossians, two to Timothy, to Titus, to Philemon, to the Hebrews; two letters of Peter, three of John, one of James, one of Jude; Acts of the Apostles; Apocalypse of John.

Quinque Moysi id est Genesi Exodo Levitico Numeris Deuteronomio Iosue Iudicum Ruth quatuor Regum duobus Paralipomenon Esdra Neemia Tobia Iudith Hester Iob Psalmis David Parabolis Ecclesiaste Canticis Canticorum Sapientia Ecclesiastico Isaya Ieremia Baruch Ezechiele Daniele duodecim Prophetis Minoribus id est Osee Iohele Amos Abdia Iona Michea Naum Abachuc Sophonia Ageo Zacharia Malachia duobus Machabeorum quatuor Evangeliis Mathei Marci Luce Iohannis quatuordecim Epistolis Pauli ad Romanos duabus ad Corinthios ad Galatas ad Ephesios ad Philipenses duabus ad Thesalonicenses ad Colocenses duabus ad Thimotheum ad Titum ad Philemonem ad Hebreos Petri duabus tribus Iohannis una Iacobi una Iude actibus apostolorum et apocalipsi Iohannis.

Hence it anathematizes the madness of the Manichees who posited two first principles, one of visible things, the other of invisible things, and said that one was the God of the new Testament, the other of the old Testament. It firmly believes, professes and preaches that one person of the Trinity, true God, Son of God begotten by the Father, consubstantial and coeternal with the Father, in the fullness of time which the inscrutable depth of divine counsel determined, for the salvation of the human race, took a real and complete human nature from the immaculate womb of the virgin Mary, and joined it to himself in a personal union of such great unity that whatever is of God there, is not separated from man, and whatever is human is not divided from the Godhead, and he is one and the same undivided, each nature perduring in its properties, God and man, Son of God and son of man, equal to the Father according to his divinity, less than the Father according to his humanity, immortal and eternal through the nature of the Godhead, passible and temporal from the condition of assumed humanity.

Propterea maniceorum anathematizat insaniam qui duo prima principia posuerunt unum visibilium aliud invisibilium et alium novi testamenti deum alium veteris esse dixerunt. Firmiter credit profitetur et predicat unam ex trinitate personam verum deum dei filium ex patre genitum patri consubstantialem et coeternum in plenitudine temporis quam divini consilii inscrutabilis altitudo disposuit propter salutem humani generis veram hominis integram que naturam ex immaculato utero Marie virginis assumpsisse et sibi in unitatem persone copulasse tanta unitate ut quicquid ibi dei est non sit ab homine separatum et quicquid est hominis non sit a deitate divisum sit que unus et idem indivisus utraque natura in suis proprietatibus permanente deus et homo dei filius et hominis filius equalis patri secundum divinitatem minor patre secundum humanitatem immortalis et eternus ex natura divinitatis passibilis et temporalis ex conditione assumpte humanitatis.

It firmly believes, professes and preaches that the Son of God was truly born of the virgin in his assumed humanity, truly suffered, truly died and was buried, truly rose from the dead, ascended into heaven and sits at the right hand of the Father and will come at the end of time to judge the living and the dead. i It anathematizes, execrates and condemns every heresy that is tainted with the contrary. First it condemns Ebion, Cerinthus, Marcion, Paul of Samosata, Photinus and all similar blasphemers who, failing to see the personal union of the humanity with the Word, denied that our lord Jesus Christ was true God and professed him to be simply a man who by a greater participation in divine grace, which he had received through the merit of his holier life, should be called a divine man.

Firmiter credit profitetur et predicat dei filium in assumpta humanitate ex virgine vere natum vere passum vere mortuum et sepultum vere ex mortuis resurrexisse in celum ascendisse sedere que ad dexteram patris et venturum in fine seculorum ad vivos mortuos que iudicandos.

Anathematizat autem execratur et damnat omnem heresim contraria sapientem.

Et primum damnat Ebionem Cherintum Marcionem Paulum Samosatenum Fotinum omnes que similiter blasfemantes qui percipere non valentes unionem personalem humanitatis ad verbum Ihesum christum dominum nostrum verum deum esse negaverunt ipsum purum hominem confitentes qui divine gratie participatione maiore quam sanctioris vite merito suscepisset divinus homo diceretur.

It anathematizes also Manes and his followers who, imagining that the Son of God took to himself not a real body but a phantasmal one completely rejected the truth of the humanity in Christ, Valentinus, who declared that the Son of God took nothing from his virgin mother but that he assumed a heavenly body and passed through the virgin’s womb like water flowing down an aqueduct; Arius, who by his assertion that the body taken from the virgin had no soul, wanted the Deity to take the place of the soul; and Apollinarius who, realizing that if the soul informing the body were denied there would be no true humanity in Christ, posited only a sensitive soul and held that the deity of the Word took the place of the rational soul. It anathematizes also Theodore of Mopsuestia and Nestorius, who asserted that the humanity was united to the Son of God through grace, and hence that there are two persons in Christ just as they profess there are two natures, since they could not understand that the union of the humanity to the Word was hypostatic and therefore they denied that he had received the subsistence of the Word. For according to this blasphemy the Word was not made flesh but the Word dwelt in flesh through grace, that is, the Son of God did not become man but rather the Son of God dwelt in a man.

Anathematizat etiam Maniceum cum sectatoribus suis qui dei filium non verum corpus sed fantasticum sumpsisse somniantes humanitatis in christo veritatem penitus sustulerunt necnon Valentinum asserentem dei filium nichil de virgine matre cepisse sed corpus celeste sumpsisse atque ita transisse per uterum virginis sicut per aqueductum defluens aqua transcurrit.

Arrium etiam qui asserens corpus ex virgine assumptum anima caruisse voluit loco anime fuisse deitatem.

Apollinarem quoque qui intelligens si anima corpus informans negetur in christo humanitatem veram ibidem non fuisse solam posuit animam sensitivam sed deitatem verbi vicem rationalis anime tenuisse.

Anathematizat etiam Theodorum Mopsuestenum atque Nestorium asserentes humanitatem dei filio unitam esse per gratiam et ob id duas in christo esse personas sicut duas fatentur esse naturas cum intelligere non valerent unionem humanitatis ad verbum ypostaticam extitisse et propterea negarent verbi subsistentiam accepisse.

Nam secundum hanc blasfemiam non verbum Caro factum est sed verbum per gratiam habitavit in Carne hoc est non dei filius homo factus est sed magis dei filius habitavit in homine.

It also anathematizes, execrates and condemns the archimandrite Eutyches who, when he understood that the blasphemy of Nestorius excluded the truth of the incarnation, and that it was therefore necessary for the humanity to be so united to the Word of God that there should be one and the same person of the divinity and the humanity; and also because, granted the plurality of natures, he could not grasp the unity of the person, since he posited one person in Christ of divinity and humanity; so he affirmed that there was one nature, suggesting that before the union there was a duality of natures which passed into a single nature in the act of assumption, thereby conceding a great blasphemy and impiety that either the humanity was converted into the divinity or the divinity into the humanity. It also anathematizes, execrates and condemns Macarius of Antioch and all others of similar views who, although they are orthodox on the duality of natures and the unity of person, yet have gone enormously wrong on Christ’s principles of action by declaring that of the two natures in Christ, there was only one principle of action and one will. The holy Roman church anathematizes all of these and their heresies and affirms that in Christ there are two wills and two principles of action.

Anathematizat etiam execratur et damnat Euticem archimandritam qui cum intelligeret iuxta Nestorii blasfemiam veritatem incarnationis excludi et propterea oportere quod ita dei verbo unita esset humanitas ut deitatis et humanitatis una esset eadem que persona ac etiam capere non posset stante pluralitate naturarum unitatem persone sicut deitatis et humanitatis in christo unam posuit esse personam ita unam asseruit esse naturam volens ante unionem dualitatem fuisse naturarum sed in unam naturam in assumptione transisse maxime blasfemia et impietate concedens aut humanitatem in deitatem aut deitatem in humanitatem esse conversam.

Anathematizat etiam execratur et damnat Macharium Anthiocenum omnes que similia sapientes qui licet vere de naturarum dualitate et persone unitate sentiret tamen circa christi operationes enormiter oberravit dicens in christo utriusque nature unam fuisse operationem unam que voluntatem.

Hos omnes cum heresibus suis anathematizat sacrosanta Romana ecclesia affirmans in christo duas esse voluntates duas que operationes.

It firmly believes, professes and preaches that never was anyone, conceived by a man and a woman, liberated from the devil’s dominion except by faith in our lord Jesus Christ, the mediator between God and humanity, who was conceived without sin, was born and died. He alone by his death overthrew the enemy of the human race, cancelling our sins, and unlocked the entrance to the heavenly kingdom, which the first man by his sin had locked against himself and all his posterity. All the holy sacrifices sacraments and ceremonies of the old Testament had prefigured that he would come at some time.

Firmiter credit profitetur et docet neminem unquam ex viro femina que conceptum a dyaboli dominatu fuisse liberatum nisi per fidem mediatoris dei et hominum Ihesu christi domini nostri qui sine peccato conceptus natus et mortuus humani generis hostem peccata nostra delendo solus sua morte prostravit et regni celestis introitum quod primus homo peccato proprio cum omni successione perdiderat reseravit quem aliquando venturum omnia veteris testamenti sacra sacrificia sacramenta ceremonie presignarunt.

It firmly believes, professes and teaches that the legal prescriptions of the old Testament or the Mosaic law, which are divided into ceremonies, holy sacrifices and sacraments, because they were instituted to signify something in the future, although they were adequate for the divine cult of that age, once our lord Jesus Christ who was signified by them had come, came to an end and the sacraments of the new Testament had their beginning. Whoever, after the passion, places his hope in the legal prescriptions and submits himself to them as necessary for salvation and as if faith in Christ without them could not save, sins mortally. It does not deny that from Christ’s passion until the promulgation of the gospel they could have been retained, provided they were in no way believed to be necessary for salvation. But it asserts that after the promulgation of the gospel they cannot be observed without loss of eternal salvation. Therefore it denounces all who after that time observe circumcision, the sabbath and other legal prescriptions as strangers to the faith of Christ and unable to share in eternal salvation, unless they recoil at some time from these errors. Therefore it strictly orders all who glory in the name of Christian, not to practise circumcision either before or after baptism, since whether or not they place their hope in it, it cannot possibly be observed without loss of eternal salvation.

Firmiter credit profitetur et docet legalia veteris testamenti seu mosaice legis que dividuntur in ceremonias sacra sacrificia sacramenta quia significandi alicuius futuri gratia fuerant instituta licet divino cultui illa etate congruerent significato per illa domino nostro ihesu christo adveniente cessasse et novi testamenti sacramenta cepisse. Quemcunque etiam post passionem in legalibus spem ponentem et illis velut ad salutem necessariis se subdentem quasi christi fides sine illis salvare non posset peccasse mortaliter.

Non tamen negat a christi passione usque ad promulgatum evangelium illa potuisse servari duntamen minime ad salutem necessaria crederentur.

Sed post promulgatum evangelium sine interitu salutis eterne asserit non posse servari.

Omnes ergo post illud tempus circumcisionis et sabbati reliquorum que legalium observatores alienos a christi fide denuntiat et salutis eterne minime posse esse participes nisi aliquando ab his erroribus resipiscant.

Omnibus igitur qui christiano nomine gloriantur precipit omnino quocunque tempore vel ante vel post baptismum a circumcisione cessandum quoniam sive quis in ea spem ponat sive non sine interitu salutis eterne observari omnino non potest.

With regard to children, since the danger of death is often present and the only remedy available to them is the sacrament of baptism by which they are snatched away from the dominion of the devil and adopted as children of God, it admonishes that sacred baptism is not to be deferred for forty or eighty days or any other period of time in accordance with the usage of some people, but it should be conferred as soon as it conveniently can; and if there is imminent danger of death, the child should be baptized straightaway without any delay, even by a lay man or a woman in the form of the church, if there is no priest, as is contained more fully in the decree on the Armenians.

Circa pueros vero propter periculum mortis quod potest sepe contingere cum ipsis non possit alio remedio subveniri nisi per sacramentum baptismi per quod eripiuntur a dyaboli dominatu et in dei filios adoptantur admonet non esse per quadraginta aut octuaginta dies seu aliud tempus iuxta quorundam observantiam sacrum baptisma differendum sed quamprimum commode fieri potest debere conferri ita tamen quod mortis imminente periculo mox sine ulla dilatione baptizentur etiam per laicum vel mulierem in forma ecclesie si desit sacerdos quemadmodum in decreto Armenorum plenius continetur.

It firmly believes, professes and teaches that every creature of God is good and nothing is to be rejected if it is received with thanksgiving, because according to the word of the Lord not what goes into the mouth defiles a person, and because the difference in the Mosaic law between clean and unclean foods belongs to ceremonial practices, which have passed away and lost their efficacy with the coming of the gospel.

It also declares that the apostolic prohibition, to abstain from what has been sacrificed to idols and from blood and from what is strangled, was suited to that time when a single church was rising from Jews and gentiles, who previously lived with different ceremonies and customs. This was so that the gentiles should have some observances in common with Jews, and occasion would be offered of coming together in one worship and faith of God and a cause of dissension might be removed, since by ancient custom blood and strangled things seemed abominable to Jews, and gentiles could be thought to be returning to idolatry if they ate sacrificial food. In places, however, where the christian religion has been promulgated to such an extent that no Jew is to be met with and all have joined the church, uniformly practising the same rites and ceremonies of the gospel and believing that to the clean all things are clean, since the cause of that apostolic prohibition has ceased, so its effect has ceased. It condemns, then, no kind of food that human society accepts and nobody at all neither man nor woman, should make a distinction between animals, no matter how they died; although for the health of the body, for the practice of virtue or for the sake of regular and ecclesiastical discipline many things that are not proscribed can and should be omitted, as the apostle says all things are lawful, but not all are helpful.

Illam etiam apostolorum prohibitionem ab immolatis simulacrorum et sanguine et suffocato dicit illi tempori congruisse quo ex Iudeis atque gentilibus qui antea diversis ceremoniis moribus que vivebant una surgebat ecclesia ut cum Iudeis etiam gentiles aliquid communiter observarent et in unum dei cultum fidem que conveniendi preberetur occasio et dissensionis materia tolleretur cum Iudeis propter antiquam consuetudinem sanguis et suffocatum abhominabilia viderentur et esu immolaticii poterant arbitrari gentiles ad ydolatriam redituros.

Ubi autem eo usque propagata est christiana religio ut nullus in ea Iudeus carnalis appareat sed omnes ad ecclesiam transeuntes in eosdem ritus evangelii ceremonias que conveniant credentes omnia munda mundis illius apostolice prohibitionis causa cessante etiam cessavit effectus.

Nullam itaque cibi naturam condemnandam esse denuntiat quem societas admittit humana nec inter animalia discernendum per quemcunque sive virum sive mulierem et quocunque genere mortis intereant quamvis pro salute corporis pro virtutis exercitio pro regulari et ecclesiastica disciplina possint et debeant multa non negata dimitti quia iuxta apostolum omnia licent sed non omnia expediunt.

It firmly believes, professes and preaches that all those who are outside the catholic church, not only pagans but also Jews or heretics and schismatics, cannot share in eternal life and will go into the everlasting fire which was prepared for the devil and his angels, unless they are joined to the catholic church before the end of their lives; that the unity of the ecclesiastical body is of such importance that only for those who abide in it do the church’s sacraments contribute to salvation and do fasts, almsgiving and other works of piety and practices of the christian militia produce eternal rewards; and that nobody can be saved, no matter how much he has given away in alms and even if he has shed his blood in the name of Christ, unless he has persevered in the bosom and the unity of the catholic church.

Firmiter credit profitetur et predicat nullos extra ecclesiam catholicam existentes non solum paganos sed nec iudeos aut hereticos atque scismaticos eterne vite fieri posse participes sed in ignem eternum ituros qui paratus est dyabolo et angelis eius nisi ante finem vite eidem fuerint aggregati tantum que valere ecclesiastici corporis unitatem ut solis in ea manentibus ad salutem ecclesiastica sacramenta proficiant et ieiunia elemosine ac cetera pietatis officia et exercitia militie christiane premia eterna parturiant neminem que quantascunque elemosinas fecerit et si pro christi nomine sanguinem effuderit posse salvari nisi in catholice ecclesie gremio et unitate permanserit.

It embraces, approves and accepts the holy synod of 318 fathers at Nicaea, which was convened in the time of our predecessor most blessed Silvester and the great and most pious emperor Constantine. In it the impious Arian heresy and its author was condemned and there was defined that the Son of God is consubstantial and coeternal with the Father.

Amplectitur autem approbat et suscipit sanctam Nicenam synodum trecentorum decem et octo patrum temporibus beatissimi Silvestri predecessoris nostri et magni Constantini piissimi principis congregatam in qua impia heresis arriana cum suo auctore damnata est et diffinitum est filium dei patri esse consubstantialem et coeternum.

It also embraces, approves and accepts the holy synod of 150 fathers at Constantinople, which was convoked in the time of our predecessor most blessed Damasus and the elder Theodosius and which anathematized the impious error of Macedonius, who asserted that the holy Spirit is not God but a creature. Those whom they condemn, it condemns; what they approve, it approves; and in every respect it wants what was defined there to remain unchanged and inviolate.

Amplectitur etiam approbat et suscipit sanctam Constantinopolitanam synodum centum quinquaginta patrum beatissimi Damasi predecessoris nostri et Theodosii senioris tempore convocatam que impium Macedonii anathematizavit errorem qui spiritum sanctum non deum sed creaturam asserebat. Quos damnant damnat quod approbant approbat et per omnia vult ibidem diffinita illesa et inviolata subsistere.

It also embraces, approves and accepts the first holy synod of 200 fathers at Ephesus, which is third in the order of universal synods and was convoked under our predecessor most blessed Celestine and the younger Theodosius. In it the blasphemy of the impious Nestorius was condemned, and there was defined that the person of our lord Jesus Christ, true God and true man, is one and that the blessed ever-virgin Mary should be preached by the whole church not only as Christ-bearer but also as God-bearer, that is as mother of God as well as mother of the man.

Amplectitur etiam approbat et suscipit sanctam primam Ephesinam synodum ducentorum patrum que tertia est in ordine universalium synodorum sub beatissimo Celestino predecessore nostro et Theodosio iuniore convocatam in qua impii Nestorii est damnata blasfemia diffinitum que est domini nostri Ihesu christi veri dei et veri hominis unam esse personam et beatam Mariam semper virginem non solum christotochon sed etiam theotochum hoc est non tantum hominis sed dei genitricem ab omni ecclesia predicandam.

But it condemns, anathematizes and rejects the impious second synod of Ephesus, which was convened under our predecessor most blessed Leo and the aforesaid emperor. In it Dioscorus, bishop of Alexandria, defender of the heresiarch Eutyches and impious persecutor of holy Flavian, bishop of Constantinople, with cunning and threat led the execrable synod to an approval of the Eutychian impiety.

Damnat autem anathematizat et respuit impiam Secundam Ephesinam synodum sub beatissimo Leone predecessore nostro et prefato principe congregatam in qua Dioscorus Alexandrinus antistes Euticis heresiarche defensor et sancti Flaviani Constantinopolitani pontificis impius persecutor execrandam illam synodum ad approbationem euticiane impietatis arte et minis attraxit.

It also embraces, approves and accepts the holy synod of 630 fathers at Chalcedon, which is fourth in the order of universal synods and was held in the time of our predecessor most blessed Leo and the emperor Marcian. In it the Eutychian heresy and its author Eutyches and its defender Dioscorus were condemned, and there was defined that our lord Jesus Christ is true God and true man and that in the one and same person the divine and human natures remain entire, inviolate, incorrupt, unconfused and distinct, the humanity doing what befits man, the divinity what befits God. Those whom they condemn, it condemns; those whom they approve, it approves.

Amplectitur etiam approbat et suscipit sanctam Calcedonensem synodum quartam in ordine universalium synodorum sexcentorum et triginta patrum temporibus prefati beatissimi Leonis predecessoris nostri et Martiani principis celebratam in qua heresis euticiana cum suo auctore Eutice et Dioscoro defensore damnata est et diffinitum est dominum nostrum Ihesum christum esse verum deum et verum hominem et in una eadem que persona divinam humanam que naturas integras inviolatas incorruptas inconfusas distinctas que mansisse humanitate agente que hominis sunt et deitate que dei.

Quos damnat damnatos habet quos approbat approbatos.

It also embraces, approves and accepts the fifth holy synod, the second of Constantinople, which was held in the time of our predecessor most blessed Vigilius and the emperor Justinian. In it the definition of the sacred council of Chalcedon about the two natures and the one person of Christ was renewed and many errors of Origen and his followers, especially about the penitence and liberation of demons and other condemned beings, were refuted and condemned.

Amplectitur etiam approbat et suscipit sanctam quintam synodum Secundo apud Constantinopolim tempore beatissimi Vigilii predecessoris nostri et Iustiniani principis celebratam in qua sacri Calcedonensis concilii diffinitio de duabus naturis et una persona christi renovata est multi que Origenis errores suorum que sequacium presertim de demonum aliorum que damnatorum penitentia et liberatione reprobati atque damnati sunt.

It also embraces, approves and accepts the third holy synod of 150 fathers at Constantinople, which is sixth in the order of universal synods and was convened in the time of our predecessor most blessed Agatho and the emperor Constantine IV. In it the heresy of Macarius of Antioch and his adherents was condemned, and there was defined that in our lord Jesus Christ there are two perfect and complete natures and two principles of action and also two wills, although there is one and the same person to whom the actions of each of the two natures belong, the divinity doing what is of God, the humanity doing what is human.

Amplectitur etiam approbat et suscipit sanctam tertiam Constantinopolitanam synodum centum quinquaginta patrum que sexta est in ordine universalium synodorum temporibus beatissimi Agathonis predecessoris nostri et Constantini iv huius nominis principis congregatam in qua Macharii Anthioceni et sectatorum heresis condemnata est et diffinitum est in domino nostro Ihesu christo duas esse perfectas integras que naturas et duas operationes duas etiam voluntates licet esset una eadem que persona cui utriusque nature competerent actiones deitate agente que dei sunt et humanitate que hominis sunt.

It also embraces, approves and accepts all other universal synods which were legitimately summoned, celebrated and confirmed by the authority of a Roman pontiff, and especially this holy synod of Florence, in which, among other things, most holy unions with the Greeks and the Armenians have been achieved and many most salutary definitions in respect of each of these unions have been issued, as is contained in full in the decrees previously promulgated, which are as follows: Let the heavens be glad . . . 1; Exult in God . 2

Amplectitur etiam approbat et suscipit omnes alias universales synodos auctoritate Romani pontificis legitime congregatas ac celebratas et confirmatas et presertim hanc sanctam Florentinam in qua inter alia Grecorum atque Armenorum sanctissima unio consummata est et multe circa utramque unionem saluberrime diffinitiones edite sunt prout in decretis desuper promulgatis plene continetur quorum tenor in hunc modum sequitur.

Letentur celi ....

Exultate deo ....

However, since no explanation was given in the aforesaid decree of the Armenians in respect of the form of words which the holy Roman church, relying on the teaching and authority of the apostles Peter and Paul, has always been wont to use in the consecration of the Lord’s body and blood, we concluded that it should be inserted in this present text. It uses this form of words in the consecration of the Lord’s body: For this is my body. And of his blood: For this is the chalice of my blood, of the new and everlasting covenant, which will be shed for you and for many unto the remission of sins .

Verum quia in suprascripto decreto Armenorum non est explicata forma verborum quibus in consecratione corporis et sanguinis domini sacrosancta Romana ecclesia apostolorum Petri et Pauli doctrina et auctoritate firmata semper uti consuevit illam presentibus duximus inserendam.

In consecratione corporis domini hac utitur forma verborum: hoc est enim corpus meum.

Sanguinis vero: hic est enim calix sanguinis mei novi et eterni testamenti misterium fidei qui pro vobis et pro multis effundetur in remissionem peccatorum.

Whether the wheat bread, in which the sacrament is confected, has been baked on the same day or earlier is of no importance whatever. For, provided the substance of bread remains, there should be no doubt at all that after the aforesaid words of consecration of the body have been pronounced by a priest with the intention of consecrating, immediately it is changed in substance into the true body of Christ.

Panis vero triticeus in quo sacramentum conficitur an eo die an antea decoctus sit nichil omnino refert dummodo enim panis substantia maneat nullatenus dubitandum est quin post predicta verba consecrationis corporis a sacerdote cum intentione conficiendi prolata mox in verum christi corpus transsubstantietur.

It is asserted that some people reject fourth marriages as condemned. Lest sin is attributed where it does not exist, since the apostle says that a wife on her husband’s death is free from his law and free in the Lord to marry whom she wishes, and since no distinction is made between the deaths of the first, second and third husbands, we declare that not only second and third marriages but also fourth and further ones may lawfully be contracted, provided there is no canonical impediment.

Quoniam nonnullos asseritur quartas nuptias tanquam condemnatas respuere ne peccatum ubi non est esse putetur cum secundum apostolum mortuo viro mulier sit ab eius lege soluta et nubendi cui vult in domino habeat facultatem nec distinguat mortuo primo Secundo vel tertio declaramus non solum Secundas ac tertias sed et quartas atque ulteriores si aliquod canonicum impedimentum non obstet licite contrahi posse.

We say, however, that they would be more commendable if thereafter they abstain from marriage and persevere in chastity because we consider that, just as virginity is to be preferred in praise and merit to widowhood, so chaste widowhood is preferable to marriage.

Commendatiores tamen dicimus si ulterius a coniugio abstinentes in castitate permanserint quia sicut virginitatem viduitati ita nuptiis castam viduitatem laude ac merito preferendam esse censemus.

After all these explanations the aforesaid abbot Andrew, in the name of the aforesaid patriarch and of himself and of all the Jacobites, receives and accepts with all devotion and reverence this most salutary synodal decree with all its chapters, declarations, definitions traditions, precepts and statutes and all the doctrine contained therein, and also whatever the holy apostolic see and the Roman church holds and teaches. He also reverently accepts those doctors and holy fathers whom the Roman church approves, and he holds as rejected and condemned whatever persons and things the Roman church rejects and condemns, promising as a son of true obedience, in the name of the above persons, faithfully and always to obey the regulations and commands of the said apostolic see.

His omnibus explicatis prefatus Andreas abbas nomine dicti patriarche ac proprio et omnium iacobinorum hoc saluberrimum synodale decretum cum omnibus suis capitulis declarationibus diffinitionibus traditionibus preceptis et statutis omnem que doctrinam in ipso descriptam necnon quicquid tenet et docet sancta sedes apostolica et Romana ecclesia cum omni devotione et reverentia suscipit et acceptat.

Illos quoque doctores et sanctos patres quos ecclesia Romana approbat ipse reverenter suscipit quascunque vero personas et quicquid ipsa Romana ecclesia reprobat et damnat ipse pro reprobatis et damnatis habet profitens tanquam vere obedientie filius nomine quo supra ipsius sedis apostolice ordinationibus et iussionibus fideliter et semper obtemperare.

SESSION 12 14 October 1443

[Eugenius IV convokes the Lateran council, that is, the continuation of the council of Florence]

Eugenius. Convocation of the Lateran council. For an everlasting record. By the infinite clemency and pity of the redeemer of the human race, our God and lord Jesus Christ, by whose ineffable providence the whole body of the church is sanctified and ruled and through whose aid -- which surpasses our merits and exceeds what we recognise ourselves as worthy either to seek or to solicit -- gifts and favours of his mercy daily come to us, we have returned to bountiful Rome, the see of most blessed Peter, to the holy of holies, the Lateran of the patriarchs. With great trust we are embracing and earnestly pursuing the things which seem to be promoted and revealed by divine rather than by human wisdom. Hence it is that because of various just, reasonable and necessary causes which then moved our mind, by apostolic authority and the plenitude of power and with the approval of the council, we transferred the holy ecumenical council of Florence, over which we were then presiding, to this bountiful city of Rome and the Lateran basilica, to be re-established and continued on the first day following the fifteenth day after our arrival, as is contained in more detail in the letter composed for that purpose, whose text is word for word as follows:

Eugenius indictio concilii Lateranensis.

Ad perpetuam rei memoriam.

Humani generis redemptoris dei et domini nostri Ihesu christi cuius ineffabili providentia totum ecclesie corpus sanctificatur et regitur ac per ipsius assistenciam preter merita nostra et ultra quam aut expetere aut efflagitare dignoscamus dona iam nobis et misericordie sue munera quotidie proveniunt infinita clemencia atque miseracione ad almam Urbem ad beatissimi Petri sedem ad sancta sanctorum ad Lateranum patriarchium reversi illa magna cum fiducia amplectimur ac prosequimur desiderio que divino pocius quam humano ingenio aut adiuta aut illustrata videntur.

Hinc est quod cum ex certis iustis rationabilibus et necessariis causis animam tunc nostram moventibus sacrosanctum ycumenicum Florentinum concilium cui eo tempore presidebamus ad hanc almam Urbem et Lateranensem basilicam prima post quintam decimam adventus nostri diem restaurandum continuandum et prosequendum auctoritate apostolica et de plenitudine potestatis eodem approbante concilio transtulerimus quemadmodum in literis inde confectis seriosius continetur quarum tenor de verbo ad verbum sequitur et est talis

Eugenius, bishop, servant of the servants of God, for an everlasting record The compassionate and merciful Lord ordained that his only-begotten Son should assume a human nature and should so join it to himself into a single person that not only would fallen nature be repaired by virtue of that ineffable union, but also by his embrace as spouse and by the kiss of his mouth his bride the holy church would be brought forth, her members would be joined together by a solid bond of love, and the christian people would acquire peace in harmony, salvation in a unity of spirit, and glory in the bond of charity.

eugenius episcopus servus servorum dei ad perpetuam rei memoriam.

Miserator et misericors dominus filium suum unigenitum humanam assumere naturam et in unam sibi copulare personam ideo instituit ut ineffabilis unionis illius virtute non solum collapsa repararetur natura sed per amplexus sponsi et oscula oris sui sponsa ipsius sancta proveheretur ecclesia membra illius nexu quodam firmissimo inter se iungerentur amoris christianus que populus in concordia pacem et spiritus unitate salutem in caritatis vinculo gloriam adipisceretur.

In so far as it is granted to us by the mercy of our lord and saviour Jesus Christ, whose place we though unworthy take on earth, we, following in his footsteps, ardently desire and intensely pursue the salvation, unity and peace of the christian people. Therefore we are intent, with a deserved watchfulness, on the conservation of this holy ecumenical council. In it, by the marvellous kindness and mercy of the same Saviour, very many most noteworthy works have been achieved for his praise and glory, the increase of the catholic faith, the unity of the christian people and the exaltation of the holy apostolic see and the Roman church. For in our own days we have seen Greeks, Armenians, Jacobites and other almost innumerable peoples, some of whom have been separated from the rite and the holy teaching of the Roman church for almost five hundred or even seven hundred years, joined with us in this sacred council, by God’s mercy, under one divine law of truth and embracing us with due reverence as the true vicar of Christ, the successor of Peter and the shepherd of the universal church.

Nos itaque in quantum ex ipsius domini et salvatoris nostri Ihesu christi cuius vices licet immeriti gerimus in terris nobis misericordia conceditur per eius vestigia incedentes salutem et unitatem et pacem christiani populi ardenter cupimus et supremis studiis procuramus ad conservacionem huius sacrosancti ycumenici concilii quadam diligencia non immerito invigilamus.

In quo mira eiusdem salvatoris benignitate atque clemencia plurima clarissima opera ad ipsius laudem et gloriam catholice fidei augmentum populi christiani unitatem ac sancte sedis apostolice et Romane ecclesie exaltacionem gesta sunt.

Vidimus enim nostris temporibus Grecos Armenos Iacobitas et alios pene populos innumerabiles quorum nonulli quingentorum pene quidam vero septingentorum annorum curriculo a ritu et sancta Romane ecclesie doctrina dissidentes extiterunt in hoc sacro concilio per dei clemenciam sub una divina veritatis lege nobis cum coniunctos ac nos tanquam verum christi vicarium et Petri successorem ac universalis ecclesie pastorem debita reverencia fuisse complexos.

There are no limits to the kindness of our Saviour, who works for the unity of the christian people and his mystical body, for which he prayed: I wish, Father, that they may be one even as we are one. Indeed we are experiencing his kindness particularly in these times. For his infinite mercy has granted that we are now awaiting the arrival of envoys, furnished with full power to accept in this holy council the doctrine of the orthodox faith from which their peoples have gone astray in many points, from our most dear son in Christ Zar’a Ya’qob, king of Ethiopia, commonly called Prester John, to whom very many kings and almost innumerable peoples are subject and who is impelled, as we trust, by divine inspiration. To foster and hasten such a holy and divine proposal, which is so necessary for the whole of Christianity, we have sent our own nuncios and envoys, who are full of zeal for this holy task and have considerable influence with the said most powerful king.

Verum cum salvatoris nostri benignitas mensuram non habeat ut continuo hiis potissimum experimur temporibus qui ad christiani populi et sui corporis mistici unitatem actus moderatur pro qua et ipse oravit: volo pater ut unum sint quemadmodum et nos unum sumus ex infinita ipsius clemencia nostris eciam temporibus concessum esse dignoscitur ut carissimi in christo filii nostri Zare Iacob regis Ethiopie quem vulgo presbyterum Iohannem appellant divina ut confidimus inspiracione excitati cui plurimi reges et innumerabiles pene populi subiecti sunt oratores plena potestate suffultos ad suscipiendum in hoc sacrosancto concilio orthodoxe fidei doctrinam a qua in plerisque articulis aberrant ad nos venturos expectemus. Cum que nos ad confovendum et accelerandum tam sanctum tam que divinum et toti christianitati necessarium propositum nuncios et oratores nostros misimus quorum fervor in hoc sancto opere maximus sit et auctoritas apud prefatum potentissimum regem

Many more works have been proposed to us for the praise of God and the increase of the faith and the christian people. We wish to give careful attention to them. Frightened by neither the heavy expenses nor the many labours, we put our trust in the power of him whose inspiration motivates us. Let us hope, moreover, that in the course of time many other desirable and salutary fruits will accrue to the catholic faith and the church of Christ, especially if this holy synod is held in a place of greater importance and in a royal and sacerdotal city. To the genial city of Rome, which is particularly our city and which, as is right, we want to participate and help in these salutary and divine tasks, we have turned our attention, a city which we consider to be abounding in all spiritual and temporal goods and more holy and outstanding than all other cities for carrying out these holy tasks and bringing them to a religious and happy conclusion.

non mediocris plurima que alia opera ad dei laudem et fidei et christiani populi incrementum nobis proposita sunt in quibus eciam nostram diligenciam neque magnitudine impensarum neque laborum multitudine territi in illius virtute confisi sumus cuius instinctu permoti sunt accommendaverimus speremus que quod procedente tempore alii plures optati et salutares fructus in fide catholica et ecclesia christi provenient presertim si hec sancta synodus in loco maioris auctoritatis et regia et sacerdotali civitate celebrari contigerit ad almam urbem Romanam peculiarem civitatem nostram quam ut decens est horum salutarium et divinorum operum participem et adiutricem esse desideramus aciem nostre mentis direximus quam tanquam bonorum omnium tam spiritualium quam temporalium uberem ad huiusmodi sancta opera perficienda et religiose ac feliciter consummanda ceteris aliis urbibus sanctiorem et prestanciorem esse arbitramur.

For in it our Saviour in his eternal providence settled the apostolic see in blessed Peter, prince of all the apostles, and on his right in fellowship the wondrous foresight of the same Saviour added the blessed apostle Paul. They are two bulwarks of the faith through whom the gospel shone in Rome; they are true fathers and true pastors; they are those who suffered on one day for merit, in one place for grace, under one persecutor for equal virtue, and made this city sacerdotal and royal and the capital of the world, as being the holy seat of Peter, and consecrated it to the lord Christ with the glorious blood of martyrdom. “For the Roman church founded all, whether the eminence of a patriarch or the seats of metropolitan primacy or of bishoprics or the dignities of churches of whatever rank; he alone, who entrusted to blessed Peter, the key-bearer of eternal life, the rights of the heavenly as well as of the earthly kingdom, founded the Roman church and straightaway set it on the rock of nascent faith.”

In ea enim salvator noster in beato Petro omnium apostolorum principe eterna eius providencia sedem apostolicam collocavit cui miranda ipsius salvatoris provisio beatum Paulum apostolum per dexteras societatis adiunxit.

Isti sunt duo fidei propugnacula per quos evangelium Rome resplenduit isti sunt veri patres veri que pastores isti sunt qui una die pro merito uno loco pro gratia sub uno persecutore pro parili virtute compassi urbem ipsam sacerdotalem et regiam per sacram Petri sedem caput orbis effectam glorioso cruore martirii christo domino consecrarunt.

Omnes enim sive patriarche cuiuslibet apicem sive metropolitani primatus aut episcopatuum cathedras vel ecclesiarum cuiuscumque ordinis dignitates instituit Romana ecclesia illam vero solus ipse fundavit et supra petram fidei mox nascentis erexit qui beato Petro eterne vite clavigero celestis simul et terreni imperii iura commisit.

Since, then, the city of Rome has been ennobled and distinguished by so many and so great divine gifts and is resplendent with so much authority and also draws the faithful to itself from all sides by the relics and sanctity of apostles, martyrs and confessors; since christian nations and peoples even in the furthest parts of the world flock to the said city and are seen to desire greatly that we return to our see, which has been divinely constituted for Roman pontiffs, in order that a greater veneration and devotion may grow in the christian people towards both us, through the authority of the said see, and the said see, through our presence and authority, and since we are informed that, on account of our residence in Rome, subjects and faithful of ours and of the Roman church, whose peace and tranquillity we are bound to procure and preserve with special zeal, will enjoy much greater peace and unity and that in this way, with God’s blessing, we shall be more expeditious and effective in pursuing works of peace and harmony and in arranging and confirming, as we ardently desire, peace and unity among other catholic kings and princes and peoples; Therefore to Rome, which is a suitable and safe place fulfilling all human needs as regards fertility of the soil and sea transport; under the influence of the above-mentioned necessary causes and many other just and reasonable ones which direct our mind to the praise and glory of almighty God, the extirpation of heresies and errors, the reform of morals, the peace, salvation and increase of the christian people and the prosecution of other holy works, under the Lord’s leadership, for which the said council was originally convened;

Cum itaque Urbs ipsa tot tantis que divinis muneribus nobilitata et illustrata sit et tanta auctoritate prefulgeat eciam plurimum apostolorum martirum atque confessorum reliquiis et sanctimonia fideles undique ad se alliciat et christiane nationes et populi in ultimis eciam mundi partibus existentes ad dictam urbem confluant qui eciam plurimum desiderare videantur ut ad nostram sedem Romanis pontificibus divinitus constitutam redeamus ut tam apud nos ipsius sedis auctoritate quam apud ipsam sedem presencia et auctoritate nostra maior in christiano populo veneracio et devocio augeatur cum que cerciores eciam effecti sumus quod ob nostram in eadem urbe residenciam subditi et fideles nostri et Romane ecclesiae ad quorum pacem et tranquillitatem procurandam et conservandam peculiari quodam studio astricti sumus maxima pacis et unitatis suscipiet incrementa et quod per hoc deo propicio expediciores et potenciores futuri sumus ad continuanda pacis et concordie opera et prout ardenter desideramus inter alios catholicos reges et principes et populos quietam pacem et unitatem componendam ac stabiliendam hoc sacrosanctum ycumenicum concilium Florentinum ad prefatam Urbem locum ydoneum et securum et omnium rerum ad usum hominum pertinencium tam bonitate et fecunditate soli quam maritima deductione plurimum habundantem prefatis necessariis et aliis pluribus iustis et rationabilibus causis animum nostrum moventibus ad omnipotentis dei laudem et gloriam ad heresum errorum que extirpacionem reformacionem morum pacem salutem et augmentum populi christiani et reliqua sancta opera duce domino feliciter consummanda pro quibus predictum concilium ab inicio congregatum extitit

In the name of the holy and undivided Trinity, Father, Son and holy Spirit, with the approval of the said general council given on 5 January last, in a general congregation under our presidency, by apostolic authority and by this present letter, we translate as from now this holy ecumenical council of Florence, and by the same authority and the same letter we have decreed and declared it to be translated to the Lateran basilica, which is the first and proper seat of the supreme pontiff and the vicar of Jesus Christ, to be resumed, continued and prosecuted on the day following the fifteenth day after our entry into bountiful Rome.

in nomine sancte et individue trinitatis patris et filii et spiritus sancti ex approbacione prefati generalis concilii nonas ianuarii proxime preteriti nobis presidentibus in generali congregacione habita auctoritate apostolica tenore presentium ex nunc transferimus et eadem auctoritate translatum esse in basilica Lateranensi prima propria que summi pontificis et vicarii Ihesu christi sede die proxima post quintam decimam introitus nostri ad ipsam almam Urbem resumendum continuandum prosequendum esse decrevimus et declaramus per presentes.

In addition, by an inviolable constitution and decree we ordain that each and all of the securities and safe-conducts, which we granted at the beginning of this sacred council and which we are extending anew and prolonging, are to be considered as included in this present letter and as having the same force and effect as if they had been mentioned word for word in this our synodal constitution and had been inserted and denoted in it. Let nobody therefore . . . If anyone however . . .

Irrefragabili insuper constitucione ac decreto sancimus ut omnes et singule securitates et salviconductus quos in principio huius sacri concilii concessimus quos de novo extendimus et prorogamus proinde presentibus litteris inscripti esse et illam vim et efficaciam habere censeantur ac si de verbo ad verbum de eisdem in hac nostra synodali constitucione mencio facta et inserti ac denotati fuissent.

Nulli ergo ....

Si quis autem ....

Now that the appointed day has come and all the reasons for which it had then seemed necessary to resume the council are recognised to be more than ever necessary, with the said necessary reasons and many other just and reasonable ones impelling us, for the praise and glory of almighty God, the extirpation of heresies and errors, the reform of morals, the peace, salvation and increase of the christian people, and the completion of other holy works, under the Lord’s leadership, for which the aforesaid council was originally convened;

Nos cum instituta iam dies advenerit et cuncta propter que resumendum tunc esse concilium videbatur nunc magis quam umquam necessaria esse dignoscantur prefatis necessariis et aliis pluribus iustis et racionabilibus causis animam nostram moventibus ad omnipotentis dei laudem et gloriam ad heresum errorum que extirpacionem reformacionem morum pacem salutem et augmentum populi christiani et reliqua sancta opera duce domino feliciter consummanda pro quibus predictum concilium ab inicio congregatum extitit.

In the name of the holy and undivided Trinity, Father, Son and holy Spirit, by the same authority and power, with the same approval and by this present letter; We resume, continue and carry forward the aforesaid ecumenical council of Florence, which was translated as above, and we decree and declare by this present letter that this continuation, resumption and prosecution is taking place in this council hall of the sacred Lateran patriarchate. We warn and require each and all of those who are bound by law or custom to take part in general councils that they should come as quickly as possible to this present holy ecumenical Lateran council, as referred to above, which is continuing for the attainment of the above-mentioned ends.

In nomine sancte et individue trinitatis patris et filii et spiritus sancti auctoritate potestate et approbacione similibus tenore presentium predictum Florentinum concilium ycumenicum translatum ut supra resumimus continuamus et prosequimur ac in hac sacri patriarchii Lateranensis concilii aula continuacionem resumpcionem et prosecucionem habere decernimus et declaramus per presentes monentes et requirentes omnes et singulos qui in generalibus conciliis de iure vel consuetudine interesse tenentur quatenus ad hoc presens sacrosanctum Lateranense ycumenicum concilium ut premittitur continuatum pro quibus supradictum est exequendis quamprimum possint se conferre procurent.

In addition, we ordain again by this constitution and decree that each and all of the securities and safe-conducts, which we granted at the beginning of the sacred ecumenical council of Ferrara and which we are extending anew and prolonging, are to be considered as included in this present letter and as having the same force and effect as if they had been mentioned word for word in this our synodal constitution and had been inserted and denoted in Let nobody therefore . . . if anyone however . . .

Irrefragibili insuper hac constitucione atque decreto iterum sancimus ut omnes et singule securitates ac salviconductus quos in principio sacri ycumenici concilii Ferrariensis concessimus quos que de novo extendimus et prorogamus perinde presentibus literis inscripti esse et illam vim et efficaciam habere censeantur ac si de verbo ad verbum de eisdem in hac nostra synodali constitucione mencio facta et inserti ac denotati fuissent.

Nulli ergo ....

Si quis autem ....

SESSION 13
Union with the Syrians

30 November 1444

Eugenius, bishop, servant of the servants of God, for an everlasting record. In these our days the ineffable clemency of divine mercy bestows on his holy church many and marvellous gifts which are much greater than we could have asked for or envisaged. Hence we see that the orthodox faith is expanded, new peoples daily return to the obedience of the apostolic see and reasons for joy and exaltation are daily being multiplied for us and all Christ’s faithful, in such wise that we are deservedly incited time and again to say in jubilation with the prophet to the faithful peoples: Come, let us exult in the Lord, let us hail the God who saves us, for the Lord is great and most worthy of praise in the city of our God, on his holy mountain.

Eugenius episcopus servus servorum dei ad perpetuam rei memoriam.

Multa et admirabilia diebus nostris et longe maiora quam aut ipsi nos expetere aut cogitare possemus ineffabilis divine miserationis clementia ecclesie sue sancte dona largitur unde et fidem orthodoxam dilatari et novos in dies ad obedientiam sedis apostolice populos redire ac nobis et omnibus christi fidelibus letitie et exultationis causas cotidie renovari sentimus ita ut merito cum propheta in iubilatione fidelibus populis sepenumero dicere provocemur: venite et exultemus domino iubilemus deo salutari nostro quoniam magnus dominus et laudabilis nimis in civitate dei nostri in monte sancto eius.

It is true that in the catholic church, which is the city of God on the holy mountain and is founded on the authority of the apostolic see and Peter, God, whose omnipotence and wisdom knows no limits, has always worked great and inscrutable deeds. But the singular and special gift which the ineffable providence of its founder bestowed on it is that the orthodox faith, which alone gives life to and sanctifies the human race, should abide for ever on that holy mountain in a unique and unchangeable profession of faith and that dissents, which arise against the church from the variety of earthly opinions and separate people off from the firmness of that rock, should return to that mountain and be exterminated and eradicated. Whence it comes about that the peoples and nations thronging to its bosom agree with it in one truth of faith. Assuredly it is not from our merit that the immensity of divine goodness has granted us to behold these great sublime and marvellous gifts of God. His benevolence and condescension alone have granted that after the union of the Greeks in the sacred ecumenical council of Florence, who were seen to differ from the Roman church in some articles, and after the return of the Armenians and the Jacobites, who were entangled in various opinions, they should at last, having abandoned all dissent, come together into the one right way of truth.

Vere cum in ecclesia catholica que est dei civitas in monte sancto apostolice sedis et Petri auctoritate fundata semper magna et inscrutabilia operatus sit deus cuius omnipotentie et sapientie non est numerus hoc tamen singulare atque precipuum illi prestitit ineffabilis providentia conditoris ut orthodoxa fides que humanum genus sola vivificat sola sanctificat in monte illo sancto in una et immutabili semper maneat confessione veritatis et dissensiones que adversus ecclesiam de terrenarum opinionum varietate nascuntur et a petre illius soliditate disiungunt ad montem illum redeuntes exterminentur et eradicentur quo fit ut ad eius gremium confluentes populi atque nationes in unam cum ipso conveniant fidei veritatem.

Hec autem dei munera tam magna tam excelsa tam insolita non meritis nostris profecto nobis conspicere ipsius bonitatis immensitas sed sua sola benignitate et dignatione concessit ut post unionem Grecorum in sacro ycumenico concilio Florentino qui cum Romana ecclesia in quibusdam articulis discrepare videbantur ac post reductionem Armenorum et Iacobitarum qui variis opinionibus involuti omni tandem dissensione relicta in unam rectam veritatis semitam convenerunt.

Behold now again with the Lord’s help other nations have gathered from afar, inhabitants of Mesopotamia between the Tigris and the Euphrates, whose thinking about the procession of the holy Spirit and some other articles had gone astray.

Ecce nunc iterum ipso cooperante domino alie nationes de longinquo convenerunt inter Tygrim et Euphratem Mesopotamiam habitantes que de processione spiritus sancti et aliis quibusdam articulis non recte sentiebant.

Great, then, for us and for all Christ’s faithful is the reason for rejoicing. For with the Lord’s approval the most illustrious profession of the Roman church about the truth of the faith, which has always been pure from all stain of error shines with new beams also in the east beyond the bounds of the Euphrates inasmuch as it has drawn our venerable brother Abdala, archbishop of Edessa and legate of our venerable brother Ignatius, patriarch of the Syrians, and of his whole nation, to us here in bountiful Rome and to this sacred ecumenical Lateran council and has bidden him humbly and devoutly to petition that we give to them the rule of faith which the holy Roman church professes.

Multa igitur nobis et omnibus christi fidelibus est causa letandi quia iam annuente domino Romane ecclesie splendidissima de fidei veritate assertio que munda semper fuit ab omni macula falsitatis etiam apud orientem ultra Euphratis terminos novis corruscationibus micat adeo ut venerabilem fratrem nostrum Abdalam archiepiscopum Edesse venerabilis fratris nostri Ignatii patriarche Syrorum atque totius nationis sue legatum ad hanc usque almam Urbem ad presentiam nostram et sacrum hoc Lateranense ycumenicum concilium traxerit et vocarit humiliter et devote postulantem ut eam fidei regulam quam sacrosancta Romana profitetur ecclesia eisdem traderemus.

Among all the preoccupations of the holy apostolic see, we hold, as we have always done, our first and chiefest care to be the defence of the faith, the extermination of heresies and the propagation of the orthodox faith. Therefore we selected some of our venerable brethren, cardinals of the holy Roman church, who in turn co-opted from this sacred council some masters in holy scripture, to confer with the aforesaid archbishop about the difficulties, doubts and errors of that nation, to examine him in person and to open to him the rule of catholic truth, and finally to instruct and inform him fully about the integrity of the faith of the Roman church.

Nos autem qui inter cunctas sancte sedis apostolice sollicitudines hanc primam et precipuam curam gerimus prout semper gessimus evangelii scilicet defendere veritatem et orthodoxam fidem exterminatis heresibus longe late que diffundere et propagare quosdam ex venerabilibus fratribus nostris sancte Romane ecclesie cardinalibus delegimus qui accersitis ex hoc sacro concilio aliquibus in sacra pagina magistris cum predicto archiepiscopo de difficultatibus dubiis et erroribus illius nationis conferrent illum que ipsum examinarent ac ei catholice veritatis disciplinam aperirent et tandem de integritate fidei ecclesie Romane plene illum instruerent et docerent.

They found him orthodox on all points of faith and practice except three articles: namely, the procession of the holy Spirit, the two natures in Jesus Christ our saviour, the two wills and principles of action in him. They laid before him the truth of the orthodox faith, opened up the meaning of the sacred scriptures, adduced the testimonies of holy doctors and added telling and pertinent reasons.

Quem cum per omnia de fide et moribus recte sentientem invenissent tribus dumtaxat exceptis articulis de processione scilicet spiritus sancti de duabus in christo Ihesu salvatore nostro naturis ac totidem in illo voluntatibus et operationibus veritatem illi fidei orthodoxe patefecerunt aperuerunt sacrarum literarum intellectus attulerunt sanctorum doctorum testimonia et que materie congruebant rationes verissimas induxerunt.

When the archbishop had understood the doctrine on these points, he affirmed that all his doubts had been completely answered. He professed that he thought he fully understood the truth of the faith as regards both the procession of the holy Spirit and the two natures, two wills and two principles of action in our lord Jesus Christ. Moreover he declared that he would accept, in the name of the aforesaid patriarch and of the whole nation and of himself, the whole faith and all the teaching which we, with the approval of this sacred council, would propose to him.

Quorum intellecta doctrina archiepiscopus ipse dubitationibus suis omnibus plene satisfactum esse contestans tam de spiritus sancti processione quam de duabus naturis et duabus voluntatibus et operationibus in christo Ihesu domino nostro talia sentire professus est ut veritatem fidei plene intelligere videretur profiteretur que se nomine prefati patriarche totius que nationis et suo omnem fidem omnem que doctrinam suscepturum quam eidem hoc sacro approbante concilio traderemus.

For this reason we were filled with exultation in Christ and poured out immense gratitude to our God, since we are seeing our desire for the salvation of that nation fulfilled.

Propter que omni in christo exultatione perfusi gratias immensas deo nostro effudimus quia votum nostrum in salutem nationis illius videmus adimpletum.

After careful discussion with our brethren and the sacred council, we decided, with the approval of the same council, to propose and assign to the said archbishop, who will accept it in the name of the above persons, the faith and doctrine which the holy Roman mother church holds.

Diligenti itaque cum fratribus nostris et sacro concilio tractatu prehabito fidem atque doctrinam quam sacrosancta Romana tenet mater ecclesia eodem sacro approbante concilio eidem archiepiscopo prefatis nominibus recipienti tradere et assignare decrevimus.

This, then, is the faith which the holy Roman mother church has always held, preached and taught and which she now holds, preaches, professes and teaches. This is the faith, as regards those three articles, which we decree that the said archbishop Abdala, on behalf and in the name of the said patriarch of the Syrians and of all that nation and of himself, shall accept and shall keep for ever. First, that the holy Spirit is eternally from the Father and the Son, and has his essence and his subsistent being from the Father together with the Son, and proceeds from both eternally as from one principle and a single spiration.

Hec est igitur fides quam semper sacrosancta Romana tenuit predicavit et docuit mater ecclesia quam que ad presens tenet predicat profitetur et docet hanc dictum Abdalam archiepiscopum vice et nomine prefati patriarche Syrorum totius nationis illius atque suo in iis tribus articulis suscipere et perpetuis in futurum temporibus custodire et observare decernimus.

In primis quod spiritus sanctus ex patre et filio eternaliter est et essentiam suam suum que esse subsistens habet ex patre simul et filio et ex utroque eternaliter tamquam ab uno principio et unica spiratione procedit.

Also it holds, professes and teaches that one and the same Son of God and of man, our lord Jesus Christ, is perfect in divinity and perfect in humanity; true God and true man, of a rational soul and a body; consubstantial with the Father as regards his divinity, consubstantial with us as regards his humanity; like us in all respects except for sin; begotten before the ages from the Father, and in the last days the same born according to his humanity for us and our salvation from Mary the virgin mother of God; one and the same Christ true only-begotten Son of God, acknowledged in two natures which undergo no confusion, no change, no division, no separation; at no point was the difference between the natures taken away through the union, but rather the property of both natures is preserved and comes together into a single person and a single subsistent being; he is not parted or divided into two persons, but is one and the same Son of God and of man, our lord Jesus Christ.

Tenet insuper profitetur et docet unum eumdem que dei et hominis filium dominum nostrum Ihesum christum esse perfectum in deitate et perfectum in humanitate deum verum et hominem verum ex anima rationali et corpore consubstantialem patri secundum deitatem et consubstantialem nobis secundum humanitatem per omnia nobis similem absque peccato ante secula quidem de patre genitum in novissimis autem diebus eumdem propter nos et propter salutem nostram ex Maria virgine dei genitrice secundum humanitatem natum unum eumdem que christum verum dei filium unigenitum in duabus naturis inconfuse immutabiliter indivise inseparabiliter agnoscendum nusquam sublata differentia naturarum propter unitionem magis que salva proprietate utriusque nature et in unam personam atque subsistentiam concurrente non in duas personas partitum sive divisum sed unum et eundem dei et hominis filium dominum nostrum Ihesum christum.

Also it believes, professes and teaches in the one lord Jesus Christ two natural principles of action which undergo no division, no change, no separation, no confusion, in accordance with the teaching of the holy fathers; and two natural wills one divine, the other human, not in opposition, but his human will subject to his divine and all powerful will. For in the same way that his most holy animate flesh was made divine, not destroyed, but remained in its own limit and category, so his human will was made divine, not destroyed, but rather was preserved and perfected.

Credit insuper profitetur et docet in uno domino Ihesu christo duas naturales operationes indivise inconvertibiliter inseparabiliter inconfuse secundum sanctorum patrum doctrinam duas etiam naturales voluntates unam divinam alteram humanam non contrarias sed humanam eius voluntatem subiectam eius divine atque omnipotenti voluntati.

Et quemadmodum eius Caro animata sanctissima deificata est non perempta sed in proprio sui statu et ratione permansit ita humana eius voluntas deificata est non perempta sed salvata magis atque perfecta.

We decree that the said archbishop Abdala ought, in the name of the above persons, to accept this faith, to hold it in his heart and to profess it with his mouth. Further we ordain and decree that he ought to receive and embrace, in the name of the above persons, whatever has been defined and established at various times by the holy Roman church, especially the decrees on the Greeks, the Armenians and the Jacobites, which were issued in the sacred ecumenical council of Florence and which, since Archbishop Abdala has carefully read them translated into Arabic and praised them, we have given to him, in the name of the above persons, for a wider and more complete instruction on everything; that whatever doctors and holy fathers the holy Roman church approves and accepts, he should, in the name of the above persons, approve and accept; and that whatever persons and other things she condemns and rejects,

Hanc fidem eundem Abdalam archiepiscopum nominibus quibus supra suscipere corde tenere et ore profiteri debere decernimus.

Ordinamus insuper atque decernimus ut eisdem nominibus recipere et amplecti debeat quecumque per sacrosanctam Romanam ecclesiam diffinita et sancita diversis temporibus sunt presertim decreta Grecorum Armenorum atque Iacobitarum in sacro ycumenico concilio Florentino edita que cum in arabico traducta ipse Abdalam archiepiscopus accurate legisset ac laudasset ad uberiorem et pleniorem omnium eruditionem sibi nominibus quibus supra recipienti consignari fecimus quoscumque etiam doctores et sanctos patres sacrosancta approbat et suscipit Romana ecclesia nominibus quibus supra approbare et suscipere debeat et quascumque personas seu quicquid aliud ipsa damnat et reprobat pro damnatis et reprobatis nominibus quibus supra habere debeat.

he should, in the name of the above persons, hold as condemned and rejected; promising on oath as a true son of obedience, in the name of the above persons, always devoutly and faithfully to obey the regulations and orders of the said apostolic see. If anyone however . . . Let nobody therefore . . .

Promittens tanquam verus filius obedientie nominibus quibus supra ipsius apostolice sedis ordinationibus et iussionibus medio iuramento devote semper et fideliter obedire.

Si quis autem ....

Nulli ergo ....

SESSION 14 7 August 1445

[Bull of union with the Chaldeans and the Maronites of Cyprus]

Eugenius, bishop, servant of the servants of God, for an everlasting record. Blessed be the God and Father of our lord Jesus Christ, the Father of mercies and God of all consolation, who daily promotes with many great favours, and accompanies with happy results far beyond our deserts, our aims and pious desires, whereby in fulfilment of our pastoral duties we long for and foster with many works, in so far as this allowed us from on high, the salvation of the christian people.

Eugenius episcopus servus servorum dei ad perpetuam rei memoriam benedictus sit deus et pater domini nostri Ihesu christi pater misericordiarum et deus totius consolationis qui vota et pia desideria nostra quibus pro debito nostri pastoralis officii salutem christiani populi anhelamus et continuis quantum ex alto nobis permittitur operibus confovemus multis magnis que favoribus in dies prosequitur et ultra quam mereamur felicibus comitatur effectibus.

Indeed, after the union of the eastern church with the western church in the ecumenical council of Florence, and after the return of the Armenians, the Jacobites and the people of Mesopotamia, we despatched our venerable brother Andrew, archbishop of Kalocsa, to eastern lands and the island of Cyprus. He was to confirm in the faith which had been accepted the Greeks, Armenians and Jacobites living there, by his sermons and his expositions and explanations of the decrees issued for their union and return. He was also to try to bring back to the truth of the faith, using our warnings and exhortations, whoever else he might find there to be strangers to the truth of faith in other sects, whether they are followers of Nestorius or of Macarius.

Sane post celebratam in ycumenico concilio Florentino orientalis ecclesie cum occidentali unionem post Armenorum Iacobitarum que et Mesopotamie populorum reductionem venerabilem fratrem nostrum Andream archiepiscopum Colocensem ad partes orientis et Cipri insulam destinavimus ut et Grecos et Armenos et Iacobitas ibidem degentes predicationibus suis et decretorum pro eorum unione et reductione editorum exposicionibus et declarationibus in suscepta fide confirmaret et quos ex aliis sectis a vera doctrina alienos tam Nestorii quam Macharii sectatores inveniret monitionibus et exhortacionibus nostris ad fidei veritatem reducere conaretur.

He pursued this task with vigour, thanks to the wisdom and other virtues with which the Lord, the giver of graces, has enriched him. He finally eliminated from their hearts, after many discussions, first all the impurity of Nestorius, who asserted that Christ is only a man and that the blessed Virgin is the mother of Christ but not of God, then that of the most impious Macarius of Antioch who, although he confessed that Christ is true God and man, asserted that there is in him only the divine will and principle of action, thereby diminishing his humanity.

Quod pro sua sapientia aliis que virtutibus quibus eum largitor gratiarum dominus insignivit diligentissime prosecutus post diversas multiplices que disputaciones post varios tractatus eliminata tandem ex eorum cordibus primum omni Nestorii impuritate qui purum hominem christum esse et beatissimam virginem non dei sed christi genitricem asseverabat deinde Macharii Antiocheni impiissimi qui quanquam christum verum deum et hominem esse profitebatur divinam tamen solum in eo voluntatem et operationem humanitati eius parum tribuens

With divine assistance he converted to the truth of the orthodox faith our venerable brothers Timothy, metropolitan of the Chaldeans, who have been called Nestorians in Cyprus until now because they used to follow Nestorius, and Elias, bishop of the Maronites, who with his nation in the same realm was infected with the teachings of Macarius, together with a whole multitude of peoples and clerics subject to him in the island of Cyprus. To these prelates and all their subjects there, he delivered the faith and doctrine that the holy church has always cherished and observed. The said prelates, moreover, accepted this faith and doctrine with much veneration in a great public assembly of different peoples living in that realm, which was held in the metropolitan church of St Sophia.

esse asserebat venerabiles fratres nostros Timotheum metropolitam Caldeorum quos ad hec usque tempora Nestorianos eo quod Nestorium sequebantur in Cypro vocaverunt et Heliam episcopum Maronitarum qui cum sua natione Macharii dogmatibus in eodem regno infectus tenebatur cum omni multitudine populorum et clericorum in insula Cypri ei subiecta ad veritatem fidei orthodoxe divino sibi assistente numine convertit fidem que et doctrinam quam semper sacrosancta coluit et observavit ecclesia eisdem presulibus et omnibus ibidem eis subiectis tradidit quam que prefati presules in publica et magna congregatione diversarum nationum in eodem regno existentium in metropolitana ecclesia sancte Sophie habita summa cum veneratione susceperunt.

After that, the Chaldeans sent to us the aforesaid metropolitan Timothy, and Bishop Elias of the Maronites sent an envoy, to make to us a solemn profession of the faith of the Roman church, which by the providence of the Lord and the aid of blessed Peter and the apostle has always remained immaculate . Timothy, the metropolitan, reverently and devoutly professed this faith and doctrine to us, in this sacred general congregation of the ecumenical Lateran council, first in his own Chaldean tongue, which was interpreted in Greek and then translated from Greek into Latin, as follows: I, Timothy, archbishop of Tarsus and metropolitan of the Chaldeans who are in Cyprus, on behalf of myself and all my peoples in Cyprus, profess, vow and promise to almighty God, Father and Son and holy Spirit, and then to you, most holy and blessed father pope Eugenius IV, to this holy apostolic see and to this holy and venerable congregation, that henceforth I will always remain under the obedience of you and your successors and of the holy Roman church as under the unique mother and head of all other churches.

Quo facto Caldei quidem prefatum Timotheum suum metropolitam Helias vero Maronitarum episcopus nuntium de fide Romane ecclesie que domino providente et beato Petro apostolo opem ferente semper immaculata permansit solemnem professionem emissuros ad nos usque miserunt et coram nobis in hac sacra ycumenici Lateranensis concilii generali congregatione fidem ipsam atque doctrinam Timotheus ipse metropolita primum in lingua sua Caldea Grece interpretatam et de Greco in Latinum traductam reverenter et devote ut sequitur professus est ego Timotheus archiepiscopus Tarsensis Caldeorum qui in Cypro sunt metropolita pro me meis que omnibus in Cypro existentibus populis profiteor voveo atque promitto immortali deo patri et filio et spiritui sancto demum tibi sanctissime et beatissime pater Eugenio pape iv et huic sacrosancte apostolice sedi et sancte huic et venerabili congregationi quod de cetero semper manebo sub obedientia tua et successorum tuorum ac sacrosancte Romane ecclesie tanquam sub unica matre et capite omnium aliarum.

Also, in future I will always hold and profess that the holy Spirit proceeds from the Father and the Son, as the holy Roman church teaches and holds. Also, in future I will always hold and approve two natures, two wills, one hypostasis and two principles of action in Christ.

Item quod de cetero semper tenebo et profitebor spiritum sanctum procedere ex patre et filio sicut docet et tenet sancta Romana ecclesia.

Item quod de cetero semper tenebo et approbabo duas naturas duas voluntates unam ypostasim et duas operationes in christo.

Also, in future I will always confess and approve all seven sacraments of the Roman church, just as she holds, teaches and preaches.

Item quod de cetero semper confitebor et approbabo omnia septem sacramenta ecclesie Romane prout ipsa tenet docet et predicat.

Also, in future I will never add oil in the sacred eucharist.

Item quod de cetero nunquam in sacra eucaristia oleum apponam.

Also, in future I will always hold, confess, preach and teach whatever the holy Roman church holds, confesses, teaches and preaches and I reject, anathematize and condemn whatever she rejects, anathematizes and condemns; in future I will always reject, anathematize and condemn especially the impieties and blasphemies of the most wicked heresiarch Nestorius and every other heresy raising itshead against this holy catholic and apostolic church.

Item quod de cetero semper tenebo confitebor predicabo et docebo quidquid tenet confitetur docet et predicat sacrosancta Romana ecclesia et quidquid ipsa reprobat anathematizat et damnat reprobo anathematizo et damno et in futurum semper reprobabo anathematizabo et damnabo specialiter impietates et blasphemias nequissimi heresiarche Nestorii et omnem aliam heresim extollentem se adversus hanc sanctam catholicam et apostolicam ecclesiam.

This is the faith, holy father, that I vow and promise to hold and observe and to see that it is held and observed by all my subjects. I engage myself and solemnly promise to deprive of all his goods and benefices, to excommunicate and to denounce as heretical and condemned, whoever rejects it and raises himself up against it and, if he is obstinate, to degrade him and to hand him over to the secular arm.

Hec est fides pater sancte quam tenere et observare ac teneri et observari facere ab omnibus suppositis meis voveo atque promitto et unumquenque illam respuentem et contra eam sese erigentem privare omnibus bonis et beneficiis suis eundem que excommunicare et hereticum et damnatum denuntiare et si pertinax fuerit degradatum curie tradere seculari spondeo polliceor atque promitto.

Then our beloved son in Christ Isaac, envoy of our venerable brother Elias, bishop of the Maronites, on his behalf and in his name, rejecting the heresy of Macarius about one will in Christ, made with great veneration a profession that was similar in all details.

Deinde similem per omnia professionem dilectus in christo filius Ysach nuntius venerabilis fratris nostri Helie episcopi Maronitarum ipsius vice et nomine reprobando Macharii de unica voluntate in christo heresim cum multa veneratione emisit.

For the devotion of these professions and for the salvation of so many souls we offer immense thanks to God and our lord Jesus Christ, who is in our times so greatly enlarging the faith and bestowing benefits on so many christian peoples. We receive and approve these professions; we receive into the bosom of holy mother church the metropolitan and the bishop in Cyprus and their subjects; and while they remain in the aforesaid faith, obedience and devotion, we honour them with the following favours and privileges.

Pro quarum quidem professionum religione et tantarum animarum salute deo et domino nostro Ihesu christo qui temporibus nostris tanta fidei incrementa largitur tot christianis populis beneficia donat gratias immensas agentes easdem professiones recipimus et approbamus ac eosdem metropolitam et episcopum in Cypro et subiectos ad gremium sancte matris ecclesie suscipimus ac ipsis manentibus in prefata fide obedientia et devotione hiis gratiis et privilegiis

First, nobody shall in future dare to call the said metropolitan of the Chaldeans and the said bishop of the Maronites, or their clerics and peoples or any individual among them, heretics, or to call Chaldeans, Nestorians. If anyone despises this ordinance, we order him to be excommunicated until such time as he offers a worthy satisfaction or has been punished, in the judgment of the ordinary, by some other temporal penalty.

insignimus imprimis quod nemo predictos Caldeorum metropolitam et Maronitarum episcopum eorundem clericos et populos neque ex populo et clero quempiam de cetero audeat hereticos appellare aut Caldeos de cetero Nestorianos nominare presumat. Quod si quispiam mandati huiusmodi contemptor extiterit iubemus ab eius ordinario excommunicari tamdiu quamdiu distulerit condigne satisfacere aut ordinarii arbitrio aliqua alia temporali pena mulctari.

Also, the said metropolitan and bishop and their successors are forthwith to be preferred in each and every honour to bishops who are separated from the communion of the holy Roman church.

Item quod prefati metropolita et episcopus eorum que successores in omnibus et quibuscumque honoribus episcopis a communione sacrosancte romane ecclesie separatis continuo preferantur.

Also, in future they can lay censures on their subjects, and those whom they rightly excommunicate in future shall be held by all as excommunicated, and those whom they absolve shall be held by all as absolved.

Item quod possint de cetero censuras in suos subditos exercere et quos de cetero rite excommunicaverint pro excommunicatis et quos absolverint pro absolutis ab omnibus habeantur.

Also, the said prelates and priests and their clerics can freely celebrate divine services in the churches of Catholics, and Catholics can freely celebrate them in their churches.

Item quod prefati presules et sacerdotes et clerici eorum libere possint in ecclesiis catholicorum divina celebrare et catholici in ecclesiis eorumdem.

Also, in future the said prelates and clerics and their lay men and women, who have accepted this union and faith, can choose to be buried in the churches of Catholics, to contract marriages with Catholics, but in the rite of Latin Catholics, and to enjoy and utilize all benefits, immunities and liberties which other Catholics, both lay and clerical, possess and enjoy in the said realm. Let nobody therefore . . . If anyone however . . .

Item quod de cetero prefati presules et clerici et laici eorum utriusque sexus qui unionem et fidem hanc susceperint possint in ecclesiis catholicorum sepulturas eligere et cum catholicis matrimonia more tamen latinorum catholicorum contrahere ac omnibus beneficiis immunitatibus et libertatibus gaudere et frui quibus ceteri homines catholici tam laici quam clerici in dicto regno potiuntur et gaudent.

Nulli ergo ....

Si quis autem ....