Distinction III

GRATIAN.

Likewise from the Council of Lyon. PART I. It is to be proclaimed so that they may know the times for abstaining from work throughout the year, that is, every Lord’s day from evening to evening, lest they be seized by Judaism. But these are the days for abstaining from work throughout the year: the Nativity of the Lord; Saint Stephen; Saint John the Evangelist; the Holy Innocents; Saint Sylvester; the octave of the Lord’s Theophany; the Purification of Saint Mary; holy Easter with the whole week; the Rogations for three days; the Ascension of the Lord; the holy days of Pentecost; Saint John the Baptist; the twelve Apostles, and especially Saints Peter and Paul, who illuminated the world by their preaching; Saint Lawrence; the Assumption of Saint Mary; the Nativity of Saint Mary; the Dedication; Saint Michael the Archangel; the dedication of any oratory; All Saints; and Saint Martin; and those feasts which individual bishops with the people have approved in their episcopal sees, which are to be proclaimed only to neighbors dwelling nearby, not generally to all. But the remaining feasts throughout the year are neither to be compelled to abstain from work nor prohibited. But when an appointed fast has been announced, let it be observed by all.

Likewise from the Fourth Council of Toledo, [c. 23]. It is an irreligious custom which the common people are accustomed to practice during the solemnities of the saints. The peoples, who ought to attend the divine offices, keep watch over shameful dances and songs, not only singing evil things but also making a din through the offices of religious persons. So that this may be driven away from all provinces, it is entrusted by the holy council to the care of priests and judges.

Likewise from the Council of Orléans, [I, c. 29]. It was resolved that the Rogations, that is, the litanies, be celebrated before the Lord’s Ascension in such a way that the three-day fast sent before be broken on the solemnity of the Lord’s Ascension. During this three-day period, let male and female servants be released from work so that the whole people may assemble in greater number. During this three-day period, let all abstain and use Lenten foods.

Likewise from the same, [c. 33]. A bishop, if he has not been impeded by infirmity, ought not to be absent on the Lord’s day from the church to which he is nearest.

Likewise from the same, [c. 27]. Let no citizen ever be permitted to celebrate the solemnity of Easter, the Nativity of the Lord, or Lent at a country estate, except one whom infirmity is proved to have detained.

Likewise from the same, [c. 26]. It was decreed for all priests that before the solemnity of Easter not Quinquagesima but Quadragesima is to be observed.

Likewise from the Council of Pope Martin, [c. 50]. Let it not be permitted, brothers, to break the fast on the fifth day of the final week and dishonor the whole of Lent, but, sincerely abstaining, to pass through the whole of Lent.

Likewise from the Council of Laodicea, [c. 50]. One ought not to dissolve the fast in Lent on the fifth day of the final week and dishonor the whole of Lent, but to fast through all the days and use foods suitable for abstinence, that is, drier foods.

Likewise from the Council of Agde, [c. 12]. It was resolved that all churches, except on the Lord’s days, fast in Lent even on the Sabbath by priestly prayer and the communion of discretion.

Likewise from the Council of Nicaea, [c. 20]. Since there are some who bend their knees in prayer on the Lord’s day and during the days of Pentecost, it was therefore established by the holy synod—because a harmonious and fitting custom is to be guarded throughout all the churches—that, standing in prayer, we render vows to the Lord.

Likewise Leo IV. PART II. Concerning the eating of meats, among us the most ancient and irreproachable tradition is always to be maintained: that from the end of the meal which takes place at the beginning of the night of the fourth day, which dawns on the fourth day, until the dawn of the fifth day; and similarly from the meal of the night of the sixth day, which dawns on the sixth day, fasting is not unskillfully to be prolonged until the light of the Sabbath, for as much of the portion of the day as someone prefers or ought to fast.

Likewise Gregory to his most beloved citizens of Rome, [book XI, letter 3]. PART III. It has come to me that certain persons of a perverse spirit have sown among you some depraved things opposed to the holy faith, such that they prohibited any work from being done on the Sabbath day. What else shall we call them except preachers of Antichrist? He, when he comes, will cause both the Sabbath day and the Lord’s day to be guarded from all work. For because he feigns that he dies and rises, he wishes the Lord’s day to be held in veneration; and because he compels the people to Judaize, so that he may recall the exterior rite of the law and subject the perfidy of the Jews to himself, he wishes the Sabbath to be cultivated.

§ 1. Another thing also has been reported to me: that it was preached to you by perverse persons that no one ought to bathe on the Lord’s day. And indeed, if someone desires to bathe for wantonness and pleasure, we do not concede that this be done on any other day either. But if for bodily necessity, we do not prohibit this even on the Lord’s day.

Likewise Pope Innocent, [letter I to Decentius, c. 4]. PART IV. A most evident rationale demonstrates that one is to fast on the Sabbath. For if we celebrate the Lord’s day not only at Easter on account of the venerable resurrection of our Lord Jesus Christ, but also frequent the image of that day during each week, and just as we fast on the sixth day on account of the Lord’s Passion, we ought not to omit the Sabbath, since it appears enclosed between the sorrow and joy of that time. For it is certainly established that during these two days the Apostles were both in grief and hid themselves for fear of the Jews. And there is assuredly no doubt that they fasted during the two days mentioned, to such an extent that the tradition of the Church holds that the sacraments are not celebrated at all during these two days. This form also is to be maintained during each week because the commemoration of that day is always to be celebrated. But if they think one is to fast once and on one Sabbath, then the Lord’s day and the sixth day will assuredly also be celebrated once, at Easter.

Likewise Pope Miltiades, [to the Bishops of Spain, c. 3]. PART V. No one ought to celebrate a fast on the Lord’s day or the fifth day, so that a true and not false distinction may be maintained between the fast of Christians and gentiles, and of those who truly believe and unbelievers and heretics.

Likewise from the Council of Saragossa, [c. 2]. Let no one fast on the Lord’s day from fear or persuasion; nor during the days of Lent let the faithful be absent from the churches or inhabit the hiding places of chambers and mountains, those who persevere in suspicious practices; but let them guard the example and precept of the priests and not assemble at others’ country estates for the sake of holding assemblies. It was said by all the bishops: Let one who has committed this be anathema.

Likewise from the sayings of Saint Apollonius. PART VI. The lawful fasts, namely of the fourth and sixth days, are not to be broken unless there is some great necessity, because on the fourth day Judas contemplated the betrayal of the Lord, and on the sixth day the Savior was crucified. Therefore, one who without necessity breaks the established fasts on these days will appear either to betray the Savior with the betrayer or crucify him with those crucifying. But on the Lord’s day nothing else is to be done except to attend to God. Let no work be carried out on that holy day; rather, let that day be passed only in hymns, psalms, and spiritual songs.

Likewise Innocent, [letter I to Decentius, c. 7]. PART VII. Concerning penitents who perform penance either for graver offenses committed or for lighter ones, if no sickness intervenes, the custom of the Roman Church demonstrates that remission is to be given to them on the fifth day before Easter.

§ 1. But it belongs to the priest to judge concerning the weight of the offenses to be appraised, so that he attends to the confession of the penitent and to the weeping and tears of the one correcting himself.

§ 2. Certainly, if anyone falls into sickness and reaches the point of desperation, release is to be granted to him before the time of Easter, lest he depart from the world without communion.

Likewise Pope Fabian to the Eastern Bishops, [letter II]. PART VIII. Among other things inserted in your letters, we found that certain bishops of your religion depart from your order and ours and do not confect chrism each year at the Supper of the Lord. But those who devise such things err, and dare to do these things while thinking with an insane rather than upright mind.

§ 1. For just as the solemnity of that day itself is to be celebrated each year, so the confection of that holy chrism is to be performed each year and renewed from year to year, and it is to be handed to the faithful, because it is a new sacrament and is to be renewed each year on the aforesaid day, and the old chrism is to be burned in the holy churches. We received these things from the holy Apostles and their successors, and command that they be held by you.

Likewise Pope Eusebius, [letter III]. PART IX. We command you solemnly to celebrate, on the aforesaid day of the Kalends, the feast of the finding of the cross of our Lord Jesus Christ, which was recently found on the fifth day before the Nones of May while we held the governance of the holy Roman Church.

Likewise Pope Alexander, fifth from Peter, [letter I, c. 5]. PART X. We bless water sprinkled with salt for the peoples, so that all who are sprinkled with it may be sanctified and purified. And we command that this be done by all priests. For if the ash of a heifer, when sprinkled, sanctified and cleansed the people, much more does water sprinkled with salt and consecrated by divine prayers sanctify and cleanse the people. And if through salt sprinkled by the prophet Elisha the sterility of the water was healed, how much more does salt consecrated by divine prayers remove the sterility of human affairs, sanctify and purge the defiled, multiply other goods, turn away the snares of the devil, and defend human beings from the deceits of phantasms?

Likewise Pope Pius, ninth from the Apostle Peter, in the first of his decretals. We wish you to know that the Lord’s Easter is to be celebrated annually on the Lord’s day. For in these times Hermas, a teacher of faith and Scripture, shone among us. And although we celebrated Easter on the aforesaid day, nevertheless, because some doubted concerning it, an angel of the Lord appeared to the same Hermas in the form of a shepherd, to strengthen their souls, and commanded him that the Lord’s Easter be celebrated by all on the Lord’s day. Hence we too establish by apostolic authority that all ought to observe the same things, because we also observe the same, nor ought you to depart from the head in any manner.

Likewise Pope Victor, thirteenth from Peter, in his first decretal. Our predecessors have already established that the solemnity of holy Easter ought to be celebrated on the Lord’s day, and we command that it be solemnly celebrated on that same day, because it is not fitting that the members disagree with the head or act otherwise. But let that feast be celebrated from the fourteenth moon of the first month through the twenty-first day of the same month.

§ 1. At the same time Catholic baptism is also to be celebrated. But nevertheless, if it is necessary or danger of death threatens, let gentiles coming to the faith, in whatever place or moment it occurs, whether in a river, the sea, or springs, be baptized, provided that they are made illustrious by the confession of Christian belief. They themselves must also attend with the greatest care to what they promised in baptism, lest they be found not unbelieving but faithful. But those who are sprinkled with the mark of unbelief are made infamous and are by no means reckoned among the faithful.

§ 2. These statutes ought not to be torn away by any dishonesty or changed by any novelty, because the rationale of secular causes is one thing, that of divine causes another.

Likewise from the Fourth Council of Carthage, [c. 65]. The solemnity of Easter is to be celebrated on one day and at one time.

Likewise from the Fifth Council of Carthage, [c. 7]. It was resolved that the day of venerable Easter be made known to all by the endorsement of letters of form, but that the day of the council be observed on the eleventh day before the Kalends of November. It is also to be written to the primates of each of the provinces that, when they assemble councils among themselves, they not impede this day.

Likewise from the Second Council of Braga, [c. 9]. It was resolved that, after all things have been ordered in the council of priests, this is to be observed in every way: that the metropolitan bishop make known on what day of the Kalends or at what moon Easter of that approaching year is to be observed. The other bishops or remaining clergy, noting this in a brief writing, shall each announce it to the people in his own church after the Gospel reading on the approaching day of the Nativity of the Lord.

Likewise from the First Council of Arles, which Pope Sylvester confirmed, [c. 1]. Concerning the observance of the Lord’s Easter, we establish that it be observed on one day and at one time throughout the whole world, and that letters be directed to all according to custom.

Likewise Gregory to Serenus, Bishop of Marseille, [book IX, letter 9]. PART XII. It had been reported to us that, inflamed by inconsiderate zeal, you broke images of saints under this supposed excuse: that they ought not to be adored. And indeed, because you had forbidden them to be adored, we praised you altogether; but we reproved you for having broken them. Tell me, brother: from what priest was it ever heard that he did what you did? For it is one thing to adore a picture, another to learn through the history in a picture what is to be adored. For what Scripture furnishes to those who read, a picture furnishes to the unlearned who behold, because in it the ignorant see what they ought to follow; in it those who do not know letters read. Hence a picture is especially in place of reading for the gentiles.

Likewise from the Seventh Synod, [action 6]. Christians do not call venerable images gods, nor serve them as gods, nor place hope of salvation in them, nor expect future judgment from them; but for the memory and recollection of the prototypes they venerate and adore them, yet do not serve them with divine worship, nor any creature.

Likewise Pope Hadrian to Patriarch Tarasius, [in action II of the same Seventh Synod]. PART XIII. I receive the holy Sixth Synod with all its canons, in which it is said: In certain depictions of holy images a lamb is portrayed as pointed out by the finger of the Forerunner; this was received as a figure of grace, showing us beforehand through the law of Moses the true Lamb, our Lord Jesus Christ. Therefore, bidding farewell to the ancient figures and shadows handed down to the holy Church for the prefiguration of the truth, we prefer grace and truth, and receive it as the fulfillment of the law. We therefore command that henceforth the true Lamb, our Lord Jesus Christ, be depicted also in images according to his human form, in place of the ancient lamb.

Likewise Augustine in book I On the Trinity, [c. 4]. All those whom I have been able to read, who before me wrote about the Trinity which is God—Catholic expositors of the divine books of the Old and New Testaments—have intended to teach this according to the Scriptures: that the Father, Son, and Holy Spirit, being of one and the same substance in inseparable equality, intimate the divine unity, and therefore are not three Gods but one God; although the Father begot the Son, and therefore the Son is not he who is the Father; and the Son was begotten by the Father, and therefore the Father is not he who is the Son; and the Holy Spirit is neither the Father nor the Son, but only the Spirit of the Father and the Son, himself also coequal with the Father and the Son and pertaining to the unity of the Trinity. Nevertheless, it was not this same Trinity that was born of the Virgin Mary, crucified and buried under Pontius Pilate, rose on the third day, and ascended into heaven, but the Son alone; nor was it this same Trinity that descended in the appearance of a dove upon Jesus when he was baptized, or, on the day of Pentecost after the Lord’s ascension, when a sound was made from heaven as of a rushing mighty wind and divided tongues as of fire, but the Holy Spirit alone; nor was it this same Trinity that said from heaven, “You are my Son,” whether when he was baptized by John or upon the mountain when the three disciples were with him, or when the voice sounded saying, “I have glorified it and will glorify it again,” but it was the Father’s voice alone that was made to the Son, although the Father, Son, and Holy Spirit, just as they are inseparable, so also work inseparably.