47. Christ then had committed His teachings to the custody of the Apostles and their successors, and had promised to "be with them all days even to the consummation of the world" (no. 43-45). This promise He fulfilled by sending them the Holy Spirit, who was not only to sanctify them personally, but also to teach them all truth (Jo. XVI, 13), and to abide with them in their appointed work, and therefore in their successors, forever (Jo. XIV, 16). How did the Holy Ghost accomplish His mission? In various ways. He is the Love of God, and therefore to Him is attributed the giving of all good things. In particular He has given to the Church two rich treasures, from which she is ever to draw her sacred doctrines, namely, the Holy Scriptures and the Apostolic Tradition. These we are to explain in detail. (Other workings of the Holy Spirit are explained in nn. 68, 87-89, 99, 108.)
ARTICLE I. -- THE HOLY SCRIPTURES.
48. We mean by the Holy Scriptures, or the Bible, that is, the Book (biblion, book), those works which were written by men under the inspiration of God Himself. Therefore they are truly "the Word of God". In consequence of this unique dignity, which distinguishes them from all other books, they were written without the slightest taint of error. These sacred Books form two sets: those written before Christ constitute the Old Testament; those after Him, the New. The Pentateuch, which consists of the first five Books of Scripture, we calculate to date from 1400 years before Christ; the latest Book of Scripture is commonly reckoned the Gospel of St. John, written perhaps A.D. 100. By far the greater part of the Old Testament was composed in Hebrew, which was the proper language of the Israelites; but certain portions were in Chaldee, or Syriac, a kindred language used East of the Euphrates, to which region the Jews, about 600 years before our era, were carried as captives by King Nabuchonosor. A large part of the Old Testament is still extant in Hebrew or Chaldaic, and this part constitutes the whole of what is recognized by the Jews, whom the Protestants follow. Besides these writings, the Catholic Church recognizes as parts of the Old Testament two Books of Greek origin, and five which seem to have been originally composed in Hebrew, but are now found in Greek only; the same is also the case with parts of the Books of Daniel and Esther. With the exception of St. Matthew's Gospel, which was written originally in Hebrew, the whole of the New Testament was composed in Greek.
It is pertinent here to inquire, how it has come about that the Protestant list, or canon (kanôn, a rule), of sacred Books differs from the Catholic canon. To explain this matter, we must consider the way in which the Catholic Church first received the Books of the Old Testament; for in regard to these alone do the two canons differ. Of course the early Christians received their whole religion, the Scriptures included, on the authority of Christ and the Apostles, not on the authority of the Jewish Synagogue. Now there existed in the time of Christ two collections of the Old Testament, one in Hebrew and one in Greek. The Greek translation had been made, at least 250 years before Christ, at Alexandria, in Egypt; it is called the Septuagint. The inspired Books written after that date were associated with the rest. This collection was used by all Jews who understood Greek, and therefore it was more widely read than the original Hebrew. It was used by the writers of the New Testament, who quote from it 300 times, and only 50 times from the Hebrew. They evidently regarded the Septuagint as the standard version. The canon of the Septuagint is the Catholic Canon, In the third century the question was discussed by some Catholic writers, whether the seven Books not contained in the Hebrew canon were inspired. Origen, then the greatest living authority on such matters, being consulted on the subject, said they were, and proved it by the testimony of the Church in his own day (about A.D. 240); he ridicules the idea that a Christian should humbly bow to the decision of the Jews, who accepted only the Hebrew collection. Still the discussion continued, till the Council of Carthage, in 397, confirmed the original Catholic canon, and its decision was accepted by the Church at large. The list was published by Pope Innocent I in 410; finally it was confirmed, and its acceptance enjoined on all by the Council of Trent.
50. The Protestant canon, that is, the canon received by almost all the sects, is that found in the sixth of the Thirty-nine Articles of Religion of the Established Church of England; "In the name of the Holy Scripture we do understand those canonical Books of the Old and New Testament of whose authority there never was any doubt in the Church." Then follows the Hebrew, or Jewish canon. Further on: "All the Books of the New Testament as they are commonly received we do receive and account them canonical." No list is given. It will be observed that some of the Books of the New Testament were also a subject of doubt at one time in the Church, as well as the seven of the Old Testament; and yet the latter are rejected on account of the doubt, the former admitted notwithstanding the doubt. The same sixth Article also insists on the sufficiency of Scripture as the rule of faith; and yet it appeals to Tradition to know what is Scripture.
51. The Sacred Books rejected by most, if not by all, of the Protestant sects are those called Judith, Tobias, Ecclesiasticus, Wisdom, Baruch, and the two Books of Machabees. These are called deuterocanonical, that is, of the second, or Greek canon: in opposition to the protocanonical, of the first, or Hebrew canon. Protestants however admit that these Books had a respectable origin, and that they may be read "for example of life and instruction of manners."
52. On the Protestant theory that every one must learn his religion from the Bible, it is absolutely necessary to provide faithful translations, which, if they are to answer their purpose, should be as reliable as the original writings. But only the ignorant can imagine that it is all-sufficient to translate literally, "word for word", as it is called. The first verse of Genesis, on this theory, would read thus: "In heading created Gods with the heavens and with the earth." A sensible translation is an interpretation or commentary; and every translator reads his own dogmatic views into the passages interpreted. This is as it should be when these dogmatic views are supported by an infallible authority. But heretics thus make the Bible teach heresy. Protestants have often done so unconsciously, and not seldom on purpose. Besides, Bible societies have very frequently used very incompetent men for the task; as Marshal proves in his "Christian Missions", they have published absurd parodies on the Sacred Scriptures (Ch. I).
Of Protestant translations into English, King James's Bible, first published A. D. 1611, is generally preferred to all others. And yet the Revision of 1870 made as many as twenty thousand corrections in its New Testament alone, some of which are very important. One of its editors, Dr. Ellicott, says: "It is vain to cheat our souls with the thought that these errors are insignificant." For instance, in 1. Cor. XI, 27, the former translators had through "theological fear or partiality", as Dean Stanley expresses it, substituted "and" for "or,"; and had thus deliberately deceived ten generations, falsely inculcating the obligation of receiving Holy Communion under both kinds. The late translators have corrected this. They have also done away with the Protestant addition to the Our Father, and in many texts they have adopted or drawn nearer to the Catholic version, but not in all.
53. The Catholic Church watches carefully over new versions; she is mindful of St. Peter's warning about St. Paul's Epistles, "in which are certain things hard to be understood, which the unlearned and unstable wrest, as they do also the other Scriptures, to their own destruction" (2. Pet. III, 16). The only version which she has formally approved is that called the Latin Vulgate, of which she says: "The sacred Council of Trent, believing that it would be of great advantage to the Church of God, to have it known which of the various Latin editions of the Bible is to be held authentic, hereby declares that the ancient edition commonly known as the Vulgate, which has been approved by the long-standing use of ages in the Church, is to be considered as the authentic Bible for official uses of teaching" (VI, 12). The same Council anathematizes those who refuse to receive as holy and canonical all Books of the Vulgate with all their parts.
All translations into modern languages must conform to the text of the Vulgate. and must contain notes for the explanation of such passages as are liable to be misunderstood by the unlearned; they should also have the approbation of the Ordinary. The English version in ordinary use among Catholics was first published partly at Reims in 1582, and partly at Douay in 1609; it was revised and annotated in 1750 by Bishop Challoner.
54. No Catholic is at liberty to put novel interpretations upon the texts of Holy Scripture not in accord with the true Catholic sense. Hence the Council of Trent forbids all interpretations at variance with the unanimous consent of the Fathers, when these speak as witnesses to the Tradition of the Church. But when the Fathers give their judgment as mere critics, or men of science, their authority is not at all decisive. Science has made great progress since their times, and criticism should keep step with it. Still we should not mistake for science the many rash theories which usurp its name. Prof. H. L. Hastings, in his "Higher Criticism", states that since 1850 there have been published 747 theories, known to him, about the origin and authenticity of the Bible. Of these he counted some years ago 608 as then defunct; most of the other 139 are probably defunct by this time. Regarding the first chapter of Genesis, too, theories of interpretation are countless: The Fathers were not at all unanimous on the meaning of this chapter; and even if they had been, they were not handing down a doctrine of Tradition. In such cases we welcome all the light that Geology and kindred sciences may furnish (n. 153). (See also n. 57.)
55. The inspiration of the Scripture signifies God's speaking through its writers, so that it is truly the Word of God. The Church, in an early age, when she opposed the Manicheans, defined that the same God was Author of both the Old and the New Testament. In 1439, Pope Eugenius IV., in the Council of Florence, taught that the Saints of both Testaments spoke under the inspiration of the same Holy Spirit. St. Peter himself designated the Scriptures as the Word of God when he said: "Men, Brethren, the Scripture must needs be fulfilled which the Holy Ghost spoke by the mouth of David" (Acts I, 16). St. Chrysostom calls the Scriptures "letters written by God and brought to us by Moses"; and St. Augustine said: "What God wishes us to know concerning His doings, He bade be written by men as by His own hand". (De Cons. Evan. L. c. 35.)
56. In the various Books of Scripture there is the greatest variety of style observable: each author wrote in his own style, which depended upon his race, his time, his education, his personal character, etc. The manner in which God inspired the writers has been the subject of much discussion. The following is the most natural account, and is conformable to the teachings of Pope Leo XIII. in his Encyclical of 1893, "Providentissimus Dei." God influences the writer in three ways: 1. He stirs him up to compose the Book; the technical phrase is, "God inflames his will." 2. He furnishes him the required knowledge, either directly by revelation, or indirectly by guiding him to consult the proper documents; thus the author may have to use much diligence as St. Luke says he did (I, 3); technically, "God illumines the intellect". 3. He guards the author against all error: "He supervises the work". In a similar manner a magistrate bids his secretary write a document, furnishes him with the data or with references to books and papers, and looks over the draft before he sends it out as his own message.
57. Since God is the Author of the Scripture, whatever is contained in its genuine text is true; there can he no misstatements. This does not mean that an inspired passage may not contain an error, marking it as an error; as in Ps. 52: "The fool hath said in his heart, 'there is no God'." In many cases there may be a doubt whether the prima facie meaning of a passage is its true meaning. There is a school of writers who think they are at liberty to judge whether a given passage is of doctrinal or moral importance; if they think it to be neither, they reject its authority. But the Fathers were far from admitting any such speculations. "In dealing with these Books," says St. Augustine, "you must not say that the author made a mistake; but either the reading is corrupt, or the translation faulty, or you fail to catch the meaning" (Ep. 82 ad Hier.). St. Justin Martyr, St. Jerome, and St. Gregory of Nazianzum are not less emphatic on this subject.
58. The sacred Books being thus absolutely free from error, any text quoted in its true sense must be decisive on any point in debate. Among the early Christians they were constantly read in the assemblies, and made the basis of argument and exhortation. The writings of the Fathers consist, to a great extent, of such commentaries on the Books of Scripture. On no other books have so many commentaries been written by men of the greatest intellectual ability; and these have sought out the meaning of every phrase. The result has been that in all Catholic countries the minds of men are filled with the phraseology of Holy Writ; they were saturated with it in the Ages of Faith. The Jews have preserved the text with the greatest care; they have counted the verses in each Book, and noted which verse holds the middle place. It is certain that they did not tamper with the text: there is no trace of any attempt of the kind, though the Old Testanlent contains matter which redounds to the discredit of their nation; in the New Testament they are never accused of such tampering. Besides, they could not have changed the Scriptures secretly; for during eight centuries before Christ the Jews were divided from the Ten Tribes, both parties having the Scriptures and jealously guarding them. After Christ, the Greek, Latin, and Syriac versions were in the hands of the Christians, and any attempt at falsification on the part of the Jews would have been exposed by their opponents. In particular the great prophecies regarding the Messias are still found in the Hebrew as well as in the versions.
ARTICLE II. -- TRADITION.
59. Together with the Scriptures, the Holy Spirit has bestowed upon the Church a copious supply of sacred doctrine, which is contained in the Ecclesiastical Tradition. The term "Tradition" is not used here to denote some unreliable account, of which the source cannot be traced with certainty; but it means all the doctrines which Christ and His Apostles delivered orally to their disciples, and which were not written in the sacred pages. It thus includes the canon itself of the Scriptures, and the proper interpretation of all their contents. Without this Tradition, we should not know what is, and what is not, part of the Holy Scriptures, and whether they are inspired or not, nor what is meant by inspiration. Therefore, St. Augustine said that he would not believe the Scriptures if it were not for the authority of the Church; that is, he might accept them as valuable historical documents, but not as the Word of God, if the Tradition of the Church did not teach that they are such.
60. Protestants reject this Tradition entirely. Most of them maintain the doctrine found in the 6th of the Thirty-nine Articles, which says: "Holy Scripture contains all things necessary for salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite necessary to salvation". As Chillingworth puts it, the Bible, and the Bible only, is the religion of Protestants. And yet this very doctrine, that the Bible contains all that is "requisite necessary to salvation", is not found in the Bible (n. 50). The few passages in it which recommend the reading of the Scriptures refer to the Old Testament as pointing to the expected Messias (2. Tim. III, 15; Jo. V, 39); or to the Gospel of St. Luke and an Epistle of St. Peter, as recording certain events and instructions formerly taught by word of mouth (Luke I, 1-4; 2. Pet. I, 15). The text of St. John (V, 39) may mean equally, "Search the Scriptures", as an advice; or, "Ye search the Scriptures", as a statement of a fact. In the original Greek (epeunate) we do not know which of the two meanings is intended; all depends on the translator, who may read his own dogmas into the words. If it was a command, it was addressed to the Jews, bidding them look in their Writings for prophecies of the Messias. A system resting on such a foundation as these texts supply, is like a house built upon the sand.
In opposition to the Protestant system, which makes the Scriptures alone the rule of faith, as if they contained clearly all the teachings of Christ, we have seen (nn. 43-46) what provision Christ had really made for the propagation and preservation of His saving doctrine. He commissioned His Apostles, not to sit down and write a book, but to go and preach to all nations; and this they did, and they appointed others to continue this manner of teaching after them. If the Scriptures had been intended to be the sole guide of faith, the Apostles would necessarily have composed a systematic, full, and clear exposition of the faith. They did nothing of the kind. Only two of them wrote anything except letters; these letters were called for by special occasions, and they are partly unintelligible to the general reader who does not know the circumstances under which they were written. St. Peter cautions his readers against the difficulties found in St. Paul's Epistles (2. Pet. III, 16). St. John expressly states that he omits many things that Christ did (XXI, 24), and St. Paul bids the Thessalonians: "Hold the Traditions which you have learned whether by word or by our Epistle" (2. Thes. II, 14). The argument of Prescription too is against the Protestant plan (n. 46). For instance, St. Athanasius tells us that, in the first General Council, the Arians wished to use none but Scripture language in the definition of the faith; but the assembled Bishops refused to admit the principle, and chose the word "consubstantial", which, though old, was not scriptural; they evidently did not believe that the Scripture is the only rule of faith.
61. The ecclesiastical Tradition has gradually become embodied in monuments of various kinds. The chief are:
1. The sacred Liturgy and Ritual which are common to the universal Church. Pope St. Celestine, about 431, calls these "the sacraments, or mysteries, of the prayers of the priests, handed down from the Apostles, as in constant use throughout the world and in every orthodox Church, so that the law guiding our supplications affords a rule for our beliefs".
2. The history of the Church, and in particular the Acts of the Martyrs, many of which are of undoubted antiquity. St. Clement is recorded to have assigned the seven districts of Rome to as many notaries, or shorthand writers, to set down the records of the early martyrdoms.
3. Archaeology, which studies the relics of ancient art, in order to learn what was the belief of the Church in former ages. For instance we find an early representation of the Prophet Habakuk caught by the hair of the head as he carries a basket of provisions. The artist evidently accepted this part of the Book of Daniel, which is not in the Protestant canon.
4. Definitions of doctrines, and anathemas pronounced on errors. Both may proceed from the living Church through the Roman Pontiff acting alone, as when in 1854 Pius IX. defined the doctrine of the Immaculate Conception; or through the Pope confirming the decrees of a General Council, as when in 1870 the same Pontiff confirmed the decrees of the Vatican Council (n. 99).
62. 5. The writings of the "Fathers of the Church;" that is, of Christian theologians who are later than the first and earlier than the twelfth century. Many of them were distinguished for their deep and varied learning, their ability, and their sanctity, which fact adds weight to their authority as witnesses of Divine Truth. It is an important consideration that they witnessed on very many points before any question was raised on those points. When they testify unanimously to a tradition, their evidence proves what was the belief of the Church in their age. But sometimes they speak only as critics, and give the conclusion to which they have personally come. Often the voice of a few authors expresses with certainty the mind of all, namely when they make important statements and the others do not contradict. For error in the early Church was sure to be contradicted, because it was so greatly abhorred. Thus St. John, the Apostle of love, writes of one who errs in doctrine "Receive him not into your house, nor say to him, God speed you" (2 Jo. 10); and he feared to remain under the same roof with Cerinthus the heretic. His disciple St. Polycarp called the archheretic Marcion "the firstborn of Satan" (Iren. adv. Her. L. III, C. 3). Even one witness may suffice, if be is a writer of unquestioned authority; St. Jerome considered St. Hilary of Poitiers to be such, and all give this praise to St. Gregory of Nazianzum. St. Augustine has scarcely an equal among the Fathers; in particular on questions connected with grace, it would be rash for a private theologian to contradict him. But on certain other subjects, especially on that of free-will, phrases occur in his writings which, taken out of their context, are indefensible. Certain views on this subject which Baius professed to draw from St. Augustine were condemned by St. Pius V. in 1567; Jansenius made them the foundation of the Jansenist heresy (n. 215).
6. The writings of the "Doctors of the Church." This title is conferred on certain Saints of eminent learning on whose feast-day a special Mass and Office are enjoined. The principal are, SS. Athanasius, Basil, Gregory of Nazianzum, and Chrysostom, in the East; and SS. Ambrose, Augustine, Jerome, and Gregory the Great, in the West.
63. Since many of the Fathers and Doctors of the Church, as well as other Ecclesiastical writers, are repeatedly quoted in these pages, we insert here a brief notice of the principal among them, mentioning them in chronological order.
St. Clement of Rome was a friend of St. Peter, and his third successor as Bishop of Rome. The authenticity and genuineness of his first epistle to the Corinthians are acknowledged. He was martyred about A. D. 100.
St. Ignatius, a disciple of St. John the Apostle, was Bishop of Antioch. While on his way to his martyrdom at Rome, he wrote seven short epistles, whose genuineness is acknowledged. He died gloriously between 104 and 107.
St. Polycarp, made by St. John Bishop of Smyrna, was, as St. Irenaeus testifies, "instructed by Apostles, and lived in familiar friendship with many who had seen the Lord." His letter to the Philippians is known to be authentic. He was martyred soon after A. D. 160.
St. Justin, surnamed the "Philosopher," wrote an eloquent Apology of the Church, and died a Martyr about A. D. 166.
St. Irenaeus, a disciple of St. Polycarp, became Bishop of Lyons in 177. His principal work extant is a treatise "Against Heretics," which contains most valuable information; it is like a treatise on the Church.
Clement of Alexandria, a writer well versed in gentile philosophy and polite literature, flourished toward the close of the second century. He warns his readers that he wrote with the express design of hiding the Christian Mysteries from the pagans and the uninitiated.
Tertullian was born at Carthage in 160. Become a Christian in 196, he was, on the death of his wife, ordained a priest. He defended Christianity with much zeal and ability. But by his love of moral severity he was attracted to Montanism, and may have died in his heresy.
Origen, a disciple of the Alexandrian Clement, was born about 185. In 206 he was already head of the Catechetical School at Alexandria. He travelled much, and wrote copiously, with extraordinary learning and originality of thought, but not with perfect soundness of doctrine.
St. Cyprian was an African Bishop of great learning and zeal; but erring on a doctrine concerning Baptism he was corrected by Pope St. Stephen. He sealed his faith with his blood in 258.
St. Athanasius, born about 296, was during forty years Bishop of Alexandria. A most conspicuous and heroic opponent of the Arians, he was all his life persecuted by their faction, till his death in 372.
St. Gregory Nazianzen, born in 318, became Bishop of Constantinople. He was the bosom friend of St. Basil; from his great learning he was called "The Theologian."
St. Basil the Great studied in Palestine, Constantinople, and Athens; then retired into the desert. Made Bishop of Caesarea, he was driven by the factious to resign his see, and died in 379.
St. Ambrose, born in 340, was but a catechumen when he was made Bishop of Milan. Learned, eloquent, and most noble-minded, he closed his life in 396.
St. John Chrysostom, or Golden-mouthed, was born at Antioch in 344, became Bishop of Constantinople, endured much for his constancy, and died an exile, A. D. 407.
St. Augustine, an African, first a Manichean heretic, later converted by St. Ambrose, became Bishop of Hippo, in Numidia, where he died in 430.
St. Cyril of Alexandria, the great champion of truth against Nestorius, was Patriarch of Alexandria; he died in 444.
St. Jerome, born about 331, died in 420. He was the greatest among the interpreters of Holy Scripture, of which he gave us the Latin translation which is known as the Vulgate.
Of the authors here enumerated, Tertullian, SS. Ambrose, Augustine, Cyprian, and Jerome wrote in Latin; all the others in Greek.
64. It must be remembered that the promise of Divine assistance was not made to any particular writers since the time of the Apostles, but to the teaching Church (n. 99), that is to the Bishops under the headship of the Roman Pontiff; all other Christians are "taught". Yet priests and other men of theological learning, when they teach under the supervision of the Episcopacy, are the agents of the Church, occupied in our instruction; so that there is a close connection between contempt for such teaching and the bane of heresy.
65. While Protestants put the Scripture as the rule of faith, as a matter of fact they receive the tenets of their belief from their preachers and parents. Hence it has come to pass that many doctrines are accepted by most of them which are not capable of proof from the Scripture alone. Such are the following:
1. Infant Baptism, which however is so very important (n. 239).
2. The discarding of the washing of feet as a sacred rite essential to salvation and yet Christ washed the feet of His disciples and said to St. Peter, "If I wash thee not, thou shalt have no part with Me," and He added, "You ought also to wash one another's feet" (Jo. XIII, 8, 14).
3. The lawfulness of eating blood; and yet this practice was strictly forbidden to the Jews (Deut. XII, 23); and the Apostles in a circular letter insisted on the prohibition (Acts XV, 20).
4. The lawfulness of swearing; though Christ said, "I say to you not to swear at all" (Matt. V, 34); and St. James, "Above all things swear not" (V, 12).
5. The substitution of the Lord's day, the first day of the week, for the Sabbath, the last day. All that the Scriptures say is that some Christians met for worship on the first day, not that this was a substitute for the Sabbath.
6. The very canon of the Scripture itself is nowhere found in the Scripture; it can only be accepted on some authority other than that of the Scripture.
66. All these matters are easily explained on the Catholic principle, which is thus stated by St. Epiphanius, A. D. 390: "We must call in the aid of Tradition; for it is impossible to find everything in Scripture; for the holy Apostles delivered to us some things in writings, and other things by Tradition" (Adv. Haer. 61, 6). St. Basil writes: "Most of our doctrines are accepted among us without writing" (Spir. S. n. 71). Origen wrote the following, and it is called by St. Pamphilus the key of his teachings: "That alone is to be believed to be the truth, which in nothing differs from the Ecclesiastical and Apostolic Tradition" (De Princ. n. 2).
The Catholic Tradition is often called "Apostolic", to emphasize the fact that the whole of it has come down to us from the Apostles. Private revelations have added nothing to it. Only what was implicitly or less clearly contained in the original deposit of the faith may, in course of time, be explicitly and more clearly declared to be of faith. This usually happens when a doctrine of faith is assailed by opponents. In this sense we may speak of a development of Catholic doctrine, but not as if the deposit of the faith had become more copious. The progress is usually this: there is first unreflecting acquiescence in a certain view, for instance, that all the Books of the Greek canon are equally inspired; then critical doubts are raised; next the truth is explicitly recognized, and perhaps infallibly defined. In all this there is no change of doctrine; for a change would suppose the giving up of a truth which was at one time taught by the Church as of faith, or the adding of a point which was in no manner contained in the original teaching. Neither of these innovations has ever occurred in the doctrines of the Catholic Church.
While the Holy Scriptures and Tradition united are thus shown to constitute the doctrinal treasures of the Church, still they do not suffice to form the Catholic rule of faith. They need to be declared and interpreted by a living infallible voice, which is that of the teaching Church. This voice is, in the last resort, uttered by her infallible Pontiff, the successor of St. Peter, the Bishop of Rome (n. 108). His teaching is therefore the rule of faith. We find this rule distinctly and explicitly laid down as early as the year 514, in the Creed of Pope Hormisdas: "Wherefore, following in all things the Apostolic See and upholding all its decrees, I hope that it may be mine to be with you in the one communion taught by the Apostolic See, in which is the true and complete solidity of the Christian religion; and I promise also not to mention in the holy Mysteries the names of those who have been excommunicated from the Catholic Church, that is, those who agree not with the Apostolic See".
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