6. Der heilige Geist bildet die 6. The Holy Spirit forms the Vermittlung zwischen dem Vater und mediation between the Father and dem Sohne und ist durch den Sohn the Son, and is, through the Son, mit dem Vater verbunden.1 united with the Father.'

NOTES.

1. The Filioque controversy, which is now a thousand years old, refers only to the metaphysical question of the eternal procession (ékπópevσic) of the Holy Spirit (John xv. 26); the Greek Church, in the interest of the monarchia of the Father, maintains the single procession from the Father alone; the Latin Church, since Augustine, in the interest of the homoousia of the Son, the double procession from the Father and the Son. About the temporal mission (Epic) of the Spirit from the Father and the Son (John xiv. 26; xv. 26; xvi. 7), and the practical question of the work of the Spirit in the regeneration and sanctification of believers, there has been no controversy between the Greek and Latin Churches. See Vol. I. p. 26.

2. JOHN OF DAMASCUS, or JOANNES DAMASCENUS (surnamed CHRYSORRHOAS, gold-pouring; also called by the Arabs MANSUR, i. e., λeλurρwμévog), born at Damascus (then under Saracen rule), monk in the convent of St. Sabas near Jerusalem, died after 754, is the last of the Greek fathers, and the greatest and most authoritative of the divines of the Oriental Church. He may be called the Thomas Aquinas of the East. Inferior in productive genius and originality to Origen, Athanasius, Gregory Nazianzen, and Gregory of Nyssa, he is more comprehensive in his range of teaching, and more uniformly orthodox in his dogmatic statements. His chief work is his Exposition of the Orthodox Faith (ἔκδοσις ἀκριβὴς τῆς ὀρθοδόξου TiOTεws), which sums up under a hundred heads the results of the theological labors of the Greek fathers and councils down to the seventh century. It was the first complete system of divinity, and by the use of Aristotelian dialectics ushered in the scholastic period. He distinguished himself also by his hymns, and by his eloquent defense of images against the iconoclasts, for which he was highly lauded by the second Council of Nicæa (787). The best edition of his works has been issued by Le Quien, Paris, 1712, two vols. folio, reproduced in Migne's Patrologia Græca, Vols. XCIV.-XCVI., Paris, 1857.

3. After reading this agreement, the aged Dr. Döllinger, who is the head of these Union conferences, added the following hopeful remarks: So far then are we agreed, and the theologians know that the question of the Holy Spirit is herewith properly exhausted. A dogmatic conflict concerning this question no longer exists between us. May God grant that what we have here adjusted be received by the Churches of the East in the spirit of peace and discrimination between dogma and theological opinion. What we have accomplished furnishes a new ground of hope that our efforts are blessed by God, and that we shall succeed still further; while the history of former union transactions makes the impression that God's blessing did not rest on them. I think it no presumption to believe that here we perceive the blessing of God, there the absence of his blessing (Gottes Unsegen). Let us remember how much deception and fraud, what a tissue of falsifications, how much ambitious violence were employed at the Councils of Lyons and Florence, how both parties were always conscious of aiming at something else than agreement in the great truths of the Christian faith. I hope we shall be able to continue these international conferences next year. What a joy, if then the Orientals bring the glad tidings-Our Bishops, Synods, and Churches have approved our agreement.'

1 De fide orthod. I. 13: μέσον τοῦ ἀγεννήτου καὶ γεννητοῦ καὶ δι' Υἱοῦ τῷ Πατρὶ συναπ τόμενον.

APPENDIX I.

ENCYCLICAL LETTER OF OUR MOST HOLY LORD LEO XIII., BY DIVINE PROVIDENCE POPE, CONCERNING THE CHRISTIAN CONSTITUTION OF STATES. A.D. 1885.

[The Encyclical Letter of Pope Leo XIII., De Civitatum Constitutione Christiana, which is called from the first two words, Immortale Dei, was issued Nov. 1, 1885, during the Cultur-conflict (Culturkampf) in Germany, as a mild interpretation of the Syllabus of his predecessor, 1864 (pp. 213–233), which was understood to be an attack upon modern civilization and civil and religious liberty. The Encyclical is addressed "to all the Patriarchs, Primates, Archbishops, and Bishops of the Catholic World, in the grace and communion of the Apostolic See," and partakes of that infallibility which the Vatican Decree of 1870 claims for all the official or ex cathedra deliverances of the Pope on matters of faith and morals. The Latin text of this document is taken from Acta Leonis Papa XIII. (1879-1885), Parisiis, 1885, pp. 283-321, the translation from the "Tablet," London, Nov. 14, 1885, as revised by authority.]

Immortale Dei miserentis opus,| That imperishable work of a quod est Ecclesia, quamquam merciful God, the Church, though per se et natura sua salutem she looks essentially, and from the spectat animarum adipiscendam- very nature of her being, to the que in cælis felicitatem, tamen salvation of souls and the winning in ipso etiam rerum morta- for them of happiness in heaven, lium genere tot ac tantas ultro nevertheless she also secures even parit utilitates, ut plures majo- in the mere order of perishable resve non posset, si in primis et things advantages so many and so maxime esset ad tuendam hujus great that she could not do more vitæ, quæ in terris agitur, prospe- even if she had been founded primarily and specially to secure prosperity in this life which is spent upon earth.

ritatem institutum.

Revera quacumque Ecclesia ve- In truth wherever the Church stigium posuit, continuo rerum has set her foot she has at once faciem immutavit, popularesque changed the aspect of affairs, colmores sicut virtutibus antea ored the manners of the people as ignotis, ita et nova urbanitate with new virtues so also with a imbuit; quam quotquot acce- refinement unknown before: and pere populi, mansuetudine, æqui- all nations who have received her tate, rerum gestarum gloria ex- have been distinguished for their

celluerunt. Sed vetus tamen illa | gentleness, their justice, and the est atque antiqua vituperatio, glory of their deeds. But it is an quod Ecclesiam aiunt esse cum old and time-worn accusation that rationibus reipublicæ dissiden- the Church is incompatible with tem, nec quicquam posse ad ea the welfare of the commonwealth, vel commoda vel ornamenta and incapable of contributing to conferre, quæ suo jure suaque those things, whether useful or or sponte omnis bene constituta namnental, which every well consticivitas appetit. Sub ipsis Ec- tuted State rightly and naturally clesiæ primordiis поп dissi- desires. We know that on this mili opinionis iniquitate agitari ground, in the very beginnings of christianos, et in odium invi- the Church, Christians, from the diamque vocari solitos hac etiam same perversity of view, were perde caussa accepimus, quod hostes secuted and constantly held up to imperii dicerentur ; quo tem- hatred and contempt, so that they pore malorum culpam, quibus were styled the enemies of the esset perculsa respublica, vulgo Empire. And at that time it was libebat in Christianum conferre generally popular to attribute to nomen, cum revera ultor scele- Christianity the responsibility for rum Deus pænas sontibus the evils with which the State was justas exigeret. Ejus atrocitas stricken, when in reality God, the calumniæ non sine caussa inge-avenger of crimes, was requiring a nium armavit stilumque acuit just punishment from the guilty. Augustini: qui præsertim in The wickedness of this calumny, Civitate Dei virtutem christia- not without cause, armed the genius na sapientiæ, qua parte neces- and sharpened the pen of Augustin, situdinem habet cum republica, who, especially in his De Civitate tanto in lumine collocavit, ut Dei, set forth so clearly the efficacy non tam pro christianis sui of Christian wisdom and the way temporis dixisse caussam quam in which it is bound up with the de criminibus falsis perpetuum well-being of States, that he seems triumphum egisse videatur. not only to have pleaded the cause of the Christians in his own time, but to have triumphantly refuted these false charges forever.

a

Similium tamen querelarum

But this unhappy inclination to

atque insimulationum funesta li-charges and false accusations was bido non quievit, ac permultis not laid to rest, and many have sane placuit civilem vivendi thought well to seek a system of disciplinam aliunde petere, quam civil life apart from the doctrines ex doctrinis quas Ecclesia ca- which the Church approves. And tholica probat. Immo postremo now in these last times "The new hoc tempore novum, ut appel- Law," as they call it, has begun lant, jus, quod inquiunt esse to prevail, which they describe as velut quoddam adulti jam sæthe outcome of a world now fully culi incrementum, progrediente developed, and born of a growlibertate partum, valere ac do- ing liberty. But although many minari passim cœpit.-Sed quan-hazardous schemes have been protumvis multa multi periclitati pounded by many, it is clear that sunt, constat, repertam nunquam never has any better method been esse præstantiorem constituenda found for establishing and ruling temperandæque civitatis ratio- the State than that which is the nem, quam quæ ab evangeli-natural result of the teaching of ca doctrina sponte efflorescit. the Gospel. We deem it thereMaximi igitur momenti atque fore of the greatest moment, and admodum muneri nostro nostro apo- especially suitable to our apostolic stolico consentaneum esse arbi- office, to compare the new opinions. tramur, novas de re publica concerning the State with Chrisopiniones cum doctrina christia- tian doctrine, by which method we na conferre: quo modo erroris trust that, truth being thus predubitationisque caussas ereptum sented, the causes of error and iri, emergente veritate, confidi- doubt will be removed, so that evmus, ita ut videre quisque facile ery man may easily discern those queat summa illa præcepta vi- supreme commandments of convendi quæ sequi et quibus parere duct which he ought to follow and debeat. obey.

Non est magni negotii statuere, It is not a very difficult matter qualem sit speciem formamque ha- to set forth what form and appearbitura civitas, gubernante christiance the State would have if Chrisana philosophia rempublicam.-tian philosophy governed the comInsitum homini natura est, ut in monwealth. Man has a natural civili societate vivat: is enim ne- instinct for civil society; for since

cessarium vitæ cultum et paratum, [he cannot attain in solitude the itemque ingenii atque animi per-necessary means of civilized life, fectionem cum in solitudine adipi- it is a divine provision that he sci non possit, provisum divinitus comes into existence adapted for est, ut ad conjunctionem congre- taking part in that union and asgationemque hominum nasceretur sembling of men, both in the Famcum domesticam, tum etiam civi-ily and in the State, which alone lem, quæ suppeditare vitæ suffici- can supply adequate facilities for entiam perfectam sola potest. the perfecting of life. But since Quoniam vero non potest societas no society can hold together unless ulla consistere, nisi si aliquis om- some person is over all, impelling nibus præesit, efficaci similique mo- individuals by effectual and similar vens singulos ad commune propo- motives to pursue the common end, situm impulsione, efficitur, civili it results that an authority to rule hominum communitati necessari-is indispensable to a civilized comam esse auctoritatem, qua regatur: munity, which authority, no less quæ, non secus ac societas, a natura than society itself, is based upon proptereaque a Deo ipso oriatur nature, and therefore has God himself for its author.

quo illud consequitur, pote

And thence it follows that by

auctore. Ex statem publicam per se ipsam non its very nature there can be no esse nisi a Deo. Solus enim Deus public power except from God est verissimus maximusque rerum alone. For God alone is the most dominus, cui subesse et servire omnia, quæcumque, necesse est: ita ut quicumque jus imperandi habent, non id aliunde accipiant, nisi ab illo summo omnium principe Deo. Non est potestas nisi a Deo.' -Jus autem imperii per se non est cum ulla reipublicæ forma ne-"There is no power except from cessario copulatum aliam sibi vel God" But the right of ruling

true and supreme Lord of the world to whom all things whatsoever must necessarily be subservient and obey, so that whoever possesses the right of governing can receive it from no other source than from that Supreme Governor of all, God.

aliam assumere recte potest, modo is not necessarily conjoined with utilitatis bonique communis reapse any special form of commonwealth, efficientem. Sed in quolibet genere but may rightly assume this or that

1 Rom. xiii. 3.