our Lord, have communion one empfangenden Gläubigen Gemeinwith another (1 Cor. x. 17). schaft mit einander haben (1 Cor.

x. 17).

NOTES.

1. Dr. Döllinger proposed also the following article concerning the Invocation of Saints, but withdrew it in consequence of the opposition of the Greek and Russian members, who maintained that such invocation was a duty, on the ground of the seventh œcumenical Council:

'We acknowledge that the Invocation of Saints is not commanded as a duty necessary to salvation for every Christian.'

'Wir erkennen an, dass die Anrufung der Heiligen nicht als eine Pflicht anzusehen ist, deren Erfüllung für jeden Christen zur Selig|keit nothwendig wäre.'

2. These theses have no official authority, and express simply the private convictions of the members of the Conference; but they may be regarded as the provisional creed of the Old Catholics until acted upon by their Synod, which is the official organ.

3. Art. XIV.-Dean Howson, of Chester, at the second Bonn Conference, held a year afterwards, entered, in behalf of some evangelical Anglicans, the following protest against a possible Romanizing interpretation of this Article:

'Some members of the Church of England, who earnestly desire success to the present efforts for reunion, having been made anxious and doubtful by that part of the Article on the eucharist, provisionally adopted last year, which speaks of the eucharistic celebration as a "representation and presentation on earth of the one oblation of Christ, which is continuously presented by him in heaven;" and those expressions being capable of different shades of interpretation, I beg leave respectfully to state the meanings which such persons, with myself, are disposed to attach to them. We view the eucharistic celebration as a "representation,' because in it (according to 1 Cor. xi. 26) we show forth the Lord's death till he come; we speak of it as a "presentation," because those who receive, in the Holy Communion, the blessings procured by the sacrifice of Christ, do at the same time, as sinners, plead that sacrifice before God; and we conceive the sense assigned to Christ's "continuous oblation in heaven" must be limited by the revealed fact (Heb. vii. 27; ix. 12 and 25-28; x. 10 and 18) that his sacrifice for sin was made complete, once for all, before he ascended to heaven. I feel bound in conclusion to add that, on further reflection, I have less confidence than I had before as to the strict consistency of the language of this Article with the language of the English Book of Common Prayer.'

Dr. Liddon dissented from this protest, and expressed his agreement with the Article in the full sense of its language. Döllinger and the Old Catholics were silent. There is, however, no precise correspondence between the original 'representation and presentation' and the German translation, ‘Darstellung und Vergegenwärtigung;' and both terms are capable of different interpretations.

VOL. II.-N N

THE OLD CATHOLIC AGREEMENT ON THE FILIOQUE CONTROVERSY. A.D. 1875.

[At the second Döllinger Union Conference between Old Catholics, Orientals, and Anglo-Catholics, held at Bonn, Prussia, Aug. 10-16, 1875, the following agreement on the old Filioque Controversy, essentially in favor of the Greek view, was adopted, but, like the agreement of the preceding Conference, it still waits for the official sanction of the Churches therein represented. The German text is the original, and is taken from the Secretary's Bericht über die vom 10–16. Aug. 1875 zu Bonn gehaltenen UnionsConferenzen, im Auftrage des Vorsitzenden Dr. von Döllinger herausgegeben von Dr. Fr. HEINRICH REUSCD, Prof. der Theologie, Bonn, 1875, pp. 80, 92, and 93. An English translation of this report by Rev. Dr. SAMUEL BUEL, Prof. of Divinity in the Gen. Theol. Sem. of the Prot. Episcopal Church at N.Y., with a Preface by Rev. Dr. Robert J. Nevin, Rector of the American Episcopal Church in Rome, was published in New York (1876), and another translation, with an Introduction by Canon Liddon, in London (1876).]

1. Wir stimmen überein in der 1. We agree in accepting the Annahme der ökumenischen Sym oecumenical symbols and the debole und der Glaubensentscheidungen cisions in matters of faith of the der alten ungetheilten Kirche. ancient undivided Church.

2. Wir stimmen überein in der Anerkennung, daß der Zusaß des Filioque zum Symbolum nicht in kirchlich rechtmäßiger Weise erfolgt sei.

2. We agree in acknowledging that the addition Filioque to the symbol did not take place in an ecclesiastically regular manner.

3. Wir bekennen uns allerseits zu 3. We give our unanimous assent der Darstellung der Lehre vom heili- to the presentation of the doctrine gen Geiste, wie sie von den Vätern der of the Holy Spirit as taught by the ungetheilten Kirche vorgetragen wird. Fathers of the undivided Church. 4. Wir verwerfen jede Vorstellung 4. We reject every representaund jede Ausdruckweise, in welcher tion and every form of expression etwa die Annahme zweier Principien in which is contained the acceptoder åpxaí oder airía in der Drei ance of two principles, or begineinigkeit enthalten wäre. nings, or causes, in the Trinity.

[The following additional Articles are explanatory of Art. 3, and were adopted at the request of the Greek and Russian delegates:]

Wir nehmen die Lehre des heiligen We accept the teaching of St. Johannes von Damaskus über den heiligen Geist, wie dieselbe in nachfolgenden Paragraphen ausgedrückt ist, im Sinne der Lehre der alten unge trennten Kirche an.

John of Damascus concerning the Holy Spirit, as it is expressed in the following paragraphs, in the sense of the doctrine of the ancient undivided Church.

1. Der heilige Geist geht aus aus rem Sater (ἐκ τοῦ Πατρός): al3 bcm Anfang (apxí), der Ursache (airía), der Quelle (#nyń) der Gottheit.2

2. Der heilige Geist geht nicht aus aus dem Sohne (ik Toυ Yiou), weil es in der Gottheit nur Einen Anfang (apxí), Eine Ursache (airía) gibt, durch welche alles, was in der Gottheit ist, hervorgebracht wird.3

3. Der heilige Geist geht aus aus dem Vater durch den Sohn.*

4. Der heilige Geist ist das Bild des Sohnes, des Bildes des Vaters,5 aus dem Vater ausgehend und im Sohne ruhend als dessen ausstrahl ente Scraft.

5. Der heilige Geist ist die persönliche Hervorbringung aus dem Vater, dem Sohne angehörig, aber nicht aus dem Sohne, weil er der Geist des Mundes der Gottheit ist, welcher das Wort ausspricht."

1

1. The Holy Spirit proceeds from the Father as the beginning, the cause, the fountain of the Godhead.2

2. The Holy Spirit proceeds not from the Son, because in the Godhead there is only one beginning, one cause, by which all that is in the Godhead is produced.3

3. The Holy Spirit proceeds from the Father through the Son.*

4. The Holy Spirit is the image of the Son (as the Son is the image of the Father),5 proceeding from the Father, and resting in the Son as the power shining forth from him.

5. The Holy Spirit is the personal production out of the Father, belonging to the Son, but not out of the Son, because he is the Spirit of the mouth of the Godhead which pronounces the Word."

[Lit., goes forth out of the Father. The N. T., in John xv. 26, uses παρά, from; the Nicene Creed, ἐκ, out of, which, however, is implied in the compound verb ἐκπορεύεται.] 2 De recta sententia, n. 1; Contra Manich. n. 4.

* De fide orthod. I. 8: ἐκ τοῦ Υἱοῦ δὲ τὸ Πνεῦμα οὐ λέγομεν, Πνεῦμα δὲ Υἱοῦ ὀνομάζομεν. * De fide orthod. Ι. 12: τὸ δὲ Πνεῦμα τὸ ἅγιον ἐκφαντορικὴ τοῦ κρυφίου τῆς θεότητος δύναμις τοῦ Πατρὸς, ἐκ Πατρὸς μὲν δι' Υἱοῦ ἐκπορευομένη. Ibidem: Υἱοῦ δὲ Πνεῦμα οὐχ ὡς ἐξ αὐτοῦ, ἀλλ' ὡς δι' αὐτοῦ ἐκ τοῦ Πατρὸς ἐκπορευόμενον. C. Manich. n. 5: διὰ τοῦ Λόγου αὐτοῦ ἐξ αὐτοῦ τὸ Πνεῦμα αὐτοῦ ἐκπορευόμενον. De hymno Trisag. n. 28: Πνεῦμα τὸ ἅγιον ἐκ τοῦ Πατρὸς διὰ τοῦ Υἱοῦ καὶ Λόγου προϊόν. Hom. in Sabb. s. n. 4 : τοῦτ ̓ ἡμῖν ἐστι τὸ λατρευόμενον . . . Πνεῦμα ἅγιον τοῦ Θεοῦ καὶ Πατρὸς, ὡς ἐξ αὐτοῦ ἐκπορευόμενον, ὅπερ καὶ τοῦ Υἱοῦ λέγεται, ὡς δι' αὐτοῦ φανερούμενον καὶ τῇ κτίσει μεταδιδόμενον, ἀλλ' οὐκ ἐξ αὐτοῦ ἔχον τὴν ὕπαρξιν.

...

5 De fide orthod. Ι. 13: εἰκὼν τοῦ Πατρὸς ὁ Υἱὸς, καὶ τοῦ Υἱοῦ τὸ Πνεῦμα.

• De fide orthod. I. 7: τοῦ Πατρὸς προερχομένην καὶ ἐν τῷ λόγῳ ἀναπαυομένην καὶ αὐτοῦ οὖσαν ἐκφαντικὴν δύναμιν. Ibidem, I. 12: Πατήρ . . . διὰ Λόγου προβολεὺς ἐκφαντορικοῦ Πνεύματος.

* De hymno Trisag. n. 28: τὸ Πνεῦμα ἐνυπόστατον ἐκπόρευμα καὶ πρόβλημα ἐκ Πατρὸς μὲν, Υἱοῦ δὲ, καὶ μὴ ἐξ Υἱοῦ, ὡς Πνεῦμα στόματος Θεοῦ, Λόγου ἐξαγγελτικόν.

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.' 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 (éкñóρevoic) 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 (c) 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., λeλvтρwμévoç), 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 #iorεwc), 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 Graca, 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 out agreement.'

1

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

INDEX TO VOL. II.

Absolution, sacerdotal, 105, 141, 143, 151, Chalcedon, Statement of, 62.

Apostolical constitutions, 39; succession, 263, Comparative Table of Creeds, 40.