Bellarmine · De Controversiis · On Councils · On the Authority of Councils, Book I
Chapter 11: That Some Councils of Bishops Are Simply Necessary
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Conciliis (De Conciliorum Auctoritate), On Councils, Book I (of the controversy On Councils and the Church). The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
But although general Councils are not absolutely necessary, yet that some Councils, whether general or particular, are altogether necessary for the good government of the Church, I scarcely doubt can be called into question. For if it is necessary that scandals come, as the Lord says, Matthew 18, and there must be heresies, as the Apostle says, 1 Corinthians 11, certainly it is also necessary that there be in the Church some certain judgment by which both scandals may be taken away and heresies condemned; otherwise in a short time the whole Church would be rent into parts and perish, for every kingdom divided against itself shall be brought to desolation.
And although the supreme Pontiff is the judge, in the place of Christ, of all controversies, and the whole brotherhood ought to obey him, as Cyprian says, Book 1 letter 3, and as we have demonstrated in the books on the Pontiff by many kinds of arguments, yet the Pontiff, in judging controversies of faith, ought neither to trust his own judgment alone, nor to await a divine revelation, but to employ as much diligence as so great a matter requires, and the ordinary means; and then at last to await the assistance of the Holy Spirit and the divine direction.
Moreover, that a Council — great or small, one or several, as he himself shall judge — is the ordinary and accordingly necessary means, can easily be proved. First, from that divine promise, Matthew 18: Where there are two or three gathered together in my name, there am I in the midst of them. For this place the Synod of Chalcedon understands of Councils, in its letter to Leo, and other Synods, which we will bring forward in the following book. Secondly, from the deed of the Apostles, who, though they could even severally, each apart, define controversies, yet, lest they should seem to neglect the ordinary means shown by Christ Himself, would not define without a Council the controversy about the legal observances that arose at Antioch, Acts 15. Thirdly, from the custom of the whole Church and of all ages. For always there was in the Church this custom, that for explaining doubtful matters Councils of Bishops were held. And the Roman Pontiffs themselves never condemned any new heresy without a new Council, as he will be able to know who is willing to turn over either the volumes of the Councils or the Ecclesiastical histories. But what has always and by all been done — who will dare to deny that it can be called, and really is, ordinary?
But let there be added a confirmation from the Fathers. Cyprian, Book 2 letter 1 to Stephen: “We thought it necessary,” he says, “many priests coming together into one, to gather and celebrate a Council.” Gelasius, in his volume on the bond of the anathema: “If the consent of the Pontiff preceded, let it be shown by whom and where it was done; whether it was celebrated according to the rule of the Church; whether it proceeded from paternal tradition; whether it was brought forth after the manner of the elders; whether it was produced by competent examination; where without doubt it must be inquired whether it was celebrated by a synodal gathering — which, in the reception of one condemned and the repelling of a Catholic, because it is a new cause, is most certain that it should be done.”
Finally, the eleventh Council of Toledo, in its very preface, demonstrates in many words the necessity of Councils in the Church. But the sum is this: that if Councils are lacking, it is necessary that all things be continually filled with vices and errors. And so, although God could by His absolute power preserve the Church without Councils, yet according to His ordinary providence Councils are necessary for the good government of the Church.
Show the Latin (Vives edition, OCR)
CAPUT XI. Concilia Episcoporum aliqua simpliciter esse necessaria. Quamvis autem generalia Concilia , non sint absolute necessaria, tamen Concilia ali¬ qua , sive generalia , sive particularia sint, omnino necessaria esse ad bonam Ecclesiae gubernationem, vix in quaestionem revocari posse dubito : Nam si necesse est , ut veniant scandala , ut ait Dominus, Matth. XVIII. et oportet hcereses esse (1) , ut Apostolus ait , I. Corinth. XI , certe necesse est etiam , ut in Ecclesia sit certum aliquod judicium, quo et scandala tolli , et haereses damnari possint, alioqui brevi tempore Ecclesia universa in partes scinderetur et periret: Nam omne reg¬ num in seipsum divisum desolabitur (2). Etsi vero summus Pontifex judex est, vice Christi, omnium controversiarum, eique ob¬ temperare debet fraternitas universa, ut Cy¬ prianus loquitur lib. I, epist. 3. et nos in li¬ bris de Pontifice multis argumentorum ge¬ neribus demonstravimus; tamen non debet Pontifex in controversiis fidei dijudicandis, aut solo suo judicio fidere, autexpectare di¬ vinam revelationem , sed adhibere diligen- tiom, quantam res tanta postulat , et ordi- dinaria media; et tum demum exspectare as- sistentiam Spiritus sancti , et directionem divinam. * Porro medium ordinarium , ac proinde (1) Matth. XVIII* 7 ; I. Cor. XI, 19. — (2) Matth. XII, 25. necessarium esse Concilium, magnum , aut parvum, unum vel plura, prout ipse judica¬ verit, facile probari potest. Primum ex divina illa promissione, Matth. XVIII : Ubi fuerint cluo , vel tres congregaii in nomine meo, illic sum in medio eorum (I). Hunc enim locum de Conciliis intelligit Sy¬ nodus Chalcedonensis in epist. ad Leonem, et aliae Synodi, quas in sequenti libro adfe- remus. Secundo, ex facto Apostolorum, qui cum possent etiam seorsim singuli definire con¬ troversias , tamen ne viderentur negligere medium ordinarium , et a Christo ipso de¬ monstratum , non sine Concilio controver¬ siam de legalibus Antiochiae exortam defini¬ re voluerunt, Act. XV. Tertio , ex consuetudine totius Ecclesiae, atque omnium seeulorum. Semper enim fuit in Ecclesia ista consuetudo, ut ad res dubias explicandas Concili i Episcoporum haberen¬ tur. Et ipsi etiam Romani Pontifices nullam unquam haeresim novam sine novo Concilio damnaverunt, ut cognoscere poterit, qui vel tomos Conciliorum, vel historias Ecclesiasti¬ cas evolvere voluerit. Quod autem semper, et ab omnibus factum est , quis negare au¬ debit, ordinarium dici posse, et revera esse ? Sed accedat confirmatio ex Patribus. Cy¬ prianus lib. II. ep. 1 ad Stephanum : « Ne- cesse , inquit , habuimus convenientibus in unum pluribus sacerdotibus cogere , et ce¬ lebrare Concilium. » Gelasius in tom. de vine, anathem. : «Si praecessit, inquit, con¬ sensus Pontificis, doceatur a quibus , et ubi sit gestus , si secundum Ecclesiae regulam celebratus , si paterna traditione profectus, si majorum more prolatus, si competenti examinatione depromptus, ubi procul dubio requirendum est, si synodali congregatione celebratus , quod in receptione damnati, et depulsione Catholici , quia nova est causa, fieri certissimum est. » Denique, Concilium Toletanum XI, in ipsa praefatione multis verbis demonstrat Conci¬ liorum in Ecclesia necessitatem. Sed illa summa est, si Concilia desint, necesse esse, ut omnia vitiis , et erroribus continuo re¬ pleantur. Itaque etsi posset Deus per abso¬ lutam potentiam suam Ecclesiam sine Con¬ ciliis conservare i tamen secundum ordina¬ riam providentiam ejus, necessaria Concilia sunt ad bonam Ecclesiae gubernationem.