Bellarmine · De Controversiis · On Councils · On the Authority of Councils, Book II
Chapter 1: The Argument of the Book; That Confirmed General Councils Cannot Err, from Scripture
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Conciliis (De Conciliorum Auctoritate), On Councils, Book II (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).
...has been disputed, according to the brevity of the work undertaken; there remains the authority. And since it is established, both from the Councils themselves which are extant, and from Book 4 on the Pontiff, that Episcopal Councils can judge the controversies, both of faith and of morals, which arise in the Church for the time, this question being omitted, we will undertake to explain this alone: whether the judgments of Councils are certain and infallible.
This disputation on the authority of Councils will be twofold. For, first, the authority of Councils must be considered absolutely; then, compared with other like principles of faith — that is, with Scripture and the Pontifical decrees. Of the authority considered absolutely there are two questions. One, whether Councils confirmed by the supreme Pontiff can err. The other, whether Councils not yet confirmed by the Pontiff, but otherwise altogether legitimate, can err. For of Councils rejected, or partly approved and partly rejected, there is nothing for us to say, since those without doubt erred; but of these the judgment is the same as of the others which are either confirmed or rejected.
That confirmed general Councils cannot err — demonstrated from the Scriptures.
And to make a beginning from the first question: the heretics of this time will have it that there is no Council which cannot err. So Luther asserts, articles 28 and 29, and in the Wittenberg book, chapter on Councils; Calvin, Book 4 of the Institutes chapter 9 § 8, and in the lesser Institution chapter 8 § 163 and following. But all Catholics constantly teach that general Councils confirmed by the supreme Pontiff cannot err, neither in explaining the faith, nor in delivering precepts of morals common to the whole Church. But of particular Councils there seems to be some dissent among Catholics; for since the firmness of these Councils depends almost wholly on the firmness of the Pontiff, those who say the Pontiff can err must consequently say that such Councils too can err. Which, that they may be more easily and clearly explained, we will set up two propositions.
Let the first proposition, then, be this: “It is to be held by Catholic faith that general Councils confirmed by the supreme Pontiff cannot err, neither in Faith nor in morals.” It is proved, first, by the testimonies of divine Scripture, which can be reduced to four Classes. In the first will be the proper testimonies; in the second, those which prove that the Church cannot err; in the third, those which prove that the Pope cannot err; in the fourth, those which prove that all the Bishops and Doctors of the Church cannot err.
The proper testimonies are three. The first is Matthew 18: Where there are two or three gathered together in my name, there am I in the midst of them. Calvin does not make so much of this testimony, because from it, it seems, it could be proved that even a Council of two men cannot err. But he will not despise this testimony who has observed that the argument is taken not simply from these words, but from these words joined with the preceding, and therefore with an added argumentation from the less to the greater. For the Lord had said before, of an incorrigible man: Tell the Church; and if he will not hear the Church, let him be to thee as the heathen and the publican. But lest anyone should think the Church, or the assembly of Prelates, to be despised, He immediately added: Amen I say to you, whatsoever you shall bind upon earth shall be bound also in heaven, etc. And lest anyone should doubt of the assistance of God when the Bishops gathered condemn or absolve someone, He subjoins: For where there are two or three gathered together in my name, there am I in the midst of them. Of which words this is the sense: If two or three gathered together in My name always obtain what they ask of God — namely wisdom, and light sufficient for them to know the things necessary for them — how much more will all the Bishops gathered in My name always obtain what they justly ask, that is, wisdom and light to judge the things which pertain to the direction of the whole Church? And so, whether few or many, whether private persons or Bishops, be gathered in the name of Christ, all have Christ present and helping, and obtain what it befits them to obtain; but in the gathering of a few and private persons Christ is present to help them in great and public matters. So this place is expounded, and this argument used, by the Council of Chalcedon in its letter to Leo, which is after the end of the third action of that Council; likewise the sixth Synod, act 17; the third of Toledo, not far from the beginning; likewise Pope Innocent in Gratian, distinction 20, canon De quibus; Celestine in his letter to the first Council of Ephesus; and Cyril in his exposition of the Nicene Creed, near the beginning.
The second place is John 16: The Spirit of truth will teach you all truth. And lest we think this said only to the Apostles, and not also to their successors, in chapter 14 the Lord openly testifies that the Holy Spirit will remain with the Apostles for ever — that is, with them and with their successors perpetually. But the Holy Spirit does not teach the Bishops existing severally all truth; therefore at least all the Bishops gathered into one He will teach all truth. And truly, since there is in the Church no greater chair through which God teaches us than the chair of the supreme Pontiff, joined with the consent of a general Council, if this chair too can be deceived when it teaches the whole Church, I know not how that promise is true: He will teach you all truth.
The third place is Acts 15, where the first Council confidently says: It hath seemed good to the Holy Ghost and to us. But if that Council, from which all other Councils received their form, asserts its decrees to be decrees of the Holy Spirit, certainly the other legitimate Councils can assert the same, which prescribe to the whole Church rules of believing and of acting. For to that Council the Holy Spirit was present, because it was necessary for the preservation of the Church; but no less at other times, when new heresies arise, was this necessary, and will also be.
The second Class of testimonies contains all those places by which it is proved that the Church cannot err, neither in believing nor in teaching; such as these: Upon this rock I will build my Church, and the gates of hell shall not prevail against it, Matthew 16; I am with you all days, even to the consummation of the world, Matthew last chapter; The Church of the living God is the pillar and ground of the truth, 1 Timothy 3; and the like. For from these places it is manifestly gathered that approved general Councils cannot err, and that in two ways. First, because the whole authority of the Church is formally in none but the Prelates, just as the sight of the whole body is formally only in the head; therefore it is the same as that the Church cannot err. And as we said, the several may severally err; therefore gathered into one they could not err. Secondly, a general Council represents the whole Church, and accordingly has the consent of the universal Church; wherefore, if the Church cannot err, neither can a legitimate and approved ecumenical Council err. Moreover, that the whole Church is represented by a general Council, Calvin denies, but it can easily be demonstrated. For, first, 3 Kings chapter 8, the whole Church of Israel is openly called the assembly of the princes who had come together with Solomon; for it could not be that all Israel, which exceeded the number of a thousand thousand men, should be in that temple at once; and at the beginning of the chapter we read that there came together to the king the priests and the heads of the several tribes. Moreover Athanasius, in his letter on the Synods of Ariminum and Seleucia, and in his letter to the African Bishops; Epiphanius at the end of the Anchored; Eusebius Book 3 on the life of Constantine; Augustine Book 1 against the Donatists chapter 18, and Book 2 chapter 4, and Book 4 chapter 6; Gelasius in his letter to the Bishops of Dardania; Gregory Book 1 letter 24 to John, Eulogius, and the other Patriarchs; finally the eighth Synod, act 5, call a general Council an assembly of the whole world, or the consent of the whole Church. Moreover Martin V, at the end of the Council of Constance, orders those suspected of heresy to be asked whether they do not believe that a general Council represents the whole Church. Likewise blessed Cyprian, Book 4 letter 9, when he says that the Church is in the Bishop, without doubt understands that in all the Bishops are all the Churches. Finally, if in any kingdom or commonwealth that which the senate or the assembly determines is said to be of the whole kingdom or commonwealth, why should not the same be said of Ecclesiastical decrees, which are made by the consent of all the Bishops?
The third Class of testimonies contains all those places which prove that the Roman Pontiff cannot err in faith; such as that of Luke 22: I have prayed for thee, that thy faith fail not, and any others there be, which have been explained elsewhere. For from these it is evidently gathered that a Council confirmed by the Pope cannot err. For although there are some Catholics who think the Pontiff cannot err, yet they say that he can err only then, when he does not employ all diligence; but when a general Council is convoked, without doubt he employs all diligence in investigating that matter. For what more can he do? Therefore at least then, by the consent of all, he will not err.
The fourth Class of testimonies contains those places which teach that Bishops are to be held as Pastors, to be heard as Masters, to be followed as Leaders; such as Luke 10: He that heareth you, heareth me. And Hebrews 13: Obey your prelates, and be subject to them. Likewise those where they are called Rulers or Pastors, Acts 20 and Ephesians 4; for since they are commanded to feed, we are commanded to follow them to the pastures — especially since the Apostle says they are constituted Pastors in the Church to this end, that we be not tossed about with every wind of doctrine. Likewise those in which they are called Doctors, Matthew last chapter: Teach all nations. And 1 Timothy 3 and Titus 1; since by the same precept by which they are commanded to teach, we are commanded to hear. Likewise those where they are called watchmen: I have made thee a watchman to the house of Israel, Ezekiel 33 — which place Jerome and Gregory expound of Bishops, on Ezekiel. Wherefore not without cause are Bishops also called eyes, in the eighth Council of Toledo chapter 4, and by Ambrose in his book on the dignity of the priesthood chapter 6. And surely, if the Bishops as watchmen and eyes are commanded to show us the way, we too are commanded to walk by that way which they shall have shown us. Finally those where the Bishops are called fathers, and the rest are called sons, as Galatians 4 and 1 John 2.
From all which places we can thus reason: If we are commanded by God to hear and follow the Bishops, as Prelates, Pastors, Doctors, Watchmen, Fathers, certainly either they cannot deceive us, or we shall be able to cast the fault upon God. But without doubt the several Bishops can err, and sometimes err, and sometimes dissent among themselves, so that we know not which of them is to be followed; therefore at least all together, especially gathered in the name of the Lord, when with one mouth they teach us, could not err.
Show the Latin (Vives edition, OCR)
CAPUT II. Argumentum et partitio hujus libri. pro instituti operis brevitate disputatum est: restat auctoritas. Et quoniam tum ex ipsis Conciliis, quee exstant, tum ex I. IV de Pon¬ tifice constat, posse Concilia Episcopalia ju¬ dicare controversias, tum fidei, tum morum, quse in Ecclesia pro tempore oriuntur, hac omissa quaestione, illud solum explicandum suscipiemus : Sintne certa, et infallibilia Con¬ ciliorum judicia? Erit autem haec de auctoritate Conciliorum disputatio bipartita. Primum enim conside¬ randa erit auctoritas Conciliorum absolute ; deinde comparata cum aliis similibus princi¬ piis fidei, id est, cum Scriptura , Pontificiis¬ que decretis. De auctoritate absolute considerata duae sunt quaestiones. Una, an Concilia a summo Pontifice confirmata possint errare. Altera, an Concilia a Pontifice nondum confirmata, sed alioquin omnino legitima , errare pos¬ sint. Nam de Conciliis reprobatis, vel par- tim probatis, partim reprobatis, nihil est quod dicamus, cum illa sine dubio errave¬ rint, de istis autem idem sit judicium, quod de aliis, quse vel confirmata sunt, vel repro¬ bata. Concilia generalia a Pontifice confirmata er¬ rare non posse , ex Scripturis demonstratur. Ac ut a Prima quaestione principium fa¬ ciamus, haeretici hujus temporis nullum Con¬ cilium esse volunt, quod errare non possit. Ita Lutherus asserit, art. 28 et 29 ; et in lib. tembergensi, cap. de Conciliis. Calvinus lib. IV instit. cap. 9, §. 8. et in minori institu¬ tione, cap. 8, §. 163 et sequ. Catholici vero omnes constanter docent, Concilia generalia a summo Pontifice confirmata errare non posse, nec in fide explicanda, nec in traden¬ dis morum praeceptis toti Ecclesiae commu¬ nibus. De Conciliis vero particularibus vide¬ tur esse aliqua dissentio inter Catholicos ; cum enim istorum Conciliorum firmitas tota fere pendeat ex firmitate Pontificis, ii qui di¬ cunt Pontificem errare posse , consequenter dicere debent, etiam ejusmodi Concilia er¬ rare posse ; quae ut facilius , et clarius expli¬ centur, duas propositiones constituemus. Sit igitur prima propositio : « Fide Catho¬ lica tenendum est, Concilia generalia a sum¬ mo Pontifice confirmata, errare non posse, nec in Fide, nec in moribus. » Probatur pri¬ mo, testimoniis divinae Scripturae, quae ad quatuor Classes reduci possunt. In prima, erunt testimonia propria; in secunda, illa quae probant Ecclesiam non posse errare ; in tertia, illa quae probant Papam non posse er¬ rare ; in quarta , illa quae probant Episcopos omnes, et Doctores Ecclesias non posse er¬ rare. Testimonia propria sunt tria. Primum est Mattii XVIII : Ubi sunt duo vel tres congre¬ gati in nomine meo , illic sum in medio eorum (1 ) . Calvinus non adeo magni facit hoc testimo¬ nium, propterea quod ex eo videatur pro¬ bari posse, etiam Concilium duorum homi¬ num non posse errare. Sed is hoc testimo¬ nium non contemnet, qui observarit, argu¬ mentum sumi non simpliciter ex his verbis, sed ex his verbis continuatis cum superiori¬ bus, et propterea addita argumentatione a minori ad majus. Dixerat enim antea Domi¬ nus de homine incorrigibili : Dic Ecclesia, et si Ecclesiam non audierit , sit tibivelut Eth¬ nicus et publicanus (2). At ne quis Ecclesiam, sive congregationem Praelatorum contem¬ nendam putaret , adjunxit continuo : Arnen dico vobis, quoecumque ligaveritis super terram, erunt ligata et in coelo etc. (3). Et ne quis dubitaret de assistentia Dei, quando Episcopi congregati aliquem dam¬ nant, vel absolvunt, subjungit : Ubi enim sunt duo vel tres congregati in nomine meo, ibi ego in medio illorum sum. Quorum verborum haec sententia est : Si duo vel tres congre¬ gati in nomine meo, obtinent semper quod petunt a Deo, nimirum sapientiam, et lu¬ men quod sufficit eis ad cognoscenda ea, quae ipsis necessaria sunt , quanto magis Episcopi omnes congregati in nomine meo, semper obtinebunt, quod juste petunt, id est, sapientiam , et lumen ad judicanda ea, quae ad totam Ecclesiam dirigendam perti¬ nent? Itaque sive pauci, sive multi, sive privati, sive Episcopi congregentur in nomine Chris¬ ti, omnes habent Christum praesentem, et adjuvantem, et obtinent quod eis convenit obtinere. Sed in congregatione paucorum et privatorum adest Christus, ut eos adjuvet in rebus magnis et publicis. Ita hunc locum ex¬ ponit, et hoc argumento utitur Concilium Chalcedonense in epist. ad Leonem, quae est post finem tertiae actionis ejusdem Concili. Item sexta Synodus, act. 17. Toletanum III, non procul ab initio. Item Innocentius Papa apud Gratian. dist. 20. can. de quibus. Coe- lestinus in epist. ad Ephesinum Concilium I. et Cyrillus in expositione Symboli Nicaeni circa principium. (1) Matth. XVIII, 2. (5) Act. XV, 20. Alter locus est Joan. XVI : Spiritus verita¬ tis docebit vos omnem veritatem (4). Et ne pu¬ temus hoc dici solis Apostolis , et non etiam successoribus, cap. XIV aperte Dominus tes¬ tatur Spiritum sanctum mansurum cum Apos¬ tolis in aeternum , id est, cum eis, et cum successoribus perpetuo. At Episcopos seor- sim existentes non docet Spiritus sanctus omnem veritatem , ergo saltem Episcopos omnes in unum congregatos docebit omnem veritatem. Et sane cum non sit in Ecclesia major aliqua cathedra, per quam Deus nos doceat, quam summi Pontificis cathedra, ad¬ juncto consensu generalis Concilii , si haec etiam cathedra falli potest cum universam Ecclesiam docet, nescio , quomodo vera sit illa promissio : Docebit vos omnem veritatem. Tertio locus est Act. XV ubi primam Con¬ cilium confidenter ait : Visum est Spiritui sancto, et nobis (5). Si autem illud Concilium, ex quo formam acceperunt omnia alia Con¬ cilia, asserit decreta sua, esse decreta Spi¬ ritus sancti, certe idem asserere possunt cae- tera legitima Concilia, quae universae Eccle¬ siae regulas credendi, et operandi praescri¬ bunt. Illi enim Concilio adfuit Spiritus sanc¬ tus, quia id necesse erat pro Ecclesiae con¬ servatione; at non minus aliis temporibus novis hffiresibus exorientibus id necessarium fuit, atque etiam erit. Secunda Classis testimoniorum continet omnia illa loca, quibus probatur Ecclesiam non posse errare, neque in credendo, neque in docendo; qualia sunt illa: Super hanc petram aedificabo Ecclesiam meam, et portee in¬ feri non praevalebunt adversus eam Matt. XVI. Ego vobiscum sum usque ad consummationem sceculi Matthaei ultimo. Ecclesia Dei vivi est columna et firmamentum veritatis I. Tim. III et similia (6). Ex his enim locis manifeste colligitur, Concilia generalia probata non posse errare, idque duobus modis. Primo, quia tota auc¬ toritas Ecclesiae, formaliter non est nisi in Praelatis, sicut visus totius corporis formali¬ ter est tantum in capite ; ergo idem est Ec¬ clesiam non posse errare. Atque ut diximus, singuli seorsum errare possunt , igitur con¬ gregati in unum errare non potuerunt. Secundo, Concilium generale repraesentat Ecclesiam universam, et proinde consensum habet Ecclesiae universalis; quare si Eccle- (2) Mattii. XVIII, 17. — (3) Matth. XVIII, 18. — (4) Joan. XVI, 13. — (6) Matth. XVI, 18; Id. XXVIII, 20; I. Tim. III, 15. sia non potest errare, neque Concilium oecu- menicum legitimum, et approbatum potest errare. Porro a Concilio generali universam Ecclesiam repraesentari, Calvinus negat, sed facile demonstrari potest. Nam in primis III. Regum cap. VIII aperte vocatur tota Eccle-' sia Israel, coetus principum , qui cum Salo¬ mone convenerant ; nam nec fieri poterat, ut omnis Israel, qui superabat numerum mille millium hominum , esset in eo templo simul; et initio capitis legimus convenisse ad r.egem sacerdotes , et capita singularum tri¬ buum. Praeterea Athanasius in epist. de Synodis Arimin. et Seleuciae, et in epistol. ad Epis¬ copos Africanos. Epiphanius in fine Ancora- tus. Eusebius lib. III de vita Constantini. Augustinus lib. I contra Donatistas c. 18. et lib. II, cap. 4. et lib. IY, cap. 6. Gelasius in epist. ad Episcopos Dardaniae. Gregorius lib. I, ep. 24. ad Joannem Eulogium, alios- que Patriarchas. Denique octava Synodus act. 5. vocant Concilium generale, conven¬ tum orbis terrae, vel consensum totius Ec¬ clesiae. Praeterea MartinusV, in fine Concilii Constantiensis jubet interrogari suspectos dc haeresi : An non credant, Concilium gene¬ rale universam Ecclesiam repraesentare. Item B. Cyprianus lib. IY, epist. 9. cum ait, Ecclesiam esse in Episcopo , sine dubio in- telligit in omnibus Episcopis esse omnes Ec¬ clesias. Denique, si in quolibet regno sive republica, id quod senatus, sive comitia sta¬ tuunt, totius regni vel reipublicae dicitur, cur non idem dicatur de Ecclesiasticis de¬ cretis, quae fiunt consensu omnium Episco¬ porum ? Tertia Classis testimoniorum continet illa loca omnia, quae probant Romanum Pontifi¬ cem non posse errare in fide ; quale est illud Luc. XXII : Rogavi pro te , ut non deficiat fides tua (2), et si quae sunt alia ; quae alibi expli¬ cata sunt; ex his enim colligitur evidenter Concilium a Papa confirmatum errare non posse. Etsi enim sunt aliqui Catholici, qui existimant Pontificem errare non posse, illi tamen dicunt tunc solum posse errare, quando non adhibet omnem diligentiam : at cum generale Concilium convocatur, sine dubio adhibet omnem diligentiam in re illa investiganda. Quid enim amplius facere pot- (1) Luc. XXII, 32. — XXXIII. 7. est? Ergo saltem tunc omnium consensu non errabit. Quarta Classis testimoniorum continet illa loca, quae docent Episcopos habendos esse, ut Pastores ; audiendos, ut Magistros; se¬ quendos, ut Duces : qualia sunt Luc. X : Qui vos audit , me audit. Et Hebr. XIII : Obe¬ dite praepositis vestris, et subjacete eis (A). Item illa, ubi dicuntur Rectores , vel Pastores Act. XX et Ephes. IX, cum enim illi juben¬ tur pascere, nos jubemur eos sequi ad pas¬ cua : praesertim cum ad eum finem dican¬ tur ab Apostolo constituti in Ecclesia Pasto¬ res, ut non circumferamus omni vento doc¬ trinae. Item illa, quibus vocantur Doctores Matthaei ultimo : Docete omnes Gentes (3). Et I. Timoth. III et ad Tit. I, siquidem quo praecepto illi jubentur docere, eodem nos ju¬ bemur audire. Item illa ubi dicuntur specu¬ latores : Speculatorem domui Israel dedi te, Ezechielis XXXItl (6), quem locum de Epis¬ copis exponunt Hieronymus, et Gregorius in Ezechielem. Quare non immerito etiam di¬ cuntur oculi Episcopi in Concilio Toletano Y1II, cap. 4. et ab Ambrosio lib. de digni¬ tate sacerdotali cap. 6. Et profecto si juben¬ tur Episcopi tanquam speculatores et oculi nobis viam ostendere, et nos jubemur per¬ eam viam incedere , quam illi nobis osten¬ derint. Denique illa, ubi Episcopi dicuntur patres, et caeteri dicuntur filii, ut Galat. IY et 1. Joan. II. Ex quibus omnibus locis ita possumus ra¬ tiocinari : Si nos jubemur a Deo audire et sequi Episcopos , ut Praepositos , Pastores, Doctores, Speculatores, Patres, certe vel illi nos fallere non poterunt , vel nos poterimus culpam in Deum rejicere. At sine dubio sin¬ guli Episcopi errare possunt, et aliquando errant, et inter se quandoque dissentiunt, ut nesciamus, quisnam eorum sequendus sit; ergo saltem omnes simul , praesertim in no¬ mine Domini congregati , quando uno ore nos docent, errare non potuerunt. (2) Luc. X, 16; Hebr. XIII, 17. —(3) Mattb. XXVIII, 19. — (-1) Ezech;