III. О СУЩЕСТВЕ И СУЩЕСТВЕННЫХ СВОЙСТВАХ ЦЕРКВИ

§ 177. The concept of the essence of the Church and the calculation of its essential properties As a consequence, from all the hitherto stated teachings about the Church, its origin, space and purpose, its composition and internal structure, flow a complete concept of the very essence of the Church and the doctrine of its essential properties. The concept of the entire being of the Church can be expressed as follows: the Church is a society of Orthodox believers and those baptized into Jesus Christ (§ 168), founded by Him directly and through St. the apostles (§ 167), by Himself revived and led to eternal life (§§ 176. 169) visible - through spiritual shepherds: through teaching, sacred rites and administration (§ § 172. 169), and together invisibly - through the all-pervading grace of the All-Holy Spirit (§ 176). The essential properties of the Church are enumerated in the Nice-Constantinopolitan Symbol, where it is called: one, holy, catholic and apostolic. 1) By its origin and basis. The Lord Jesus wanted to create only one church (Matt. 16:18), and, depicting it in parables, spoke of only one flock, one sheepfold (John 10:16), one vine (John 15:1-7), and one kingdom of heaven on earth (Matt. 13:24.47). And he himself, according to the teachings of the apostles, became the only foundation of the Church (1 Cor. 3:11) and the cornerstone (Eph. 2:20). 2) According to its structure, external and internal. External, as a result of which believers are divided into shepherds and flocks. The former are obliged to teach the same Divine teaching, perform the same Divine sacraments, adhere to the administration of the same Divine laws; the latter are obliged to accept teaching from their shepherds, to benefit from sanctification from them, to submit to their spiritual management: from here the unity of faith, hope and love must inevitably flow between the shepherds and among all their flocks (Eph. 4:3.4). Internal, through which the Lord Jesus, penetrating and life-giving with one and the same grace to each and every one who believes in Him, unites them in Himself, as the true Head of the Church (Eph. 5:23) - so that believers, with this dual connection, are indeed one body and one spirit (Eph. 4:4). But if, due to the weakness and abuse of some members of the Church, we do not see in experience such a perfect unity of it, which should have come from its very structure, then it still remains one - 3) According to your goal. This goal was expressed by Christ the Savior in his prayer to the Heavenly Father: that they may all be one: as you, Father, are in me, and I in you, that they also may be one in us... I in them, and you in me, that they may be perfect in one (John 17:21.23). And accordingly, he gave the Church shepherds and teachers for the building up of the body of Christ, until we achieve everything in the union of faith (Eph. 4:12.13). To this goal, to this complete unity of believers and among themselves and with the Lord Jesus, the Church leads all its members. II. The Holy Fathers and teachers of the Church unanimously taught about the unity of the Church as its essential property. Here, for example, are the sayings: St. Clement of Rome: “Why do you have strife, indignation, disagreement, division and abuse? Do we not have one God and one Christ, and one Spirit of grace poured out on us, and one title in Christ? Why do we tear and tear apart the members of Christ, rebel against our own body, and reach such madness that we even forget that we are members of each other” 641? St. Irenaeus: “although the Church is scattered throughout the entire universe to the ends of the earth, from the apostles and their disciples she received faith in one God, the Almighty Father... and in one Jesus Christ, the Son of God, who became incarnate for our salvation, and in the Holy Spirit, who through the prophets proclaimed the economy of salvation... Having accepted such preaching and such faith, the Church, as we said, although scattered throughout the world, carefully preserves it as living in the same house; believes this equally, as if having one soul and one heart, and preaches, teaches and conveys this in agreement, as if having one mouth. Although there are countless dialects in the world; but the power of tradition is the same. The churches founded in Germany, in Iberia, between the Celts, believe and preach no differently, and those founded in the east, in Egypt, Libya and in the very middle of the world (i.e., Jerusalem and others located in Palestine, according to the then opinion of Christians). But like the sun, this creation of God, it is the same in the whole world: so the same preaching of the truth shines everywhere and enlightens all people who want to come to the knowledge of the truth” 642. Tertullian: “every kind of thing must be assessed according to its origin. So, so many and such a multitude of churches make up one first Church, founded by the apostles, from which are all. They are all first and all apostolic, when they all show the same unity, and when there is between them the communion of peace and the name of brotherhood, and mutual hospitality” 643. Clement of Alexandria: “the true Church, truly ancient, is one... For as there is one God and one Lord: then true dignity is expressed by unity in the image of a single Beginning. So the one Church, which heresies are trying to divide into many, is likened (by unity) to the nature of the One. We call the ancient Catholic Church one according to its essence, according to the concept of it, according to its origin and superiority” 644. St. Cyprian: “there is one bishopric, and each of the clergy can become a participant in it. The Church is also one, although with the spread of faith its members became very numerous: just as, although there were many rays of the sun, one shone; there are many branches on the tree, but the tree is one, established at the root; or, although many streams flow from one source, and a copious overflow of water is formed, yet in the beginning unity is preserved. Take away the ray of the sun from its beginning; taken away, it cannot exist by itself; break off a branch from a tree; once broken, it can no longer grow; cut off the stream that flows from the source; if stopped, it will dry up. In the same way, the Church, shining with the light of the Lord, although it spreads its rays throughout the entire earthly circle; but nevertheless, the luminary, spilling its light everywhere, is one, and the unity of the body is not violated through this. She spreads her branches laden with fruits throughout the entire earth, her streams flow to a distant space; despite all this, there is always one source, one beginning, one mother, abundant in the success of spiritual fruitfulness” 645 · They also taught: Ignatius the God-Bearer 646, Justin 647, Eusebius 648, Hilary 649, Epiphanius 650, Jerome 651, Augustine 652, Theodoret 653. III. They unjustly think of dividing the one Church of Christ into two halves, into the visible and invisible church, when this church, by its very essence, is both visible and invisible, is body and spirit (Spread of the Christian Catich. on Part IX). Visible: for - a) consists of visible members - people, and contains not only the righteous, who are unknown to us, but also sinners; b) has a visible hierarchy with its visible structure; c) tangible to external senses, preaches and confesses the faith of Christ, performs sacred rites and guides believers to piety and salvation. Invisible: for – a) has an invisible Head – the Lord Jesus himself; b) is invisibly quickened and sanctifies everyone by the grace of the Holy Spirit; c) has St. in its depths. God's people, whom the Lord alone sees and knows, as if they are his own (2 Tim. 2:19). Such an unjust division of the indivisible Church of Christ was invented by the wrong-minded 654 for their own peace of mind, as if it were enough to belong to the invisible church, i.e. among the saints or elect of God, in order to receive salvation, even though we do not belong to the visible church. But it is impossible for someone who does not belong to the latter to belong to the first: for only in this latter can one be reborn and sanctified in the sacrament of baptism; you can receive divine powers, even for life and piety, in the sacrament of anointing; one can truly unite with Christ in the sacrament of the Eucharist. Only here, in the visible church, is the true teaching of Christ preserved and preached by legally ordained shepherds and, therefore, only here is the right faith possible (demolished § 170). 1) According to its origin and foundation: to whom are strangers and strangers, St. wrote to the Ephesians. The apostle, but about the companion of the saints and the dream of God, who was created on the basis of the apostle and prophet, which is the cornerstone of Jesus Christ himself: in whom every creation grows into a holy church in the Lord (Eph. 2:19-21). 2) For its intended purpose. Having appeared on earth to found the Church, Jesus Christ gave himself up for his sake, and sanctified it, cleansing it with the bath of water in the verb: let me present to myself a glorious church, not having any filth or blemish, or anything of the sort, but let it be holy and blameless (Eph. 5:25-27); or, as it is said in another place: he gave himself food for us, that he might deliver us from all iniquity, and purify himself a chosen people, zealous for good deeds (Titus 3:14), that he might present us holy and blameless and blameless before him (Col. 1:22). 3) According to your device. Its head is the all-holy Lord Jesus (Heb. 7:26); in it abides the all-holy Spirit with all the grace-filled gifts that sanctify us (Rom. 8:14-17); it has a hierarchy sanctified by the Lord - shepherds and teachers who received from Him power to perfect the saints (Eph. 4:12); teaches the holy and sanctifying Word of God (John 17:17–19); performs holy and sanctifying sacraments (Eph. 5, 26, etc.); guides us to holiness and piety by his stewardship (Gal. 1:6–9; 1 Cor. 11:20–22); consists of members who have been washed by the washing of water and sanctified (1 Cor. 6:11; Heb. 10:10; Acts 20:32), of which, moreover, some are holy in life and serve as a permanent temple of the Holy Spirit (1 Cor. 6:19), and others, although subject to falls and lead a vicious life, are also called and obliged to be saints (Rom. 1:7; 1 Peter 1:15.16), are constantly called to this by the shepherds, and actually find sanctification for themselves in the sacrament of repentance and then in the sacrament of the Eucharist. Of the ancient teachers who also unanimously recognized this property of the Church 655, we cite the sayings of some: St. Hermas: “with his mighty power (God) created his holy Church, which he blessed 656. From nothing he created everything that exists and multiplied it for the sake of his holy Church” 657. St. Cyril of Jerusalem: “since the name of the Church is used in various cases, such as, for example, about the people who were at the spectacle of Ephesus, it is written: and this river, dissolve the assembled people (Church) (Acts 19, 40), and since by right and in truth one can call the Church a deceitful gathering of heretics, i.e. Marcionites, Manichaeans and others: then the symbol of the Faith in precaution now teaches you this: and into one, holy, catholic Church, so that you may run away from these nasty gatherings and remain in the holy, universal Church, in which you were reborn... Don’t simply ask where is the Church? but – where is the universal Church? For this is actually the name of this holy and universal mother of ours, the Church, which is the bride of our Lord Jesus Christ, the only begotten Son of God" 658 St. Cyril of Alexandria: "the prophet calls the Church a holy city: for she was sanctified not by serving according to the law - nothing more, but having accomplished the law (Heb. 7:19), but by becoming conformed to Christ and a partaker of the divine nature through the communication of the Holy Spirit, by whom we were sealed on the day of redemption (Eph. 4:30), having been washed from all filthiness and freed from all uncleanness” 659. According to this property of the Church, the ancient shepherds called it: paradise 660, God's house 661, God's daughter 662, venerable body 663, bride of Christ 664, Christ's crown 665, holy Divine fence 666, fullness of grace 667 and the like. § 180. Church – cathedral I. The Catholic, catholic or universal Church is called and is: 1) By space. It is intended to embrace all people, no matter where they live on earth. The Old Testament Church was limited to one Jewish people, and its worship was tied to one place (Ps. 75, 2. 3; 147, 8. 9): Christ the Savior, having destroyed the mediastinum of the fence that separated Jews and pagans, reconciling both in one body of God with His cross (Eph. 2, 14. 16), commanded St. the apostles to preach their gospel to every creature (Mark 16:15), to teach the saving faith to all languages ​​(Matthew 28:19), and to spread it even to the last of the earth (Acts 1:8). Consequently, in order to call the Church universal in this regard, it is not necessary that it really embrace the whole world and every single person. It could spread only gradually, and now it has been spreading more and more over the course of 18 centuries; could also and can sometimes, on the occasion of heresies and oppression from enemies, be reduced within its limits; but, despite all this, the Church has always been and will be universal, according to its purpose 668. That is why the Church was called catholic even in the time of the apostles and in general in the first three centuries, although then it was not as extensive as it appeared in the 4th, 5th and subsequent centuries, when St. The Fathers, calling it catholic, already pointed to its ubiquity. This is how it is called catholic: a) by St. Ignatius the God-Bearer: “where Christ Jesus is, there is the Catholic Church” 669; b) in the district message of the Smyrna church about the martyrdom of St. Polycarp: Church of God in Smyrna Church of God in Philadelphia and all the universal monasteries of the saints and catholic Churches: May God the Father and our Lord Jesus Christ increase your mercy, peace and love "..., or: "he (Polycarp), having overcome the lawless leader with patience, and thus having received the crown of incorruptibility, now rejoices with the apostles and all the righteous, glorifies God and the Father, and blesses the Lord ours, the leader of our souls and bodies and the shepherd of the universal, Catholic Church" 670; c) in the ancient liturgy, placed in the apostolic decrees: "let us pray for the holy catholic and apostolic Church" 671; Irenea: “The Church, scattered throughout the entire universe to the ends of the earth, received this faith from the apostles and their disciples” 672; d) at St. Cyril of Jerusalem: “The Church is called conciliar because it is located throughout the entire universe from the ends of the earth to the ends of it” 673; e) at the blessed Theodoret: “The Church is one throughout the whole earth and sea, which is why we speak in prayer: about the holy and one, catholic and apostolic Church, existing from the ends to the ends of the universe” 674; g) at the blessed Augustine: “in Greek the Church is called catholic, because it spreads throughout the whole world” 675. 2) By time. The Church is intended to bring all people to faith in Christ and to exist until the end of time. This follows from the fact that the Lord, sending the apostles and their successors to preach the gospel to all creation, promised to remain with them for this until the end of the age (Matthew 28:20), and also promised to send them the Holy Spirit, who will be with them forever (John 14:16); and also from the words of St. Paul that the sacrament of the Eucharist is to be celebrated in the Church until the Lord returns to earth (1 Cor. 11:26). In this sense, the Church is usually called inexhaustible, based on the words of the Savior: I will build my church, and the gates of hell will not prevail against it (Matthew 16:18), a property that ancient Christian teachers have always attributed to it. For example: a) St. John Chrysostom: “do not abandon the Church, for there is nothing more powerful than the Church...; it never grows old and always prospers, which is why Scripture, showing its firmness and steadfastness, calls it a mountain” 676; b) St. Ambrose: “the kingdom of the Church will endure forever, because faith is indivisible, one body” 677; c) blessed Augustine: “The Church will not remain on this earth for a short time, but until the end of the age...; The Church will not be defeated, will not be uprooted, will not yield to any temptations, until the end of the world comes” 678. 3) According to your device. The teaching of the Church can be accepted by all people, educated and uneducated, wherever and whenever they live, without being connected, like pagan religions and even the Jewish religion itself, with any civil system (John 18:36) and therefore with any specific place and time. The divine services of the Church can also be performed, according to the Lord’s prediction, not only in Jerusalem, but everywhere (John 4:21), and be intelligible and edifying for everyone. The hierarchical power in it is by no means acquired, as it was in the Jewish church, to one specific tribe of a specific people, but can be communicated from one city, or better, from one private church to another, from one hierarchy to another, from generation to generation until the end of the age. The saving grace of the Holy Spirit, communicated by the Church to people, is powerful to sanctify and save all the most inveterate sinners. Depicting this, St. Cyril of Jerusalem says: “The Church is called conciliar because it is located throughout the entire universe from the ends of the earth to the ends of it, that everywhere and in full it teaches all the teaching that people should know, the teaching about things visible and invisible, heavenly and earthly, that the entire human race leads to the true faith, superiors and subordinates, scientists and ordinary people, and that everywhere it heals and heals all kinds of sins committed by the soul and body, has in itself every form perfection, which appears in deeds, words and in all spiritual gifts" 679. II. The universal Church, which embraces all true Christians, and is apparently entrusted to the bishops in general, is usually divided into private churches, comprising the believers of one or another country, and subordinate to the authority of several bishops or one. In this sense it says: the Greek, Russian, Wallachian, etc. church, or more specifically: the church of Constantinople, Alexandria, Antioch and Jerusalem, under the authority of one or another patriarch with the bishops dependent on him; or even more specifically: Church of Kyiv, Moscow, p. - St. Petersburg and others, ruled by one archpastor. It is possible to divide a private church even into parishes, entrusted to one or more priests who have received legal authority over them from their bishop. III. The special advantage of the catholic or universal Church is that in matters of faith it “can in no way sin, deceive, or be deceived; but, like divine Scripture, it is infallible and has eternal importance” (Epistle of the Eastern Patriarch. on the Orthodox Faith, Part 2. 12), an advantage about which we have already said enough in its place 680. § 181. The Church is apostolic The Church is apostolic: 1. According to its origin. The apostles were the first to accept the authority to spread the Christian faith, and, preaching it everywhere (Mark 16:20), founded many private churches: Jerusalem (Acts 2:22; 4:4), Antioch (- 28:16), Corinth (- 18: 1), Ephesus (- 19: 1), Roman (- 28: 16), Constantinople, Alexandria and others, who later became the mothers for all subsequent private churches that still exist today. Therefore, according to the expression of the Word of God, although the cornerstone of the Church is the Lord himself; but it was built on the foundation of the apostles (Eph. 2:21), and the wall of this mysterious city of God has twelve foundations, on which are inscribed the names of the twelve apostles and lambs (Apoc. 21:14). 2) According to its structure. The hierarchy of the Church originates from the apostles themselves through the continuous succession of bishops, the true successors of the apostles; she borrows her teaching from the writings and traditions of the apostles, which she preserves in all its integrity and inviolability; performs divine services, following in all these same writings and apostolic traditions; rules the believers, according to the rules of St. the apostles and their other traditions preserved in it. This succession of the hierarchs of the true Church from the apostles themselves, and then the preservation in it of the true teaching of faith, true sacred rites and administration, was something the ancient Christian teachers loved to reveal with particular force against the heretics of their time, as an undoubted sign of truth. For example: St. Irenaeus: “whoever wants to know the truth can discern in every church the apostolic tradition proclaimed throughout the world; and we can name those whom the apostles appointed bishops to the churches, and their successors even before us, who did not teach anything like that, and did not know anything like that, which the heretics invent.”681 “All opponents of church teaching appeared incomparably later than those bishops to whom the apostles entrusted the churches; and therefore they, being blind to the judgment of the truth, are forced to wander along various paths; and next and the seeds of their teaching are scattered without any agreement or order. On the contrary, the leaders of the Church, going around the entire universe, firmly observe the apostolic tradition and show us that everyone has the same faith, everyone confesses the same Father and recognizes the same goal of the incarnation of the Son of God, the same spiritual gifts, are guided by the same rules, and the same law in the administration and orders of the church, expect the same coming of the Lord and look forward to the salvation of the whole person, i.e. that is, the salvation of his soul and body. And thus the teaching of the Church is true and constant, because it shows one path to salvation for the whole world” 682. Tertullian: “we and they (the apostolic churches) have the same faith, the same God, the same Christ, the same hope, the same sacrament of washing, in a word, we are one Church” 683. “Let (the heretics) show the beginnings of their churches, and declare a series of their bishops, which would continue with such succession that their first bishop would have as his culprit or predecessor one of the apostles, or the apostolic men who had been dealing with the apostles for a long time. For the apostolic churches keep their lists (of bishops) in exactly this way: Smyrna, for example, represents Polycarp, appointed by John, the Roman – Clement, ordained by Peter, and the other churches also indicate those men whom, as elevated to the episcopate by the apostles themselves, they had among them as branches of the apostolic seed” 684 . Blazh. Augustine: “The Church, from the time of the apostles themselves, through the well-known succession of bishops, which continues even to this day and is intended to continue for all subsequent times, preserves and offers to God the sacrifice of praise in the sacrament of the body of Christ” 685. Blazh. Jerome: “one must abide in that Church, which, having been founded by the apostles, exists even to this day” 686. § 182. Moral application of dogma 1. The Lord Jesus founded his Church so that it would revive people and educate them for eternal life. So, our attitude towards her should be the attitude of children towards their mother: we are obliged to love the Church of Christ as our spiritual mother; are obliged to obey her in everything, as their spiritual mother. Specifically, the Lord Jesus: 2. Instructed the Church to preserve and teach people its heavenly teaching: it is our duty to accept this saving teaching from the lips of the God-appointed teacher and to understand it exactly as she understands, constantly instructed by the Holy Spirit. 3. He instructed the Church to perform sacraments and sacred rites in general for the sanctification of people: it is our duty to reverently use the saving sacraments and all other sacred rites performed by her. 4. He entrusted the Church with leading and affirming people in a pious life: it is our duty to unquestioningly obey the suggestions of such a leader and sacredly fulfill all church commandments (Orthodox confession, part 1, answer to questions 87–95). 5. He himself established a hierarchy or hierarchy in the Church, established a distinction between the flock and the shepherds, and indicated to each a certain place and ministry: the duty of all members of the Church, shepherds and flock, is to be exactly what one is called to, and firmly remember that we have gifts according to the grace given to us differently (Rom. 12:6), and that to one of us grace was given according to the gift of Christ (Eph. 4, 7). 6. The Church of Christ, to which we belong, is one: let us take care that we maintain the unity of the spirit in the union of peace, and truly represent one body, one spirit (Eph. 4:3.4). 7. The Church of Christ is holy: may this serve as a constant encouragement for us to protect ourselves from all sinful defilement and to establish our hearts blameless in holiness (1 Thess. 3:13), so that we may become living members of the holy body, of which the head is the Most Holy of Holies, Christ. 8. The Church of Christ is conciliar or catholic, destined to embrace the whole world, to enlighten and sanctify all languages: in accordance with this property of our spiritual mother, let us learn to embrace all people with our Christian love and be ready to serve everyone, to do good to those near and far. 9. The Church of Christ is apostolic: let us stand firmly in faith, hope and Christian love, under the leadership of such a mentor, who was created on the foundation of an apostle and prophet, who is the cornerstone of Jesus Christ himself (Eph. 2:20). Epist. ad Corinth. 1, n. 46, in Χ r. Thurs. 1824, XIV, 284. Adv. haeres. 1, p. 10, § 1. De praescr. haeret, sar. XX. Strom. VII, 17; cfr. Paedag. 1, 6. De unit. Ecclesiae, in Xp. Thurs. 1837, 1, p. 26; n. page 55. Ἐν ένι σώματι τής εκκλησίας αΰτου. Epist. ad Smyrn. n, 1; cfr. Epist. ad Ephes. n. 4; ad Philipp. n. 3. Dialog. cum Trypli. n. 42. 63. 116. Quia unam ecclesia corpus est, non quadam corporum confusione permixtum, neque singulis in indiscretum aceruum et informem cumulum adunatis, sed per fidei unitatem, per charitatis societatem, per operum voluntatisque concordiam, per sacramenti unum in omnibus donum – unum omnes sumus (in Ps. CXXI, n. 5; cfr. VII, 4; Εκκλησία εστιν από μιας πίστεως γεγεννημένη ,· τεχθεΐσά τε διά πνεύματος αγίου, μία τη μόνη και μια τη γεγενηκυία. Fid. cathol. Expos. n. 6; cfr. Haeres. XXXI, n. 31. Ad Ageruch. dc monog. Epist. XCI, ed. Mart. In Ps. XXVI, Ennar. II, n. 23; in Ps. XLIV, Enarr. n. 24. Μία ή τού σωτηρος εκκλησία , εις σώμα γάρ εν τελουσιν οι πιστεύσαντες. In Ps. XCVI, 8. Many of the Reformed people hold this opinion. Calvin. Inst. IV, I, n. 2. 7. 8; Conf. Helv. 1, p. 17; Belg. art. XXVII. Theophil. ad Autol. 11, 14; Origen. in Lev. homil. IV, no. 2; IX, n. 5; Euseb. in Jes. LXII, 5; Ephr. in 2 Reg. VI, 16; Epiphan. haeres. LIX, n. 4; Augustin. de s. virginit. c. 2; de baptism. contr. Donat. V, 17, n. 33. Past. lib. 1, vis. I, n. 3. Publicity instructive XVIII, n. 26, p. 427 in Russian. translation Iren. contr. haer. V, 25, n. 2; Cyprian. Epist. LXXXIII, August. de baptism. contr. Donat. IV, 1. Basii in Ps. XXIII, n. 3. Chrysost. in Ps XLIV, n. 11; Basil. in Ps. XLIV, no. 10. Basil. homil. in Ps. CXXXI, n. 5. Clem. Strom. III, 12; Cyrill. Catech. XVIII, no. 26; Theod. in Ephes. V, 28. Greg. Nysa, in Cantic. homil. VII. Basil. in Ps. XVIII, no. 1; Cyrill. Alex, in Os. n. XLIII; Theodoret. in Eph. IV, 30. Theodoret. in Colos. 1, 19. In general, regarding the name of the catholic church, it should be noted that, according to the most ancient use of this word among Christians and even according to the decrees of the Greek emperors, only Orthodox Christians were and could be called Catholics, in contrast to heretics, which is why private Orthodox churches were called catholic, and the bishops of these churches called themselves catholic. And heretics and schismatics did not have the right to call themselves Catholics, no matter how numerous and ubiquitous they were. See Thesaur. Eccles. Suicerï καθολικός 11, 13, 1. 2. 6. Οπου άν ή Χριστός Ί ησούς, εκεί ή καθολική εκκλησία. Epist. ad Smyrn. n. 8. Ab init, efc n. 19, in Xp. Thurs. 1821, I, 125 139. Adv. haeres. 1, 10, n. 1; cfr. IV, 19, n. 1. Publicity instructive XVIII, no. 23, p. 424. Epist. LII, no. 1; cfr. in Ps. XLVII Enarr. n. 7. Homil. de captiv. Eutrop. n. 6; cfr. in Ephes. homil. VII, n. 2; in Hebr. homil. XXI, n. 3. In Ps. LX, n. 6; cfr. in Ps. LXXVII, no. 42. Publicity instructive ХVIII, paragraph 23, pp. 424–425. See “Introduction to Orthodoxy.” Theology" A. M. §§ 135–140. Adv. haeres. III, 3, and Chr. Thurs. 1838, II, 4. And again: agnitio vera est arostolorum doctrina et antiquus ecclesiae status in universo mundo et character corporis Christi secundum successiones episcoporum, quibus illi eam, quae in unoquoque loco est, ecclesiam tradiderunt (Adv. haer. IV, 83, n. 8). Chr. Thurs. 1838, 1, 142–143. De praescript. haeret, c. 32. Contr. adversar. Leg. et Proph. 1, n. 39. Dialog. adv. Lucifer.; cfr. Clem. Strom. VII, 17; Hilar. de Trinit. VII, 7; Ambros. de poenit. VII, n. 33, Chrysost. in Ps. XLIV, no. 13. You might be interested in: