The Light of Truth (Lux Veritatis - a 1931 Encyclical on the Mother of God)

16. But some writers of the past age and of more recent days, seeking to evade the luminous authority of the documents which we have cited, have given the following account of the whole matter, which they often set forth in somewhat arrogant fashion. It may be granted, they say readily, that the Roman Pontiff issued a peremptory and absolute judgment which the Bishop of Alexandria had provoked in his animosity for Nestorius, and which he very gladly made his own; none the less, the council afterwards summoned at Ephesus took the matter already judged and together condemned by the Apostolic See, and judged it afresh from the beginning and decreed by its supreme authority what must be believed about it by all. From this they say it may be gathered that an Ecumenical Council is possessed of rights altogether more powerful and more valid than the authority of the Roman Bishop.

17. But in this they have constructed a fabric of falsehood clothed with a specious appearance of truth. This may be readily seen by any one who, laying aside preconceived opinions, looks at the faithful record of fact and diligently examines the documentary evidence. For, in the first place, it must be observed that when the Emperor Theodosius, acting also in the name of his colleague Valentinian, summoned the Ecumenical Council, the judgment of Celestine had not yet arrived at Constantinople, and nothing was known about it there. Moreover, when Celestine found that a Synod at Ephesus had been ordered by the Emperors, he made no manner of objection against it; nay, more, in letters to Theodosius (7) and to the Bishop of Alexandria (8) he both praised this proposal and delegated and proclaimed his legates who were to preside at the Council, namely, the Patriarch Cyril, the Bishops Arcadius and Projectus, and the Priest Philip. But by acting thus the Pontiff did not leave an unjudged case to the decision of the Council; but, as he said himself, the things which he had already decreed (9) were still to remain, and he ordered the Fathers of the Council to execute the sentence passed by himself, yet so that, by taking counsel together, and offering prayers to God, they were to strive, as far as possible, to bring back the erring Bishop of Constantinople to the unity of the faith. Thus, when Cyril asked the Pontiff how he was to act in this matter, that is to say, "whether the holy Synod ought to receive the man on his condemning the things which he had preached, or whether, because the appointed time had now run out, the sentence long since passed must abide," Celestine answered as follows: "It is for your holiness, together with the venerable council of brethren, to see that the disturbances that have arisen in the Church may be repressed, and when by the help of God the matter is finished, We may learn this from the correction which has been decided. We do not say that We are absent from your assembly; for We cannot be absent from those with whom, wheresoever they may be, We are joined together by one faith … We are there because We are thinking that which is being done there for all; We do that spiritually which We seem not to do in a bodily manner. We yearn for Catholic peace; We yearn for the salvation of him who is perishing, yet so if he will but confess his sickness. We say this that We may not seem to be wanting to one who is willing to correct himself. May he prove that We do not have feet swift to shed blood, when he knows that a remedy is offered also to him" (10).

18. But if these words of Celestine show us his fatherly heart, and make it abundantly clear that he desired nothing more earnestly than that the light of the true faith should illuminate the eyes that were blinded, and that he would rejoice when those who were in error came back to the Church, at the same time, the instructions which he gave to his Legates, when they were setting out for Ephesus, prove how great was the Pontiff's care and solicitude in bidding them preserve the divinely given rights of the Roman See safe and intact. Thus, among other things, he says: "We command you that the authority of the Apostolic See ought to be safeguarded; for the instructions delivered to you tell you this, that you are to be present in the assembly, and if they come to a discussion you are to judge of their opinions but are not to engage in the contest" (11).

19. And the Legates acted in this way with the assent of the Fathers of the sacred Synod. For, following firmly and faithfully the aforesaid absolute commands of the Pontiff when they arrived at Ephesus after the first act was completed, they demanded that all the things decreed in the previous assembly should be submitted to them so that they might be confirmed and ratified in the name of the Apostolic See: "We pray you to order that all things that have been done in this holy Synod before our arrival may be shown to us, so that we also may confirm them according to the judgment of our blessed Pope and of this present holy Synod …" (12).

20. Philip the Priest also, in the presence of the whole Council, gave utterance to that excellent pronouncement on the Primacy of the Roman Church which is cited in the dogmatic Constitution Pastor Aetemus of the Vatican Council (13): Namely: "No one doubts, as it was known in all ages, that the holy and most blessed Peter, the prince and head of the Apostles, the pillar of the faith, and the foundation of the Catholic Church, received from our Lord Jesus Christ, the Savior and Redeemer of mankind, the keys of the kingdom; and the power of binding and loosing sins was given to him; and unto this time, and ever, he lives and exercises judgment in his successors" (14).

21. What more need be said? Did the Fathers of the Ecumenical Council make any objection to this manner of acting adopted by Celestine and his Legates, or oppose it in any way? By no manner of means. On the contrary, written monuments remain which plainly show their own dutiful observance and reverence. For when, in the second session of the sacred synod, the Papal Legates, reading the letters of Celestine, said among other things: "In Our solicitude, We have sent to you our holy brothers and fellow-priests of one mind with Ourselves, those trustworthy men Arcadius and Projectus the Bishops, and Philip our Priest, that they may be present at what is being done, and may execute the things which have already been decreed by Us; whereunto we doubt not that your holiness will give your consent" (15); the Fathers of the Council were so far from refusing this sentence as it were of a supreme judge that, praising it with one voice, they saluted the Roman Pontiff with these abundant acclamations: "This is a just judgment! The whole synod gives thanks to Celestine the new Paul, to Cyril the new Paul, to Celestine the guardian of the faith, to Celestine one at heart with the Synod, to Celestine the whole Synod gives thanks; there is one Celestine, one Cyril, one faith of the Synod, one faith of the whole world" (16).

22. But when they came to the condemnation and rejection of Nestorius, the same Fathers of the Council did not think that they were free to judge the whole cause afresh; but openly profess that they are prevented and compelled by the sentence of the Roman Pontiff: "Understanding that he (Nestorius) thinks and preaches impiously, and compelled by the sacred canons and by the letter of our most holy Father and fellow minister Celestine the Bishop of the Roman Church, we come of necessity, and with tears, to this lamentable sentence against him. Wherefore our Lord Jesus Christ, who was assailed by this man's words of blasphemy, has declared, through this most holy Synod, that the said Nestorius is deprived of the Episcopal dignity, and is a stranger to the whole fellowship and company of Priests" (17).

23. And in the second session of the Council, Firmus Bishop of Caesarea, in like manner, openly professed the same thing in these words: "The Apostolic and Holy See, through the letters of the most Holy Bishop Celestine, which he sent to the most religious Bishops, prescribed beforehand the judgment and rule concerning the present matter, which we also have followed; and because Nestorius, having been cited by us has not appeared, we have put that form in execution, declaring the canonical and apostolic judgment against him" (18).

24. Now all the various documents which have been rehearsed by Us, one after another, prove so expressly and significantly that already, throughout the universal Church, there was a strong and common faith in the authority of the Roman Pontiff over the whole flock of Christ, an authority subject to no one and incapable of error, so that these things bring back to Our mind the clear and luminous words of Augustine, uttered a few years before this, concerning the judgment passed by Pope Zosimus against the Pelagians in his Epistula Tractatoria: "In these words of the Apostolic See, the Catholic faith is so venerable, so firmly founded, so certain and so clear, that it were impious for a Christian to doubt of it" (19).

25. Would that that most holy Bishop of Hippo could have been present at the Synod of Ephesus; how much his marvelously acute intellect, perceiving the dividing line in the discussions, would have illustrated the dogmas of Catholic truth, and how he would have defended them with all his strength of mind! But when the imperial legates, bearing the letters of invitation, arrived at Hippo, there was nothing left them to do but to lament that that great luminary of Christian wisdom was extinguished and that his See was laid waste by the Vandals.

26. We are well aware, Venerable Brethren, that some of those who, especially in the present age, devote themselves to historical research, use every effort to clear Nestorius from the stain of heresy; and that they also accuse the most holy Cyril, Bishop of Alexandria, of unjust animosity, saying that, because Nestorius was obnoxious to him, he calumniated him and strove with all his strength to procure his condemnation for things which he had never taught. Our most blessed predecessor Celestine, whose simplicity is said to have been abused by Cyril, and the holy Synod of Ephesus also, are involved in this most grave accusation by these defenders of the Bishop of Constantinople.

27. The Church, however, protests against this futile and temerarious attempt; for she has at all times acknowledged the condemnation of Nestorius as rightly and deservedly decreed; and has regarded the doctrine of Cyril as orthodox; and has counted the Council of Ephesus among the Ecumenical Synods, celebrated under the guidance of the Holy Spirit, and has held it in veneration. For, to omit very many luminous monuments of documentary evidence, all know, assuredly, that many associates of Nestorius, who had seen with their own eyes the whole course of events, and who had no friendly intimacy with Cyril: despite the fact that they were drawn to the opposite side, by their friendship with Nestorius, by the great charm of his writings, and by the very heat engendered in the disputations; nevertheless, after the Synod of Ephesus, moved as it were by the light of truth, gradually deserted the heretical Bishop of Constantinople, who by the just law of the Church was to be avoided. Some of these were certainly still living when Our predecessor of happy memory, Leo the Great, wrote in these terms to Paschasinus, Bishop of Lilybeta, and his own legate to the Council of Chalcedon: "Know that the whole Church of Constantinople, with all its monasteries and many Bishops, has given its consent, and has subscribed to the anathematization of Nestorius and Eutyches and their dogmas" (20); but in his dogmatic letter to the Emperor Leo, he quite openly rebukes Nestorius as a heretic and a teacher of heresy, without any one gainsaying it; for he says: "Let Nestorius, therefore, be anathematized, who believed the Blessed Virgin Mary to be the mother, not of God, but of man only, so that he made one person of the flesh, and another of the Godhead, and did not perceive that there was but one Christ, in the Word of God and in the flesh; but preached separately and severally one the Son of God, and the other of man" (21). The same thing, as every one knows, was solemnly sanctioned by the Council of Chalcedon, when it condemned Nestorius again, and praised the teaching of Cyril. And Our most holy predecessor Gregory the Great, when he had just been raised to the Chair of Blessed Peter, in his synodical letter to the Eastern Churches, having mentioned these four Ecumenical Councils, namely, those of Nicaea, Constantinople, Ephesus, and Chalcedon, speaks of them in these words of great moment and nobility: "… On these, as on a four square stone, the structure of the holy faith arises; and of whatever life or office he may be, whosoever does not hold their solidity, even though he is seen to be a stone, yet he lieth outside the edifice" (22). Wherefore all should hold it as certain that Nestorius really preached heretical novelties; that the Patriarch of Alexandria was a strenuous defender of the Catholic faith; and that the Pontiff Celestine, together with the Synod of Ephesus, maintained both the ancient doctrine of the fathers and the supreme authority of the Apostolic See.