Catholic Church. They are called "general" to distinguish them from national, provincial, or diocesan councils, usually called Synods.

The assertion that general councils may not be gathered together without the commandment and will of princes is based upon the theoretical and ideal relation of Church and State in a Christian community, every member of such community being considered as a part of both. In such a state of things a civil governor would be the natural person to authorize the assembling of such a council and to control its proceedings. The Scripture warrant is that of St. Paul, in Rom. xiii. 1, etc. : "Let every soul be subject to the higher power, for there is no power but of God; the powers that be are ordained of God."

In the Jewish polity the supreme authority was vested in Moses, as the representative of the civil power (see Numb. xi. 16, etc.). In later times King Asa gathered together Judah and Benjamin to put away idolatry and to restore the true service of God (2 Chron. xxv.). King Hezekiah gathered the Priests and Levites together and exhorted them to cleanse the house of the Lord, and to restore the true service of God (2 Chron. xxix.). King Josiah sent to gather together all the elders of Judah and Jerusalem for the repair of the temple and the putting down of idolatry (2 Chron. xxxiv.).

In the early days of the Christian Church general

councils were summoned by the emperors of the East, because their dominion was nearly co-extensive with Christendom.

Four (or at the most six) general councils have received the general adhesion of Christendom, not taking into account the Council of Jerusalem, mentioned in Acts xv., which differed from all subsequent councils in the fact that its members were all inspired persons.

The four general councils as generally recognized

are:

1. The Council of Nice or Nicea in Bithynia, summoned A.D. 325, by the Emperor Constantine, which condemned the heresy of Arius, who denied that Christ was truly God, of one substance with the Father.

2. The Council of Constantinople, summoned A.D. 381, by the Emperor Theodosius, which condemned the heresy of Macedonius, who denied the Divinity of the Holy Ghost. It confirmed the Nicene Creed. (See notes on Art. VIII., pp. 62, 63.)

3. The Council of Ephesus, summoned A.D. 431, by the Emperor Theodosius the younger, condemned the heresy of Nestorius, who asserted that there were two Persons in Christ.

4. The Council of Chalcedon, summoned A.D. 451, by the Emperor Marcian, condemned the opposite error of Eutyches, who asserted that Christ had but one nature. This council maintained that the two

natures of Christ, though united in one Person, were perfectly distinct.

What are sometimes called the Fifth and Sixth General Councils were both held at Constantinople in A.D. 553 and A.D. 680, against developments of Nestorianism and Eutychianism.

In after days the Romish Church, ignoring the Apostolic precept and the practice of the Church, claimed the right of summoning so-called œcumenical councils, on the theory of the supremacy of the Roman See.

This Article, whilst not disputing the great weight and authority of general councils rightly so called, asserts the superior authority of Holy Scripture. General councils are fallible, and at the best only represent approximately the voice of Christendom. Their decisions on matters of faith are valuable as attesting the manner in which Holy Scripture has been understood from the beginning, but they have no power to frame any new doctrine.

As to the fact that general councils, or councils claiming to be general, have erred, the Council of Ariminium (or Rimini), A.D. 360, may be cited, which adopted the heresy of Arius. Of this council Jerome says, "The whole world groaned to find itself Arian." The Second Nicene Council, A.D. 787, approved the worship of images. Socalled general councils have reversed the decisions

of previous general councils. The value of a council consists in its subsequent recognition by the Church at large, on the ground that its decrees are in conformity with Holy Scripture.

ARTICLE XXII.

Of Purgatory.

The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.

De Purgatorio.

Doctrina Romanensium de Purgatorio, de Indulgentiis, de Veneratione et Adoratione, tum Imaginum, tum Reliquiarum, necnon de invocatione Sanctorum, res est futilis, inaniter conficta, et nullis Scripturarum testimoniis innititur; immo verbo Dei contradicit.

ALTHOUGH the title of this Article mentions purgatory only, there are really four Romish doctrines condemned by this Article.

I. The Romish doctrine of purgatory.

II. The Romish doctrine of pardons or indulgences.