ProVaticanvs

Του Αγίου Ιουστίνου Απολογία Δευτέρα υπέρ Χριστιανών, ζ #φιλοσοφία
http://allmylinks.com/ProVaticanus

Τοῦ αὐτοῦ ἁγίου Ἰουστίνον Φιλοσόφου καὶ Μάρτυρος Ἀπολογία ὑπὲρ Χριστιανῶν πρὸς τὴν Ῥωμαίων Σύγκλητον:

Ὅθεν καὶ ἐπιμένει ὁ θεὸς τὴν σύγχυσιν καὶ κατάλυσιν τοῦ παντὸς κόσμου μὴ ποιῆσαι, ἵνα καὶ οἱ φαῦλοι ἄγγελοι καὶ δαίμονες καὶ ἄνθρωποι μηκέτι ὦσι, διὰ τὸ σπέρμα τῶν Χριστιανῶν, ὃ γινώσκει ἐν τῇ φύσει ὅτι αἴτιόν ἐστιν.

ἐπεὶ εἰ μὴ τοῦτο ἦν, οὐκ ἂν οὐδὲ ὑμῖν ταῦτα ἔτι ποιεῖν καὶ ἐνεργεῖσθαι ὑπὸ τῶν φαύλων δαιμόνων δυνατὸν ἦν, ἀλλὰ τὸ πῦρ τὸ τῆς κρίσεως κατελθὸν ἀνέδην πάντα διέκρινεν, ὡς καὶ πρότερον ὁ κατακλυσμὸς μηδένα λιπὼν ἀλλ’ ἢ τὸν μόνον σὺν τοῖς ἰδίοις παρ’ ἡμῖν καλούμενον Νῶε, παρ’ ὑμῖν δὲ Δευκαλίωνα, ἐξ οὗ πάλιν οἱ τοσοῦτοι γεγόνασιν, ὧν οἱ μὲν φαῦλοι, οἱ δὲ σπουδαῖοι.

οὕτω γὰρ ἡμεῖς τὴν ἐκπύρωσίν φαμεν γενήσεσθαι, ἀλλ’ οὐχ, ὡς οἱ Στωϊκοί, κατὰ τὸν τῆς εἰς ἄλληλα πάντων μεταβολῆς λόγον, ὃ αἴσχιστον ἐφάνη· ἀλλ’ οὐδὲ καθ’ εἱμαρμένην πράττειν τοὺς ἀνθρώπους ἢ πάσχειν τὰ γινόμενα, ἀλλὰ κατὰ μὲν τὴν προαίρεσιν ἕκαστον κατορθοῦν ἢ ἁμαρτάνειν, καὶ κατὰ τὴν τῶν φαύλων δαιμόνων ἐνέργειαν τοὺς σπουδαίους, οἷον Σωκράτην καὶ τοὺς ὁμοίους, διώκεσθαι καὶ ἐν δεσμοῖς εἶναι, Σαρδανάπαλον δὲ καὶ Ἐπίκουρον καὶ τοὺς ὁμοίους ἐν ἀφθονίᾳ καὶ δόξῃ δοκεῖν εὐδαιμονεῖν.

ὃ μὴ νοήσαντες οἱ Στωϊκοὶ καθ’ εἱμαρμένης ἀνάγκην πάντα γίνεσθαι ἀπεφήναντο.

ἀλλ’ ὅτι αὐτεξούσιον τό τε τῶν ἀγγέλων γένος καὶ τῶν ἀνθρώπων τὴν ἀρχὴν ἐποίησεν ὁ θεός, δικαίως ὑπὲρ ὧν ἂν πλημμελήσωσι τὴν τιμωρίαν ἐν αἰωνίῳ πυρὶ κομίσονται.

γεννητοῦ δὲ παντὸς ἥδε ἡ φύσις, κακίας καὶ ἀρετῆς δεκτικὸν εἶναι· οὐ γὰρ ἂν ἦν ἐπαινετὸν οὐδὲν αὐτῶν, εἰ οὐκ ἦν ἐπ’ ἀμφότερα τρέπεσθαι καὶ δύναμιν εἶχε.

δεικνύουσι δὲ τοῦτο καὶ οἱ πανταχοῦ κατὰ λόγον τὸν ὀρθὸν νομοθετήσαντες καὶ φιλοσοφήσαντες ἄνθρωποι ἐκ τοῦ ὑπαγορεύειν τάδε μὲν πράττειν, τῶνδε δὲ ἀπέχεσθαι.

καὶ οἱ Στωϊκοὶ φιλόσοφοι ἐν τῷ περὶ ἠθῶν λόγῳ τὰ αὐτὰ τιμῶσι καρτερῶς, ὡς δηλοῦσθαι ἐν τῷ περὶ ἀρχῶν καὶ ἀσωμάτων λόγῳ οὐκ εὐοδοῦν αὐτούς.

εἴτε γὰρ καθ’ εἱμαρμένην φήσουσι τὰ γινόμενα πρὸς ἀνθρώπων γίνεσθαι, ἢ μηδὲν εἶναι θεὸν παρὰ τρεπόμενα καὶ ἀλλοιούμενα καὶ ἀναλυόμενα εἰς τὰ αὐτὰ ἀεί, φθαρτῶν μόνων φανήσονται κατάληψιν ἐσχηκέναι καὶ αὐτὸν τὸν θεὸν διά τε τῶν μερῶν καὶ διὰ τοῦ ὅλου ἐν πάσῃ κακίᾳ γινόμενον ἢ μηδὲν εἶναι κακίαν μηδ’ ἀρετήν· ὅπερ καὶ παρὰ πᾶσαν σώφρονα ἔννοιαν καὶ λόγον καὶ νοῦν ἐστι.

Ejusdem Justini Apologia Secunda Pro Christianis Ad Senatum Romanum.

Quapropter Deus propter Christianorum semen, quod in causa esse novit, cur rerum natura conservetur, tenet se ne confusionem inducat, et dissolutionem totius mundi, ita ut nulli jam improbi exstent angeli et dæmones et homines.

Nam nisi ita esset, non jam vobis hæc facere et a pravis dæmonibus incitari liceret; sed ignis judicii delapsus, nullo discrimine omnia dissolveret, quemadmodum olim diluvium, quod neminem reliquum fecit, præter unum cm suis apud nos vocatum Noe, apud vos Deucalionem, ex que rursus tanta hominum multitudo propagata est, partim improborum, partim bonorum.

Sic enim nos conflagrationem dicimus futuram, sed non, ut Stoici, secundum omnium rerum mutuæ in se invicem conversionis rationem; quod turpissimum videtur. Neque etiam fato homines agere aut ea quæ eveniunt pati, sed libero quemque arbitrio præclare agere aut peccare; bonos autem malorum dæmonum operatione, veluti Socratem et alios similes, vexari et in vinculis esse; contra Sardanapalum, Epicurum et alios ejusmodi in rerum omnium copia et splendore beatos videri.

Quod cm Stoici minus intelligerent, fati necessitate onmia fieri decreverunt. Quoniam autem Deus ab initio liberum angelorum et hominum genus creavit, merito eorum, quæ peccaverint, supplicia in æterno igne persolvent. Creatæ autem cujuslibet rei hæc natura est, ut virtutis et vitii sit capax; neque enim quidquam laudabile faceret, nisi sese in utramque partem vertendi facultatem haberet.

Atque id etiam declarant qui in qualibet regione apte ad rectam rationem leges tulere aut philosophati sunt, ex eo quod alia fieri præseribant, alia vitari. Hæc eadem constanter probant Stoici eum de moribus disputant; ut facile pateat in principiis et rebus incorporeis pertractandis non rectam eos viam insistere.

Nam si fato fieri dicent, quæ ab hominibus fiunt vel Deum nihil aliud esse statuent præter ea quæ vertuntur et immutantur et in eadem semper resolvuntur, sicque nullius rei, quæ quidem corruptioni non sit obnoxia, notionem habere, ac Deum ipsum tum per partes, tum per universum in omni miseria et nequitia constituere videbuntur; vel nihil esse vitium, neque virtutem; quod ab omni sana notione et ratione et mente alienum est.

Του Αγίου Ιουστίνου Απολογία Δευτέρα υπέρ Χριστιανών, ζ ; S. Justini Philosophi et Martyris Apologia secunda pro Christianis, VII; Cf. Migne, PG 6, 455-458.
https://tinyurl.com/MGVI455

Gratias ago tibi Deo per instrumenta de Toparc23 pro bono rei publicae, cf. (Creative Commons Acknowledgement) https://youtu.be/1XuYwoUdbSk

https://youtu.be/Llq2n3NHIls

Του Αγίου Ιουστίνου Απολογία Δευτέρα υπέρ Χριστιανών, ζ #φιλοσοφία
http://allmylinks.com/ProVaticanus

Τοῦ αὐτοῦ ἁγίου Ἰουστίνον Φιλοσόφου καὶ Μάρτυρος Ἀπολογία ὑπὲρ Χριστιανῶν πρὸς τὴν Ῥωμαίων Σύγκλητον:

Ὅθεν καὶ ἐπιμένει ὁ θεὸς τὴν σύγχυσιν καὶ κατάλυσιν τοῦ παντὸς κόσμου μὴ ποιῆσαι, ἵνα καὶ οἱ φαῦλοι ἄγγελοι καὶ δαίμονες καὶ ἄνθρωποι μηκέτι ὦσι, διὰ τὸ σπέρμα τῶν Χριστιανῶν, ὃ γινώσκει ἐν τῇ φύσει ὅτι αἴτιόν ἐστιν.

ἐπεὶ εἰ μὴ τοῦτο ἦν, οὐκ ἂν οὐδὲ ὑμῖν ταῦτα ἔτι ποιεῖν καὶ ἐνεργεῖσθαι ὑπὸ τῶν φαύλων δαιμόνων δυνατὸν ἦν, ἀλλὰ τὸ πῦρ τὸ τῆς κρίσεως κατελθὸν ἀνέδην πάντα διέκρινεν, ὡς καὶ πρότερον ὁ κατακλυσμὸς μηδένα λιπὼν ἀλλ’ ἢ τὸν μόνον σὺν τοῖς ἰδίοις παρ’ ἡμῖν καλούμενον Νῶε, παρ’ ὑμῖν δὲ Δευκαλίωνα, ἐξ οὗ πάλιν οἱ τοσοῦτοι γεγόνασιν, ὧν οἱ μὲν φαῦλοι, οἱ δὲ σπουδαῖοι.

οὕτω γὰρ ἡμεῖς τὴν ἐκπύρωσίν φαμεν γενήσεσθαι, ἀλλ’ οὐχ, ὡς οἱ Στωϊκοί, κατὰ τὸν τῆς εἰς ἄλληλα πάντων μεταβολῆς λόγον, ὃ αἴσχιστον ἐφάνη· ἀλλ’ οὐδὲ καθ’ εἱμαρμένην πράττειν τοὺς ἀνθρώπους ἢ πάσχειν τὰ γινόμενα, ἀλλὰ κατὰ μὲν τὴν προαίρεσιν ἕκαστον κατορθοῦν ἢ ἁμαρτάνειν, καὶ κατὰ τὴν τῶν φαύλων δαιμόνων ἐνέργειαν τοὺς σπουδαίους, οἷον Σωκράτην καὶ τοὺς ὁμοίους, διώκεσθαι καὶ ἐν δεσμοῖς εἶναι, Σαρδανάπαλον δὲ καὶ Ἐπίκουρον καὶ τοὺς ὁμοίους ἐν ἀφθονίᾳ καὶ δόξῃ δοκεῖν εὐδαιμονεῖν.

ὃ μὴ νοήσαντες οἱ Στωϊκοὶ καθ’ εἱμαρμένης ἀνάγκην πάντα γίνεσθαι ἀπεφήναντο.

ἀλλ’ ὅτι αὐτεξούσιον τό τε τῶν ἀγγέλων γένος καὶ τῶν ἀνθρώπων τὴν ἀρχὴν ἐποίησεν ὁ θεός, δικαίως ὑπὲρ ὧν ἂν πλημμελήσωσι τὴν τιμωρίαν ἐν αἰωνίῳ πυρὶ κομίσονται.

γεννητοῦ δὲ παντὸς ἥδε ἡ φύσις, κακίας καὶ ἀρετῆς δεκτικὸν εἶναι· οὐ γὰρ ἂν ἦν ἐπαινετὸν οὐδὲν αὐτῶν, εἰ οὐκ ἦν ἐπ’ ἀμφότερα τρέπεσθαι καὶ δύναμιν εἶχε.

δεικνύουσι δὲ τοῦτο καὶ οἱ πανταχοῦ κατὰ λόγον τὸν ὀρθὸν νομοθετήσαντες καὶ φιλοσοφήσαντες ἄνθρωποι ἐκ τοῦ ὑπαγορεύειν τάδε μὲν πράττειν, τῶνδε δὲ ἀπέχεσθαι.

καὶ οἱ Στωϊκοὶ φιλόσοφοι ἐν τῷ περὶ ἠθῶν λόγῳ τὰ αὐτὰ τιμῶσι καρτερῶς, ὡς δηλοῦσθαι ἐν τῷ περὶ ἀρχῶν καὶ ἀσωμάτων λόγῳ οὐκ εὐοδοῦν αὐτούς.

εἴτε γὰρ καθ’ εἱμαρμένην φήσουσι τὰ γινόμενα πρὸς ἀνθρώπων γίνεσθαι, ἢ μηδὲν εἶναι θεὸν παρὰ τρεπόμενα καὶ ἀλλοιούμενα καὶ ἀναλυόμενα εἰς τὰ αὐτὰ ἀεί, φθαρτῶν μόνων φανήσονται κατάληψιν ἐσχηκέναι καὶ αὐτὸν τὸν θεὸν διά τε τῶν μερῶν καὶ διὰ τοῦ ὅλου ἐν πάσῃ κακίᾳ γινόμενον ἢ μηδὲν εἶναι κακίαν μηδ’ ἀρετήν· ὅπερ καὶ παρὰ πᾶσαν σώφρονα ἔννοιαν καὶ λόγον καὶ νοῦν ἐστι.

Ejusdem Justini Apologia Secunda Pro Christianis Ad Senatum Romanum.

Quapropter Deus propter Christianorum semen, quod in causa esse novit, cur rerum natura conservetur, tenet se ne confusionem inducat, et dissolutionem totius mundi, ita ut nulli jam improbi exstent angeli et dæmones et homines.

Nam nisi ita esset, non jam vobis hæc facere et a pravis dæmonibus incitari liceret; sed ignis judicii delapsus, nullo discrimine omnia dissolveret, quemadmodum olim diluvium, quod neminem reliquum fecit, præter unum cm suis apud nos vocatum Noe, apud vos Deucalionem, ex que rursus tanta hominum multitudo propagata est, partim improborum, partim bonorum.

Sic enim nos conflagrationem dicimus futuram, sed non, ut Stoici, secundum omnium rerum mutuæ in se invicem conversionis rationem; quod turpissimum videtur. Neque etiam fato homines agere aut ea quæ eveniunt pati, sed libero quemque arbitrio præclare agere aut peccare; bonos autem malorum dæmonum operatione, veluti Socratem et alios similes, vexari et in vinculis esse; contra Sardanapalum, Epicurum et alios ejusmodi in rerum omnium copia et splendore beatos videri.

Quod cm Stoici minus intelligerent, fati necessitate onmia fieri decreverunt. Quoniam autem Deus ab initio liberum angelorum et hominum genus creavit, merito eorum, quæ peccaverint, supplicia in æterno igne persolvent. Creatæ autem cujuslibet rei hæc natura est, ut virtutis et vitii sit capax; neque enim quidquam laudabile faceret, nisi sese in utramque partem vertendi facultatem haberet.

Atque id etiam declarant qui in qualibet regione apte ad rectam rationem leges tulere aut philosophati sunt, ex eo quod alia fieri præseribant, alia vitari. Hæc eadem constanter probant Stoici eum de moribus disputant; ut facile pateat in principiis et rebus incorporeis pertractandis non rectam eos viam insistere.

Nam si fato fieri dicent, quæ ab hominibus fiunt vel Deum nihil aliud esse statuent præter ea quæ vertuntur et immutantur et in eadem semper resolvuntur, sicque nullius rei, quæ quidem corruptioni non sit obnoxia, notionem habere, ac Deum ipsum tum per partes, tum per universum in omni miseria et nequitia constituere videbuntur; vel nihil esse vitium, neque virtutem; quod ab omni sana notione et ratione et mente alienum est.

Του Αγίου Ιουστίνου Απολογία Δευτέρα υπέρ Χριστιανών, ζ ; S. Justini Philosophi et Martyris Apologia secunda pro Christianis, VII; Cf. Migne, PG 6, 455-458.
https://tinyurl.com/MGVI455

Gratias ago tibi Deo per instrumenta de Toparc23 pro bono rei publicae, cf. (Creative Commons Acknowledgement) https://youtu.be/1XuYwoUdbSk

https://youtu.be/aC4qx112-Bc

Pax Nicephori Pro Unitate Romae et Renovatio Venetiae Rei Publicae (808 A.D.)

http://zazzle.com/ProVaticanus



Nicephorus I (graece:Νικηφόρος, natus circa 760, mortuus 26 Iulii 811) fuit Imperator Romanus Orientalis ab anno 802 ad usque mortem.

Nicephorus quaestor imperatricis Irenes Atheniensis, qui nesimus quomodo anno 802 Irenem deposuit et in monasterium misit. Duces militum, qui saepe contra eum rebellaverant, vicit. Inter coniuratos erant Leo et Michael, qui postea imperatores regnaverunt. Ut exercitus confirmaret, vectigalia maiora poposcit, quo facto homines sibi abalienavit. Annis 803 et 810 classes contra regnum Francorum misit, sed tum foedus cm Carolo Magno fecit, quo fines inter regnum et imperium constitutae sunt: Veneta, Istria et Italia australis apud imperium Romanum, Roma autem et Ravenna apud Francos manserunt. Bella contra Arabes infeliciter gessit, anno 804 victus est et 806 pacem iniquum facere coactus est: Magna tributa solvere debuit. Harun al Raschid duce Arabum anno 809 mortuo Nikephorus cm filio Stauracio bellem Bulgaris intulit, sed a duce Bulgarum victus et necatus est. Stauracius filius saucius effugere potuit et ei successit.

Ο Νικηφόρος Α' (απεβ. 26 Ιουλίου 811) ήταν Αυτοκράτορας της Βυζαντινής Αυτοκρατορίας μεταξύ των ετών 802 και 811. Η καταγωγή του ήταν Ελληνική.

Πατρίκιος και γενικός λογοθέτης (ή λογοθέτης του γενικού, δηλ. υπουργός των οικονομικών) κατά το τέλος της βασιλείας της Ειρήνης, ανέβηκε στον θρόνο ύστερα από συνωμοσία αξιωματούχων που ανέτρεψε την τελευταία.

Πρέπει να αναφερθεί εισαγωγικά, πως ό,τι γνωρίζουμε για τον Νικηφόρο Α΄ προέρχεται από εικονολάτρες χρονογράφους και ειδικά από τον σημαντικότερο εξ αυτών Θεοφάνη, ο οποίος ήκμασε κατά τη βασιλεία του. Όλοι τους διάκεινται δυσμενέστατα προς τον Νικηφόρο Α΄ και αυτό επειδή ήρθε σε αντίθεση με τους ακραίους εικονόφιλους μοναχούς, παρ’ όλο ότι δεν ενήργησε κατά των εικόνων και δεν έθιξε το κύρος της Ζ΄ Οικουμενικής Συνόδου.

Τη συνωμοσία κατά της Ειρήνης επέσπευσε η αίτηση γάμου τού Καρλομάγνου προς την Αυτοκράτειρα και τα φανερά σχέδια του παντοδύναμου ευνούχου Αέτιου, που προωθούσε στον θρόνο τον αδελφό του.

Ο λαός της Κωνσταντινούπολης, ο οποίος -κατά τους χρονογράφους πάντοτε- ευημερούσε επί Ειρήνης, δέχθηκε με εχθρότητα την ανάρρηση του Νικηφόρου Α΄ και κατά τη στέψη του καταριόταν τόσο τον ίδιο όσο και τον εικονόφιλο πατριάρχη Ταράσιο, που δέχθηκε να τον στέψει.

Μετά την ενθρόνισή του, ο Νικηφόρος Α΄ επισκέφθηκε την Ειρήνη, της δήλωσε ότι ενήργησε βιαζόμενος από τους άρχοντες, τη διαβεβαίωσε για την ασφάλεια της, αλλά ζήτησε επιτακτικά να τού δώσει τους θησαυρούς της. Η Ειρήνη δέχτηκε υπό τον όρο να της επιτραπεί να παραμείνει στο ανάκτορο τού Ελευθερίου. Ο Νικηφόρος Α΄ συμφώνησε, πήρε τους θησαυρούς και την εξόρισε στη Λέσβο, όπου και πέθανε αυτή τον επόμενο χρόνο (803).

Εκείνο που χαρακτηρίζει προ πάντων τη βασιλεία του Νικηφόρου Α΄ είναι η αγωνιώδης αναζήτηση χρημάτων. Κατηγορήθηκε ως φιλάργυρος και πλεονέκτης. Αλλά είναι γνωστό, ότι η Ειρήνη δαπανούσε αφειδώς για να έχει τον λαό με το μέρος της: είχε χαρίσει φόρους και είχε, μεταξύ άλλων, καταργήσει τα τελωνειακά δικαιώματα τού Βοσπόρου και τού Ελλήσποντου. Ο Νικηφόρος Α΄ πέρασε από δίκη όσους πλούτισαν επί Ειρήνης και τους υποχρέωσε να επιστρέψουν τα παρανόμως κτηθέντα, χωρίς όμως να τα αποδώσει στους αδικημένους.

Lyrics
In the dark of night
The stars light up the sky
We see them flying free
That's just like you and me
Everyone is lonely sometimes
But I would walk a thousand miles to see your eyes
You are not alone, we are family
Hold me, let's escape all this reality
You are my symphony
By your side, we are unity
You are my energy
My guiding light, we are unity
We are unity
(We are, we are)
We are unity
Although the rain might pour
A thunder starts to roar
The lightning wakes the wave
But through it, we are brave
Everyone is lonely sometimes
But I would walk a thousand miles to see your eyes
You are not alone, we are family
Hold me, let's escape all this reality
You are my symphony
By your side, we are unity
You are my energy
My guiding light, we are unity
We are unity
(We are, we are)
We are unity
We are unity
You are my symphony (we are)
By your side (we are unity)
You are my energy (we are)
My guiding light (we are unity)
We are unity (unity, unity)
We are unity

Ago tibi gratias Deo per instrumenta de Nga Nguyễn Phương pro bono rei publicae (Creative Commons Acknowledgement), cf. : https://www.youtube.com/watch?v=4bhZM45cd9g

#ΧΡ

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P. Wernz-Vidal S.I. Ius Canonicum, Tom. VI, n. 398: Vis et ambitus schismatis

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Vis et ambitus schismatis. Ad constituendum delictum puri schismatis requiritur: Primus. ut quis aut directe sive expresse aut indirecte sive factis concludentibus ab obedientia Romani Pontificis recedat et a communione ecclesiastica ceterorum fidelium sese separet, licet separatae sectae schismaticae sese non adiungat;-- Secundus. ut recessus coniunctus sit cm pertinacia sive rebellione;-- Tertius. ut recessus fiat, quoad illa, quibus unitas Ecclesiae constituitur; -- Quartus. ut non obstante formali inobedientia et denegatione subordinationis schismaticus agnoscat illum Romanum Pontificem verum esse pastorem universalis Ecclesiae et ex doctrina fidei ipsi obedientiam esse praestandam: quodsi id ipsum negat, schismati admiscetur haeresis.

Quare delictum schismatis sensu stricto non committitur ab eo, qui a suo Episcopo et a communione fidelium suae dioecesis recedit, sed Romano Pontifici subesse et cm reliquis Ecclesiae universalis fidelibus communicare non renuit. Neque simplici transgressione legis pontificiae quis constituitur schismaticus; secus etiam omnes violatores universalium legum ecclesiasticarum schismatici existerent; id quod plane absonum est. Denique schismaticis adnumerari nequeunt, qui Romano Pontifici obedire recusant, quod personam ipsius habeant suspectam vel propter sparsos rumores dubie electam, ut accidit post electionem Urbani Sexti vel eidem resistant ut principi civili, non tamquam Ecclesiae pastori.

Ius Canonicum Auctore P. Francisco Xav. Wernz S.I. ad Codicis Normam Exactum Opera P. Petri Vidal S.I. Tomus VII: Ius Poenale Ecclesiasticum (Romae: Apud Aedes Universitatis Gregorianae, 1937), Caput XXIX, n. 398, pp. 439.

Cf. https://archive.org/details/IusCanonicumWernzSJVidalSJ/7%20%28Ius%20Poenale%20Ecclesiasticum%29-%20Ius%20Canonicum-%20Wernz%20SJ%2C%20Vidal%20SJ/page/n223/mode/2up?view=theater

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P. Wernz-Vidal S.I. Ius Canonicum, Tom. VI, n. 398: Vis et ambitus schismatis

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Vis et ambitus schismatis. Ad constituendum delictum puri schismatis requiritur: Primus. ut quis aut directe sive expresse aut indirecte sive factis concludentibus ab obedientia Romani Pontificis recedat et a communione ecclesiastica ceterorum fidelium sese separet, licet separatae sectae schismaticae sese non adiungat;-- Secundus. ut recessus coniunctus sit cm pertinacia sive rebellione;-- Tertius. ut recessus fiat, quoad illa, quibus unitas Ecclesiae constituitur; -- Quartus. ut non obstante formali inobedientia et denegatione subordinationis schismaticus agnoscat illum Romanum Pontificem verum esse pastorem universalis Ecclesiae et ex doctrina fidei ipsi obedientiam esse praestandam: quodsi id ipsum negat, schismati admiscetur haeresis.

Quare delictum schismatis sensu stricto non committitur ab eo, qui a suo Episcopo et a communione fidelium suae dioecesis recedit, sed Romano Pontifici subesse et cm reliquis Ecclesiae universalis fidelibus communicare non renuit. Neque simplici transgressione legis pontificiae quis constituitur schismaticus; secus etiam omnes violatores universalium legum ecclesiasticarum schismatici existerent; id quod plane absonum est. Denique schismaticis adnumerari nequeunt, qui Romano Pontifici obedire recusant, quod personam ipsius habeant suspectam vel propter sparsos rumores dubie electam, ut accidit post electionem Urbani Sexti vel eidem resistant ut principi civili, non tamquam Ecclesiae pastori.

Ius Canonicum Auctore P. Francisco Xav. Wernz S.I. ad Codicis Normam Exactum Opera P. Petri Vidal S.I. Tomus VII: Ius Poenale Ecclesiasticum (Romae: Apud Aedes Universitatis Gregorianae, 1937), Caput XXIX, n. 398, pp. 439.

Cf. https://archive.org/details/IusCanonicumWernzSJVidalSJ/7%20%28Ius%20Poenale%20Ecclesiasticum%29-%20Ius%20Canonicum-%20Wernz%20SJ%2C%20Vidal%20SJ/page/n223/mode/2up?view=theater

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Reverendissimus I.A. Eross episcopus sine institutione vel provisione canonica sede consecratus est

Bishop Alfréd Eross †
Deceased
Titular Bishop of the Titular See
Events
Date Age Event Title
7 Jul 1909 Born
27 Oct 1935 26.3 Ordained Priest Priest
2 Feb 1949 39.5 Ordained Bishop Titular Bishop of the Titular See
2 Aug 1950 41.0 Died Titular Bishop of the Titular See
MicroData Summary for Alfréd Eross
(VIAF: 300244335; WikiData: Q563093)
Bishop Alfréd Eross (born 7 Jul 1909, died 2 Aug 1950) Titular Bishop of Titular See
Event Place
Birth Place Prisian, Romania

a priest for 14.7 years
a bishop for 1.5 years
Principal Consecrator:
Bishop Gerald Patrick Aloysius O’Hara †
Bishop of Savannah-Atlanta, Georgia
Principal Co-Consecrators:
Bishop Áron Márton †
Bishop of Alba Iulia
Bishop Ioan Ploscaru †
Titular Bishop of Trapezopolis

https://www.catholic-hierarchy.org/bishop/beross.html

Imre Alfréd Erőss ( Prisian , 7 July 1909 – Cluj , 2 August 1950 ) was a Romanian Catholic bishop .

Monsignor Imre Alfréd Erőss was born in Prisian on 7 July 1909 .

Priestly training and ministry
After completing his studies at the Catholic high school in Timișoara he expressed the desire to become a Jesuit . His father, however, forbade him. In 1929 he began his theological studies in Alba Iulia which he continued at the Pontifical Gregorian University in Rome .

On 27 October 1935 he was ordained a priest in Rome . In 1937 he received his doctorate in theology . He was parochial vicar in Sibiu from 1935 to 1937 and in Lăzarea from 1937 to 1938 . In 1938 he became a professor at the theological seminary of Alba Iulia and on 1 September 1941 professor of dogmatic theology at the Theological Academy of Santo Stefano in Cluj and episcopal vicar . From 1944 to 1948 he was dean and protopope of Turda .

Episcopal ministry
On 2 February 1949 he received his episcopal ordination in secret in the chapel of the apostolic nunciature in Bucharest from the bishop of Savannah-Atlanta Gerald Patrick Aloysius O'Hara , regent of the nunciature, co-consecrating the bishop of Alba Iulia Áaron Márton and the titular bishop of Trapezopoli Ioan Ploscaru .

He published numerous writings of a theological and religious nature.

He died of natural causes in Cluj hospital on August 2, 1950 . He is buried in the Turda cemetery.

https://it.wikipedia.org/wiki/Alfr%C3%A9d_Eross

Memento verbi tui servo tuo,
Domine, in quo mihi spem dedisti:
haec me consolata est in humilitate mea,
quia eloquium tuum vivificavit me.

Remember the word unto thy servant,
O Lord, upon which thou hast caused me to hope.
This is my comfort in my affliction:
for thy word hath quickened me.


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