Fix some typos

src/page/ecumen/encyclical-patriarchal-1895.md

@@ -42,9 +42,9 @@ XIV. Passing over, then, these serious and substantial differences between the t
 
 XV. The divine Fathers, honoring the Bishop of Rome only as the bishop of the capital city of the Empire, gave him the honorary prerogative of presidency, considering him simply as the bishop first in order, that is, first among equals; which prerogative they also assigned afterwards to the Bishop of Constantinople, when that city became the capital of the Roman Empire, as the twenty-eighth canon of the fourth Ecumenical Council of Chalcedon bears witness, saying, among other things, as follows: 'We do also determine and decree the same things respecting the prerogatives of the most holy Church of the said Constantinople, which is New Rome. For the Fathers have rightly given the prerogative to the throne of the elder Rome, because that was the imperial city. And the hundred and fifty most religious bishops, moved by the same consideration, assigned an equal prerogative to the most holy throne of New Rome.' From this canon it is very evident that the Bishop of Rome is equal in honor to the Bishop of the Church of Constantinople and to those other Churches, and there is no hint given in any canon or by any of the Fathers that the Bishop of Rome alone has ever been prince of the universal Church and the infallible judge of the bishops of the other independent and self-governing Churches, or the successor of the Apostle Peter and vicar of Jesus Christ on earth.
 
-XVI. Each particular self-governing Church, both in the East and West, was totally independent and self-administered in the time of the Seven Ecumenical Councils. And just as the bishops of the self-governing Churches of the East, so also those of Africa, Spain, Gaul, Germany and Britain managed the affairs of their own Churches, each by their local synods, the Bishop of Rome having no right to interfere, and he himself also was equally subject and obedient to the decrees of synods. But on important questions which needed the sanction of the universal Church an appeal was made to an Ecumenical Council, which alone was and is the supreme tribunal in the universal Church. Such was the ancient constitution of the Church; but the bishops were independent of each other and each entirely free within his own bounds, obeying only the syndical decrees, and they sat as equal one to another in synods. Moreover, none of them ever laid claim to monarchical rights over the universal Church; and ii sometimes certain ambitious bishops of Rome raised excessive claims to an absolutism unknown to the Church, such were duly reproved and rebuked The assertion therefore of Leo XIII, when he says in his Encyclical that before the period of the great Photius the name of the Roman throne was holy among all the peoples of the Christian world, and that the East, like the West, with one accord and without opposition, was subject to the Roman pontiff as lawful successor, so to say, of the Apostle Peter, and consequently vicar of Jesus Christ on earth is proved to be inaccurate and a manifest error.
+XVI. Each particular self-governing Church, both in the East and West, was totally independent and self-administered in the time of the Seven Ecumenical Councils. And just as the bishops of the self-governing Churches of the East, so also those of Africa, Spain, Gaul, Germany and Britain managed the affairs of their own Churches, each by their local synods, the Bishop of Rome having no right to interfere, and he himself also was equally subject and obedient to the decrees of synods. But on important questions which needed the sanction of the universal Church an appeal was made to an Ecumenical Council, which alone was and is the supreme tribunal in the universal Church. Such was the ancient constitution of the Church; but the bishops were independent of each other and each entirely free within his own bounds, obeying only the syndical decrees, and they sat as equal one to another in synods. Moreover, none of them ever laid claim to monarchical rights over the universal Church; and ii sometimes certain ambitious bishops of Rome raised excessive claims to an absolutism unknown to the Church, such were duly reproved and rebuked. The assertion therefore of Leo XIII, when he says in his Encyclical that before the period of the great Photius the name of the Roman throne was holy among all the peoples of the Christian world, and that the East, like the West, with one accord and without opposition, was subject to the Roman pontiff as lawful successor, so to say, of the Apostle Peter, and consequently vicar of Jesus Christ on earth is proved to be inaccurate and a manifest error.
 
-XVII. During the nine centuries of the Ecumenical Councils the Eastern Orthodox Church never recognized the excessive claims of primacy on the part of the bishops of Rome, nor consequently did she ever submit herself to them, as Church history plainly bears witness. The independent relation of the East to the West is clearly and manifestly shown also by those few and most significant words of Basil the Great, which he writes in a letter to the holy Eusebius, Bishop of Samosata: 'For when haughty characters are courted, it is their nature to become still more disdainful. For if the Lord be merciful to us, what other assistance do we need? But if the wrath of God abide on us, what help is there for us from Western superciliousness? Men who neither know the truth nor can bear to learn it, but being prejudiced by false suspicions, they act now as they did before in the case of Marcellus.' [^23] The celebrated Photius, therefore, the sacred Prelate and luminary of Constantinople, defending this independence of the Church of Constantinople after the middle of the ninth century, and foreseeing the impending perversion of the ecclesiastical constitution in the West, and its defection from the orthodox East, at first endeavored in a peaceful manner to avert the danger; but the Bishop of Rome, Nicholas 1, by his uncanonical interference with the East, beyond the bounds of his diocese, and by the attempt which he made to subdue the Church of Constantinople to himself, pushed maners to the verge of the grievous separation of the Churches. The first seeds of these claims of a papal absolutism were scattered abroad in the pseudo-Clementines, and were cultivated, exactly at the epoch of this Nicholas, in the so-called pseudo-lsidorian decrees, which are a farrago of spurious and forged royal decrees and letters of ancient bishops of Rome, by which, contrary to the truth of history and the established constitution of the Church, it was purposely promulgated that, as they said, Christian antiquity assigned to the bishops of Rome an unbounded authority over the universal Church.
+XVII. During the nine centuries of the Ecumenical Councils the Eastern Orthodox Church never recognized the excessive claims of primacy on the part of the bishops of Rome, nor consequently did she ever submit herself to them, as Church history plainly bears witness. The independent relation of the East to the West is clearly and manifestly shown also by those few and most significant words of Basil the Great, which he writes in a letter to the holy Eusebius, Bishop of Samosata: 'For when haughty characters are courted, it is their nature to become still more disdainful. For if the Lord be merciful to us, what other assistance do we need? But if the wrath of God abide on us, what help is there for us from Western superciliousness? Men who neither know the truth nor can bear to learn it, but being prejudiced by false suspicions, they act now as they did before in the case of Marcellus.' [^23] The celebrated Photius, therefore, the sacred Prelate and luminary of Constantinople, defending this independence of the Church of Constantinople after the middle of the ninth century, and foreseeing the impending perversion of the ecclesiastical constitution in the West, and its defection from the orthodox East, at first endeavored in a peaceful manner to avert the danger; but the Bishop of Rome, Nicholas I, by his uncanonical interference with the East, beyond the bounds of his diocese, and by the attempt which he made to subdue the Church of Constantinople to himself, pushed maners to the verge of the grievous separation of the Churches. The first seeds of these claims of a papal absolutism were scattered abroad in the pseudo-Clementines, and were cultivated, exactly at the epoch of this Nicholas, in the so-called pseudo-lsidorian decrees, which are a farrago of spurious and forged royal decrees and letters of ancient bishops of Rome, by which, contrary to the truth of history and the established constitution of the Church, it was purposely promulgated that, as they said, Christian antiquity assigned to the bishops of Rome an unbounded authority over the universal Church.
 
 XVIII. These facts we recall with sorrow of heart, inasmuch as the Papal Church, though she now acknowledges the spuriousness and forged character of those decrees on which her excessive claims are grounded, not only stubbornly refuses to come back to the canons and decrees of the Ecumenical Councils, but even in the expiring years of the nineteenth century has widened the existing gulf by officially proclaiming, to the astonishment of the Christian world, that the Bishop of Rome is even infallible. The orthodox Eastern and catholic Church of Christ, with the exception of the Son and Word of God, who was ineffably made man, knows no one infallible upon earth. Even the Apostle Peter himself, whose successor the Pope thinks himself to be, thrice denied the Lord, and was twice rebuked by the Apostle Paul, as not walking uprightly according to the truth of the Gospel. [^24] Afterwards the Pope Liberius, in the fourth century, subscribed an Arian confession; and likewise Zosimus, in the fifth century, approved an heretical confession, denying original sin. Virgilius, in the sixth century, was condemned for wrong opinions by the fifth Council; and Honorius, having fallen into the Monothelite heresy, was condemned in the seventh century by the sixth Ecumenical Council as a heretic, and the popes who succeeded him acknowledged and accepted his condemnation.
 
@@ -54,7 +54,7 @@ XX. In vain, therefore, does the Bishop of Rome send us to the sources that we m
 
 XXI. Such are, briefly, the serious and arbitrary innovations concerning the faith and the administrative constitution of the Church, which the Papal Church has introduced and which, it is evident, the Papal Encyclical purposely passes over in silence. These innovations, which have reference to essential points of the faith and of the administrative system of the Church, and which are manifestly opposed to the ecclesiastical condition of the first nine centuries, make the longed-for union of the Churches impossible: and every pious and orthodox heart is filled with inexpressible sorrow on seeing the Papal Church disdainfully persisting in them, and not in the least contributing to the sacred purpose of union by rejecting those heretical innovations and coming back to the ancient condition of the one holy, catholic and apostolic Church of Christ, of which she also at that time formed a part.
 
-XXII. But what are we to say of all that the Roman Pontiff writes when he addresses the glorious Slavonic nations? No one, indeed, has ever denied that by the virtue and the apostolic toils of SS. Cyril and Methodius the grace of salvation was vouchsafed to not a few of the Slavonic peoples: but history testifies that at the period of the great Photius those Greek apostles to the Slavs and intimate friends of that divine Father, setting out from Thessalonica, were sent to convert the Slavonic tribes not from Rome but from Constantinople, where moreover they had been trained, living as monks in the monastery of St. Polychronius. It is therefore utterly incoherent which is proclaimed in the Roman Pontiff's Encyclical, that, as he says, a kindly relation and mutual sympathy was brought about between the Slavonic tribes and the pontiffs of the Roman Church; for even if the Pope is ignorant of it, history nevertheless explicitly proclaims that these sacred apostles to the Slavs of whom we speak, encountered greater difficulties in their work from the bishops of Rome through their excommunications and opposition, and were more cruelly persecuted by the Frankish papal bishops than by the heathen inhabitants of those countries. Certainly the Pope knows well that the blessed Methodius having departed to the Lord, two hundred of the most distinguished of his disciples' after many struggles against the opposition of the Roman Pontiffs, were driven out of Moravia and led away by military force beyond its boundaries, from whence afterwards they were dispersed into Bulgaria and elsewhere. And he knows also that with the expulsion of the more erudite Slavonic clergy, the ritual of the East, as well as the Slavonic language then in use, were also driven out, and in process of time all vestige of orthodoxy was effaced from those provinces, and all these things done with the official cooperation of the bishops of Rome m a manner not the least honorable to the holiness of the episcopal dignity. But notwithstanding all this despiteful treatment, the orthodox Slavonic Churches, the beloved daughters of the orthodox East, and especially the great and glorious Church of divinely preserved Russia, having been preserved harmless by the grace of God, have kept, and will keep till the end of the ages, the orthodox faith, and stand forth conspicuous testimonies of the liberty that is in Christ. In vain, therefore, does the Papal Encyclical promise to the Slavonic Churches prosperity and greatness, because by the goodwill of the most gracious God they already possess these blessings, and such as these, standing firm m the orthodoxy of their fathers and glorifying in it in Christ.
+XXII. But what are we to say of all that the Roman Pontiff writes when he addresses the glorious Slavonic nations? No one, indeed, has ever denied that by the virtue and the apostolic toils of SS. Cyril and Methodius the grace of salvation was vouchsafed to not a few of the Slavonic peoples: but history testifies that at the period of the great Photius those Greek apostles to the Slavs and intimate friends of that divine Father, setting out from Thessalonica, were sent to convert the Slavonic tribes not from Rome but from Constantinople, where moreover they had been trained, living as monks in the monastery of St. Polychronius. It is therefore utterly incoherent which is proclaimed in the Roman Pontiff's Encyclical, that, as he says, a kindly relation and mutual sympathy was brought about between the Slavonic tribes and the pontiffs of the Roman Church; for even if the Pope is ignorant of it, history nevertheless explicitly proclaims that these sacred apostles to the Slavs of whom we speak, encountered greater difficulties in their work from the bishops of Rome through their excommunications and opposition, and were more cruelly persecuted by the Frankish papal bishops than by the heathen inhabitants of those countries. Certainly the Pope knows well that the blessed Methodius having departed to the Lord, two hundred of the most distinguished of his disciples' after many struggles against the opposition of the Roman Pontiffs, were driven out of Moravia and led away by military force beyond its boundaries, from whence afterwards they were dispersed into Bulgaria and elsewhere. And he knows also that with the expulsion of the more erudite Slavonic clergy, the ritual of the East, as well as the Slavonic language then in use, were also driven out, and in process of time all vestige of orthodoxy was effaced from those provinces, and all these things done with the official cooperation of the bishops of Rome in a manner not the least honorable to the holiness of the episcopal dignity. But notwithstanding all this despiteful treatment, the orthodox Slavonic Churches, the beloved daughters of the orthodox East, and especially the great and glorious Church of divinely preserved Russia, having been preserved harmless by the grace of God, have kept, and will keep till the end of the ages, the orthodox faith, and stand forth conspicuous testimonies of the liberty that is in Christ. In vain, therefore, does the Papal Encyclical promise to the Slavonic Churches prosperity and greatness, because by the goodwill of the most gracious God they already possess these blessings, and such as these, standing firm m the orthodoxy of their fathers and glorifying in it in Christ.
 
 XXIII. These things being so, and being indisputably proved by ecclesiastical history, we, anxious as it is our duty to be, address ourselves to the peoples of the West, who through ignorance of the true and impartial history of ecclesiastical matters, being credulously led away, follow the anti-evangelical and utterly lawless innovations of the papacy, having been separated and continuing far from the one holy, catholic and apostolic orthodox Church of Christ, which is 'the Church of the living God, the pillar and ground of the truth, [^26] in which also their gracious ancestors and forefathers shone by their piety and orthodoxy of faith, having been faithful and precious members of it during nine whole centuries, obediently following and walking according to the decrees of the divinely assembled Ecumenical Councils.