St. Gelasius I, 492-496

and with their authors and the followers of their authors have been condemned forever under the indissoluble bond of anathema.

The Remission of Sins¹

[From the Tome of GELASIUS, "Ne forte," concerning the bond of the anathema, about the year 495]

167. (5) The Lord said that to those sinning against the Holy Spirit, it should not be forgiven either here or in the future world [Matt. 12:32]. But how many do we know that sin against the Holy Spirit, such as various heretics . . . who return to the Catholic faith, and here have received the pardon of their blasphemy, and have enjoyed the hope of gaining indulgence in the future? And not on this account is the judgment of the Lord not true, or will it be thought to be in any way weakened, since with respect to such men, if they continue to be thus, the judgment remains never to be relaxed at all; moreover, never because of such effects is it not imposed. Just as consequently is also that of the blessed John the Apostle: There is a sin unto death: I do not say that prayer should be offered for this: and there is a sin not unto death: I do say that prayer should be offered for this [I John 5:16, 17]. It is a sin unto death for those persisting in the same sin; it is not a sin unto death for those withdrawing from the same sin. For there is no sin for whose remission the Church does not pray, or which she cannot forgive those who desist from that same sin, or from which she cannot loose those who repent, since the power has been divinely given to her, to whom it was said: Whatsoever you shall forgive upon earth . . . [cf. John 20:23]; "whatsoever you shall loose upon earth, shall be loosed also in heaven" [Matt. 18:18]. In whatsoever all are [included], howsoever great they may be, and of whatsoever kind they may be, although the judgment of them nevertheless remains true, by which he is denounced [as] never to be loosed who continues in the course of them, but not after he withdraws from this same [course].

The Two Natures of Christ²

[From the Tome of GELASIUS, "Necessarium," on the two natures in Christ, (492-) 496]

168. (3) Although, I say, in accordance with this confession this must piously be believed regarding the conception of our Lord, although it can in no wise be explained, the Eutychians assert that there is one na-