Second Council of Braga

Steven Avery

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Second Council of Braga
https://en.wikipedia.org/wiki/Second_Council_of_Braga

First Council of Braga
https://en.wikipedia.org/wiki/First_Council_of_Braga

https://d-nb.info/1029485739/04

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RGA - p. 37


See also the Canons of the Second Council of Braga, PL 84:582:

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LV. Quid in altari offerri oporteat. Non oportet aliquid aliud in sanctuario offerri prater panem et vinum et aquam, quae in typo Christi benedicuntur, quia dum in cruce penderet de corpore eius sanguis effiuxit et aqua. Haec tria unum sunt in Christo Iesu, haec hostia et oblatio Dei in odorem suavitatis.”

This document, which was subsequently absorbed into the Decretum Gratiani, first appears in the forged ps.-Isidorean collection, put together in the ninth century; it is consequently difficult to know whether the formulation genuinely reflects the thought of the late fifth century. In any case it is fascinating that this phraseology occurs in combination with the three elements of flesh, blood and water, which are found in Priscillian’s citation of 1 Jn 5:8.
 
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Steven Avery

Administrator
WOGIG

Canons of the Second Council of Braga (572 AD)
The Second Council of Braga, held in 572, presided over by Martin of Braga, was held to increase the
number of bishops in Galaecia. Twelve bishops assisted at this council, and ten decrees were promulgated: (1)
that the bishops should in their visitations see in what manner the priests celebrated the Holy Sacrifice and
administered baptism and the other sacraments, thanking God if they found everything as it should be, and
instructing the priests if they were found wanting in knowledge, and obliging all catechumens to attend
instructions for twenty days before baptism and to learn the creed; (2) that the bishop must not be tyrannical
towards his priests; (3-4) that no fee must be accepted for Holy orders, and the holy chrism must be distributed
free; (5-6) that the bishop must not ask a fee for consecrating a church, that no church should be consecrated
without the bishop being sure of the endowment of the ministers, and that no church built on private property
for the purpose of emolument should receive consecration; (8) that if a cleric should accuse any one of
unchastity without the evidence of two or three witnesses he should be excommunicated; (9) that the
metropolitan should announce the date of Easter, and have it made known to the people after Christmas, so
that they might be prepared for the beginning of Lent, when litanies were to be recited for three days; on the
third day the Lenten fast should be announced after the Mass; (10) that any one saying Mass without fasting,
as many did, as a result of Priscillianist tendencies, should be deprived of his office. This council was attended
by the bishops of the suffragan sees of Braga, and by those of the Diocese of Lugo, and Pope Innocent III
removed all doubt as to its authenticity. (Second Council of Braga. Wikipedia.
<en.wikipedia.org/wiki/Second_Council_of_Braga>)

Saint Martin of Braga (in Latin Martinus Bracarensis, in Portuguese, known as Martinho de Dume c. 520–
580 AD) was an archbishop of Bracara Augusta in Gallaecia (now Braga in Portugal), a missionary, a monastic
founder, and an ecclesiastical author. According to his contemporary, the historian Gregory of Tours, Martin
was plenus virtutibus ("full of virtue") and in tantum se litteris imbuit ut nulli secundus sui temporis haberetur
("he so instructed himself in learning that he was considered second to none in his lifetime").[1] He was later
canonized in the Catholic Church as well as in the Eastern and Oriental Orthodox churches, for his work in
converting the inhabitants of Gallaecia to Chalcedonian Christianity,. His feast day is 20 March. Born in
Pannonia, in Central Europe, Martin made a pilgrimage to the Holy Land, where he became a monk.[2] He
found his way to Hispania, decided to settle in Gallaecia. "His intentions in going to a place so remote by the
standards of his own day are unknown," writes Roger Collins. But his arrival in Gallaecia was historically
significant, for he played an important role in converting the Suevi from their current Arian beliefs to the
Chalcedonian Christianity of their Fifth-century king Rechiar. While there he founded several monasteries, the
best known of which was at Dumium (modern Dumio);[2] around 550 he was consecrated bishop of Braga,
whence comes his surname. In May 561, Martin attended the provincial First Council of Braga as bishop of
Dumio. He presided over the Second Council of Braga held in 572 as archbishop of Braga,[2] having been
elevated to the archdiocese between the two events; Laistner notes "His authorship of ten chapters
submitted and approved in 572 is certain and there is little doubt that he also compiled the Acts of both
Councils." [M.L.W. Laistner, Thought and Letters in Western Europe: A.D. 500 to 900, second edition (Ithaca:
Cornell University, 1957), p. 117] Martin of Braga was a prolific author. Besides his contributions to the
two provincial councils, he translated into Latin a collection of 109 sayings attributed to Egyptian
abbots, while at his instigation the monk Paschasius, whom Martin had taught Greek translated
another collection of sayings, entitled Verbum seniorum. But for modern scholars, his most interesting
works were two treatises he wrote in the final decade of his life, De ira and Formula vitae honestae,
because they were adapted from two essays of Seneca the Younger which were subsequently lost.
"Martin's tract are valuable evidence that some at least of Seneca's writings were still available in the
land of his birth in the sixth century," writes Laistner. Three other short essays on ethics demonstrate his
clear familiarity with the works of John Cassian. [See: M.L.W. Laistner, Thought and Letters in Western
Europe: A.D. 500 to 900, second edition (Ithaca: Cornell University, 1957), p. 117] (Martin of Braga. Wikipedia.
<en.wikipedia.org/wiki/Martin_of_Braga>)

HITS:
 55 What ought to be offered on the altar? There must be nothing else to be offered in the sanctuary besides bread, wine, and water, these are blessed in the type of Christ, because while he was hanging on the cross blood and water flowed out of his body. These three are one in Christ Jesus: this sacrifice and the oblation of God for a sweet odor. (Canons of the Second Council of Braga)

o Latin: LV. Quid in altari offerri oporteat. Non oportet aliquid aliud in sanctuario offerri præter
panem et vinum et aquam, quæ in typo Christi benedicuntur, quia dum in cruce penderet de
corpore eius sanguis effluxit et aqua. Hæc tria unum sunt in Christo Iesu, hæc hostia et
oblatio Dei in odorem suavitatis. (Canons of the Second Council of Braga; Migne Latina, PL
84:582)
 
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