no one can perform except a priest who has been rightly ordained by the keys of the church, which the Lord granted to the apostles and their successors. ¶ In the fourth part, namely the sacrament of baptism. ¶ Note that baptism, which is the second article of faith, is consecrated in water in the name of the Father, and of the Son, and of the Holy Spirit, and this in this form is granted to the church by whomever it is performed, whether for infants or adults; it avails for salvation. And if after baptism someone has fallen into sin, he can be repaired through true penance. ¶ Finally, it says that virgins, those who are continent, and also married people are able, through the right faith and also through good works, to merit arriving at eternal beatitude. ¶ Note this decretal in the examination of a heretic. ¶ Also note from this text that a man ought to confess his faith simply. ¶ Also note that the Father and the Son and the Holy Spirit are the same according to substance. ¶ Also note that the devils were created good, but through free will they were made evil. ¶ Also note that Christ descended in his soul, rose in his flesh, and ascended in both. ¶ Also note that there is an extent to the church, outside of which no one can be saved. ¶ Also note that a rightly ordained priest truly produces the body of Christ. ¶ Also note that the sacrament of baptism, conferred by whomever, avails for salvation. ¶ Also note that if someone has fallen into sin, he can be repaired through true penance. ¶ Also note, against heretics, that married people can be saved.

We condemn

Place the case thus: Master Peter Lombard said in his Sentences that there is a certain supreme thing that is the Father and the Son and the Holy Spirit, and that supreme thing is not generating, nor generated, nor proceeding. But it is the Father who generates, the Son who is generated, the Holy Spirit who proceeds from both. Against this Master Peter,

the Abbot Joachim opposed a certain booklet, in which he called Master Peter a heretic and insane because of this opinion of his, saying that Master Peter was establishing not so much a trinity as a quaternity in God, namely these three persons and that common essence, asserting that it was as if a fourth. That Joachim said that there is no thing that is the Father and the Son and the Holy Spirit, nor essence, nor substance, nor nature. Nevertheless, he said that the Father and the Son and the Holy Spirit are one essence and one substance and one nature. But he said that this unity was not true and proper, but as it were collective and based on similarity, just as many men are one people and many believers are one church. To prove this, he brought forward many authorities. First, that one from the Acts of the Apostles: "The multitude of believers was of one heart and one soul." Secondly, he brought forward that authority of the Apostle: "And he who plants and he who waters are one, and we all are one body in Christ." Thirdly, that one in the Book of Kings: "My people and your people are one." Finally, he brought forward the authority of the Gospel of John: "I wish, Father, that they may be one in us, as we are one." ¶ This general council condemns and rejects the opinion of this Joachim, and this down to the word. ¶ "For not then." Here it begins to respond to those authorities of the abbot which he brought forward for his opinion, saying that the faithful of Christ are not one, that is, a certain thing common to all, as Joachim said, but rather they are one, that is, one church, because of the unity of the Catholic faith, and finally one kingdom because of the union of indissoluble charity. And to prove this, the council brings forward the authority of John the Apostle in his epistle: "There are three who give testimony in heaven, the Father, the Word, and the Holy Spirit, and these three are one." Standing in, it adds: "There are three who give testimony on earth, the spirit, the water, and the blood, and these three are one."