The selected documents provided herein are for information only and are not to be considered as ICTY official records. Contempt cases can be found on a separate page. Research into further materials can be conducted using the ICTY Court. Elliptic curve cryptography is far from being supported as a standard option in most cryptographic deployments. Despite three NIST curves having been standardized, at the 128-bit security level or higher, the smallest curve size, secp256r1, is by far the most commonly used. Many servers seem to prefer the curves de ned over smaller elds.

Principal Adversaries III. In Scripture IV. In Tradition V. In face of the Objections of Human Reason VI.

MEANING Original may be taken to mean: (1) the that committed; (2) a consequence of this first sin, the hereditary stain with which we are born on account of our origin or descent from Adam. From the earliest times the latter sense of the word was more common, as may be seen by St.

Augustine's statement: 'the deliberate of the first is the of original sin' (De nupt. Et concup., II, xxvi, 43). It is the hereditary stain that is dealt with here. As to the of we have not to examine the circumstances in which it was committed nor make the exegesis of the third of. PRINCIPAL ADVERSARIES Theodorus of opened this controversy by denying that the of was the origin of death. (See the 'Excerpta Theodori', by; cf. Smith, 'A Dictionary of Biography', IV, 942.) Celestius, a friend of Pelagius, was the first in the West to hold these propositions, borrowed from Theodorus: ' was to die in every hypothesis, whether he sinned or did not sin.

His injured himself only and not the human race ' ( Mercator, 'Liber Subnotationem', preface). This, the first position held by the Pelagians, was also the first point condemned at ( Denzinger, 'Enchiridion', no 101-old no. Against this fundamental Catholics cited especially 5:12, where is shown as transmitting death with sin. After some the Pelagians admitted the transmission of death -- this being more easily understood as we see that transmit to their hereditary diseases -- but they still violently attacked the transmission of (St.

Augustine, 'Contra duas epist. , IV, iv, 6). And when speaks of the transmission of they understood by this the transmission of death. This was their second position, condemned by the Council of Orange [Denz., n. 175 (145)], and again later on with the first by the Council of [Sess.

Ii; Denz., n. To take the word to mean death was an evident falsification of the text, so the Pelagians soon abandoned the interpretation and admitted that caused in us. They did not, however, understand by the hereditary stain contracted at our birth, but the that adults commit in imitation of Adam.

This was their third position, to which is opposed the definition of that is transmitted to all by ( propagatione ), not by imitation [Denz., n. Moreover, in the following are cited the words of the Council of Carthage, in which there is question of a contracted by and effaced by [Denz., n. The leaders of the Reformation admitted the of original sin, but at present there are many Protestants imbued with Socinian doctrines whose theory is a revival of Pelagianism. ORIGINAL SIN IN SCRIPTURE The classical text is 5:12 sqq. In the preceding part the treats of by Christ, and to put in evidence the fact of His being the one Saviour, he contrasts with this Divine Head of mankind the human head who caused its ruin.

The question of original sin, therefore, comes in only incidentally. Supposes the that the faithful have of it from his oral instructions, and he speaks of it to make them understand the work of Redemption. This explains the brevity of the development and the obscurity of some verses. We shall now show what, in the text, is opposed to the three Pelagian positions: (1) The of has injured the human race at least in the sense that it has introduced death -- 'Wherefore as by one entered into this world and by death; and so death passed upon all men '. Here there is question of physical death. First, the literal meaning of the word ought to be presumed unless there be some to the contrary.

Second, there is an allusion in this verse to a passage in the Book of in which, as may be seen from the context, there is question of physical death. 2:24: 'But by the of the death came into the world'. 2:17; 3:3, 19; and another parallel passage in himself, 15:21: 'For by a came death and by a the resurrection of the dead '. Here there can be question only of physical death, since it is opposed to resurrection, which is the subject of the whole. (2) by his fault transmitted to us not only death but also sin, 'for as by the disobedience of one many [i.e., all men ] were made sinners ' ( 5:19 ). How then could the Pelagians, and at a later period Zwingli, say that speaks only of the transmission of physical death?

If according to them we must read death where the wrote, we should also read that the disobedience of has made us mortal where the writes that it has made us sinners. But the word sinner has never meant mortal, nor has ever meant death. Also in verse 12, which corresponds to verse 19, we see that by one two things have been brought on all men, and death, the one being the consequence of the other and therefore not identical with it.