PG 1 · cols. 463–482

Pseudo-Clement, Decretal Letters I-V and Fragments (Epistolae decretales)

Letter I

PG 1:463

EPISTOLA I.

LETTER I.

AD JACOBUM FRATREM DOMINI.

TO JAMES THE BROTHER OF THE LORD.

EADEM EPISTOLA,

THE SAME LETTER,

Rufino Torano, Aquileiensi presbytero, interprete.

Rufinus Toranus, priest of Aquileia, being the translator.

Clemens Jacobo fratri Domini, et Episcopo episcoporum, regenti Hebraeorum sanctam Ecclesiam Hierosolymis, sed et omnes Ecclesias, quae ubique Dei providentia fundatae sunt, cum presbyteris et diaconibus, et caeteris omnibus fratribus. Pax tibi sit semper.

Clement to James, brother of the Lord and bishop of bishops, who rules the holy Church of the Hebrews at Jerusalem, and indeed all the Churches that have been founded everywhere by the providence of God, together with the presbyters and deacons and all the other brethren. Peace be with you always.

Notum tibi facio, domine, quia Simon Petrus, qui verae fidei merito, et integrae praedicationis obtentu, fundamentum esse Ecclesiae definitus est, qua de causa etiam Domini ore divino cognominatus est Petrus, qui fuit primitiae electionis Domini, apostolorum primus, cui et primo Deus Pater Filium revelavit, cui et Christus competenter beatitudinem contulit, qui et vocatus est et electus, et conviva Domini et comes effectus, tanquam bonus et probatissimus discipulus, qui obscuriorem mundi plagam Occidentis (velut omnium potentior) illuminare praeceptus est, quique et integre potuit implere praeceptum. Sed quousque sermonem protraho, refugiens indicare quod triste est, quod quidem necesse est, licet tarde, proferre? Hic denique ipse Petrus, qui pro immensa charitate, quam erga omnes homines gerebat, palam cum omni fiducia (adversante etiam tyranno totius mundi) bonum praedicare non destitit, et regem omnium saeculorum per orbem terrae, et usque ad ipsius

I make known to you, lord, that Simon Peter, who by the merit of true faith and by the holding of an entire preaching was declared to be the foundation of the Church, for which cause also he was surnamed Peter by the divine mouth of the Lord; who was the first-fruits of the Lord's election, the first of the apostles; to whom also God the Father first revealed the Son; on whom Christ fittingly conferred blessedness; who was both called and chosen, and was made the Lord's companion at table and on the road, as a good and most approved disciple; who was commanded to enlighten the darker region of the world, the West (as being the most powerful of all), and who was able to fulfil the command entirely. But how long shall I draw out my discourse, shrinking from declaring what is sad, which yet must be brought forth, however late? This same Peter, then, who out of the boundless charity that he bore towards all men openly and with all confidence (even while the tyrant of the whole world opposed him) did not cease to preach the good, and the King of all ages through the circle of the earth, and even to the very

Editors' notes and page, col. 463

Footnotes

[Two layers of notes are printed: numbered reference notes (18–22), then the lettered-by-number editors' notes in parentheses ((28), (29)). Both columns of the text are Latin.] (printed under page 229)

(18) ‹anchor: not visible in the crop› · call in col 463 (call above the crop)

Vide praef. in Recogn. ad Gaudentium, ubi ait hanc a se olim interpretatam atque editam.

See the preface to the Recognitions addressed to Gaudentius, where he says that he had once translated and published this [letter].

(printed under page 229)

(19) ‹anchor: Notum› · call in col 463

Vide infra (t. II) Epitomen historiae Clementinae, sive Librum de gestis sancti Petri, anno 1555, opera Adriani Turnebi Graece editum, et Latine redditum a Joachimo Perionio O. B.

See below (vol. II) the Epitome of the Clementine History, or Book of the Acts of Saint Peter, published in Greek in 1555 through the labour of Adrien Turnèbe, and rendered into Latin by Joachim Périon, O.S.B.

(printed under page 229)

(20) ‹anchor: not visible in the crop› · call in col 463 or 464 (call above the crop)

Gesta sive Epitome cit., p. 412, edit. Coloniensis ann. 1569.

The Acts or Epitome cited, p. 412, of the Cologne edition of 1569.

(printed under page 229)

(28) ‹anchor: Jacobo› · call in col 463

Cum haec epistola scripta sit, ut in fronte et capite illius apparet, post obitum S. Petri, adeoque post XIII annum Neronis, ad Jacobum fratrem Domini scripta esse nequit: utpote qui, teste Hieron. De viris illustribus, septimo anno Neronis Hierosolymis occisus est; unde patet, quod haec epistola vel non sit Clementis, vel potius ad Simonem, qui etiam frater Domini fuit, scripta sit, et in titulum epistolae mendose vox, Jacobum, irrepserit. Ita Possevinus in Apparatu sacro, in verbo CLEMENS ROMANUS. SEV. BINIUS.

Since this letter was written, as appears from its front and head, after the death of Saint Peter, and so after the thirteenth year of Nero, it cannot have been written to James the brother of the Lord: for he, on the witness of Jerome, On Illustrious Men, was killed at Jerusalem in the seventh year of Nero. Hence it is plain that either this letter is not Clement's, or rather that it was written to Simon, who was also a brother of the Lord, and that the word James crept into the letter's title by mistake. So Possevino in the Apparatus sacer, under the entry CLEMENS ROMANUS. SEVERINUS BINIUS.

(printed under page 229)

(29) ‹anchor: Simon Petrus› · call in col 463

Sequentes variantes lectiones, notulasque suppeditavit Harduinus, qui non has Clementis epistolas tantum, sed etiam reliquas Isidorianae collectionis contulit cum ms. Bibliothecae collegii Paris. Soc. Jesu; in quo hujus epistolae hic titulus habetur: Incipit Epistola Clementis ad Jacobum fratrem Domini. Deest autem, Petrus, recte.

The following variant readings and little notes were supplied by Hardouin, who collated not only these letters of Clement but also the rest of the Isidorian collection with a manuscript of the library of the Paris college of the Society of Jesus; in it the title of this letter runs: Here begins the Letter of Clement to James the brother of the Lord. But Peter is missing, rightly.

(printed under page 229)

Editors' prose

Enarrat Clemens, qua ratione Petrus brevi moriturus, congregatis fratribus, et concione praemissa, qua ipsius Clementis meritum effert, et multa ei tradit regendae Ecclesiae praecepta, ipsum sibi successorem ordinat, ac jubetur Clemens post mortem Petri epitomen praedicationum ipsius ad Jacobum mittere.

Clement relates how Peter, being shortly to die, having gathered the brethren together and delivered an address beforehand, in which he extols the merit of Clement himself and hands on to him many precepts for the governing of the Church, ordains him as his own successor; and Clement is bidden, after Peter's death, to send an epitome of his preachings to James.

(Eadem est ac sequens, nisi quod multis interpolationibus ab Isidoro Mercatore, seu potius ab alio quodam multo quam Isidorus antiquiore accreta est.)

(It is the same as the following, except that it has been swollen with many interpolations by Isidore Mercator, or rather by someone else much older than Isidore.)

Rufino Torano, Aquileiensi presbytero, interprete.

Rufinus Toranius, presbyter of Aquileia, being the translator.

Page

running head: 463 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 464
marginal letters: A ‹Clemens Jacobo fratri Domini, et Episcopo›; B ‹ctus, et conviva Domini et comes effectus, tanquam›; C (in the footnotes, beside ‹(28) Cum haec epistola scripta sit›); D (none)
old-edition numerals: (none)

PG 1:464

Romanae urbis hujus notitiam, ut etiam ipsa salvaretur, invexit; hic, inquam, pro pietate pati volens praesentem vitam finivit. In ipsis autem diebus, quibus vitae finem sibi imminere praesensit, in conventu fratrum positus, apprehensa manu mea, repente consurgens, in auribus totius Ecclesiae haec protulit verba: « Audite me fratres et conservi mei: quoniam, ut edoctus sum ab eo qui misit me, Domino et magistro meo Jesu Christo, dies mortis meae instat, Clementem hunc episcopum vobis ordino, cui soli meae praedicationis et doctrinae cathedram trado: qui mihi ab initio usque in finem comes in omnibus fuit, et per hoc veritatem totius meae praedicationis agnovit: qui in omnibus tentationibus meis socius exstitit, fideliter perseverans: quem prae caeteris expertus sum Deum colentem, homines diligentem, castum, discendi studiis deditum, sobrium, benignum, justum, patientem, et scientem ferre nonnullorum (etiam ex his qui in verbo Dei instituuntur) injurias.

city of Rome, brought the knowledge of Him, so that it too might be saved; he, I say, willing to suffer for godliness, ended this present life. Now in those very days in which he perceived that the end of his life was upon him, being set in the assembly of the brethren, he took me by the hand, rose up suddenly, and in the hearing of the whole Church uttered these words: "Hear me, brethren and my fellow-servants: since, as I have been taught by Him Who sent me, my Lord and Master Jesus Christ, the day of my death is at hand, I ordain for you this Clement as bishop, to whom alone I hand over the chair of my preaching and teaching: who has been my companion in all things from the beginning to the end, and through this has come to know the truth of all my preaching; who has stood by me as a sharer in all my trials, persevering faithfully; whom above the rest I have proved to be one who worships God, loves men, is chaste, given to the pursuit of learning, sober, kind, just, patient, and knows how to bear the injuries of some (even of those who are being instructed in the word of God).

Propter quod ipsi trado a Domino mihi traditam potestatem ligandi et solvendi; ut de omnibus quibuscunque decreverit in terris, hoc decretum sit et in coelis. Ligabit enim quod oportet ligari, et solvet quod expedit solvi, tanquam qui ad liquidum Ecclesiae regulam noverit. Ipsum ergo audite, scientes quia quicunque contristaverit doctorem

For this reason I hand over to him the power of binding and loosing given to me by the Lord, so that concerning all things whatsoever he shall decree on earth, this shall be decreed also in heaven. For he will bind what ought to be bound, and loose what it is expedient to loose, as one who knows the rule of the Church clearly. Hear him therefore, knowing that whoever shall have grieved the teacher

Editors' notes and page, col. 464

Footnotes

(21) ‹anchor: cathedram trado› · call in col 464

Const. VII, 46.

Apostolic Constitutions VII, 46.

(printed under page 229)

(22) ‹anchor: regulam noverit› · call in col 464

11 quaest. 3, Quicunque contrist. Et in epist. 1 Alexandri papae I.

[Gratian, Decretum, Causa] 11, question 3, [the canon] Quicunque contristaverit. And in the first letter of Pope Alexander I.

(printed under page 229)

Page

running head: 463 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 464
marginal letters: A ‹sius Romanae urbis hujus notitiam›; B ‹perseverans: quem prae caeteris expertus sum Deum›; C (in the footnotes, beside ‹repserit. Ita Possevinus›); D (none)
old-edition numerals: (none)

PG 1:465

veritatis, peccat in Christum, et Patrem omnium exacerbat Deum, propter quod et vita carebit. Ipsum autem qui praeest caeteris, oportet medici vicem agere, et non ferae bestiae furore commoveri. » Haec eo dicente, ego procidens ad pedes ejus, rogabam, excusans me, et declinans honorem cathedrae, vel potestatem. At ille respondens: Pro hoc, inquit, ne me rogaveris. Hoc enim fieri statutum est mihi, et eo magis, quod excusas; quia haec cathedra eum qui cupit eam, et audacter expetit, non requirit, sed ornatum moribus et in verbis eruditum. Quod si esset alius melior, si quis mihi alius adjutor tam sedulus astitisset, si quis tam plene doctrinae meae rationem cepisset, sed et ecclesiasticas dispositiones a me tam plene didicisset, habens alium talem, non te cogerem opus bonum suscipere nolentem. Superfluum est ergo alium quaerere, cum primitias eorum qui ex gentibus per me salvantur, et praecipue hujus urbis, te primum obtulerim Deo. Sed et illud intuere, quia si periculum peccati timens, suscipere refugis Ecclesiae gubernacula; certus esto, quia amplius peccas, qui populum Dei velut in fluctibus positum et periclitantem, cum juvare possis, subterfugis; tui tantummodo habens considerationem, et non quod in commune omnibus expedit, providens. Sed certus esto, quod necesse est te suscipere omne periculum, quia nec ego pro salute omnium ab obsecrando cessabo. Quanto ergo mihi citius acquieveris, tanto me citius laboris et tristitiae meae moerore relevabis. Novi etiam hoc, o Clemens, quod tibi taedia et molestias, pericula etiam et opprobria ineruditi vulgi indocilisque conciliem; quae tu tamen scio quod constanter et fortiter feres, respiciens ad illam spem, quae tibi apud Deum patientiae praeparat coronam. Sed et illud cupio, te mecum justa ratione perspicere, quando maxime opera tua indiget Christus, nunc cum inimicus adversus sponsam ejus commovet bellum, an futuro in tempore, quando jam Christus post victoriam triumphabit, nec ultra ullius opera indigebit? Quis non etiam parvi sensus intelligat, quod istud est tempus, in quo operam tuam Christus requirit? Tota igitur mente in praesenti necessitate praebe operam tuam, et auxilium in praeliis exhibe regi optimo, remunerationes magnificas post victoriam reddituro. Libenter ergo suscipe episcopatus officium, eo maxime, quod ecclesiasticas dispositiones a me probabiliter didicisti, ut salus eorum, qui per nos confugerunt ad Deum, nequaquam vacillet. Verumtamen et breviter te de ipsius dispensationis ordine coram omnibus commonere necessarium duco.

of truth sins against Christ and provokes God the Father of all, for which reason he shall also be deprived of life. But he who presides over the rest must take the part of a physician, and not be stirred with the fury of a wild beast." As he was saying this, I fell at his feet and begged him, excusing myself and declining the honour of the chair, or the power. But he answered: "On this point," he said, "do not entreat me. For it has been settled by me that this shall be done, and the more so because you excuse yourself; for this chair does not look for him who covets it and boldly seeks it, but for one adorned in conduct and learned in words. But if there were another better man, if any other helper so diligent had stood by me, if any had so fully grasped the method of my teaching, and had also so fully learned the ecclesiastical ordinances from me, having such another I would not compel you to undertake a good work against your will. It is superfluous, therefore, to seek another, since I have offered you first to God as the first-fruits of those who are being saved through me from among the Gentiles, and especially of this city. But consider this also: that if, fearing the danger of sin, you shrink from taking up the helm of the Church, be sure that you sin the more, who, when you could help, slip away from the people of God set as it were amid the waves and in peril, taking thought only for yourself, and not providing for what is expedient for all in common. But be sure that you must take up every danger, since neither shall I cease from entreating for the salvation of all. The sooner, then, you comply with me, the sooner you will relieve me of the grief of my labour and sadness. I know this also, O Clement, that I am bringing upon you weariness and troubles, and also dangers and reproaches from the untaught and unteachable crowd; yet I know that you will bear them steadfastly and bravely, looking to that hope which prepares for you with God the crown of patience. But I wish this too, that you consider with me by just reckoning when Christ most needs your labour: now, when the enemy stirs up war against His bride, or in time to come, when Christ, after the victory, will already triumph and will need no one's labour any more? Who, even of little understanding, would not perceive that this is the time in which Christ requires your labour? With your whole mind, therefore, give your labour in the present need, and render help in the battles to the best of kings, Who will repay magnificent rewards after the victory. Gladly, then, take up the office of the episcopate, the more so because you have learned the ecclesiastical ordinances from me in a way that has been proved, so that the salvation of those who through us have fled for refuge to God may in no way waver. Nevertheless I think it necessary to remind you briefly, before all, of the order of this very stewardship.

Te quidem oportet irreprehensibiliter vivere,

You indeed must live blamelessly,

Editors' notes and page, col. 465

Footnotes

(53) ‹anchor: victoriam redditurо› · call in col 465

recepturus, in c. Just.

recepturus ("who will receive"), in Justel's codex.

(printed under page 230)

(54) ‹anchor: necessarium duco› · call in col 465

duxi.

duxi ("I have thought").

(printed under page 230)

(55) ‹anchor: Te quidem› · call in col 465

12 q. 1, Te quidem.

[Gratian, Decretum, Causa] 12, question 1, [the canon] Te quidem.

(printed under page 230)

(56) ‹anchor: not visible in the crop› · call above the crop

Deest haec vocula in c. Just.

This little word is missing in Justel's codex.

(printed under page 230)

(57) ‹anchor: not visible in the crop› · call above the crop

11 q. 1, Sicut enim.

[Gratian, Decretum, Causa] 11, question 1, [the canon] Sicut enim.

(printed under page 230)

(58) ‹anchor: not visible in the crop› · call above the crop

et his quibus debes vacantem, idem codex.

et his quibus debes vacantem ("and free for those things to which you owe [yourself]"), the same codex.

(printed under page 230)

Page

running head: 465 EPISTOLAE DECRET[ALES] … (rest of the head on the facing half of the page, not in these images)
marginal letters: A ‹veritatis, peccat in Christum, et Patrem omnium›; B ‹bens alium talem, non te cogerem opus bonum sus-›; C ‹ris, tanto me citius laboris et tristitiae meae moerore›; D ‹et auxilium in praeliis exhibe regi optimo, remune-›
old-edition numerals: (none)

PG 1:466

et summo studio niti, ut omnes vitae hujus occupationes abjicias; ne fidejussor existas, ne advocatus litium fias, neve id ulla aliqua occupatione prorsus inveniaris mundialis negotii occasione perplexus. Neque enim judicem aut cognitorem saecularium negotiorum hodie te ordinare vult Christus, uti ne praefocatus praesentibus hominum curis, non possis verbo Dei vacare, et secundum veritatis regulam secernere bonos a malis. Ista namque opera, quae tibi minus congruere superius exposuimus, exhibeant sibi invicem discentes, id est laici; et te nemo occupet ab his studiis, per quae salus omnibus datur.

and strive with the utmost zeal to cast off all the occupations of this life; that you do not stand surety, nor become an advocate in lawsuits, nor be found entangled at all in any occupation whatever through the occasion of worldly business. For Christ does not wish to ordain you today as judge or arbiter of secular affairs, lest, choked by the present cares of men, you be unable to give yourself to the word of God and to separate the good from the bad according to the rule of truth. For those works which we have set out above as less fitting for you, let the learners, that is, the laity, render to one another; and let no one draw you away from those pursuits through which salvation is given to all.

Sicut enim tibi impietatis crimen est, neglectis verbi Dei studiis, sollicitudines suscipere saeculares: ita et unicuique laicorum peccatum est, nisi invicem sibi etiam in his quae ad communis vitae usum pertinent, operam fideliter dederint. Te vero securum facere ex his, quibus non debes vacare, omnes communiter elaborent. Quod si forte a semetipsis hoc laici non intelligunt, per diaconos edocendi sunt, ut tibi solius Ecclesiae sollicitudines derelinquant; quo ipsam, ut dignum est, dispensare sufficias, et veritatis verbo abundantius et studiosius deservire. Si enim mundialibus curis fueris occupatus, et teipsum decipies, et eos qui te audiunt. Non enim poteris, quae ad salutem pertinent, plenius singulis quibusque distinguere. Et ex eo fiet, ut et tu tanquam qui non docueris quae ad salutem hominum pertinent puniaris, et discipuli per ignorantiam pereant.

For just as it is a charge of impiety against you to take up worldly cares, neglecting the pursuit of the word of God, so too it is a sin for each of the laity if they do not faithfully give their help to one another even in the things that belong to the use of common life. And let all labour in common to make you free of the things to which you ought not to give yourself. But if perhaps the laity do not understand this of themselves, they are to be taught by the deacons, so that they leave to you the cares of the Church alone, whereby you may be equal to administering it as is fitting, and to serving the word of truth more abundantly and more zealously. For if you are taken up with worldly cares, you will deceive both yourself and those who hear you. For you will not be able to set out more fully to each one severally the things that belong to salvation. And from this it will come about that you will be punished as one who has not taught the things that belong to the salvation of men, and the disciples will perish through ignorance.

Idcirco tu quidem ad hoc solum vacato, ut opportune et sine intermissione doceas verbum Dei, per quod salutem consequi possint. Illi vero cum tanta reverentia tua verba suscipiant, tanquam qui sciant legatum te et praeconem esse veritatis, et quodcunque super terram ligaveris, esse ligatum et in coelo; et quodcunque solveris super terram, etiam ibi esse solvendum. Quoniam quidem et tu, ut dixi, quae oportet, ligabis, et quae expedit solves. Et ad te quidem qui praees, ista sint monita, et his similia. Ad presbyteros vero sint ista: Ante omnia, ut pudicitiae studentes, adolescentes nuptiis jungant, quo calorem ferventis aetatis conjugali lege praeveniant. Sed ne in provectioribus quidem curam habere hujuscemodi negligant, quia, in multis, etiam cum senuerit corpus, concupiscentia viget. Ne forte ergo fornicationis labes, occasione accepta, tanquam venenum pessimum serpat in vobis, cavere et antevenire necessarium est, ne quod in vobis adulterii occultum coalescat incendium. Et quid in omnibus peccatis adulterio gravius? Secundum namque in poenis obtinet locum, quoniam quidem primum illi habent, qui

Therefore do you give yourself to this alone, that you teach the word of God in season and without ceasing, through which they may be able to obtain salvation. And let them receive your words with as much reverence as men who know that you are the envoy and herald of truth, and that whatever you bind upon earth is bound in heaven also, and whatever you loose upon earth is to be loosed there too. Since indeed you too, as I have said, will bind what ought to be bound, and loose what it is expedient to loose. And to you who preside let these be the admonitions, and things like them. But to the presbyters let these be: Before all things, that, caring for chastity, they join young people in marriage, so as to forestall by the law of wedlock the heat of a fervent age. But let them not neglect to take care of this kind even among those more advanced in years, since in many, even when the body has grown old, concupiscence is vigorous. Lest, then, the stain of fornication, having found its occasion, should creep among you like the worst of poisons, it is necessary to beware and to forestall it, so that no hidden fire of adultery may grow up among you. And what among all sins is graver than adultery? For it holds the second place in punishments, since the first indeed is held by those who

Editors' notes and page, col. 466

Footnotes

(59) ‹anchor: pertinent puniaris› · call in col 466

deponaris.

deponaris ("you be deposed").

(printed under page 230)

(60) ‹anchor: Idcirco tu quidem› · call in col 466

Idem in epistola Evaristi papae.

The same in the letter of Pope Evaristus.

(printed under page 230)

(61) ‹anchor: consequi possint› · call in col 466

Ivo, in Decret. lib. V.

Ivo [of Chartres], in the Decretum, book V.

(printed under page 230)

(62) ‹anchor: esse solvendum› · call in col 466

Matth. XVI.

Matthew 16 [:19].

(printed under page 230)

(63) ‹anchor: sint ista› · call in col 466

Const. IV, 10.

Apostolic Constitutions IV, 10.

(printed under page 230)

(64) ‹anchor: concupiscentia viget› · call in col 466

Nic. I. ep. 49.

Nicholas I, letter 49.

(printed under page 230)

(65) ‹anchor: occultum coalescat› · call in col 466

calescat.

calescat ("grow hot").

(printed under page 230)

(66) ‹anchor: namque in› · call in col 466

32 quaest. 7. Quid in omnibus.

[Gratian, Decretum, Causa] 32, question 7, [the canon] Quid in omnibus.

(printed under page 230)

Page

running head: [EPI]STOLAE DECRETALES. 466
marginal letters: A ‹et summo studio niti, ut omnes vitae hujus occupa-›; B ‹culares: ita et unicuique laicorum peccatum est›; C ‹ad salutem hominum pertinent puniaris›; D ‹jugali lege praeveniant›
old-edition numerals: (none)

PG 1:467

aberrant a Deo, etiamsi sobrie vixerint. Propter quod vos, o presbyteri, Ecclesiam excolite, et ordinate sponsam Christi ad pudicitiam. Sponsam autem dico, omnem Ecclesiae congregationem; quae si pudica inventa fuerit a sponso suo, ingentibus ab eo donis et muneribus honorabitur; et vos, velut ministri sponsae, et amici sponsi, ingenti gaudio et laetitia perfruemini. Si vero sponsa haec reperta fuerit commaculata peccatis, ipsa quidem, tanquam indigna, non tradetur regalibus toris. Vos autem poenas dabitis, si forte per vestram negligentiam vel desidiam obrepserit contagio saeva peccati. Idcirco ante omnia sobrietatis et pudicitiae sollicitudinem gerite. Valde enim apud Deum grave crimen ducitur fornicatio, cujus species sunt quidem plures, sicut vobis et ipse Clemens diligenter exponet. Verumtamen prima species adulterii est, virum propria uxore solummodo non esse contentum, et mulierem non proprio tantum servare se viro. Si ergo castus fuerit quis, potest et humanus et misericors fieri, per quod et ipse aeternam a Deo misericordiam consequatur. Sane sicut adulterii venenum cunctis malis perniciosius est, ita amor fraternus et charitas totius boni fastigium tenet. Et ideo diligite omnes fratres vestros, et cum religione ac misericordia respicite ad omnes. Orphanis exhibete vosmetipsos parentes. Viduis virorum curam impendite, cum omni castitate, quae necessaria sunt, praebentes. Juniores tamen viduas nuptiis copulate. His qui ignorant artificia, exquirite honestas aliquas occasiones, quibus victum necessarium quaerant; artificibus vero operam providete, debilibus misericordiam facite. Scio autem haec omnia facturos vos, si charitatem prae caeteris et ante omnia in vestro corde figatis. Cujus charitatis, et recipiendae, et habendae, maximum erit fomentum, si frequenter inter vosmetipsos communem cibum vestrum mensamque faciatis, et inquantum unusquisque praevalet, crebrius panes ac sales suos cum fratribus suis sumat. Per haec enim praecipue charitas comparatur, et causa totius boni in hujusmodi communione consistit. Ubi autem pax et bonitas, ibi et salus. Propter quod communes facite cibos vestros cum his qui secundum Deum fratres sunt, quia per haec temporalia officia, pacis et charitatis fructibus gaudia aeterna merebimini. Multo autem sollicitius esurientes reficite, et sitientibus potum date, nudis vestimentum; aegros visitate, et eos qui in carcere sunt, prout possibile est, juvate; peregrinos satis prompte in domibus vestris suscipite. Et ne omnia nunc singulatim dicam, omne bonum ipsa per se (si in vobis fuerit) charitas vos facere docebit, sicut et econtrario eos qui a salute alieni sunt, omne malum facere odium docet.

stray from God, even if they have lived soberly. For this reason do you, O presbyters, adorn the Church, and order the bride of Christ unto chastity. And by the bride I mean the whole congregation of the Church; which, if she is found chaste by her bridegroom, will be honoured by him with great gifts and presents; and you, as ministers of the bride and friends of the bridegroom, will enjoy great joy and gladness. But if this bride is found defiled with sins, she indeed, as unworthy, will not be given over to the royal couch; and you will pay the penalty, if perhaps through your negligence or sloth the cruel contagion of sin has crept in. Therefore before all things keep watchful care of sobriety and chastity. For fornication is reckoned a very grave crime before God, and its kinds are indeed many, as Clement himself will carefully set out to you. Yet the first kind of adultery is that a man is not content with his own wife alone, and that a woman does not keep herself for her own husband only. If, then, anyone is chaste, he can also become humane and merciful, whereby he too may obtain eternal mercy from God. Truly, just as the poison of adultery is more pernicious than all evils, so brotherly love and charity hold the summit of all good. And therefore love all your brethren, and look upon all with piety and mercy. Show yourselves parents to orphans. Bestow on widows the care of husbands, supplying with all chastity what they need. Yet join the younger widows in marriage. For those who know no trade, seek out some honest openings by which they may earn the necessary living; for craftsmen provide work; to the weak show mercy. And I know that you will do all these things if you fix charity in your heart above the rest and before all things. And of this charity, both of receiving it and of keeping it, the greatest nurture will be if you frequently make your food and your table common among yourselves, and if each, so far as he is able, more often takes his bread and his salt with his brethren. For through these things above all charity is won, and the cause of all good lies in a communion of this kind. And where there are peace and goodness, there too is salvation. For this reason make your food common with those who are brethren according to God, since through these temporal services you will merit eternal joys by the fruits of peace and charity. And much more carefully refresh the hungry, and give drink to the thirsty, clothing to the naked; visit the sick, and help, as far as is possible, those who are in prison; receive strangers readily into your houses. And not to speak of everything now one by one, charity itself of itself (if it is in you) will teach you to do every good thing, just as, on the contrary, hatred teaches those who are strangers to salvation to do every evil thing.

Editors' notes and page, col. 467

Footnotes

(67) ‹anchor: not visible in the crop› · call above the crop

Et in Decr. Ivo, lib. VII.

And in Ivo's Decretum, book VII.

(printed under page 231)

(68) ‹anchor: not visible in the crop› · call above the crop

adornate.

adornate ("adorn").

(printed under page 231)

(69) ‹anchor: not visible in the crop› · call above the crop

extrudetur a regalibus.

extrudetur a regalibus ("he will be thrust out from the royal [halls]").

(printed under page 231)

(70) ‹anchor: ad omnes› · call in col 467

Constit. IV 2.

Apostolic Constitutions IV, 2.

(printed under page 231)

(71) ‹anchor: aeterna merebimini› · call in col 467

Item in ep. 2 S. Evaristi papae.

Likewise in the second letter of Saint Evaristus, pope.

(printed under page 231)

(72) ‹anchor: domibus vestris suscipite› · call in col 467

Matth. XXV.

Matthew 25 [:35–36].

(printed under page 231)

(73) ‹anchor: not visible in the crop› · call above the crop

11 quaest. 1, Si qui est.

[Gratian, Decretum, Causa] 11, question 1, [the canon] Si qui est.

(printed under page 231)

Page

running head: 467 S. CLEMENTIS I ROM. PONT. [OPERA DUBIA.] (rest of the head on the facing half, not in these images)
marginal letters: A ‹aberrant a Deo, etiamsi sobrie vixerint. Propter›; B ‹res, sicut vobis et ipse Clemens diligenter exponet.›; C ‹copulate. His qui ignorant artificia, exquirite hone-›; D ‹quia per haec temporalia officia, pacis et charitatis›
old-edition numerals: (none)

PG 1:468

Si qui ex fratribus negotia habent inter se, apud cognitores saeculi non judicentur; sed apud presbyteros Ecclesiae, quidquid illud est, dirimatur et omni modo obediant statutis eorum. Super omnia autem avaritiam fugite; quae homines occasione praesentis lucri ab aeternis separat bonis. Pondera, mensuras, stateras, pro locis quibusque aequissima custodite; deposita fideliter restituite. Quae omnia, et si qua sunt similia his, ita demum sollicite et diligenter implebitis, si futurum Dei judicium sine intermissione in vestro corde volvatis. Quis enim peccare poterit, si semper ante oculos suos Dei judicium ponat? Quod in fine mundi certum est agitandum, ut tandem qui bene in hac vita egerunt, consequantur bona reposita; peccatores autem ut consequantur praeparatas et reconditas poenas, de quibus ita futurum dubitare omnino non possumus; siquidem haec omnia ita esse ventura verus nobis Propheta praedixit. Unde et vos, qui estis veri prophetae discipuli, abjicite a cordibus vestris ante omnia discordias et animorum dissensiones, ex quibus omne malum opus procedit, et benignitatem ac simplicitatem tota mente servate. Quod si forte alicujus cor vel livor, vel infidelitas, vel aliquod malum ex his quae superius memoravimus, latenter irrepserit; non erubescat, qui animae suae curam gerit, confiteri haec huic qui praeest, ut ab ipso per verbum Dei et consilium salubre curetur, quo possit integra fide et operibus bonis poenas aeterni ignis effugere, et ad perpetuae vitae praemia pervenire.

If any of the brethren have disputes among themselves, let them not be judged before the arbiters of the world; but let it be settled before the presbyters of the Church, whatever it may be, and let them obey their decisions in every way. But above all flee avarice, which by the occasion of present gain separates men from eternal goods. Keep weights, measures and balances most just according to each place; restore deposits faithfully. All these things, and whatever others are like them, you will fulfil carefully and diligently only if you turn over the future judgement of God in your heart without ceasing. For who will be able to sin, if he always sets the judgement of God before his eyes? It is certain that it is to be held at the end of the world, so that at last those who have done well in this life may obtain the goods laid up for them, and that sinners may obtain the punishments prepared and stored up, concerning which we can in no way doubt that it will be so; since the true Prophet has foretold to us that all these things will come to pass thus. Hence do you also, who are disciples of the true Prophet, cast out of your hearts before all things discords and dissensions of mind, from which every evil work proceeds, and keep kindness and simplicity with your whole mind. But if perhaps envy, or unbelief, or some evil among those we have mentioned above, has secretly crept into anyone's heart, let him who takes care of his soul not blush to confess these things to him who presides, so that by him he may be cured through the word of God and wholesome counsel, whereby with entire faith and good works he may be able to escape the punishments of eternal fire and come to the rewards of everlasting life.

Diaconi vero Ecclesiae, tanquam oculi sint episcopi oberrantes, et circumlustrantes cum verecundia actus totius Ecclesiae, et perscrutantes diligentius, si quem videant vicinum fieri praecipitio, et proximum esse peccato, ut referant haec ad episcopum, et commoneri ab eo possit is qui in praecipitium lapsurus est, uti revocetur, et non corruat in peccatum. Negligentiores quoque, et eos qui rarius ad audiendum verbum Dei accedunt, nec sollicite ad episcopi tractatum conveniunt, ipsi commoneant et hortentur. Si enim assidui sint ad audiendum, non solum vitae aeternae ex salubri commonitione capiunt lucra, verum et quaecunque illae sunt tristitiae vel moerores, quae ex praesentis vitae necessitatibus et cladibus temporum veniunt, quaeque malorum sermonibus in corde suo velut jacula defixa circumferunt, abjiciuntur omnia praedicatione veritatis, et vitae aeternae doctrina, et eruditione purgata. Alioquin si multo tempore auditum subtrahant a verbo Dei, et remaneant in cultu vitiorum, sine dubio spinis erunt ac sentibus occupati. Et quid aliud, nisi ad ignem talis haec terra praeparabitur? De his ergo, ut diximus, diaconis

But let the deacons of the Church be as the bishop's eyes, roaming about and surveying with modesty the doings of the whole Church, and searching more diligently whether they see anyone coming near to a precipice and close to sin, so that they may report these things to the bishop, and he who is about to fall over the precipice may be admonished by him, so as to be called back and not tumble into sin. Let them also admonish and exhort the more negligent, and those who come more rarely to hear the word of God and do not gather with care for the bishop's discourse. For if they are assiduous in hearing, not only do they reap the gains of eternal life from the wholesome admonition, but also whatever griefs or sorrows there are that come from the necessities of the present life and the calamities of the times, and that they carry about fixed in their heart like darts through the talk of evil men, are all cast out, purged by the preaching of the truth and the teaching of eternal life and instruction. Otherwise, if for a long time they withdraw their hearing from the word of God and remain in the cultivation of vices, without doubt they will be overgrown with thorns and briars. And for what else will such a land as this be made ready, but for the fire? Concerning these, therefore, as we have said, the deacons

Editors' notes and page, col. 468

Footnotes

(74) ‹anchor: vero Ecclesiae› · call in col 468

Distinct. 93, Diaconi Ecclesiae.

[Gratian, Decretum,] Distinction 93, [the canon] Diaconi Ecclesiae.

(printed under page 231)

(75) ‹anchor: episcopi oberrantes› · call in col 468

Const. II, 44.

Apostolic Constitutions II, 44.

(printed under page 231)

(76) ‹anchor: Negligentiores› · call in col 468

Ms. Negligentiores, et ita semper.

The manuscript has Negligentiores ("the more negligent"), and so throughout.

(printed under page 231)

(77) ‹anchor: vel moerores, quae› · call in col 468

Ms. qui, et ex recentiori manu quae.

The manuscript has qui, and quae from a more recent hand.

(printed under page 231)

(78) ‹anchor: malorum sermonibus› · call in col 468

Ms. quaecunque sermonibus suis.

The manuscript has quaecunque sermonibus suis ("whatever [things] by their talk").

(printed under page 231)

(79) ‹anchor: aeternae doctrina› · call in col 468

Ms. vitae aeternitate, doctrina, etc.

The manuscript has vitae aeternitate, doctrina ("by the eternity of life, by teaching"), etc.

(printed under page 231)

(80) ‹anchor: et remaneant› · call in col 468

inculti vitiorum, etc.

inculti vitiorum ("untilled, of vices"), etc.

(printed under page 231)

(81) ‹anchor: in cultu› · call in col 468

Ms. a cultu.

The manuscript has a cultu ("from the cultivation").

(printed under page 231)

(82) ‹anchor: erunt ac› · call in col 468

Deum amiserunt, spinis ac.

Deum amiserunt, spinis ac ("they have lost God, with thorns and").

(printed under page 231)

(83) ‹anchor: diximus, diaconis› · call in col 468

Ms. diaconi.

The manuscript has diaconi ("the deacons").

(printed under page 231)

Page

running head: [S. CLEMENTIS] I ROM. PONT. OPERA DUBIA. 468
marginal letters: A ‹Si qui ex fratribus negotia habent inter se,›; B ‹consequantur praeparatas et reconditas poenas, de›; C ‹ignis effugere, et ad perpetuae vitae praemia perve-›; D ‹tristitiae vel moerores, quae ex praesentis vitae ne-›
old-edition numerals: (none)

PG 1:469

cura sit. Sed et eos qui secundum carnem aegrotant, sollicite perquirant, et plebi (si forte plebs ignorat) indicent de his, ut et ipsi visitent eos, et quae necessaria sunt, praebeant eis cum conscientia ejus qui praeest. Quod tamen etiam si clam fecerint, non peccabunt, sed et de peregrinis similiter episcopo suggerant refovendis; et caetera his similia, quae ad cultum Ecclesiae et disciplinam ejus pertinent, diaconis curae sint. Qui catechizant, id est qui verbo instruunt incipientes, primo oportet, ut ipsi instructi sint; de anima enim agitur hominum. Et oportet eum qui docet et instruit animas rudes, esse talem, ut pro ingenio discentium semetipsum possit aptare, et verbi ordinem pro audientis capacitate dirigere. Debet ergo ipse praecipue apprime esse eruditus et doctus, irreprehensibilis, maturus, impavidus, sicut ipsi probabitis fore Clementem hunc post me. Multum est autem, si ego nunc de singulis, quae unusquisque habere debeat, prosequar.

are to take care. And let them also seek out with care those who are sick according to the flesh, and inform the people about them (if perhaps the people do not know), so that they too may visit them and supply them with what they need, with the knowledge of him who presides. Yet even if they do this secretly, they will not sin; and let them likewise suggest to the bishop that strangers be cherished; and let the other things like these, which belong to the worship of the Church and its discipline, be the care of the deacons. Those who catechize, that is, who instruct beginners by word, must first be instructed themselves; for it is the soul of men that is at stake. And he who teaches and instructs untrained souls must be such that he can adapt himself to the capacity of the learners and direct the order of the word according to the hearer's capacity. He himself, therefore, ought above all to be thoroughly learned and taught, blameless, mature, fearless, as you yourselves will prove this Clement to be after me. But it would be much if I were now to go through, one by one, what each ought to have.

Verumtamen illud est quod prae caeteris ab omnibus vobis cupio in commune servari, ut concordiam teneatis, per quod solum potestis portum quietis intrare, et civitatem summi regis, quae pax nominatur, habitare. Similis namque est status omnis Ecclesiae magnae navi, quae per undosum pelagus diversis e locis et regionibus viros portat, ad unam potentis regni urbem properare cupientes. Sit ergo navis hujus Dominus, ipse omnipotens Deus, gubernator vero sit Christus. Tum deinde proretae officium episcopus impleat, presbyteri nautarum, diaconi dispensatorum locum teneant: hi qui catechizant, nautologis conferantur; epibatis autem, totius fraternitatis multitudo similis sit; ipsum quoque mare hic mundus habeatur: ventorum vero varietates et turbinum, diversis tentationibus conferantur: persecutiones, tribulationes et pericula, fluctibus exaequentur. Terreni vero spiritus, qui vel de torrentibus, vel de convallibus spirant, pseudoprophetarum et seductorum, seu pravae doctrinae verba ducantur: promontoria vero et loca confr⟨a⟩gosa, hi qui in potestatibus saeculi sunt judices, et pericula minantur et mortes. Dithalassa vero loca, quae duplicibus undae fallacis aestibus verberantur, dubiis mente, et de repromissionum veritate nutantibus conferantur, atque his qui irrationabili fidem nostram ratione discutiunt. Hypocritae autem et dolosi, piratis similes habeantur. Jam vero rapidus vortex, et tartarea Charybdis, et saxis illisa naufragia, ac mortiferae submersiones, quid aliud aestimanda sunt, quam peccata? Restat igitur, ut haec navis cursu prospero tuta possit portum desideratae urbis intrare, ita Deo precem fundere navigantes, ut mereantur audiri. Audiri autem a Deo ita demum merebitur quis, si orationes

Nevertheless, this is what above all else I desire to be kept in common by all of you: that you hold to concord, through which alone you can enter the harbour of rest and dwell in the city of the supreme King, which is called peace. For the state of the whole Church is like a great ship, which carries over the billowy sea men from various places and regions, who desire to hasten to the one city of a mighty kingdom. Let the Lord of this ship, then, be almighty God Himself, and let the helmsman be Christ. Then next let the bishop fill the office of the look-out at the prow; let the presbyters hold the place of the sailors, the deacons that of the stewards; let those who catechize be compared to the collectors of fares; and let the multitude of the whole brotherhood be like the passengers; let this world, too, be taken as the sea itself; and let the varieties of winds and of whirlwinds be compared to the various temptations; let persecutions, tribulations and dangers be likened to the waves. And let the land winds, which blow from the torrents or from the valleys, be reckoned the words of false prophets and seducers, or of perverse doctrine; and the promontories and rugged places, those who are judges in the powers of the world and threaten dangers and deaths. And let the places where two seas meet, which are beaten by the double surges of the treacherous wave, be compared to those who are doubtful in mind and waver about the truth of the promises, and to those who examine our faith by irrational reasoning. And let hypocrites and the deceitful be held like pirates. And now the rushing whirlpool, and hellish Charybdis, and shipwrecks dashed upon the rocks, and deadly sinkings, what else are they to be reckoned than sins? It remains, therefore, so that this ship may be able, safe on a prosperous course, to enter the harbour of the desired city, that those sailing in it pour out prayer to God in such a way that they may deserve to be heard. And one will deserve to be heard by God only if his very prayers

Editors' notes and page, col. 469

Footnotes

(84) ‹anchor: plebs› · call in col 469

Ex ms. dele plebs.

On the manuscript's authority, delete plebs ("the people").

(printed under page 232)

(85) ‹anchor: Quod› · call in col 469

Dist. 93, Diaconi Ecclesiae.

[Gratian, Decretum,] Distinction 93, [the canon] Diaconi Ecclesiae.

(printed under page 232)

(86) ‹anchor: diaconis curae sint› · call in col 469

Ms. cura sit.

The manuscript has cura sit ("let there be care").

(printed under page 232)

(87) ‹anchor: praecipue› · call in col 469

In ms. abest vox praecipue.

In the manuscript the word praecipue ("especially") is missing.

(printed under page 232)

(88) ‹anchor: per quod solum› · call in col 469

quam solam.

quam solam ("which alone").

(printed under page 232)

(89) ‹anchor: nominatur, habitare› · call in col 469

Redundat vox habitare, nec legitur in ms.

The word habitare ("to dwell") is superfluous, and is not read in the manuscript.

(printed under page 232)

(90) ‹anchor: Similis› · call in col 469

Ivo in Decret part. III, c. 1.

Ivo, in the Decretum, part III, chapter 1.

(printed under page 232)

(91) ‹anchor: hujus Dominus› · call in col 469

Anaclet. epist. 1, Const. II, 61.

Anacletus, letter 1; Apostolic Constitutions II, 61.

(printed under page 232)

(92) ‹anchor: verba ducantur› · call in col 469

vocentur.

vocentur ("let them be called").

(printed under page 232)

(93) ‹anchor: Dithalassa› · call in col 469

Ms. Bithalassa.

The manuscript has Bithalassa.

(printed under page 232)

Page

running head: 469 EPISTOLAE DECRET[ALES] … (rest of the head on the facing half, not in these images)
marginal letters: A ‹cura sit. Sed et eos qui secundum carnem aegrotant,›; B ‹me esse eruditus et doctus, irreprehensibilis, ma-›; C ‹bernator vero sit Christus. Tum deinde proretae of-›; D ‹rantur, dubiis mente, et de repromissionum veri-›
old-edition numerals: (none)
a stray asterisk is printed after ‹de peregrinis› (no matching footnote)

PG 1:470

ipsae bonis moribus et bonis operibus adjuventur. Sed ante omnia cum quiete et silentio, epibatae (id est laici) in suis unusquisque resideant locis, ne forte per inquietudinem, et inconditos inutilesque discursus, si passim vagari coeperint, vel ab officio suo nautas impediant, vel in alterum latus per inquietudinem eorum navis pressa demergatur. Nautologi de mercedibus commoneant; et nihil omnino quod ad diligentiam vel ad disciplinam pertinet, diaconi negligant. Presbyteri velut nautae aptent singula ad instructionem navis diligenter, et instruant quae in suo tempore requirenda sunt. Episcopus tanquam proreta, vigilanter et sollicite gubernatoris verba custodiat Christi. Salvator Dominus gubernator Ecclesiae suae, diligatur ab omnibus, et ipsius solius praeceptis ac jussis credat et obediat omnis Ecclesia. Deo quoque indesinenter supplicetur a cunctis de prosperitate ventorum, ut navigantes omnem tribulationem et omne periculum superent, tanquam mare profundum mundi istius et vitae humanae pelagus navigantes, in quo esuriendum sit et sitiendum, nuditatem quoque ferendam, morbos etiam corporis et aegritudines tolerandas. Insuper et hominum insidiis ac dolo saepe laborandum, quippe qui dispergendos se nonnunquam noverint, sed aliquando etiam congregandos, vomitus quoque et sugillationes ferendas, cum ex confusione peccatorum et rejectione criminum, velut male congregati in visceribus fellis, jactura facienda est, et abjicienda prorsus e corde omnis intrinsecus quae latet amaritudo peccati, si qua forte ex desideriis iniquis, velut ex cibis noxiis, congregata est. Quam utique cum evomuerit quis et abjecerit, ingentis aegritudinis liberabitur morbo, si tamen post vomitum, quae ad sanitatem pertinent, sumat. Verumtamen scitote cuncti, quod supra omnes vos laboret episcopus; quia unusquisque vestrum suum proprium fert laborem, ille vero et suum et singulorum. Propter quod, o Clemens, tanquam qui omnibus praeesse te noveris, singulos (prout potueris) juva, et singulos releva, qui et singulorum onus et sollicitudinem portas. Unde et ego nunc hanc tibi injungens dispensationem, scio quia accipio gratiam magis, quam praesto. Sed esto confidens et fortiter ferens; certus quia laboris tui meritum recipies, cum ad portum quietis incolumem hanc provexeris navem. Ibi mercedes et praemia pro omnium salute suscipies, si hic pro omnium incolumitate vigilaveris. Itaque si te multi e fratribus propter rigorem justitiae odio habuerint, ex hoc quidem non laederis, sed ex hujuscemodi odiis amor tibi conciliabitur Dei. Et ideo satage magis et refuge, ne lauderis ab iniquis, et ne a pessime agentibus diligaris; sed potius propter justam dispensationem, et aequissimam regulam disciplinae. a Christo collaudari merearis. Haec

are aided by good conduct and good works. But before all things let the passengers (that is, the laity) sit each in his own place with quiet and silence, lest perhaps through restlessness and disorderly, useless running about, if they begin to wander here and there, they either hinder the sailors from their duty or the ship, weighed down on one side by their restlessness, be sunk. Let the fare-collectors give reminders about the fares; and let the deacons neglect nothing at all that belongs to diligence or to discipline. Let the presbyters, like sailors, diligently fit out each thing for the equipping of the ship, and make ready what will be needed in its own time. Let the bishop, as the look-out at the prow, watchfully and carefully keep the words of Christ the helmsman. Let the Saviour, the Lord, the helmsman of His Church, be loved by all, and let the whole Church believe and obey His commands and orders alone. Let God also be besought unceasingly by all for favourable winds, so that those who sail may overcome every tribulation and every danger, as men sailing the deep sea of this world and the ocean of human life, in which one must hunger and thirst, endure nakedness too, bear bodily diseases and sicknesses as well. Moreover one must often struggle with the snares and deceit of men, since they know that they will sometimes be scattered, but sometimes also gathered together; and must bear vomitings and bruisings too, when out of the confusion of sins and the rejection of crimes, as of bile ill gathered in the bowels, a casting overboard has to be made, and every bitterness of sin that lies hidden within must be thrown out of the heart altogether, if perhaps any has gathered from wicked desires, as from harmful foods. When anyone has vomited this up and cast it out, he will be freed from the disease of a great sickness, provided that after the vomiting he takes what belongs to health. Yet know, all of you, that the bishop labours above you all; for each of you bears his own labour, but he both his own and that of each one. For this reason, O Clement, as one who knows that you preside over all, help each one (as far as you can), and relieve each one, you who carry the burden and care of each one. Hence I too, now laying this stewardship upon you, know that I receive a favour rather than bestow one. But be confident and bear it bravely, sure that you will receive the merit of your labour when you have brought this ship safe to the harbour of rest. There you will receive wages and rewards for the salvation of all, if here you have kept watch for the safety of all. And so, if many of the brethren hold you in hatred because of the rigour of justice, you are not harmed by this; rather, from hatreds of this kind the love of God will be won for you. And therefore take pains rather, and flee, lest you be praised by the wicked and loved by those who do most evil; but rather may you deserve to be praised by Christ for your just stewardship and the most equitable rule of discipline. These

Editors' notes and page, col. 470

Footnotes

(94) ‹anchor: tiones ipsae› · call in col 470

ipsius.

ipsius ("of him himself").

(printed under page 232)

(95) ‹anchor: de mercedibus› · call in col 470

mercibus.

mercibus ("with wares").

(printed under page 232)

(96) ‹anchor: scitote cuncti› · call in col 470

Evarist. 2 epist.

Evaristus, second letter.

(printed under page 232)

(97) ‹anchor: justam dispensationem› · call in col 470

Ms. justitiae dispensationem.

The manuscript has justitiae dispensationem ("the dispensation of justice").

(printed under page 232)

(98) ‹anchor: collaudari merearis› · call in col 470

Gesta S. Petri, p. 413.

Acts of Saint Peter, p. 413.

(printed under page 232)

Page

running head: [EPI]STOLAE DECRETALES. 470
marginal letters: A ‹tiones ipsae bonis moribus et bonis operibus ad-›; B ‹gatur ab omnibus, et ipsius solius praeceptis ac jus-›; C ‹omnis intrinsecus quae latet amaritudo peccati, si›; D ‹quia laboris tui meritum recipies, cum ad portum›
old-edition numerals: (none)

PG 1:471

cum dixisset, et his similia quam plurima, rursum respiciens ad populum, dixit: Sed et vos, charissimi fratres et conservi mei, huic qui praesidet vobis ad veritatem docendam, in omnibus obedite; scientes quod si quis hunc contristaverit, Christum, qui ei docendi credidit cathedram, non recipit. Et qui Christum non susceperit, nec Deum Patrem suscepisse judicabitur, et ideo nec ipse suscipietur in regno coelorum. Propter quod satagite ad omnem collectam et congregationem semper convenire, ut non velut negligentes et desides a judice Christo condemnemini. Convenientes vero semper ad Clementem, date omnes operam pro ipso sentire, et summo studio favorem vestrum erga ipsum ostendere, scientes quia propter singulos vestrum, ipsi magis soli infestus est inimicus, et in ipsum majora suscitat bella.

when he had said, and very many things like these, he turned again to the people and said: "And you too, dearest brethren and my fellow-servants, obey in all things him who presides over you for the teaching of the truth; knowing that if anyone grieves him, he does not receive Christ, Who entrusted to him the chair of teaching. And he who has not received Christ will be judged not to have received God the Father either, and therefore he himself will not be received in the kingdom of heaven. For this reason be diligent always to come together to every assembly and congregation, so that you may not be condemned by Christ the Judge as negligent and slothful. And always coming together to Clement, take pains, all of you, to be of one mind with him, and with the utmost zeal to show your goodwill towards him, knowing that because of each one of you the enemy is the more hostile to him alone, and stirs up greater wars against him.

Oportet ergo vos summo studio niti, ut omni erga illum vinculo amoris innexi plenissimo erga eum inhaereatis affectu. Sed et vos quoque ipsi unanimes in omni concordia perdurate, quo facilius etiam illi obedire omnes pari et consensu et unanimitate possitis. Propter quod et vos salutem consequi, et ille possit, obtemperantibus sibi vobis, promptius impositi oneris pondus evehere. Quaedam etiam ex vobis ipsis intelligere debetis, si qua sunt, quae ipse propter insidias hominum malorum non potest evidentius et manifestius proloqui. Verbi gratia: Si inimicus est alicui pro actibus suis, vos nolite exspectare, ut ipse vobis dicat: Cum illo nolite amici esse; sed prudenter observare debetis, et voluntati ejus sine commonitione obsecundare et avertere vos ab eo cui ipsum sentitis adversum; sed nec loqui his, quibus ipse non loquitur, ut unusquisque qui in culpa est, dum cupit omnium vestrum amicitias reparare, festinet citius reconciliari ei, qui omnibus praeest, et per hoc redeat ad salutem, cum obedire coeperit monitis praesidentis. Si vero quis amicus fuerit his quibus ipse amicus non est, et locutus fuerit his quibus ipse non loquitur, unus est et ipse ex illis qui exterminare volunt Ecclesiam Dei: et cum corpore vobiscum esse videatur, mente et animo contra vos est. Et est multo nequior hostis hic, quam illi qui foris sunt, et evidenter inimici sunt. Hic enim per amicitiarum speciem, quae inimici sunt, gerit, et Ecclesiam dispergit ac vastat. Et cum haec dixisset, in medio coram omnibus manus mihi imposuit, et in cathedra sua, ingenti verecundia fatigatum, sedere me compulit. Cumque sedissem, haec ad me rursum locutus est: Deprecor te, o

You must therefore strive with the utmost zeal that, bound to him by every bond of love, you cleave to him with the fullest affection. And do you yourselves also continue of one mind in all concord, so that you may all the more easily obey him with equal consent and unanimity. Through this both you may be able to obtain salvation, and he, with you complying with him, may carry the weight of the burden laid upon him more readily. Some things, too, you ought to understand of yourselves, if there are any which he cannot speak out more plainly and openly because of the snares of evil men. For example: if he is at enmity with anyone on account of that man's doings, do not you wait for him to say to you, 'Do not be friends with that man'; but you ought prudently to observe it, and without admonition to comply with his will and turn yourselves away from him whom you perceive to be opposed to him; nay, not even to speak to those to whom he does not speak, so that each one who is at fault, while he desires to restore the friendship of all of you, may hasten the sooner to be reconciled to him who presides over all, and by this may return to salvation, when he has begun to obey the admonitions of him who presides. But if anyone is a friend to those to whom he is not a friend, and speaks to those to whom he does not speak, he too is one of those who wish to destroy the Church of God; and though in body he seems to be with you, in mind and spirit he is against you. And this enemy is much worse than those who are outside and are openly enemies. For under the appearance of friendship he does the things that are an enemy's, and scatters and lays waste the Church." And when he had said these things, he laid his hands on me in the midst before all, and compelled me, overcome with great shame, to sit in his chair. And when I had sat down, he spoke these things to me again: "I beseech you, O

Editors' notes and page, col. 471

Footnotes

(99) ‹anchor: not visible in the crop› · call above the crop (previous numbering run)

dependere.

dependere ("to pay out / to spend").

(printed under page 233)

(100) ‹anchor: not visible in the crop› · call above the crop

infestat inimicus.

infestat inimicus ("the enemy harasses").

(printed under page 233)

(1) ‹anchor: pondus evehere› · call in col 471

Conc. Vasense II, c. 6, an. 442, distinct. 93. Et in epist. decr. 3 Anaclet. papae cujus initium est: Benedictus Deus, et similiter Fabiani papae, quae incipit: Divinis praeceptis.

Second Council of Vaison, canon 6, A.D. 442, [Gratian,] Distinction 93. And in the third decretal letter of Pope Anacletus, which begins Benedictus Deus; and likewise in [the letter] of Pope Fabian which begins Divinis praeceptis.

(printed under page 233)

(2) ‹anchor: Verbi gratia› · call in col 471

Conc. Metense ann. 888, c. 8.

Council of Metz, A.D. 888, canon 8.

(printed under page 233)

(3) ‹anchor: ipsum sentitis adversum› · call in col 471

Ms. aversum.

The manuscript has aversum ("turned away").

(printed under page 233)

(4) ‹anchor: quae inimici› · call in col 471

inimica.

inimica ("hostile [things]").

(printed under page 233)

(5) ‹anchor: dispergit ac vastat› · call in col 471

Gesta Petri, p. 413.

Acts of Peter, p. 413.

(printed under page 233)

Page

running head: 471 S. CLEMENTIS I ROM. PONT. [OPERA DUBIA.] (rest of the head on the facing half, not in these images)
marginal letters: A ‹cum dixisset, et his similia quam plurima, rursum›; B ‹magis soli infestus est inimicus, et in ipsum ma-›; C ‹lite amici esse; sed prudenter observare debetis,›; D ‹qui foris sunt, et evidenter inimici sunt. Hic enim›
old-edition numerals: (none)

PG 1:472

Clemens, coram omnibus qui praesentes sunt, ut posteaquam (sicut naturae debitum est) vitae praesentis finem fecero, Jacobo fratri Domini, descripta breviter, vel quae ad initium fidei tuae spectant, vel etiam quos ante fidem animos gesseris, sed et qualiter mihi ab initio usque ad finem comes itineris et actuum fueris, quaeque per singulas civitates (me disputante) sollicitus auditor exceperis, quique in praedicationibus meis vel verborum fuerit ordo vel actuum; sed qui me finis in hac urbe repererit, sicut dixi, omnia quam potes, breviter comprehensa, ad ipsum te destinare non pigeat. Nec verearis ne forte multum de meo exitu contristandus sit, cum id me pro pietate sustinere non ambigat. Erit autem ei grande solatium, si didicerit, quod post me non imperitus vir aliquis, aut indoctus, atque ignorans divini verbi mysterium, et ecclesiastici ordinis disciplinam, vel doctrinae regulam nesciens, susceperit cathedram meam; scit enim, quia si indoctus et inscius officium doctoris accipiat, sine dubio discipuli et auditores ignorantiae tenebris obvoluti, in interitum demergentur. Unde et ego, mi domine Jacobe, cum haec ab eo praecepta susceperim, necesse habui implere quod jusserat, indicans tibi et de his ipsis, simul et de illis breviter comprehendens, quae per singulas quasque urbes digrediens, aut in praedicationis sermone protulerit, aut in gestorum virtute perfecerit; quamvis tibi de his plurima jam et plenius ante descripta, ipso jubente, transmiserim, sub eo ipso titulo, quem ipse praecipit affigi, id est Clementis Itinerarium, non Praedicationis Petri.

Clement, before all who are present, that after I have made an end of this present life (as is the debt of nature), you will not be loath to send to James the brother of the Lord, written down briefly, whether the things that concern the beginning of your faith, or also what dispositions you had before the faith, and also how you were my companion on the road and in my doings from the beginning to the end, and what you took in as an attentive hearer in the several cities while I disputed, and what was the order of my words or of my doings in my preachings; and also what end found me in this city, as I have said, all of it, as far as you can, briefly summarized, to him. And do not fear that he will perhaps be greatly saddened at my departure, since he will not doubt that I bear it for godliness' sake. And it will be a great comfort to him if he learns that after me no unskilled or untaught man, ignorant of the mystery of the divine word and unacquainted with the discipline of the ecclesiastical order or the rule of doctrine, has taken up my chair; for he knows that if an untaught and ignorant man receives the office of teacher, without doubt the disciples and hearers, wrapped in the darkness of ignorance, will be plunged into destruction." Hence I too, my lord James, having received these commands from him, have held it necessary to fulfil what he had ordered, informing you of these very things, and at the same time setting out briefly concerning those which, going about through each and every city, he either uttered in the discourse of his preaching or accomplished in the power of his deeds; although I have already sent you very many things about these, and more fully, written down before at his bidding, under that very title which he directed to be affixed, that is, The Itinerary of Clement, not of the Preaching of Peter.

Sed et nunc exponere jam quae praecepit, Domino opem ferente, incipiam: Poenitemini, inquit, et veram agite poenitentiam. Omnes ergo homines, qui Christiano censentur vocabulo, Patrem et Filium et Spiritum sanctum, unum Deum et Dominum veraciter credere et confiteri, eumque tota mente et toto corde et tota virtute diligere, et proximos suos tanquam semetipsos, docibilesque esse usque ad perfectam doctrinam ad haec perficienda, summopere oportet. Fides enim et dilectio, totius bonitatis est fundamentum. Sine fide autem placere Deo nemo poterit. Christo itaque resurgente et ascendente in coelum, misso sancto Spiritu, collata apostolis scientia linguarum, adhuc in uno positi, Symbolum, quod fidelis nunc tenet Ecclesia, unusquisque quod sensit dicendo, condiderunt, ut discedentes ab invicem, hanc regulam per omnes gentes praedicarent. Summam ergo totius fidei catholicae recensentes,

But now too, with the Lord bringing help, I shall begin to set out what he commanded. "Repent," he says, "and do true penance." All men, therefore, who are counted under the name of Christian must above all truly believe and confess the Father and the Son and the Holy Spirit, one God and Lord, and love Him with the whole mind and the whole heart and the whole strength, and their neighbours as themselves, and be teachable up to perfect doctrine for the accomplishing of these things. For faith and love are the foundation of all goodness. And without faith no one will be able to please God. And so, Christ having risen and ascended into heaven, the Holy Spirit having been sent, and the knowledge of tongues having been conferred on the apostles, while they were still together in one place they composed the Creed which the faithful Church now holds, each one saying what he thought, so that, when they parted from one another, they might preach this rule through all nations. Recounting, therefore, the sum of the whole catholic faith,

Editors' notes and page, col. 472

Footnotes

(6) ‹anchor: naturae debitum est› · call in col 472

Ms. naturale.

The manuscript has naturale ("natural").

(printed under page 233)

(7) ‹anchor: Jacobo fratri Domini› · call in col 472

Neronis anno 8, currente Christi 62, caesus est, Petrus vero Neronis ejusdem 13 exeunte, Christi 67.

[James] was slain in the eighth year of Nero, in the course of the year of Christ 62; but Peter at the end of the thirteenth year of the same Nero, [the year] of Christ 67.

(printed under page 233)

(8) ‹anchor: verbi mysterium› · call in col 472

ministerium, ita et c. Just.

ministerium ("ministry"); so also Justel's codex.

(printed under page 233)

(9) ‹anchor: tenebris obvoluti› · call in col 472

Ms. involuti.

The manuscript has involuti ("wrapped up").

(printed under page 233)

(10) ‹anchor: praecipit affigi› · call in col 472

Reliqua sententia non exstat in ms. nostro addita ab aliquo interpolatore.

The rest of the sentence is not found in our manuscript, having been added by some interpolator.

(printed under page 233)

(11) ‹anchor: Clementis Itinerarium› · call in col 472

Deest haec negatio in ms.

This negative is missing in the manuscript.

(printed under page 233)

(12) ‹anchor: Praedicationis Petri› · call in col 472

Hic desinit epistola in quibusdam codicibus. Caetera sunt vice appendicis, addita circa annum 800, ut videtur.

Here the letter ends in some codices. The rest serves as an appendix, added about the year 800, as it seems.

(printed under page 233)

(13) ‹anchor: agite poenitentiam› · call in col 472

Marc. I.

Mark 1 [:15].

(printed under page 233)

(14) ‹anchor: Deo nemo poterit› · call in col 472

Hebr. XI, 6.

Hebrews 11:6.

(printed under page 233)

(15) ‹anchor: itaque resurgente› · call in col 472

Venantii exp. in Symbolum c. 1, usque ad Diligere ergo Deum, etc.

Venantius [Fortunatus], Exposition of the Creed, chapter 1, as far as Diligere ergo Deum, etc.

(printed under page 233)

Page

running head: [S. CLEMENTI]S I ROM. PONT. OPERA DUBIA. 472
marginal letters: A ‹Clemens, coram omnibus qui praesentes sunt, ut›; B ‹tium, si didicerit, quod post me non imperitus vir›; C ‹ante descripta, ipso jubente, transmiserim, sub eo›; D ‹poterit. Christo itaque resurgente et ascendente›
old-edition numerals: (none)

PG 1:473

in qua et integritas credulitatis ostenditur, et unius Dei Omnipotentis (id est sanctae Trinitatis) aequalitas declaratur, et mysterium Incarnationis Filii Dei, qui pro salute humani generis a Patre de coelo descendens, de Virgine nasci dignatus est, quoquo ordine, vel quando mortem pertulerit, quomodo sepultus surrexerit, et in carne ipsa coelos ascenderit, ad dextramque Patris consederit, judex venturus sit, ac qualiter remissionem peccatorum sacro baptismate renatis contulerit, et resurrectionem humani generis in eadem carne et in vitam aeternam futuram, sic docuerunt. Symbolum enim Graece, Latine collatio dicitur. Et hoc praedicti sancti apostoli inter se per Spiritum sanctum salubriter, ut dictum est, condiderunt. Dicitur et indicium, quod per hoc, qui recte crediderit, indicatur. Ergo cunctis credentibus quae continentur in praefato Symbolo, salus animarum et vita perpetua bonis actibus praeparatur.

in which both the integrity of belief is shown, and the equality of the one almighty God (that is, of the Holy Trinity) is declared, and the mystery of the Incarnation of the Son of God, Who for the salvation of the human race came down from heaven from the Father and deigned to be born of the Virgin; in what order, or when, He endured death; how, having been buried, He rose again, and in that very flesh ascended into the heavens and sat down at the right hand of the Father, [and] is to come as judge; and how He conferred the remission of sins on those reborn by holy baptism; and that the resurrection of the human race in the same flesh and unto eternal life is to come: so they taught. For what is called Symbolum in Greek is called collatio in Latin. And this the aforesaid holy apostles composed among themselves through the Holy Spirit for [our] salvation, as has been said. It is also called a token, because by it he who believes rightly is made known. Therefore for all who believe what is contained in the aforesaid Creed, the salvation of souls and life everlasting are prepared through good deeds.

Et quod in primordio ejusdem Symboli praeponitur, Credo in Deum Patrem omnipotentem; praeclarum fidei testimonium et fundamentum in prima fronte monstratur, quia salvus esse poterit, qui recte crediderit. Credere enim oportet accedentem ad Deum; quoniam corde creditur ad justitiam, et ore confessio fit ad salutem. Unde ait Propheta: Credidi, propter quod locutus sum. Et illud: Justus ex fide vivit. Et: Nisi credideritis, non intelligetis. Ergo in rebus humanis nullum opus incipitur, nisi labor omnis ad effectum venire credatur. Unde credendum est in Deum, a quo tam praesens vita, quam futura tribuatur. Deus autem appellatio est substantiae sempiternae, sive timoris divini. Igitur Deus sine principio, sine fine, simplex, incorporeus et incomprehensibilis. Patrem autem cum audis, agnosce quod habeat Filium veraciter genitum, sicut possessor dicitur qui aliquid possidet, et dominus qui habet quod dominetur. Deus ergo Pater, secreti sacramenti vocabulum est, cujus vere Filius est Verbum, et speculum, et character, et imago vivens Patris viventis, in omnibus Patri similis, ejusdem naturae in divinitate, genitus, et genitori per omnia coaequalis. Nec quaeratur quomodo genuit Filium; quod et angeli nesciunt, et prophetis incognitum est. Unde illud dictum est: Generationem ejus quis enarrabit? Quam secretam originem cum proprio Filio, novit ipse solus qui genuit. Nec Deus a nobis discutiendus est, sed credendus; qui in nobis ipsis nescimus, quod facimus, quomodo sapientia, ingenium, aut intellectus, aut consilium, aut mens nostra generat verbum. Sed sufficit nosse, quia lux genuit splendorem, sicut ait Propheta: In splendoribus sanctorum ex utero ante Luciferum genui

And what is set at the very beginning of the same Creed, I believe in God the Father almighty, shows in its very forefront a splendid testimony and foundation of the faith, because he who believes rightly will be able to be saved. For he who comes to God must believe; since with the heart one believes unto justice, and with the mouth confession is made unto salvation. Hence the Prophet says: I believed, therefore I have spoken. And that [saying]: The just man lives by faith. And: Unless you believe, you will not understand. So in human affairs no work is begun unless it is believed that all the labour will come to its effect. Hence we must believe in God, by Whom both the present life and the life to come are bestowed. Now "God" is the name of an everlasting substance, or of divine fear. Therefore God is without beginning, without end, simple, incorporeal and incomprehensible. But when you hear "Father", recognize that He has a Son truly begotten, just as he is called a possessor who possesses something, and a lord who has what he may rule. God the Father, then, is the name of a secret mystery, Whose Son truly is the Word, and the mirror, and the character, and the living image of the living Father, like the Father in all things, of the same nature in divinity, begotten, and co-equal with the Begetter in all things. Nor let it be asked how He begot the Son; for this the angels do not know, and it is unknown to the prophets. Hence it has been said: Who shall declare His generation? This secret origin with His own Son He alone knows Who begot [Him]. Nor is God to be discussed by us, but to be believed; we who in ourselves do not know what we do, how wisdom, wit, or understanding, or counsel, or our mind begets a word. But it is enough to know that light begot splendour, as the Prophet says: In the splendours of the saints, from the womb before the daystar I begot

Editors' notes and page, col. 473

Footnotes

(16) ‹anchor: quoquo› · call in col 473

quoque.

quoque ("also").

(printed under page 234)

(17) ‹anchor: humani generis› · call in col 473

resurrectio futura sit.

resurrectio futura sit ("that there will be a resurrection").

(printed under page 234)

(18) ‹anchor: sic docuerunt› · call in col 473

S. Aug., serm. 115, De temp.; Ruf. in Symb.

Saint Augustine, sermon 115 De tempore; Rufinus, On the Creed.

(printed under page 234)

(19) ‹anchor: Et hoc› · call in col 473

quia.

quia ("because").

(printed under page 234)

(20) ‹anchor: condiderunt› · call in col 473

contulerunt.

contulerunt ("they brought together").

(printed under page 234)

(21) ‹anchor: Et quod› · call in col 473

Ergo quod.

Ergo quod ("Therefore, that").

(printed under page 234)

(22) ‹anchor: accedentem ad Deum› · call in col 473

Hebr. XI, 6.

Hebrews 11:6.

(printed under page 234)

(23) ‹anchor: fit ad salutem› · call in col 473

Rom. X, 10.

Romans 10:10.

(printed under page 234)

(24) ‹anchor: locutus sum› · call in col 473

Psal. CXV, 10.

Psalm 115:10.

(printed under page 234)

(25) ‹anchor: fide vivit› · call in col 473

Habac. II, 4.

Habakkuk 2:4.

(printed under page 234)

(26) ‹anchor: non intelligetis› · call in col 473

Isa. VII, 9.

Isaiah 7:9.

(printed under page 234)

(27) ‹anchor: Ergo› · call in col 473

Ruf., praef. Expos. in Symb.

Rufinus, preface to the Exposition of the Creed.

(printed under page 234) (27*) ‹anchor: quis enarrabit› · call in col 473 Isa. LIII, 8.

Isaiah 53:8.

(printed under page 234)

(28) ‹anchor: Nec Deus› · call in col 473

Aug. serm. 181, De temp.; Ruf., l. c.

Augustine, sermon 181 De tempore; Rufinus, in the place cited.

(printed under page 234)

Page

running head: 473 EPISTOLÆ DECRET[ALES] (cut at image edge)
marginal letters: A ‹sentes, in qua et integritas›; B ‹Dicitur et indicium›; C ‹credendum est in Deum›; D ‹incognitum est. Unde illud›
old-edition numerals: (none)

PG 1:474

te. Et illud: Hic Deus noster, et non reputabitur alter ad eum. Et post: In terra visus est, et inter homines conversatus est.

Thee. And that [saying]: This is our God, and no other shall be reckoned beside Him. And afterwards: He was seen upon earth, and lived among men.

Diligere ergo Deum unumquemque ex toto corde, et ex tota anima, ut praefixum est, ex tota fortitudine oportet, et proximum tanquam semetipsum, respondente Domino cuidam Scribarum ac dicente: Primum omnium mandatum est, audi Israel: Dominus Deus tuus, Deus unus est; et: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua, et ex tota virtute tua: hoc est primum mandatum. Secundum autem simile est illi: Diliges proximum tuum tanquam teipsum. Majus horum aliud mandatum non est, quod majus est omnibus holocautomatibus et sacrificiis. Unde et in Veteri Testamento scriptum habetur: Quod tibi fieri non vis, alteri ne feceris. Et Dominus ait: Omnia quaecunque vultis ut faciant vobis homines, et vos facite similiter illis. Quibus utrisque mandatis, per unum malitia compescitur, et per aliud benignitas propagatur, ut ne malum quis inferat, sed bonum impendat. Primum, ut caveat laedere; secundum ut norit bonum praestare. Si enim fratrem quem vides, non diligis; Deum, quem non vides, quomodo potes diligere? Sic ergo nos decet exercere curam nostram, ut non dimittamus curam vestram: et sic diligere nos, ne negligatur dilectio proximi; quia Dei dilectio morti comparatur, dicente Sapientia: Valida est dilectio ut mors: idcirco, quia sicut mors violenter separat animam a corpore, ita dilectio Dei separat animam violenter a mundano et carnali amore. Qui enim, Dominus inquit, diligit me, mandata mea servabit. Nam qui Dei praecepta contemnit, Deum non diligit. Unde scriptum est: Nolite putare quod maneatis in dilectione mea, si non servaveritis praecepta mea. Neque enim regem diligimus, si odio leges ejus habemus. Neque enim ex toto corde poterit ille Deum diligere, qui noscitur in proxim⟨i⟩ corruere dilectione: quia per dilectionem proximi pervenitur ad charitatem Christi, quoniam, ut praelibatum est, in his duobus praeceptis tota lex pendet et prophetae. Docibiles ergo, qui perfecte docti non sunt ad haec peragenda; oportet omnes esse, et ut ipsi docti sint, et alios prudenter instruere, et perfecte possint docere, juxta Danielem prophetam, qui ait: Populus autem sciens Deum suum, obtinebit et faciet, et docti in populo docebunt plurimos. Omnes docibiles, ut jam dictum est, qui docti sunt, esse oportet; sed sacerdotes doctiores caeteris populis necesse fore docebat Christus dicens: Quia si caecus caeco ducatum praestet, ambo in foveam cadunt. Sacerdotes

Everyone, therefore, must love God with the whole heart, and with the whole soul, as was set down before, [and] with the whole strength, and the neighbour as himself, as the Lord answered one of the Scribes, saying: The first commandment of all is, Hear, O Israel: the Lord your God is one God; and: You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind, and with your whole strength: this is the first commandment. And the second is like it: You shall love your neighbour as yourself. There is no other commandment greater than these, and it is greater than all holocausts and sacrifices. Hence it is also found written in the Old Testament: What you would not have done to you, do not do to another. And the Lord says: All things whatsoever you would that men should do to you, do you also likewise to them. Of these two commandments, by the one malice is restrained, and by the other kindness is spread abroad, so that a man may not inflict evil, but may bestow good: the first, that he beware of doing harm; the second, that he know how to render good. For if you do not love the brother whom you see, how can you love God, Whom you do not see? So, then, it becomes us to exercise our own care in such a way that we do not neglect the care of you; and so to love ourselves that love of neighbour be not neglected; because the love of God is compared to death, as Wisdom says: Love is strong as death; for this reason, that as death violently separates the soul from the body, so the love of God violently separates the soul from worldly and carnal love. For he who loves Me, the Lord says, will keep My commandments. For he who despises the precepts of God does not love God. Hence it is written: Do not think that you abide in My love, if you have not kept My precepts. For neither do we love a king if we hold his laws in hatred. Nor will he be able to love God with his whole heart who is known to fall away in love of neighbour: because through love of neighbour one comes to the charity of Christ, since, as was touched on before, on these two precepts hangs the whole law and the prophets. Therefore all who are not perfectly taught must be teachable for accomplishing these things, so that they may themselves be taught, and may prudently instruct others, and be able to teach perfectly, according to Daniel the prophet, who says: But the people that knows its God shall prevail and shall act, and the learned among the people shall teach very many. All who are taught, as has already been said, must be teachable; but Christ taught that priests must needs be more learned than the rest of the people, saying: For if the blind lend guidance to the blind, both fall into the pit. Priests

Editors' notes and page, col. 474

Footnotes

(29) ‹anchor: (ge)nui te› · call in col 474

Psal. CIX, 3.

Psalm 109:3.

(printed under page 234)

(30) ‹anchor: alter ad eum› · call in col 474

Baruch III, 36.

Baruch 3:36.

(printed under page 234) (30*) ‹anchor: conversatus est› · call in col 474 Ibid., 38.

The same, [verse] 38.

(printed under page 234)

(31) ‹anchor: Diligere ergo› · call in col 474

Hactenus Ven. Fort.

Thus far Venantius Fortunatus.

(printed under page 234)

(32) ‹anchor: tota fortitudine› · call in col 474

Matth. XXII.

Matthew 22.

(printed under page 234)

(33) ‹anchor: tanquam teipsum› · call in col 474

Deut. VI; Matth. XXII; Marc. XII.

Deuteronomy 6; Matthew 22; Mark 12.

(printed under page 234)

(34) ‹anchor: alteri ne feceris› · call in col 474

Tob. IV, 16.

Tobit 4:16.

(printed under page 234)

(35) ‹anchor: similiter illis› · call in col 474

Matth. VII, 12.

Matthew 7:12.

(printed under page 234)

(36) ‹anchor: utrisque mandatis› · call in col 474

S. Greg., X Moral., 4.

Saint Gregory, Moralia X, 4.

(printed under page 234)

(37) ‹anchor: quomodo potes diligere› · call in col 474

I Joan. IV.

1 John 4 [:20].

(printed under page 234)

(38) ‹anchor: proximi; quia› · call in col 474

S. Isid. 2, sent. 3.

Saint Isidore, Sentences II, 3.

(printed under page 234)

(39) ‹anchor: dilectio ut mors› · call in col 474

Cant. VIII.

Song of Songs 8 [:6].

(printed under page 234)

(40) ‹anchor: mea servabit› · call in col 474

Joan. XIV, 23.

John 14:23.

(printed under page 234)

(41) ‹anchor: praecepta mea› · call in col 474

Joan. XV, 10.

John 15:10.

(printed under page 234)

(42) ‹anchor: proximi corruere› · call in col 474

errare.

errare ("to go astray").

(printed under page 234)

(43) ‹anchor: et prophetae› · call in col 474

Matth. XXII, 40.

Matthew 22:40.

(printed under page 234)

(44) ‹anchor: docebunt plurimos› · call in col 474

Dan. XI, 32.

Daniel 11:32.

(printed under page 234)

(45) ‹anchor: qui docti› · call in col 474

non.

non ("not").

(printed under page 234)

(46) ‹anchor: Christus dicens› · call in col 474

Haec duo vocabula non sunt in ms.

These two words are not in the manuscript.

(printed under page 234)

(47) ‹anchor: foveam cadunt› · call in col 474

Matth. XV, 14.

Matthew 15:14.

(printed under page 234)

(48) ‹anchor: Sacerdotes› · call in col 474

Distinct. 93, Sacerdotes vero.

[Gratian, Decretum,] Distinction 93, [the canon] Sacerdotes vero.

(printed under page 234)

Page

running head: [EPI]STOLÆ DECRETALES. 474
marginal letters: A ‹nui te. Et illud›; B ‹Unde et in Veteri Testamento›; C ‹animam a corpore›; D ‹esse, et ut ipsi docti›
old-edition numerals: (none)
the column opens with the tail ‹nui› of ‹ge-nui›, which is set whole at the end of col. 473 and not repeated here

PG 1:475

vero sal terrae et mundi lumen docens, praecepit in splendore bonorum operum Patrem glorificare Deum; de quibus Dominus ait: Beati estis, cum maledixerint vobis homines, et persecuti vos fuerint, et dixerint omne malum adversum vos, mentientes propter me. Gaudete et exsultate, quoniam merces vestra copiosa est in coelis; sic enim persecuti sunt prophetas, qui fuerunt ante vos. Vos estis sal terrae Quod si sal evanuerit, in quo salietur? Ad nihilum valet ultra, nisi ut foras mittatur, et conculcetur ab hominibus. Non potest civitas abscondi supra montem posita, neque accendunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt, ut qui ingrediuntur lumen videant. Sic luceat lux vestra coram hominibus, ut videant bona opera vestra, et glorificent Patrem vestrum, qui in coelis est. Episcopos autem per singulas civitates, quibus ille non miserat, perdoctos et prudentes sicut serpentes, simplicesque sicut columbas, juxta Domini praeceptionem, nobis mittere praecepit. Quod etiam facere inchoavimus, et Domino opem ferente, facturi sumus. Vos autem per vestras dioeceses episcopos sacrate et mittite, quia nos ad alias partes, quod idem jussit, agere curabimus. Aliquos vero ad Gallias Hispaniasque mittemus, et quosdam ad Germaniam et Italiam, atque ad reliquas gentes dirigere cupimus. Ubi autem ferociores et rebelliores gentes esse cognoverimus, illuc dirigere sapientiores et austeriores necesse habemus, qui quotidie non cessent divina seminare semina, et multos Christo lucrari, et ad rectam fidem et viam veritatis perducere, ut plures manipulos Domino valeant praesentare.

however, teaching [them to be] the salt of the earth and the light of the world, He commanded [them] to glorify God the Father in the splendour of good works; of whom the Lord says: Blessed are you when men shall curse you, and persecute you, and say all evil against you, lying, for My sake. Rejoice and exult, for your reward is abundant in heaven; for so they persecuted the prophets who were before you. You are the salt of the earth But if the salt has lost its savour, with what shall it be salted? It is good for nothing any more, except to be cast out and trodden underfoot by men. A city set upon a mountain cannot be hidden; nor do they light a lamp and put it under a bushel, but upon a lampstand, that it may give light to all who are in the house, so that those who enter may see the light. So let your light shine before men, that they may see your good works, and glorify your Father Who is in heaven. And he commanded us to send bishops through the several cities to which he had not sent [any], thoroughly learned, and prudent as serpents and simple as doves, according to the Lord's precept. This we have also begun to do, and with the Lord bringing help we shall do it. But do you consecrate and send bishops through your dioceses, since we shall take care to do in other parts what he likewise ordered. Some we shall send to the Gauls and the Spains, and certain others we wish to direct to Germany and Italy and to the remaining nations. But where we learn that the nations are fiercer and more rebellious, there we must needs direct wiser and sterner men, who may not cease daily to sow the divine seed, and to win many for Christ, and to lead [them] to the right faith and the way of truth, so that they may be able to present more sheaves to the Lord.

In illis vero civitatibus, in quibus olim apud ethnicos archiflamines eorum, atque primi legis doctores erant, episcoporum primates poni, vel patriarchas, qui reliquorum episcoporum judicia et majora (quoties necesse foret) negotia in fide agitarent, et secundum Dei voluntatem, sicut constituerunt sancti apostoli, ita ut ne quis injuste periclitaretur, definirent. In illis autem civitatibus, in quibus dudum apud praedictos erant archiflamines, quos tamen minores tenebant quam memoratos primates, archiepiscopos institui praecepit, qui non tamen primatum, sed archiepiscoporum fruerentur nomine. Episcoporum quoque judicia, ut superius memoratum est, et majora Ecclesiarum negotia, si ipsi reclamaverint, aut aliquem timorem, aut istos vel alios suspectos habuerint, ad jam dictos primates vel patriarchas, ne aliquis nocenter periret, transferri perdocuit. In singulis vero reliquis civitatibus singulos, et non binos vel ternos aut plures episcopos, constitui praecepit,

But in those cities in which formerly, among the heathen, their archflamens and the chief doctors of the law were, [he commanded] that primates of the bishops, or patriarchs, be placed, who should deal with the judgements of the other bishops and the greater matters (as often as should be necessary) in the faith, and should decide them according to the will of God, as the holy apostles established, so that no one should be put in peril unjustly. But in those cities in which formerly there were archflamens among the aforesaid, whom they nevertheless held lesser than the said primates, he commanded that archbishops be instituted, who should enjoy, however, not the name of primates but of archbishops. The judgements of bishops also, as was mentioned above, and the greater business of the Churches, if they themselves should appeal, or should have some fear, or should hold these or others in suspicion, he taught that they be transferred to the aforesaid primates or patriarchs, lest anyone should perish wrongfully. But in each of the remaining cities single bishops, and not two or three or more, he commanded to be appointed,

Editors' notes and page, col. 475

Footnotes

(49) ‹anchor: mundi lumen› · call in col 475

esse.

esse ("to be").

(printed under page 235)

(50) ‹anchor: in domo sunt› · call in col 475

Matth. V, 11-16.

Matthew 5:11–16.

(printed under page 235)

(51) ‹anchor: lumen videant› · call in col 475

Deest media haec sententia in Lucensi codice.

This middle sentence is missing in the Lucca codex.

(printed under page 235)

(52) ‹anchor: in coelis est› · call in col 475

Ibid., 16.

The same, [verse] 16.

(printed under page 235)

(53) ‹anchor: Gallias Hispaniasque› · call in col 475

Ms. Spaniasque.

The manuscript has Spaniasque ("and the Spains").

(printed under page 235)

(54) ‹anchor: In illis vero civitatibus› · call in col 475

Dist. 80, In illis civitatibus; et Leo IX, ep. 3.

[Gratian, Decretum,] Distinction 80, [the canon] In illis civitatibus; and Leo IX, letter 3.

(printed under page 235)

(55) ‹anchor: ethnicos archiflamines› · call in col 475

primi sacerdotes flamines.

primi sacerdotes flamines ("chief priests, flamens").

(printed under page 235)

(56) ‹anchor: In illis autem civitatibus› · call in col 475

Vide Ant. Aug. in Adr. coll. datam Ingilr., c. 23, Jul. ep. 2.

See Antonio Agustín on the collection of Hadrian given to Ingilram, chapter 23; Julius, letter 2.

(printed under page 235)

(57) ‹anchor: aliquis nocenter› · call in col 475

quis innocenter.

quis innocenter ("anyone innocently").

(printed under page 235)

(58) ‹anchor: transferri perdocuit› · call in col 475

jussit.

jussit ("he ordered").

(printed under page 235) [Notes (59)–(61) are called in col 476 and are set in n476.]

Page

running head: 475 S. CLEMENTIS I ROM. PONT.
marginal letters: A ‹vero sal terrae et mundi lumen›; B ‹minibus, ut videant bona opera›; C ‹quotidie non cessent›; D ‹moratos primates, archiepiscopos›
old-edition numerals: (none)

PG 1:476

qui non primatum, aut archiepiscoporum, aut metropolitanorum nomine, quia matres civitatum non tenent, sed episcoporum tantum vocabulo potirentur; quoniam nec inter ipsos apostolos par institutio fuit, sed unus omnibus praefuit. Hoc tamen praevidendum instituit, ne in villis, aut castellis vel modicis civitatibus, instituerentur episcopi; ne vile eorum nomen fieret. Episcopos ergo vicem apostolorum gerere, Dominum docuisse dicebat, et reliquorum discipulorum vicem tenere presbyteros debere insinuabat. Et si quis aliquem ex his scandalizaret, gravissimam illi poenam inferri debere praedicabat. Cunctos se invicem diligere et adjuvare debere, et neminem ab adjutorio fratris se subtrahere instruebat. Homicidas vero et adulteros, ac cunctos criminalibus nexibus alligatos, et qui eis coaequales non erant, ab eorum vexatione et accusatione, docente Domino, prohibebat, et nonnisi a coaequalibus aliquid eis inferri debere docebat; quia discipulum supra magistrum esse, aut ullam ei injuriam inferre, nullatenus debere oportet. Infames etiam omnes, et quos primates et leges saeculi non suscipiunt, sed et laicos ab eorum accusatione et vexatione semper repelli debere, rogabat, et cunctos illis subditos esse praecipiebat. Cunctorum sacerdotum vitam, superiorem sanctioremque ac discretam a saecularibus et laicis hominibus esse, et spirituales quosque atque sacerdotes super carnales ac laicos semper constituendos docebat; quoniam pro minimo nobis esse debet, ut a talibus arguamur et judicemur, vel ab humano die. Majores vero a minoribus nec accusari nec judicari ullatenus posse dicebat; quoniam non solum hoc divinas, sed et leges saeculi inhibere docebat.

who should possess the name not of primates, or of archbishops, or of metropolitans, since they do not hold mother cities, but only the title of bishops; since even among the apostles themselves the appointment was not equal, but one presided over all. Yet he laid down this as something to be guarded against: that bishops should not be appointed in villages, or castles, or small cities, lest their name become cheap. He said, therefore, that the Lord had taught that bishops act in the place of the apostles, and he intimated that priests ought to hold the place of the other disciples. And if anyone should scandalize any one of these, he declared that a most grievous penalty ought to be inflicted on him. He instructed that all ought to love and help one another, and that none should withdraw himself from his brother's aid. Murderers, moreover, and adulterers, and all who are bound in the bonds of crime, and those who were not their equals, he forbade, as the Lord taught, to harass and accuse them, and taught that nothing ought to be brought against them except by their equals; because it is by no means fitting that a disciple should be above his master, or inflict any injury upon him. He asked also that all infamous persons, and those whom the primates and the laws of the world do not admit, and laymen too, should always be repelled from accusing and harassing them, and he commanded all to be subject to them. He taught that the life of all priests should be higher and holier and set apart from secular and lay men, and that all spiritual men and priests should always be set over carnal men and laymen; since it ought to be a very small thing for us to be accused and judged by such, or by man's day. And he said that the greater could by no means be either accused or judged by the lesser; since he taught that not only the divine laws, but the laws of the world also forbid this.

Omnes ergo legum divinarum libenter violatores, et sacrarum institutionum voluntarie perturbatores, ecclesiastica indignos regula et sancta communione judicabat. Operatores vero earumdem, eisque obedientes, utrarumque ac caeterorum bonorum dignos esse dicebat. Unde et prophetas in testimonium sumebat: Audite, coeli, et auribus percipe, terra, quoniam Dominus locutus est: Filios enutrivi et exaltavi, ipsi autem spreverunt me. Cognovit bos possessorem suum, et asinus praesepe domini sui, Israel autem non cognovit me, et populus meus non intellexit. Vae genti peccatrici! populo gravi iniquitate, semini nequam, filiis sceleratis! Dereliquerunt Dominum, blasphemaverunt Sanctum Israel, abalienati sunt retrorsum. Super quo percutiam vos ultra, addentes praevaricationem? Omne caput languidum, et omne cor moerens: a planta pedis usque ad verticem non est in eo sanitas: vulnus et livor, et plaga tumens non est circumligata, nec curata medicamine,

All, therefore, who willingly violate the divine laws, and wilfully disturb the sacred institutions, he judged unworthy of the ecclesiastical rule and of holy communion. But those who carry them out, and obey them, he said were worthy of both, and of the other good things. Hence he also took the prophets as witness: Hear, O heavens, and give ear, O earth, for the Lord has spoken: I have nourished and exalted sons, but they have despised Me. The ox knows its owner, and the ass its master's crib; but Israel has not known Me, and My people has not understood. Woe to the sinful nation! to a people heavy with iniquity, to a wicked seed, to criminal sons! They have forsaken the Lord, they have blasphemed the Holy One of Israel, they have turned away backwards. For what shall I strike you any more, you who add transgression? Every head is sick, and every heart grieving: from the sole of the foot to the crown of the head there is no soundness in it: wound and bruise and swelling sore is not bound up, nor treated with medicine,

Editors' notes and page, col. 476

Footnotes

(59) ‹anchor: omnibus praefuit› · call in col 476

In Decr. Ivo. lib. II.

In Ivo's Decretum, book II.

(printed under page 235)

(60) ‹anchor: subtrahere instruebat› · call in col 476

7 q. 1, Beatus Petrus Hadr., c. 63, collectionis.

[Gratian, Decretum, Causa] 7, question 1, [the canon] Beatus Petrus; Hadrian's collection, chapter 63.

(printed under page 235)

(61) ‹anchor: debere oportet› · call in col 476

2, q. 7, Laici in accusatione.

[Gratian, Decretum, Causa] 2, question 7, [the canon] Laici in accusatione.

(printed under page 235)

(62) ‹anchor: praecipiebat. Cunctorum› · call in col 476

Fab., ep. 2.

Fabian, letter 2.

(printed under page 235)

(63) ‹anchor: humano die. Majores› · call in col 476

Jul. ep. 2, c. 36.

Julius, letter 2, chapter 36.

(printed under page 235)

Page

running head: [S. CLEMENTI]S I ROM. PONT. OPERA DUBIA. 476
marginal letters: A ‹cepit, qui non primatum›; B ‹teros, ac cunctos criminalibus›; C ‹dos docebat; quoniam pro minimo›; D ‹gnovit bos possessorem suum›
old-edition numerals: (none)

PG 1:477

neque fota oleo. Terra vestra deserta, civitates vestrae igne succensae: regionem vestram coram vobis alieni devorant, et desolabitur sicut in vastitate hostili, et derelinquetur. Vae, inquit, qui dicitis bonum malum, et malum bonum, ponentes tenebras lucem, et lucem tenebras, ponentes amarum in dulce, et dulce in amarum. Propterea captivus ductus est populus meus, quia non habuit scientiam, et nobiles ejus interierunt fame, et multitudo ejus siti exaruit. Propterea dilatavit infernus animam suam, et aperuit os suum absque ullo termino. Et descendent fortes ejus, et populus ejus, et sublimes gloriosique ejus ad eum. Et incurvabitur homo, et humiliabitur vir, et oculi sublimium deprimentur. Et exaltabitur Dominus exercituum in judicio, et Deus sanctus sanctificabitur in justitia. Carnales spiritualibus resistere prohibebat. Et de his qui cervices suas contra magistros et seniores suos erigebant, haec in exemplum adducebat: Detracta est ad inferos superbia tua, concidit cadaver tuum: subter te sternetur tinea, et operimentum tuum erunt vermes. Quomodo cecidisti de coelo, Lucifer, qui mane oriebaris? Corruisti in terram, qui vulnerabas gentes, qui dicebas in corde tuo: In coelum conscendam, super astra Dei exaltabo solium meum; sedebo in monte Testamenti, in lateribus aquilonis; ascendam super altitudinem nubium, similis ero Altissimo. Verumtamen ad infernum detraheris in profundum laci. Qui te viderint, ad te inclinabuntur, teque prospicient; nunquid iste est vir, qui turbavit terram, qui concussit regna, qui posuit orbem desertum, et urbes ejus destruxit, vinctis ejus non aperuit carcerem? Ebrietatem oppido prohibebat, et ebriosos, corpore et animo mortuos esse praedicabat; de quibus et in exemplum aiebat: Vae qui consurgitis mane ad ebrietatem sectandam, et potandum usque ad vesperam, ut vino aestuetis: cithara, et lyra, et tympanum, et tibia, et vinum in conviviis vestris: et opus Domini non respicitis, nec opera manuum ejus consideratis. Et iterum: Vae qui potentes estis ad bibendum vinum, et viri fortes ad miscendam ebrietatem: qui justificatis impium pro muneribus, et justitiam justi aufertis ab eo. Propter hoc, sicut devorat stipulam lingua ignis, et calor flammae exurit, sic radix eorum quasi favilla erit, et germen eorum ut pulvis ascendet. Abjecerunt enim legem Domini exercituum, et eloquium Sancti Israel blasphemaverunt. Ideo iratus est furor Domini in populo suo, et extendit manum suam super eum, et percussit eum. Et conturbati sunt montes, et facta sunt morticina eorum quasi stercus in medio platearum. In omnibus his non est aversus furor ejus, sed adhuc manus ejus extenta. Nullum etiam presbyterum in alicujus episcopi parochia aliquid agere debere, absque ejus permissu, docebat; sed et cunctos presbyteros propriis

nor soothed with oil. Your land is desolate, your cities burned with fire: strangers devour your country before your eyes, and it shall be made desolate as in a devastation by enemies, and shall be forsaken. Woe, He says, to you who call good evil, and evil good, putting darkness for light, and light for darkness, putting bitter for sweet, and sweet for bitter. Therefore My people has been led captive, because it had no knowledge, and its nobles have perished with hunger, and its multitude is parched with thirst. Therefore hell has enlarged its soul, and opened its mouth without any bound. And its strong men, and its people, and its high and glorious ones, shall go down into it. And man shall be bowed down, and the mighty man shall be humbled, and the eyes of the lofty shall be brought low. And the Lord of hosts shall be exalted in judgement, and the holy God shall be sanctified in justice. He forbade the carnal to resist the spiritual. And concerning those who raised up their necks against their masters and their elders he brought forward these words as an example: Your pride is brought down to hell, your carcass has fallen: under you the moth shall be strewn, and worms shall be your covering. How have you fallen from heaven, O Lucifer, who rose in the morning? You have fallen to the earth, you who wounded the nations, who said in your heart: I will ascend into heaven, I will exalt my throne above the stars of God; I will sit in the mountain of the Covenant, in the sides of the north; I will ascend above the height of the clouds, I will be like the Most High. But yet you shall be brought down to hell, into the depth of the pit. Those who see you shall bend down towards you, and gaze at you; is this the man who troubled the earth, who shook kingdoms, who made the world a desert, and destroyed its cities, who did not open the prison to his captives? He strictly forbade drunkenness, and declared that drunkards are dead in body and soul; and concerning them he said, by way of example: Woe to you who rise early in the morning to pursue drunkenness, and to drink until evening, so as to be inflamed with wine: harp, and lyre, and timbrel, and pipe, and wine are at your feasts: and you do not regard the work of the Lord, nor consider the works of His hands. And again: Woe to you who are mighty to drink wine, and strong men at mixing drunkenness: who justify the wicked for gifts, and take away the justice of the just from him. Therefore, as the tongue of fire devours the stubble, and the heat of the flame burns it up, so their root shall be as ashes, and their bud shall go up as dust. For they have cast away the law of the Lord of hosts, and blasphemed the word of the Holy One of Israel. Therefore the fury of the Lord is angered against His people, and He has stretched out His hand upon them, and struck them. And the mountains were troubled, and their carcasses became as dung in the midst of the streets. For all this His fury is not turned away, but His hand is stretched out still. He taught also that no priest ought to do anything in the parish of any bishop without his permission; but he taught also that all priests ought to be obedient to their own

Editors' notes and page, col. 477

Footnotes

(64) ‹anchor: hostili, et derelinquetur› · call in col 477

Isai. I, 2 et seq.

Isaiah 1:2 ff.

(printed under page 236)

(65) ‹anchor: sanctificabitur in justitia› · call in col 477

Isai. V, 20 et seq.

Isaiah 5:20 ff.

(printed under page 236)

(66) ‹anchor: in exemplum adducebat› · call in col 477

dicebat.

dicebat ("he used to say").

(printed under page 236)

(67) ‹anchor: concidit cadaver tuum› · call in col 477

cecidit.

cecidit ("has fallen").

(printed under page 236)

(68) ‹anchor: qui turbavit› · call in col 477

Luc. conturbavit.

The Lucca [codex] has conturbavit ("threw into confusion").

(printed under page 236)

(69) ‹anchor: aperuit carcerem› · call in col 477

Isai. XIV, 11 et seq.

Isaiah 14:11 ff.

(printed under page 236)

(70) ‹anchor: manuum ejus consideratis› · call in col 477

Isai. V, 11 et seq.

Isaiah 5:11 ff.

(printed under page 236)

(71) ‹anchor: manus ejus extenta› · call in col 477

Ibid., 22 et seq.

The same, [verse] 22 ff.

(printed under page 236)

(72) ‹anchor: Nullum› · call in col 477

Can. apost. 40.

Apostolic Canons, 40.

(printed under page 236)

(73) ‹anchor: Nullum etiam› · call in col 477

Ms. enim.

The manuscript has enim ("for").

(printed under page 236)

(74) ‹anchor: permissu, docebat› · call in col 477

volebat.

volebat ("he wished").

(printed under page 236)

Page

running head: 477 EPISTOLÆ DECRET[ALES] (cut at image edge)
marginal letters: A ‹camine, neque fota oleo›; B ‹sanctus sanctificabitur in justitia›; C ‹cussit regna, qui posuit›; D ‹det. Abjecerunt enim legem›
old-edition numerals: (none)

PG 1:478

episcopis in omnibus absque mora obedientes, instituente Domino, esse debere docebat. Nullum item aliena concupiscere aut praesumere, quae eorum erant, sed unumquemque suis sibique commissis contentos esse docebat. Neminem etiam alicui aliquid facere, nisi quod sibi fieri vellet, instruebat. Sanctam quoque Ecclesiam immaculatam omnes servare debere evangelizabat, cujus claves episcopos esse dicebat. Ipsi enim habent potestatem claudere coelum, et aperire portas ejus, quia claves coeli facti sunt. Admonere autem eos neminem debere docebat, quia oculi Domini sunt, et qui eos tangit, tangit pupillam oculi ejus. Et quanta poena dignus sit qui eos scandalizat, ipsum Dominum docuisse dicebat, ubi ait: Qui scandalizaverit unum de pusillis istis qui in me credunt, expedit ei ut suspendatur mola asinaria in collo ejus, et demergatur in profundum maris. Vae mundo a scandalis! Necesse est enim ut veniant scandala: verumtamen vae homini illi, per quem scandalum venit! Si autem manus tua scandalizat te, abscinde eam, et projice abs te. Bonum est tibi ad vitam ingredi debilem, quam duas manus habentem mitti in gehennam ignis. Et si pes tuus scandalizat te, abscinde eum, et projice abs te. Bonum est tibi introire ad vitam claudum, quam duos pedes habentem mitti in ignem aeternum. Et si oculus tuus scandalizat te, erue eum, et projice abs te. Bonum est tibi unum oculum habentem in vitam introire, quam duos oculos habentem mitti in gehennam ignis. Videte, ne contemnatis unum ex his pusillis. Amen dico vobis: Quaecunque alligaveritis super terram, erunt alligata et in coelo: et quaecunque solveritis super terram, erunt soluta et in coelo. Iterum dico vobis, quia si duo ex vobis consenserint super terram, de omni re quamcunque petierint, fiet illis a Patre meo, qui in coelis est. Ubi enim sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum. Et iterum per prophetam loquitur, dicens: Expavit, inquit, coelum super hoc, et horruit amplius vehementer, dicit Dominus. O intolerabilem malignitatem, o linguam iniquitatem loquentem contra Deum, et mentem in altitudinem cornu extollentem! Et iterum: Impone, homo, tuae linguae ostium et seram. Cessa, cornu in altitudinem extollens, et loquens adversus Deum iniquitatem et proximum tuum. Quousque insultas patienti Christo et fratribus? Sic autem peccantes in fratres, et percutientes eorum infirmam conscientiam in Christum graviter peccatis, et rei judicio effecti, infames efficiemini, et juste repellemini. Et iterum per prophetam loquitur, dicens: Vos autem sacerdotes Domini vocabimini; ministri Dei nostri, dicetur vobis: Fortitudinem gentium comedetis, et in gloria eorum superbietis. Pro confusione vestra duplici et rubore, laudabunt partem eorum. Propter

bishops in all things without delay, as the Lord has ordained. Likewise he taught that none should covet or lay claim to another's goods, what belonged to others, but that each should be content with his own and with what was entrusted to him. He also instructed that no one should do anything to another except what he would wish to be done to himself. He preached also that all ought to keep the holy Church spotless, whose keys, he said, are the bishops. For they have the power to shut heaven and to open its gates, because they have been made the keys of heaven. And he taught that no one ought to rebuke them, because they are the eyes of the Lord, and he who touches them touches the apple of His eye. And how great a punishment he deserves who scandalizes them, he said the Lord Himself had taught, where He says: Whoever shall scandalize one of these little ones who believe in Me, it is better for him that a millstone be hung about his neck, and that he be drowned in the depth of the sea. Woe to the world because of scandals! For it must needs be that scandals come: but woe to that man by whom the scandal comes! But if your hand scandalizes you, cut it off, and cast it from you. It is better for you to enter into life maimed than having two hands to be cast into the gehenna of fire. And if your foot scandalizes you, cut it off, and cast it from you. It is better for you to enter into life lame than having two feet to be cast into eternal fire. And if your eye scandalizes you, pluck it out, and cast it from you. It is better for you to enter into life having one eye than having two eyes to be cast into the gehenna of fire. See that you do not despise one of these little ones. Amen I say to you: Whatever you shall bind upon earth shall be bound also in heaven: and whatever you shall loose upon earth shall be loosed also in heaven. Again I say to you, that if two of you agree upon earth concerning anything whatsoever they shall ask, it shall be done for them by My Father, Who is in heaven. For where two or three are gathered together in My name, there am I in the midst of them. And again He speaks through the prophet, saying: Heaven, He says, was aghast at this, and shuddered exceedingly more, says the Lord. O unbearable malice, O tongue speaking iniquity against God, and mind lifting up its horn on high! And again: Put, O man, a door and a bolt on your tongue. Cease, you who lift up your horn on high and speak iniquity against God and your neighbour. How long will you insult the patient Christ and the brethren? But sinning thus against the brethren, and striking their weak conscience, you sin gravely against Christ, and, made guilty by judgement, you will become infamous, and will justly be repelled. And again He speaks through the prophet, saying: But you shall be called the priests of the Lord; to you it shall be said, ministers of our God: You shall eat the strength of the nations, and in their glory you shall pride yourselves. For your double confusion and shame, they shall praise their portion. Therefore

Editors' notes and page, col. 478

Footnotes

(75) ‹anchor: not visible in the crop› · call in col 478

Can. apost. 36.

Apostolic Canons, 36.

(printed under page 236)

(76) ‹anchor: not visible in the crop› · call in col 478

contentum abire oportere.

contentum abire oportere ("that he ought to go away content").

(printed under page 236)

(77) ‹anchor: not visible in the crop› · call in col 478

Zach. II, 8.

Zechariah 2:8.

(printed under page 236)

(78) ‹anchor: in medio eorum› · call in col 478

Matth. XVIII, 6 et seq.

Matthew 18:6 ff.

(printed under page 236)

(79) ‹anchor: dicit Dominus› · call in col 478

Jerem. II.

Jeremiah 2 [:12].

(printed under page 236)

(80) ‹anchor: graviter peccatis› · call in col 478

I Cor. VIII, 12

1 Corinthians 8:12.

(printed under page 236)

Page

running head: [EPI]STOLÆ DECRETALES 478
marginal letters: A ‹episcopis in omnibus absque mora›; B ‹unum de pusillis istis›; C ‹ex his pusillis. Amen dico vobis›; D ‹extollens, et loquens adversus Deum›
old-edition numerals: (none)

PG 1:479

hoc in terra sua duplicia possidebunt, et laetitia sempiterna erit eis; quia ego Dominus diligens judicium, et odio habens rapinam in holocaustum; et dabo opus eorum in veritate, et foedus perpetuum feriam eis. Et scietur in gentibus semen eorum, et germen eorum in medio populorum. Omnes qui viderint eos, cognoscent eos, quia isti sunt semen cui benedixit Dominus. Gaudens gaudebo in Domino, et exsultabit anima mea in Deo meo; quia induit me vestimento salutis, et indumento justitiae circumdedit me, quasi sponsum decoratum corona, et quasi sponsam ornatam monilibus suis. Sicut enim terra profert germen suum, et sicut hortus semen suum germinat, sic Dominus Deus germinabit justitiam et laudem coram universis gentibus. Eos autem a solo Domino aut judicandos, aut removendos, et non ab aliis esse dicebat, quia sui sunt, et non alterius. Et quis est, qui alterius judicet servum? Nam si non patiuntur homines, nec Deus deorum et Dominus dominantium haec ullatenus patitur. Unde et prophetas sibi testes esse dicebat, per quos Dominus loquitur, dicens: Ecce excoxi te, sed non quasi argentum elegi te in camino paupertatis. Propter me faciam, ut non blasphemer, et gloriam meam alteri non dabo. Audi me, Jacob et Israel, quem ego voco. Ego ipse, ego primus, et ego novissimus. Manus quoque mea fundavit terram, et dextera mea mensa est coelos. Ego vocabo eos, et stabunt simul. Me insulae exspectabunt, et brachium meum sustinebunt. Salus autem mea in sempiternum erit, et justitia mea non deficiet. Audite me, qui scitis justum, populus meus, lex mea in corde eorum. Nolite timere opprobrium hominum, et blasphemias eorum ne metuatis. Sicut enim vestimentum, sic comedet eos vermis, et sicut lanam sic devorabit eos tinea. Salus autem mea in sempiternum erit, et justitia mea in generationes generationum. Et iterum: Abscondita est via mea a Domino, et a Deo meo judicium meum transivit. Nunquid nescis, aut non audisti? Deus, sempiternus Dominus, qui creavit terminos terrae, non deficiet, neque laborabit, nec est investigatio sapientiae ejus. Qui dat lasso virtutem, et his qui non sunt, fortitudinem et robur multiplicat. Deficient pueri et laborabunt, et juvenes in infirmitate cadent. Qui autem sperant in Domino, mutabunt fortitudinem: assument pennas sicut aquilae: current, et non laborabunt: ambulabunt, et non deficient. Taceant ad me insulae, et gentes mutent fortitudinem. Accedant, et tunc loquantur, simul ad judicium propinquemus. Hos autem qui eos vetant, aut amovere vel damnare nituntur, Dominus per prophetam damnat, et usque ad satisfactionem eorum et Ecclesiae damnatos esse docebat, ubi ait: Talia elegerunt in viis suis, et abominationibus suis anima

for this they shall possess double in their land, and everlasting joy shall be theirs; for I am the Lord, Who love judgement and hate robbery in a holocaust; and I will give their work in truth, and I will strike an everlasting covenant with them. And their seed shall be known among the nations, and their offspring in the midst of the peoples. All who see them shall know them, that these are the seed which the Lord has blessed. Rejoicing I will rejoice in the Lord, and my soul shall exult in my God; for He has clothed me with the garment of salvation, and with the robe of justice He has wrapped me round, as a bridegroom adorned with a crown, and as a bride adorned with her jewels. For as the earth brings forth its bud, and as the garden makes its seed to spring up, so the Lord God will make justice and praise spring up before all the nations. And he said that they are to be either judged or removed by the Lord alone, and not by others, because they are His, and not another's. And who is it that judges another's servant? For if men do not suffer it, neither does the God of gods and Lord of lords in any way suffer these things. Hence he said also that the prophets were his witnesses, through whom the Lord speaks, saying: Behold, I have refined you, but not as silver; I have chosen you in the furnace of poverty. For My own sake I will do it, that I be not blasphemed, and My glory I will not give to another. Hear Me, O Jacob and Israel, whom I call. I Myself, I am the first, and I am the last. My hand also founded the earth, and My right hand measured the heavens. I will call them, and they shall stand together. The islands shall wait for Me, and shall look for My arm. But My salvation shall be for ever, and My justice shall not fail. Hear Me, you who know what is just, My people, [with] My law in their heart. Do not fear the reproach of men, and do not dread their blasphemies. For as a garment, so the worm shall eat them, and as wool, so the moth shall devour them. But My salvation shall be for ever, and My justice to generations of generations. And again: My way is hidden from the Lord, and my judgement has passed away from my God. Do you not know, or have you not heard? God, the everlasting Lord, Who created the ends of the earth, shall not faint nor labour, and there is no searching out of His wisdom. He gives strength to the weary, and to those who are not, He multiplies might and vigour. Youths shall faint and labour, and young men shall fall in weakness. But those who hope in the Lord shall change their strength: they shall take wings as eagles: they shall run, and not labour: they shall walk, and not faint. Let the islands keep silence before Me, and let the nations change their strength. Let them come near, and then speak; let us draw near together to judgement. But those who forbid them, or strive to remove or condemn them, the Lord condemns through the prophet, and he taught that they stand condemned until they make satisfaction to them and to the Church, where He says: They have chosen such things in their ways, and in their abominations their soul

Editors' notes and page, col. 479

Footnotes

(81) ‹anchor: not visible in the crop› · call above the crop

Isai. LXI, 6 et seq.

Isaiah 61:6 ff.

(printed under page 237)

(82) ‹anchor: not visible in the crop› · call above the crop

Ivo in Decr., p. 5, c. 232. Anacl., ep. 2. Alex. ep. 2. Telesph. Fab. Melc. Julius Dam., etc.

Ivo, in the Decretum, part 5, chapter 232. Anacletus, letter 2; Alexander, letter 2; Telesphorus; Fabian; Melchiades; Julius; Damasus, etc.

(printed under page 237)

(83) ‹anchor: et stabunt simul› · call in col 479

Isai. XLVIII, 10 et seq.

Isaiah 48:10 ff.

(printed under page 237)

(84) ‹anchor: in generationes generationum› · call in col 479

Isai. LI, 5 et seq.

Isaiah 51:5 ff.

(printed under page 237)

(85) ‹anchor: et non deficient› · call in col 479

Isai. XL, 27 et seq.

Isaiah 40:27 ff.

(printed under page 237)

(86) ‹anchor: judicium propinquemus› · call in col 479

Isai. XLI, 1.

Isaiah 41:1.

(printed under page 237)

(87) ‹anchor: per prophetam damnat› · call in col 479

Dominum damnare.

Dominum damnare ("that the Lord condemns").

(printed under page 237)

(88) ‹anchor: not visible in the crop› · call below the crop

Isai. LXVI, 3 et seq.

Isaiah 66:3 ff.

(printed under page 237)

(89) ‹anchor: not visible in the crop› · call outside the crop

Isai. LXV, 23, 24.

Isaiah 65:23–24.

(printed under page 237)

(90) ‹anchor: not visible in the crop› · call outside the crop

Greg. XII, 22.

Gregory, XII, 22.

(printed under page 237)

Page

running head: 479 S. CLEMENTIS I ROM. PONT. O[PERA DUBIA] (cut at image edge)
marginal letters: A ‹hoc in terra sua duplicia›; B ‹aut judicandos, aut removendos›; C ‹lus autem mea in sempiternum›; D ‹sperant in Domino, mutabunt›
old-edition numerals: (none)

PG 1:480

eorum delectata est. Unde et ego eligam illusiones eorum, et damnationem adducam eis; quia locutus sum eis, et non audierunt; feceruntque malum in oculis meis, et quae nolui, elegerunt. Audite verbum Domini, qui tremitis ad verbum ejus; dixerunt fratres vestri, odientes vos, et abjicientes propter nomen meum: Glorificetur Dominus, et videbimus in laetitia vestra, ipsi autem confundentur. Non enim laborabunt frustra in conturbatione praesules mei, quia semen benedictorum Domini est. Antequam clament, ego exaudiam; adhuc illis loquentibus, ego audiam. Ad glorificandum se, et divina mandata seminanda evangelizanda, eos Dominus elegit, et non ut prohibeantur, aut perturbentur, suggerebat; quoniam qui eos laedit, eum laedit, cujus legatione funguntur. Praedicare eos assidue, et mandata Domini sine intermissione annuntiare rogabat. Opera eorum bona coram hominibus monstrare, et conscientiam bonam coram Deo habere insinuabat. Omnes principes terrae, et cunctos homines eis obedire, et capita sua submittere, eorumque adjutores existere praecipiebat, ut omnes pariter fideles et cooperatores legis Dei monstrarentur, ne de eis dicatur: Confundentur et erubescent omnes qui pugnant adversum te, et erunt quasi non sint, et peribunt viri qui contradicunt tibi. Quaeres eos, et non invenies viros rebelles tuos. Erunt quasi non sint, et veluti consumptio hominis bellantis adversum te.

has delighted. Therefore I too will choose their mockeries, and will bring condemnation upon them; because I spoke to them, and they did not hear; and they did evil in My eyes, and chose what I did not will. Hear the word of the Lord, you who tremble at His word; your brethren who hate you, and cast you out for My name's sake, have said: Let the Lord be glorified, and we shall see [Him] in your joy; but they shall be confounded. For My prelates shall not labour in vain in trouble, because they are the seed of the blessed of the Lord. Before they cry, I will hear; while they are yet speaking, I will hear. He suggested that the Lord chose them to glorify Him, and to sow and preach the divine commandments, and not that they should be hindered or troubled; since he who harms them harms Him Whose embassy they discharge. He asked that they preach constantly, and announce the commandments of the Lord without ceasing. He intimated that they should show their good works before men, and have a good conscience before God. He commanded all the princes of the earth, and all men, to obey them, and to bow their heads, and to be their helpers, so that all might alike be shown faithful and fellow-workers of the law of God, lest it be said of them: All who fight against you shall be confounded and shall blush, and they shall be as if they were not, and the men who contradict you shall perish. You shall seek them, and shall not find the men who rebel against you. They shall be as if they were not, and as the wasting away of a man who wars against you.

Omnes ergo qui eis contraveniunt, ita damnatos et infames usque ad satisfactionem monstrabat, et nisi converterentur, a liminibus ecclesiae alienos esse praecipiebat. Homicidiorum vero tria genera esse dicebat, et poenam eorum parilem fore docebat. Sicut enim homicidas interfectores fratrum, ita et detractores eorum, eosque odientes, homicidas esse manifestabat; quia et qui occidit fratrem suum, et qui odit, et qui detrahit ei, pariter homicidae esse monstrantur. Omnes etiam a carnalibus desideriis, quae militant adversus animam, abstinere, et bonam eorum conversationem ac innocentem omnibus monstrare rogabat. Ex corde enim cunctos attentius invicem diligere insinuabat, et veram fraternitatem inter se habere docebat. Quotidiana enim illius praedicatio, inter caetera divina mandata, haec erat, quam in ejus exemplum etiam tibi, frater charissime, significare curavi. Bonorum, inquit, operum inter caetera semina ac negotia sunt, quantum unusquisque sapit et potest, totus intimi cordis, ut praelibatum est, visceribus Deum diligere, et proximum velut seipsum: abnegare seipsum sibi, ut Jesum Christum Dominum nostrum sequatur; et nihil ejus amori praeponere, veritatem corde et ore proferre debere, et totam spem Deo semper committere.

All, therefore, who go against them he showed to be thus condemned and infamous until they make satisfaction, and he commanded that, unless they were converted, they be kept strangers from the thresholds of the church. And he said that there are three kinds of homicide, and taught that their punishment would be equal. For just as he declared those who slay their brethren to be murderers, so too [he declared] their detractors, and those who hate them, to be murderers; because he who kills his brother, and he who hates him, and he who detracts from him, are shown alike to be murderers. He asked also that all abstain from carnal desires, which war against the soul, and show to all their good and innocent manner of life. For he intimated that all should love one another more earnestly from the heart, and taught them to have true brotherhood among themselves. For his daily preaching, among the other divine commandments, was this, which I have taken care to make known to you also, dearest brother, after his example. Among the other seeds and works of good deeds, he says, are these: that each, as far as he knows and is able, should love God with the whole inward affection of his heart, as was touched on before, and his neighbour as himself; that he should deny himself, so as to follow Jesus Christ our Lord; and set nothing before His love; that he ought to bring forth the truth with heart and mouth, and always commit his whole hope to God.

Editors' notes and page, col. 480

Footnotes

(88) ‹anchor: ipsi autem confundentur› · call in col 480

Isai. LXVI, 3 et seq.

Isaiah 66:3 ff.

(printed under page 237)

(89) ‹anchor: adhuc illis loquentibus, ego audiam› · call in col 480

Isai. LXV, 23, 24.

Isaiah 65:23–24.

(printed under page 237)

(90) ‹anchor: quoniam qui eos laedit› · call in col 480

Greg. XII, 22.

Gregory, XII, 22.

(printed under page 237)

(91) ‹anchor: bellantis adversum te› · call in col 480

Isai. XLI, 11 et seq.

Isaiah 41:11 ff.

(printed under page 237)

(92) ‹anchor: Omnes ergo› · call in col 480

II, q. 3, Si autem vobis.

[Gratian, Decretum, Causa] 2, question 3, [the canon] Si autem vobis.

(printed under page 237)

(93) ‹anchor: Homicidiorum› · call in col 480

De poenit. distinct. I.

[Gratian, Decretum,] De poenitentia, Distinction 1.

(printed under page 237)

(94) ‹anchor: homicidae esse monstrantur› · call in col 480

I Joan. III, 15.

1 John 3:15.

(printed under page 237)

(95) ‹anchor: Bonorum› · call in col 480

c. 4 Reg. S. Benedicti, ut quidam notavit ad oram in ms. Justelli.

Chapter 4 of the Rule of Saint Benedict, as someone has noted in the margin of Justel's manuscript.

(printed under page 237)

Page

running head: [S. CLEMENTIS] I ROM. PONT. OPERA DUBIA. 480
marginal letters: A ‹eorum delectata est›; B ‹legatione funguntur›; C ‹Omnes ergo qui eis contraveniunt›; D ‹illius praedicatio, inter caetera›
old-edition numerals: (none)

PG 1:481

Instruebat actus suae vitae omni hora custodire, et in omni loco Deum respicere; firmiter scire, cogitationes malas cordi suo advenientes, mox ad Christum allidere, et sacerdotibus Domini manifestare. Os suum a multo vel pravo colloquio custodire, et verba vana, aut mendacia non loqui; quia os quod mentitur, occidit animam. Verba divina libenter audire, et sacerdotibus suis libenter obtemperare, atque obedientes esse docebat. Praedicationi et orationi ac lectioni frequenter incumbere, et eleemosynas veras perficere. Desideria carnis non perficere, sed propriam frangere voluntatem: boni aliquid in se cum viderit, Deo applicare, non sibi: et malum a se factum cognoscat, et sibi imputet. Multum loqui non amare, sed custodire labia sua, ne dolum aut malum loquantur. Diem judicii timere, gehennam expavescere, vitam aeternam omni concupiscentia desiderare; non occidere, non adulterari, non furtum facere, non rem proximi concupiscere, non falsum testimonium dicere, sed omnes homines honorare, corpus custodire, vanas et caducas non amplecti delicias, jejunium et vigilias sanctas amare, pauperes recreare, nudos vestire, infirmos visitare, sitientes potare, mortuos sepelire, et diligenter eorum exsequias peragere, pro eisque orare et eleemosynas dare; dolentes consolari, et suis bonis refovere, et a malis actibus se alienum facere. Non esse superbum, non vinolentum, nec multum edacem, non somnolentum, non pigrum, non murmuratorem, nec detractorem; quia qui detrahit, non se, sed et multos alios occidit. Iram non perficere, nec iracundiae tempus reservare. Dolum in corde non tenere, nec pacem falsam dare. Charitatem non derelinquere, nec jurare, ne forte perjurium, quod absit! fiat. Malum pro malo non reddere, nec injuriam facere, sed factam patienter sufferre. Inimicos diligere, maledicentes se non maledicere, sed magis benedicere, et persecutionem pro justitia sustinere. Charitatem amare, et nullum odio habere; quia qui odit fratrem suum homicida est. Elationem fugere, zelum malum non habere, invidiam non exercere, nec contentionem amare. Cum discordantibus ante solis occasum in pacem redire, et de Dei misericordia nunquam desperare. Seniores venerari, et juniores diligere. Episcopos, sacerdotes suos, ac cunctos reliquos Ecclesiae ministros, atque omnem plebem sibi commissam, verbo divino et mandato instruere ac dirigere, hosque omnes et eorum episcopos tota animi virtute diligere ut ocu⟨l⟩os suos, quia oculi sunt illorum. Eorum praeceptis in omnibus obedire, etiamsi ipsi aliter, quod absit! agant, memores scilicet illius Dominici praecepti: Quae dicunt, facite: quae autem faciunt, facere

He instructed [each] to watch over the acts of his life at every hour, and in every place to look to God; to know firmly [that he must] dash the evil thoughts that come to his heart at once against Christ, and make them known to the priests of the Lord; to guard his mouth from much or wicked talk, and not to speak vain words or lies; because the mouth that lies kills the soul. He taught [them] to hear the divine words gladly, and gladly to comply with their priests, and to be obedient; to apply themselves frequently to preaching and prayer and reading, and to perform true almsgiving; not to fulfil the desires of the flesh, but to break their own will: when he sees some good in himself, to ascribe it to God, not to himself; and let him acknowledge the evil done by himself, and impute it to himself. Not to love much talking, but to guard his lips, lest they speak guile or evil. To fear the day of judgement, to dread gehenna, to desire eternal life with all longing; not to kill, not to commit adultery, not to steal, not to covet his neighbour's goods, not to bear false witness, but to honour all men, to guard the body, not to embrace vain and perishable delights, to love fasting and holy vigils, to refresh the poor, to clothe the naked, to visit the sick, to give drink to the thirsty, to bury the dead, and diligently to perform their funeral rites, and to pray and give alms for them; to console the grieving, and to cherish them with his own goods, and to make himself a stranger to evil deeds. Not to be proud, not given to wine, nor a great eater, not drowsy, not slothful, not a grumbler, nor a detractor; because he who detracts kills not only himself, but many others too. Not to carry out anger, nor to keep a time for wrath. Not to hold guile in the heart, nor to give a false peace. Not to forsake charity, nor to swear, lest perhaps perjury, which God forbid! be committed. Not to return evil for evil, nor to do injury, but to bear patiently injury done. To love enemies, not to curse those who curse him, but rather to bless them, and to endure persecution for justice. To love charity, and to hold no one in hatred; because he who hates his brother is a murderer. To flee pride, not to have evil zeal, not to practise envy, nor to love contention. To return to peace with those at variance before the setting of the sun, and never to despair of the mercy of God. To reverence elders, and to love the younger. [He taught] bishops to instruct and direct by the divine word and command their priests, and all the other ministers of the Church, and all the people committed to them; and [all] to love all these and their bishops with the whole strength of the soul as their own eyes, because they are their eyes. To obey their precepts in all things, even if they themselves, which God forbid! act otherwise, mindful, that is, of that precept of the Lord: What they say, do: but what they do, do

Editors' notes and page, col. 481

Footnotes

(96) ‹anchor: a multo› · call in col 481

malo.

malo ("evil", for multo).

(printed under page 238)

(97) ‹anchor: occidit animam› · call in col 481

cap. I, 11.

chapter 1, 11 [Wisdom 1:11].

(printed under page 238)

(98) ‹anchor: Deo applicare› · call in col 481

attribuere.

attribuere ("to attribute").

(printed under page 238)

(99) ‹anchor: sibi imputet› · call in col 481

applicet.

applicet ("let him apply").

(printed under page 238)

(100) ‹anchor: testimonium dicere› · call in col 481

Deut. V.

Deuteronomy 5.

(printed under page 238)

(1) ‹anchor: detrahit, non se› · call in col 481

f. se solum, ita ms. Just.

Perhaps se solum ("himself alone"); so Justel's manuscript.

(printed under page 238)

(2) ‹anchor: pacem falsam dare› · call in col 481

praetendere.

praetendere ("to hold out as a pretence").

(printed under page 238)

(3) ‹anchor: Charitatem amare› · call in col 481

Castitatem, ita ms. c.

Castitatem ("chastity"); so the manuscript, c.

(printed under page 238)

(4) ‹anchor: homicida est› · call in col 481

I Joan. III, 15.

1 John 3:15.

(printed under page 238)

(5) ‹anchor: Eorum praeceptis› · call in col 481

2, q. 7, Sacerdotes.

[Gratian, Decretum, Causa] 2, question 7, [the canon] Sacerdotes.

(printed under page 238)

Page

running head: 481 EPISTOLÆ DECRET[ALES] (cut at image edge)
marginal letters: A ‹mittere. Instruebat actus›; B ‹custodire labia sua›; C ‹cem, non somnolentum›; D ‹et de Dei misericordia›
old-edition numerals: (none)

PG 1:482

nolite. Ipsi autem episcopi, si exorbitaverint, ab istis non sunt reprehendendi vel arguendi, sed supportandi, nisi in fide erraverint.

not. But the bishops themselves, if they go astray, are not to be reprehended or reproved by these, but to be borne with, unless they have erred in the faith.

Illi ergo super istos sunt, non autem isti super illos; quoniam major a minore nec argui, nec judicari potest. Nullus se extollat erga doctores magistros suos, quia discipulus super magistrum esse non debet, nec potest. Nullus velit dici sanctus, antequam sit; sed prius sit, ut verius dicatur. Praecepta Domini, doctorumque ac magistrorum, factis quotidie adimplere, et in Christi nomine pro inimicis orare oportet. Obedientia enim et humiliatio quae magistris agitur, Domino exhibetur. Timor Domini delectabit cor, et dabit laetitiam et gaudium in longitudinem dierum. Timenti Deum bene erit in extremis, et in die defunctionis suae benedicetur. Vae dissolutis corde, qui non credunt Deo, et resistunt mandatis ejus, et inobedientes ac contumaces sunt his qui ejus legatione funguntur: et ideo non protegentur ab eo. Vae his qui perdiderunt sustinentiam, qui dereliquerunt vias rectas, et diverterunt in vias pravas. Et quid facient, cum inspicere coeperit Dominus? Qui timent Dominum, non erunt incredibiles verbo illius: et qui diligunt illum, conservabunt viam illius. Qui timent Dominum, inquirent quae beneplacita sunt illi: et qui diligunt eum, replebuntur lege ipsius. Qui timent Dominum, praeparabunt corda sua, et in conspectu illius sanctificabunt animas suas. Qui timent Dominum, custodiunt mandata illius, et patientiam habebunt usque ad inspectionem illius, dicentes: Si poenitentiam non egerimus, incidemus in manus Dei, et non in manus hominum: secundum enim magnitudinem illius, sic et misericordia ipsius cum ipso est. Venite (inquit) filii, audite me, timorem Domini docebo vos. Currite dum lumen vitae habetis, ne tenebrae mortis vos comprehendant. Omnis qui vult vitam, et cupit videre dies bonos; prohibeat linguam suam a malo, et labia ejus ne loquantur dolum. Divertat a malo, et faciat bonum: inquirat pacem, et persequatur eam: quia oculi Domini super justos, et aures ejus ad preces eorum. Vultus autem Domini super facientes mala, ut perdat de terra memoriam eorum. Propterea nolite fieri sicut equus et mulus, in quibus non est intellectus. Sed laetamini in Domino, et exsultate justi, et gloriamini omnes recti corde. Quia multi venient ab oriente et occidente, Domino dicente, et a septentrione atque meridie, et recumbent cum Abraham et Isaac et Jacob. Propter quod, deprecor te, frater charissime, ut doceas attentius hunc praedicationis ordinem et absolutionum dies, ut salventur animae hominum, quae occulta Dei virtute, quem debeant diligere, priusquam doceantur, agnoscunt. Operum vero ratio potestati et arbitrio uniuscujusque

Those, therefore, are over these, but these are not over those; since the greater can be neither reproved nor judged by the lesser. Let no one exalt himself against his teachers [and] masters, because the disciple ought not, and cannot, be above the master. Let no one wish to be called holy before he is so; but let him first be so, that he may be called so more truly. We must fulfil the precepts of the Lord, and of the teachers and masters, daily by deeds, and pray for our enemies in the name of Christ. For the obedience and humility shown to masters is shown to the Lord. The fear of the Lord shall delight the heart, and shall give gladness and joy in length of days. With him who fears God it shall go well at the last, and in the day of his death he shall be blessed. Woe to those who are dissolute of heart, who do not believe God, and resist His commandments, and are disobedient and contumacious towards those who discharge His embassy: and therefore they shall not be protected by Him. Woe to those who have lost endurance, who have forsaken the right ways, and have turned aside into crooked ways. And what will they do when the Lord begins to examine [them]? Those who fear the Lord will not be unbelieving towards His word: and those who love Him will keep His way. Those who fear the Lord will seek the things that are well pleasing to Him: and those who love Him will be filled with His law. Those who fear the Lord will prepare their hearts, and in His sight will sanctify their souls. Those who fear the Lord keep His commandments, and will have patience until His visitation, saying: If we do not do penance, we shall fall into the hands of God, and not into the hands of men: for according to His greatness, so also is His mercy with Him. Come (he says), children, hear me, I will teach you the fear of the Lord. Run while you have the light of life, lest the darkness of death overtake you. Everyone who wills life, and desires to see good days, let him keep his tongue from evil, and his lips that they speak no guile. Let him turn away from evil, and do good: let him seek peace, and pursue it: because the eyes of the Lord are upon the just, and His ears unto their prayers. But the face of the Lord is against those who do evil, to destroy their memory from the earth. Therefore do not become like the horse and the mule, in which there is no understanding. But be glad in the Lord, and exult, you just, and glory, all you upright of heart. For many shall come from the east and the west, as the Lord says, and from the north and the south, and shall recline with Abraham and Isaac and Jacob. Wherefore I beseech you, dearest brother, to teach more attentively this order of preaching and the days of absolution, so that the souls of men may be saved, which by the hidden power of God recognize Him Whom they ought to love before they are taught. But the reckoning of works [is left] to the power and choice of each

Editors' notes and page, col. 482

Footnotes

(6) ‹anchor: facere nolite› · call in col 482

Matth. XXIII, 3.

Matthew 23:3.

(printed under page 238)

(7) ‹anchor: si exorbitaverint› · call in col 482

Conc. Rom. V, sub Symmacho.

Fifth Roman Council, under Symmachus.

(printed under page 238)

(8) ‹anchor: sed supportandi› · call in col 482

portandi.

portandi ("of carrying").

(printed under page 238)

(9) ‹anchor: erga doctores› · call in col 482

ac.

ac ("and").

(printed under page 238)

(10) ‹anchor: nec potest› · call in col 482

Matth. X; Luc. VI.

Matthew 10; Luke 6.

(printed under page 238)

(11) ‹anchor: Nullus velit› · call in col 482

c. 4 Reg. S. Benedicti.

Chapter 4 of the Rule of Saint Benedict.

(printed under page 238)

(12) ‹anchor: ut verius› · call in col 482

quo.

quo ("so that", for ut).

(printed under page 238)

(13) ‹anchor: Obedientia enim› · call in col 482

cap. 5.

chapter 5.

(printed under page 238)

(14) ‹anchor: suae benedicetur› · call in col 482

Eccli. I, 12, 13.

Sirach 1:12–13.

(printed under page 238)

(15) ‹anchor: cum ipso est› · call in col 482

Eccli. II, 15 et seq.

Sirach 2:15 ff.

(printed under page 238) (15*) ‹anchor: docebo vos› · call in col 482 Psal. XXXIII, 12.

Psalm 33:12.

(printed under page 238)

(16) ‹anchor: vos comprehendant› · call in col 482

Joan. XII, 35.

John 12:35.

(printed under page 238) (16*) ‹anchor: memoriam eorum› · call in col 482 Psal XXXIII, 13.

Psalm 33:13.

(printed under page 238)

(17) ‹anchor: recti corde› · call in col 482

Psal. XXXI, 9, 11.

Psalm 31:9, 11.

(printed under page 238)

(18) ‹anchor: Isaac et Jacob› · call in col 482

Luc. XIII, 29.

Luke 13:29.

(printed under page 238)

(19) ‹anchor: Propter quod› · call in col 482

Recognit. IV.

Recognitions IV.

(printed under page 238)