PG 1 · cols. 483–490

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

Letter II

permittitur, et hoc ipsorum est proprium. Desiderium vero habere erga doctorem veritatis, hoc a Patre coelesti donatum est. Sed salus in eo est, ut voluntatem ejus, cujus amorem et desiderium, Deo largiente, conceperis, facias; ne dicatur sermo ejus ad nos, quem idem dixit: Quid autem me dicitis, Domine, Domine, et non facitis quae dico? Est ergo proprii muneris, ut unusquisque sit, prout Dominus noster dederit, perfectus in Ecclesia, mittensque semina divina, ut de nobis, non praedictus sermo, sed ille dicatur, quem alibi Dominus noster dixit: Ideo, inquit, omnis scriba doctus in regno coelorum, similis est homini patrifamilias, qui profert de thesauro suo nova et vetera. Nullus ergo, inquit, impediat ordinem, aut locum occupet irrationabiliter, vel temporum permutet vices; sed primo quae sit justitia ejus, quae voluntas, requiramus, ut bonis operibus ac Dei gratia repleamur. Deus enim his qui recte sentiunt et bona agunt praesto est, quoniam hic manifestat seipsum. Nam si quis velit (antequam actus suos emendet) de his requirere, quae non potest invenire, stulta et inefficax erit hujusmodi inquisitio. Tempus enim breve est, et in judicio Dei gestorum causa agitur, non quaestionum. Ideoque ante omnia hoc quaeramus, quid nos aut qualiter agere oporteat, ut aeternam vitam consequi mereamur. Nam si exiguum hoc tempus vitae per inanes occupamus et inutiles quaestiones, inanes

is permitted, and this is their proper task. But to have desire towards the teacher of truth, this is given by the heavenly Father. Yet salvation lies in this, that you do the will of him whose love and desire you have conceived by God's bounty; lest there be said to us the word of Him which the same One spoke: But why do you call Me, Lord, Lord, and do not do what I say? It is therefore the duty proper to each one that he be, as our Lord shall have granted, perfect in the Church, and sowing the divine seeds, so that of us there be said not the word aforesaid, but that which our Lord spoke elsewhere: Therefore, He says, every scribe instructed in the kingdom of heaven is like a householder, who brings forth from his treasure things new and old. Let no one therefore, he says, hinder the order, or occupy a place unreasonably, or change the turns of the seasons; but let us first seek what His justice is, what His will, so that we may be filled with good works and the grace of God. For God is at hand to those who think rightly and do good, since here He manifests Himself. For if anyone wishes (before he amends his deeds) to inquire into things which he cannot find, such inquiry will be foolish and ineffectual. For the time is short, and in the judgement of God it is the cause of deeds that is tried, not of questions. And therefore before all else let us seek this, what we must do, or how, so that we may deserve to obtain eternal life. For if we fill this scant time of life with empty and useless questions, empty

EPISTOLA II.

LETTER II.

AD JACOBUM FRATREM DOMINI.

TO JAMES THE BROTHER OF THE LORD.

De sacratis vestibus et vasis.

On the consecrated vestments and vessels.

Clemens Romanae Ecclesiae praesul, Jacobo Hierosolymorum episcopo.

Clement, bishop of the Roman Church, to James, bishop of Jerusalem.

Quoniam, sicut a beato Petro apostolo accepimus, omnium apostolorum Patre, qui claves regni coelestis accepit, qualiter tenere debemus de sacramentis, quae geruntur in sanctis, te ex ordine nos decet instruere. Tribus enim gradibus commissa sunt sacramenta divinorum secretorum, id est presbytero, diacono et ministro, qui cum timore et tremore clericorum, reliquias fragmentorum corporis Dominici custodire debent, ne qua putredo in sacrario inveniatur ne cum negligenter agitur, portioni corporis Domini gravis inferatur injuria. Communio enim corporis Domini nostri

Since, as we have received from the blessed apostle Peter, the father of all the apostles, who received the keys of the heavenly kingdom, it befits us to instruct you in order how we ought to hold concerning the sacraments which are performed in holy places. For the sacraments of the divine mysteries have been entrusted to three grades, that is, to the presbyter, the deacon and the minister, who with the fear and trembling of clerics ought to guard the remains of the fragments of the Lord's body, lest any corruption be found in the sanctuary, lest, when it is handled negligently, grave injury be done to the portion of the Lord's body. For if the communion of the body of our Lord

Editors' notes and page, col. 483

Footnotes

(20) ‹anchor: non facitis quae dico› · call in col 483

Luc. VI, 46.

Luke 6:46.

(printed under page 239)

(21) ‹anchor: nova et vetera› · call in col 483

Matth. XIII, 52.

Matthew 13:52.

(printed under page 239)

(22) ‹anchor: Nullus ergo› · call in col 483

Recognit. 2.

Recognitions 2.

(printed under page 239)

(23) ‹anchor: not visible in the crop› · call in col 484

Clem., ep. 3.

Clement, letter 3.

(printed under page 239)

(24) ‹anchor: not visible in the crop› · call in col 484

praef. Reg. S. Benedicti

preface of the Rule of Saint Benedict.

(printed under page 239)

(25) ‹anchor: not visible in the crop› · call in col 484

Clem., ep. 2.

Clement, letter 2.

(printed under page 239)

(26) ‹anchor: not visible in the crop› · call in col 484

utilis erit m. J. C. et.

utilis erit m. J. C. et ("will be useful … J[esus] C[hrist], and").

(printed under page 239)

(28) ‹anchor: EPISTOLA (title of Letter II)› · call in the title spanning cols 483–484

In altero e mss. nostris, qui sunt ex antiquissimis, titulus est: Item epistola praeceptorum S. Clementis Papae, missa Jacobo fratri Domini. In altero: Incipit prima S. Clementis Romani ad Jacobum de sacramentis Ecclesiae. Ita Harduinus, qui ex praedictis codicibus has variantes lectiones animadvertit.

In one of our manuscripts, which are among the most ancient, the title is: Likewise the letter of the precepts of Saint Clement, Pope, sent to James the brother of the Lord. In the other: Here begins the first [letter] of Saint Clement of Rome to James, on the sacraments of the Church. So Hardouin, who noted these variant readings from the said codices.

(printed under page 239)

(29) ‹anchor: Clemens› · call in col 483

C. H. Clemens Jacobo charissimo.

C. H. Clement to his dearest James.

(printed under page 239)

(30) ‹anchor: Quoniam› · call in col 483

De consec. distinct. 2, Tribus gradibus.

[Gratian, Decretum,] De consecratione, Distinction 2, [the canon] Tribus gradibus.

(printed under page 239)

(31) ‹anchor: Tribus enim› · call in col 483

Humb. adv. Nicetam.

Humbert, Against Nicetas.

(printed under page 239)

(32) ‹anchor: diacono et ministro› · call in col 483

hypodiacono.

hypodiacono ("to the subdeacon").

(printed under page 239)

(33) ‹anchor: negligenter agitur› · call in col 483

Luc. cod. legit: et si negligenter agendo portionem corporis (manus antiqua addit et sanguinis) Domini N. J. C. presbyter minora non curat, etc.

The Lucca codex reads: and if, in handling negligently the portion of the body (an old hand adds and blood) of our Lord Jesus Christ, the presbyter does not attend to the lesser [offices], etc.

(printed under page 239)

Page

running head: 483 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. (spans both columns of the page)
marginal letters: A ‹que permittitur, et hoc›; B ‹tionabiliter, vel temporum›; C ‹Clemens Romanae Ecclesiae›; D (none)
old-edition numerals: (none)

PG 1:484

sine dubio et vacui ab operibus bonis pergemus ad Deum, ubi judicium operum nostrorum †det. Unaquaeque etenim res suum tempus habet et locum. Operum hic locus, hoc tempus est; meritorum, saeculum futurum. Curratur igitur per viam mandatorum Dei, et a beatorum praeceptorum Domini institutis, et a Spiritus sancti doctrina non recedatur. Quapropter praeparanda sunt corda nostra ac corpora, sanctae mandatorum ejus suorumque episcoporum ac praedicatorum obedientiae militatura, ut suae gratiae jubeat nobis auxilium ministrari, et fugientes gehennae poenam, ad vitam valeamus omnes pervenire aeternam.

we shall without doubt go to God empty also of good works, where the judgement of our works [will take place]. For each thing has its time and place. Here is the place, this is the time of works; of merits, the age to come. Let us run, then, along the way of God's commandments, and let there be no departing from the institutions of the blessed precepts of the Lord, nor from the teaching of the Holy Spirit. Wherefore our hearts and bodies must be prepared to do service in holy obedience to His commandments and to those of His bishops and preachers, so that He may bid the help of His grace be ministered to us, and fleeing the punishment of Gehenna, we may all be able to come to life eternal.

Haec itaque, frater charissime Jacobe, ab ore sancti Petri jubentis accepi, tibique, ut optabas, insinuare studui, ut servari omnia immaculata praecipias, quia ecclesiastica non oportet negligenter, sed diligenter expleri negotia. Haec ergo praecepta nemo credat absque sui periculo negligere vel dissimulare, quia in judicio Dei ignis aeterni tormenta sustinebit, qui ecclesiastica decreta neglexerit. Qui vero te audierit, ut jusserat minister Christi Jesu, gloriam accipiet. Qui autem te non audierit, imo loquentem Dominum per te, ipse sibi damnationem accipiet. Curandum ergo et attendendum est nobis omnibus, quod in perpetuum expedit, ut Christi passionibus per patientiam participemus, atque regni ejus mereamur esse consortes. Amen.

These things therefore, dearest brother James, I received from the mouth of Saint Peter as he commanded, and I have taken care to make them known to you, as you desired, so that you may order all things to be kept unblemished, since the affairs of the Church ought to be carried out not negligently but diligently. Let no one therefore think that he may neglect or disregard these precepts without peril to himself, since at the judgement of God he who has neglected the decrees of the Church will endure the torments of eternal fire. But he who has heeded you, as the minister of Christ Jesus had commanded, will receive glory. He, however, who has not heeded you, nay, the Lord speaking through you, will receive damnation upon himself. It must therefore be the care and concern of us all, as is expedient for ever, that through patience we may share in the sufferings of Christ, and may deserve to be partakers of His kingdom. Amen.

Jesu Christi si negligenter erogetur, et presbyter minora non curet admonere officia, gravi anathemate et digna humiliationis plaga feriatur. Certe tanta in altario holocausta offerantur, quanta populo sufficere debeant. Quod si remanserint, in crastinum non reserventur, sed cum timore et tremore, clericorum diligentia consumantur. Qui autem residua corporis Domini, quae in sacrario relicta sunt, consumunt, non statim ad communes accipiendos cibos conveniant; ne putent sanctae portioni commisceri cibum, qui per aqualiculos digestus, in secessum funditur. Si ergo mane Dominica portio editur, usque ad sextam jejunent ministri qui eam consumpserunt. Et si

Jesus Christ is dispensed negligently, and the presbyter does not take care to admonish the lesser offices, let him be struck with grave anathema and a fitting blow of humiliation. Indeed, let only so many offerings be offered on the altar as ought to suffice for the people. But if any remain, let them not be kept until the morrow, but let them be consumed with fear and trembling by the diligence of the clerics. And let those who consume the remains of the Lord's body which have been left in the sanctuary not come at once to take common food; lest they think that food is mixed with the holy portion, food which, digested through the belly, is poured out into the draught. If therefore the Lord's portion is eaten in the morning, let the ministers who consumed it fast until the sixth hour. And if

Editors' notes and page, col. 484

Footnotes

(23) ‹anchor: locum. Operum› · call in col 484

Clem., ep. 3.

Clement, letter 3.

(printed under page 239)

(24) ‹anchor: ac praedicatorum› · call in col 484

praef. Reg. S. Benedicti

preface of the Rule of Saint Benedict.

(printed under page 239)

(25) ‹anchor: Haec itaque› · call in col 484

Clem., ep. 2.

Clement, letter 2.

(printed under page 239)

(26) ‹anchor: minister Christi› · call in col 484

utilis erit m. J. C. et.

utilis erit m. J. C. et ("will be useful … J[esus] C[hrist], and").

(printed under page 239)

(27) ‹anchor: Curandum› · call in col 484

currendum.

currendum ("one must run").

(printed under page 239)

(34) ‹anchor: gravi anathemate› · call in col 484

percussus ex c. Just.

percussus ("struck"), from Justel's codex.

(printed under page 239)

(35) ‹anchor: tanta in› · call in col 484

De consec. distinct. 2, Tribus gradibus, vel Tanta in. Et in Decret. Ivo. lib. I.

[Gratian, Decretum,] De consecratione, Distinction 2, [the canon] Tribus gradibus, or Tanta in. And in Ivo's Decretum, book I.

(printed under page 239)

(36) ‹anchor: in crastinum› · call in col 484

Ms. In crastinum.

The manuscript has In crastinum ("until the morrow").

(printed under page 239)

(37) ‹anchor: relicta sunt› · call in col 484

Humb., cit. loco.

Humbert, in the place cited.

(printed under page 239)

(38) ‹anchor: conveniant; ne› · call in col 484

nec.

nec ("nor").

(printed under page 239)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 484 (spans both columns of the page)
marginal letters: A ‹sine dubio et vacui›; B ‹insinuare studui, ut servari›; C ‹Jesu Christi si negligenter›; D (none)
old-edition numerals: (none)

PG 1:485

tertia vel quarta hora acceperint, jejunent usque ad vesperam. Sic secreta sanctificatione aeterna custodienda sunt sacramenta. De vasis sane sacris ita gerendum est: Altaris palla, cathedra, candelabrum et velum, si fuerint vetustate consumpta, incendio dentur, quoniam non licet ea quae in sanctuario fuerint, male tractari, sed incendio universa tradantur. Cineres quoque eorum in baptisterio inferantur, ubi nullus transitum habeat, aut in pariete, aut in fossis pavimentorum jactentur, ne introeuntium pedibus inquinentur. Nemo per ignorantiam clericus palla mortuum credat obvolvendum, aut diaconus scapulas operire velit, quae fuit in altari, aut certe quae data est in mensam Domini. Qui haec fecerit, vel leviter quasi nihil et negligenter habuerit divina mysteria, diaconus triennio, sexque mensibus a Dominico alienus erit altari, gravi percussus anathemate. Quod si clericum presbyter non commonuerit, decem annis et quinque mensibus excommunicatus sit; propterea quod de Dominicis sacramentis subjecta sibi non commonuerit ministeria, et postea cum grandi humilitate matri reconcilietur Ecclesiae. Pallas vero et vela, quae in sanctuarii sordidata fuerint ministerio, diaconi cum humilibus ministris juxta sacrarium lavent, non ejicientes foras a sacrario velamina Dominicae mensae, ne forte pulvis Dominici corporis male decidat a sindone foris abluta, et erit haec operanti peccatum: idcirco intra sacrarium ministris praecipimus, haec sancta cum diligentia custodire. Sane pelvis nova comparetur, et praeter hoc nihil aliud tangat. Sed nec ipsa pelvis velis apponatur lavandis, nisi quae ad Dominici altaris cultum pertinent. Pallae altaris solae in ea laventur, et in alia vela januarum. De velis autem januarum cura sit ostiariis ex admonitione majorum, ne quis negligens aut ignarus ad velum januae domus Domini manus incondite tergat; sed statim coercitus discat omnis homo, quia velum atrii domus Domini sanctum est. Praecipimus etiam ne excommunicato Ecclesiae, sive laico, de fragmentis oblationum Domini ponatur ad mensam. Unde scis tu, qui passim sacrarii panes indignis impendis, unde nosti, si a mulieribus mundi sunt hi quibus impendis? Hinc et David ab Abimelech sacerdote interrogatus, cum panes sibi ad comedendum posceret,

receive it at the third or fourth hour, let them fast until evening. Thus the sacraments are to be guarded with secret and eternal sanctification. Concerning the sacred vessels, indeed, the matter is to be handled thus: the altar cloth, the chair, the candlestick and the veil, if they are worn out with age, are to be given to the fire, since it is not lawful that things which have been in the sanctuary be ill treated, but all are to be committed to the fire. Their ashes also are to be brought into the baptistery, where no one has passage, or cast into the wall or into the cavities of the pavements, lest they be defiled by the feet of those who enter. Let no cleric through ignorance think that a dead man is to be wrapped in the cloth, or let no deacon wish to cover his shoulders with the cloth that has been on the altar, or indeed that has been given for the table of the Lord. Whoever does these things, or holds the divine mysteries lightly, as nothing, and negligently, if a deacon, shall be estranged from the Lord's altar for three years and six months, struck with grave anathema. And if the presbyter has not admonished the cleric, let him be excommunicated for ten years and five months, because he has not admonished the ministries subject to him concerning the Lord's sacraments; and afterwards let him be reconciled to mother Church with great humility. As for the cloths and veils which have been soiled in the ministry of the sanctuary, let the deacons with the humble ministers wash them beside the sanctuary, not casting the coverings of the Lord's table out of the sanctuary, lest perhaps dust of the Lord's body fall wrongly from the linen washed outside, and this will be a sin for the one who does it: therefore we command the ministers to guard these holy things with diligence within the sanctuary. Let a new basin indeed be procured, and let it touch nothing else besides this. Nor let that basin be used for washing veils, except those which pertain to the service of the Lord's altar. Let the altar cloths alone be washed in it, and the door veils in another. Concerning the door veils, let the care belong to the doorkeepers by the admonition of their elders, lest anyone negligent or ignorant wipe his hands unseemlily on the veil of the door of the house of the Lord; but let every man, at once restrained, learn that the veil of the court of the house of the Lord is holy. We command also that nothing of the fragments of the Lord's offerings be set at table for one excommunicated from the Church, or for a layman. How do you know, you who indiscriminately spend the bread of the sanctuary on the unworthy, how do you know whether those on whom you spend it are clean from women? Hence David too, when questioned by Abimelech the priest, when he asked for bread for himself to eat,

Editors' notes and page, col. 485

Footnotes

(39) ‹anchor: cathedra› · call in col 485

canthara, De consec. distinct. 1: Altaris palla.

canthara ("vessels"); [Gratian, Decretum,] De consecratione, Distinction 1, [the canon] Altaris palla.

(printed under page 240)

(40) ‹anchor: Nemo per› · call in col 485

De consec. distinct. 1: Nemo per.

[Gratian, Decretum,] De consecratione, Distinction 1, [the canon] Nemo per.

(printed under page 240)

(41) ‹anchor: operire velit› · call in col 485

Conc. Arv., cap. 3, et 5; Autiss. 12, 13.

Council of Clermont (Arvernense), canons 3 and 5; [Council of] Auxerre, 12, 13.

(printed under page 240)

(42) ‹anchor: in mensam› · call in col 485

Ms. in mensa; at Gratianus in mensam.

The manuscript has in mensa ("on the table"); but Gratian has in mensam ("onto the table").

(printed under page 240)

(43) ‹anchor: divina mysteria› · call in col 485

Ms. habuerit ministeria.

The manuscript has habuerit ministeria ("shall have [the] ministries").

(printed under page 240)

(44) ‹anchor: non commonuerit› · call in col 485

Ms. admonuerit, et ita rursum postea.

The manuscript has admonuerit ("shall have warned"), and so again later.

(printed under page 240)

(45) ‹anchor: Pallas vero› · call in col 485

Ivo. part. III, c. 266.

Ivo, part III, chapter 266.

(printed under page 240)

(46) ‹anchor: juxta› · call in col 485

Ms. intra, ut mox.

The manuscript has intra ("within"), as just below.

(printed under page 240)

(47) ‹anchor: haec sancta› · call in col 485

In ms. absunt haec duo verba.

In the manuscript these two words are missing.

(printed under page 240)

(48) ‹anchor: Sed nec› · call in col 485

Ms. non.

The manuscript has non ("not").

(printed under page 240)

(49) ‹anchor: Pallae› · call in col 485

Ms. Pallae, in alia pelve laventur, et in.

The manuscript has Pallae, in alia pelve laventur, et in ("let the altar cloths be washed in another basin, and in").

(printed under page 240)

(50) ‹anchor: vela januarum› · call in col 485

Absunt a c. Justelli.

They are missing from Justel's codex.

(printed under page 240)

(51) ‹anchor: velis autem januarum› · call in col 485

De consec. distinct. 2: Tribus gradibus, § Tanta in.

[Gratian, Decretum,] De consecratione, Distinction 2, [the canon] Tribus gradibus, § Tanta in.

(printed under page 240)

(52) ‹anchor: cura sit› · call in col 485

Ms. etiam cura sit, caeteris omissis, de velis autem januarum.

The manuscript has etiam cura sit ("let there also be care"), the rest being omitted, de velis autem januarum.

(printed under page 240)

(53) ‹anchor: Praecipimus etiam› · call in col 485

Matisc. 11, c. 6.

[Council of] Mâcon, 11, canon 6.

(printed under page 240)

(54) ‹anchor: excommunicato› · call in col 485

Ms. ne unquam extero.

The manuscript has ne unquam extero ("that never to an outsider").

(printed under page 240)

(55) ‹anchor: passim sacrarii› · call in col 485

sanctuarii.

sanctuarii ("of the sanctuary").

(printed under page 240)

(56) ‹anchor: ab Abimelech› · call in col 485

Ita ms. at Vulgata, et Hebraea Achimelech.

So the manuscript; but the Vulgate and the Hebrew have Achimelech.

(printed under page 240)

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

Aliter in mss. Hard. et Just. quae reservantur notis.

Otherwise in Hardouin's and Justel's manuscripts, [readings] which are kept for the notes.

(printed under page 240)

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

Ms. qui ante ordinationem conjuges suas noverint.

The manuscript has qui ante ordinationem conjuges suas noverint ("who knew their wives before ordination").

(printed under page 240)

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

Scilicet, si semper continere noluerint. Sic legit hunc locum et interpretatur Humbertus cardinalis, tempore Leonis IX, lib. contra Nicetam.

That is, if they would not always be continent. So Cardinal Humbert, in the time of Leo IX, reads and interprets this place, in the book Against Nicetas.

(printed under page 240)

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

portionem c. Just.

portionem ("the portion"), Justel's codex.

(printed under page 240)

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

sed.

sed ("but").

(printed under page 240) (61*) ‹anchor: not visible in the crop› · call outside the crop Ms. aquam sacerdotum porrigat manibus; ostia, etc.

The manuscript has aquam sacerdotum porrigat manibus; ostia ("let him offer water to the priests' hands; the doors"), etc.

(printed under page 240)

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

urcium sane ad altare suggerat. c. Har. et Just.

urcium sane ad altare suggerat ("let him indeed supply the pitcher to the altar"), Hardouin's and Justel's codices.

(printed under page 240)

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

II Tur. 25, III Brac. 3.

Second [Council of] Tours, 25; Third [Council of] Braga, 3.

(printed under page 240)

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

Ms. Inde similis aestimabitur Scariotis.

The manuscript has Inde similis aestimabitur Scariotis ("Hence he will be reckoned like Iscariot").

(printed under page 240)

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

Hipp. 26.

[Council of] Hippo, 26.

(printed under page 240)

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

In ms. deest haec integra sententia, quoniam inferius repetitur.

In the manuscript this whole sentence is missing, since it is repeated further down.

(printed under page 240)

Page

running head: 485 EPISTOLAE DECRETALES. (spans both columns of the page)
marginal letters: A ‹tertia vel quarta hora›; B ‹nihil et negligenter habuerit›; C ‹idcirco intra sacrarium›; D ‹unde nosti, si a mulieribus›
old-edition numerals: (none)

PG 1:486

si mundus esset a muliere, cum se mundum ante triduum profiteretur, panes propositionis manducavit.

whether he was clean from woman, since he professed himself clean for three days before, ate the loaves of proposition.

Ad Dominica autem mysteria tales eligantur, qui ante ordinationem suam conjuges suas non noverint. Quod si post ordinationem, ministro altaris contigerit proprium invadere cubile uxoris, sacrarii non intret limina, nec sacrificii portitor fiat, nec altare contingat, nec ab offerentibus holocausti oblationem suscipiat, nec ad Dominici corporis portationem accedat, nec aquam sacerdotibus porrigat ad manus. Ostia forinsecus claudat, minora gerat officia, urceum sive calicem ad altare non sufferat. Si forte quispiam presbyter, sive diaconus, sacrarii sindonem vel velum, subtracta vendiderit, Judae Iscariotis similis aestimabitur. Qui propter cupiditatem fecerit hoc opus, noverit se supradicti Judae suscepturum poenam. Clericus vero solus ad feminae tabernaculum non accedat, nec properet, sine majoris natu principis jussione. Nec presbyter solus cum sola adjungatur, sed duobus adductis testibus visitet infirmam. Nec solus cum sola femina fabulas misceat. Nec archidiaconus aut diaconus, sub praetextu officii humilitatis, frequenter domicilia matronarum, aut forte per clericos aut domesticos ejus, matronae mandent secreti aliquid: Si cognitum fuerit, et ille deponatur, et illa a liminibus arceatur Ecclesiae. Sed si forte aliqua intercessio fuerit, episcopo suggeratur. Et si talis est, ad quam debeat ire pio interventu ipse pergat. Sin autem, de latere suo dirigat, cum duobus aut tribus, qui hoc sanare debeant. Sane ad visitandam mulierem infirmam nullus clericus ingrediatur, nisi cum duobus aut tribus. Nemo tamen clericorum cum extranea habitet femina, nisi proxima aut soror fuerit. Et hoc cum magna sollicitudine fiat. Non ignoramus malitias Satanae. Universa haec cum mansuetudine ecclesiastica complenda sunt ministeria. Negotium enim Dei non decet negligenter expleri. Iterum atque iterum de fragmentis Dominici corporis demandamus. Calicem vero ad perferendum sanguinem Domini, praeparatum cum tota munditia ministerii, minister praeparet, ne, non bene lotus calix, diacono peccatum fiat offerenti. Ita cum omni honestate, cuncta quae supra exposuimus, oportet impleri. Tales ad ministerium

For the Lord's mysteries let such men be chosen as have not known their wives before their ordination. But if after ordination it befalls a minister of the altar to enter his wife's own bed, let him not enter the threshold of the sanctuary, nor become a bearer of the sacrifice, nor touch the altar, nor receive the offering of the holocaust from those who offer, nor approach to carry the Lord's body, nor hand water to the priests for their hands. Let him shut the doors from outside, perform the lesser offices, and not carry the ewer or the chalice to the altar. If perchance any presbyter or deacon shall have stolen and sold the linen cloth or the veil of the sanctuary, he shall be reckoned like Judas Iscariot. Whoever has done this deed out of greed, let him know that he will receive the punishment of the aforesaid Judas. Let a cleric not approach a woman's dwelling alone, nor hasten there, without the order of the senior in authority. Nor let a presbyter be joined alone with a woman alone, but let him visit a sick woman with two witnesses brought along. Nor let him alone hold conversation with a woman alone. Nor let an archdeacon or a deacon, under pretext of the office of humility, [visit] frequently the homes of matrons, or perhaps through clerics or his household servants let them send some secret word to a matron: if it becomes known, let him be deposed, and let her be kept from the threshold of the Church. But if perchance there should be some need of intercession, let it be put to the bishop. And if she is such that he ought to go to her by a dutiful intervention, let him go himself. But if not, let him send from his side, with two or three, men who ought to remedy this. Indeed, let no cleric go in to visit a sick woman except with two or three. Let none of the clerics, however, live with a strange woman, unless she be a near kinswoman or a sister. And let this be done with great care. We are not ignorant of the malice of Satan. All these ministries are to be fulfilled with ecclesiastical gentleness. For it is not fitting that the business of God be carried out negligently. Again and again we give charge concerning the fragments of the Lord's body. And let the minister prepare the chalice for bearing the blood of the Lord, prepared with all cleanness of ministry, lest, the chalice not being well washed, sin be incurred by the deacon who offers. Thus it behoves all that we have set out above to be fulfilled with all decency. Such men for the ministry

Editors' notes and page, col. 486

Footnotes

(67) ‹anchor: Nec archidiaconus› · call in col 486

Turon. III, 2, 9.

[Council of] Tours III, 2, 9.

(printed under page 240)

(68) ‹anchor: officii humilitatis› · call in col 486

hum. vel officii.

hum[ilitatis] vel officii ("of humility or of office").

(printed under page 240)

(69) ‹anchor: mandent secreti› · call in col 486

Ms. secretius.

The manuscript has secretius ("more secretly").

(printed under page 240)

(70) ‹anchor: ire pio› · call in col 486

pro.

pro ("for").

(printed under page 240)

(71) ‹anchor: sanare debeant› · call in col 486

Ms. debeat sanare.

The manuscript has debeat sanare ("he should heal").

(printed under page 240)

(72) ‹anchor: tamen clericorum› · call in col 486

In ms. abest vox ea clericorum.

In the manuscript that word, clericorum ("of the clergy"), is missing.

(printed under page 240)

(73) ‹anchor: habitet femina› · call in col 486

Συνεισάκτῳ, de qua saepe in conciliis et Patribus.

[That is, a] syneisaktos ("a woman brought in to live with him"), of whom there is frequent mention in the councils and the Fathers.

(printed under page 240)

(74) ‹anchor: Tales ad› · call in col 486

Distinct. 23: Tales ad.

[Gratian, Decretum,] Distinction 23, [the canon] Tales ad.

(printed under page 240)

Page

running head: EPISTOLAE DECRETALES. 486 (spans both columns of the page)
marginal letters: A ‹sceret, si mundus esset›; B ‹subtracta vendiderit›; C ‹fuerit, episcopo suggeratur›; D ‹bene lotus calix›
old-edition numerals: (none)

PG 1:487

eligantur clerici, qui digne possint Dominica sacramenta tractare. Melius est enim Domini sacerdoti paucos habere ministros, qui possint digne opus Dei exercere, quam multos inutiles, qui onus grave ordinatori adducant. A principio epistolae usque ad hunc locum, de sacramentis delegavi bene intuendis: ubi non murium stercora inter fragmenta Dominicae portionis appareant, neque putrida per negligentiam remaneant clericorum, et convenientes, qui accipere sibi medicinam desiderant, putrida cum viderint, magis cum ridiculo et fastidio videantur accipere, et in peccatum magis decidant per negligentiam clericorum. Quapropter nemo clericorum ultra haec dissimulet, aut negligere ullatenus audeat, sed libenter, quae jussa sunt, expleat, et sacramenta divina nequaquam negligenter contrectet. Ideoque tam juvenes quam senes de his, et de omni conversatione sua, et conversione, et poenitentia valde esse sollicitos oportet, satisque agere, ut, haec condigne agant, et de reliquo ornent tam clerici quam saeculares animas suas ornamentis dignissimis, dogmatibus scilicet veritatis, decore pudicitiae, splendore justitiae, candore pietatis, aliisque omnibus, quibus compositam decet esse rationabilem mentem. Tum praeterea declinare a consortiis inhonestis et infidelibus, et societates habere fidelium, atque illos frequentare conventus, in quibus de pudicitia, de justitia, de pietate tractatur. Orare semper Deum ex toto corde, et ab ipso petere quae decet, ipsi gratias agere, veram poenitudinem gerere praeteritorum gestorum, aliquantulum etiam, si possibile est, per misericordias pauperum juvare poenitentiam. Per haec enim facilior venia dabitur, et indulgenti citius indulgebitur. Quod si provectioris aetatis sit is, qui ad poenitentiam venit, eo magis gratias agere debet Deo, quod postquam finis est omnis impetus concupiscentiae carnalis, scientia veritatis accepta, nulla ei imminet pugna certaminis, per quam, insurgentes adversus animam, reprimat corporis voluntates. Superest ergo ei in agnitione veritatis, et misericordiae operibus exerceri, ut afferat fructus dignos poenitentiae. Nec putet, quia in temporis longitudine documentum conversionis ostenditur, et non in devotionis ac propositi firmitate. Deo enim manifestae sunt mentes, quia non temporum rationem colligit, sed animorum. Ipse enim probat, si quis, agnita veritatis praedicatione, non distulit, neque tempus negligendo consumpsit, sed statim et, si dici potest, eodem momento praeterita perhorrescens, futurorum desiderium cepit, et in amorem regni coelestis exarsit. Propter quod nemo vestrum ultra dissimulet, nec retro respiciat, sed ad Evangelium regni Dei libenter accedat. Non dicat pauper: Quia, cum dives factus fuero, tunc

let clerics be chosen who can worthily handle the Lord's sacraments. For it is better for the priest of the Lord to have few ministers who can worthily carry out the work of God, than many useless ones who bring a heavy burden on the one who ordains them. From the beginning of the letter up to this point I have given charge concerning the sacraments, that they be well looked to: so that the droppings of mice may not appear among the fragments of the Lord's portion, nor fragments remain putrid through the negligence of clerics, and those who come together desiring to receive medicine for themselves, when they see putrid fragments, should seem rather to receive with derision and disgust, and fall rather into sin through the negligence of clerics. Wherefore let none of the clerics disregard these things any longer, or dare in any way to neglect them, but let him willingly fulfil what has been commanded, and by no means handle the divine sacraments negligently. And therefore it behoves young and old alike to be very solicitous about these things, and about their whole manner of life, and conversion, and penance, and to strive enough that they may do these things worthily, and for the rest that clerics as well as seculars may adorn their souls with the worthiest ornaments, namely with the doctrines of truth, the beauty of chastity, the splendour of justice, the brightness of piety, and all the other things with which it befits a rational mind to be ordered. Then, besides, to turn away from dishonourable and faithless companionships, and to keep the fellowship of the faithful, and to frequent those assemblies in which chastity, justice and piety are treated. To pray to God always with the whole heart, and to ask of Him what is fitting, to give thanks to Him, to bear true repentance for past deeds, and also, if it is possible, to help penance somewhat by works of mercy to the poor. For through these things pardon will be given more easily, and to one who pardons pardon will be granted more swiftly. But if he who comes to penance is of more advanced age, so much the more ought he to give thanks to God, because, since every impulse of carnal concupiscence has come to an end, now that he has received the knowledge of the truth, no struggle of combat threatens him by which he must hold down the desires of the body as they rise against the soul. It remains for him, therefore, to be exercised in the knowledge of the truth and in works of mercy, so that he may bring forth fruits worthy of penance. And let him not think that the proof of conversion is shown in length of time, and not in the firmness of devotion and purpose. For minds are manifest to God, since He reckons not the account of times but of souls. For He approves if anyone, once he has acknowledged the preaching of the truth, has not delayed, nor consumed his time in neglect, but at once and, if it may be said, in the same moment, shuddering at the past, has conceived a desire for the things to come, and has burned with love of the heavenly kingdom. For which reason let none of you disregard this any longer, nor look back, but let him come willingly to the Gospel of the kingdom of God. Let the poor man not say: When I have become rich, then

Editors' notes and page, col. 487

Footnotes

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

tuendis.

tuendis ("to be guarded").

(printed under page 241)

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

S. Greg. in Sacram. cap. De ord. subdiaconi.

Saint Gregory, in the Sacramentary, the chapter On the ordination of a subdeacon.

(printed under page 241)

(77) ‹anchor: quibus compositam› · call in col 487

comptam, ita ms.

comptam ("adorned"); so the manuscript.

(printed under page 241)

(78) ‹anchor: postquam finis› · call in col 487

fractus.

fractus ("broken").

(printed under page 241)

(79) ‹anchor: corporis voluntates› · call in col 487

voluptates.

voluptates ("pleasures").

(printed under page 241)

(80) ‹anchor: negligendo consumpsit› · call in col 487

contempsit.

contempsit ("despised").

(printed under page 241)

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

Luc. XII, 19, 20.

Luke 12:19–20.

(printed under page 241)

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

timore.

timore ("with fear").

(printed under page 241)

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

Aug. in Ps. IX. apud Prosperum, sent. 138.

Augustine on Psalm 9, in Prosper, Sentences 138.

(printed under page 241)

Page

running head: 487 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. (spans both columns of the page)
marginal letters: A ‹eligantur clerici, qui digne›; B ‹contrectet. Ideoque tam juvenes›; C ‹ipso petere quae decet›; D ‹tur, et non in devotionis›
old-edition numerals: (none)

PG 1:488

convertar. Non requirit a te Deus pecuniam, sed animum misericordem et piam mentem. Neque dives conversionem suam differat pro sollicitudine saeculari, dum cogitat quomodo dispenset abundantiam frugum. Neque dicat intra semetipsum: Quid faciam? ubi recondam fructus meos? Neque dicat animae suae: Habes multa bona reposita in annos multos, epulare et laetare. Nam dicetur ei: Stulte, hac nocte auferetur abs te anima tua, et quae parasti cujus erunt? Itaque festinet ad poenitentiam omnis aetas, omnis sexus omnisque conditio, ut vitam consequatur aeternam. Juvenes quidem in eo grati sint, quod in ipso impetu desideriorum, cervices suas jugo subjiciunt disciplinae. Senes et ipsi laudabiles, quia multi temporis consuetudinem, in qua male praeventi sunt, pro Dei amore commutant. Nemo ergo differat, nemo cunctetur. Quae enim causa cunctandi est ad bene agendum? Animus sibi male conscius, dum videtur sibi nullam poenam pati, credit quia non judicet Dominus; cum abuti patientia Dei, et non intelligere parcentis benignitatem, jam sit magna damnatio. Unde scriptum est: Maledictus omnis qui opus Domini negligenter agit. Quapropter pastoralis ordinis est, infatigabiliter revocare, quidquid ad correctionem populorum, imo magis filiorum spiritualium quantum est fas intelligere, cognoverit pertinere, et non, quod absit! cum suo periculo alienae spei per solam negligentiam facere detrimentum; sed quod ad generalis salutis spectat compendium, salubri necesse est providere tractatu. Homini religioso parum esse debet inimicitias aliorum non exercere, vel non augere male loquendo, nisi eas etiam exstinguere bene loquendo studuerit. Ecce oris nostri buccina ad aures hominum personamus, neque se deinceps excusabit non monitum, qui, quod sequi debeat, tam verbis quam litteris edocetur. Qualis autem condemnatio, et qualis imminet maledictio his qui in patres peccant, divina nos docet Scriptura. Si enim Cham filius Noe, cum vidisset nudum suum patrem, quoniam non cooperuit patris corporalis nuditatem, sed egressus, nuntiavit eam fratribus, et illi vestimento eum cooperuerunt; ipse quidem Cham et illi qui ex eo nati sunt, sub maledicto facti sunt; qui autem cooperuerunt, magnam benedictionem meruerunt; multo magis isti majore et ampliore condemnatione digni sunt qui patribus obviare, aut contra eos insurgere nituntur, aut injuriam vel contumeliam eis inferre moliuntur; quoniam qui eis resistit, Deo resistit, et qui eis injuriam vel contumeliam facit, Deo, cujus legatione funguntur, facit: Expavit coelum super hoc, et horruit amplius vehementer, dicit Dominus. O intolerabilem malignitatem! o linguam loquentem iniquitatem

I will be converted. God does not require money of you, but a merciful spirit and a devout mind. Nor let the rich man put off his conversion for worldly care, while he considers how he may dispose of the abundance of his crops. Nor let him say within himself: What shall I do? Where shall I store my fruits? Nor let him say to his soul: You have many goods laid up for many years; feast and be merry. For it will be said to him: Fool, this night your soul shall be taken from you, and the things you have prepared, whose shall they be? Therefore let every age, every sex and every condition hasten to penance, that it may obtain eternal life. The young indeed should be pleasing in this, that in the very onrush of their desires they submit their necks to the yoke of discipline. The old are praiseworthy too, because for the love of God they change the habit of a long time, by which they were wrongly preoccupied. Let no one therefore delay, let no one hesitate. For what cause is there for hesitating to do good? The mind conscious to itself of evil, while it seems to itself to suffer no punishment, believes that the Lord does not judge; whereas to abuse the patience of God, and not to understand the kindness of Him who spares, is already a great damnation. Whence it is written: Cursed is everyone who does the work of the Lord negligently. Wherefore it belongs to the pastoral order tirelessly to recall whatever it has known to pertain to the correction of the peoples, or rather of spiritual sons, so far as it is lawful to understand, and not, which God forbid, at its own peril to cause loss to another's hope through mere negligence; but what concerns the advantage of the general salvation must be provided for with wholesome treatment. For a religious man it ought to be too little not to practise the enmities of others, or not to increase them by speaking ill, unless he has also striven to extinguish them by speaking well. Behold, we sound the trumpet of our mouth in the ears of men, and henceforth he will not excuse himself as unwarned who is taught by words as well as by letters what he ought to follow. And what condemnation, and what curse hangs over those who sin against their fathers, the divine Scripture teaches us. For if Ham the son of Noah, when he had seen his father naked, because he did not cover the nakedness of his father in the flesh but went out and reported it to his brothers, and they covered him with a garment; if Ham himself and those born of him were placed under a curse, while those who covered him earned a great blessing; much more are those worthy of a greater and fuller condemnation who strive to oppose their fathers, or to rise up against them, or labour to inflict injury or insult upon them; since whoever resists them resists God, and whoever does them injury or insult does it to God, whose embassy they discharge: Heaven was aghast at this, and shuddered exceedingly, says the Lord. O intolerable malice! O tongue speaking iniquity

Editors' notes and page, col. 488

Footnotes

(84) ‹anchor: negligenter agit› · call in col 488

Jerem. XLVIII.

Jeremiah 48 [:10].

(printed under page 241)

(85) ‹anchor: Homini religioso› · call in col 488

Prosper. sent. 178. Calixt. ep. 1.

Prosper, Sentences 178. Callistus, letter 1.

(printed under page 241)

(86) ‹anchor: Ecce oris› · call in col 488

2. Quaest 7, Sacerdotes, et reliqui.

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

(printed under page 241)

(87) ‹anchor: Qualis autem› · call in col 488

Justinia. de 3 capitulis.

Justinian, on the Three Chapters.

(printed under page 241)

(88) ‹anchor: filius Noe› · call in col 488

Gen. IX.

Genesis 9.

(printed under page 241)

(89) ‹anchor: patris corporalis› · call in col 488

corporalem.

corporalem ("bodily", agreeing with the nakedness).

(printed under page 241)

(90) ‹anchor: dicit Dominus› · call in col 488

Jer. II.

Jeremiah 2 [:12].

(printed under page 241)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 488 (spans both columns of the page)
marginal letters: A ‹convertar. Non requirit›; B ‹qua male praeventi sunt›; C ‹tum; sed quod ad generalis›; D ‹et illi qui ex eo nati›
old-edition numerals: (none)

PG 1:489

contra Deum, et mentem in altitudinem cornu extollentem! Et iterum: Impone, homo, tuae linguae ostium et seram. Cessa in altitudinem extollens, et loquens adversus Deum iniquitatem et proximum tuum. Quousque insultas patienti Christo et fratribus? Haec nos familiarius docebat, et haec nobis publicitus praedictus magister et instructor atque ordinator noster, princeps apostolorum Petrus, in Ecclesia praedicabat, exemplum dans, ut et nos similiter faciamus: Humiliamini, inquit, in conspectu Domini, et exaltabit vos. Nolite detrahere alterutrum, quoniam qui detrahit fratri, aut qui judicat fratrem suum, detrahit legi, et judicat legem. Qui autem judicat legem, non est factor legis, sed judex. Unus est enim legislator et judex, qui potest perdere et liberare. Tu autem quis es, qui judicas proximum? Non oportet. Non praecipit nos judicare invicem, sed magis auxilium ferre. Vae erit, inquit, his qui fratres tribulant, et eis qui eos persequuntur. Vos autem quanto amplius tribulamini, tanto purgatiores atque beatiores efficiemini, si tamen ipsa tribulatio patienter fuerit supportata. Quod etiam ipse nos Dominus docuit: Beati qui persecutionem patiuntur propter justitiam. Et item: Beati eritis, cum vos oderint homines, et persecuti vos fuerint, et ejecerint nomen vestrum tanquam malum. Gaudete in illa die et exsultate, quoniam merces vestra multa est in coelo. Unde et ipse ait: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex totis viribus tuis, et proximum tuum sicut teipsum. Non enim, inquit, recte diligit Deum, qui fratrem insequitur: nec diligit proximum qui ei detrahit, vel qui illum accusat; quia quod sibi quis fieri non vult, hoc alteri nullatenus facere debet. Discite, inquit, filii mei, sapientiam, et tenetote fidem rectam, et amplectimini charitatem, ut non excidatis. Data est enim a Domino potestas, et virtus ab Altissimo, qui interrogabit opera vestra, et cogitationes scrutabitur vestras. Qui autem custodierint justitiam juste judicabuntur: et qui didicerint justa, juste invenient quid respondeant. Semper cavetote. Praecepit enim ne aliquando peccato consentiamus et praetermittamus praecepta Dei nostri.

against God, and a mind lifting up its horn on high! And again: Put, O man, a door and a bolt on your tongue. Cease lifting yourself up on high, and speaking iniquity against God and your neighbour. How long will you insult the patient Christ and the brethren? These things our aforesaid master and instructor and ordainer, Peter the prince of the apostles, taught us more intimately, and these he preached to us publicly in the Church, giving an example, that we also might do likewise: Humble yourselves, he says, in the sight of the Lord, and He will exalt you. Do not speak against one another, for he who speaks against his brother, or who judges his brother, speaks against the law and judges the law. But he who judges the law is not a doer of the law, but a judge. For there is one lawgiver and judge, who is able to destroy and to deliver. But who are you, who judge your neighbour? It is not fitting. He does not command us to judge one another, but rather to bring help. Woe, he says, will be to those who afflict the brethren, and to those who persecute them. But you, the more you are afflicted, the more purified and blessed you will be made, provided the affliction itself has been borne patiently. This the Lord Himself also taught us: Blessed are they who suffer persecution for justice' sake. And again: Blessed shall you be when men hate you, and persecute you, and cast out your name as evil. Rejoice in that day and exult, for your reward is great in heaven. Whence He Himself also says: You shall love the Lord your God with your whole heart, and with your whole soul, and with all your strength, and your neighbour as yourself. For, he says, he does not rightly love God who pursues his brother; nor does he love his neighbour who speaks against him, or who accuses him; since what one does not wish done to oneself, one ought by no means to do to another. Learn wisdom, he says, my sons, and hold fast the right faith, and embrace charity, that you may not fall away. For power is given by the Lord, and strength by the Most High, who will question your works and search out your thoughts. And those who have kept justice will be justly judged; and those who have learned just things will justly find what to answer. Be always on your guard. For He has commanded that we never consent to sin and pass over the commandments of our God.

Ecclesias per congrua et utilia facite loca, quae divinis precibus sacrare oportet, et in singulis sacerdotes, divinis orationibus Deo dicatos, poni. Quos ab omnibus venerari oportet, et non quoquam gravari. Semper vitate mala, et pro animabus vestris ne confundamini dicere verum. Mendacia fugite,

Build churches in suitable and useful places, which it behoves to consecrate with divine prayers, and in each of them priests, dedicated to God by divine prayers, are to be placed. These ought to be venerated by all, and not burdened by anyone. Always shun evil things, and for your souls' sake be not ashamed to speak the truth. Flee lies,

Editors' notes and page, col. 489

Footnotes

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

Eccli. XXVIII.

Sirach 28.

(printed under page 242)

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

cornu. [reading of the print uncertain: cornu or corpu.]

cornu ("horn").

(printed under page 242)

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

publice.

publice ("publicly").

(printed under page 242)

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

I Petr. V.

1 Peter 5.

(94*) ‹anchor: not visible in the crop› · call above the crop Jac. IV, ad quem tamen haec scribi dicitur epistola.

James 4 — though this is the man to whom the letter is said to be written.

(printed under page 242)

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

Alex., ep. 1.

Alexander, letter 1.

(printed under page 242)

(96) ‹anchor: propter justitiam› · call in col 489

Matth. V, 10.

Matthew 5:10.

(printed under page 242)

(97) ‹anchor: est in caelo› · call in col 489

Ibid., 11.

The same, [verse] 11.

(97*) ‹anchor: sicut teipsum› · call in col 489 Matth. XXII, 37.

Matthew 22:37.

(printed under page 242)

(98) ‹anchor: scrutabitur vestras› · call in col 489

Sap. VI, 4.

Wisdom 6:4.

(98*) ‹anchor: qui didicerint› · call in col 489 crediderint.

crediderint ("who have believed").

(printed under page 242)

(99) ‹anchor: justa› · call in col 489

Abest haec vocula a c. Just.

This little word is missing from Justel's codex.

(printed under page 242)

(100) ‹anchor: Ecclesias per congrua› · call in col 489

10 q. 7, Ecclesias per., et de cons. dist. 1, Ecclesias.

[Gratian, Decretum, Causa] 10, question 7, [the canon] Ecclesias per; and De consecratione, Distinction 1, [the canon] Ecclesias.

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(1) ‹anchor: dicere verum› · call in col 489

Eccli. IV.

Sirach 4.

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

Eccli. III.

Sirach 3.

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

Luc. X, 16.

Luke 10:16.

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Page

running head: 489 EPISTOLAE DECRETALES. (spans both columns of the page)
marginal letters: A ‹quitatem contra Deum›; B ‹Unus est enim legislator›; C ‹Dominum Deum tuum ex toto›; D ‹Ecclesias per congrua›
old-edition numerals: (none)

PG 1:490

et veritatem corde proferte, quoniam multos jam supplantavit suspicio. Charitatem semper diligite, et fratres adjuvate. Erunt enim quasi non sint et peribunt viri qui contradicunt vobis. Unde et Dominus ait: Qui vos audit, me audit; et qui vos spernit, me spernit; et qui spernit me, spernit eum qui me misit. Et item: Qui enim non est adversum vos, pro vobis est. Quisquis enim potum dederit vobis calicem aquae in nomine meo, quia Christi estis, amen dico vobis, non perdet mercedem suam. Et qui scandalizaverit unum ex his pusillis credentibus in me, bonum est ei magis, si circumdaretur mola asinaria collo ejus, et in mare mitteretur. Et si scandalizaverit te manus tua, abscinde illam. Bonum est tibi debilem introire in vitam, quam duas manus habentem ire in gehennam, in ignem inexstinguibilem, ubi vermis eorum non moritur, et ignis non exstinguitur. Et si pes tuus scandalizat te, amputa illum. Bonum est tibi, claudum introire in vitam aeternam, quam duos pedes habentem, mitti in gehennam ignis inexstinguibilis, ubi vermis eorum non moritur, et ignis non exstinguitur. Quod si oculus tuus scandalizat te, ejice eum. Bonum est tibi luscum introire in regnum Dei, quam duos oculos habentem mitti in gehennam ignis, ubi vermis eorum non moritur, et ignis non exstinguitur. Omnis enim homo igne salietur, et omnis victima salietur. Bonum est sal: quod si sal insulsum fuerit, in quo illud salietis? Habete sal in vobis, et pacem habete inter vos; quia quisquis vestrum recte docuerit, et juste vixerit, habebit gloriam. Qui autem secus egerit, indubitanter poenam sustinebit. Ideo bona agere vos semper oportet, ut bravium aeternae vitae percipiatis.

and bring forth truth from the heart, since suspicion has already tripped up many. Always love charity, and help the brethren. For the men who contradict you shall be as though they were not, and shall perish. Whence the Lord also says: He who hears you hears Me; and he who despises you despises Me; and he who despises Me despises Him who sent Me. And again: For he who is not against you is for you. For whoever gives you a cup of water to drink in My name, because you are Christ's, amen I say to you, he shall not lose his reward. And whoever scandalizes one of these little ones who believe in Me, it is better for him that a millstone were hung about his neck, and he were cast into the sea. And if your hand scandalizes you, cut it off. It is better for you to enter into life maimed than having two hands to go into Gehenna, into the unquenchable fire, where their worm does not die, and the fire is not quenched. And if your foot scandalizes you, cut it off. It is better for you to enter lame into eternal life than having two feet to be cast into the Gehenna of unquenchable fire, where their worm does not die, and the fire is not quenched. And if your eye scandalizes you, cast it out. It is better for you to enter one-eyed into the kingdom of God than having two eyes to be cast into the Gehenna of fire, where their worm does not die, and the fire is not quenched. For every man shall be salted with fire, and every victim shall be salted. Salt is good: but if the salt has lost its savour, with what will you salt it? Have salt in yourselves, and have peace among you; for whoever of you has taught rightly and lived justly will have glory. But whoever has done otherwise will without doubt endure punishment. Therefore you must always do good, so that you may receive the prize of eternal life.

His ergo bene parete sententiis. Ne quis haec praecepta minime credat implenda, et judicio Dei aeterni ignis tormenta sustineat, qui ecclesiastici operis sacra neglexerit. Haec igitur, frater Jacobe, de ore sancti Petri jubentis audivi: Si quis praecepta haec non integra custodierit, sit anathema usque ad adventum Domini nostri Jesu Christi. Haec praecepta a sancto Petro apostolo accepi; et tibi, frater charissime, insinuare curavi, ut servari omnia praecipias sine macula. Si quis vero audierit te, utilis erit minister Jesu Christi. Qui autem non audierit te, imo loquentem Dominum per te, ipse sibi damnationem accipiet. Omnipotens Deus, charissime, sua te protectione custodiat, atque ad coelestis remunerationem patriae, multiplici animarum fructu perducat. Deus te iterum iterumque incolumem custodiat, reverentissime frater. Amen.

Obey these sayings well, then. Let no one think that these precepts need not be fulfilled, and so endure in the judgement of God the torments of eternal fire, he who has neglected the sacred things of the Church's work. These things, therefore, brother James, I heard from the mouth of Saint Peter as he commanded: If anyone does not keep these precepts whole, let him be anathema until the coming of our Lord Jesus Christ. These precepts I received from the holy apostle Peter; and I have taken care to make them known to you, dearest brother, so that you may order all things to be kept without stain. If anyone heeds you, he will be a useful minister of Jesus Christ. But he who does not heed you, nay, the Lord speaking through you, will receive damnation upon himself. May almighty God, dearest one, guard you with His protection, and bring you with a manifold harvest of souls to the reward of the heavenly fatherland. May God keep you safe again and again, most reverend brother. Amen.

Editors' notes and page, col. 490

Footnotes

(4) ‹anchor: victima salietur› · call in col 490

sale salietur.

sale salietur ("shall be salted with salt").

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(5) ‹anchor: pacem habete inter vos› · call in col 490

Marc. IX, 39 et seq.

Mark 9:39 ff.

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(6) ‹anchor: Omnipotens Deus› · call in col 490

S. Greg. ep. 27, lib. VII.

Saint Gregory, letter 27, book VII.

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