PG 1 · cols. 491–500

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

Letter III

EPISTOLA III.

LETTER III.

AD EPISCOPOS, PRESBYTEROS, DIACONOS, ETC., ET UNIVERSOS FIDELES, DE OFFICIO SACERDOTIS ET CLERICORUM,

TO THE BISHOPS, PRESBYTERS, DEACONS, ETC., AND ALL THE FAITHFUL, ON THE OFFICE OF THE PRIEST AND OF THE CLERICS,

Clemens urbis Romae episcopus omnibus coepiscopis, presbyteris, diaconis ac reliquis clericis, et cunctis principibus majoribus minoribusve, omnibusque generaliter fidelibus benedictio, claritas et gloria in gratia Dei, quae data est nobis in Christo Jesu Domino nostro.

Clement, bishop of the city of Rome, to all his fellow bishops, the presbyters, deacons and the rest of the clerics, and to all rulers, greater or lesser, and to all the faithful in general: blessing, brightness and glory in the grace of God, which has been given to us in Christ Jesus our Lord.

Urget nos, fratres, multus amor vester, et religiosa invitat devotio, quia debitores sumus, ut quaedam vobis scribamus. Vos ergo, qui sacerdotio Domini fruimini, et in specula estis positi, plus scire oportet, ut subditos vobis populos pleniter docere possitis, eisque ad regna coelorum ducatum praebere, Deo annuente, valeatis. Unde et ipsa per se Veritas ait: Vobis datum est nosse mysterium regni Dei, caeteris autem in parabolis, etc. Propter quod consilium do unicuique vestrum, constanter docere verba divina; et discentibus, libenter accommodare aurem verbo Dei. Vestrum enim, quia legatione Domini fungimini, est docere populos; eorum vero est vobis obedire ut Deo. Si autem vobis episcopis non obedierint omnes presbyteri, diaconi ac subdiaconi, et reliqui clerici, omnesque principes, tam majoris ordinis quam inferioris, atque reliqui populi tribus et linguae non obtemperaverint, non solum infames, sed et extorres a regno Dei et consortio fidelium, ac a liminibus sanctae Dei Ecclesiae alieni erunt. Nam vestrum est eos instruere; eorum est vobis obedire ut Deo, cujus legatione fungimini, dicente Domino: Qui vos audit, me audit, et qui vos spernit, me spernit; et: Qui vos recipit, me recipit, et qui me recipit, recipit eum qui me misit. Nihil enim injustius vel inhonestius est, quam filios patribus rebelles, aut clericos vel laicos doctoribus, seu discipulos magistris inobedientes vel protervos existere. Novimus enim primum hominem per inobedientiam cecidisse: idcirco omnes hoc vitium summopere cavere monemus. Et quia Dominus superbis resistit, humilibus autem dat gratiam, Dominus noster mittens vos vice sua in loco apostolorum ad praedicandum, praecepit vobis docere omnes, omnesque vobis fideliter obedientes, ut ipsi, existere; quoniam nec aliter terra pariet fructus suos, nisi culta receperit semen, et irrigata germinaverit, et pariat quae est paritura. Sic et omnis homo, qui libenter non receperit verbum Dei, illudque in corde suo germinare non siverit, ac minime

Your great love urges us, brethren, and your religious devotion invites us, since we are debtors, to write certain things to you. You, then, who enjoy the priesthood of the Lord and have been set on the watchtower, ought to know more, so that you may be able to teach fully the peoples subject to you, and, God consenting, to give them leadership to the kingdom of heaven. Whence the Truth Himself also says in person: To you it is given to know the mystery of the kingdom of God, but to the rest in parables, etc. For which reason I give counsel to each of you to teach the divine words constantly; and to the learners, to lend their ear willingly to the word of God. For it is yours, since you discharge the embassy of the Lord, to teach the peoples; and theirs to obey you as God. But if all the presbyters, deacons and subdeacons, and the rest of the clerics, and all the rulers, of the higher order as well as the lower, do not obey you bishops, and the rest of the tribes and tongues of the people do not comply, they will be not only infamous, but also exiles from the kingdom of God and from the fellowship of the faithful, and estranged from the thresholds of the holy Church of God. For it is yours to instruct them; theirs to obey you as God, whose embassy you discharge, as the Lord says: He who hears you hears Me, and he who despises you despises Me; and: He who receives you receives Me, and he who receives Me receives Him who sent Me. For nothing is more unjust or more dishonourable than for sons to be rebellious against their fathers, or clerics or laymen against their teachers, or disciples disobedient or insolent towards their masters. For we know that the first man fell through disobedience: therefore we admonish all to guard against this vice above all. And since the Lord resists the proud but gives grace to the humble, our Lord, sending you in His stead in the place of the apostles to preach, commanded you to teach all, and all to be faithfully obedient to you, as to Himself; since the earth too will not otherwise bring forth its fruits unless, being tilled, it has received the seed, and, being watered, has sprouted, and brings forth what it is to bring forth. So also every man who has not willingly received the word of God, nor let it sprout in his heart, and has by no means

Editors' notes and page, col. 491

Footnotes

(7) ‹anchor: EPISTOLA (the letter's title)› · call in the title above col 491

In ms. nostro titulus est: Item incipit Epistola generalis Clementis papae, omnibus tam majoribus, quam inferioris ordinis clericis, ac cunctis fidelibus scripta. HARDUINUS.

In our manuscript the title is: Likewise here begins the general Letter of Pope Clement, written to all clerics, of the higher as well as the lower order, and to all the faithful. HARDOUIN.

(printed under page 243)

(8) ‹anchor: generaliter fidelibus› · call in col 491

In c. Just. dicitur epistola generalis.

In Justel's codex it is called a general letter.

(printed under page 243)

(9) ‹anchor: autem in parabolis› · call in col 491

Luc. VIII, 10.

Luke 8:10.

(printed under page 243)

(10) ‹anchor: obedire ut Deo› · call in col 491

11. q. 3, Si autem vobis. — Conc. Tribur., c. 8.

[Gratian, Decretum, Causa] 11, question 3, [the canon] Si autem vobis. — Council of Tribur, canon 8.

(printed under page 243)

(11) ‹anchor: me spernit› · call in col 491

Luc. X, 16.

Luke 10:16.

(printed under page 243)

(12) ‹anchor: qui me misit› · call in col 491

Matth. X, 40.

Matthew 10:40.

(printed under page 243)

(13) ‹anchor: dat gratiam› · call in col 491

Jacob. IV, 6, et I Petr. V, 5.

James 4:6, and 1 Peter 5:5.

(printed under page 243)

Editors' prose

Rufino Torano Aquileiensi presbytero interprete

Rufinus Toranius, presbyter of Aquileia, being the translator.

Page

running head: 491 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. (spans both columns of the page)
marginal letters: A ‹Clemens urbis Romae›; B ‹Dei, caeteris autem in parabolis›; C ‹et qui vos spernit›; D ‹omnis homo, qui libenter›
old-edition numerals: (none)

PG 1:492

crediderit doctoribus et episcopis suis, non benevolus, sed rebellis atque inobediens exstiterit, fructum non germinabit nec pariet, sed similis est arbori illi, de qua Dominus ait: Omnis arbor quae non facit fructum bonum, excidetur, et in ignem mittetur. Primus enim pontifex Aaron, chrismate compositionis perunctus, princeps populi fuit; et tanquam rex, primitias et tributum per capita accepit a populo: et judicandi populum sorte suscepta, de mundis immundisque judicabat. Sed et si alius ex ipso unguento perunctus est, virtute inde concepta, etiam ipse rex aut propheta aut pontifex fiebat. Quod si temporalis gratia ab hominibus composita, tantum potuit, intelligite jam quantum sit illud unguentum, quod a Deo de virgulto vitae prolatum est, cum hoc quod ab hominibus factum est, tam eximias inter homines conferat dignitates. Quid enim in praesenti saeculo propheta gloriosius, pontifice clarius, rege sublimius? Omnis enim pontifex sacro chrismate perunctus, et in civitate constitutus, Scripturis sacris conditus, charus et pretiosus hominibus oppido esse debet. Quem, quasi Christi locum tenentem, honorare omnes debent, eique servire, et obedientes ad salutem suam fideliter existere, scientes quod sive honor, sive injuria, quae ei defertur, in Christum redundat, et a Christo in Deum. Audire ergo eum attentius oportet, et ab ipso suscipere doctrinam fidei, monita autem vitae a presbyteris inquirere, a diaconis vero ordinem disciplinae. Propter quod deprecor vos conservos et adjutores meos, ut discatis attentius animarum curam gerere, et pro omnibus stare, maxime tamen pro his qui in cultu divino laborant. Ecclesiarum omnium curam habetote, servisque earum adjutorium praebete, viduarum religiosam curam gerite, pupillos enixius liberate, pauperibus misericordiam facite, juvenes pudicitiam docete. Et, ut breviter totum dicam, alterutrum vos, in quibus res poposcerit, sustentate. Deum colite, qui creavit coelum et terram, et Christo credite, invicem vos diligite, et misericordes estote in omnes, non verbo solo, sed opere et rebus implete charitatem. Agite pro viribus, conservi dilectissimi, quia bonum est ut unusquisque vestrum, secundum quod potest, prosit accedentibus ad fidem religionis nostrae. Et ideo no⟨n⟩ vos pigeat, secundum sapientiam, quae vobis

believed his teachers and his bishops, and has proved not well-disposed but rebellious and disobedient, will not sprout fruit nor bring it forth, but is like that tree of which the Lord says: Every tree that does not bear good fruit will be cut down and cast into the fire. For the first pontiff, Aaron, anointed with the chrism of composition, was the ruler of the people; and like a king he received first-fruits and a poll-tribute from the people: and having received by lot the charge of judging the people, he judged concerning the clean and the unclean. And if anyone else was anointed with that same ointment, conceiving power from it, he too became king or prophet or pontiff. If, then, a temporal grace compounded by men had such power, understand now how great is that ointment which has been brought forth by God from the shoot of life, when this one, which was made by men, confers such eminent dignities among men. For what in the present age is more glorious than a prophet, more illustrious than a pontiff, more exalted than a king? For every pontiff anointed with the sacred chrism, and established in a city, seasoned with the sacred Scriptures, ought to be very dear and precious to men. Him, as holding the place of Christ, all ought to honour, and to serve him, and to be faithfully obedient for their own salvation, knowing that whether honour or injury is offered to him, it redounds to Christ, and from Christ to God. He must therefore be heard more attentively, and the teaching of the faith received from him, while the counsels of life are to be sought from the presbyters, and the order of discipline from the deacons. For which reason I beseech you, my fellow servants and helpers, to learn more attentively to bear the care of souls, and to stand up for all, yet most of all for those who labour in divine worship. Have care of all the churches, and give help to their servants; bear devout care for widows, set orphans free more earnestly, show mercy to the poor, teach the young chastity. And, to say it all briefly, support one another in whatever the matter requires. Worship God, who created heaven and earth, and believe in Christ; love one another, and be merciful towards all; fulfil charity not in word only, but in deed and in things. Act with all your strength, dearest fellow servants, since it is good that each of you, according to what he can, should profit those who come to the faith of our religion. And therefore let it not irk you, according to the wisdom which [has been given to] you

Editors' notes and page, col. 492

Footnotes

(14) ‹anchor: in ignem mittetur› · call in col 492

Matth. VII, 19.

Matthew 7:19.

(printed under page 243)

(15) ‹anchor: Primus enim pontifex› · call in col 492

Recognit. 1.

Recognitions 1.

(printed under page 243)

(16) ‹anchor: sacris conditus› · call in col 492

eruditus.

eruditus ("instructed").

(printed under page 243)

(17) ‹anchor: debet. Quem› · call in col 492

Recognit. 3, c. 66.

Recognitions 3, chapter 66.

(printed under page 243)

(18) ‹anchor: Audire ergo› · call in col 492

Dist. 5, Audire episcopum.

[Gratian, Decretum,] Distinction 5, [the canon] Audire episcopum.

(printed under page 243)

(19) ‹anchor: enixius liberate› · call in col 492

juvate.

juvate ("help").

(printed under page 243)

(20) ‹anchor: implete charitatem› · call in col 492

repleti charitate.

repleti charitate ("filled with charity").

(printed under page 243)

(21) ‹anchor: Agite› · call in col 492

Recognit. 3, c. 37.

Recognitions 3, chapter 37.

(printed under page 243)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 492 (spans both columns of the page)
marginal letters: A ‹nime crediderit doctoribus›; B ‹latum est, cum hoc quod›; C ‹sciplinae. Propter quod deprecor›; D ‹ut unusquisque vestrum›
old-edition numerals: (none)

PG 1:493

per Dei providentiam collata est, instruere ignaros et docere. Desiderium ergo habere omnes erga doctorem veritatis, eumque ut oculos suos amare oportet; quia et ipsum populum sibi commissum, ceu proprios filios, amare et docere condecet; hoc enim ei a Patre coelesti donatum est. Sed et salus in eo est, ut voluntatem ejus cujus amorem et desiderium, Deo largiente, conceperint, faciant. Si quis ergo fidelis voluerit existere, et desiderat baptizari, exutus prioribus malis, de reliquo pro bonis actibus haeres bonorum coelestium ex gestis propriis fiet. Accedat autem qui vult ad sacerdotem suum, et ipsi det nomen suum, atque ab eo audiat mysteria regni coelorum, jejuniis frequentibus operam impendat, ac semetipsum in omnibus probet, ut tribus mensibus jam consummatis, in die festo possit baptizari. Baptizetur autem unusquisque in aquis perennibus, nomine trinae beatitudinis invocato super se, perunctus primo oleo per orationem sanctificato, ut ita demum, per haec consecratus, possit percipere locum cum sanctis. Nullus enim propter opprobrium senectutis aut juventutis, vel nobilitatem generis, a parvulis et minus eruditis, si quid forte est utilitatis aut salutis, inquirere negligat. Qui enim rebelliter vivit, et discere atque agere bona recusat, magis diaboli quam Christi membrum esse ostenditur, et potius infidelis quam fidelis monstratur. Quomodo ergo non omnibus hoc amabile est, cunctisque exoptatum, ut quae ignorat, discat, et quae didicerit, doceat? Certissimum namque est, quod neque amicitia, neque propinquitas generis, neque regni sublimitas, homini debet esse pretiosior veritate, quia nihil est pretiosius anima. Dominus autem creator omnium, ex initio ad imaginem suam hominem fecit, eique dominationem terrae, marisque et aeris ipsius dedit, veritatemque inquirere praecepit, sicut et verus nobis propheta enarravit, et ipsa rerum ratio docet. Solus enim homo rationalis est, et consequens est, ut ratio in rationalibus dominetur. Hic enim ab initio, cum adhuc justus esset, cunctis vitiis et omni fragilitate superior erat; ubi autem peccavit, et factus est servus peccati, simul et fragilitati efficitur debitor et obnoxius. Quod idcirco scriptum est, ut sciant homines, quia sicut ex impietate passibiles facti sunt, ita per pietatem possunt esse impassibiles: et non solum impassibiles, verum et parva in Deum fide aliorum passiones curantes. Ita enim verus ipse propheta promisit, dicens: Amen dico vobis, si habueritis fidem sicut granum sinapis, dicetis monti huic: Transi hinc, et transibit. Hujus vocis etiam vos ipsi documenta cepistis, et jam facta quaedam per magistros nostros, ipsos videlicet apostolos, non ignoratis; quia, astantibus nobis, eorum meritis

it has been conferred through the providence of God, to instruct and teach the ignorant. All, therefore, ought to have desire towards the teacher of the truth, and to love him as their own eyes; because it befits him also to love and teach the people committed to him as his own sons; for this has been given him by the heavenly Father. And salvation too lies in this, that they do the will of him for whom, by God's gift, they have conceived love and desire. If anyone, then, wishes to become a believer, and desires to be baptized, having put off his former evils, he will thenceforth, for good deeds, become an heir of heavenly goods by his own acts. Let him who wishes, then, come to his priest and give him his name, and hear from him the mysteries of the kingdom of heaven; let him devote his effort to frequent fasts, and prove himself in all things, so that, three months being now completed, he may be baptized on a feast day. And let each be baptized in ever-flowing waters, the name of the threefold beatitude being invoked over him, having first been anointed with oil sanctified through prayer, so that thus at last, consecrated by these things, he may receive a place with the saints. For let no one, on account of the reproach of old age or of youth, or of nobility of birth, neglect to inquire of little ones and the less learned, if perchance there is anything of profit or of salvation. For he who lives rebelliously, and refuses to learn and to do good things, is shown to be a member of the devil rather than of Christ, and is revealed as an unbeliever rather than a believer. How then is this not lovable to all, and desired by all, that one should learn what one does not know, and teach what one has learned? For it is most certain that neither friendship, nor kinship of birth, nor the loftiness of a kingdom ought to be more precious to a man than the truth, because nothing is more precious than the soul. Now the Lord, the creator of all things, from the beginning made man in His own image, and gave him dominion over the earth, and the sea, and the air itself, and commanded him to seek the truth, as the true Prophet has also declared to us, and the very reason of things teaches. For man alone is rational, and it follows that reason should rule in rational beings. For he from the beginning, while he was still just, was superior to all vices and to all frailty; but when he sinned, and was made the slave of sin, at the same time he becomes debtor and liable to frailty. This is written for this reason, that men may know that, as through impiety they were made subject to suffering, so through piety they can be free from suffering: and not only free from suffering, but also, by a little faith in God, healing the sufferings of others. For thus the true Prophet Himself promised, saying: Amen I say to you, if you have faith as a grain of mustard seed, you will say to this mountain: Pass from here, and it will pass (Matt. 17:19). Of this saying you yourselves too have received proofs, and you are not ignorant of certain things already done through our teachers, namely the apostles themselves; because, while we stood by, through their merits

Editors' notes and page, col. 493

Footnotes

(22) ‹anchor: donatum est› · call in col 493

Recognit. IV, c. 5.

Recognitions IV, chapter 5.

(printed under page 244)

(23) ‹anchor: conceperint, faciant› · call in col 493

Recognit. III, c. 67.

Recognitions III, chapter 67.

(printed under page 244)

(24) ‹anchor: Nullus enim› · call in col 493

Dist. 38, Nullus episcopus. — Recognit. I, c. 67.

[Gratian, Decretum,] Distinction 38, [the canon] Nullus episcopus. — Recognitions I, chapter 67.

(printed under page 244)

(25) ‹anchor: Certissimum› · call in col 493

Ans. Luc. lib. I In Wibertum.

Anselm of Lucca, book I Against Wibert.

(printed under page 244)

(26) ‹anchor: Dominus autem› · call in col 493

Recognit. V, c. 2.

Recognitions V, chapter 2.

(printed under page 244)

(27) ‹anchor: ratio in rationalibus› · call in col 493

rationalis irrationabilibus.

rationalis irrationabilibus ("the rational [being] over the irrational").

(printed under page 244)

(28) ‹anchor: esse impassibiles› · call in col 493

ἀπαθεῖς.

apatheis ("impassible", the Greek word).

(printed under page 244)

(29) ‹anchor: et transibit› · call in col 493

Matth. XVII, 19.

Matthew 17:19.

(printed under page 244)

(30) ‹anchor: in col 494› · call in col 494

Recognit. V, c. 3.

Recognitions V, chapter 3.

(printed under page 244)

(31) ‹anchor: in col 494› · call in col 494

Recognit. V, c. 4.

Recognitions V, chapter 4.

(printed under page 244)

Page

running head: 493 EPISTOLÆ DECRET[ALES] (cut off at the image edge)
marginal letters: A ‹bis per Dei providentiam›; B ‹mensibus jam consummatis›; C ‹didicerit, doceat?›; D ‹et obnoxius. Quod idcirco›
old-edition numerals: (none)

PG 1:494

daemones cum passionibus, quas hominibus invexerant, transierunt et fugati sunt. Quia ergo alii quidem homines patiuntur, alii patientes sanant, causa sine dubio vel patiendi vel curandi noscenda est; quae non alia esse, quam patientibus quidem, infidelitatis, curantibus vero, fidei, demonstratur. Infidelitas enim dum non credit futurum Dei judicium, peccandi licentiam praebet; peccatum vero, hominem passionibus obnoxium facit. Fides autem, futurum Dei judicium esse credens, continet homines a peccato. Non peccantes vero, non solum liberi sunt a daemonibus et passionibus, verum et aliorum daemones et passiones fugare possunt. Ex his ergo omnibus colligitur, quod origo totius mali ab ignorantia descendat, et ipsa sit omnium malorum mater, quae incuria et ignavia gignitur, negligentia vero alitur et augetur, atque in sensibus hominum radicatur, dum amatur; quam si quis forte doceat effugandam velut antiquis et haereditariis sedibus, moleste et indignanter avellitur. Et ideo paululum laborandum nobis est, ut indignantes, ignorantiae praesumptionem scientiae ratione resecemus; in his praecipue, qui in aliquibus minus rectis opinionibus praeventi sunt, per quas, quasi sub specie alicujus scientiae, ignorantia in his vehementius radicata est. Nihil enim est gravius, quam si id quod ignorat quis, scire se credat, et defendat verum esse, quod falsum est: quod tale est, quale si quis ebrius sobrium se putet, et agat quidem cuncta ut ebrius, sobrium se tamen et ipse putet, et dici a caeteris velit. Ita sunt ergo et hi, qui ignorantes quod verum est, speciem tamen alicujus scientiae tenent, et mala quasi bona gerunt, atque ad perniciem quasi ad salutem festinant. Propter quod ante omnia properandum est ad agnitionem veritatis, ut possimus, quasi lumine nobis inde accenso, errorum tenebras depellere. Grande enim malum est, ut diximus, ignorantia; sed quia substantiam non habet, facile ab his, qui studiosi sunt, effugatur. Non enim aliud est ignorantia, nisi non cognovisse quod expedit. Ubi autem cognoveris, perit ignorantia. Quaeri ergo magnopere debet veritatis agnitio, quam nemo alius assignare potest, nisi verus propheta Haec enim via est, vitam volentibus ingredi et summum iter bonorum operum pergentibus ad civitatem salutis. Si quis sane audiens sermonem veri prophetae velit aut nolit recipere et amplecti onus ejus, id est mandata vitae, habet in sua potestate; liberi enim sumus arbitrii. Nam si hoc esset, ut videntes ea, jam non haberent in potestate aliud facere, quam audierant; vis erat quaedam naturae, per quam liberum non esset ad aliam migrare sententiam. Aut si rursus ex audientibus nullus omnino reciperet, et hoc naturae vis erat, quae unum aliquid fieri cogeret, et alteri parti non daret locum.

the demons, with the sufferings which they had brought upon men, departed and were put to flight. Since, then, some men suffer, and others heal those who suffer, the cause, without doubt, either of suffering or of healing must be recognized; and it is shown to be no other than, for those who suffer, unbelief, but for those who heal, faith. For unbelief, while it does not believe that God's judgement is to come, grants licence to sin; and sin makes a man liable to sufferings. But faith, believing that God's judgement is to come, restrains men from sin. And those who do not sin are not only free from demons and sufferings, but can also put to flight the demons and sufferings of others. From all these things, then, it is gathered that the origin of all evil descends from ignorance, and that it is the mother of all evils; it is begotten by carelessness and sloth, is nourished and increased by negligence, and is rooted in the minds of men while it is loved; and if anyone perchance teaches that it must be driven out, it is torn away, as from ancient and hereditary seats, with vexation and indignation. And therefore we must labour a little, so that, though they be indignant, we may cut away the presumption of ignorance by the reason of knowledge; especially in those who have been forestalled by some less right opinions, through which, as under the appearance of some knowledge, ignorance has been rooted in them more strongly. For nothing is more grievous than if someone believes that he knows what he does not know, and defends as true what is false: which is as if a drunken man should think himself sober, and should indeed do all things as a drunkard, yet should himself think himself sober and wish to be called so by others. So, then, are these also, who, not knowing what is true, yet hold the appearance of some knowledge, and do evil things as though good, and hasten to destruction as though to salvation. For which reason, before all things, we must hasten to the knowledge of the truth, so that we may, as by a light kindled for us from thence, drive away the darkness of errors. For ignorance, as we have said, is a great evil; but because it has no substance, it is easily driven away by those who are diligent. For ignorance is nothing other than not to have known what is profitable. But when you have come to know, ignorance perishes. The knowledge of the truth, then, must be sought earnestly, which no other can assign but the true Prophet For this is the way for those who wish to enter into life, and the highest road for those travelling by good works to the city of salvation. If anyone, indeed, hearing the word of the true Prophet, is willing or unwilling to receive and embrace His burden, that is, the commandments of life, he has it in his own power; for we are of free will. For if it were so that those who see these things no longer had it in their power to do other than what they had heard, there would be a certain force of nature, through which it would not be free to pass over to another opinion. Or again, if none at all of those who hear were to receive it, this too would be a force of nature, which compelled some one thing to be done, and gave no room to the other side.

Editors' notes and page, col. 494

Footnotes

(32) ‹anchor: Propter quod› · call in col 494

Recognit. ibid., c. 5.

Recognitions, the same [book], chapter 5.

(printed under page 244)

(33) ‹anchor: inde accenso› · call in col 494

succenso.

succenso ("kindled").

(printed under page 244)

(34) ‹anchor: Haec enim› · call in col 494

Ms. et Recognit. porta est vitae, volentibus ingredi, et iter. HARDUINUS.

The manuscript and the Recognitions have porta est vitae, volentibus ingredi, et iter ("she is the gate of life for those who wish to enter, and the road"). HARDOUIN.

(printed under page 244)

(35) ‹anchor: via› · call in col 494

porta.

porta ("gate").

(printed under page 244)

(36) ‹anchor: et summum› · call in col 494

semita.

semita ("path").

(printed under page 244)

(37) ‹anchor: Si quis sane› · call in col 494

Recognit., V, c. 6.

Recognitions V, chapter 6.

(printed under page 244)

Page

running head: [EPI]STOLAE DECRETALES 494
marginal letters: A ‹tis daemones cum passionibus›; B ‹mater, quae incuria›; C ‹sobrium se tamen et ipse›; D ‹et summum iter bonorum›
old-edition numerals: (none)

PG 1:495

Nunc autem, quia liberum est animo, in quam velit partem declinare judicium suum, et quam probaverit, eligere viam; constat evidenter, inesse hominibus arbitrii libertatem. Igitur priusquam audiat quis, quod ei expedit, certum est quia ignoret: et ignorans vult et desiderat, quod non expedit agere, propter quod pro hoc non judicatur. Cum vero audierit causas erroris sui, et rationem veritatis acceperit, tunc si permanserit in his erroribus, quibus dudum fuerat praeventus, recte jam vocabitur ad judicium, daturus poenas, quia vitae hujus spatium, quod ad bene vivendum accepit, in ludibriis consumpserit errorum. Qui vero audiens haec, libenter accipit, et gratulatur bonorum sibi doctrinam fuisse delatam; requirat intentius, et discere non desinat, usquequo cognoscat, si est vere aliud saeculum, in quo bonis praemia praeparata sint. Et cum certus de hoc fuerit, gratias agat Deo, quod sibi veritatis lumen ostenderit, ac de caetero dirigat actus suos in omnibus operibus bonis, quorum sibi in futuro mercedem certus est praeparatam, demirans per omnia et stupens caeterorum hominum errores, et quod ante oculos positam veritatem nemo videat. Ipse tamen gaudens super divitias sapientiae, quas invenit, satiabiliter his perfruatur, et exercitio bonorum operum delectetur, festinans ad saeculum futurum mundo corde et pura conscientia pervenire, ubi etiam videre Deum regem omnium possit. His autem omnibus carere nos et fraudari, sola facit ignorantia. Dum enim ignorant homines, quantum boni habeat scientia, ignorantiae malum de se non patiuntur excludi; nesciunt enim quanta sit in horum permutatione diversitas. Propter quod consilium do unicuique discenti, libenter praebere autem verbo Dei, et cum amore veritatis audire quae dicimus, ut mens optimo semine suscepto, per bonos actus laetos afferat fructus. Nam si, me docente ea quae ad salutem pertinent, recipere quis abnuit, et animo pravis opinionibus occupato obsistere nititur; non ex nobis, sed ex semetipso habebit pereundi causam. Debet enim justo judicio examinare quae dicimus, et intelligere, quia verba loquimur veritatis, ut cognitis his quae sunt, ut sunt, in bonis actibus dirigens viam suam, regni coelorum possit particeps inveniri, subjiciens sibi carnis desideria, et dominus eorum factus, ut ita demum etiam ipse fiat dominatoris omnium jucunda possessio. Nam qui permanet in malo, et servus est mali, non potest effici portio boni, donec permanet in malo; quia ab initio, ut ante jam diximus, duo regna statuit Deus; et potestatem dedit unicuique hominum, ut illius regni fiat portio, cui se ad obediendum ipse subjecerit. Et quia definitum est apud Deum, non posse unum hominem utriusque regni esse servum; omni studio date operam, in boni regis aulam ac jura

But now, since the mind is free to incline its judgement to whichever side it will, and to choose the way it has approved, it is evidently established that freedom of choice is in men. Therefore, before someone hears what is profitable for him, it is certain that he is ignorant of it: and being ignorant he wills and desires to do what is not profitable, for which reason he is not judged for this. But when he has heard the causes of his error, and has received the account of the truth, then, if he remains in those errors by which he had long been forestalled, he will rightly now be called to judgement, to pay penalties, because he has consumed in the mockeries of errors the span of this life which he received for living well. But he who, hearing these things, willingly receives them, and rejoices that the teaching of good things has been brought to him, let him inquire more intently, and not cease to learn, until he comes to know whether there is truly another age, in which rewards have been prepared for the good. And when he has become certain of this, let him give thanks to God that He has shown him the light of truth, and for the rest let him direct his acts in all good works, the reward of which he is certain has been prepared for him in the future, marvelling throughout and astonished at the errors of other men, and that no one sees the truth placed before his eyes. Yet let him himself, rejoicing over the riches of wisdom which he has found, enjoy them to the full, and delight in the exercise of good works, hastening to arrive at the age to come with a clean heart and a pure conscience, where he may also see God, the King of all. But ignorance alone causes us to lack and be cheated of all these things. For while men do not know how much good knowledge holds, they do not suffer the evil of ignorance to be shut out from them; for they do not know how great is the difference in the exchange of these. For which reason I give counsel to every learner willingly to offer the ear [printed: but] to the word of God, and to hear with love of the truth what we say, so that the mind, having received the best seed, may bring forth joyful fruits through good deeds. For if, while I teach the things which pertain to salvation, anyone refuses to receive them, and with a mind occupied by perverse opinions strives to resist, he will have the cause of perishing not from us but from himself. For he ought to examine with just judgement what we say, and to understand that we speak words of truth, so that, the things that are being known as they are, directing his way in good deeds, he may be found a partaker of the kingdom of heaven, subjecting to himself the desires of the flesh, and having been made their lord, so that thus at last he himself too may become the pleasing possession of the Ruler of all. For he who remains in evil, and is the slave of evil, cannot be made a portion of the good, so long as he remains in evil; because from the beginning, as we have already said before, God established two kingdoms; and He gave power to each man to become a portion of that kingdom to which he has himself subjected himself for obedience. And because it has been determined with God that one man cannot be the slave of both kingdoms, give your effort with all zeal, into the hall of the good King and the rights

Editors' notes and page, col. 495

Footnotes

(38) ‹anchor: Igitur priusquam› · call in col 495

Recognit. V. c. 7, totidem verbis.

Recognitions V, chapter 7, in so many words.

(printed under page 245)

(39) ‹anchor: sapientiae … satiabiliter› · call in col 495

insatiabiliter.

insatiabiliter ("insatiably").

(printed under page 245)

(40) ‹anchor: His autem omnibus› · call in col 495

Recognit., ibid., c. 8

Recognitions, the same [book], chapter 8.

(printed under page 245)

(41) ‹anchor: Nam qui› · call in col 495

Recognit., ibid., c. 9.

Recognitions, the same [book], chapter 9.

(printed under page 245)

(42) ‹anchor: boni regis aulam› · call in col 495

foedum.

foedum ("foul").

(printed under page 245)

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

Matth. VI, 24.

Matthew 6:24.

(printed under page 245)

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

Recognit. V, c. 10.

Recognitions V, chapter 10.

(printed under page 245)

Page

running head: 495 S. CLEMENTIS I ROM. PONT[IFICIS] (numeral blurred, reads like 493)
marginal letters: A ‹Nunc autem, quia liberum›; B ‹discere non desinat›; C ‹carere nos et fraudari›; D ‹dirigens viam suam›
old-edition numerals: (none)

PG 1:496

concurrere. Propter hoc denique verus propheta, cum esset praesens nobiscum, et quosdam ex divitibus negligentes erga Dei cultum videret, hujus rei ita aperuit veritatem: Nemo potest, inquit, duobus dominis servire; et: Non potestis Deo servire et mammonae; mammona, patria eorum voce, divitias vocans. Hic ergo verus propheta, qui in Judaea nobis apparuit, ut audistis; qui, stans publice, sola jussione faciebat caecos videre, surdos audire, fugabat daemones, aegris sanitatem reddebat et mortuis vitam: cumque nihil esset ei impossibile, etiam cogitationes hominum pervidebat, quod nulli est possibile, nisi soli Deo. Hic annuntiabat regnum Dei; cui nos de omnibus quae dicebat, tanquam vero prophetae, credimus; firmitatem fidei nostrae non solum ex verbis ejus, sed et operibus assumentes; quia dicta legis, quae ante multas generationes de praesentia ejus exposuerant, in ipso designantur, et imagines gestorum Mosis, et ante ipsum patriarchae Jacob, ipsius per omnia typum ferebant. Tempus quoque adventus ejus, hoc est ipsum in quo venerat, praedictum ab his constat; et super omnia, quod esset a gentibus exspectandus, sacris litteris comprehensum est, quae in eo pariter universa completa sunt. Quod autem Judaeorum propheta praedixit eum a gentibus exspectandum, supra modum in eo fidem veram firmat. Si enim dixisset a Judaeis exspectandum, non aliquid eximium prophetasse videretur, quod a contribuli populo, et a propria gente speraretur is, cujus adventus ad salutem mundi fuerat repromissus. Videtur enim magis consequens ratio esse, ut hoc fieret, quam quod praedicebat magnificentia prophetalis. Nunc autem cum prophetae dicant, omnem illam spem, quae de salute mundi repromittitur, et novitatem regni, quae instruenda per Christum est, atque omnia quae de eo indicantur ad gentes esse transferenda, jam non secundum consequentiam rerum, sed incredibili quodam vaticinationis eventu, magnificentia prophetica confirmatur. Judaei namque ex initio, adfore aliquando hunc virum, per quem cuncta reparentur, verissima traditione susceperunt; et quotidie meditantes ac prospicientes, quando ejus fieret adventus; ubi adesse eum viderunt, et signa ac prodigia, sicut de eo scriptum fuerat, adimplentem; invidia excaecati, agnoscere nequiverunt praesentem, in cujus spe laetabantur absentis. Intellexerunt tantum sancti apostoli, qui a Deo electi sunt, et nos, qui post ab eis electi sumus. Hoc autem providentia Dei factum est, ut agnitio boni hujus etiam gentibus traderetur; et hi qui nunquam de eo audierant, nec a prophetis didicerant, agnoscerent eum; illi vero, qui quotidianis meditationibus evanuerant, ignorarent. Ecce enim nunc per vos, qui praesentes estis, et desideratis audire doctrinam fidei ejus, et agnoscere quis et quomodo et qualis

to run together. For this reason, finally, the true Prophet, when He was present with us, and saw some of the rich negligent towards the worship of God, thus laid open the truth of this matter: No one can, He says, serve two masters; and: You cannot serve God and mammon (Matt. 6:24); calling riches mammon in their native tongue. This, then, is the true Prophet, who appeared to us in Judaea, as you have heard; who, standing in public, by His command alone made the blind see, the deaf hear, put demons to flight, restored health to the sick and life to the dead: and since nothing was impossible to Him, He saw through even the thoughts of men, which is possible to none but God alone. He proclaimed the kingdom of God; and we believe Him, as the true Prophet, in all that He said; taking the firmness of our faith not only from His words but also from His works; because the sayings of the law, which many generations before had set forth His presence, are pointed out in Him, and the images of the deeds of Moses, and before him of the patriarch Jacob, bore His type in all things. The time also of His coming, that is, the very time in which He had come, is established as foretold by them; and above all, that He was to be awaited by the Gentiles is contained in the sacred writings, all of which have likewise been fulfilled in Him. And that the prophet of the Jews foretold that He was to be awaited by the Gentiles confirms true faith in Him beyond measure. For if he had said that He was to be awaited by the Jews, he would not seem to have prophesied anything remarkable, that he whose coming had been promised for the salvation of the world should be hoped for by a kindred people and by his own nation. For it seems more the consequence of reason that this should happen, than what prophetic magnificence foretold. But now, since the prophets say that all that hope which is promised concerning the salvation of the world, and the newness of the kingdom which is to be established through Christ, and all the things indicated concerning Him, are to be transferred to the Gentiles, it is confirmed no longer according to the consequence of things, but by a certain incredible outcome of prophecy, by prophetic magnificence. For the Jews from the beginning received, by a most true tradition, that this man would one day be present, through whom all things would be restored; and meditating daily and looking forward to when His coming would take place, when they saw Him present, and fulfilling signs and wonders as had been written of Him, blinded by envy they could not recognize Him present, in the hope of whom while absent they used to rejoice. Only the holy apostles understood, who were chosen by God, and we, who were afterwards chosen by them. And this was done by the providence of God, that the knowledge of this good should be delivered to the Gentiles also; and that those who had never heard of Him, nor learned from the prophets, should recognize Him; but those who in their daily meditations had become vain should not know Him. For behold, now through you, who are present and desire to hear the teaching of His faith, and to recognize who and in what manner and of what kind

Editors' notes and page, col. 496

Footnotes

(45) ‹anchor: Quod autem› · call in col 496

Recognit., ibid., c. 11.

Recognitions, the same [book], chapter 11.

(printed under page 245)

(46) ‹anchor: Judaeorum propheta› · call in col 496

Agg. II.

Haggai 2 [:8].

(printed under page 245)

(47) ‹anchor: eximium prophetasse› · call in col 496

Gen. XLIX, 10.

Genesis 49:10.

(printed under page 245)

(48) ‹anchor: Hoc autem› · call in col 496

Recognit. V, c. 12.

Recognitions V, chapter 12.

(printed under page 245)

Page

running head: [S. CLEMEN]TIS I ROM. PONT. OPERA DUBIA. 496
marginal letters: A ‹concurrere. Propter hoc›; B ‹non solum ex verbis ejus›; C ‹gente speraretur is›; D ‹prodigia, sicut de eo›
old-edition numerals: (none)

PG 1:497

sit ejus adventus, prophetica veritas adimpletur. Hoc enim prophetae praedixerant, quia a vobis quaerendus esset, qui de eo nunquam audistis. Et ideo videntes in vobis ipsis prophetica dicta compleri, huic uni recte creditis, hunc recte exspectatis, de hoc recte inquiritis, ut non solum exspectetis eum, sed et haereditatem regni ejus credentes consequamini, secundum quod ipse dixit, quia unusquisque illius fit servus, cui se ipse subjecerit. Propterea ergo vigilate, et Dominum Deumque nostrum vobis conscribite Dominum, qui et coeli ac terrae Dominus est. Et ad ipsius vos imaginem ac similitudinem reformate, sicut ipse verus propheta docet, dicens: Estote boni, et misericordes sicut et Pater vester coelestis misericors est, qui oriri facit solem suum super bonos et malos, et pluit super justos et injustos. Hunc ergo imitamini, et hunc timete; et sicut mandatum datur hominibus, Dominum Deum tuum timebis, et illi soli servies. Infidelibus quidem dormit Dominus, et absens habetur his a quibus esse non creditur, et mandatis ejus non obediunt; atque ob id illis videtur quasi dormire Dominus, quia pro peccatis suis non exaudiuntur. Quapropter cunctis fidelibus, et summopere omnibus presbyteris et diaconis et reliquis clericis attendendum est ut nihil absque episcopi proprii licentia agant. Non utique missas sine ejus jussu quisquam presbyterorum in sua parochia agat, non baptizet, nec quidquam absque ejus permissu faciat. Similiter et reliqui populi, majores scilicet ac minores, per ejus licentiam, quidquid agendum est, agant: nec sine ejus permissu a parochia abscedant, vel in ea adventantes morari praesumant. Animae vero eorum ei creditae sunt. Ideo omnia ejus consilio agere debent, et eo inconsulto nihil. Quicunque enim obediunt episcopis suis, videntur quidem aliquid gratiae conferre Deo. Qui autem eis non obediunt, indubitanter rei et reprobi existunt. Porro ipsi a Deo donum summi muneris consequuntur, qui per justitiae et praeceptorum ejus semitas incedentes doctoribus suis (qui recte episcopi intelliguntur) libenter obediunt. De quibus et beatus Petrus, instructor et ordinator noster, et princeps apostolorum, manifeste cunctos audientes instruebat, dicens: Videntur mihi, qui loquuntur verba veritatis, et qui illuminant animas hominum, similes esse radiis solis; qui ut processerint et apparuerint mundo, celari ultra aut occultari nullatenus possunt, dum non tam videntur ab omnibus, quam videre omnibus praestant. Unde et bene ipsa per se Veritas ad Veritatis praecones ait: Vos estis lux mundi; et: Non potest civitas abscondi supra montem posita, neque accendunt lucernam et ponunt eam sub modio, sed supra candelabrum, ut

His coming is, the prophetic truth is fulfilled. For the prophets had foretold this, that He would be sought by you, who had never heard of Him. And therefore, seeing the prophetic sayings fulfilled in yourselves, you rightly believe in Him alone, you rightly await Him, you rightly inquire about Him, so that you may not only await Him, but also, believing, obtain the inheritance of His kingdom, according to what He Himself said, that each one becomes the slave of him to whom he has subjected himself. Therefore, then, keep watch, and enrol for yourselves as Lord our Lord and God, who is also Lord of heaven and earth. And reshape yourselves to His image and likeness, as the true Prophet Himself teaches, saying: Be good and merciful, as your heavenly Father also is merciful, who makes His sun rise upon the good and the evil, and rains upon the just and the unjust (Luke 6:36; Matt. 5:45). Imitate Him, then, and fear Him; and as the commandment is given to men, You shall fear the Lord your God, and Him only shall you serve (Deut. 6:13). To unbelievers indeed the Lord sleeps, and He is held absent by those by whom He is not believed to exist, and who do not obey His commandments; and for that reason the Lord seems to them as it were to sleep, because for their sins they are not heard. Wherefore all the faithful, and above all the presbyters and deacons and the rest of the clergy, must take heed that they do nothing without the leave of their own bishop. Certainly let none of the presbyters celebrate masses in his parish without his command, nor baptize, nor do anything without his permission. Likewise also the rest of the people, the greater, that is, and the lesser, let them do through his leave whatever is to be done: and let them not depart from the parish without his permission, nor, arriving in it, presume to stay. For their souls have been entrusted to him. Therefore they ought to do all things by his counsel, and nothing without consulting him. For whoever obey their bishops seem indeed to confer some favour on God. But those who do not obey them are undoubtedly guilty and reprobate. Moreover, they obtain from God the gift of the highest reward who, walking in the paths of justice and of His precepts, willingly obey their teachers (who are rightly understood to be the bishops). Of whom blessed Peter also, our instructor and ordainer, and prince of the apostles, plainly instructed all who heard him, saying: Those who speak the words of truth, and who enlighten the souls of men, seem to me to be like the rays of the sun; which, once they have gone forth and appeared to the world, can by no means be concealed or hidden any longer, since they are not so much seen by all as they enable all to see. Whence also the Truth itself rightly says through Itself to the heralds of the Truth: You are the light of the world; and: A city set on a mountain cannot be hidden, nor do they light a lamp and put it under a bushel, but upon a lampstand, that

Editors' notes and page, col. 497

Footnotes

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

Est quod.

Est quod ("There is [reason] why").

(printed under page 246)

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

Isa. LXV.

Isaiah 65.

(printed under page 246)

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

Recognit., V, c. 13.

Recognitions V, chapter 13.

(printed under page 246)

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

Luc. VI, 27; Matth. V, 45.

Luke 6:27; Matthew 5:45.

(printed under page 246)

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

Deut. VI, 13.

Deuteronomy 6:13.

(printed under page 246)

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

Recognit. VIII.

Recognitions VIII.

(printed under page 246)

(55) ‹anchor: Quapropter cunctis› · call in col 497

16, quaest. 1, Cunctis fidelibus.

[Gratian, Decretum, Causa] 16, question 1, [the canon] Cunctis fidelibus.

(printed under page 246)

(56) ‹anchor: Non utique› · call in col 497

Conc. Tribur. 32. Ivo, p. II, c. 223.

Council of Tribur, 32. Ivo, part II, chapter 223.

(printed under page 246)

(57) ‹anchor: ac minores› · call in col 497

seniores ac juniores.

seniores ac juniores ("elders and juniors").

(printed under page 246)

(58) ‹anchor: Quicunque enim› · call in col 497

Recognit. II.

Recognitions II.

(printed under page 246)

(59) ‹anchor: Videntur mihi› · call in col 497

Haec beati Petri apostoli verba habentur in libro VIII Recognitionum, c. 4.

These words of the blessed apostle Peter are found in book VIII of the Recognitions, chapter 4.

(printed under page 246)

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

Matth. V, 14.

Matthew 5:14.

(printed under page 246)

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

Recognit. II, c. 20.

Recognitions II, chapter 20.

(printed under page 246)

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

De consecr., distinc. 1, Hic ergo, id est.

[Gratian, Decretum,] De consecratione, Distinction 1, [the canon] Hic ergo, id est.

(printed under page 246)

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

Felix IV, ep. 1.

Felix IV, letter 1.

(printed under page 246)

Page

running head: 497 EPISTOLAE DECRET[ALES]
marginal letters: A ‹sit ejus adventus›; B ‹facit solem suum›; C ‹ejus permissu faciat›; D ‹audientes instruebat, dicens›
old-edition numerals: (none)

PG 1:498

luceat omnibus qui in domo sunt. Si quis ergo his obedierit, Deo, ut dictum est, magnum munus offert. Qui autem his restiterit, aut inobediens exstiterit, non his, sed Domino Salvatori nostro, cujus legatione funguntur, resistit. Propter quod primum est omnium, justitiam Dei, regnumque ejus inquirere, et suis jussionibus obtemperare; justitiam quidem, ut recte agere doceamur; regnum vero, ut, quae sit merces posita laboris et patientiae, noverimus; in quo est bonis quidem aeternorum bonorum remuneratio, his autem qui contra voluntatem ejus egerint, pro uniuscujusque gestis poenarum digna restitutio. Hic ergo, hoc est, in praesenti vita positos, oportet nos agnoscere voluntatem Dei, ubi et agendi, et sacrificandi est locus; quoniam in aliis locis sacrificare et missas celebrare non licet, nisi in his, in quibus episcopus proprius jusserit, aut ab episcopo regulariter ordinato, tenente videlicet civitatem, consecratus fuerit. Aliter enim non sunt haec agenda, nec rite celebranda, docente nos Novo et Veteri Testamento. Haec apostoli a Domino acceperunt, et nobis tradiderunt; haec nos docemus, vobisque et omnibus, absque reprehensione, tenere et docere, quibus agendum est, mandamus. Unaquaeque etenim res tempus suum habet et locum. Operum hic locus est, tempus vero meritorum est saeculum futurum. Ne ergo impediamur, ordinem locorum ac temporum permutantes, primo, quae sit Dei justitia, requiramus, et tanquam iter acturi, abundanti viatico bonis operibus repleamur, quo possimus ad regnum Dei, tanquam ad urbem maximam, pervenire. Deus enim his qui recte sentiunt per ipsa opera mundi, quae fecit, manifestus est; ipsius creaturae suae utens testimonio: et ideo cum de Deo dubitatio esse non debeat, de sola nunc ejus justitia requiramus et regno. Idcirco persuadeo primum, justitiam ejus esse requirendam, ut per hanc iter agentes, et in via veritatis positi, verum prophetam invenire possimus, non velocitate pedum, sed bonorum operum velocitate currentes; ut ipso duce usi, nullum viae hujus patiamur errorem. Si enim ipsum sequentes, ingredi meruerimus illam, quo pervenire cupimus, civitatem; omnia jam de quibus quaeritur, oculis videbimus, tanquam haeredes omnium facti. Intelligite itaque viam esse hunc vitae nostrae cursum; viatores, eos qui nos instruunt, vel bona opera gerunt; portam vero, prophetam de quo dicimus; urbem, regnum esse, in quo residet omnipotens Pater, quem soli videre possunt hi qui mundo sunt corde. Non ergo nobis difficilis videatur hujus itineris labor, quia in fine ejus requies erit. Nam et ipse verus propheta, ab initio mundi per saeculum currens, festinat ad requiem. Adest enim nobis omnibus

it may give light to all who are in the house (Matt. 5:14–15). If anyone, then, obeys these, he offers, as has been said, a great gift to God. But he who resists them, or shows himself disobedient, resists not them but our Lord and Saviour, whose embassy they discharge. For which reason it is first of all to seek the justice of God and His kingdom, and to comply with His commands; justice indeed, that we may be taught to act rightly; but the kingdom, that we may know what reward has been laid up for labour and patience; in which there is for the good the recompense of eternal goods, but for those who have acted against His will, a fitting repayment of penalties according to the deeds of each. Here, then, that is, placed in the present life, we ought to recognize the will of God, where is the place both of acting and of offering sacrifice; since it is not lawful to sacrifice and celebrate masses in other places, except in those where the bishop proper has ordered, or which have been consecrated by a regularly ordained bishop, that is, one holding a city. For otherwise these things are not to be done, nor rightly celebrated, as the New and the Old Testament teach us. These things the apostles received from the Lord, and handed down to us; these things we teach, and we command you and all to whom it pertains to act, without reproach, to hold and to teach. For each thing has its own time and place. Here is the place of works, but the time of merits is the age to come. Lest, then, we be hindered by exchanging the order of places and times, let us first seek what the justice of God is, and, as those about to make a journey, let us be filled with good works as abundant provision for the way, by which we may arrive at the kingdom of God as at a very great city. For God is manifest to those who think rightly through the very works of the world which He has made, using the testimony of His own creation: and therefore, since there ought to be no doubt concerning God, let us now inquire only about His justice and kingdom. Therefore I urge first that His justice must be sought, so that, journeying through it and set on the way of truth, we may be able to find the true Prophet, running not with swiftness of feet but with the swiftness of good works; so that, having Him as guide, we may suffer no straying on this way. For if, following Him, we are found worthy to enter that city to which we desire to come, we shall see with our eyes all the things about which inquiry is made, having been made heirs of all. Understand, therefore, that the way is this course of our life; the travellers, those who instruct us, or do good works; the gate, the Prophet of whom we speak; the city, the kingdom, in which the almighty Father dwells, whom they alone can see who are clean of heart. Let not the labour of this journey, then, seem hard to us, because at its end there will be rest. For the true Prophet Himself also, running through the age from the beginning of the world, hastens to rest. For He is present with us all

Editors' notes and page, col. 498

Footnotes

(64) ‹anchor: Unaquaeque› · call in col 498

Recognit. II, et supra in epist. 1.

Recognitions II, and above in letter 1.

(printed under page 246)

(65) ‹anchor: manifestus est› · call in col 498

Rom. I.

Romans 1 [:20].

(printed under page 246)

Page

running head: [EPI]STOLAE DECRETALES. 498
marginal letters: A ‹luceat omnibus qui in domo›; B ‹Dei, ubi et agendi›; C ‹requiramus, et tanquam›; D ‹ritur, oculis videbimus›
old-edition numerals: (none)

PG 1:499

nibus diebus; et si quando necesse est, apparet, et corrigit nos, ut obtemperantes sibi, ad vitam perducat aeternam. De his autem qui negligunt viam suae salutis, et adhuc non bene fideles, et praeceptis ejus suorumque pontificum jussionibus inobedientes, vel contumaces eis existunt, Dominus noster Jesus Christus, mittens discipulos suos, praecepit nobis, dicens: Ut in quamcunque civitatem aut domum introierimus, dicamus: Pax huic domui. Et si quidem, inquit, fuerit ibi filius pacis, veniet super eum pax vestra. Si vero non fuerit, pax vestra ad vos revertetur. Euntes autem de domo vel civitate illa, etiam pulverem qui adhaeserit pedibus vestris, excutiatis super eos. Tolerabilius erit terrae Sodomorum et Gomorrhaeorum in die judicii, quam illi civitati vel domui. Quod utique ita demum fieri praecepit, si prius in civitate vel domo veritatis sermo praedicetur; ex quo vel recipientes veritatis fidem, filii pacis et filii Dei fiant; vel non recipientes arguantur, quasi inimici pacis et Dei. Ita ergo et nos, magistri instituta sectantes, primo pacem proponimus auditoribus, ut absque ulla perturbatione possit via salutis agnosci. Quod si quis pacis verba non suscipit, neque acquiescit veritati, scimus adversus eum pugnam verbi movere, et arguere acrius, confutando ignorantiam, et redarguendo peccata. Necessario igitur pacem proponimus, ut si quis est filius pacis, pax nostra veniat super eum; ab eo autem qui se alienum paci effecerit, regredietur ad nos pax nostra. Et si iterum in mandatis habemus, ut venientes ad civitatem, discamus prius quis in ea dignus sit, ut apud eum cibum sumamus; quanto magis convenit noscere, quis, qualisve sit is, cui immortalitatis verba credenda sunt? Solliciti enim, et valde solliciti esse debemus, ne margaritas nostras mittamus ante porcos. Sed et alias ob causas, utile est viri hujus habere me notitiam. Si enim sciam, quia in his, de quibus non potest dubitari quod bona sint, emendatus est et inculpabilis; hoc est, si sobrius, si misericors, si justus, si mitis et humanus est, quae utique bona esse nullus ambigit; tunc consequens videbitur, ut ei qui obtinet bona virtutum, etiam, quod deest fidei et scientiae, conferatur; et in quibus maculari videtur ejus vita, quae est in reliquis probabilis, emendetur. Si vero in his quae palam sunt peccatis involutus permanet inquinatus, non me oportet aliquid de secretioribus et remotis divinae scientiae proloqui, sed magis protestari et convenire eum, ut peccare desinat, et actus suos a vitiis emendet. Quod si ingesserit se, et provocaverit nos dicere, quae eum, minus recte agentem, non oporteat audire; prudenter eum debemus eludere: nam nihil omnino respondere, auditorum

all days; and if ever it is necessary, He appears, and corrects us, so that, as we obey Him, He may lead us to eternal life. But concerning those who neglect the way of their salvation, and are still not well believing, and are disobedient to His precepts and to the commands of their pontiffs, or stubborn towards them, our Lord Jesus Christ, sending His disciples, commanded us, saying: That into whatever city or house we enter, we should say: Peace to this house. And if indeed, He says, a son of peace is there, your peace will come upon him. But if not, your peace will return to you. And going out from that house or city, shake off upon them even the dust which has clung to your feet. It will be more tolerable for the land of the Sodomites and Gomorrhaeans on the day of judgement than for that city or house (Matt. 10:11–15; Luke 10:5–12). Which He certainly commanded to be done only if the word of truth has first been preached in the city or house; from which either those who receive the faith of the truth may become sons of peace and sons of God, or those who do not receive it may be convicted as enemies of peace and of God. So, then, we too, following the Master's ordinances, first set peace before our hearers, so that the way of salvation may be recognized without any disturbance. But if anyone does not take up the words of peace, nor acquiesces in the truth, we know to stir up the battle of the word against him, and to rebuke him more sharply, confuting ignorance and refuting sins. Necessarily, therefore, we set forth peace, so that if anyone is a son of peace, our peace may come upon him; but from him who has made himself a stranger to peace, our peace will return to us. And if, again, we have it in the commandments that, coming to a city, we should first learn who in it is worthy, that we may take food with him (Matt. 10:11); how much more is it fitting to know who and of what sort he is to whom the words of immortality are to be entrusted? For we must be careful, and very careful, not to cast our pearls before swine (Matt. 7:6). But for other reasons also it is useful for me to have knowledge of this man. For if I know that in those things of which it cannot be doubted that they are good he is amended and blameless; that is, if he is sober, if merciful, if just, if gentle and humane, which no one doubts are certainly good; then it will seem consequent that to him who holds the goods of the virtues, what is lacking of faith and knowledge should also be conferred; and that in the things in which his life, which is commendable in the rest, seems to be stained, it should be amended. But if he remains defiled, wrapped in sins that are open, I ought not to speak out anything of the more secret and remote things of divine knowledge, but rather to protest and confront him, that he may cease to sin, and amend his acts from vices. But if he thrusts himself forward, and provokes us to say what it is not fitting for him, acting less than rightly, to hear, we ought prudently to elude him: for to answer nothing at all, for the sake of the hearers,

Editors' notes and page, col. 499

Footnotes

(66) ‹anchor: et adhuc› · call in col 499

ob hoc.

ob hoc ("on this account").

(printed under page 247)

(67) ‹anchor: existunt, Dominus› · call in col 499

Recognit. II.

Recognitions II.

(printed under page 247)

(68) ‹anchor: civitati vel domui› · call in col 499

Matth. X, 11; Luc. X, 8.

Matthew 10:11; Luke 10:8.

(printed under page 247)

(69) ‹anchor: et arguere› · call in col 499

urgere.

urgere ("to press").

(printed under page 247)

(70) ‹anchor: pax nostra› · call in col 499

Recognit. II, c. 3 et 4.

Recognitions II, chapters 3 and 4.

(printed under page 247)

(71) ‹anchor: cibum sumamus› · call in col 499

Matth. X.

Matthew 10.

(printed under page 247)

(72) ‹anchor: ante porcos› · call in col 499

Matth. VII.

Matthew 7 [:6].

(printed under page 247)

(73) ‹anchor: debemus eludere› · call in col 499

erudire.

erudire ("to instruct").

(printed under page 247)

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

causae.

causae ("of the cause").

(printed under page 247)

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

non intellecta diligentia.

non intellecta diligentia ("diligence not understood").

(printed under page 247)

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

In Recognit., non intelligentium propositum nostrum. HARDUINUS.

In the Recognitions: non intelligentium propositum nostrum ("of those who do not understand our purpose"). HARDOUIN.

(printed under page 247)

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

Recognit. VI, c. 13.

Recognitions VI, chapter 13.

(printed under page 247)

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

quia.

quia ("because").

(printed under page 247)

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

praecellere.

praecellere ("to excel").

(printed under page 247)

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

Recognit. l. VI, c. 14.

Recognitions, book VI, chapter 14.

(printed under page 247)

Page

running head: 499 S. CLEMENTIS I ROM. PONT[IFICIS]
marginal letters: A ‹nibus diebus; et si quando›; B ‹domui. Quod utique›; C ‹regredietur ad nos›; D ‹bus maculari videtur›
old-edition numerals: (none)

PG 1:500

causa, utile non videtur; ne forte existiment nos responsionis penuria declinare certamen, et fides eorum laedatur, non intelligentia propositi nostri. Magna contumelia, et grave nobis erit peccatum, si ita desipiamus, ut cum videamus eum qui idola colit esse sobrium, nos qui Deum colimus, sobrii esse recusemus. Non hoc sit inter nos, sed magnum habeamus studium, ut si illi qui errant homicidium non faciunt, nos ne irascamur quidem. Et si illi adulterium non committunt, nec concupiscamus quidem alienam mulierem. Si illi amant proximos suos, nos etiam diligamus inimicos nostros. Si illi mutuo dant his qui habent unde reddant, nos etiam his demus, a quibus recipere non speramus. Et per omnia nos, qui aeterni saeculi haereditatem speramus, debemus praecedere eos, qui praesens tantum saeculum noverunt; scientes, quia si opera illorum nostris operibus collata, in die judicii similia inveniantur ac paria, confusio nobis erit, quod aequales inveniamur in operibus, his qui propter ignorantiam condemnantur, et nullam spem futuri saeculi habuerunt. Et vere digna confusio est, ubi nihil amplius gessimus ab his quibus amplius intelleximus. Quod si confusio nobis erit, aequales his inveniri in operibus bonis; quid erit nobis, si inferiores nos ac deteriores, examinatio futura reperiat? Audite ergo, quomodo de his nos ipse verus propheta docuerit. Ad eos autem qui negligunt audire verba sapientiae, ita ait: Regina austri surget in judicio cum generatione hac, et condemnabit eam, quia venit a finibus terrae audire sapientiam Salomonis: et ecce plusquam Salomon hic, et non audiunt. Ad eos vero, qui de malis actibus gerere detrectabant poenitentiam, ita ait: Viri Ninivitae surgent in judicio cum generatione hac, et condemnabunt eam, quia poenitentiam egerunt in praedicatione Jonae, et ecce plus quam Jonas hic. Videtis ergo, quomodo eos, qui erudiebantur ex lege, adductis ad exemplum illis qui ex gentili ignorantia veniebant, et ostendens eos nec aequales illis esse qui in errore positi videbantur, ex ipsa tantum comparatione condemnat. Ex quibus omnibus sermo, quem proposuimus, approbatur, ut castimonia, quae aliquatenus etiam ab his in errore sunt positi custoditur; multo prius et attentius, et per singulas quasque, sicut supra ostendimus, species a nobis, qui veritatem sequimur, teneatur; eo magis, quod apud nos observantiae ejus praemia aeterna sunt posita. Aliter enim nemo salvus esse poterit, nisi his observationibus pro viribus operam dederit. Deus vos in sua voluntate, unumquemque in suo ordine semper custodiat, fratres, sibi placere in omnibus concedat. Amen.

does not seem useful; lest perchance they think that we decline the contest through poverty of answer, and their faith be harmed, not understanding our purpose. It will be a great disgrace, and a grave sin for us, if we are so foolish that, while we see that he who worships idols is sober, we who worship God refuse to be sober. Let this not be among us, but let us have great zeal that, if those who err do not commit murder, we may not even be angry. And if they do not commit adultery, let us not even desire another's wife. If they love their neighbours, let us love even our enemies. If they lend to those who have the means to repay, let us give even to those from whom we do not hope to receive. And in all things we, who hope for the inheritance of the eternal age, ought to surpass those who know only the present age; knowing that if their works, compared with our works, are found alike and equal on the day of judgement, it will be a confusion to us that we are found equal in works to those who are condemned for ignorance, and had no hope of the age to come. And truly it is a deserved confusion, when we have done nothing more than those than whom we understood more. But if it will be a confusion to us to be found equal to them in good works, what will become of us if the coming examination finds us inferior and worse? Hear, then, how the true Prophet Himself has taught us concerning these things. To those who neglect to hear the words of wisdom He speaks thus: The queen of the south will rise in judgement with this generation, and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon: and behold, more than Solomon is here, and they do not hear (Matt. 12:42; Luke 11:31). And to those who refused to do penance for evil deeds He speaks thus: The men of Nineveh will rise in judgement with this generation, and will condemn it, because they did penance at the preaching of Jonah, and behold, more than Jonah is here (Matt. 12:41). You see, then, how, bringing forward as an example those who came from Gentile ignorance, and showing that they were not even equal to those who seemed to be set in error, He condemns those who were instructed from the law by the comparison itself alone. From all of which the word which we set forth is proved, that the chastity which is kept to some extent even by those who are set in error should be held much more readily and attentively, and in each and every kind, as we showed above, by us who follow the truth; all the more because with us eternal rewards are laid up for its observance. For otherwise no one will be able to be saved, unless he has given his effort to these observances according to his strength. May God keep you in His will, each one in his order, always, brethren, and grant you to please Him in all things. Amen.

Editors' notes and page, col. 500

Footnotes

(81) ‹anchor: et non audiunt› · call in col 500

Matth. XII, 42; Luc. XI, 31. [the Luke numbers are blurred in the scan]

Matthew 12:42; Luke 11:31.

(printed under page 247)

(82) ‹anchor: Jonas hic› · call in col 500

Ibid., 41; Jon. III, 5.

The same, [verse] 41; Jonah 3:5.

(printed under page 247)