Migne Reading Room
PG 1 · cols. 505–510
Pseudo-Clement, Decretal Letters I-V and Fragments (Epistolae decretales)
Letter V
regeneretur Deo; injusto vero, ut peccatorum quae gessit, remissio concedatur. Omnibus ergo festinandum est, sine mora renasci Deo, et demum consignari ab episcopo, id est septiformem gratiam Spiritus sancti percipere, quia incertus est uniuscujusque exitus vitae. Cum autem regeneratus fuerit per aquam, et postmodum septiformi Spiritus gratia ab episcopo (ut memoratum est) confirmatus, quia aliter perfectus esse Christianus nequaquam poterit, nec sedem habere inter perfectos, si non necessitate, sed incuria aut voluntate remanserit (ut a beato Petro accepimus, et caeteri sancti apostoli, praecipiente Domino, docuerunt), et demum ex operibus bonis ostendat in se similitudinem ejus, qui eum genuit, Patris. Post haec vero agnoscat Deum honorare. Honor autem ejus est, ut ita vivat, sicut ipse vult; vult enim unumquemque ita vivere, ut homicidium et adulterium nesciat, odium et avaritiam fugiat, iram, superbiam, jactantiam respuat et exsecretur, invidiam quoque, et caetera his similia, penitus a se ducat aliena. Est sane propria quaedam nostrae religionis observantia, quae non tam imponitur hominibus, quam proprie ab unoquoque Deum colente, causa puritatis expetitur; de castimoniae dico cautela, cujus species multae sunt. Sed primo, ut observet unusquisque, ne menstruatae mulieri misceatur; hoc enim exsecrabile ducit lex Dei. Quod si lex de his non admonuisset nos, ut catuli libenter volveremur in stercore. Debemus aliquid amplius habere animalibus, utpote rationales homines, et coelestium sensuum capaces, quibus summum studium esse debet, ab omni inquinamento cordis conscientiam custodire. Bonum est autem, et puritati conveniens, etiam corpus aqua diluere. Bonum vero dico, non quasi principale
be born again to God; for the unjust, that remission of the sins which he has committed may be granted. All, therefore, must hasten to be reborn to God without delay, and then to be sealed by the bishop, that is, to receive the sevenfold grace of the Holy Spirit, since the end of each one's life is uncertain. And when one has been regenerated through water, and afterwards confirmed by the bishop with the sevenfold grace of the Spirit (as has been said) — since otherwise he will by no means be able to be a perfect Christian, nor to have a seat among the perfect, if he has remained [so] not from necessity but from carelessness or of his own will (as we have received from blessed Peter, and as the other holy apostles taught at the Lord's command) — then let him show forth in himself, by good works, the likeness of Him Who begot him, the Father. After this, let him learn to honour God. And His honour is this: that one live as He Himself wills; for He wills each one so to live that he know nothing of murder and adultery, flee hatred and avarice, reject and abhor anger, pride, boasting, and also envy, and drive entirely away from himself the other things like these. There is indeed a certain observance proper to our religion, which is not so much imposed on men as it is properly sought by each one who worships God, for the sake of purity: I mean the safeguard of chastity, whose kinds are many. But first, that each one take care not to have intercourse with a woman in her menstruation; for the law of God holds this accursed (cf. Lev. 18:19). But if the law had not admonished us concerning these things, we should gladly roll in dung like whelps. We ought to have something more than the animals, being rational men and capable of heavenly perceptions, whose highest endeavour must be to guard the conscience from every defilement of the heart. And it is good, and befitting purity, to wash the body also with water. Good, I say, not as if principal
EPISTOLA V.
LETTER V.
Dilectissimis fratribus et condiscipulis, Hierosolymis cum charissimo fratre Jacobo coepiscopo habitantibus, Clemens episcopus.
To the most beloved brethren and fellow disciples dwelling at Jerusalem with our dearest brother James, fellow bishop, Clement, bishop.
Editors' notes and page, col. 505
Footnotes
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(10) · call in col 505
Siric. ep. 1, initio.
Siricius, Letter 1, at the beginning.
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(11) · call in col 505
Recogn. VI, c. 10.
Recognitions, Book VI, chapter 10.
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(12) ‹anchor: ducit lex Dei› · call in col 505
Levit. XVIII.
Leviticus 18.
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(13) ‹anchor: ut catuli› · call in col 505
cantharides, imo canthari, ut bene Turrianus ex Graeco codice lib. V, cap. 24.
"Cantharides" (beetles) — or rather "canthari" (dung-beetles), as Turrianus rightly reads from the Greek manuscript, Book V, chapter 24.
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(14) ‹anchor: volveremur in stercore› · call in col 505
Deest haec comparatio in c. Just.
This comparison is lacking in c. Just. [the canon cited as "Just."].
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(15) ‹anchor: conscientiam custodire.› · call in col 505
Recogn. VI, c. 11.
Recognitions, Book VI, chapter 11.
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(33) ‹anchor: Hierosolymitanisque directa› · call in col 505
Haec epistola encyclica est; sic dicta, quod omnibus Ecclesiis communis esset, et per manus singulis tradita, universum Christianum orbem circumiret. Diversa tamen est ab illa encyclica, in qua virginitas, teste Epiphan. haeresi 30, depraedicata fuit, quaeque suo tempore, quo integra exstabat, in sanctis Ecclesiis, ut ait, legebatur : sicut et illa quae ad Corinthios scripta fuit. Cujus autem fidei ac firmitatis sint hae quinque titulo Clementis notatae, vide Turrianum lib. II, adversus Magdeburgenses. Sev. BINIUS
This letter is encyclical, so called because it was common to all the Churches and, handed from hand to hand to each, went round the whole Christian world. It is, however, different from that encyclical in which virginity was proclaimed, as Epiphanius witnesses (Heresy 30), and which in his time, when it survived entire, was read, as he says, in the holy Churches, as was also the one written to the Corinthians. As to what credit and authority these five letters marked with Clement's name have, see Turrianus, Book II, Against the Magdeburgers. Severinus Binius.
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Editors' prose
De communi vita et reliquis causis, suis discipulis scripta, Hierosolymitanisque directa (33).
Concerning the common life and other matters; written to his disciples, and directed to those of Jerusalem.
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Page
- running head: 505 EPISTOLAE DECRETALES.
- marginal letters: A ‹regeneretur Deo; injusto vero›; B ‹haec vero agnoscat Deum›; C ‹libenter volveremur in stercore›; D ‹Dilectissimis fratribus et condiscipulis, Hierosolymis›
- old-edition numerals: (none)
illud, in quo mens purificatur, sed quod sequela sit illius boni hoc, in quo caro diluitur. Sic enim, et magister noster quosdam Pharisaeorum et scribarum, qui videbantur esse caeteris meliores, et a vulgo separati, increpabat, dicens eos hypocritas; quia ea solummodo quae hominibus videbantur, purificabant; corda vero, quae solus Deus aspicit, inquinata relinquebant et sordida. Ad quosdam ergo ex ipsis, non ad omnes, dicebat: Vae vobis scribae et Pharisaei hypocritae, quia mundatis quod deforis est calicis et paropsidis, intus autem plena sunt sordibus. Pharisaee caece, munda prius quod intus est: et quod deforis est, erit mundum! Vere enim, si mens mundetur luce scientiae, cum ipsa fuerit munda ac splendida, tunc etiam ejus, qui deforis est, hominis ipsa necessario curam gerit, id est carnis suae, ut et ipsa purificetur. Ubi autem ista, quae deforis est, purificatio carnis negligitur, certum est neque de puritate mentis ac munditia cordis curam geri. Ita ergo fit, ut is qui intrinsecus mundus est, mundetur sine dubio et extrinsecus. Non semper autem is, qui mundatur extrinsecus, etiam intrinsecus mundus est, videlicet cum agit haec, ut hominibus placeat. Sed et illa species castimoniae observanda est, uti ne passim et libidinis solius causa, cum feminis coeat quis, sed posteritatis reparandae gratia; quae observantia cum etiam in nonnullis pecudibus inveniatur, pudoris est, si non ab hominibus rationalibus et Deum colentibus observetur. Ergo omnes peccaverunt et egent auxilio Dei. Propter quod, charissimi, sectamini semper charitatem, et aemulamini meliora et spiritualia, et adjuvate vos invicem, ut Deo semper in omnibus placere valeatis. Amen.
that by which the mind is purified, but that this, by which the flesh is washed, is a consequence of that good. For so also our Master rebuked certain of the Pharisees and scribes, who seemed to be better than the rest and set apart from the common people, calling them hypocrites, because they purified only those things which were seen by men, but left defiled and filthy their hearts, which God alone beholds. To certain of them, then, not to all, He said: Woe to you, scribes and Pharisees, hypocrites, because you cleanse the outside of the cup and dish, but within they are full of filth. Blind Pharisee, cleanse first what is within, and what is outside will be clean! (Matt. 23:25–26) For truly, if the mind is cleansed by the light of knowledge, when it has become clean and bright, then it necessarily takes care also of the outward man, that is, of its own flesh, that this too may be purified. But where this outward purification of the flesh is neglected, it is certain that no care is taken for purity of mind and cleanness of heart either. Thus it comes about that he who is clean within is without doubt cleansed also without. But he who is cleansed without is not always clean within as well, namely when he does these things to please men. And that kind of chastity too is to be observed, that no one have intercourse with women promiscuously and for the sake of lust alone, but for the sake of renewing posterity; and since this observance is found even in some beasts, it is a disgrace if it is not observed by men endowed with reason and worshipping God. Therefore all have sinned and are in need of the help of God. Wherefore, dearest ones, pursue charity always, and strive for the better and spiritual things, and help one another, so that you may be able always to please God in all things (cf. 1 Cor. 14:1). Amen.
Communis vita, fratres, omnibus necessaria est et maxime his qui Deo irreprehensibiliter militare cupiunt, et vitam apostolorum, eorumque discipulorum imitari volunt. Communis enim usus omnium, quae sunt in hoc mundo, omnibus esse hominibus
The common life, brethren, is necessary for all, and above all for those who desire to serve as soldiers of God blamelessly, and wish to imitate the life of the apostles and of their disciples. For the common use of all things that are in this world ought to belong to all men
Editors' notes and page, col. 506
Footnotes
(16) · call in col 506
Matth. 23, 25.
Matthew 23:25.
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(17) · call in col 506
Haec ab Hemerobaptistis Ebionitis inserta qq. videntur.
These words seem to have been inserted by the Hemerobaptist Ebionites.
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(18) ‹anchor: ut hominibus placeat.› · call in col 506
Recogn. VI, c. 12.
Recognitions, Book VI, chapter 12.
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(19) ‹anchor: placere valeatis› · call in col 506
I Cor. XIV.
1 Corinthians 14.
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(20) ‹anchor: Communis› · call in col 506
12, q. 1, Dilectiss. fratribus.
[Gratian, Decretum, Causa] 12, question 1, canon Dilectissimis fratribus.
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(21) ‹anchor: imitari volunt.› · call in col 506
Faustinianus haec dicit lib. XI Recogn., p. 138, quae refellit ipsemet Clemens.
Faustinianus says this in Book XI of the Recognitions, p. 138, and Clement himself refutes it.
(printed under page 250) (30-31) · call in col 505 De confirmatione loquitur.
He is speaking of confirmation.
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(32) ‹anchor: egent auxilio Dei› · call in col 506
Ergo omnes peccaverunt, etc. Haec conclusio calumniose reprehenditur ab haereticis : ita enim sanctus Clemens (aut qui sub ejus persona delitescit) argumentatur : Si ratio naturalis et lex colendi Deum non sufficit ad observandam hanc speciem castitatis, quam pecudes, sine ratione et lege naturae instinctu servant, et ita mutabiles sunt homines; sequitur omnes esse peccatores, et auxilio Dei egere, ad bene vivendum. Quo nihil verius, nihil subtilius, nec ad rem accommodatius dici potuit. Sev. BINIUS.
"Therefore all have sinned," etc. This conclusion is slanderously censured by the heretics; for Saint Clement (or whoever lies hidden under his person) argues thus: if natural reason and the law of worshipping God are not enough for keeping this kind of chastity, which cattle keep without reason or law by the instinct of nature, and men are thus changeable, it follows that all are sinners and need the help of God to live well. Nothing truer, nothing more subtle, nor more fitting to the matter could have been said. Severinus Binius.
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Page
- running head: EPISTOLAE DECRETALES. 506
- marginal letters: A ‹illud, in quo mens purificatur›; B ‹deforis est, hominis ipsa›; C ‹Deum colentibus observetur›; D ‹cupiunt, et vitam apostolorum›
- old-edition numerals: (none)
debuit; sed per iniquitatem alius hoc suum esse dixit, et alius illud, et sic inter mortales facta divisio est. Denique Graecorum quidam sapientissimus, haec ita sciens esse, ait: Communia debere esse amicorum omnia, et sicut non potest (inquit) dividi aer, neque splendor solis, ita nec reliqua quae communiter in hoc mundo omnibus data sunt ad habendum, dividi debere, sed habenda esse communia. Unde et Dominus per prophetam loquitur, dicens: Ecce quam bonum et quam jucundum habitare fratres in unum. Istius enim consuetudinis more retento, etiam apostoli, eorumque discipuli, ut praedictum est, una nobiscum et vobiscum communem vitam duxere. Unde (ut bene nostis) erat multitudinis eorum cor unum et anima una: nec quisquam eorum aut nostrum, de his quae possidebat, aliquid suum esse dicebat, sed omnia illis et nobis erant communia, nec quisquam egens erat inter nos. Omnes autem, qui domos vel agros possidebant, vendebant eos, et pretia eorum, et reliquas res quas habebant, afferebant, ponentes ante pedes apostolorum, sicut nobiscum quidam vestrum cognoverunt et viderunt: et dividebant singulis, prout cuique opus erat. Ananias autem, vir austerus, et Sapphira uxor ejus, qui mentiti sunt apostolis de pretio agrorum suorum, quos vendiderant, nobis praesentibus, in conspectu omnium circumstantium, a conspectu apostolorum, propter peccatum eorum et mendacium quod fecerunt, mortui delati sunt ambo. Caeteraque quae de talibus cognovimus et vidimus, nec recordatione, nec demonstratione digna sunt. Quapropter haec vobis cavenda mandamus, et doctrinis et exemplis apostolorum obedire praecipimus; quia hi qui mandata eorum postponunt, non solum rei, sed extorres fiunt. Quae non solum vobis cavenda, sed et omnibus praedicanda sunt. Relatum est etiam nobis, quod quidam in vestris partibus commorantes, adversantur sanis doctrinis, et (prout eis videtur) non secundum traditionem Patris, sed juxta sensum suum docere videntur. Multas enim quidam (ut audivimus)
but through iniquity one said this was his own, and another that, and so division was made among mortals. Indeed one of the wisest of the Greeks, knowing that these things were so, says: All things ought to be common among friends; and as the air, he says, cannot be divided, nor the splendour of the sun, so neither ought the other things which have been given in this world to all in common for possession to be divided, but they are to be held in common. Hence the Lord too speaks through the prophet, saying: Behold how good and how pleasant it is for brethren to dwell in unity (Ps. 132:1). For keeping to the manner of this custom, the apostles also and their disciples, as was said before, led a common life together with us and with you. Hence (as you well know) the multitude of them had one heart and one soul: nor did anyone of them or of us say that anything of what he possessed was his own, but all things were common to them and to us, nor was anyone among us in need. And all who possessed houses or fields sold them, and brought their prices and the other things they had, laying them at the feet of the apostles (Acts 4:32–35), as some of you came to know and saw with us; and they distributed to each, according as anyone had need. But Ananias, a harsh man, and Sapphira his wife, who lied to the apostles about the price of their fields which they had sold, in our presence, in the sight of all who stood around, were both carried out dead from the sight of the apostles because of their sin and the lie which they had told (cf. Acts 5:1–10). And the other things which we have learned and seen concerning such people are worthy neither of remembrance nor of mention. Wherefore we charge you to beware of these things, and we command you to obey the teachings and examples of the apostles; for those who set their commands aside become not only guilty but outcasts. These things are not only to be guarded against by you, but to be preached to all. It has also been reported to us that certain persons dwelling in your parts oppose sound doctrines, and seem to teach (as it seems good to them) not according to the tradition of the Father, but according to their own sense. For certain persons (as we have heard)
Editors' notes and page, col. 507
Footnotes
<!-- Latin only across both columns. Calls 22–25 checked against the column images (Q7a). The notes run full width. --> (printed under page 251)
(22) ‹anchor: sapientissimus› · call in col 507
Platonem intelligit.
He means Plato.
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(23) ‹anchor: amicorum omnia› · call in col 507
In ms. atque editis Merlini et Crabbi pauca inseruntur, de quibus in notis. Ea Surius et post eum alii resecuerunt, cum tamen legantur l. X Recogn.
In the manuscript and in the editions of Merlin and Crabbe a few words are inserted, of which see the notes. Surius, and others after him, cut them out, although they are read in Book X of the Recognitions.
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(24) ‹anchor: fratres in unum› · call in col 507
Psal. CXXXII, 1.
Psalm 132:1 [133:1].
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(25) ‹anchor: pedes apostolorum› · call in col 507
Act. IV, 34.
Acts 4:34.
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(26) ‹anchor: et Sapphira› · call in col 507
Ms. Zaphira.
The manuscript reads "Zaphira".
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(27) ‹anchor: uxor ejus› · call in col 507
Act. V.
Acts 5.
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(28) ‹anchor: nobis praesentibus› · call in col 507
Non videtur tunc Hierosolymis exstitisse Clemens, natione Romanus, qui plures post annos fidem suscepit. Verba Latinii notis nostris inseremus
Clement, a Roman by birth, who received the faith many years later, does not seem to have been at Jerusalem then. We shall insert Latinius's words in our notes.
(printed under page 251)
(29) ‹anchor: de talibus› · call in col 507
Ms. caetera, quae talia.
The manuscript reads "the other things, which are such".
(printed under page 251)
(30) ‹anchor: Relatum est› · call in col 507
Dist. 37, Relatum est.
[Gratian, Decretum,] Distinction 37, canon Relatum est.
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(31) ‹anchor: traditionem Patris› · call in col 507
traditiones Patrum.
Variant: "the traditions of the Fathers".
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(32) ‹anchor: Multas enim› · call in col 507
Recognit. X, c. 42.
Recognitions, Book X, chapter 42.
(printed under page 251)
Page
- running head: 507 S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
- marginal letters: A ‹minibus debuit; sed per iniquitatem›; B ‹nec quisquam eorum aut nostrum›; C ‹ambo. Caeteraque quae de talibus›; D (not visible in this column's images)
- old-edition numerals: (none)
vestrarum partium, secundum ingenium hominum, ex his quae legunt, verisimilitudines capiunt: et ideo diligenter observandum est, ut lex Dei, cum legitur, non secundum propriam ingenii intelligentiam legatur vel doceatur. Sunt enim multa verba in Scripturis divinis, quae possunt trahi ad eum sensum, quem sibi unusquisque sponte praesumpsit, sed fieri non oportet. Non enim sensum quem extrinsecus adulteretis, alienum et extraneum debetis quaerere, aut quomodo ipsum Scripturarum auctoritate confirmetis; sed ex ipsis Scripturis sensum capere veritatis. Et ideo oportet ab eo intelligentiam discere Scripturarum, qui eam a majoribus, secundum veritatem sibi traditam servavit ut et ipse possit ea, quae recte suscepit, competenter asserere. Cum enim ex divinis Scripturis integram quis et firmam regulam veritatis susceperit, absurdum non erit, si aliquid etiam ex eruditione communi ac liberalibus studiis, quae forte in pueritia attigit, ad assertionem veri dogmatis conferat; ita tamen, ut ubi vera didicit, falsa et simulata declinet. Incertum est enim etiam juvenibus vitae tempus, senibus autem jam nec incertum est; non enim dubitatur, quin quantumcunque est quod putatur superesse, breve sit. Et ideo tam juvenes quam senes oportet de conversione et poenitentia valde esse sollicitos, et satagere, ut de reliquo ornent animam suam ornamentis dignissimis, id est dogmatibus veritatis, decore pudicitiae, splendore justitiae, candore pietatis, aliisque omnibus, quibus comptam decet esse rationalem mentem. Unde, consilium dantes, vestram prudentiam hortamur, ut ab apostolicis regulis non recedatis, sed communem vitam ducentes, et Scripturas sacras recte intelligentes, quae Domino vovistis, adimplere satagatis. Et cum oratione assidua Dei gratiam obtinere merueritis, tunc, sine suspicione mali interitus, vota possint celebrari festiva. Deus autem pacis sit cum omnibus vobis. Amen.
in your parts, according to men's turn of mind, catch at plausibilities from what they read; and therefore it must be carefully observed that the law of God, when it is read, be not read or taught according to one's own understanding of mind. For there are many words in the divine Scriptures which can be drawn to that sense which each one has presumed for himself of his own accord; but this ought not to be done. For you ought not to seek a sense alien and foreign, which you would adulterate from outside, or how you may confirm it by the authority of the Scriptures; but to take the sense of truth from the Scriptures themselves. And therefore one ought to learn the understanding of the Scriptures from him who has kept it as handed down to him from his elders according to the truth, so that he himself may be able fittingly to affirm the things he has rightly received. For when someone has received from the divine Scriptures the whole and firm rule of truth, it will not be absurd if he also brings something from common learning and the liberal studies, which he perhaps touched in boyhood, to the affirmation of true doctrine; yet in such a way that, where he has learned true things, he turns away from the false and feigned. For even for the young the time of life is uncertain, while for the old it is no longer even uncertain; for there is no doubt that, however much is thought to remain, it is short. And therefore both young and old must be very solicitous about conversion and penance, and take pains that for the remainder they adorn their soul with the worthiest ornaments, that is, with the doctrines of truth, the beauty of modesty, the splendour of justice, the brightness of piety, and all the other things with which it befits a rational mind to be adorned. Wherefore, giving counsel, we exhort your prudence not to depart from the apostolic rules, but, leading the common life and rightly understanding the sacred Scriptures, to take pains to fulfil what you have vowed to the Lord. And when by assiduous prayer you have merited to obtain the grace of God, then, without suspicion of evil ruin, your vows can be festively celebrated. And may the God of peace be with you all. Amen.
Editors' notes and page, col. 508
Footnotes
(33) · call in col 508
Recognit., ad suum. Haec quoque ex Harduino desumpta sunt.
Recognitions: "to his own". These too are taken from Hardouin.
(printed under page 251)
(34) · call in col 508
ut quoquomodo.
Variant: "that in whatever way".
(printed under page 251)
(35) · call in col 508
Recognit. X, c. 43.
Recognitions, Book X, chapter 43.
(printed under page 251)
(36) ‹anchor: et sat agere› · call in col 508
satisagere.
Variant: "satisagere" (to be busy, take pains).
(printed under page 251)
(37) ‹anchor: Unde, consilium dantes› · call in col 508
2, q. 1, Dilectiss. fratribus.
[Gratian, Decretum, Causa] 2, question 1, canon Dilectissimis fratribus.
(printed under page 251)
(38) ‹anchor: mali interitus› · call in col 508
inter vos.
Variant: "among you".
(printed under page 251)
Page
- running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 508
- marginal letters: A ‹vestrarum partium, secundum ingenium›; B ‹competenter asserere. Cum enim›; C ‹core pudicitiae, splendore justitiae›; D (none visible; the text ends at about mid-column)
- old-edition numerals: (none)
FRAGMENTA
FRAGMENTS
I. EX DECRETO GRATIANI.
I. FROM THE DECREE OF GRATIAN.
(De consecr., dist. Sacerdotum aliorumque.)
(On Consecration, distinction "Sacerdotum aliorumque".)
Quando celebratur missa, presbyterium laicus ingredi non praesumat.
When Mass is celebrated, let no layman presume to enter the presbytery.
Sacerdotum, aliorumque clericorum Ecclesiae servientium honores, a laicorum loco discrete apparere convenit. Quamobrem nulli laicorum liceat in eo loco, ubi sacerdotes et reliqui clerici consistunt (quod presbyterium nuncupatur), quando missa celebratur consistere, ut libere ac honorifice possint sacra officia exercere [celebrari].
It is fitting that the honours of the priests and of the other clerics who serve the Church should appear distinct from the place of the laity. Wherefore let it not be lawful for any of the laity to stand in that place where the priests and the other clerics stand (which is called the presbytery) when Mass is celebrated, so that they may freely and honourably perform [be celebrated] the sacred offices.
II. Ex vetustissimo codice Lucensi annorum circiter mille ex epistola B. Clementis ad Jacobum.
II. From a most ancient codex of Lucca, about a thousand years old, from the letter of blessed Clement to James.
1. Episcopus irreprehensibilis sit, non fideijussor,
1. Let the bishop be blameless, not a surety,
Editors' notes and page, col. 509
Footnotes
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Page
- running head: 509 CONSTITUTIONES APOSTOLICAE. — P… (cut off at the image edge)
- marginal letters: A ‹I.› (level with the numeral heading of fragment I); B ‹Ex vetustissimo codice Lucensi›; C ‹Ex multis, quae de Constitutionibus› (in Cotelier's prooemium, not set); D (none visible)
- old-edition numerals: (none)
- other: the Fragmenta occupy only the upper part of this page (cols 509–510); the caption FRAGMENTA runs across both columns and is set once here. The Fragmenta continue at the top of col 510 ('nec advocatus …') and end there with '… crario lavet.' (from the glimpse of col 510 in these images: '6. De palla … conus imponat, … crario lavet.'). Below a double rule on this same page begin 'CONSTITUTIONES APOSTOLICAE. PROOEMIA. J. B. COTELERII JUDICIUM DE CONSTITUTIONIBUS APOSTOLICIS (Patres apostolici, t. I, ed. Amstaelod. …)' and the prooemium 'Ex multis, quae de Constitutionibus apostolicis …' to the column foot ('… soleant Graeci posteriores, apo-'): editors' prose of unit ed_constitutiones_prooemia, NOT set here. In 'exercere celebrari]' the closing bracket is printed but the opening bracket is faint or absent; set as '[celebrari]' (UNSURE). The provenance lines under I and II are set as the fragments' printed headings.
nec advocatus litium, nec aliis curis negotiorum mundialium perplexus. Presbyter pudicus, carceres visitet, et peregrinos suscipiat, stateras aequales habeat.
nor an advocate in lawsuits, nor entangled in other cares of worldly business. Let the presbyter be chaste; let him visit the prisons, and receive strangers, and keep equal scales.
2. Diaconi tanquam oculi et aures episcopi sint. Catechumeni instruantur.
2. Let the deacons be as the eyes and ears of the bishop. Let the catechumens be instructed.
De perceptione, cujus supra.
On the receiving [of the sacrament], of which above.
3. Sacramentum cum omni timore Dei servetur a presbyteris, diaconibus et ministris.
3. Let the sacrament be kept with all fear of God by the presbyters, deacons and ministers.
4. Communio in crastinum non servetur, sed cum timore Dei sumatur; ac clericus nec celeriter cibos accipiat.
4. Let the communion not be kept until the morrow, but let it be consumed with the fear of God; and let a cleric not take food hastily [after it].
5. Vasa sacrarii, vel vela vetusta ustulentur, et in sacro fonte pulvis obruatur.
5. Let old vessels of the sacristy, or veils, be burned, and the ash be buried in the sacred font.
6. De palla nullus mortuus obruatur, nec diaconus imponat, vela et pallas subdiaconus in sacrario lavet.
6. Let no dead man be covered with the altar-cloth, nor let a deacon put it on [him]; let the subdeacon wash the veils and altar-cloths in the sacristy.
Editors' notes and page, col. 510
Page
- running head: …OSTOLICAE. — PROOEMIA. 510 (the page head across cols 509–510 reads 'CONSTITUTIONES APOSTOLICAE. — PROOEMIA.')
- marginal letters: A ‹nec advocatus litium›; B ‹conus imponat, vela et pallas›; C ‹stolicas vero διαταγάς› (in Cotelier's prooemium, not set); D (none visible)
- old-edition numerals: (none)
- other: END OF UNIT: the Fragmenta end here with '… vela et pallas subdiaconus in sacrario lavet.' Below the double rule begins Cotelier's prooemium (CONSTITUTIONES APOSTOLICAE. PROOEMIA. J. B. COTELERII JUDICIUM DE CONSTITUTIONIBUS APOSTOLICIS (Patres apostolici, t. I, ed. Amstaelod. 1724.)), continued in this column from 'stolicas vero διαταγάς' to '… cum verisimilitu-': editors' prose, unit ed_constitutiones_prooemia, NOT set. Printer's signature at the foot not set.