PG 10 · cols. 167–176

S. Anterus papa, Epistola ad episcopos per Boeticam atque Toletanam provincias

Editors' preface

ANTERI PAPAE EPISTOLA

LETTER OF POPE ANTERUS

Charissimis fratribus per Boeticam atque Toletanam provincias episcopis constitutis, Anterus episcopus in Domino salutem.

To the most dear brethren, the bishops established throughout the provinces of Baetica and Toledo, Anterus, bishop, greeting in the Lord.

Optarem, fratres charissimi, semper dilectionis et pacis vestrae sinceritatis gaudia audire, ita ut vicissim discurrentibus litteris sospitatis indicia juvarentur, si quietos nos ab incursione sua vacare hostis antiquus sineret: qui ab initio mendax, inimicus veritatis, aemulus hominis, quem ut deciperet, se ante decepit, pudicitiae adversarius, luxuriae magister; crudelitatibus pascitur, abstinentia punitur; odit jejunia, ministris suis praedicantibus, dum

I should wish, most dear brethren, always to hear the joys of the sincerity of your love and peace, so that, as letters ran to and fro in turn, the tokens of our welfare might be furthered, if the ancient enemy would let us rest quiet from his assault: he who is a liar from the beginning, the enemy of truth, the envier of man, who, in order to deceive him, first deceived himself, the adversary of chastity, the master of luxury; he is fed by cruelties, he is punished by abstinence; he hates fasts, his ministers preaching [so], while

Editors' notes and page, col. 167

Footnotes

(printed under page 90)

(1) ‹anchor: per Bœticam atque› · call in col 167

non probat. Ant. Aug. in cap. 62 coll. Adriani papæ.

Antonius Augustinus does not accept it, on chapter 62 of the collection of Pope Adrian.

(printed under page 90)

(2) ‹anchor: sinceritatis gaudia audire› · call in col 167

Siricius ep. 2.

Siricius, Letter 2.

(printed under page 90)

(3) ‹anchor: ab initio mendax› · call in col 167

Joan. VIII, 44.

John 8:44.

(printed under page 90)

(4) ‹anchor: EPISTOLA› · call in the title, cols 167–168

Suspecta pariter viris doctis vel ex unius Hieronymi segmentis.

This letter too is suspected by learned men, if only because it is pieced together from passages of Jerome alone.

(printed under page 90)

Editors' prose

De mutatione episcoporum [sedium episcopalium].

On the transfer of bishops [from their episcopal sees].

Page

running head: 167 ANTE
marginal letters: (none)
old-edition numerals: (none)
other: Latin only, no Greek printed; full-width title lines across cols 167-168 at top of column (NOTITIA ALTERA / (D. COUSTANT, Epistolae Rom. pont., I, 118.)) and above the epistle (ANTERI PAPAE / EPISTOLA / De mutatione episcoporum [sedium episcopalium].) cut off at right edge, not set; editors' matter set: Anterus, uti jam e catalogis...; first section ends mid-sentence at ordinationis (continued in col 168); epistle ends mid-sentence at dum (continued in col 168)
other: a full-width band stands across cols 167/168 in mid-page: the 2 paragraph(s) above it in col 168 are set here, after the 1 above it in col 167 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at Charissimis fratribus per Boeticam
running head: ANTERI PAPÆ (col. 167 | col. 168)
marginal letters: A ‹sicut et mortis Anteri› (Notitia altera above the band, previous unit); B ‹dicit esse superflua› (beside To-/letanam); C ‹fectos martyrio› (foot notes) ; D (none)
old-edition numerals: (none)

PG 10:168

dicit esse superflua, spem non habens de futuris, et Apostoli sententia repercussus, dicentis: Manducemus et bibamus, cras enim moriemur. O infelix audacia, o desperatae mentis astutia! Ipse enim hortatur odia, et fugat concordiam. Et quia facile ad deteriorem partem mens humana transducitur, volens magis per spatiosam viam ambulare, quam arctae viae iter cum labore transire. Qua de re, fratres dilectissimi, sectamini meliora, et semper relinquite deteriora. Bona agite, mala vitate, ut vere discipuli Domini esse inveniamini.

he says they are superfluous, having no hope of things to come, and struck back by the sentence of the Apostle, who says: Let us eat and drink, for tomorrow we shall die. O unhappy boldness, O cunning of a desperate mind! For he himself urges on hatreds and puts concord to flight. And since the human mind is easily led over to the worse part, wishing rather to walk by the spacious way than to pass with toil along the road of the narrow way. Wherefore, most beloved brethren, pursue the better things, and always leave behind the worse. Do good, shun evil, that you may be found to be truly disciples of the Lord.

De mutatione ergo episcoporum, unde sanctam

Concerning the change of bishops, then, about which you wished to consult the holy

Editors' notes and page, col. 168

Footnotes

(4) ‹anchor: cras enim moriemur› · call in col 168

I Cor. XV, 32.

1 Corinthians 15:32.

(printed under page 90)

(5) ‹anchor: mens humana transducitur› · call in col 168

idem Siricius.

The same, Siricius.

(continued) ‹note from the previous page› · col 167–168

Exstat etiam elegans epigramma Ausonii ad notarium suum velociter excipientem, his versibus contentum: / Quam præpetis dextræ fuga / Tu me loquentem prævenis! / Quis, quæso, quis me prodidit? / Quis ista jam dixit tibi, / Quæ cogitabam dicere? / Quæ furta corde in intimo / Exercet ales dextera? / Quis ordo rerum tam novus, / Veniat in aures ut tuas / Quod lingua nondum absolverit? / Quæ igitur Acta martyrum, jussu Clementis, per notarios fideliter conscripta fuerant, ea Anterus pontifex diligenter conquisivit, et ne vel interirent, vel ab ethnicis corrumperentur, in ecclesia recondidit. Quamobrem ad Julium Maximinum imperatorem, qui sacerdotibus cruentum bellum indixerat, delatus, per Vitalianum aut Sabinum Maximini præfectos martyrio afficitur die 3 Januarii, coss. Maximino et Africano, quorum consulatus cum anno Christi 238 et anno 2 imperii Maximini coincidit. SEV. BIN.

There is also a neat epigram of Ausonius to his secretary, who took down his words swiftly, in these verses: / "How with the flight of your swift right hand / you outrun me as I speak! / Who, I ask, who betrayed me? / Who has already told you / what I was thinking of saying? / What thefts in the inmost heart / does that winged right hand commit? / What order of things is so new / that there comes to your ears / what my tongue has not yet finished?" / So the Acts of the martyrs, which had been faithfully written down by notaries at Clement's command, Pope Anterus diligently gathered and laid up in the church, so that they might neither perish nor be corrupted by the heathen. For this he was denounced to the emperor Julius Maximinus, who had declared a bloody war on the priests, and through Vitalianus or Sabinus, Maximinus's prefects, he suffered martyrdom on 3 January, in the consulship of Maximinus and Africanus, which coincides with the year of Christ 238 and the second year of Maximinus's reign. SEVERINUS BINIUS.

(printed under page 90)

(5) ‹anchor: De mutatione ergo episcoporum› · call in col 168

De mutatione episcoporum. Pontifex de sedibus episcopalibus transferendis et transmutandis consultus, hac epistola docet, et exemplo Petri apostoli aliorumque plurium probat translationem sedis episcopalis licitam esse, si utilitate et necessitate alterius Ecclesiæ exigente fiat cum superiorum episcoporum cognitione et consensu; si vero vel ex avaritia, vel ambitione aut præsumptione, ac sola propria voluntate episcopus sedem mutet, illicitum est, et apostolica lege, quæ exstat canon. apostol. 14, interdictum. Unde cum tempore Nicæni concilii ex Antiochenis, alii Eusebium Cæsariensem, alii Eustachium Beroensem antistitem non sine turba totius populi expeterent, sacrosancta synodus sanctissime id, quod ab apostolis constitutum jam ante fuerat, confirmavit, ne episcopi, presbyteri atque (continues)

On the change of bishops. The pontiff was consulted about moving and changing episcopal sees. In this letter he teaches, and proves by the example of the apostle Peter and of many others, that moving an episcopal see is lawful if the benefit and need of another Church require it and it is done with the knowledge and consent of the higher bishops. But if a bishop changes his see out of avarice, ambition or presumption, by his own will alone, it is unlawful and forbidden by the apostolic law, which survives as Apostolic Canon 14. So at the time of the Council of Nicaea, when some of the people of Antioch were demanding Eusebius of Caesarea as their bishop and others Eustathius of Beroea, and the whole people was in uproar, the most holy synod in its great holiness confirmed what the apostles had already laid down, that bishops, presbyters and (continues)

(printed under page 90)

Page

running head: ANTERI PAPÆ 168
marginal letters: A sicut et mortis; B dicit esse superflua
old-edition numerals: (none)
other: Latin only, no Greek printed; running head column number prints 118 for 168; full-width title lines across cols 167-168 at top of column and above the epistle cut off at left edge, not set; editors' matter set: sicut et mortis Anteri..., Anteri circumfertur...; epistle continues mid-sentence with dicit esse superflua (from col 167) and ends mid-word san- (continued in col 169)
other: the 2 paragraph(s) of this column above the full-width band are set under col 167 (reading order, moved on receipt)
running head: ANTERI PAPÆ (col. 167 | col. 168)
marginal letters: B ‹dicit esse superflua›; C ‹fectos martyrio› (foot notes); A, D (none in this unit)
old-edition numerals: (none)

PG 10:169

sedem apostolicam consulere voluistis, scitote eam communi utilitate atque necessitate fieri licere, sed non libitu cujusquam aut dominatione. Petrus, sanctus magister noster et princeps apostolorum, de Antiochia utilitatis causa translatus est Romam, ut ibidem potius proficere posset. Eusebius quoque de quadam parva civitate, apostolica auctoritate, mutatus est Alexandriam. Similiter Felix de civitate, qua ordinatus erat electione civium, propter doctrinam et bonam vitam quam habebat, communi episcoporum et reliquorum sacerdotum ac populorum consilio, translatus est Ephesum. Non enim transit de civitate ad civitatem, qui non suo libitu aut ambitu hoc facit, sed utilitate quadam aut necessitate aliorum, hortatu et consilio potiorum transfertur. Nec transfertur de minori civitate ad majorem qui hoc non ambitu nec propria voluntate facit, sed aut vi a propria sede pulsus, aut necessitate coactus, aut utilitate loci aut populi, non superbe, sed cum humilitate, ab aliis translatus et inthronizatus est; quia homo videt in facie, Deus autem in corde. Et Dominus per Prophetam loquitur dicens : Dominus scit cogitationes hominum, quoniam vanae sunt. Non ergo mutat sedem, qui non mutat mentem. Nec mutat civitatem, qui non sua sponte, sed consilio et electione aliorum mutatur. Non ergo migrat de civitate ad civitatem, qui non avaritiae causa, nec sponte dimittit suam; sed (ut jam dictum est) aut pulsus a sede sua aut necessitate coactus, aut electione et exhortatione sacerdotum et populorum, translatus est ad alteram civitatem. Nam sicut episcopi habent potestatem ordinare regulariter episcopos et reliquos sacerdotes, sic quoties utilitas aut necessitas coegerit, supradicto modo et mutare et inthronizare potestatem habent. Haec ut petiistis, licet vobis incognita non sint, tenenda mandamus, ne ignorantia quorumdam, meliora et utiliora vitentur, et inutiliora sumantur, sicut in sancto legitur Evangelio : Vae vobis, hypocritae, quia decimatis mentham, et anethum, et cuminum, et reliquistis quae graviora sunt

apostolic see, know that it is lawful for it to be done for common utility and necessity, but not at anyone's pleasure or lordship. Peter, our holy master and prince of the apostles, was transferred for the sake of utility from Antioch to Rome, that he might be able to do more good there. Eusebius also from a certain small city, by apostolic authority, was removed to Alexandria. Similarly Felix, from the city in which he had been ordained by the election of the citizens, on account of the learning and good life which he had, by the common counsel of the bishops and the rest of the priests and peoples, was transferred to Ephesus. For he does not pass from city to city who does this not of his own pleasure or ambition, but is transferred for some utility or necessity of others, by the exhortation and counsel of his superiors. Nor is he transferred from a lesser city to a greater who does this neither from ambition nor of his own will, but either driven by force from his own see, or compelled by necessity, or for the utility of the place or people, not proudly, but with humility, has been transferred and enthroned by others; because man sees in the face, but God in the heart. And the Lord speaks through the Prophet, saying: The Lord knows the thoughts of men, that they are vain (Ps. 93:11). He therefore does not change his see who does not change his mind. Nor does he change his city who is changed not of his own accord, but by the counsel and election of others. He therefore does not migrate from city to city who leaves his own neither for the sake of avarice nor of his own accord; but (as has already been said) either driven from his own see or compelled by necessity, or by the election and exhortation of the priests and peoples, has been transferred to another city. For just as bishops have the power to ordain regularly bishops and the rest of the priests, so as often as utility or necessity shall compel, in the aforesaid manner they have the power both to transfer and to enthrone. These things, as you requested, although they are not unknown to you, we command to be held fast, lest through the ignorance of certain men the better and more useful things be avoided, and the more useless be taken up, as is read in the holy Gospel: Woe to you, hypocrites, because you tithe mint, and anise, and cummin, and have left the weightier things

Editors' notes and page, col. 169

Footnotes

(printed under page 91)

(7) ‹anchor: not visible› · call in col 169

ignotus viris doctis.

Unknown to learned men.

(printed under page 91)

(8) ‹anchor: not visible› · call in col 169

in.

[Variant reading:] "in".

(printed under page 91)

(9) ‹anchor: not visible› · call in col 169

ignotus iisdem.

Unknown to the same men.

(printed under page 91)

(10) ‹anchor: not visible› · call in col 169

apostol. can. 14.

Apostolic Canon 14.

(printed under page 91)

(11) ‹anchor: quoniam vanæ sunt› · call in col 169

Psalm. XCIII, 11.

Psalm 93 (94):11.

(printed under page 91)

(12) ‹anchor: aliorum mutatur› · call in col 169

χρίσει πολλῶν ἐπισκόπων.

[Variant reading:] "by the judgement of many bishops".

(printed under page 91)

(13) ‹anchor: et reliquos sacerdotes› · call in col 169

7. q. 1: Mutationes episcoporum.

[Gratian, Decretum, Causa] 7, question 1, [chapter] "Mutationes episcoporum".

(printed under page 91)

(14) ‹anchor: necessitas coegerit› · call in col 169

exposcerit; ita et Luc.

[Variant reading:] "exposcerit" (should require); so also Lucas [Holstenius? the siglum "Luc."].

(printed under page 91)

(15) ‹anchor: vobis incognita› · call in col 169

ignota, ita in Luc.

[Variant reading:] "ignota" (unknown); so in "Luc."

(printed under page 91)

(16) ‹anchor: quæ graviora sunt› · call in col 169

Matth. XXIII, 23, 24.

Matthew 23:23–24.

(printed under page 91)

(17) ‹anchor: not visible› · call in col 169 or 170

II Tim. III.

2 Timothy 3.

(printed under page 91)

(18) ‹anchor: not visible› · call in col 169 or 170

Ennodius in Apol. pro Symmacho papa.

Ennodius, in his Apology for Pope Symmachus.

(printed under page 91)

(6) ‹anchor: Eusebius quoque (not visible on this foot)› · call in col 169 or 170

Eusebius quoque. Hic est ille Eusebius Alexandrinus episcopus, qui scripsit 18 sermones nuper in vetustissimo libro bibliothecæ Cryptæ ferratæ, ut testatur Turrianus cap. 12, libro II, inventos, in quorum uno quem de Ascensione Domini scripsit, usus est verbo Homousii, quod sanctus Athanasius in epist. ad Africanos ait non fuisse in synodo Nicæna inventum, sed prius fuisse etiam ab episcopis Alexandriæ usurpatum, ad asserendam contra hæreticos consubstantialitatem Filii Dei.

"Eusebius also." This is the Eusebius, bishop of Alexandria, who wrote eighteen sermons, recently found in a very old book in the library of Grottaferrata, as Turrianus attests in book II, chapter 12. In one of them, on the Lord's Ascension, he used the word "homoousios", which Saint Athanasius, in his letter to the Africans, says was not devised at the Council of Nicaea but had earlier been used by the bishops of Alexandria as well, to assert against the heretics that the Son of God is consubstantial [with the Father].

(printed under page 91)

Page

running head: 169 EPISTOLÆ
marginal letters: A ctam sedem apostolicam; B potiorum transfertur. Nec; C sacerdotum et populorum; D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with word fragment ctam (from san- in col 168); ends mid-sentence at sunt (continued in col 170)

PG 10:170

legis, judicium, et misericordiam et fidem. Haec oportuit facere, et illa non omittere. Duces caeci. excolantes culicem, camelum autem glutientes. Quod licet non licet; et quod non licet, licet. Quemadmodum Jannes et Mambres restiterunt veritati, sic et illi, mente reprobi, amantes voluptatem magis quam Deum, quod licet, docent non licere, id est, episcopos migrare de civitate ad civitatem, praetaxato modo; quod non licet, docent licere, id est, misericordiam non agere circa patientes necessitatem, hoc est, eis qui episcopum non habent, et sacro episcopali indigent ministerio, episcopum de alia civitate causa utilitatis vel necessitatis tribui : et episcopis persecutionem aut necessitatem patientibus, aliam cathedram dari negant. Contradicunt etiam sacrae Scripturae, quae testatur malle Deum misericordiam quam judicium.

of the law, judgement, and mercy, and faith. These things you ought to have done, and not to leave those undone. Blind guides, who strain out a gnat, and swallow a camel (Matt. 23:23–24). What is lawful, is not lawful; and what is not lawful, is lawful. Just as Jannes and Mambres resisted the truth, so also these men, reprobate in mind (2 Tim. 3:8), lovers of pleasure more than of God (2 Tim. 3:4), teach that what is lawful is not lawful, that is, for bishops to migrate from city to city in the aforesaid manner; and what is not lawful they teach to be lawful, that is, not to show mercy towards those suffering necessity, that is, to grant a bishop from another city for the sake of utility or necessity to those who have no bishop and stand in need of the sacred episcopal ministry; and they deny that another chair should be given to bishops suffering persecution or necessity. They contradict also sacred Scripture, which testifies that God desires mercy rather than judgement (Hos. 6:6).

(Quae, precor, major charitas, aut quod efficacius pietatis patrocinium potest a quoquam alicui impendi, quam si ignorantiae tenebras et imperitiae caliginem ab eo repellat, ac demum verae fidei doctrinae pabulo, non ad quaestum, non ad ambitionem, sed ad eruditionem et aedificationem reficiat? Tanquam enim mutilo fit manus, claudo pes, oculus caeco, qui ignorantiae tenebris obvoluto, sapientiae et scientiae thesaurum reserat, et candorem lucis viasque Domini benigniter aperit.)

(What greater charity, I pray, or what more efficacious patronage of piety can be bestowed by anyone upon another, than if he drive away from him the darkness of ignorance and the mist of unskilfulness, and at length refresh him with the food of the doctrine of the true faith, not for gain, not for ambition, but for instruction and edification? For he becomes as it were a hand to the maimed, a foot to the lame, an eye to the blind (Job 29:15), who to one wrapped in the darkness of ignorance unlocks the treasure of wisdom and knowledge, and kindly opens the brightness of light and the ways of the Lord.)

Utrisque autem, id est et famem verbi Dei patientibus, et episcopis necessitatem, quando inthronizantur propter communem utilitatem in aliis civitatibus, non modica exhibetur misericordia. Negantes autem haec, licet speciem habeant pietatis, virtutem tamen ejus abnegant. Nam in tali negotio prosapiam non agnosco; si quis tamen sapientium, quos insipientibus tempestatis hujus procella aliis sociavit auctoribus, facinorum participatione maculatur, splendor sapientis, etsi communionem criminum incurrit, nescit tamen ducem se praebere peccantibus. Alia quoque est causa utilitatis et necessitatis, et alia avaritiae et praesumptionis, aut propriae voluntatis. Avaritiae quoque causa, vel praesumptionis, aut propriae voluntatis, non sunt episcopi

Now to both, that is, both to those suffering hunger for the word of God, and to bishops suffering necessity, when they are enthroned on account of common utility in other cities, no small mercy is shown. But those who deny these things, although they have an appearance of piety, nevertheless deny the power thereof (2 Tim. 3:5). For in such a business I do not recognize lineage; yet if any of the wise, whom the tempest of this storm has associated with the foolish under other leaders, is stained by participation in their deeds, the brightness of the wise man, even though he incurs fellowship in crimes, nevertheless knows not how to make himself a leader to sinners. Moreover, the case of utility and necessity is one thing, and that of avarice and presumption, or of one's own will, is another. For the sake of avarice, therefore, or of presumption, or of their own will, bishops

Editors' notes and page, col. 170

Footnotes

(19) ‹anchor: not visible› · call in col 170

Osee VI, 6.

Hosea 6:6.

(printed under page 91)

(20) ‹anchor: not visible› · call in col 170

sacrificium.

[Variant reading:] "sacrificium" (sacrifice).

(printed under page 91)

(21) ‹anchor: oculus cæco› · call in col 170

Job. XXIX, 15.

Job 29:15.

(printed under page 91)

(22) ‹anchor: Domini benigniter aperit› · call in col 170

in eodem ms. desunt quæ ansulis clausa.

In the same manuscript the words enclosed in brackets are missing.

(printed under page 91)

(23) ‹anchor: virtutem tamen ejus abnegant› · call in col 170

II Tim. III, 5.

2 Timothy 3:5.

(printed under page 91)

(24) ‹anchor: Nam in tali negotio prosapiam› · call in col 170

propriam prosapiem.

[Variant reading:] "propriam prosapiem" (one's own lineage).

(printed under page 91)

(25) ‹anchor: non agnosco› · call in col 170

idem Ennodius loco supra citato.

The same Ennodius, at the place cited above.

(printed under page 91)

(26) ‹anchor: Avaritiæ quoque causa› · call in col 170

7. q. 1: Mutationes episcoporum.

[Gratian, Decretum, Causa] 7, question 1, [chapter] "Mutationes episcoporum".

(continued) ‹note (5) from the previous page› · col 169–170

diaconi de ecclesia in qua ordinati sunt, in aliam transferantur, nisi necessitas vel evidens Ecclesiæ utilitas illud requirat. Nam ut alicui sedi ab hæreticis pessumdatæ, insignis aliquis alterius Ecclesiæ episcopus præficiatur, id non modo non sancta synodus prohibuit, sed e contra potius id faciendum esse exemplo edocuit, cum Eusebio Nicomediensi et Theognide Nicæno episcopis Arianis insignioribus depositis, in sedem ipsorum aliarum sedium antistites suffecerunt. Et quia Eusebii Nicomediensis hominis inquieti et ambitiosi (qui post duas sedes mutatas Constantinopolim se transferri curavit) exemplo, frequenter ab Arianis fiebat, ut qui humanæ gloriæ libidine incitati, muneribus ad majores sedes provehi laborarent, iis episcopis qui majoribus civitatibus præerant, negotium facesserent; ideo Patres sacrosancti œcumenici concilii Sardicensis decreverunt, ut tales deinceps, non tantum inter episcopos non numerarentur, sed ab omni penitus ordinis ecclesiastici gradu dejecti, inter laicos commorarentur, imo ne laica quidem communione in fine vitæ impartirentur. Baron ann. Christi 324, num. 155; anno 325, num. 153; item anno 347, num. 46. SEV. BIN.

deacons should be moved from the church in which they were ordained to another, unless necessity or the plain benefit of the Church requires it. For the holy synod not only did not forbid that a distinguished bishop of another Church be set over a see ruined by heretics; on the contrary, it taught by example that this should rather be done, when, after the deposition of Eusebius of Nicomedia and Theognis of Nicaea, the more prominent Arian bishops, it put bishops of other sees into their place. And because, following the example of Eusebius of Nicomedia, a restless and ambitious man (who, after changing two sees, contrived to have himself moved to Constantinople), it often happened among the Arians that men spurred by a lust for human glory, who were working by bribes to be raised to greater sees, made trouble for the bishops who presided over the greater cities, the Fathers of the most holy ecumenical Council of Sardica decreed that such men should henceforth not only not be counted among the bishops, but be cast down from every grade of the ecclesiastical order and live among the laity; indeed, that they should not be given even lay communion at the end of their lives. Baronius, year of Christ 324, no. 155; year 325, no. 153; also year 347, no. 46. SEVERINUS BINIUS.

(printed under page 91)

Page

running head: EPISTOLÆ 170
marginal letters: A legis, judicium, et; B testatur malle Deum; C gantes autem haec; D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence with legis (continued from col 169); ends mid-word epi- (continued in col 171)

PG 10:171

mutandi de civitate ad civitatem, sed utilitatis et necessitatis. Quod nemo negat, nisi hi de quibus dictum est : Erraverunt in ebrietate, nescierunt videntem, ignoraverunt judicium. Nam si enarrando cogerer aperire transacta, ostenderem vobis nullum evenire solatium de comparatione factorum. Caeterum state, charissimi, super vias, aspicientes et interrogantes de semitis Domini antiquis, et videte quae est via bona et recta, et ambulate in ea, et invenietis requiem animabus vestris. Et ut juxta Sapientiae vocem dicamus : Diligite justitiam, qui judicatis terram. Sentite de Domino in bonitate, et in simplicitate cordis quaerite illum; quoniam invenitur ab his qui non tentant illum; apparet autem eis qui fidem habent in illum. Perversae enim cogitationes separant a Deo, probata autem virtus corripit insipientes. Quoniam in malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis. Spiritus enim sanctus disciplinae effugiet fictum, et auferet se a cogitationibus quae sunt sine intellectu, et corripietur a superveniente iniquitate. Benignus est enim spiritus sapientiae, et non liberabit maledictum a labiis suis; quoniam renum illius testis est Deus, et cordis ejus scrutator est verus, et linguae illius auditor. Quoniam Spiritus Domini replevit orbem terrarum, et hoc, quod continet omnia, scientiam habet vocis. Propter hoc, qui loquitur iniqua, non potest latere, nec praeteriet illum corripiens judicium. In cogitationibus enim impii interrogatio erit. Sermonum autem illius auditio ad Dominum veniet, et ad correptionem iniquitatum illius; quoniam auris zeli audit omnia, et tumultus murmurationum non abscondetur. Custodite ergo vos a murmuratione, quae nihil prodest; et a detractione parcite linguae; quoniam sermo obscurus in vacuum non ibit. Os quod mentitur, occidit animam. Nolite zelare mortem in errore vitae vestrae, neque acquiratis perditionem in operibus manuum vestrarum; quoniam Deus mortem non fecit, nec laetatur in perditione vivorum. Creavit enim, ut essent, omnia, et sanabiles esse voluit nationes orbis terrarum. Non est in illis medicamentum exterminii, nec inferorum regnum in terra viventium. Justitia perpetua est et immortalis; injustitia autem mortis est acquisitio. Impii autem manibus et verbis accersierunt illam; et aestimantes eam amicam defluxerunt, et sponsiones posuerunt ad illam; quoniam morte digni sunt, qui sunt ex parte illius. Dixerunt enim, apud se cogitantes non recte : Exiguum est, et cum taedio, tempus vitae nostrae, et non est refrigerium in fine hominis, et non est qui agnitus sit reversus ab inferis. Quoniam ex nihilo nati sumus, et post hoc erimus tanquam non fuerimus. Quoniam fumus afflatus

are not to be transferred from city to city, but for the sake of utility and necessity. Which no one denies, except those concerning whom it is said: They have erred in drunkenness, they have not known the seer, they have been ignorant of judgement (Isa. 28:7). For if in relating I were compelled to lay open past events, I would show you that no solace arises from the comparison of deeds. For the rest, stand, most dear brethren, upon the ways, looking and asking concerning the ancient paths of the Lord, and see which is the good and right way, and walk in it, and you shall find rest for your souls (Jer. 6:16). And to speak according to the voice of Wisdom: Love justice, you that judge the earth. Think of the Lord in goodness, and seek Him in simplicity of heart; for He is found by them that tempt Him not, and He shows Himself to them that have faith in Him. For perverse thoughts separate from God, and tried power convicts the unwise. For wisdom will not enter into a malicious soul, nor dwell in a body subject to sins. For the Holy Spirit of discipline will flee from the deceitful, and will withdraw Himself from thoughts that are without understanding, and shall be convicted by supervening iniquity. For the spirit of wisdom is benevolent, and will not acquit the evil speaker from his lips; for God is witness of his reins, and a true searcher of his heart, and a hearer of his tongue. For the Spirit of the Lord has filled the whole world, and that which contains all things has knowledge of the voice. Therefore he that speaks unjust things cannot be hid, neither shall chastising judgement pass him by. For in the thoughts of the ungodly there shall be inquisition; and the hearing of his words shall come unto the Lord, to the chastising of his iniquities; for the ear of jealousy hears all things, and the tumult of murmurings shall not be hid. Keep yourselves therefore from murmuring, which profits nothing, and refrain your tongue from detraction; for a secret speech shall not go for naught, and the mouth that lies kills the soul. Seek not death in the error of your life, neither procure destruction by the works of your hands; for God made not death, neither does He rejoice in the destruction of the living. For He created all things that they might be, and He willed the nations of the world to be made whole; and there is no poison of destruction in them, nor kingdom of hell upon the earth of the living. For justice is perpetual and immortal; but injustice is the acquisition of death (Wis. 1:1–15). But the ungodly with their hands and words have called it to them; and esteeming it a friend have fallen away, and have made covenants with it; because they are worthy of death who are of its party (Wis. 1:16). For they have said, reasoning with themselves not right: Short and tedious is the time of our life, and there is no refreshment in the end of a man, and there is no man known to have returned from hell. For we are born out of nothing, and after this we shall be as if we had not been; for the breath in our nostrils is smoke,

Editors' notes and page, col. 171

Footnotes

(printed under page 92)

(27) ‹anchor: not visible› · call in col 171

Isa. XXVIII, 7.

Isaiah 28:7.

(printed under page 92)

(28) ‹anchor: not visible› · call in col 171

idem Ennodius mox laudatus.

The same Ennodius, cited just above.

(printed under page 92)

(29) ‹anchor: not visible› · call in col 171

synodica Martini I.

The synodical letter of Martin I.

(printed under page 92)

(30) ‹anchor: not visible› · call in col 171

Jer. VI, 16.

Jeremiah 6:16.

(printed under page 92)

(31) ‹anchor: bit maledictum› · call in col 171

maledicum.

[Variant reading:] "maledicum" (the slanderer).

(printed under page 92)

(32) ‹anchor: qui sunt ex parte illius› · call in col 171

Sap. I.

Wisdom 1.

(printed under page 92)

Page

running head: 171 ANTERI PAPA
marginal letters: A scopi mutandi de; B tationes separant a; C Dominum veniet, et; D Impii autem manibus
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with word fragment scopi (from epi- in col 170); ends mid-word affla- (continued in col 172)
other: the word afflatus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 172

PG 10:172

est in naribus nostris, et sermo scintilla ad commovendum cor nostrum; qua exstincta, cinis erit corpus nostrum, et spiritus effundetur, tanquam mollis aer. Et transibit vita nostra tanquam vestigium nubis, et sicut nebula dissolvetur, quae fugata est a radiis solis, et a calore illius aggravata. Et nomen nostrum oblivionem accipiet per tempus, et nemo memoriam habebit operum nostrorum. Umbrae enim transitus est tempus nostrum, et non est reversio finis nostri, quoniam consignata est, et nemo revertetur. Propterea unicuique praevidendum est, ut summopere se custodiat, et utiliter se praevideat, ut cum dies extrema finisque vitae advenerit, non transeat ad perpetuam mortem, sed ad vitam aeternam. Facta enim subditorum judicantur a nobis, nostra vero judicat Deus. Ex merito vero plebis nonnunquam episcopi depravantur, quatenus proclivius cadant qui sequuntur. Capite languescente, caetera corporis membra inficiuntur. Deteriores sunt, qui vitam moresque bonorum corrumpunt, his qui substantias aliorum praediaque diripiunt. Caveat unusquisque ne aut linguam, aut aures habeat prurientes, id est ne aut ipse aliis detrahat, aut alios audiat detrahentes. Sedens, inquit, adversus fratrem tuum loquebaris, detrahendo, et adversus filium matris tuae ponebas scandalum, etc. Parcant singuli detractioni linguae, custodiantque sermones suos; et sciant, quia cuncta quae de aliis loquuntur, sua sententia judicabuntur. Nemo invito auditori libenter refert. Officii singulorum sit, dilectissimi, non solum oculos castos servare, sed et linguam. Nec quid in cujusquam domo agatur, alia domus per vos unquam noverit. Habeant omnes simplicitatem columbae, ne cuiquam machinentur dolos; et serpentis astutiam, ne aliorum supplantentur insidiis. Non est humilitatis meae, neque mensurae, judicare de caeteris, et de ministris Ecclesiarum sinistrum quidpiam dicere. Absit, ut quidquam sinistrum de his loquar, qui apostolico gradui succedentes, Christi corpus sacro ore conficiunt, per quos nos etiam Christiani sumus, qui claves regni coelorum habentes, ante judicii diem judicant. Veteri quidem lege habetur, quicunque sacerdotibus non obtemperasset, aut extra castra positus lapidabatur a populo, aut gladio cervice subjecta, contemptum expiabat cruore. Nunc vero inobediens spirituali animadversione truncatur, et ejectus ab Ecclesia, rabido daemonum ore discerpitur. Oportet enim ut qui Deum haereditate possident, absque ullo impedimento saeculi Deo serviant, ut dicere possint : Dominus pars haereditatis meae. O quam bonus et suavis est Spiritus tuus, Domine, in omnibus! Parcis

and speech a spark to move our heart, which being extinguished, our body shall be ashes, and our spirit shall be poured abroad as soft air. And our life shall pass away as the trace of a cloud, and shall be dispersed as a mist, which is driven away by the beams of the sun, and overpowered with the heat thereof. And our name in time shall be forgotten, and no man shall have any remembrance of our works. For our time is as the passing of a shadow, and there is no going back of our end; for it is fast sealed, and no man returns (Wis. 2:1–5). Wherefore everyone must foresee that he guard himself to the utmost, and profitably provide for himself, so that when the last day and end of life shall have come, he may not pass over to perpetual death, but to eternal life. For the deeds of subjects are judged by us, but ours God judges. Yet for the desert of the people bishops are sometimes corrupted, so that those who follow may fall the more readily. When the head languishes, the rest of the members of the body are infected. Worse are they who corrupt the life and morals of the good, than they who plunder the substance and estates of others. Let everyone beware lest he have either an itching tongue or itching ears, that is, lest either he himself detract from others, or hear others detracting. Sitting, he says, you spoke against your brother, detracting, and laid a stumbling-block against your mother's son (Ps. 49:20), etc. Let each refrain from detraction of the tongue, and guard his words; and let them know that all things which they speak concerning others, they shall be judged by their own sentence. No one gladly reports to an unwilling hearer. Let it be the duty of each, most beloved, to keep chaste not only the eyes, but also the tongue. Nor let another house ever know through you what is done in anyone's house. Let all have the simplicity of the dove (Matt. 10:16), lest they contrive deceits against anyone; and the cunning of the serpent, lest they be tripped up by the snares of others. It belongs not to my humility, nor to my measure, to judge concerning the rest, and to say anything sinister of the ministers of the Churches. Far be it from me that I should speak anything sinister of those who, succeeding to the apostolic degree, consecrate the body of Christ with their sacred mouth, through whom we also are Christians, who, holding the keys of the kingdom of heaven, judge before the day of judgement. In the old law indeed it is contained that whosoever did not obey the priests, either was set outside the camp and stoned by the people, or with his neck laid under the sword expiated his contempt with blood (Deut. 17:12). But now the disobedient is cut off by spiritual chastisement, and cast out of the Church, is torn in pieces by the rabid mouth of demons. For it behoves those who possess God as their inheritance to serve God without any hindrance of the world, that they may be able to say: The Lord is the portion of mine inheritance (Ps. 15:5). O how good and sweet is Thy Spirit, O Lord, in all things! And Thou sparest

Editors' notes and page, col. 172

Footnotes

(33) ‹anchor: probably "fumus afflatus", col 171 → 172; not visible› · call in col 172?

ac flatus.

[Variant reading:] "ac flatus" (and a breath).

(printed under page 92)

(34) ‹anchor: not visible› · call in col 172

Sap. II, 1-5.

Wisdom 2:1–5.

(printed under page 92)

(35) ‹anchor: not visible› · call in col 172

9. q. 3. Facta subditorum.

[Gratian, Decretum, Causa] 9, question 3, [chapter] "Facta subditorum".

(printed under page 92)

(36) ‹anchor: not visible› · call in col 172

Isid. III, sent. 38, 42.

Isidore, Sentences III, 38 and 42.

(printed under page 92)

(37) ‹anchor: beat prurientes› · call in col 172

S. Hier. ep. 2 ad Nepotianum.

St Jerome, Letter 2, to Nepotian.

(printed under page 92)

(38) ‹anchor: ponebas scandalum› · call in col 172

Psalm. XLIX, 20.

Psalm 49 (50):20.

(printed under page 92)

(39) ‹anchor: simplicitatem columbæ› · call in col 172

idem Hier. ep. 13, tum ep. 4, necnon 1 ad Heliodorum. Unde arguitur Mercatoris mangonium putidissimum.

The same Jerome, Letter 13, then Letter 4, and also Letter 1, to Heliodorus. From this the most rotten trickery of [Isidore] Mercator is shown up.

(printed under page 92)

(40) ‹anchor: de his loquar› · call in col 172

11. q. 3. Absit ut quidquam.

[Gratian, Decretum, Causa] 11, question 3, [chapter] "Absit ut quidquam".

(printed under page 92)

(41) ‹anchor: Veteri quidem lege habetur› · call in col 172

Deuter. XVII.

Deuteronomy 17.

(printed under page 92)

(42) ‹anchor: dæmonum ore discerpitur› · call in col 172

Hactenus Hier. Antero multis annis posterior.

Up to here, Jerome, who lived many years after Anterus.

(printed under page 92)

(43) ‹anchor: hæreditate possident› · call in col 172

Isid. II Off. 1.

Isidore, On Ecclesiastical Offices II, 1.

(printed under page 92)

(44) ‹anchor: pars hæreditatis meæ› · call in col 172

Psal. XV, 5.

Psalm 15 (16):5.

(printed under page 92)

(45) ‹anchor: in omnibus› · call in col 172

Sap. XII, 1

Wisdom 12:1.

(printed under page 92)

Page

running head: ANTERI PAPÆ 172
marginal letters: A tus est in; B nostra vero judicat; C invito auditori libenter; D castra positus lapidabatur
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with word fragment tus (from affla- in col 171); ends mid-word Par- (continued in col 173)

PG 10:173

autem omnibus, quoniam tua sunt, Domine, qui animas amas. Ideoque hos, qui exerrant partibus, corripis; de quibus peccant, admones et alloqueris, ut relicta malitia, credant in te, Domine. Tu autem, Deus noster, suavis et verus es, patiens, et in misericordia disponens omnia. Etenim, si peccaverimus, tui sumus, scientes magnitudinem tuam. Et si non peccaverimus, scimus quoniam apud te sumus computati. Spiritus timentium Dominum quaeretur ab eo, et in respectu illius benedicentur. Quapropter, fratres charissimi, omnis sermo malus ex ore vestro non procedat; sed si quis bonus est ad aedificationem opportunitatis, ut det gratiam audientibus, et nolite contristare Spiritum sanctum Dei, in quo signati estis in diem redemptionis. Omnis amaritudo, et ira, et indignatio, et clamor, et blasphemia tollatur a vobis cum omni malitia. Estote autem invicem benigni, misericordes, donantes invicem, sicut et Deus in Christo donavit vobis. Estote ergo imitatores Dei, sicut filii charissimi; et ambulate in dilectione, sicut et Christus dilexit nos, et tradidit semetipsum pro nobis oblationem et hostiam Deo in odorem suavitatis. Fornicatio autem et omnis immunditia aut avaritia non nominetur in vobis, sicut et decet sanctos, aut turpitudo, aut stultiloquium, aut scurrilitas, quae ad rem non pertinent, sed magis gratiarum actio. Hoc enim scitote, intelligentes quod omnis fornicator, aut immundus, aut avarus, quod est idolorum servitus, non habet haereditatem in regno Christi et Dei. Nemo vos seducat inanibus verbis. Propter haec enim venit ira Dei in filios diffidentiae. Nolite ergo effici participes eorum. Eratis enim aliquando tenebrae, nunc autem lux in Domino. Ut filii lucis ambulate (fructus enim lucis est in omni bonitate, et justitia, et veritate), probantes quid sit beneplacitum Deo. Et nolite communicare operibus infructuosis tenebrarum, magis autem redarguite. Quae enim in occulto fiunt ab ipsis, turpe est et dicere. Omnia autem quae arguuntur, a lumine manifestantur. Omne enim quod manifestatur, lumen est. Propter quod dicit : Surge, qui dormis, et exsurge a mortuis, et illuminabit te Christus. Videte itaque, fratres, quomodo caute ambuletis, non

all, because they are Thine, O Lord, Who lovest souls. And therefore Thou chastisest by degrees those who go astray; and concerning the things wherein they sin, Thou admonishest and speakest to them, that leaving their wickedness they may believe in Thee, O Lord (Wis. 12:1–2; 11:27). But Thou, our God, art sweet and true, patient, and ordering all things in mercy. For even if we sin, we are Thine, knowing Thy greatness; and if we sin not, we know that we are counted with Thee (Wis. 15:1–2). The spirit of those that fear the Lord is sought by Him, and in His regard they shall be blessed (Sir. 34:14–15). Wherefore, most dear brethren, let no evil speech proceed out of your mouth; but if there be any good for the edification of the occasion, that it may give grace to the hearers. And grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption. Let all bitterness, and anger, and indignation, and clamour, and blasphemy be taken away from you, with all malice. And be kind one to another, merciful, forgiving one another, even as God in Christ has forgiven you (Eph. 4:29–32). Be therefore followers of God, as most dear children; and walk in love, as Christ also has loved us, and has delivered Himself for us, an oblation and a sacrifice to God for an odour of sweetness. But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becomes saints; or filthiness, or foolish talking, or scurrility, which is not to the purpose, but rather giving of thanks. For know you this and understand, that no fornicator, or unclean, or covetous person (which is a serving of idols) has inheritance in the kingdom of Christ and of God. Let no man seduce you with vain words; for because of these things comes the anger of God upon the children of unbelief. Become not therefore partakers with them. For you were heretofore darkness, but now light in the Lord. Walk then as children of the light (for the fruit of the light is in all goodness, and justice, and truth), proving what is well-pleasing to God. And have no fellowship with the unfruitful works of darkness, but rather reprove them. For the things that are done by them in secret, it is a shame even to speak of. But all things that are reproved are made manifest by the light; for all that is made manifest is light. Wherefore he says: Rise, you who sleep, and arise from the dead, and Christ shall enlighten you. See therefore, brethren, how you walk circumspectly, not

Editors' notes and page, col. 173

Footnotes

(printed under page 93)

(46) ‹anchor: not visible› · call in col 173

Sap. XII, 2.

Wisdom 12:2.

(printed under page 93)

(47) ‹anchor: not visible› · call in col 173

Sap. XV, 1, 2.

Wisdom 15:1–2.

(printed under page 93)

(48) ‹anchor: not visible› · call in col 173

Eccli. XXXIV, 14.

Ecclesiasticus (Sirach) 34:14.

(printed under page 93)

(49) ‹anchor: not visible› · call in col 173

Ephes. IV, 29-31.

Ephesians 4:29–31.

(printed under page 93)

Page

running head: 173 EPISTOLÆ.
marginal letters: A cis autem omnibus; B ritudo, et ira; C in regno Christi
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with word fragment cis (from Par- in col 172); ends mid-sentence at non (continued in col 174)

PG 10:174

quasi insipientes, sed ut sapientes; redimentes tempus, quoniam dies mali sunt. Propterea nolite fieri imprudentes, sed intelligentes quae sit voluntas Dei. Et nolite inebriari vino, in quo est luxuria; sed impleamini Spiritu sancto, loquentes vobismetipsis in psalmis, hymnis et canticis spiritualibus, cantantes et psallentes in cordibus vestris Domino, gratias agentes semper pro omnibus in nomine Domini nostri Jesu Christi Deo et Patri, subjecti invicem in timore Christi. State itaque, fratres, et tenete traditiones apostolorum et apostolicae sedis, ut Dominus noster Jesus Christus, et Pater noster, qui dilexit nos, et dedit consolationem aeternam, et spem bonam in gratia, exhortetur corda vestra, et confirmet in omni opere et in sermone bono. De caetero, fratres, orate pro nobis, ut sermo Domini currat et clarificetur, sicut et apud vos, et ut liberemur ab importunis et malis hominibus; non enim omnium est fides. Fidelis autem Deus est, qui confirmabit vos, et custodiet a malo. Quapropter ponite indesinenter corda vestra in virtute Dei, et resistite semper malis, et enarrate haec, juxta vocem Prophetae, in progenies alteras, quoniam hic est Deus Deus noster in aeternum, et ipse reget nos in saecula. Unde vos, qui in specula a Domino estis constituti, comprimere et repellere eos summopere debetis, qui fratribus insidias praeparant, aut in eos seditiones et scandala excitant. Facile est enim hominem verbo fallere, sed non Dominum. Ideo hos reprehendere, et ab his vos avertere oportet, quatenus, exstincta funditus hujusmodi caligine, Lucifer eis resplendeat, et laetitia oriatur in cordibus eorum. Confidimus autem de vobis, fratres, in Domino, quoniam quae praecepimus, et facitis, et facietis. Quanto enim beneficia vestra his amplius exhibetis. tanto majorem vicissitudinem ab omnipotenti Deo, cui serviunt, exspectatis. Omnipotens Deus sua vos protectione custodiat, honoremque et praeceptum servare concedat, et gloria honorque Deo Patri omnipotenti, ejusque unigenito Filio Salvatori nostro, cum Spiritu sancto sit in saecula saeculorum. Amen. Data XII Kal. Aprilis Maximiano et Africano viris clarissimis consulibus.

as unwise, but as wise: redeeming the time, because the days are evil. Wherefore become not unwise, but understanding what is the will of God. And be not drunk with wine, wherein is luxury; but be ye filled with the Holy Spirit, speaking to yourselves in psalms, and hymns, and spiritual canticles, singing and making melody in your hearts to the Lord; giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father: being subject one to another in the fear of Christ (Eph. 5:1–21). Stand fast therefore, brethren, and hold the traditions of the apostles and of the apostolic see, that our Lord Jesus Christ Himself, and God and our Father, Who has loved us, and has given us everlasting consolation, and good hope in grace, may exhort your hearts, and confirm you in every good work and word (2 Thess. 2:14–16). For the rest, brethren, pray for us, that the word of the Lord may run and may be glorified, even as among you; and that we may be delivered from importunate and evil men; for all men have not faith. But God is faithful, Who will strengthen and keep you from evil (2 Thess. 3:1–3). Wherefore set your hearts unceasingly in the power of God, and always resist evils, and tell ye these things, according to the voice of the Prophet, to the generation following; for this is God, our God unto eternity, and He shall rule us for evermore (Ps. 47:14–15). Wherefore you, who are set upon a watchtower by the Lord, ought to the utmost to repress and repel those who prepare snares for the brethren, or stir up seditions and scandals against them. For it is easy to deceive a man by a word, but not the Lord. Therefore you ought to reprove these, and turn yourselves away from them, so that, darkness of this kind having been utterly extinguished, the Morning Star may shine upon them, and gladness may arise in their hearts. And we have confidence of you, brethren, in the Lord, that the things which we command, you both do and will do (2 Thess. 3:4). For the more abundantly you show your kindnesses to these, the greater recompense you await from almighty God, Whom they serve. May almighty God guard you with His protection, and grant you to keep your honour and His commandment; and to God the Father almighty, and to His only-begotten Son our Saviour, with the Holy Spirit, be glory and honour unto ages of ages. Amen. Given on the twelfth before the Kalends of April, in the consulship of the most illustrious Maximianus and Africanus.

Editors' notes and page, col. 174

Footnotes

(50) ‹anchor: in timore Christi› · call in col 174

Ephes. V, 1-21.

Ephesians 5:1–21.

(printed under page 93)

(51) ‹anchor: in sermone bono› · call in col 174

II Thess. II, 14, 15, 16.

2 Thessalonians 2:14–16.

(printed under page 93)

(52) ‹anchor: et custodiet a malo› · call in col 174

II Thess. III, 1, 2, 3.

2 Thessalonians 3:1–3.

(printed under page 93)

(53) ‹anchor: Quapropter ponite› · call in col 174

Gelasius ep. 9.

Gelasius, Letter 9.

(printed under page 93)

(54) ‹anchor: reget nos in sæcula› · call in col 174

Psal. XLVII, 14, 15.

Psalm 47 (48):14–15.

(printed under page 93)

(55) ‹anchor: hominem verbo fallere› · call in col 174

Sixti sent. 176.

Sentences of Sixtus, 176.

(printed under page 93)

(56) ‹anchor: hujusmodi caligine› · call in col 174

Steph. Dorensis in libello oblato an. 649, in synod. Rom. cons. 2.

Stephen of Dor, in the petition he presented in the year 649, at the Roman synod, session 2.

(printed under page 93)

(57) ‹anchor: et facitis, et facietis› · call in col 174

II Thess. III, 4.

2 Thessalonians 3:4.

(printed under page 93)

(58) ‹anchor: ab omnipotenti Deo› · call in col 174

S. Greg. ep. 52, lib. IX.

St Gregory, Letter 52, book IX.

(printed under page 93)

(59) ‹anchor: cui serviunt› · call in col 174

servitis.

[Variant reading:] "servitis" (whom you serve).

(printed under page 93)

(60) ‹anchor: protectione custodiat› · call in col 174

Greg. ep. 50, lib. IV.

Gregory, Letter 50, book IV.

(printed under page 93)

(61) ‹anchor: Amen. Data› · call in col 174

ex ms. Justelli.

From Justel's manuscript.

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running head: EPISTOLÆ. 174
marginal letters: A quasi insipientes, sed; B tres, orate pro; C dere, et ab
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence with quasi (continued from col 173)

PG 10:175

ANNO DOMINI CCXXXVI.

IN THE YEAR OF THE LORD CCXXXVI.

S. FABIANUS PAPA

ST FABIAN, POPE

NOTITIA

NOTICE

(Mansi, Concil. I, 769, ex Libro pontificali Damasi papae. — Vide Patrologiae Latinae tom. CXXVII, col. 1511.)

(Mansi, Councils I, 769, from the Pontifical Book of Pope Damasus. — See the Patrologia Latina, vol. CXXVII, col. 1511.)

Fabianus natione Romanus, ex patre Fabio, sedit annos 14, mensem unum, dies 11, martyrio coronatur xiv Kalend. Februarias. Fuit autem temporibus Maximini et Africani, usque ad Decium secundo et Gratum. Hic regiones divisit diaconibus, et fecit septem subdiaconos, qui septem notariis imminerent, ut gesta martyrum in integrum colligerent; et multas fabricas per coemeteria fieri praecepit. Post passionem vero ejus, Moses et Maximus presbyteri, et Nicostratus diaconus, comprehensi sunt et in carcerem missi. Eodem tempore supervenit Novatus ex Africa, et separavit

Fabian, a Roman by nation, of his father Fabius, sat 14 years, one month, 11 days, and is crowned with martyrdom on the fourteenth day before the Kalends of February. He was in the times of Maximinus and Africanus, up to Decius consul for the second time and Gratus. He divided the regions among the deacons, and made seven subdeacons, to oversee the seven notaries, so that they should gather the acts of the martyrs in full; and he ordered many buildings to be made throughout the cemeteries. After his passion, Moses and Maximus, presbyters, and Nicostratus, a deacon, were seized and sent into prison. At the same time Novatus came over from Africa, and separated

(1) Fabianus. Anno Christi 238, Maximini secundo, post interregnum tredecim dierum, xvi Januarii, Fabianus judicio Spiritus sancti in specie columbae super caput ejus descendentis eligitur, et in pontificia sede, uno animorum omnium consensu collocatur, et ex ea difficillimis temporibus Ecclesiam universam gubernat. Euseb. lib. vi, cap. 22. Post Maximinum utrimque a militibus occisum, pacato Ecclesiae statu, Privatum haereticum, a concilio Africano 90 episcoporum condemnatum, ipse et Donatus Carthaginensis episcopus ecclesiastica communione privarunt. Baronius anno 241, num. 2. Philippum imperatorem a Pontio martyre Christi fide imbutum, ut ex Martyrologio et Actis illius constat, ecclesiam in profesto Paschae ingredi, ejusque preces participare volentem, non prius admisit, quam peccatorum suorum confessionem et exhomologesim prius edidisset, proque iis debitam poenitentiam persolvisset. Euseb. lib. vi, cap. 27; Baron. anno 246, num. 5 et sequentibus. Item anno 249, num. 2 et seqq. Hujus pontificatu Helchesaitarum, Valesiorum, aliorumque haereticorum immortalitatem animae negantium haereses exortae, prope sui initio pontificis gladio, conciliorum aliorumque doctorum virorum eam fortiter impugnantium impetu jugulatae sunt. Baronius anno 249, num. 6, 7, etc. Donato Carthaginensi episcopo defuncto, Cyprianus rhetor eloquentissimus a Caecilio ad fidem conversus, ab ethnicis per contemptum deinceps Coprianus, id est Stercorarius, nominatus, summo cleri ac totius populi consensu, uno Felicissimo presbytero infeliciter adversante, ejusdem sedis episcopus eligitur, consulibus duobus Philippis, qui est Christi nati 250, Fabiani 12, Philippi imperatoris 5. Sev. Bin.

(1) Fabian. In the year of Christ 238, the second of Maximinus, after an interregnum of thirteen days, on 16 January, Fabian is chosen by the judgement of the Holy Spirit, in the form of a dove descending upon his head, and is placed in the pontifical see by one consent of all minds, and from it in most difficult times governs the universal Church. Eusebius, book VI, chapter 22. After Maximinus had been slain by the soldiers on both sides and the state of the Church was at peace, he and Donatus, bishop of Carthage, deprived of ecclesiastical communion Privatus the heretic, condemned by an African council of 90 bishops. Baronius, year 241, no. 2. When the emperor Philip, imbued with the faith of Christ by Pontius the martyr, as is clear from the Martyrology and from his Acts, wished to enter the church on the eve of Easter and to share in its prayers, [Fabian] did not admit him until he had first made the confession and exomologesis of his sins, and had fully performed the penance due for them. Eusebius, book VI, chapter 27; Baronius, year 246, no. 5 and following. Likewise year 249, no. 2 and following. In his pontificate the heresies of the Elkesaites, the Valesians and other heretics denying the immortality of the soul arose, and almost at their very beginning were cut down by the sword of the pontiff and by the onset of councils and of other learned men who vigorously attacked it. Baronius, year 249, no. 6, 7, etc. When Donatus, bishop of Carthage, had died, Cyprian, a most eloquent rhetorician converted to the faith by Caecilius, and thereafter called by the heathen in contempt Coprianus, that is, Dung-man, is elected bishop of the same see by the highest consent of the clergy and of the whole people, one presbyter, Felicissimus, unhappily opposing, in the consulship of the two Philips, which is the 250th year from the birth of Christ, the 12th of Fabian, the 5th of the emperor Philip. Severinus Binius.

(2) Sedit annos 14, menses 11, dies 11. Qui xvi Januarii anno 238 pontificatum auspicatus, xx Januarii anno 253, cum Decius secundum consulatum ageret, et initium imperii auspicatus esset, martyrio coronatus est, annis 15 et 4 diebus sedisse oportuit. Baron. ann. 255, num. 5 et 6.

(2) He sat 14 years, 11 months, 11 days. Since he entered on the pontificate on 16 January in the year 238, and was crowned with martyrdom on 20 January in the year 253, when Decius was holding his second consulship and had entered on the beginning of his reign, he must have sat 15 years and 4 days. Baronius, year 255, no. 5 and 6.

(3) Martyrio coronatur. Initio omnium atrocissimae persecutionis illius, quam Decius imperator, ex eo quod sub Philippis longe lateque divina praedicatio pervagata, ingentem numerum ubique ad fidem Christi aggregasset, et gentilis superstitio in dies magis languesceret, ira et invidia incitatus indixit, quamque Deus, teste Cypriano libro De lapsis, ob Christianam disciplinam corruptam, permisit. Baronius praedicto loco.

(3) Is crowned with martyrdom. At the beginning of that persecution, the most atrocious of all, which the emperor Decius, stirred by anger and envy because under the Philips the divine preaching, spreading far and wide, had gathered a huge number everywhere to the faith of Christ, and the heathen superstition was languishing more each day, proclaimed, and which God, as Cyprian testifies in the book On the Lapsed, permitted on account of the corruption of Christian discipline. Baronius, at the place cited above.

Editors' notes and page, col. 175

Footnotes

(1) ‹anchor: Fabianus natione Romanus› · col 175

Fabianus. Anno Christi 238, Maximini secundo, post interregnum tredecim dierum, XVI Januarii, Fabianus judicio Spiritus sancti in specie columbæ super caput ejus descendentis eligitur, et in pontificia sede, uno animorum omnium consensu collocatur, et ex ea difficillimis temporibus Ecclesiam universam gubernat. Euseb. lib. VI, cap. 22. Post Maximinum utrimque a militibus occisum, pacato Ecclesiæ statu, Privatum hæreticum, a concilio Africano 90 episcoporum condemnatum, ipse et Donatus Carthaginensis episcopus ecclesiastica communione privarunt. Baronius anno 241, num. 2. Philippum imperatorem a Pontio martyre Christi fide imbutum, ut ex Martyrologio et Actis illius constat, ecclesiam in profesto Paschæ ingredi, ejusque preces participare volentem, non prius admisit, quam peccatorum suorum confessionem et exhomologesim prius edidisset, proque iis debitam pœnitentiam persolvisset. Euseb. lib. VI, cap. 27; Baron. anno 246, num. 5 et sequentibus. Item anno 249, num. 2 et seqq. Hujus pontificatu Helchesaitarum, Valesiorum, aliorumque hæreticorum immortalitatem animæ negantium hæreses exortæ, prope sui initio pontificis gladio, conciliorum aliorumque doctorum virorum eam fortiter impugnantium impetu jugulatæ sunt. Baronius anno 249, num. 6, 7, etc. Donato Carthaginensi episcopo defuncto, Cyprianus rhetor eloquentissimus a Cæcilio ad fidem conversus, ab ethnicis per contemptum deinceps Coprianus, id est Stercorarius, nominatus, summo cleri ac totius populi consensu, uno Felicissimo presbytero infeliciter adversante, ejusdem sedis episcopus eligitur, consulibus duobus Philippis, qui est Christi nati 250, Fabiani 12, Philippi imperatoris 5. SEV. BIN.

"Fabian." In the year of Christ 238, the second of Maximinus, after an interregnum of thirteen days, on 16 January, Fabian is chosen by the judgement of the Holy Spirit, who came down upon his head in the form of a dove. He is set in the pontifical see by the single consent of all minds, and from it he governs the whole Church in very hard times. Eusebius, book VI, chapter 22. After Maximinus had been killed by soldiers on both sides and the state of the Church was at peace, he and Donatus, bishop of Carthage, cut off from church communion the heretic Privatus, who had been condemned by an African council of ninety bishops. Baronius, year 241, no. 2. The emperor Philip, who had been instructed in the faith of Christ by the martyr Pontius, as his Martyrology and Acts show, wished to enter the church on the eve of Easter and share in its prayers. [Fabian] did not admit him until he had first made confession of his sins and the exomologesis, and had paid the penance due for them. Eusebius, book VI, chapter 27; Baronius, year 246, no. 5 and following; also year 249, no. 2 and following. In his pontificate arose the heresies of the Elkesaites, the Valesians and other heretics who denied the immortality of the soul. Almost at their beginning they were cut down by the pontiff's sword and by the onslaught of councils and of other learned men who fought them bravely. Baronius, year 249, nos. 6, 7, etc. When Donatus, bishop of Carthage, died, Cyprian, a most eloquent rhetor who had been converted to the faith by Caecilius, and whom the heathen afterwards called in contempt "Coprianus", that is, "Dung-man", was elected bishop of that see with the full consent of the clergy and of the whole people. Only the presbyter Felicissimus opposed him, to his own misfortune. This was in the consulship of the two Philips, which is the 250th year from Christ's birth, the 12th of Fabian, and the 5th of the emperor Philip. SEVERINUS BINIUS.

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(2) ‹anchor: Sedit annos 14, menses 11, dies 11› · col 175

Sedit annos 14, menses 11, dies 11. Qui XVI Januarii anno 238 pontificatum auspicatus, XX Januarii anno 253, cum Decius secundum consulatum ageret, et initium imperii auspicatus esset, martyrio coronatus est, annis 15 et 4 diebus sedisse oportuit. Baron. ann. 255, num. 5 et 6.

"He sat 14 years, 11 months, 11 days." He began his pontificate on 16 January 238 and was crowned with martyrdom on 20 January 253, when Decius was holding his second consulship and had begun his reign. So he must have sat 15 years and 4 days. Baronius, year 255, nos. 5 and 6.

(printed under page 94)

(3) ‹anchor: Martyrio coronatur› · col 175

Martyrio coronatur. Initio omnium atrocissimæ persecutionis illius, quam Decius imperator, ex eo quod sub Philippis longe lateque divina prædicatio pervagata, ingentem numerum ubique ad fidem Christi aggregasset, et gentilis superstitio in dies magis languesceret, ira et invidia incitatus indixit, quamque Deus, teste Cypriano libro De lapsis, ob Christianam disciplinam corruptam, permisit. Baronius prædicto loco.

"He is crowned with martyrdom." This was at the start of that most savage of all persecutions. Under the Philips the divine preaching had spread far and wide and gathered a huge number everywhere to the faith of Christ, while the pagan superstition grew weaker day by day, and so the emperor Decius, spurred by anger and envy, proclaimed it. God permitted it, as Cyprian attests in his book On the Lapsed, because Christian discipline had become corrupt. Baronius, at the place cited.

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(4) ‹anchor: Hic regiones divisit diaconibus› · col 176

Hic regiones divisit diaconibus. Sicut Evaristus, ut supra diximus in notis ad Vitam Evaristi, diaconis id muneris injunxit, ut etiam episcopo Evangelium prædicanti assisterent, ita et Fabianus hic addidit, ut iidem quatuordecim urbis regionibus præessent, singulis binas assignans, ut pauperum in eis degentium curam gererent. Ideoque ex officio diaconi regionarii appellati sunt, qui in concilio Romano II sub Silvestro, cap. 6, diaconi cardinales etiam nominati reperiuntur; ideo quod, licet diversis in locis agerent, unius tamen ecclesiæ, ejusdemque primariæ cardine continerentur. Vide quæ ibi dicemus, item Baron. anno 112, num. 8 et 9.

"He divided the regions among the deacons." Just as Evaristus, as we said above in the notes on the Life of Evaristus, gave the deacons this duty, that they should also assist the bishop when he preached the Gospel. So Fabian here added that they should be over the fourteen regions of the City, assigning two regions to each, to take care of the poor living in them. From this office they were called "regional deacons". In the second Roman council under Silvester, chapter 6, they are also found called "cardinal deacons", because, although they worked in different places, they were held by the "hinge" (cardo) of one church, and that the chief church. See what we shall say there; also Baronius, year 112, nos. 8 and 9.

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(5) ‹anchor: Fecit septem subdiaconos, qui› · col 176

Fecit septem subdiaconos, qui. Ut major sit auctoritas Actorum a notariis conscriptorum, subdiaconos eidem muneri præfecit. Vide notas ad Vitam Clementis et Anteri, ibique Baronium.

"He made seven subdeacons, who …" To give greater authority to the Acts written down by the notaries, he put subdeacons in charge of that same task. See the notes on the Lives of Clement and Anterus, and Baronius cited there.

(printed under page 94)

(6) ‹anchor: Multas fabricas per cœmeteria› · col 176

Multas fabricas per cœmeteria. Cum a tertio anno Fabiani usque ad ultimum exclusive pontificatus sui annum Gordianus et Philippus imperassent, sub quibus omni ex parte persecutione cessante Dei Ecclesia tranquille agebat, Fabianus pontifex non modo Christianam religionem propagare, sed etiam propagatam ædificiis supra sepulcra martyrum in cœmeteriis et cryptis erectis pro viribus illustrare studuit, quæ deinceps frequenter orandi causa a fidelibus, ut supra dixi, frequentata sunt. At non Fabianus tantum hoc tempore pacis, Romæ ecclesias exstruxit; verum etiam Gregorius Thaumaturgus episcopus Neocæsareæ in Ponto, de quo Gregorius Nyssenus scribit, quod cum immensum civium numerum convertisset ad fidem, populo pecuniam et operam conferente, nobilissimam exstruxit ecclesiam, altaribus pulcherrime ornatam, quam Deus, quod a tali viro ædificata ac divino cultui consecrata esset, a maximi terræmotus impetu, quo urbs ipsa funditus eversa fuit, et quod miraculosum, a Diocletiani omnes omnino ecclesias et sacra altaria demolientis furore ac sævitia, usque ad Gregorii Nysseni tempora illæsam conservavit. Baron. anno Christi 245, num. 2.

"Many buildings throughout the cemeteries." From Fabian's third year up to, but not including, the last year of his pontificate, Gordian and Philip were emperors. Under them persecution ceased on every side and the Church of God lived in peace. So Pope Fabian strove not only to spread the Christian religion but also, as far as he could, to adorn it, once spread, with buildings raised over the tombs of the martyrs in the cemeteries and crypts. As I said above, the faithful afterwards visited these often to pray. Nor was Fabian the only one to build churches at Rome in this time of peace. Gregory Thaumaturgus, bishop of Neocaesarea in Pontus, did the same. Gregory of Nyssa writes of him that, when he had converted a vast number of the citizens to the faith, and the people contributed money and labour, he built a most noble church, beautifully adorned with altars. Because it had been built and consecrated to divine worship by such a man, God kept it unharmed until the time of Gregory of Nyssa: from the shock of a very great earthquake that overthrew the city itself to its foundations, and, what is miraculous, from the fury and savagery of Diocletian, who demolished absolutely all churches and sacred altars. Baronius, year of Christ 245, no. 2.

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(7) ‹anchor: Moses et Maximus presbyteri› · col 176

Moses et Maximus presbyteri. Romanæ Ecclesiæ presbyteros ac confessores, eosque ultra annum in carcere detentos, misere afflictos fuisse, litteræ Cypriani ad hosce confessores, et confessorum ad Cyprianum, testantur. Vide epistolas Cypriani 16, 23, 26, 31.

"Moses and Maximus, presbyters." They were presbyters and confessors of the Roman Church. Cyprian's letters to these confessors, and the confessors' letters to Cyprian, attest that they were held in prison for more than a year and suffered wretchedly. See Cyprian's letters 16, 23, 26 and 31.

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(8) ‹anchor: Eodem tempore› · col 176

Eodem tempore. Nempe quo prædicti confes- (continues)

"At the same time." That is, the time when the aforesaid confes[sors] … (continues)

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running head: (none) — title page; no running head or column numbers visible
marginal letters: A ‹(1) Fabianus. Anno Christi 238, Maximini se-›; B ‹Baron. anno 246, num. 5 et sequentibus. Item›; C ‹tum ageret, et initium imperii auspicatus esset,›; D (none)
old-edition numerals: (none)
other: this page (cols 175/176) does NOT continue Anterus's letter: it opens the next work, S. Fabianus papa, Notitia (Liber pontificalis, via Mansi). The title band (ANNO DOMINI ... NOTITIA, source line) and the Notitia's first six lines are printed full_width across cols 175/176; set once here, whole, in reading order. The Notitia runs on at the top of cols 177/178 (outside this unit) from "separavit".
other: UNSURE: source line col. "1511" — second digit unclear on the scan (could be 1311). Heading first word looks like "Fabiauns" on the scan, read as Fabianus (type blur, not counted as misprint). "diaconus" blurred ("dizconus"), read as diaconus.
other: note (2) "menses 11" against the Notitia's "mensem unum", and the years 253/255, set as printed.

PG 10:176

(4) Hic regiones divisit diaconibus. Sicut Evaristus, ut supra diximus in notis ad Vitam Evaristi, diaconis id muneris injunxit, ut etiam episcopo Evangelium praedicanti assisterent, ita et Fabianus hic addidit, ut iidem quatuordecim urbis regionibus praeessent, singulis binas assignans, ut pauperum in eis degentium curam gererent. Ideoque ex officio diaconi regionarii appellati sunt, qui in concilio Romano ii sub Silvestro, cap. 6, diaconi cardinales etiam nominati reperiuntur; ideo quod, licet diversis in locis agerent, unius tamen ecclesiae, ejusdemque primariae cardine continerentur. Vide quae ibi dicemus, item Baron. anno 112, num. 8 et 9.

(4) He divided the regions among the deacons. Just as Evaristus, as we said above in the notes on the Life of Evaristus, laid on the deacons the duty of attending the bishop also when he preached the Gospel, so Fabian here added that the same should preside over the fourteen regions of the city, assigning two to each, so that they should take care of the poor living in them. And therefore from their office they were called regionary deacons, who in the second Roman council under Silvester, chapter 6, are found named cardinal deacons as well; because, although they acted in different places, they were nonetheless held by the hinge of one church, and that the principal one. See what we shall say there, and also Baronius, year 112, no. 8 and 9.

(5) Fecit septem subdiaconos, qui. Ut major sit auctoritas Actorum a notariis conscriptorum, subdiaconos eidem muneri praefecit. Vide notas ad Vitam Clementis et Anteri, ibique Baronium.

(5) He made seven subdeacons, who. So that the authority of the Acts written down by the notaries might be greater, he set subdeacons over that same duty. See the notes on the Life of Clement and of Anterus, and Baronius there.

(6) Multas fabricas per coemeteria. Cum a tertio anno Fabiani usque ad ultimum exclusive pontificatus sui annum Gordianus et Philippus imperassent, sub quibus omni ex parte persecutione cessante Dei Ecclesia tranquille agebat, Fabianus pontifex non modo Christianam religionem propagare, sed etiam propagatam aedificiis supra sepulcra martyrum in coemeteriis et cryptis erectis pro viribus illustrare studuit, quae deinceps frequenter orandi causa a fidelibus, ut supra dixi, frequentata sunt. At non Fabianus tantum hoc tempore pacis, Romae ecclesias exstruxit; verum etiam Gregorius Thaumaturgus episcopus Neocaesareae in Ponto, de quo Gregorius Nyssenus scribit, quod cum immensum civium numerum convertisset ad fidem, populo pecuniam et operam conferente, nobilissimam exstruxit ecclesiam, altaribus pulcherrime ornatam, quam Deus, quod a tali viro aedificata ac divino cultui consecrata esset, a maximi terraemotus impetu, quo urbs ipsa funditus eversa fuit, et quod miraculosum, a Diocletiani omnes omnino ecclesias et sacra altaria demolientis furore ac saevitia, usque ad Gregorii Nysseni tempora illaesam conservavit. Baron. anno Christi 245, num. 2.

(6) Many buildings throughout the cemeteries. Since from the third year of Fabian up to the last year of his pontificate, exclusive, Gordian and Philip had reigned, under whom, persecution ceasing on every side, the Church of God lived in tranquillity, the pontiff Fabian was eager not only to spread the Christian religion, but also, once spread, to adorn it as far as he could with buildings raised over the tombs of the martyrs in the cemeteries and crypts, which were thereafter frequented often by the faithful for the sake of prayer, as I said above. But not Fabian alone built churches at Rome in this time of peace; Gregory Thaumaturgus too, bishop of Neocaesarea in Pontus, of whom Gregory of Nyssa writes that when he had converted an immense number of the citizens to the faith, the people contributing money and labour, he built a most noble church, most beautifully adorned with altars, which God, because it had been built by such a man and consecrated to divine worship, preserved unharmed until the times of Gregory of Nyssa from the onset of a very great earthquake, by which the city itself was utterly overthrown, and, what is miraculous, from the fury and savagery of Diocletian, who demolished absolutely all churches and sacred altars. Baronius, year of Christ 245, no. 2.

(7) Moses et Maximus presbyteri. Romanae Ecclesiae presbyteros ac confessores, eosque ultra annum in carcere detentos, misere afflictos fuisse, litterae Cypriani ad hosce confessores, et confessorum ad Cyprianum, testantur. Vide epistolas Cypriani 16, 23, 26, 31.

(7) Moses and Maximus, presbyters. That they were presbyters and confessors of the Roman Church, and that, held in prison beyond a year, they were wretchedly afflicted, the letters of Cyprian to these confessors, and of the confessors to Cyprian, testify. See Cyprian's letters 16, 23, 26, 31.

(8) Eodem tempore. Nempe quo praedicti confes-

(8) At the same time. That is, when the aforesaid confes-

Editors' notes and page, col. 176

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other: the column ends inside note (8) on the split word "confes-" (likely confessores); the next column's top was not seen, so only the visible part is set. Note (8) runs on in col 178, outside this unit.
other: "Ideoque" printed with a blurred d ("Ileoque" on the scan), read as Ideoque.