PG 10 · cols. 121–124

S. Callistus I papa, Epistolae

Editors' preface

PG 10:121

S. CALLISTI PAPAE

SAINT CALLISTUS, POPE:

EPISTOLAE

EPISTLES

(MANSI, Concil. I, 757.—Vide notitiam supra col. 112.)

(Mansi, Councils I, 757. See the notice above, col. 112.)

EPISTOLA PRIMA.

FIRST EPISTLE.

AD BENEDICTUM EPISCOPUM.

TO BISHOP BENEDICTUS.

De jejuniis quatuor temporum, et ut criminationem adversus doctorem nemo suscipiat.

Concerning the fasts of the four seasons, and that no one should entertain an accusation against a teacher.

CALLISTUS archiepiscopus Ecclesiae catholicae urbis Romae, BENEDICTO fratri et episcopo, salutem in Domino.

Callistus, archbishop of the Catholic Church of the city of Rome, to Benedictus, brother and bishop, greeting in the Lord.

Fraternitatis amore constringimur, et apostolico moderamine cogimur, ut consultis fratrum, prout Dominus dederit, respondeamus, eosque apostolicae sedis auctoritate instruamus.

We are constrained by the love of brotherhood, and compelled by apostolic governance, to reply to the inquiries of the brethren according as the Lord shall grant, and to instruct them by the authority of the apostolic see.

Editors' notes and page, col. 121

Footnotes

(2) ‹anchor: amore› · call in col 121

Gelasius ep. 9.

Gelasius, Letter 9.

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(3) ‹anchor: ter› · call in col 122

dist. 76: Jejunium quod ter.

Distinction 76: "The fast which three times."

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(34) ‹anchor: EPISTOLAE (title)› · call in the full-width title over cols 121–122

Ant. Aug. arch. Tarr. dial. 4, libri II, de emendatione Gratiani, testatur Calixti epistolas rejectas fuisse a selectis viris qui Romae operam navarunt in Gratiano corrigendo. Idem sentiunt viri eruditi et res ipsa clamat.

Antonio Agustín, archbishop of Tarragona, in dialogue 4 of book II of De emendatione Gratiani, testifies that the letters of Calixtus were rejected by the select men who laboured at Rome on correcting Gratian. Learned men are of the same opinion, and the matter itself cries it aloud.

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(35) ‹anchor: Jejunium› · call in col 121–122 (column not visible)

Jejunium. Jejunium Quatuor temporum non a Callisto pontifice, sed ab apostolis institutum esse, praeter expressum sancti Leonis testimonium, ipse quoque Callistus hac epistola indicat, verbis sequentibus hisce: quod ter in anno apud nos celebrare didicisti; affirmans jam ante sua tempora trium temporum jejunia in Ecclesia servari esse solita; a se vero, quarti duntaxat temporis jejunium superadditum esse, ne Judaei, secundum prophetiam Zachariae capite octavo, quater in anno jejunantes, in virtutis temperantiae exercitio promptiores et alacriores esse dici possint. Jejunium mensis decembris, quod est unum atque praecipuum ex quatuor, tempore apostolorum, a Christianis observatum esse, indicat Lucas Actor. XXVII, his verbis: Incipiebat enim periculosa esse navigatio, quia jejunium jam praeterierat; quasi diceret, ut exponunt Chrysostomus et Oecumenius, Quia hibernum illud decimi mensis jejunium praeterierat, incipiebat esse periculosa navigatio, propterea quod hiems ageretur, qua navigantibus gravissima pericula imminent. Hoc igitur jejunium Callistus integrum non instituit: sed institutum ab apostolis scripto confirmavit, et, ut Bellarminus concedit, quarto superaddito saltem ampliavit. Vide Bellarminum De bon. oper. in part. lib. II, cap. 19; Baron. ann. Christi 57, num. 6 et 7. SEV. BIN.

The fast. That the fast of the Four Seasons was instituted not by Pope Callistus but by the apostles, besides the express testimony of Saint Leo, Callistus himself also shows in this letter, in these following words: which you have learned to celebrate three times a year among us; affirming that already before his own time the fasts of three seasons used to be kept in the Church, and that by him only the fast of a fourth season was added, so that the Jews, who according to the prophecy of Zechariah, chapter eight, fast four times a year, might not be said to be readier and keener in the exercise of the virtue of temperance. That the fast of the month of December, which is one of the four and the chief of them, was kept by Christians in the time of the apostles, Luke shows in Acts 27, in these words: For sailing was beginning to be dangerous, because the fast was already past; as if he were saying, as Chrysostom and Oecumenius explain, Because that winter fast of the tenth month was past, sailing was beginning to be dangerous, since it was winter, in which the gravest dangers threaten those at sea. This fast, then, Callistus did not institute as a whole: rather he confirmed in writing what the apostles had instituted, and, as Bellarmine concedes, at least enlarged it by adding a fourth. See Bellarmine, On Good Works in Particular, book II, chapter 19; Baronius, year of Christ 57, nos. 6 and 7. Severinus Binius.

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(36) ‹anchor: Quod ter in anno› · call in col 121–122 (column not visible)

Quod ter in anno. Baron. anno Christi 226, num. 6, putat legendum esse, quater, ex eo quod prophetiam Zachariae citat, quae quater in anno jejunandum esse admonet: aliter sentit Bellarm. loco praedicto, cujus expositio textui conformior esse videtur. ID.

Which three times a year. Baronius, year of Christ 226, no. 6, thinks it should read four times, because he cites the prophecy of Zechariah, which counsels fasting four times a year; Bellarmine, in the place cited above, thinks otherwise, and his explanation seems more in keeping with the text. The same [Binius].

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(37) ‹anchor: Ut sicut annus per quatuor› · call in col 121–122 (column not visible)

Ut sicut annus per quatuor. His verbis Callisti pontificis tres causae jejunii quatuor temporibus observandi indicantur. Prima, ne Christiani Judaeis hac in parte remissiores viderentur. Constat enim ex verbis prophetiae sequentibus Judaeos quater in anno jejunasse solemni jejunio: aequum igitur fuit ut Christiani, qui perfectiores Judaeis esse debebant, etiam sua quatuor tempora haberent; quibus solemni ac communi jejunio per totum orbem jejunarent. Hanc eamdem rationem instituti jejunii quatuor temporum, reddit etiam sanctus Leo sermone 7 de jejunio septimi mensis. Item sermone 4 et 6 de jejunio decimi mensis. Secunda est, ut his temporibus Deo supplicaremus pro frugibus ac fructibus terrae ac pro iisdem perceptis gratias ageremus. Nam in iis quatuor temporibus, aeris temperies maxime variatur, ac fructus omnes cum frugibus vel seruntur, vel nascuntur, vel maturantur, vel colliguntur. Hanc rationem affert sanctus Leo sermone 2, 5 et 8 de jejunio decimi mensis. Tertia causa est, ut singulis mensibus certum aliquod stativum ac solemne jejunium servetur, sicut singulis annis quadragesimale, singulis hebdomadibus feria sexta et quarta olim, nunc sabbato jejunatur, ac proinde quatuor anni temporibus tribus diebus unius hebdomadae jejunemus, pro tribus mensibus: nimirum mense Martio jejunamus semel tribus diebus, pro primo, secundo ac tertio mense; mense Junio circa Pentecosten jejunamus per dies tres, pro tribus sequentibus mensibus, Junio videlicet, Julio, et Augusto; mense Septembri, pro septimo, octavo et nono; Decembri, pro decimo, undecimo ac duodecimo mense anni, scilicet pro Decembri, Januario ac Februario. Idque majoris commoditatis gratia factum est. Haec Leo serm. 9 de jejunio septimi mensis; et serm. 8 de jejunio decimi mensis, Amalarius De offic. eccles., lib. II, c. 2. Quarta causa instituti jejunii Quatuor temporum est ordinatio clericorum: quae cum his temporibus ordinarie per universam Ecclesiam fiat, omnes et singuli Christi fideles exemplo primitivae Ecclesiae, quam Actor. XIII, tempore ordinationis jejunasse constat, merito cum jejunio orant, ut Christus Dominus fideles operarios in vineam suam mittere dignetur. Et quanquam primi summi pontifices, ut perspicuum est ex libro Pontificali, ac testimonio Amalarii lib. II De offic. eccles., cap. 1, mense Decembri tantum ordines sacros contulerint, tamen crescente ordinandorum numero, recte institutum est, ut aliis etiam tribus temporibus sacri ordines conferrentur: ita Gelasius epistola prima. Vide Bellarm. praedicto loco. ID.

That as the year through four. In these words of Pope Callistus three [as printed; four follow] reasons are indicated for keeping the fast at the four seasons. The first, that Christians should not seem slacker than the Jews in this respect. For it is clear from the words of the prophecy that follow that the Jews fasted four times a year with a solemn fast; it was fitting, therefore, that Christians, who ought to be more perfect than the Jews, should also have their four seasons, in which they would fast with a solemn and common fast throughout the whole world. This same reason for the institution of the fast of the four seasons Saint Leo also gives in sermon 7 on the fast of the seventh month, and likewise in sermons 4 and 6 on the fast of the tenth month. The second is that at these seasons we should make supplication to God for the crops and fruits of the earth, and give thanks for them when gathered. For in these four seasons the temper of the air varies most, and all fruits together with crops are either sown, or spring up, or ripen, or are gathered in. This reason Saint Leo gives in sermons 2, 5 and 8 on the fast of the tenth month. The third reason is that in each month some fixed and solemn fast should be kept, just as the Lenten fast is kept each year, and each week a fast was formerly kept on the sixth and fourth days and is now kept on Saturday; and accordingly at the four seasons of the year we fast for three days of one week on behalf of three months: that is, in the month of March we fast once for three days, for the first, second and third month; in the month of June, about Pentecost, we fast for three days for the three following months, namely June, July and August; in the month of September, for the seventh, eighth and ninth; in December, for the tenth, eleventh and twelfth month of the year, that is, for December, January and February. And this was done for greater convenience. So Leo, sermon 9 on the fast of the seventh month, and sermon 8 on the fast of the tenth month; Amalarius, On the Church's Offices, book II, chapter 2. The fourth reason for instituting the fast of the Four Seasons is the ordination of clergy: since this is ordinarily done throughout the whole Church at these seasons, all the faithful of Christ, each and every one, after the example of the primitive Church, which, as is clear from Acts 13, fasted at the time of ordination, rightly pray with fasting that Christ the Lord may deign to send faithful labourers into His vineyard. And although the first supreme pontiffs, as is plain from the Liber Pontificalis and from the testimony of Amalarius, book II On the Church's Offices, chapter 1, conferred holy orders only in the month of December, yet as the number of those to be ordained grew, it was rightly established that holy orders should be conferred at the other three seasons as well: so Gelasius in his first letter. See Bellarmine in the place cited above. The same [Binius].

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Page

running head: 121 EPISTOLAE.
marginal letters: A EPISTOLA PRIMA.; B in footnote (35); C in footnote (35)
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: De jejuniis quatuor temporum; full-width title at top (S. CALLISTI ... / EPISTOLAE ... / (MANSI, Concil. I, 757. ...) cut off at right edge, not set

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De temporibus jejuniorum.

Concerning the seasons of the fasts.

Jejunium, quod ter in anno apud nos celebrare didicisti, convenientius nunc per quatuor tempora fieri decernimus, ut sicut annus per quatuor volvitur tempora, sic et nos quaternum solemne agamus jejunium, per anni quatuor tempora. Et sicut replemur frumento, vino et oleo ad alenda corpora, sic repleamur jejunio ad alendae animas, juxta prophetae Zachariae vocem, qui ait:

The fast, which you have learned to celebrate thrice in the year amongst us, we now decree to be held more fittingly through the four seasons, so that just as the year rolls round through four seasons, so we also may keep a fourfold solemn fast through the four seasons of the year. And just as we are filled with corn, wine, and oil for the nourishing of our bodies, so may we be filled with fasting for the nourishing of our souls, according to the voice of the prophet Zechariah, who says:

Editors' notes and page, col. 122

Page

running head: EPISTOLAE. 122
marginal letters: A I. De temporibus; B in footnote (37); C in footnote (37)
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: I. De temporibus jejuniorum; full-width title at top (...LISTI PAPAE / ...ISTOLAE / ...7. — Vide notitiam supra col. 112.)) cut off at left edge, not set

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Factum est verbum Domini ad me, dicens : Haec dicit Dominus exercituum : Sicut cogitavi, ut affligerem vos, cum ad iracundiam provocassent me patres vestri, et non sum misertus ; sic conversus cogitavi in diebus istis, ut benefaciam Jerusalem et domui Juda. Nolite timere. Haec sunt verba quae facietis : loquimini veritatem unusquisque cum proximo suo ; veritatem et judicium pacis judicate in portis vestris, et unusquisque malum contra amicum suum ne cogitetis in cordibus vestris, et juramentum mendax ne diligatis. Omnia enim haec sunt quae odivi, dicit Dominus exercituum. Et factum est verbum Domini exercituum ad me, dicens : Haec dicit Dominus exercituum : Jejunium quarti, et jejunium quinti, et jejunium septimi, et jejunium decimi erit domui Juda in gaudium, et in laetitiam, et in solemnitates praeclaras ; veritatem tantum et pacem diligite, dicit Dominus exercituum. In hoc ergo omnes nos unanimes oportet esse, ut secundum apostolicam doctrinam, idipsum dicamus omnes, et non sint in nobis schismata. Simus autem perfecti in eodem sensu, et in eadem sententia, in cujus operis devotione gratulamur dilectionem tuam esse consortem. Non decet enim a capite membra dissidere, sed, juxta sacrae Scripturae testimonium, omnia membra caput sequantur. Nulli vero dubium est, quod apostolica Ecclesia mater sit omnium Ecclesiarum, a cujus vos regulis nullatenus convenit deviare. Et sicut Dei Filius venit facere voluntatem Patris, sic et vos voluntatem vestrae impleatis matris, quae est Ecclesia, cujus caput, ut praedictum est, Romana exsistit Ecclesia. Quidquid ergo sine discretione justitiae contra hujus disciplinam actum fuerit, ratum haberi ratio nulla permittit.

The word of the Lord came to me, saying: Thus says the Lord of hosts: Just as I purposed to afflict you, when your fathers had provoked Me to wrath, and I had no mercy; so turning again I have purposed in these days to do good to Jerusalem and to the house of Juda. Fear not. These are the words which you shall do: speak the truth every man with his neighbour; judge truth and the judgement of peace in your gates, and do not think any man evil against his friend in your hearts, and do not love a false oath. For all these are the things which I have hated, says the Lord of hosts. And the word of the Lord of hosts came to me, saying: Thus says the Lord of hosts: The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Juda for joy, and for gladness, and for noble solemnities; love only truth and peace, says the Lord of hosts. In this therefore we must all be of one mind, that according to the apostolic teaching we may all say the same thing, and that there be no schisms amongst us. But let us be perfect in the same mind, and in the same judgement, in the devotion of which work we rejoice that your love is a partner. For it is not fitting that the members should be at variance with the head, but according to the testimony of sacred Scripture, let all the members follow the head. Moreover, it is doubtful to no one that the apostolic Church is the mother of all the Churches, from whose rules it by no means befits you to turn aside. And just as the Son of God came to do the will of the Father, so do you also fulfil the will of your mother, which is the Church, whose head, as has been said before, is the Roman Church. Whatever therefore without the discernment of justice shall have been done against her discipline, no reason permits to be held valid.

II. De criminationibus doctorum.

II. Concerning accusations against teachers.

Criminationes vero contra doctorem nemo suscipiat, quia non oportet filios reprehendere patres, nec servos dominos lacerare. Filii ergo sunt doctorum, omnes quos instruunt. Et sicut filii patres carnales, sic et hi patres debent diligere spirituales. Non enim bene vivit, qui non recte credit, aut patres reprehendit, vel detrahit suos. Doctores ergo, qui et patres vocantur, magis portandi quam reprehendendi sunt, nisi in recta fide erraverint. Nullus ergo doctorem per scripta accuset, nec nisi fideli et legitimo, qui etiam irreprehensibilem vitam ac conversationem ducat, accusatori respondeat :

Moreover, let no one entertain accusations against a teacher, because children ought not to reprove their fathers, nor servants to rail at their masters. All those, therefore, whom teachers instruct are their children. And just as children ought to love their fathers according to the flesh, so these also ought to love their spiritual fathers. For he does not live well who does not believe rightly, or who reproves or disparages his fathers. Teachers therefore, who are also called fathers, are rather to be borne with than reproved, unless they have erred in the right faith. Let no one therefore accuse a teacher in writing, nor let him answer any accuser save a faithful and lawful one, who also leads a blameless life and conduct;

Editors' notes and page, col. 123

Footnotes

(4) ‹anchor: not visible on the page-foot image› · call in col 123–124 (column not visible)

Zach. VIII, 1-19.

Zechariah 8:1–19.

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S. Leo ep. 33 et 84.

Saint Leo, letters 33 and 84.

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I Petr. III.

1 Peter 3.

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(7) ‹anchor: membra dissidere› · call in col 123

distin. 12: Non decet a capite.

Distinction 12: "It is not fitting … from the head."

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(8) ‹anchor: membra caput sequantur› · call in col 123

I Cor. XII.

1 Corinthians 12.

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(9) ‹anchor: voluntatem Patris› · call in col 123

Joan. VI, 38.

John 6:38.

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(10) ‹anchor: vestrae impleatis matris› · call in col 123

idem habetur infra in decr. 2 Stephani I et Sixti papae III.

The same is found below in the second decree of Stephen I and of Pope Sixtus III.

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(11) ‹anchor: Quidquid ergo› · call in col 123

Adrian. coll. 3 et 67.

Hadrian's collection, 3 and 67.

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(12) ‹anchor: not visible on the page-foot image› · call in col 123–124 (column not visible)

Prov. XXVI, 4.

Proverbs 26:4.

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Sixti sententiae 6, 167, 189, 205.

Sentences of Sixtus, 6, 167, 189, 205.

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S. Leo ep. 53.

Saint Leo, letter 53.

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Eccl. XVIII, 30.

Ecclesiasticus 18:30.

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Prosperi sent. 202, ex Aug. in ps. LIV.

Prosper, sentence 202, from Augustine on Psalm 54.

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(38) ‹anchor: Nulli vero dubium est› · call in col 123

Nulli vero dubium. Romanam Ecclesiam matrem et caput esse omnium aliarum Ecclesiarum, evidens testimonium notatu dignissimum hic traditur: plura testimonia vide apud Bellarm. De Rom. pont. SEV. BINIUS.

But no one doubts. That the Roman Church is the mother and head of all other Churches, a clear testimony, most worthy of note, is given here; see more testimonies in Bellarmine, On the Roman Pontiff. Severinus Binius.

(printed under page 68)

Page

running head: 123 S. CALLISTI I PAP
marginal letters: A Factum est verbum; B laetitiam, et in; C cujus caput, ut; D reprehendendi sunt, nisi
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: II. De criminationibus doctorum

PG 10:124

quia indignum est, ut doctor stulto et indocto, atque reprehensibiliter viventi, respondeat juxta stultitiam suam, dicente Scriptura : Non respondeas stulto juxta stultitiam suam. Non bene vivit, qui non recte credit. Nihil mali vult, qui fidelis est. Si quis fidelis est, videat ne falsa loquatur, aut cuiquam insidias ponat. Fidelis homo semper fideliter agit, et infidelis callide insidiatur, atque fideles et pie ac juste viventes perdere nititur, quia similis similem sibi quaerit. Infidelis homo mortuus est in corpore vivente. Et contra sermones fidelis hominis vitam custodiunt auditorum. Doctorem enim catholicum, et praecipue Domini sacerdotem, sicut nullo errore implicari, ita nulla oportet machinatione aut cupiditate violari. Dicente quippe Scriptura sancta : Post concupiscentias tuas non eas, et a voluntate tua avertere : multis hujus mundi illecebris, multis vanitatibus resistendum est, ut verae continentiae obtineatur integritas. Cujus prima est labes superbia, initium transgressionis et origo peccati : quoniam mens sponte avida, nec abstinere novit, nec pietati adhibere consensus. Nullus bonorum inimicum habet, nisi malum, qui ideo esse permittitur, ut aut corrigatur, aut per ipsum bonus exerceatur. Quidquid ergo irreprehensibile est, catholica defendit Ecclesia. Nulli imperatori vel cuipiam pietatem custodienti, licet aliquid contra mandata divina praesumere. Injustum ergo judicium et diffinitio injusta, regio metu aut jussu, aut cujuscunque episcopi aut potentis, a judicibus ordinata vel acta, non valeat. Homini religioso parum esse debet inimicitias aliorum non exercere, vel augere male loquendo, nisi etiam eas exstinguere bene loquendo studuerit. Melior est in malis factis humilis confessio, quam in bonis superba gloriatio. Omnes vero qui amant vitam beatam, malunt eam tranquillitatis suae et justitiae statu currere, quam nostrorum peccatorum poenis ultricibus interpolari. Memor enim sum, me sub illius nomine Ecclesiae praesidere, cujus a Domino nostro Jesu Christo est glorificata confessio, et cujus fides omnes semper destruit errores. Et intelligo aliter mihi non licere, quam ut omnes conatus meos ei causae, in qua universalis Ecclesiae salus infestatur, impendam. Spero autem adfuturam misericordiam Dei, quod cooperante ejus clementia, omnis pestifer morbus, ipso pellente, auferatur. et quidquid ipso inspirante atque auxiliante poterit salubriter fieri, cum tuae fidei et devotionis laude

because it is unworthy that a teacher should answer a foolish and unlearned man, and one living reprehensibly, according to his folly, as Scripture says: Answer not a fool according to his folly. He does not live well who does not believe rightly. He who is faithful wills no evil. If anyone is faithful, let him see to it that he neither speaks falsehoods nor lays snares for anyone. A faithful man always acts faithfully, and an unfaithful man craftily lays snares, and strives to destroy the faithful and those living piously and justly, because like seeks like unto itself. An unfaithful man is dead in a living body. And on the contrary, the words of a faithful man guard the life of his hearers. For a Catholic teacher, and especially a priest of the Lord, just as he ought to be entangled in no error, so ought he to be violated by no plot or cupidity. For since holy Scripture says: Go not after your lusts, and turn away from your own will, many allurements of this world, many vanities must be resisted, so that the integrity of true continence may be obtained. Its first stain is pride, the beginning of transgression and the origin of sin; since a mind greedy of its own accord neither knows how to abstain nor how to yield consent to piety. None of the good has an enemy save the evil man, who is permitted to exist for this reason, that either he may be corrected, or the good man may be exercised through him. Whatever therefore is blameless, the Catholic Church defends. To no emperor or anyone guarding piety is it lawful to presume anything against the divine commandments. Let an unjust judgement, therefore, and an unjust decision, ordained or enacted by judges through royal fear or command, or that of any bishop or powerful person whatsoever, have no validity. For a religious man it ought to be too little not to practise the enmities of others, or increase them by speaking evil, unless he also strives to extinguish them by speaking well. Better is humble confession in evil deeds than proud boasting in good ones. And all who love the blessed life prefer it to run on in a state of their own tranquillity and justice, rather than to be interrupted by the avenging punishments of our sins. For I am mindful that I preside over the Church under the name of him whose confession was glorified by our Lord Jesus Christ, and whose faith ever destroys all errors. And I understand that it is not lawful for me to do otherwise than to spend all my efforts on that cause in which the salvation of the universal Church is assailed. Moreover, I hope that the mercy of God will be present, so that with His clemency cooperating, every pestilential disease may be taken away as He drives it out, and whatever by His inspiration and help can wholesomely be done, with the praise of your faith and devotion

Editors' notes and page, col. 124

Footnotes

(17) ‹anchor: Quidquid ergo› · call in col 124

canon. 9 conc. Nicaeni.

Canon 9 of the Council of Nicaea.

(printed under page 68)

(18) ‹anchor: Nulli imperatori› · call in col 124

conc. Rom. VI, sub Symmacho papa, 11, q. 3, Injustum judicium, etc.

Sixth Roman council, under Pope Symmachus; [Causa] 11, question 3, "An unjust judgement," etc.

(printed under page 68)

(19) ‹anchor: parum esse debet› · call in col 124

S. Prosperi sent. 179, ex S. Aug. IX Confess. c. 9.

Saint Prosper, sentence 179, from Saint Augustine, Confessions IX, chapter 9.

(printed under page 68)

(20) ‹anchor: Melior est› · call in col 124

ejusdem ex eodem in ps. XCIII.

The same [Prosper], from the same [Augustine] on Psalm 93.

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(21) ‹anchor: qui amant› · call in col 124

S. Ambr. ep. 21.

Saint Ambrose, letter 21.

(printed under page 68)

(22) ‹anchor: Memor enim sum› · call in col 124

S. Leo ep. 32.

Saint Leo, letter 32.

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(23) ‹anchor: Spero autem adfuturam› · call in col 124

S. Leo ep. 31, cujus verba ut praecedentium auctorum detractis additisve quibusdam interpolata.

Saint Leo, letter 31, whose words, like those of the preceding authors, have been interpolated, with some things taken away or added.

(printed under page 68)

(39) ‹anchor: Ecclesiae praesidere› · call in col 124

Memor enim sum, me sub illius nomine Ecclesiae praesidere. Romanum pontificem successorem Petri esse, hic indicatur. Plura testimonia vide apud Bellarmin. De Roman. pont. lib. II, cap. 12, et multis aliis sequentibus. ID.

For I am mindful that I preside over the Church under his name. Here it is indicated that the Roman pontiff is Peter's successor. See more testimonies in Bellarmine, On the Roman Pontiff, book II, chapter 12, and in many others that follow. The same [Binius].

(printed under page 68)