PG 10 · cols. 125–132

S. Callistus I papa, Epistolae

Letter II

peragatur. Quoniam res omnes aliter tutae esse non possunt, nisi, quae ad divini muneris famulatum pertinent, sacerdotalis defendat auctoritas. Data undecimo Kalendas Decembris, Antonino et Alexandro viris clarissimis consulibus.

may be accomplished. Since all things cannot otherwise be safe, unless priestly authority defends the things that pertain to the service of the divine office. Given on the eleventh day before the Kalends of December, when the most illustrious Antoninus and Alexander were consuls.

EPISTOLA II.

EPISTLE II.

AD OMNES GALLIARUM EPISCOPOS.

TO ALL THE BISHOPS OF THE GAULS.

De conspirationibus et reliquis illicitis causis, ne fiant, et de reparatione lapsi post poenitentiam.

Concerning conspiracies and other unlawful causes, that they be not made, and concerning the restoration of the lapsed after penance.

Dilectissimis fratribus per Gallias constitutis, universis episcopis, CALLISTUS.

To the most beloved brethren established throughout the Gauls, to all the bishops, Callistus.

Plurimorum relatu comperimus dilectionem vestram fervore Spiritus sancti ita Ecclesiae gubernacula firmiter contra impetus tenere et regere, ut naufragia aut naufragiorum detrimenta, Deo auctore, non sentiat. Talibus igitur gloriantes indiciis, rogamus, ne in illis partibus contra statuta apostolica quidquam fieri sinatis, sed nostra fulti auctoritate, nociva compescite, illicita prohibete.

By the report of very many we have learned that your love, through the fervour of the Holy Spirit, holds and steers the helm of the Church so firmly against the storms that, with God as author, she suffers no shipwrecks or losses from shipwrecks. Glorying therefore in such tokens, we ask that you permit nothing to be done in those parts against the apostolic statutes, but supported by our authority, curb what is harmful, forbid what is unlawful.

I. De iis qui conspirant adversus episcopos, vel qui eis consentiunt.

I. Concerning those who conspire against bishops, or who consent to them.

Conspirationum vero crimina vestris in partibus vigere audivimus, et plebes contra episcopos suos conspirare nobis manifestatum est. Cujus criminis astutia non solum inter Christianos abominabilis est : sed etiam inter ethnicos, et ab exteris legibus prohibita. Et idcirco hujus criminis reos non solum ecclesiasticae, sed etiam saeculi damnant leges : et non solum conspirantes, sed etiam consentientes eis. Antecessores vero nostri cum plurima turba episcoporum, quicunque eorum in sacerdotali honore sunt positi, aut exsistunt clerici, honore, quo utuntur, cadere praeceperunt : caeteros vero communione privari, et ab Ecclesia extorres fieri jusserunt ; omnesque simul utriusque ordinis viros infames esse censuerunt ; et non solum facientes, sed et eis consentientes. Justum est enim, ut qui divina contemnunt mandata, et inobedientes patrum exsistunt jussionibus, severioribus corrigantur vindiciis, quatenus caeteri talia committere timeant, et omnes gaudeant fraterna concordia, et cuncti sumant severitatis atque bonitatis exemplum. Nam si, quod absit, ecclesiasticam sollicitudinem vigoremque negligimus, perdit desidia disciplinam, et animabus fidelium profecto nocebitur. Hi vero in nullius accusationem sunt

Now we have heard that the crimes of conspiracies flourish in your parts, and it has been made manifest to us that the people conspire against their bishops. The craftiness of this crime is abominable not only amongst Christians, but even amongst the heathens, and is forbidden by external laws. And therefore not only ecclesiastical laws, but also those of the world condemn the guilty of this crime: and not only those who conspire, but also those who consent to them. Moreover, our predecessors with a very great multitude of bishops commanded that whoever of them are placed in priestly honour, or are clerics, should fall from the honour which they enjoy; and the rest they ordered to be deprived of communion and banished from the Church; and they judged all men of both orders alike to be infamous: and not only those who do so, but also those who consent to them. For it is just that those who despise the divine commandments, and are disobedient to the injunctions of the fathers, should be corrected with severer punishments, to the end that others may fear to commit such things, and all may rejoice in brotherly concord, and all may take an example of severity and goodness. For if, which God forbid, we neglect ecclesiastical solicitude and vigour, sloth destroys discipline, and harm will assuredly be done to the souls of the faithful. Moreover, these men are to be

Editors' notes and page, col. 125

Footnotes

(24) ‹anchor: nobis manifestatum› · call in col 125

ann. 222.

Year 222.

(printed under page 69)

(25) ‹anchor: not visible on the page-foot image› · call in col 125–126 (column not visible)

Simplicius ep. 1.

Simplicius, letter 1.

(printed under page 69)

(26) ‹anchor: not visible on the page-foot image› · call in col 125–126 (column not visible)

mandatum

[variant reading:] "commanded"

(printed under page 69)

(27) ‹anchor: consentientes eis› · call in col 125

Rom. I, 32.

Romans 1:32.

(printed under page 69)

(28) ‹anchor: quo utuntur, cadere› · call in col 125

carere: ita et ms. Just. at in Gr. textu concilii Chalced., c. 28, legitur ἐκπιπτέτωσαν.

"to be deprived of": so also the manuscript of Justel; but in the Greek text of the Council of Chalcedon, canon 28, the reading is ἐκπιπτέτωσαν ("let them fall from").

(printed under page 69)

(29) ‹anchor: Justum est enim› · call in col 125

33, q. 3: Justum est, ut qui.

[Causa] 33, question 3: "It is just that those who."

(printed under page 69)

(30) ‹anchor: omnes gaudeant› · call in col 125

Deus gaudeat.

[variant reading:] "God rejoices."

(printed under page 69)

(31) ‹anchor: sollicitudinem› · call in col 125

S. Greg. ep. 11, lib. XII.

Saint Gregory, letter 11, book XII.

(printed under page 69)

(32) ‹anchor: not visible on the page-foot image› · call in col 125–126 (column not visible)

2, q. 4: Conspiratores in nul.

[Causa] 2, question 4: "Conspirators in no."

(printed under page 69)

(33) ‹anchor: not visible on the page-foot image› · call in col 125–126 (column not visible)

21, q. 5: Excommunicatos quoque a.

[Causa] 21, question 5: "The excommunicated also from."

(printed under page 69)

(34) ‹anchor: not visible on the page-foot image› · call in col 125–126 (column not visible)

Apost. can. 11, 12.

Apostolic Canons 11, 12.

(printed under page 69)

(35) ‹anchor: not visible on the page-foot image› · call in col 125–126 (column not visible)

II Cor. VI, 14.

2 Corinthians 6:14.

(printed under page 69)

(40) ‹anchor: Juxta apostolorum institutionem› · call in col 125–126 (column not visible)

Juxta apostolorum institutionem. Canones apostolorum 11 et 12 intelligit, in quorum notis vide quae diximus de excommunicatis vitandis. SEV. BIN.

According to the institution of the apostles. He means canons 11 and 12 of the Apostles; see what we have said in the notes on them about avoiding the excommunicated. Severinus Binius.

(printed under page 69)

Page

running head: 125 EPISTOLAE.
marginal letters: A peragatur. Quoniam; B non sentiat. Talibus; C nant leges : et
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: De conspirationibus et reliquis, I. De iis qui conspirant

PG 10:126

recipiendi, nec eorum vel anathematizatorum vox, ullum nocere vel accusare potest.

admitted to the accusation of no one, nor can their voice or that of those who have been anathematized harm or accuse anyone.

II. De iis qui excommunicatis communicant, vel infidelibus.

II. Concerning those who communicate with the excommunicated, or with unbelievers.

Excommunicatos quoque a sacerdotibus, nullus recipiat ante utriusque partis justam examinationem nec cum eis in oratione, aut cibo, aut potu, aut osculo communicet, nec ave eis dicat : quia quicunque in his vel aliis prohibitis, scienter excommunicatis communicaverit, juxta apostolorum institutionem, et ipse simili excommunicatione subjacebit. Ab his ergo clerici et laici se abstineant, qui eadem pati noluerint. Infidelibus quoque nolite conjungi, nec cum eis ullam participationem habere. Talia vero agentes, non fideles, sed infideles judicantur. Unde ait Apostolus : Quae pars fideli cum infideli ? aut quae participatio justitiae cum iniquitate ?

Those also who have been excommunicated by the priests let no one receive before a just examination of both sides, nor communicate with them in prayer, or food, or drink, or a kiss, nor say hail to them; because whoever in these or other forbidden things knowingly communicates with the excommunicated, according to the institution of the apostles, he himself also shall be subject to a like excommunication. From these, therefore, let clerics and laymen abstain, if they do not wish to suffer the same things. Be not joined with unbelievers either, nor have any fellowship with them. For those who do such things are judged not faithful, but unbelievers. Whence the Apostle says: What part has a believer with an unbeliever? or what fellowship has justice with iniquity?

III. Ut nullus episcopus de alterius parochia aliquid praesumat, et de mutationibus episcoporum.

III. That no bishop presume anything concerning the diocese of another, and concerning the translations of bishops.

Nemo quoque alterius terminos usurpet, nec alterius parochianum judicare aut excommunicare praesumat ; quia talis judicatio vel ordinatio, aut excommunicatio, vel damnatio, nec rata erit, nec vires ullas habebit ; quoniam nullus alterius judicis, nisi sui, sententia tenebitur, aut damnabitur. Unde et Dominus loquitur dicens : Ne transgrediaris terminos antiquos, quos posuerunt patres tui. Nullus autem primas vel metropolitanus dioecesani ecclesiam vel parochiam, aut aliquem de ejus parochia praesumat excommunicare vel judicare, vel aliquid agere absque ejus consilio vel judicio : sed hoc observet, quod ab apostolis ac patribus et praedecessoribus nostris est statutum, et a nobis confirmatum : id est, si quis metropolitanus episcopus, nisi quod ad suam solummodo propriam pertinet parochiam, sine consilio ac voluntate omnium comprovincialium episcoporum, extra aliquid agere tentaverit, gradus sui periculo subjacebit : et quod egerit, irritum habeatur et vacuum : sed quidquid de provincialium coepiscoporum causis, eorumque ecclesiarum et clericorum atque saecularium necessitatibus agere aut disponere necesse fuerit, hoc cum omnium consensu comprovincialium agatur pontificum ;

Let no one also usurp the boundaries of another, nor presume to judge or excommunicate the parishioner of another; because such judgement or ordination, or excommunication, or condemnation, will neither be valid nor have any force; since no one shall be bound or condemned by the sentence of another judge save his own. Whence also the Lord speaks, saying: Do not transgress the ancient boundaries which your fathers have set. Moreover, let no primate or metropolitan presume to excommunicate or judge the church or diocese of a diocesan bishop, or anyone of his diocese, or to do anything without his counsel or judgement; but let him observe this, which has been established by the apostles and our fathers and predecessors, and confirmed by us: that is, if any metropolitan bishop, save what pertains solely to his own proper diocese, attempts to do anything outside without the counsel and will of all the comprovincial bishops, he shall be subject to the peril of his rank, and what he has done shall be held void and empty; but whatever it shall be necessary to do or dispose concerning the causes of the provincial fellow-bishops, and the needs of their churches and clerics and laymen, let this be done with the consent of all the comprovincial pontiffs;

Editors' notes and page, col. 126

Footnotes

(36) ‹anchor: alterius terminos usurpet› · call in col 126

9, q. 2: Nullus alterius terminos.

[Causa] 9, question 2: "Let no one another's boundaries."

(printed under page 69)

(37) ‹anchor: judicatio vel ordinatio› · call in col 126

Adr. col. 16.

Hadrian's collection, 16.

(printed under page 69)

(38) ‹anchor: aut damnabitur› · call in col 126

Anianus const. 2, tit. 16, lib. IV, Cod. Theod.

Anianus, constitution 2, title 16, book IV of the Theodosian Code.

(printed under page 69)

(39) ‹anchor: posuerunt patres tui› · call in col 126

Prov. XXII, 28.

Proverbs 22:28.

(printed under page 69)

(40) ‹anchor: ecclesiam vel parochiam› · call in col 126

9, q. 2: Nullus primas, nul.

[Causa] 9, question 2: "Let no primate, no."

(printed under page 69)

(41) ‹anchor: nobis confirmatum: id est› · call in col 126

Adr. col. 43.

Hadrian's collection, 43.

(printed under page 69)

(41) ‹anchor: quod ab apostolis› · call in col 126

Quod ab apostolis. Canone 35 et 36, quibus singulis episcopis apostolica lege praecipitur, ne dioeceseos suae terminos transgrediantur, verum potius singuli intra suos fines sese contineant. Vide quae diximus in notis ad allegatos canones. ID.

What by the apostles. In canons 35 and 36, by which each bishop is commanded by apostolic law not to cross the boundaries of his own diocese, but rather each to keep himself within his own borders. See what we have said in the notes on the canons cited. The same [Binius].

(printed under page 69)

(42) ‹anchor: agatur pontificum› · call in col 126

Comprovincialium agatur pontificum. Locus notabilis, unde perspicue constat pontificis et episcopi nomen commune fuisse omnibus omnino episcopis Romano dignitate et officio inferioribus; adeoque nemini mirum videri debeat, Romanum pontificem et episcopum, cui maxima cura Eccle- (continues)

Let it be done [with the consent] of the pontiffs of the province. A notable passage, from which it is plainly established that the name of pontiff and of bishop was common to absolutely all bishops inferior to the Roman in dignity and office; and so it ought to seem strange to no one that the Roman pontiff and bishop, to whom the greatest care of the Chur- (continues)

(printed under page 69)

Page

running head: EPISTOLAE. 126
marginal letters: A recipiendi, nec; B tionem habere. Talia; C ris terminos antiquos
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: II. De iis qui excommunicatis, III. Ut nullus episcopus

PG 10:127

nec aliquo dominationis fastu, sed humillima et concordi administratione, sicut Dominus ait : Non veni ministrari, sed ministrare. Et alibi : Qui major est vestrum, erit minister vester, et reliqua. Similiter et ipsi comprovinciales episcopi cuncta cum ejus consilio, nisi quantum ad proprias pertinet parochias, agant, juxta sanctorum constituta patrum (qui quamvis aliquo temporum intervallo nos antecesserint, ab uno tamen eodemque puritatis fonte, veritatis et fidei lumen hauserunt, et eodem illustratore et directore spiritu, Ecclesiae Dei stabilimentum, et omnium Christianorum communem quaesiverunt utilitatem), ut uno animo, uno ore concorditer sancta glorificetur Trinitas in saecula. Nullus primas, nullus metropolitanus, nullusque reliquorum episcoporum, alterius adeat civitatem, aut ad possessionem accedat, quae ad eum non pertinet, et alterius episcopi est parochiae, super cujusquam dispositione, nisi vocatus ab eo, cujus juris esse dignoscitur ; aut quidquam ibi disponat, vel ordinet, aut judicet, si sui gradus honore potiri voluerit. Sin aliter praesumpserit, damnabitur ; et non solum ille, sed cooperatores, eique consentientes : quia sicut ordinatio, ita eis et judicatio, et aliarum rerum dispositio prohibetur. Nam qui ordinare non poterit, qualiter judicabit ? Nullatenus procul dubio judicabit, aut judicare poterit ; quoniam sicut alterius uxor, nec adulterari ab aliquo, vel judicari aut disponi, nisi a proprio viro, eo vivente, permittitur : sic nec uxor episcopi, quae ejus Ecclesia vel parochia indubitanter intelligitur, eo vivente, absque ejus judicio et voluntate, alteri judicari vel disponi, aut ejus concubitu frui, id est, ordinatione, ullatenus conceditur. Unde ait Apostolus : Alligata est uxor legi, quandiu vir ejus vivit ; eo vero defuncto, soluta est a lege viri. Similiter et sponsa episcopi (quia sponsa uxorque ejus dicitur Ecclesia) illo vivente ei est alligata ; eo vero defuncto, soluta est, et cui voluerit, nubat, tantum in Domino, id est, regulariter. Si enim, eo vivente, alteri nupserit, adultera judicabitur. Similiter et ille, si alteram sponte duxerit, adulter aestimabitur, et communione privabitur. Si autem persecutus fuerit in sua Ecclesia, fugiendum illi est ad alteram, eique est associandus, dicente

and not with any haughtiness of domination, but with most humble and harmonious administration, just as the Lord says: I came not to be ministered unto, but to minister. And elsewhere: He who is greater amongst you shall be your minister, and the rest. Similarly let the comprovincial bishops themselves also do all things with his counsel, save in so far as pertains to their own dioceses, according to the constitutions of the holy fathers (who, although they preceded us by some interval of time, nevertheless drew the light of truth and faith from one and the same fountain of purity, and by the same enlightening and guiding Spirit sought the stability of the Church of God and the common benefit of all Christians), so that with one mind and one mouth the Holy Trinity may be harmoniously glorified unto the ages. Let no primate, no metropolitan, and none of the rest of the bishops go to the city of another, or approach a possession which does not belong to him and is of the diocese of another bishop, concerning the ordering of anything, unless called by him to whose jurisdiction it is known to belong; or dispose, or ordain, or judge anything there, if he wishes to enjoy the honour of his own rank. But if he presumes otherwise, he shall be condemned, and not only he, but his cooperators and those consenting to him; because just as ordination, so also judgement and the disposal of other matters is forbidden to them. For he who cannot ordain, how shall he judge? By no means, without doubt, shall he judge or be able to judge; since just as the wife of another is not permitted to be defiled in adultery by anyone, or to be judged or disposed of save by her own husband while he lives, so neither is the wife of a bishop, which is undoubtedly understood to be his Church or diocese, while he lives, without his judgement and will, in any way permitted to be judged or disposed of by another, or for another to enjoy her embrace, that is, ordination. Whence the Apostle says: A wife is bound by the law as long as her husband lives; but when he is dead, she is loosed from the law of her husband. Similarly the bride of a bishop also (because the Church is called his bride and wife) is bound to him while he lives; but when he is dead, she is loosed, and let her marry whom she will, only in the Lord, that is, canonically. For if while he lives she marries another, she shall be judged an adulteress. Similarly he also, if of his own accord he takes another, shall be reckoned an adulterer, and shall be deprived of communion. But if he suffers persecution in his own Church, he must flee to another and be joined to it, as the

Editors' notes and page, col. 127

Footnotes

(42) ‹anchor: not visible on the page-foot image› · call in col 127–128 (column not visible)

Matth. XX, 28.

Matthew 20:28.

(printed under page 70)

(43) ‹anchor: not visible on the page-foot image› · call in col 127–128 (column not visible)

Marc. X, 45.

Mark 10:45.

(printed under page 70)

(44) ‹anchor: not visible on the page-foot image› · call in col 127–128 (column not visible)

quae ansulis clausa sunt, non leguntur in c. Just. Ita et in Luc.

What is enclosed in brackets is not read in Justel's codex. So also in Lucas.

(printed under page 70)

(45) ‹anchor: not visible on the page-foot image› · call in col 127–128 (column not visible)

Adr. coll. 43, qq. interjectis a superioribus verbis sejuncta. In Decret. Ivon. l. IV.

Hadrian's collection, 43, separated from the words above by intervening matter. In Ivo's Decretum, book IV.

(printed under page 70)

(46) ‹anchor: et judicatio› · call in col 127

Adr. coll. 16.

Hadrian's collection, 16.

(printed under page 70)

(47) ‹anchor: alterius uxor› · call in col 127

7, q. 1: Sicut alterius uxor.

[Causa] 7, question 1: "As another's wife."

(printed under page 70)

(48) ‹anchor: soluta est a lege viri› · call in col 127

Rom. VII, 8.

Romans 7:8 [as printed].

(printed under page 70)

(49) ‹anchor: not visible on the page-foot image› · call in col 127–128 (column not visible)

Matth. X, 23.

Matthew 10:23.

(printed under page 70)

(50) ‹anchor: not visible on the page-foot image› · call in col 127–128 (column not visible)

In Decret. Ivon. l. III.

In Ivo's Decretum, book III.

(printed under page 70)

(51) ‹anchor: not visible on the page-foot image› · call in col 127–128 (column not visible)

35, q. 2, 3: Conjunctiones consanguineorum.

[Causa] 35, questions 2 and 3: "Unions of blood relations."

(printed under page 70)

(43) ‹anchor: nec uxor episcopi› · call in col 127

Uxor episcopi. Sicut virgines per votum emissum, dicuntur Christo nubere ejusque sponsae, tota causa 27, quaest. 1, ita merito Ecclesia ejus, cui quis per ordinationem ascriptus est, uxor esse dicitur. Unde recte apostolica constitutione, quae exstat canonibus apostolorum 14, 15 et 16, constitutum est, ne episcopi aliive curata beneficia possidentes dioeceses ac parochias suas sine gravi causa majoris utilitatis, sua sponte mutent; sicut et illud, quod qui post sacros ordines susceptos, quantumvis invalide, matrimonium in facie Ecclesiae contrahere praesumpserint, interpretativam, quam vocant bigamiam, adeoque irregularitates, aliasque poenas incurrant, can. Quotquot, 27, quaest. 1. ID.

The bishop's wife. Just as virgins, by the vow they have taken, are said to marry Christ and to be his brides (the whole of Causa 27, question 1), so rightly the Church to which a man has been enrolled by ordination is called his wife. Hence by apostolic constitution, found in the Apostolic Canons 14, 15 and 16, it was rightly established that bishops, or others holding benefices with care of souls, should not of their own accord change their dioceses and parishes without grave cause of greater benefit; as also this, that those who after receiving holy orders presume to contract marriage before the Church, however invalidly, incur what they call interpretative bigamy, and with it irregularities and other penalties: canon Quotquot, [Causa] 27, question 1. The same [Binius].

(printed under page 70)

Page

running head: 127 S. CALLISTI I P
marginal letters: A nec aliquo dominationis; B lusque reliquorum episcoporum; C episcopi, quae ejus; D illi est ad alteram
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 10:128

Domino : Si persecuti vos fuerint in una civitate, fugite in aliam. Si autem utilitatis causa fuerit mutandus, non per se hoc agat, sed fratribus invitantibus, et auctoritate hujus sanctae sedis faciat, non ambitus causa, sed utilitatis.

Lord says: If they persecute you in one city, flee into another. Moreover, if for the sake of utility he is to be translated, let him not do this of himself, but at the invitation of the brethren and by the authority of this holy see let him do it, not for the sake of ambition, but of utility.

IV. De conjunctionibus consanguineorum ; et de iis, qui ex eis nascuntur, et de accusationibus quas leges rejiciunt.

IV. Concerning the unions of blood-relations; and concerning those who are born of them, and concerning accusations which the laws reject.

Conjunctiones autem consanguineorum fieri prohibentur, quando has et divinae et saeculi prohibent leges. Leges ergo divinae hoc agentes, et eos qui ex eis prodeunt, non solum ejiciunt, sed et maledictos appellant. Leges ergo saeculi, infames tales vocant, et ab haereditate repellunt. Nos vero sequentes patres nostros, et eorum vestigiis inhaerentes, infamia eos notamus, et infames esse censemus, quia infamiae maculis sunt aspersi. Nec eos viros, nec accusationes eorum, quos leges saeculi rejiciunt, suscipere debemus. (Quis enim dubitat, leges humanas, rationi et honestati non repugnantes, esse amplectendas, praesertim ubi vel publicae consulunt utilitati vel ecclesiasticae dignitatis auctoritatem defendunt, ac pro adminiculo tuentur ?) Eos autem consanguineos dicimus, quos divinae et imperatorum, ac Romanorum atque Graecorum leges consanguineos appellant, et in haereditatem suscipiunt, nec repellere possunt. Talium enim conjunctiones nec legitimae sunt, nec manere possunt, sed sunt repellendae. (Et si quae ausu temerario tentatae sint, auctoritate apostolica rescindendae veniunt.)

Moreover, unions of blood-relations are forbidden to take place, since both divine laws and those of the world forbid them. The divine laws, therefore, not only cast out those who do this and those who spring from them, but also call them accursed. And the laws of the world call such persons infamous, and bar them from inheritance. And we, following our fathers and cleaving to their footsteps, brand them with infamy and judge them to be infamous, because they are bespattered with the stains of infamy. Neither those men nor the accusations of those whom the laws of the world reject ought we to receive. (For who doubts that human laws not repugnant to reason and uprightness are to be embraced, especially where they either consult the public utility or defend the authority of ecclesiastical dignity and uphold it as a support?) Now we call those blood-relations whom the divine laws and those of the emperors, and of the Romans and the Greeks, call blood-relations, and admit to inheritance, and cannot bar. For the unions of such persons are neither lawful nor able to stand, but are to be rejected. (And if any have been attempted by rash presumption, they are to be annulled by apostolic authority.)

V. Qui non debeant admitti ad accusationem, vel ad testimonium : nec nisi de iis quae in praesentia acta sunt, testimonium dandum.

V. Who ought not to be admitted to accusation or to testimony; and that testimony is not to be given save concerning those things which were done in one's presence.

Quisquis ergo non est legitime conjunctus, vel absque dotali titulo ac benedictione sacerdotis constat copulatus, sacerdotes vel legitime conjunctos criminari, vel in eos testificari minime potest, quoniam omnis incesti macula pollutus infamis, est, et accusare supradictos non permittitur. Non solum ergo hi rejiciendi sunt et infames efficiuntur, sed etiam omnes eis consentientes. Similiter de raptoribus, vel eis qui seniores impetunt, fieri

Whoever therefore is not lawfully joined, or is proved to have been united without a marriage settlement and the blessing of a priest, can by no means accuse priests or those who are lawfully joined, or testify against them, since everyone polluted with the stain of incest is infamous, and is not permitted to accuse the aforesaid. Not only these, therefore, are to be rejected and are rendered infamous, but also all who consent to them. Similarly concerning abductors, or those who attack their elders, we

Editors' notes and page, col. 128

Footnotes

(52) ‹anchor: pro adminiculo tuentur› · call in col 128

absunt a ms. Just. et a Luc.

Missing from Justel's manuscript and from Lucas.

(printed under page 70)

(53) ‹anchor: consanguineos dicimus› · call in col 128

3, q. 4: Consanguineorum conjunctiones.

[Causa] 3, question 4: "Unions of blood relations."

(printed under page 70)

(54) ‹anchor: atque Graecorum› · call in col 128

inscite hinc arguitur distinctio impp. in Romanos et Graecos.

Ignorantly is the division of the emperors into Romans and Greeks argued from this.

(printed under page 70)

(55) ‹anchor: rescindendae veniunt› · call in col 128

absunt a ms.

Missing from the manuscript.

(printed under page 70)

(56) ‹anchor: legitime conjunctus› · call in col 128

in Decret. Ivon. lib. IV.

In Ivo's Decretum, book IV.

(printed under page 70)

Page

running head: CALLISTI I PAPAE 128
marginal letters: A Domino : Si persecuti; B sequentes patres nostros; C (Et si quae ausu; D de raptoribus, vel
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: IV. De conjunctionibus consanguineorum, V. Qui non debeant

PG 10:129

censemus. Hos ergo saeculi leges interficiunt, sed nos, misericordia praeeunte, sub infamiae nota ad poenitentiam recipimus. Ipsam quoque infamiam, qua sunt aspersi, delere non possumus, sed animas eorum per poenitentiam publicam et Ecclesiae satisfactionem sanare cupimus, quia manifesta peccata non sunt occulta correctione purganda. Omnes ergo qui in recta fide suspecti sunt, in accusatione sacerdotum et eorum, super quorum fide non haesitatur, minime recipiantur, et in testimonio humano dubii habeantur. Infirmari ergo oportet eorum vocem, de quorum fide dubitatur, nec eis omnino esse credendum, qui rectam fidem ignorant. Quaerendum est ergo in judicio cujus sit conversationis et fidei, is qui accusat, et is qui accusatur, quoniam hi qui non sunt rectae conversationis ac fidei, et quorum vita est accusabilis, non permittuntur majores natu accusare, nec quorum fides, vita et libertas nescitur. Neque viles personae in eorum recipiantur accusationem. Rimandae vero sunt enucleatim personae accusatorum, quae sine scripto difficile, per scriptum autem nunquam recipiantur : quia per scripturam nullus accusare vel accusari potest, sed propria voce, et praesente eo, quem accusare voluerit, suam quisque agat accusationem. Nec absente eo, quem accusare voluerit, cuicunque accusatori credatur. Similiter testes per quamcunque scripturam testimonium non proferant, sed praesentes, de his quae viderunt et noverunt, veraciter testimonium dicant. Nec de aliis causis vel negotiis dicant testimonium, nisi de his quae sub praesentia eorum acta esse noscuntur. Accusatores vero consanguinei, adversus extraneos testimonium non dicant, nec familiares vel de domo prodeuntes : sed si voluerint, et invicem consenserint inter se, parentes tantummodo testificentur, et non in alios. Nec accusatores vel testes suspecti recipiantur : quia propinquitatis, et familiaritatis, ac dominationis affectio, veritatem impedire solet. Amor carnalis, et timor, atque avaritia, plerumque sensus hebetant humanos et pervertunt opiniones ; ut quaestum pietatem putent, et pecuniam quasi mercedem prudentiae. Nemo enim in dolo loquatur ad proximum suum. Fovea alta est os malevoli. Innocens dum credit facile, cito labitur. Sed iste lapsus, surgit ; et tergiversator suis artibus praecipitatur, unde nunquam exsiliat atque evadat. Ponderet ergo unusquisque sermones suos, et quod sibi loqui non vult, alteri non loquatur. Unde bene sacra ait Scriptura : Quod tibi non vis fieri, alteri ne facias. Nos

judge that it should be done. These men, therefore, the laws of the world put to death, but we, with mercy going before, receive them to penance under the brand of infamy. Moreover, the infamy itself with which they are bespattered we cannot blot out, but we desire to heal their souls through public penance and satisfaction to the Church, because manifest sins are not to be purged by secret correction. All those, therefore, who are suspected in the right faith are by no means to be admitted in the accusation of priests and of those concerning whose faith there is no hesitation, and in human testimony let them be held doubtful. The voice of those concerning whose faith there is doubt must therefore be invalidated, nor is any credence at all to be given to those who are ignorant of the right faith. Inquiry must therefore be made in judgement of what conduct and faith is he who accuses, and he who is accused, since those who are not of right conduct and faith, and whose life is open to accusation, are not permitted to accuse their elders, nor those whose faith, life, and free status are unknown. Neither let base persons be admitted to their accusation. Moreover, the persons of the accusers are to be scrutinized thoroughly, and without writing they are to be admitted with difficulty, but through writing never; because through writing no one can accuse or be accused, but with his own voice, and in the presence of him whom he wishes to accuse, let each one conduct his own accusation. Nor in the absence of him whom he wishes to accuse let credence be given to any accuser whatsoever. Similarly let witnesses not bring forward testimony through any writing whatsoever, but being present, let them truthfully speak testimony concerning those things which they have seen and known. Nor let them speak testimony concerning other causes or affairs, save concerning those things which are known to have been done in their presence. Moreover, let blood-relations not speak as accusers or bear testimony against strangers, nor household members or those coming forth from the house; but if they wish, and mutually agree amongst themselves, let parents and relatives testify only amongst themselves, and not against others. Neither let suspected accusers or witnesses be received: because affection of kinship, and of familiarity, and of lordship, is wont to hinder the truth. Carnal love, and fear, and avarice for the most part dull human senses and pervert opinions, so that men suppose gain to be piety, and money as it were the reward of prudence. For let no one speak deceitfully to his neighbour. A deep pit is the mouth of the malicious man. While the innocent man believes easily, he quickly slips. Yet having slipped, he rises; whereas the shifty man is cast headlong by his own arts, whence he may never leap out and escape. Let every man therefore weigh his words, and what he does not wish to be spoken to himself, let him not speak to another. Whence sacred Scripture says well: What you do not wish to be done to you, do not do to another. For we

Editors' notes and page, col. 129

Footnotes

(57) ‹anchor: not visible on the page-foot image› · call in col 129–130 (column not visible)

S. Isid. III, Sent. 46.

Saint Isidore, Sentences III, 46.

(printed under page 71)

(58) ‹anchor: not visible on the page-foot image› · call in col 129–130 (column not visible)

Adr. col. 4.

Hadrian's collection, 4.

(58*) ‹anchor: not visible on the page-foot image› · call in col 129–130 (column not visible) 2, quaest. 7: Quaerendum est. Et in Carthag. conc. IV, cap. 96. Adr. I col. 5 et 15.

[Causa] 2, question 7: "It must be asked." And in the Fourth Council of Carthage, chapter 96. Hadrian I's collection, 5 and 15.

(printed under page 71)

(59) ‹anchor: not visible on the page-foot image› · call in col 129–130 (column not visible)

2, q. 8: Accusatorum.

[Causa] 2, question 8: "Of accusers."

(printed under page 71)

(60) ‹anchor: accusari potest› · call in col 129

3, q. 9: Absente eo quem.

[Causa] 3, question 9: "In the absence of him whom."

(printed under page 71)

(61) ‹anchor: agat accusationem› · call in col 129

3, q. 9: Testes per quas.

[Causa] 3, question 9: "Witnesses through which."

(printed under page 71)

(62) ‹anchor: Nec absente eo› · call in col 129

vide cod. Theod. et Anianum aliosque jurisconsultos.

See the Theodosian Code, Anianus, and other jurists.

(printed under page 71)

(63) ‹anchor: vero consanguinei› · call in col 129

2, q. 3: Consanguinei accusatores.

[Causa] 2, question 3: "Accusers who are blood relations."

(printed under page 71)

(64) ‹anchor: impedire solet› · call in col 129

Anian: Veritatis professionem] propinquitatis affectio impedire cognoscitur.

Anianus: "the affection of kinship is known to hinder the profession of truth."

(printed under page 71)

(65) ‹anchor: et timor› · call in col 129

S. Ambr. ep. 44, quam legendam moneo.

Saint Ambrose, letter 44, which I advise reading.

(printed under page 71)

(66) ‹anchor: ad proximum suum› · call in col 129

Psal. XXIII, 4.

Psalm 23 (24):4.

(printed under page 71)

(67) ‹anchor: os malevoli› · call in col 129

Prov. XXVI, juxta LXX.

Proverbs 26, according to the Septuagint.

(printed under page 71)

(68) ‹anchor: alteri ne facias› · call in col 129

Tob. IV, 16.

Tobit 4:16.

(printed under page 71)

(69) ‹anchor: not visible on the page-foot image› · call in col 129–130 (column not visible)

S. Ambr. epistola 39.

Saint Ambrose, letter 39.

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portemus eum, et fr. c. affectu.

[variant reading:] "let us bear him, and with brotherly affection."

(printed under page 71)

(71) ‹anchor: not visible on the page-foot image› · call in col 129–130 (column not visible)

Galat. VI, 1, 4.

Galatians 6:1, 4.

(printed under page 71)

(72) ‹anchor: not visible on the page-foot image› · call in col 129–130 (column not visible)

S. August. ep. 59 de iisdem Davide et S. Petro.

Saint Augustine, letter 59, on the same David and Saint Peter.

(printed under page 71)

(73) ‹anchor: not visible on the page-foot image› · call in col 129–130 (column not visible)

Ezech. XVIII, 21, 22.

Ezekiel 18:21–22.

(printed under page 71)

(74) ‹anchor: not visible on the page-foot image› · call in col 129–130 (column not visible)

in Decr. Ivon. lib. IV,

In Ivo's Decretum, book IV.

(printed under page 71)

Page

running head: 129 EPISTOLAE.
marginal letters: A censemus. Hos ergo; B tur, quoniam hi; C aliis causis vel; D facile, cito labitur.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 10:130

enim tempore indigemus, ut aliquid maturius agamus. Nec praecipitemus consilia et opera nostra, neque ordinem corrumpamus. Sed si aliquis lapsus quocunque modo fuerit, non perdamus eum, sed fraterno corripiamus affectu, sicut ait beatus Apostolus : Si praeoccupatus fuerit homo in aliquo delicto, vos qui spirituales estis, instruite hujusmodi in spiritu lenitatis, considerans teipsum, ne et tu tenteris. Alter alterius onera portate, et sic adimplebitis legem Christi. Porro S. David de criminibus mortiferis egit poenitentiam, et tamen in honore permansit. Beatus quoque Petrus amarissimas lacrymas fudit, quando Dominum negasse poenituit, sed tamen apostolus permansit. Et Dominus per prophetam peccantibus pollicetur, dicens : Peccator in quacunque die conversus ingemuerit, omnium iniquitatum illius non recordabor amplius.

have need of time in order that we may do anything more maturely. And let us not hasten our counsels and works precipitately, nor corrupt order. But if anyone has lapsed in any way whatsoever, let us not destroy him, but correct him with brotherly affection, just as the blessed Apostle says: If a man be overtaken in any fault, you who are spiritual instruct such a one in a spirit of gentleness, considering yourself, lest you also be tempted. Bear one another's burdens, and so you shall fulfil the law of Christ. Furthermore, holy David did penance for deadly crimes, and nevertheless remained in honour. Blessed Peter also shed most bitter tears when he repented of having denied the Lord, yet nevertheless remained an apostle. And the Lord through the prophet promises to sinners, saying: On whatever day the sinner turns and groans, I will remember all his iniquities no more.

VI. Si pcssit sacerdos post lapsum ministrare.

VI. Whether a priest can minister after a lapse.

Errant enim, qui putant Domini sacerdotes post lapsum, si condignam egerint poenitentiam, Domino ministrare non posse, et suis honoribus frui, si bonam deinceps vitam duxerint, et suum sacerdotium condigne custodierint. Et ipsi qui hoc putant, non solum errant, sed etiam contra traditas Ecclesiae claves disputant et agere videntur, de quibus dictum est : Quaecunque solveritis in terra, erunt soluta et in caelo. Alioquin haec sententia, aut Domini non est, aut vera est. Nos vero indubitanter, tam Domini sacerdotes quam reliquos fideles, post dignam satisfactionem posse redire ad honores credimus, testante Domino per prophetam : Nunquid qui cadit, non adjiciet ut resurgat ? et qui aversus est, non revertetur ? Et alibi : Nolo, inquit Dominus, mortem peccatoris, sed ut convertatur et vivat. Et propheta David poenitentiam agens, dixit : Redde mihi laetitiam salutaris tui, et spiritu principali confirma me. Ipse namque post poenitentiam et alios docuit, et sacrificium Deo obtulit, dans exemplum doctoribus sanctae Ecclesiae, si lapsi fuerint, et condignam poenitentiam Deo gesserint, utrumque facere posse. Docuit enim quando dixit : Docebo iniquos vias tuas, et impii ad te convertentur. Et sacrificium Deo pro se obtulit, dum dicebat : Sacrificium Deo spiritus contribulatus. Videns enim Propheta scelera sua mundata per poenitentiam, non dubitavit, praedicando et Domino libando, curare aliena. Lacrymarum ergo effusio movet animi passionem. Satisfactione autem impleta, avertitur animus ab ira. Qui enim non ignoscit

For they err who suppose that the priests of the Lord after a lapse, if they have done worthy penance, cannot minister to the Lord and enjoy their honours, if thereafter they lead a good life and worthily guard their priesthood. And those very men who suppose this not only err, but also dispute and seem to act against the keys delivered to the Church, concerning which it was said: Whatsoever you shall loose on earth shall be loosed also in heaven. Otherwise this sentence is either not the Lord's, or it is true. We, however, undoubtedly believe that both the priests of the Lord and the rest of the faithful after worthy satisfaction can return to their honours, as the Lord testifies through the prophet: Shall he who falls not rise again? and shall he who is turned away not return? And elsewhere: I do not will, says the Lord, the death of the sinner, but that he be converted and live. And the prophet David, doing penance, said: Restore unto me the joy of Thy salvation, and strengthen me with a governing spirit. For after penance he himself both taught others and offered sacrifice to God, giving an example to the teachers of the holy Church that if they have lapsed and have performed worthy penance to God, they can do both. For he taught when he said: I will teach the wicked Thy ways, and the ungodly shall be converted unto Thee. And he offered sacrifice to God for himself when he said: A sacrifice to God is an afflicted spirit. For the Prophet, seeing his own crimes cleansed through penance, did not hesitate, by preaching and making offering to the Lord, to heal those of others. The shedding of tears, therefore, moves the emotion of the mind. And when satisfaction has been fulfilled, the mind is turned away from wrath. For he who does not forgive

Editors' notes and page, col. 130

Footnotes

(75) ‹anchor: claves disputant› · call in col 130

S. August. ibid.

Saint Augustine, in the same place.

(printed under page 71)

(76) ‹anchor: et in caelo› · call in col 130

Matth. XVIII, 18.

Matthew 18:18.

(printed under page 71)

(77) ‹anchor: honores credimus› · call in col 130

S. Greg. ep. 54 libri VIII.

Saint Gregory, letter 54 of book VIII.

(printed under page 71)

(78) ‹anchor: non revertetur› · call in col 130

Jerem. VIII, 4.

Jeremiah 8:4.

(printed under page 71)

(79) ‹anchor: convertatur et vivat› · call in col 130

Ezech. XVIII, 32, et XXXIII, 11.

Ezekiel 18:32 and 33:11.

(printed under page 71)

(80) ‹anchor: confirma me› · call in col 130

Psal. L, 14.

Psalm 50 (51):14.

(printed under page 71)

(81) ‹anchor: ad te convertentur› · call in col 130

Ibid. 15.

Same psalm, verse 15.

(printed under page 71)

Page

running head: EPISTOLAE. 130
marginal letters: A enim tempore indigemus; B cens : Peccator in; C aut Domini non; D vertentur. Et sacrificium
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: VI. Si pcssit sacerdos (misprint as printed, for possit); igno- split at column break

PG 10:131

alteri, quomodo sibi putat subveniri? Superabundant ergo peccata, superabundet et misericordia. Quoniam apud Dominum misericordia, et copiosa apud eum redemptio. Penes Dominum omnium abundantia est, quia Dominus virtutum ipse est et rex gloriae. Ait enim Apostolus : Omnes peccaverunt, et egent gloria Dei ; justificati gratis per gratiam ipsius, per redemptionem quae est in Christo Jesu, quem proposuit Deus propitiatorem, per fidem in sanguine ipsius, ad ostensionem justitiae suae, propter remissionem praecedentium delictorum, in sustentatione Dei, ad ostensionem justitiae ejus in hoc tempore ; ut sit ipse justus et justificans eum, qui ex fide est Jesu Christi. David enim dicit : Beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata. Mundatur ergo homo a peccato, et resurgit gratia Dei lapsus, et in pristino manet officio, juxta praedictas auctoritates. Videat ne amplius peccet, ut sententia Evangelii maneat in eo : Vade, et amplius noli peccare. Unde ait Apostolus : Non ergo regnet peccatum in vestro mortali corpore, ut obediatis concupiscentiis ejus. Sed neque exhibeatis membra vestra arma iniquitatis peccato, sed exhibete vos Deo, tanquam ex mortuis viventes, et membra vestra arma justitiae Deo. Peccatum enim vobis non dominabitur ; non enim sub lege estis, sed sub gratia. Quid ergo ? Peccabimus, quoniam non sumus sub lege, sed sub gratia ? Absit. An nescitis, quoniam cui exhibetis vos servos ad obediendum, servi estis ejus, cui obeditis, sive peccati ad

another, how does he suppose that aid will be given to himself? Sins therefore abound; let mercy also superabound. Because with the Lord there is mercy, and with Him plentiful redemption. With the Lord is abundance of all things, because He Himself is the Lord of hosts and the King of glory. For the Apostle says: All have sinned, and have need of the glory of God; being justified freely by His grace, through the redemption which is in Christ Jesus, Whom God has set forth as a propitiator through faith in His blood, to the showing of His justice, for the remission of former offences, in the forbearance of God, to the showing of His justice in this time; that He Himself may be just and justifying him who is of the faith of Jesus Christ. For David says: Blessed are they whose iniquities are forgiven, and whose sins are covered. Man therefore is cleansed from sin, and having lapsed rises again by the grace of God, and remains in his former office, according to the aforesaid authorities. Let him see to it that he sins no more, so that the sentence of the Gospel may abide in him: Go, and sin no more. Whence the Apostle says: Let not sin therefore reign in your mortal body, that you should obey its lusts. Neither yield your members as instruments of iniquity unto sin, but yield yourselves to God as living from the dead, and your members as instruments of justice to God. For sin shall not have dominion over you; for you are not under the law, but under grace. What then? Shall we sin, because we are not under the law, but under grace? God forbid. Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether of sin unto

Editors' notes and page, col. 131

Footnotes

(82) ‹anchor: not visible on the page-foot image› · call in col 131–132 (column not visible)

Psal. CXXIX, 7.

Psalm 129 (130):7.

(printed under page 72)

(83) ‹anchor: not visible on the page-foot image› · call in col 131–132 (column not visible)

Psal. XXIII, 10.

Psalm 23 (24):10.

(printed under page 72)

(84) ‹anchor: not visible on the page-foot image› · call in col 131–132 (column not visible)

Rom. III, 23-26.

Romans 3:23–26.

(printed under page 72)

(85) ‹anchor: not visible on the page-foot image› · call in col 131–132 (column not visible)

Psal. XXXI, 1.

Psalm 31 (32):1.

(printed under page 72)

(86) ‹anchor: not visible on the page-foot image› · call in col 131–132 (column not visible)

a lapsu

[variant reading:] "from the fall"

(printed under page 72)

(87) ‹anchor: not visible on the page-foot image› · call in col 131–132 (column not visible)

Joan. VIII, 11.

John 8:11.

(printed under page 72)

(88) ‹anchor: not visible on the page-foot image› · call in col 131–132 (column not visible)

Rom. VI, 12-19.

Romans 6:12–19.

(printed under page 72)

(89) ‹anchor: not visible on the page-foot image› · call in col 131–132 (column not visible)

Sixti sent. 171.

Sentences of Sixtus, 171.

(printed under page 72)

(90) ‹anchor: not visible on the page-foot image› · call in col 131–132 (column not visible)

Roman. Correct. praeferunt verbum quaerunt participio quaerentibus.

The Roman Correctors prefer the verb quaerunt ("they seek") to the participle quaerentibus ("to those seeking").

(printed under page 72)

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Rom. II, 3, 10.

Romans 2:3, 10.

(printed under page 72)

(92) ‹anchor: not visible on the page-foot image› · call in col 131–132 (column not visible)

Sixti sent. 328, ex versione Rufini qui obiit an. 411.

Sentences of Sixtus, 328, from the version of Rufinus, who died in the year 411.

(printed under page 72)

(1) ‹anchor: Urbanus› · call in col 131 (full-width line opening Urbanus I)

Urbanus. Cum post martyrium Callisti, sedes sex diebus vacasset, 21 Octobris, anno Christi nati 226, qui est Alexandri imperatoris tertius, Urbanus patria Romanus ei substituitur. Baron. praedicto anno, num. ult. Sub hujus pontificatu Origenem Alexandrinae Ecclesiae subditum, spontaneum eunuchum ab Alexandro Hierosolymorum episcopo contra apostolorum canones ordinatum esse Demetrius Alexandrinae Ecclesiae episcopus jure meritoque conqueritur, ipsumque Origenem in laicorum ordinem redigendum, et ab exercitio presbyterii suspendendum esse, recte decrevit et admonet; postea tandem excommunicat, quod scripta quaedam deinceps ab eo vel evulgata, vel, ut ipse Origenes excusabat, suo nomine edita, multis haeresibus scaterent. Vide Baron. praedicto anno et sequentibus. SEV. BIN.

Urban. When, after the martyrdom of Callistus, the see had been vacant for six days, on 21 October, in the year 226 from the birth of Christ, the third of the emperor Alexander, Urban, a Roman by birth, was put in his place. Baronius, at the year cited, last number. Under his pontificate Demetrius, bishop of the Church of Alexandria, complains, rightly and deservedly, that Origen, a subject of the Alexandrian Church and a eunuch by his own act, had been ordained by Alexander, bishop of Jerusalem, contrary to the canons of the apostles; and he rightly decrees and gives notice that Origen himself is to be reduced to the order of laymen and suspended from the exercise of the presbyterate; afterwards he at last excommunicates him, because certain writings from then on either published by him or, as Origen himself pleaded, issued under his name, teemed with many heresies. See Baronius at the year cited and those following. Severinus Binius.

(printed under page 72)

Page

running head: 131 S. URBANU
marginal letters: A scit alteri, quomodo; B resurgit gratia Dei
old-edition numerals: (none)
other: Latin only, no Greek printed; scit continues igno- from col 130; full-width title and text block in lower half (ANNO DOM... / S. URB... / PONTIFEX ... / NOTITIA EX LIBRO PON... / Urbanus natione Romanus...) cut off at right edge, not set

PG 10:132

mortem, sive obeditionis ad justitiam? Gratias autem Deo, quod fuistis servi peccati, obedistis autem ex corde in eam formam doctrinae, in quam traditi estis Liberati autem a peccato, servi facti estis justitiae. Humanum dico. Majus enim peccatum est judicantis, quam ejus qui judicatur. Existimas, inquit Apostolus, o homo omnis qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei? An divitias bonitatis ejus et patientiae et longanimitatis contemnis? Ignoras quoniam benignitas Dei ad poenitentiam te adducit? Secundum duritiam autem tuam et impoenitens cor, thesaurizas tibi iram in die irae, et revelationis justi judicii Dei, qui reddet unicuique secundum opera ejus : his quidem, qui secundum patientiam boni operis, gloriam et honorem et incorruptionem, quaerentibus vitam aeternam ; his autem, qui ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio, tribulatio et angustia in omnem animam hominis operantis malum, Judaei primum et Graeci. Gloria autem, et honor, et pax omni operanti bonum. Sententiam, fratres, quae misericordiam vetat, non solum tenere, sed et audire refugite, quia potior est misericordia omnibus holocautomatibus et sacrificiis. Consultis vestris breviter respondimus, quia oppressos nimis, et praeoccupatos aliis judiciis, litterae nos invenere vestrae. Data VIII Idus Octobris, Antonino et Alexandro viris clarissimis consulibus.

death, or of obedience unto justice? But thanks be to God that you were the servants of sin, but have obeyed from the heart unto that form of teaching into which you were delivered. And being made free from sin, you have been made servants of justice. I speak a human thing. For greater is the sin of him who judges than of him who is judged. Do you suppose, says the Apostle, O every man who judges those who do such things, and do them yourself, that you shall escape the judgement of God? Or do you despise the riches of His goodness and patience and long-suffering? Know you not that the benignity of God leads you to repentance? But according to your hardness and impenitent heart, you treasure up to yourself wrath in the day of wrath and of the revelation of the just judgement of God, Who will render to every man according to his works: to those indeed who according to patience in good work seek glory and honour and incorruption, eternal life; but to those who are of contention, and who do not acquiesce in the truth, but believe iniquity, wrath and indignation, tribulation and anguish upon every soul of man that works evil, of the Jew first and of the Greek; but glory and honour and peace to every one that works good. A sentence, brethren, which forbids mercy, shun not only to hold, but even to hear, because mercy is better than all whole burnt-offerings and sacrifices. To your inquiries we have replied briefly, because your letters found us too much oppressed and preoccupied with other judgements. Given on the eighth day before the Ides of October, when the most illustrious Antoninus and Alexander were consuls.

Editors' notes and page, col. 132

Footnotes

(93) ‹anchor: holocautomatibus et sacrificiis› · call in col 132

Marc. XII.

Mark 12.

(printed under page 72)

(94) ‹anchor: viris clarissimis consulibus› · call in col 132

an. 222.

Year 222.

(printed under page 72)

(2) ‹anchor: dies 12› · call in col 132 (full-width line opening Urbanus I)

Sedit annos 4, menses 10, dies 12. Ex Vaticanis indicibus constat eum sedisse annis sex, mens. 7, dieb. 4. Euseb. in Chron. graviter errat, dum (continues)

He sat four years, ten months, twelve days. From the Vatican lists it is established that he sat six years, seven months, four days. Eusebius in the Chronicle errs gravely when (continues)

(printed under page 72)