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Notitia altera de S. Callisto I papa

Editors' preface

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ANNO DOMINI CCXXIII.

IN THE YEAR OF THE LORD CCXXIII.

S. CALLISTUS I

ST CALLISTUS I

PONTIFEX ROMANUS ET MARTYR

ROMAN PONTIFF AND MARTYR

NOTITIA

NOTICE

(Mansi, Concil. I, 735, ex Libro pontificali Damasi papae. Vid. Patrologiae Latinae tom. CXXVII, col. 1317, in Anastasio Bibliothecario.)

(Mansi, Councils I, 735, from the Pontifical Book of Pope Damasus. See Patrologia Latina vol. CXXVII, col. 1317, in Anastasius the Librarian.)

Callistus natione Romanus, ex patre Domitio, de regione urbis Ravennatum, sedit annos 5, menses duos, dies 10. Fuit temporibus Macrini et Heliogabali, a consulatu Antonini et Alexandri. Hic martyrio coronatur. Hic constituit jejunium quater in anno fieri, frumenti, vini et olei gratia, secundum prophetiam. Qui sepultus est in coemeterio Calepodii, via Aurelia, milliario tertio, pridie Idus mensis Octobris. Hic fecit ecclesiam sanctae Mariae trans Tiberim. Et fecit aliud coemeterium via Appia, ubi multi sacerdotes et martyres requiescunt, quod appellatur usque in hodiernum diem coemeterium Callisti. Hic fecit ordinationes quinque per mensem Decembrem, presbyteros 16, diaconos 4, episcopos per loca 8. Quievit episcopatus dies 6.

Callistus, a Roman by nation, son of Domitius, from the district of the city of the Ravennates, sat 5 years, two months, 10 days. He lived in the times of Macrinus and Heliogabalus, from the consulship of Antoninus and Alexander. He is crowned with martyrdom. He established that a fast be kept four times in the year, for the sake of the corn, the wine and the oil, according to the prophecy. He was buried in the cemetery of Calepodius, on the Aurelian Way, at the third milestone, on the day before the Ides of the month of October. He built the church of Saint Mary across the Tiber. And he made another cemetery on the Appian Way, where many priests and martyrs rest, which is called to this present day the cemetery of Callistus. He held five ordinations in the month of December: 16 priests, 4 deacons, and 8 bishops for various places. The episcopate was vacant 6 days.

Editors' notes and page, col. 109

Footnotes

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(printed under page 61) (1) Callistus. Post interregnum 6 dierum, 11 die Septembris anno Dominicae incarnationis 221, qui est Antonini Caracallae secundus, pontificatum gubernandum accipit Callistus, patria Romanus, vigilantissimus Ecclesiae pastor, miraculis et sanctitate clarus, qui Privatum ulceribus plenum precibus sanavit. Vide Baron. anno 220. Sev. Bin.

Callistus. After an interregnum of 6 days, on 11 September in the year of the Lord's incarnation 221, which is the second of Antoninus Caracalla, Callistus received the pontificate to govern: a Roman by birth, a most watchful pastor of the Church, renowned for miracles and holiness, who by his prayers healed Privatus, who was full of sores. See Baronius, year 220. Severinus Binius.

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(2) ‹anchor: not visible on this page foot (lemma: Sedit annos 5, menses duos, dies 10)› · call in col 109

(printed under page 61) (2) Sedit annos 5, menses duos, dies 10. Cum sub Alexandro imperatore, anno imperii illius tertio, qui est Christi 226, pridie Idus Octobris martyrio affectus sit, ut ecclesiasticae tabulae referunt, quinque quidem annis, sed uno duntaxat mense, et diebus 12 sedisse invenitur. Id.

He sat 5 years, two months, 10 days. Since he suffered martyrdom under the emperor Alexander, in the third year of his reign, which is the year of Christ 226, on the day before the Ides of October, as the Church's records report, he is found to have sat five years indeed, but only one month and 12 days. The same.

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(printed under page 61) (3) Hic martyrio coronatur. De martyrio Callisti Romanum Martyrologium haec continet: Romae, via Appia, natalis beati Callisti papae et martyris, qui Alexandri imperatoris jussu diutius fame in carcere cruciatus, et quotidie fustibus caesus, tandem e fenestra domus, in qua custodiebatur, praecipitatus, atque in puteum demersus, victoriae triumphum promeruit. Sed cum Alexander imperator, teste Lampridio in Alexandro, Christianam rem non solum non laeserit, sed potius plurimum promoverit, Christum inter deos habuerit, eique matutinis horis in larario suo rem divinam fecerit, ac, nisi oraculis deorum dissuasus fuisset, templum eidem erigere decreverit, Christianorum moribus delectatus fuerit, eos provinciarum rectoribus imitandos proposuerit, iisque demum, popinariis expulsis, ad conventus faciendos publicum locum, ex quo olim, regnante Augusto, Christo in Bethlehem nascente, oleum scaturiit, concesserit, ac ibidem per Callistum pontificem templum in honore partus virginei consecratum erigi permiserit: hac, inquam, voluntate optima cum erga Christianos affectus fuerit, Callistum pontificem non ipsius Alexandri imperatoris expresse jussu ac decreto, sed potius consilio ac decreto jurisconsultorum, et imprimis Ulpiani, quem Christianis, velut sacrilegis, infestissimum fuisse, ex Lactantio Firmiano lib. v, c. 11 et 12 constat, occisum fuisse verius esse putavimus. Hic enim, teste Lampridio ibidem, Alexandri imperatoris tutorem egit, principi primo loco assedit, praefecturam praetoriam, dignitatem amplissimam, imperatoris concessu administravit, ac scriniorum magister exstitit, adeo ut hujus arbitrio pene cuncta imperator faceret, dicereturque jussu Alexandri accidisse, quod mandato et consilio solius Ulpiani factum fuerat. De quibus vide Baron. anno 225, num. 1, 2, 3, 4, etc.; item anno 226, n. 4. Id.

Here he is crowned with martyrdom. On the martyrdom of Callistus the Roman Martyrology contains this: At Rome, on the Appian Way, the birthday of blessed Callistus, pope and martyr, who by order of the emperor Alexander was long tormented with hunger in prison and beaten daily with clubs, and at last was thrown headlong from the window of the house in which he was kept, and sunk in a well, and so earned the triumph of victory. But since the emperor Alexander, as Lampridius testifies in his Alexander, not only did no harm to the Christian cause but rather advanced it a great deal, held Christ among the gods and offered worship to him in the morning hours in his household shrine, and, had he not been dissuaded by the oracles of the gods, had resolved to build him a temple; since he was delighted by the Christians' way of life, set them before the governors of the provinces as an example to imitate, and finally, having turned out the tavern-keepers, granted them for holding their assemblies a public place from which, long ago in the reign of Augustus, when Christ was born in Bethlehem, oil had gushed out, and allowed a temple consecrated in honour of the Virgin's childbearing to be raised there by the pontiff Callistus: since, I say, he was disposed towards the Christians with this excellent good will, we have judged it nearer the truth that the pontiff Callistus was put to death not by the express order and decree of the emperor Alexander himself, but rather by the counsel and decree of the jurists, and above all of Ulpian, who, as is clear from Lactantius Firmianus, book V, chapters 11 and 12, was most hostile to the Christians as sacrilegious men. For he, as Lampridius testifies in the same place, acted as the emperor Alexander's guardian, sat beside the prince in the first place, held the praetorian prefecture, the highest dignity, by the emperor's grant, and was master of the archives, so that the emperor did almost everything at his discretion, and what had been done at the order and counsel of Ulpian alone was said to have happened by Alexander's command. On these matters see Baronius, year 225, nos. 1, 2, 3, 4, etc.; also year 226, no. 4. The same.

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(printed under page 61) (4) Hic constituit. Hoc decretum exstat epistola ejus prima. Vide quae dicemus in notis ad illam epistolam. Id.

He established. This decree is found in his first letter. See what we shall say in the notes on that letter. The same.

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(5) ‹anchor: est in coemeterio› · call in col 109

(printed under page 61) (5) In coemeterio. Coemeteriorum, quorum in vitis pontificum apud hunc auctorem diversis in locis mentio fit; quadraginta tria recensentur a Baronio anno Christi 226, num. 8 et 9. Nominantur autem coemeteria illa loca, in quae Christiani suorum defunctorum corpora unguentis delibuta sepelienda deferebant: appellabant autem ea loca coemeteria, quod fides doceret, Christianos non mori, sed rursus excitandos, interea in Domino obdormire. Tertullianus De corona militis. Haec alibi nominantur interdum areae, tumbae, catatumbae, et ex natura loci, cryptae arenariae. His in locis Christianorum duntaxat, non autem ethnicorum gentilium defuncti sepeliebantur, ideoque diebus Dominicis a Christianis frequentari solebant: quod deinceps aliorum imperatorum edictis vetitum, aliorum vicissim Christianis concessum. Vide Baronium anno 130, n. 2; anno 226, n. 10 et 11; anno 260, n. 17; 258, n. 7; item 262, n. 77 et 78. Id.

In the cemetery. Of the cemeteries, which are mentioned in various places in the lives of the pontiffs in this author, forty-three are listed by Baronius, year of Christ 226, nos. 8 and 9. Those places are called cemeteries to which the Christians carried the bodies of their dead, anointed with ointments, for burial; and they called those places cemeteries because the faith taught that Christians do not die, but, being to be raised again, meanwhile fall asleep in the Lord. Tertullian, On the Soldier's Crown. Elsewhere these are sometimes called areae, tumbae, catatumbae, and, from the nature of the place, sand-pit crypts. In these places only the dead of the Christians were buried, not those of the heathen gentiles, and so they were customarily frequented by the Christians on Sundays: which was afterwards forbidden by the edicts of some emperors and in turn granted to the Christians by others. See Baronius, year 130, no. 2; year 226, nos. 10 and 11; year 260, no. 17; 258, no. 7; also 262, nos. 77 and 78. The same.

(printed under page 61) (6) Milliario tertio. Ab Urbe nimirum: lege enim 12 tabularum, teste Cicer. De leg. lib. II, vetitum fuerat, defunctum intra moenia sepelire. Hac igitur lege cogebantur etiam Christiani suos mortuos extra moenia sepelire, nisi forte quis clanculum (quod saepius accidit) cadaver martyris sustulisset, ac in domo propria sepelisset. Sub Christianis imperatoribus sanctorum ossa in ecclesias translata sunt. Baron. anno 226, n. 7 et 12.

At the third milestone. From the City, that is: for by the law of the Twelve Tables, as Cicero testifies, On the Laws, book II, it had been forbidden to bury a dead man within the walls. By this law, therefore, the Christians too were compelled to bury their dead outside the walls, unless perhaps someone had secretly (as happened quite often) carried off a martyr's body and buried it in his own house. Under the Christian emperors the bones of the saints were translated into churches. Baronius, year 226, nos. 7 and 12.

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running head: (none; title page of the piece, full width, no running head)
marginal letters: A ‹teste Lampridio ibidem› (note column, col 110 half); B ‹sus excitandos, interea› (note column, col 110 half); C (none); D (none)
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marginal letters: A teste Lampridio ibidem (footnotes, right column); B sus excitandos (footnotes, right column)
old-edition numerals: (none)
other: (1) Callistus. Post interregnum 6 dierum, 11 die Septembris anno Dominicae incarnationis 221, qui est Antonini Caracallae secundus, pontificatum gubernandum accipit Callistus, patria Romanus, vigilantissimus Ecclesiae pastor, miraculis et sanctitate clarus, qui Privatum ulceribus plenum precibus sanavit. Vide Baron. anno 220. Sev. Bin.
other: (2) Sedit annos 5, menses duos, dies 10. Cum sub Alexandro imperatore, anno imperii illius tertio, qui est Christi 226, pridie Idus Octobris martyrio affectus sit, ut ecclesiasticae tabulae referunt, quinque quidem annis, sed uno duntaxat mense, et diebus 12 sedisse invenitur. Id.
other: (3) Hic martyrio coronatur. De martyrio Callisti Romanum Martyrologium haec continet: Romae, via Appia, natalis beati Callisti papae et martyris, qui Alexandri imperatoris jussu diutius fame in carcere cruciatus, et quotidie fustibus caesus, tandem e fenestra domus, in qua custodiebatur, praecipitatus, atque in puteum demersus, victoriae triumphum promeruit. Sed cum Alexander imperator, teste Lampridio in Alexandro, Christianam rem non solum non laeserit, sed potius plurimum promoverit, Christum inter deos habuerit, eique matutinis horis in larario suo rem divinam fecerit, ac, nisi oraculis deorum dissuasus fuisset, templum eidem erigere decreverit; Christianorum moribus delectatus fuerit, eos provinciarum rectoribus imitandos proposuerit, iisque demum, popinariis expulsis, ad conventus faciendos publicum locum, ex quo olim, regnante Augusto, Christo in Bethlehem nascente, oleum scaturiit, concesserit, ac ibidem per Callistum pontificem templum in honore partus virginei consecratum erigi permiserit: hac, inquam, voluntate optima cum erga Christianos affectus fuerit, Callistum pontificem non ipsius Alexandri imperatoris expresso jussu ac decreto, sed potius consilio ac decreto jurisconsultorum, et imprimis Ulpiani, quem Christianis, velut sacrilegis, infestissimum fuisse, ex Lactantio Firmiano lib. V, c. 11 et 12 constat, occisum fuisse verius esse putavimus. Hic enim, teste Lampridio ibidem, Alexandri imperatoris tutorem egit, principi primo loco assedit, praefecturam praetoriam, dignitatem amplissimam, imperatoris concessu administravit, ac scriniorum magister exstitit, adeo ut hujus arbitrio pene cuncta imperator faceret, dicereturque jussu Alexandri accidisse, quod mandato et consilio solius Ulpiani factum fuerat. De quibus vide Baron. anno 225, num. 1, 2, 3, 4, etc.; item anno 226, n. 4. Id.
other: (4) Hic constituit. Hoc decretum exstat epistola ejus prima. Vide quae dicemus in notis ad illam epistolam. Id.
other: (5) In coemeterio. Coemeteriorum, quorum in vitis pontificum apud hunc auctorem diversis in locis mentio fit; quadraginta tria recensentur a Baronio anno Christi 226, num. 8 et 9. Nominantur autem coemeteria illa loca, in quae Christiani suorum defunctorum corpora unguentis delibuta sepelienda deferebant: appellabant autem ea loca coemeteria, quod fides doceret, Christianos non mori, sed rursus excitandos, interea in Domino obdormire. Tertullianus De corona militis. Haec alibi nominantur interdum areae, tumbae, catatumbae, et ex natura loci, cryptae arenariae. His in locis Christianorum duntaxat, non autem ethnicorum gentilium defuncti sepeliebantur, ideoque diebus Dominicis a Christianis frequentari solebant: quod deinceps aliorum imperatorum edictis vetitum, aliorum vicissim Christianis concessum. Vide Baronium anno 130, n. 2; anno 226, n. 10 et 11; anno 260, n. 17; 258, n. 7; item 262, n. 77 et 78. Id.
other: (6) Milliario tertio. Ab Urbe nimirum: lege enim 12 tabularum, teste Cicer. De leg. lib. II, vetitum fuerat, defunctum intra moenia sepelire. Hac igitur lege cogebantur etiam Christiani suos mortuos extra moenia sepelire, nisi forte quis clanculum (quod saepius accidit) cadaver martyris sustulisset, ac in domo propria sepelisset. Sub Christianis imperatoribus sanctorum ossa in ecclesias translata sunt. Baron. anno 226, n. 7 et 12.

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Editors' notes and page, col. 110

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NOTITIA ALTERA.

ANOTHER NOTICE.

(D. Coustant, Epistolae Rom. pont., tom. I et unic., p. 114.)

(D. Coustant, Letters of the Roman Pontiffs, vol. I and only, p. 114.)

Post Zephyrinum Callistus, qui et ab Optato et Augustino Calixtus nuncupatur, anno Heliogabali primo, circa initium anni Christi 219 ordinatus, quinquennio non penitus elapso, anno 223, Octobris XIV die, quo et festum ejus colitur, martyrio vitam finivit. In Eusebii Chronico simpliciter quinque pontificatus anni ei tribuuntur. In catalogo autem Bucheriano, cui et pontificalis suffragatur liber, annos 5, menses 11, dies 10 Ecclesiam gubernasse adnotatur. Sed non cohaeret sibi praedictus catalogus, ubi Callisti episcopatum a consulatu Antonini et Adventi usque Antonino III (leg. IV) et Alexandro, hoc est ab anno Christi 218 ad 222, definit. Neque etiam id, quod in libro Pontificali habetur, Fuit temporibus Macrini et Heliogabali a consulatu (leg. ad consulatum) Antonini et Alexandri, cum Eusebii seu Chronico seu Historia concordat. Utrobique enim Heliogabalo in Macrini demortui locum imperante, et Zephyrinus obiisse, et Callistus Ecclesiae regimen suscepisse memorantur.

After Zephyrinus, Callistus, who by both Optatus and Augustine is called Calixtus, having been ordained in the first year of Heliogabalus, around the beginning of the year of Christ 219, when five years had not completely elapsed, in the year 223, on the fourteenth day of October, on which day his feast also is kept, ended his life by martyrdom. In the Chronicle of Eusebius five years of pontificate are simply assigned to him. In the Bucherian catalogue, however, with which the Pontifical book also agrees, he is noted to have governed the Church for 5 years, 11 months, 10 days. Yet the aforesaid catalogue is not consistent with itself when it defines the episcopate of Callistus from the consulship of Antoninus and Adventus until Antoninus for the third time (read: fourth time) and Alexander, that is, from the year of Christ 218 to 222. Nor again does what is contained in the Pontifical book, He was in the times of Macrinus and Heliogabalus from the consulship (read: to the consulship) of Antoninus and Alexander, agree with either the Chronicle or the History of Eusebius. For in both places it is recorded that while Heliogabalus was reigning in the place of the deceased Macrinus, both Zephyrinus died and Callistus undertook the governance of the Church.

De decreto, et epistolis Callisto ascriptis.

Concerning the decree and the epistles ascribed to Callistus.

1. Si vulgato Pontificali libro habenda fides, Callistus constituit jejunium quater in anno fieri, frumenti, vini et olei gratia, secundum prophetiam. In Fossatensi ms. nunc bibliothecae Colb. cum quo et alter reginae Suecorum apud Bolland. tom. I April. propil. consentit, idem decretum sic enuntiatur : Hic constituit jejunium die Sabbati ter in anno fieri, frumenti, vini et olei, secundum prophetam, quarti mensis, septimi et decimi. Lectionem utramque perinde componit Isidorus Mercator, ac si legisset : Jejunium, quod ter in anno fieri solebat, quater fieri

1. If credit is to be given to the received Pontifical book, Callistus appointed a fast to be held four times in the year, for the sake of corn, wine, and oil, according to the prophecy. In the Fossatensian manuscript, now of the Colbertine library, with which another of the Queen of the Swedes in Bollandus, tome I of April, Propylaeum, also agrees, the same decree is expressed thus: He appointed a fast on the Sabbath day to be held thrice in the year, of corn, wine, and oil, according to the prophet, of the fourth month, the seventh, and the tenth. Isidore Mercator combines both readings just as if he had read: The fast, which used to be held thrice in the year, to be held four times

Editors' notes and page, col. 111

Footnotes

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Euseb. lib. VI cap. 21.

Eusebius, [Ecclesiastical History,] book VI, chapter 21.

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marginal letters: A Post Zephyrinum Callistus; B (leg. ad consulatum); C mensis, septimi et decimi.
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other: Latin only, no Greek printed; editors' matter: Post Zephyrinum Callistus, De decreto, et epistolis; full-width title at top (NOTITIA...) and full-width title and Monitum at bottom (ACTA S. CA... / MARTYR... / MON... / Callistiani martyrii Acta...) cut off at right edge, not set. Q1: title across cols 111/112 read on the page as NOTITIA ALTERA. (D. COUSTANT, Epistolae Rom. pont., tom. I et unic., p. 114.) — attribution to Coustant confirmed; title still to be set full_width
other: title band printed full width across the top of cols 111-112; editors' matter (Coustant's notice), set as layer 1. The running head reads S. CALLISTI I PAPAE.

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constituit. Ita enim eum scribentem inducit : Jejunium, quod ter in anno apud nos celebrare didicisti, convenientius nunc per quatuor tempora fieri decernimus.

he appointed. For thus he introduces him as writing: 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.

2. Quatuor anni temporibus feria quarta, sexta et Sabbato jejunandi morem in Ecclesia Romana saltem quinto saeculo generaliter receptum esse Leonis sermones fidem faciunt. Hunc autem morem a legalibus institutis desumptum etiam apud Christianos apostolica auctoritate perseverasse, idem Leo docet. Unde merito, inquit serm. 9 de jejunio decimi mensis, disposuerunt apostolicae sanctiones, ut veterum jejuniorum utilitas permaneret: et licet Ecclesiae consuetudo prolixioribus se castigationibus exercere didicisset, amplecteretur tamen continentiae sanctificationem ex lege venientem : quibus enim donatum erat posse quod majus est, indecens fuit non celebrare quod minus est. Et serm. 8 de jejunio septimi mensis, c. 3 ait : Licet tempus omne (jejuniis) sit congruum, hoc tamen habemus aptissimum quod et apostolicis et legalibus institutis videmus electum. In sermone autem 4, c. 2, hoc jejunium generale ac totius Ecclesiae esse tradit : quod saltem de Romana intelligendum. Quocirca serm. 5, c. 2, de eodem praedicat : Jejunium vero, quod universa Ecclesia suscipit, neminem a generali purificatione sejungit; et tunc fit potentissimus Dei populus, quando in unitatem sanctae obedientiae omnium fidelium corda conveniunt.

2. That the custom of fasting at the four seasons of the year on the fourth day, the sixth day, and the Sabbath was generally received in the Roman Church at least in the fifth century, the sermons of Leo bear witness. Moreover, that this custom, taken from the institutions of the Law, continued amongst Christians also by apostolic authority, the same Leo teaches. Whence deservedly, he says in Sermon 9 on the fast of the tenth month, the apostolic sanctions ordained that the benefit of the ancient fasts should remain; and although the custom of the Church had learned to train herself with more extended chastisements, she should nevertheless embrace the sanctification of continence coming from the Law; for to those to whom it had been granted to be able to do what is greater, it was unfitting not to celebrate what is lesser. And in Sermon 8 on the fast of the seventh month, Chapter 3, he says: Although every time is suitable (for fasts), yet we hold this to be most fitting which we see chosen by both apostolic and legal institutions. And in Sermon 4, Chapter 2, he hands down that this fast is general and of the whole Church, which is to be understood at least of the Roman Church. Wherefore in Sermon 5, Chapter 2, he preaches concerning the same: But the fast which the universal Church undertakes separates no one from the general purification; and then the people of God becomes most powerful, when the hearts of all the faithful come together into the unity of holy obedience.

3. Callisto Isidorus Mercator duas supposuit epistolas, genuino parenti aliquando cum reliquis ipsius fetibus reddendas.

3. Under the name of Callistus, Isidore Mercator forged two epistles, to be restored one day to their genuine parent along with the rest of his offspring.

Editors' notes and page, col. 112