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S. Fabianus papa, Epistolae

Letter II

perverteris ; et cum electo electus eris, et cum viro innocente innocens eris. Et Apostolus inquit : Pervertunt bonos mores colloquia mala. Idcirco, ut jam praelibatum est, mali sunt semper cavendi, et bonis atque benevolis est inhaerendum ut periculum desidiae, quantum possumus, declinemus. Et ne pestis haec latius divulgetur, severitate qua possumus, abscindamus ; quoniam non temeritas intervenit praesumptionis, ubi est diligentia pietatis. Agat semper unusquisque vestrum, hac informatione apostolica fultus juxta vires suas, et fraterna dilectione, et sancta religione, mores proprios conservare, et in commune alterutrum adjuvare, et in charitate permanere, et in Dei voluntate indesinenter studeat inhaerere, ut simul laudantes Dominum, indefessas semper illi gratias agamus. Valete in Domino, charissimi, et praedicta, ut melius potestis, Domino opem ferente, adimplere studete. Data Kalendis Julii, Maximino et Africano viris clarissimis consulibus.

Thou shalt be perverted; and with the elect Thou shalt be elect, and with the innocent man Thou shalt be innocent. And the Apostle says: Evil communications corrupt good manners. Therefore, as has already been touched upon, evil men are always to be shunned, and we must cleave to the good and well-disposed, that we may avoid, so far as we can, the danger of sloth. And lest this pestilence be spread more widely abroad, let us cut it off with what severity we can; since rashness of presumption does not intervene where there is diligence of piety. Let everyone of you always strive, supported by this apostolic instruction according to his strength, both in fraternal love and in holy religion, to preserve his own morals, and in common to help one another, and to abide in charity, and unceasingly to cleave to the will of God, so that praising the Lord together, we may always give unwearied thanks to Him. Farewell in the Lord, dearest brethren, and strive to fulfil the aforesaid things as best you can, the Lord lending His aid. Given on the Kalends of July, Maximinus and Africanus, most illustrious men, being consuls.

EPISTOLA II.

LETTER II.

AD OMNES ORIENTALES EPISCOPOS.

TO ALL THE EASTERN BISHOPS.

Ut chrisma omni anno renovetur consecrando et vetus in ecclesiis ponatur cremando; de accusatione sacerdotum, et ut oves pastorem suum, nisi in fide erraverit, reprehendere non audeant.

That the chrism be renewed every year by consecrating and the old be placed in the churches to be burnt; concerning the accusation of priests, and that the sheep dare not rebuke their pastor unless he has erred in the faith.

I. Ut per annos singulos novum chrisma conficiatur, et vetus incendatur.

I. That every year new chrism be made, and the old be burnt.

II. De episcopis non accusandis ac obtrectationibus lacerandis.

II. Concerning bishops not being accused and torn by slanders.

FABIANUS episcopus urbis Romae, omnibus Orientalibus episcopis et cunctis fidelibus, in Domino salutem.

Fabian, bishop of the city of Rome, to all the Eastern bishops and to all the faithful, greeting in the Lord.

Exigit dilectio vestra sedis apostolicae consulta, quae vobis denegare non possumus nec debemus. Hoc autem et praedecessores nostros multarum regionum episcopis egisse liquet ; et nos, qui in eadem sede, Domino largiente, collocati sumus, agere debere fraterna charitas et obedientiae debitum compellit. Cura est ergo vestrae sollicitudini adhibenda, ut ea, quae sunt ab apostolis eorumque successoribus ordinata, et instigante sancto Spiritu instituta, nec dissimulatio negligere, nec aliqua praesumptio valeat perturbare. Sod sicut hoc, quod rationis exigebat utilitas, oportuit diffinire; ita quod diffinitum est, non debet violari.

Your love demands the counsels of the apostolic see, which we neither can nor ought to deny you. Now it is clear that our predecessors also did this for the bishops of many regions; and fraternal charity and the debt of obedience compel us, who by the bounty of the Lord have been placed in the same see, to do the same. Care therefore must be applied by your solicitude, that those things which have been ordained by the apostles and their successors, and instituted at the prompting of the Holy Spirit, neither dissimulation be able to neglect, nor any presumption to disturb. But just as it behoved to define this which the utility of reason demanded, so what has been defined ought not to be violated.

I. Litteris vestris vero inter caetera insertum invenimus, quosdam regionis vestrae episcopos

I. Now we have found inserted in your letters among other things, that certain bishops of your region

Editors' notes and page, col. 188

Footnotes

(³³) ‹anchor: innocente innocens eris› · call in col 188 Psal. XVII, 26.

Ps. 17:26.

(printed under page 100) (³⁴) ‹anchor: colloquia mala› · call in col 188 I Cor. XV, 33.

1 Cor. 15:33.

(printed under page 100) (³⁵) ‹anchor: est inhaerendum› · call in col 188 S. Leo ep. 4.

St Leo, Letter 4.

(printed under page 100) (³⁶) ‹anchor: latius divulgetur› · call in col 188 idem ep. 2.

The same, Letter 2.

(printed under page 100) (³⁷) ‹anchor: ubi est diligentia› · call in col 188 idem ep. 2.

The same, Letter 2.

(printed under page 100) (³⁸) ‹anchor: Agat semper› · call in col 188 S. Bonif.

St Boniface.

(printed under page 100) (³⁹) ‹anchor: Maximino et Africano› · call in col 188 Maximo.

[variant:] "Maximo" (to Maximus).

(printed under page 100) (⁴⁰) ‹anchor: clarissimis consulibus› · call in col 188 an. 236.

Year 236.

(printed under page 100) (⁴¹) ‹anchor: sancto Spiritu instituta› · call in col 188 S. Greg. epist. 117, lib. vii.

St Gregory, Letter 117, Book 7.

(printed under page 100) (⁴²) ‹anchor: inter caetera insertum invenimus› · call in col 188 de consecr. dist. 3: Litteris vestris.

De consecratione, Distinction 3: "Litteris vestris" (In your letters).

(printed under page 100)

(18) ‹anchor: EPISTOLA II› · call in col 188

Apocrypham nonnullis videri testantur Bell., Poss. aliique Catholici, et multa probant.

Bellarmine, Possevinus and other Catholics testify that it seems apocryphal to some, and they prove many things.

(printed under page 100)

(19) ‹anchor: regionis vestrae episcopos› · call in col 188

Episcopos. Indicatur materiam sacramenti confirmationis esse chrisma, quod est unguentum ex oleo et balsamo mistum, et ab episcopo consecratum. Ex eo enim quod scribit, Christum ritum conficiendi apostolos docuisse, utique aliquam formam benedicendi et consecrandi tradidisse, dubium non est. Unde praeterquam quod sanctissimi Patres, Clemens, Dionysius, Irenaeus, Urbanus ponti- (continues)

"Bishops." It is indicated that the matter of the sacrament of confirmation is chrism, which is an ointment of oil mixed with balsam and consecrated by the bishop. For from his writing that Christ taught the apostles the rite of making it, there is no doubt that he certainly handed down some form of blessing and consecrating. Hence, besides the fact that the most holy Fathers Clement, Dionysius, Irenaeus, Urban, pon- (continues)

(printed under page 100)

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running head: . FABIANI PAPAE
marginal letters: A perverteris ; et cum; B Dominum, indefessas semper; C lacerandis.; D praesumptio valeat perturbare
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Ut chrisma omni anno ... II. De episcopis ...

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a vestro nostroque ordine discrepare ; et non per singulos annos in Coena Domini chrisma conficere, sed duos aut tres annos confectionem sancti chrismatis semel actam conservare. Dicunt enim, ut in memoratis apicibus reperimus, nec balsamum per singulos annos posse reperiri, nec necesse fore per singulos annos chrisma conficere, sed dum una confectio chrismatis abundat, aliam fieri necesse non habere. Errant enim qui talia excogitant, et mente vesana potius quam recta sentientes, haec dicunt. In illa enim die Dominus Jesus, postquam coenavit cum discipulis suis, et lavit eorum pedes, sicut a sanctis apostolis praedecessores nostri acceperunt, nobisque reliquerunt, chrisma conficere docuit. Ipsa enim lavatio pedum, nostrum significat baptismum, quando sancti chrismatis unctione perficitur atque confirmatur. Nam sicut ipsius diei solemnitas per singulos annos est celebranda, ita ipsius sancti chrismatis confectio per singulos annos est agenda, et de anno in annum renovanda, et fidelibus tradenda ; quia novum sacramentum est per singulos annos et jam dicto die innovandum, et vetus in sanctis ecclesiis cremandum. Ista a sanctis apostolis et successoribus eorum accepimus, vobisque tenenda mandamus. Haec sancta Romana Ecclesia, et Antiochena a tempore apostolorum custodit; haec Hierosolymorum et Ephesinorum tenet. In quibus apostoli praesidentes, haec docuerunt, et vetus chrisma incendi, et non amplius quam uno anno uti, permiserunt, atque deinceps novo frui, et non veteri, jubentes docuerunt. Si quis ergo his obviare tentaverit, omnem sibi per vos, et per omnes recte intelligentes, indulgentiae aditum intelligat obseratum ; quia pravissimarum mentium perversa doctrina, dum indulgentius frenis utitur, in praevaricationem praesumptionis

differ from your and our order; and do not make the chrism every year on the Lord's Supper, but keep for two or three years the making of the holy chrism once performed. For they say, as we have found in the aforesaid letters, that neither can balm be found every year, nor would it be necessary to make chrism every year, but while one making of chrism abounds, there is no need for another to be made. For they err who devise such things, and thinking with a mad rather than a right mind, say these things. For on that day the Lord Jesus, after He had supped with His disciples, and washed their feet, just as our predecessors received from the holy apostles, and left to us, taught to make the chrism. For the washing of feet itself signifies our baptism, when it is perfected and confirmed by the anointing of the holy chrism. For just as the solemnity of that day itself is to be celebrated every year, so the making of the holy chrism itself is to be performed every year, and renewed from year to year, and delivered to the faithful; because it is a new sacrament to be renewed every year and on the aforesaid day, and the old is to be burnt in the holy churches. These things we have received from the holy apostles and their successors, and we command them to be held by you. These things the holy Roman Church and the Antiochian guards from the time of the apostles; these things that of Jerusalem and of the Ephesians holds. Presiding in which, the apostles taught these things, and permitted the old chrism to be burnt and to be used no longer than one year, and commanding to enjoy the new thereafter, and not the old, they taught. If anyone therefore attempts to go against these things, let him understand that every approach to indulgence is barred to him through you, and through all who understand rightly; because the perverse doctrine of most depraved minds, while it uses the reins too indulgently, slips into the transgression of presumption;

Editors' notes and page, col. 189

Footnotes

(⁴³.⁴⁴) ‹anchor: not visible in the foot image› · call in col 189 De consecr., dist. 3: Litteris vestris.

De consecratione, Distinction 3: "Litteris vestris" (In your letters).

(printed under page 101) (⁴⁵) ‹anchor: sibi per vos› · call in col 189 nos.

[variant:] "nos" (us).

(printed under page 101) (⁴⁶) ‹anchor: recte intelligentes› · call in col 189 Siricius ep. i, c. 7.

Siricius, Letter 1, ch. 7.

(printed under page 101) (⁴⁷) ‹anchor: frenis utitur› · call in col 189 Innoc. ep. 25 ad Milev. PP.

Innocent, Letter 25, to the Fathers of Milevis.

(printed under page 101)

(20) ‹anchor: not visible in the foot image› · call in col 189

In illa die Dominus. Ut chrisma conficiatur et consecretur feria quinta in Coena Dominica, ab apostolis institutum esse ait, ideoque ab ea consuetudine nequaquam recedendum esse decernit. Hunc ritum eodem tempore observatum fuisse indicat Cyprianus, vel quisquis auctor est ejus libri, serm. de unct. chrism., his verbis: Hodie in Ecclesia (loquitur de die Coenae Domini) ad populum acquisitionis sanctificandum, in participatione dignitatis et nominis sacrum chrisma conficitur, in quo mistum oleo balsamum, regiae sacerdotalis gloriae exprimit unitatem, quibus dignitatibus initiandis, divinitus est unctio instituta. Eadem consuetudo colligitur ex Isidoro, Alcuino, Ruperto et aliis antiquis divinorum officiorum scriptoribus. Unde in concilio Meldensi, c. 46, expresse praecipitur, ut nemo sacrum chrisma, nisi in quinta feria majoris hebdomadae, conficere praesumat. Et hanc ob causam in cap. Quoniam, de sent. excomm., in 6, dicitur, chrisma esse conficiendum in die Coenae Domini, etiamsi terra interdicta exsistat. Errant igitur qui putant fuisse aliquando usitatum in Ecclesia, ut quolibet anni tempore chrisma conficeretur. Quod dicitur cap. Omni tempore de consecr., dist. 4, item conc. Tolet. i, cap. 20, licere episcopo omni tempore chrisma conficere, intelligendum est non simpliciter de omni tempore: sed accommodate, de omni tempore annuali, quod ad conficiendum chrisma praescriptum est. Accedit quod concilia non aliquam temporis, sed potius certi ministri determinationem praefinire intendant, quasi dicerent: Soli episcopo, non presbytero, liceat omni tempore consueto sacrum chrisma conficere. Nam concilium Tolet. expresse intendit prohibere abusum quorumdam presbyterorum, qui confectionem chrismatis sibi usurpabant. Vide Suarez tom III, disp. 38, sect. 1

"On that day the Lord." He says it was instituted by the apostles that the chrism be made and consecrated on the fifth weekday, at the Lord's Supper, and so decrees that this custom is by no means to be departed from. That this rite was observed at the same time is indicated by Cyprian, or whoever is the author of that book, in the sermon on the anointing of the chrism, in these words: "Today in the Church" (he speaks of the day of the Lord's Supper) "the holy chrism is made, for sanctifying a people of acquisition in sharing of dignity and of name; in it balsam mixed with oil expresses the union of royal and priestly glory, for the initiation into which dignities anointing was divinely instituted." The same custom is gathered from Isidore, Alcuin, Rupert and other ancient writers on the divine offices. Hence in the Council of Meaux, ch. 46, it is expressly commanded "that no one presume to make the holy chrism except on the fifth weekday of the greater week." And for this reason in the chapter "Quoniam," on the sentence of excommunication, in the Sext, it is said that the chrism is to be made on the day of the Lord's Supper even if the land is under interdict. They err, then, who think it was at some time customary in the Church for chrism to be made at any time of the year. What is said in the chapter "Omni tempore," De consecratione, Distinction 4, and likewise in the First Council of Toledo, ch. 20, that a bishop may make chrism at any time, is to be understood not of any time simply, but in an adapted sense, of every yearly time which is prescribed for making chrism. Add that the councils intend to fix beforehand not a determination of time but rather of a certain minister, as if they said: To the bishop alone, not the presbyter, let it be lawful at every customary time to make the holy chrism. For the Council of Toledo expressly intends to forbid the abuse of certain presbyters, who usurped the making of chrism for themselves. See Suárez, vol. III, disp. 38, sect. 1

(printed under page 101)

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running head: EPISTOLAE.
marginal letters: A a vestro nostroque; B ficat baptismum, quando; C deinceps novo frui; D alibi unguentum sanctificatum
old-edition numerals: (none)
other: Latin only, no Greek printed; prae- split at end of column

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delabitur ; et nullatenus eruitur, nisi prudentium sustentatione et correctione liberetur. Illa autem, quae circa divina mysteria et erga baptizandos, in universo mundo sancta Ecclesia uniformiter agit, non otioso contemplanda sunt intuitu, ne locum supervacuis intentionibus et superstitionibus faciamus. Rudes ergo fidelium mentes ad talia non debemus inducere, quia docendi potius sunt, quam illudendi. Ad nostram enim laetitiam benefacta perveniunt, et moeroris aculeis nos, quae fuerint male facta, pungunt. Hic vero inter manus latronum et dentes luporum furentium, utcunque versamur, et contumaces sunt subditi atque oves. Nam latratu canum, baculoque pastoris, luporum rabies deterrenda est. Illa vero quae fomentis non sanantur vulnera, ferro abscindi necesse est. Nec silere possumus, ut cum hic ab illicitis revocemus aliquos, officii nostri provocamur instinctu, in speculis a Domino constituti, ut vigilantiae nostrae diligentiam comprobantes, et quae coercenda sunt resecemus, et quae observanda sunt censeamus.

and is in no wise rescued, unless it be freed by the support and correction of prudent men. Moreover, those things which the holy Church uniformly performs throughout the whole world regarding the divine mysteries and towards those to be baptized, are not to be contemplated with an idle gaze, lest we make room for superfluous intentions and superstitions. We ought not therefore to lead the unlearned minds of the faithful to such things, because they are rather to be taught than mocked. For good deeds come to our joy, and things that have been ill done prick us with the stings of grief. Here indeed among the hands of robbers and the teeth of raging wolves we live as best we may, and the subjects and sheep are stubborn. For by the barking of dogs and the staff of the shepherd the madness of wolves must be frightened off. But those wounds which are not healed by fomentations must needs be cut away with the iron. Nor can we keep silent, since when here we recall some from unlawful things, we are spurred on by the impulse of our office, set by the Lord upon the watchtowers, so that approving the diligence of our vigilance, we may both cut away the things that are to be restrained, and decree the things that are to be observed.

II. Consulere etiam nos, ut in praedictis litteris vestris invenimus, super accusatione sacerdotum voluistis, quae oppido apud vos, ut in eisdem apicibus reperimus, crebrescit. Significastis insuper, plerosque attendere, multos in ipsis honoribus ecclesiasticis non congruenter vivere sermonibus et sacramentis quae per eos populis ministrantur. O miseros homines, qui hos intuendo, Christum obliviscuntur : qui et multo ante praedixit, ut legi Dei potius obtemperetur, quam imitandi videantur illi, qui ea quae dicunt, non faciunt ; et traditorem suum tolerans, usque in finem etiam ad evangelizandum cum caeteris misit. Nam apostoli

II. You wished also to consult us, as we have found in your aforesaid letters, concerning the accusation of priests, which, as we have found in the same letters, is growing exceedingly frequent among you. You signified moreover that very many observe that many in the ecclesiastical honours themselves do not live conformably to the discourses and sacraments which through them are ministered to the peoples. O wretched men, who by looking upon these, forget Christ: Who also long before foretold that the law of God should rather be obeyed, than that those should seem to be imitated who do not do the things which they say; and bearing with His betrayer even to the end, sent him also with the rest to preach the Gospel. For the apostles

Editors' notes and page, col. 190

Footnotes

(⁴⁸) ‹anchor: not visible in the foot image› · call in col 190 Cael. ad Gallos cap. 12.

Celestine, to the Gauls, ch. 12.

(printed under page 101) (⁴⁹) ‹anchor: not visible in the foot image› · call in col 190 idem ep. 2, cap. 1.

The same, Letter 2, ch. 1.

(printed under page 101) (⁵⁰) ‹anchor: not visible in the foot image› · call in col 190 compungunt.

[variant:] "compungunt" (they prick).

(printed under page 101) (⁵¹) ‹anchor: not visible in the foot image› · call in col 190 S. Aug. de pastoribus, cap. 7.

St Augustine, On the Shepherds, ch. 7.

(printed under page 101) (⁵²) ‹anchor: not visible in the foot image› · call in col 190 S. Hier. ep. 83.

St Jerome, Letter 83.

(printed under page 101) (⁵³) ‹anchor: not visible in the foot image› · call in col 190 Siric. mox cit.

Siricius, just cited.

(printed under page 101) (⁵⁴) ‹anchor: not visible in the foot image› · call in col 190 Cael. ep. 2, c. 1.

Celestine, Letter 2, ch. 1.

(printed under page 101) (⁵⁵) ‹anchor: not visible in the foot image› · call in col 190 servemus.

[variant:] "servemus" (let us keep).

(printed under page 101) (⁵⁶) ‹anchor: not visible in the foot image› · call in col 190 sentiamus.

[variant:] "sentiamus" (let us think).

(printed under page 101) (⁵⁷) ‹anchor: Significastis insuper› · call in col 190 1. q. 1: Significastis insuper.

[Causa] 1, q. 1: "Significastis insuper" (You have indicated moreover).

(printed under page 101) (⁵⁸) ‹anchor: et sacramentis› · call in col 190 S. August. lib. L hom., hom. ult., cap. 13.

St Augustine, Book of Fifty Homilies, last homily, ch. 13.

(printed under page 101)

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running head: EPISTOLAE.
marginal letters: A sumptionis delabitur ; et; B quae fomentis non; C nibus et sacramentis; D officiorum scriptoribus. Unde
old-edition numerals: (none)
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PG 10:191

talem consuetudinem non habuerunt, nec habendam docuerunt ; similiter et successores eorum, quanquam multa de talibus, praevidentes Spiritu Dei futura, statuerunt. Porro, ut legitis in Actibus apostolorum, erat eo tempore inter fideles cor unum et anima una, neque aliquis eorum aliquid suum proprium dicebat, sed erant illis omnia communia. Nulla enim inter eos accusatio, nisi familiaris erat, nec unquam inter imitatores eorum aut fideles fieri debet, dicente Domino : Quod tibi non vis fieri, alteri non facias. Et idem : Diliges proximum tuum sicut teipsum ; et : Dilectio proximi malum non operatur. Ipsi ergo apostoli et successores eorum olim statuerunt, eos ad accusationem non recipi, qui sunt suspecti, vel qui heri, aut nudiustertius, vel dudum fuerunt inimici, quoniam suspecti facti sunt, et qui non sunt bonae conversationis, vel quorum vita est accusabilis, aut dubii in recta fide. Similiter quorum fides, vita et libertas nescitur, vel qui infamiae maculis sunt aspersi, aut sceleribus irretiti. Neque eos, sacerdotes debere vel posse aut clericos accusare, qui rite sacerdotes fieri non possunt, nec sui sunt ordinis ; quoniam sicut sacerdotes vel reliqui clerici a saecularium laicorum excluduntur accusatione, ita illi ab istorum sunt excludendi et alienandi criminatione. Et sicut isti ab illis, ita et illi ab istis non recipiantur ; quoniam sicut Domini sacerdotum segregata debet esse conversatio ab eorum conversatione, ita et litigatio ; quia servum Dei non oportet litigare. Tales, charissimi fratres, accusationes, et injustas aut nocivas aemulationes, pro viribus prohibete, quia contentio summopere est vitanda. Septies enim cadet justus in die, et resurget, impii autem corruent in malum. Cum ceciderit inimicus tuus, ait Salomon, ne gaudeas, et in ruina ejus non exsultet cor tuum ; ne forte videat Dominus, et displiceat ei, et auferat ab eo iram suam. Non contendas cum pessimis, nec aemuleris impios, quoniam non habent futurorum spem mali, et lucerna impiorum exstinguetur. Nec aemuleris viros malos, nec desideres esse cum eis, quia rapinam meditatur mens eorum, et fraudes labia eorum loquuntur. Haec cavete, charissimi. Haec meditamini, et fratribus in omnibus solatium praestate : quia in hoc cognoscent omnes, ut ipsa per se Veritas ait, quoniam mei estis discipuli, si d⟨i⟩lectionem habueritis ad invicem. Si e⟨n⟩im in rebus saecularibus suum cujusque jus et proprius ordo servandus est, quanto magis in ecclesiasticis dispositionibus nulla debet induci confusio? Quod is⟨t⟩a observatione observabitur, si nihil potestati, sed totum aequitati tribuitur. Unde constat episcopos

did not have such a custom, nor did they teach that it should be had; similarly also their successors, although foreseeing by the Spirit of God things to come, they appointed many things concerning such matters. Furthermore, as you read in the Acts of the Apostles, there was at that time among the faithful one heart and one soul, neither did anyone of them say that anything was his own, but all things were common unto them. For there was no accusation among them, unless a familiar one, nor ought there ever to be any among their imitators or the faithful, as the Lord says: What you would not have done to yourself, do not do to another. And the same: You shall love your neighbour as yourself; and: Love of one's neighbour works no evil. The apostles themselves therefore and their successors of old appointed that those be not received to make an accusation who are suspected, or who yesterday, or the day before yesterday, or long ago were enemies, since they have become suspected, and those who are not of good conversation, or whose life is blameworthy, or who are doubtful in the right faith. Similarly those whose faith, life, and freedom is unknown, or who are bespattered with stains of infamy, or entangled in crimes. Neither ought or can those accuse priests or clerics who cannot duly become priests, nor are of their order; since just as priests or the remaining clerics are excluded from the accusation of secular laymen, so those are to be excluded and barred from the crimination of these. And just as these by those, so also let not those be received by these; since just as the conversation of the priests of the Lord ought to be separated from their conversation, so also their litigation; because the servant of the Lord must not wrangle. Such accusations, dearest brethren, and unjust or harmful rivalries, forbid with all your strength, because contention is exceedingly to be shunned. For seven times in the day shall the just man fall, and shall rise again, but the wicked shall fall into evil. When your enemy shall fall, says Solomon, be not glad, and in his ruin let not your heart rejoice; lest perchance the Lord see, and it displease Him, and He take away His wrath from him. Strive not with the worst men, nor envy the wicked, because evil men have no hope of things to come, and the lamp of the wicked shall be put out. Envy not evil men, nor desire to be with them, because their mind meditates rapine, and their lips speak frauds. Shun these things, dearest brethren. Meditate upon these things, and afford consolation to the brethren in all things: because by this shall all men know, as the Truth Himself says in person, that you are My disciples, if you have love one to another. For if in secular affairs each man's own right and proper order is to be preserved, how much more in ecclesiastical arrangements ought no confusion to be introduced? Which will be observed by this observance, if nothing is given to power, but all to equity. Whence it is established that the bishops

Editors' notes and page, col. 191

Footnotes

(⁵⁹) ‹anchor: not visible in the foot image› · call in col 191 Act. IV, 32.

Acts 4:32.

(printed under page 102) (⁶⁰) ‹anchor: not visible in the foot image› · call in col 191 Matth. VII, 12; Luc vi.

Matt. 7:12; Luke 6.

(printed under page 102) (⁶¹) ‹anchor: not visible in the foot image› · call in col 191 Tob. IV, 16; Matth. XXII, 39; Marc. XII, 31; Luc. X, 27.

Tob. 4:16; Matt. 22:39; Mark 12:31; Luke 10:27.

(printed under page 102) (⁶²) ‹anchor: not visible in the foot image› · call in col 191 Rom. XIII, 10.

Rom. 13:10.

(printed under page 102) (⁶³) ‹anchor: not visible in the foot image› · call in col 191 Ambr. ep. 64.

Ambrose, Letter 64.

(printed under page 102) (⁶⁴) ‹anchor: not visible in the foot image› · call in col 191 Adrian. coll. 15.

Hadrian's collection, 15. [The numeral is unclear in the image; read as 64 by its place in the sequence.]

(printed under page 102) (⁶⁵) ‹anchor: not visible in the foot image› · call in col 191 3. q. 5: Suspectos autem inimic.

[Causa] 3, q. 5: "Suspectos autem inimic[os]" (But suspected enemies).

(printed under page 102) (⁶⁶) ‹anchor: not visible in the foot image› · call in col 191 Adrian. coll. 19.

Hadrian's collection, 19.

(printed under page 102) (⁶⁷) ‹anchor: isti ab illis› · call in col 191 2. q. 7: Sicut sacerdotes.

[Causa] 2, q. 7: "Sicut sacerdotes" (As priests).

(printed under page 102) (⁶⁸) ‹anchor: non oportet litigare› · call in col 191 II Tim. II.

2 Tim. 2.

(printed under page 102) (⁶⁹) ‹anchor: quia contentio› · call in col 191 Adrian. coll. 5.

Hadrian's collection, 5.

(printed under page 102) (⁷⁰) ‹anchor: labia eorum loquuntur› · call in col 191 Prov. XXIV, 17 seqq.

Prov. 24:17 ff.

(printed under page 102) (⁷¹) ‹anchor: habueritis ad invicem› · call in col 191 Joan. XIII, 35.

John 13:35.

(printed under page 102) (⁷²) ‹anchor: Si enim in rebus› · call in col 191 S. Greg. ep. 121 lib. vii.

St Gregory, Letter 121, Book 7.

(printed under page 102)

Page

running head: S. FABIANI PAPA
marginal letters: A talem consuetudinem non; B diustertius, vel dudum; C vum Dei non; D praestate : quia in
old-edition numerals: (none)
other: Latin only, no Greek printed; episco- split at end of column

PG 10:192

locorum singulorum, omnium qui sub eorum degunt moderamine, curam habere sollicitam, et causas utilitatesque eorum cum Dei timore disponere. Valde ergo iniquum est, ut alii quilibet, omissis suis, se illorum causis admisceant. Sed illi eorum vitam et judicium competenti regularique debeant moderamine disponere, qui eos in sacerdotium ordinant, et a quibus jam ordinati sunt ; quoniam, ut lex loquitur, maledictus omnis est qui transfert terminos proximi sui. Et dixit omnis populus : Amen. Deus ergo, fratres, ad hoc praeordinavit vos, et omnes qui summo sacerdotio funguntur, ut injustitias removeatis, et praesumptiones abscindatis, et in sacerdotio laborantibus succurratis, et opprobriis et calamitatibus eorum locum non praebeatis ; sed ei, qui calumniam et opprobrium patitur, adjutorium feratis, illum vero, qui calumniam vel opprobrium facit, abscindatis, et Domino in suis sacerdotibus opem feratis. Sacerdotes quoque Dominus sibi elegit, ut sacrificent ei, et offerant oblationes Domino. Levitas quoque sub eis esse jussit in ministeriis eorum. Unde ad Moysen loquitur, dicens : Princeps autem principum Levitarum Eleazar, filius Aaron sacerdotis, erit super excubitores ecclesiae sanctuarii. De his enim locutus est Dominus ad Moysem : Tolle Levitas pro primogenitis filiorum Israel, et pecora Levitarum pro pecoribus eorum, eruntque Levitae mei. Ego Dominus. Si Levitas suos esse Dominus voluit, quanto magis sacerdotes sibi ascivit? De quibus ait : Si quis externorum accesserit, morietur. Omnia vero quae Domini sunt, caute tractanda sunt, et non leviter praecipitanda ; quoniam et inter homines pro fidelibus habentur, qui dominorum suorum causas bene custodiunt, et fideliter tractant, atque praecepta dominorum suorum bene custodiunt, et non transgrediuntur. Pro infidelibus vero reputantur hi, qui dominorum suorum causas incaute et negligenter tractant, et praecepta eorum despiciunt, et non, ut debent, custodiunt. Ideo haec praemisimus, ut cognoscatur ab his, quibus incognitum est, quod et sacerdotes quos sibi Dominus de omnibus ascivit, et suos esse voluit, non sunt leviter tractandi, nec lacerandi, nec temere accusandi aut reprehendendi, nisi a magistris suis, quoniam eorum causas sibi Dominus reservare voluit, et suo judicio vindicari. Nam in his et in aliis praeceptis Domini, et fideles cognoscuntur, et infideles reprobantur. Tolerandi enim hi sunt potius a fidelibus, quam exprobrandi, veluti palea cum tritico, usque ad ultimum ventilabrum, sicut pisces mali cum bonis, usque ad segregationem, quae futura est in littore, hoc est, in fine saeculi. Nullatenus ergo potest

of the single places have solicitous care of all who live under their governance, and dispose their causes and interests with the fear of God. It is therefore exceedingly unjust that any others, leaving their own, should meddle with their causes. But those ought to dispose their life and judgement with competent and regular governance, who ordain them to the priesthood, and by whom they have already been ordained; since, as the law speaks, cursed is everyone who removes the landmarks of his neighbour. And all the people said: Amen. God therefore, brethren, foreordained you to this, and all who discharge the supreme priesthood, that you should remove injustices, and cut off presumptions, and succour those who labour in the priesthood, and give no place to their reproaches and calamities; but bring aid to him who suffers calumny and reproach, while cutting off him who makes calumny or reproach, and bring help to the Lord in His priests. The Lord also chose priests for Himself, that they might sacrifice to Him, and offer oblations to the Lord. The Levites also He commanded to be under them in their ministries. Whence He speaks to Moses, saying: Now the prince of the princes of the Levites, Eleazar, the son of Aaron the priest, shall be over the watchmen of the charge of the sanctuary. For concerning these the Lord spoke to Moses: Take the Levites instead of the firstborn of the children of Israel, and the cattle of the Levites instead of their cattle, and the Levites shall be Mine. I am the Lord. If the Lord willed the Levites to be His own, how much more did He take the priests to Himself? Concerning whom He says: If any of the strangers approach, he shall die. Now all things that are the Lord's are to be handled cautiously, and not lightly hurried on; since among men also those are accounted faithful who guard well the causes of their masters, and handle them faithfully, and guard well the commands of their masters, and do not transgress them. Whereas those are reckoned unfaithful who handle the causes of their masters incautiously and negligently, and despise their commands, and do not guard them as they ought. Therefore we have premised these things, that it may be known by those to whom it is unknown, that the priests also whom the Lord took to Himself out of all, and willed to be His own, are not to be lightly handled, nor torn, nor rashly accused or rebuked, except by their own masters, since the Lord willed to reserve their causes to Himself, and that they should be avenged by His judgement. For in these and in other precepts of the Lord, both the faithful are known, and the unfaithful are rejected. For these are rather to be tolerated by the faithful than upbraided, like chaff with the wheat, even unto the last winnowing-fan, like bad fishes with the good, even unto the separation which is to be on the shore, that is, at the end of the world. In no wise therefore can he

Editors' notes and page, col. 192

Footnotes

(⁷³) ‹anchor: degunt moderamine› · call in col 192 Idem ep. 66 ejusdem libri.

The same, Letter 66 of the same book.

(printed under page 102) (⁷⁴) ‹anchor: populus : Amen› · call in col 192 Deuter. xxvii, 17.

Deut. 27:17.

(printed under page 102) (⁷⁵) ‹anchor: Deus ergo, fratres› · call in col 192 3. q. 1: Deus ergo fratres.

[Causa] 3, q. 1: "Deus ergo fratres" (God, therefore, brethren).

(printed under page 102) (⁷⁶) ‹anchor: et opprobriis et calamitatibus› · call in col 192 Proclus ep. ad Domnum Ant.

Proclus, letter to Domnus of Antioch.

(printed under page 102) (⁷⁷) ‹anchor: excubitores ecclesiae sanctuarii› · call in col 192 Num. III, 32.

Num. 3:32.

(printed under page 102) (⁷⁸) ‹anchor: Ego Dominus› · call in col 192 Ibid. 45.

Ibid., 45.

(printed under page 102) (⁷⁹) ‹anchor: accesserit, morietur› · call in col 192 Num. I, 51

Num. 1:51

(printed under page 102) (⁸⁰) ‹anchor: cum tritico, usque› · call in col 192 S. August. iv advers. Cresc., 26, et de utilitate poenitentiae, cap. 12.

St Augustine, Against Cresconius 4.26, and On the Usefulness of Penance, ch. 12.

(printed under page 102) (⁸¹) ‹anchor: Nullatenus ergo potest› · call in col 192 Const. M. coll. Adr. c. 51.

Constantine the Great, Hadrian's collection, ch. 51.

(printed under page 102)

Page

running head: FABIANI PAPAE
marginal letters: A pos locorum singulorum; B cum non praebeatis; C quis externorum accesserit; D sas sibi Dominus
old-edition numerals: (none)
other: Latin only, no Greek printed; pos split from col. 191; column number misprinted 193 at top right

PG 10:193

condemnari humano examine, quem Deus suo judicio reservavit, ut propositum Dei, quo decrevit salvare quod perierat, fiat immobile. Et ideo, quia voluntas ejus non immutatur, nullus praesumat ea quae sibi non sunt concessa. Unde est illud quod Apostolus loquitur dicens : Jam quidem omnino delictum est, quia judicia habetis vobiscum. Quare non magis iniquitatem patimini? Quare non potius fraudamini? Ad illud redeatur quod Dominus ait : Si quis voluerit tunicam tuam tollere, et in judicio tecum contendere, dimitte ei et pallium. Et alio loco : Qui aufert quae tua sunt, ne repetas. Sunt autem quaedam, quae levissima putarentur, nisi in Scripturis demonstrarentur opinione graviora. Quis unquam dicentem fratri suo : Fatue, reum gehennae putaret, nisi ipsa Veritas diceret? Illi vero qui illa peccata perpetrant, de quibus Apostolus ait : Quoniam qui talia agunt, regnum Dei non consequentur, valde cavendi sunt, et ad emendationem, si voluntarie noluerint, compellendi ; quia infamiae maculis sunt aspersi, et in barathrum delabuntur, nisi eis sacerdotali auctoritate subventum fuerit. Similiter et illi de quibus ipse ait : Cum hujuscemodi hominibus nec cibum sumere ; qui infamiae sunt notati antequam sacerdotali auctoritate sanentur, et in gremio sanctae matris Ecclesiae redintegrentur ; quia qui extra nos sunt, nobiscum communicare non possunt. Manifestum est enim, quod hi extra nos sunt, et a nobis discreti esse debent, cum quibus nos nec edere, nec cibum sumere licet. Similiter et omnes personae, quibuslibet turpitudinibus ac scurrilitatibus subjectae, infames sunt effectae ; et omnes, qui adversus patres armantur, infames efficiuntur. Arenam vero et salem et massam ferri facilius est portare, quam hominem imprudentem et fatuum atque impium. Quoniam qui minoratur corde, cogitat inania ; et vir imprudens et errans, cogitat stulta. Multos enim supplantavit suspicio illorum, et in vanitate detinuit sensus illorum. Cor durum male habebit in novissimo ; et qui amat periculum, in ipso peribit. Cor ingrediens duas vias, non habebit requiem, et pravi cordis in illis scandalizabitur. Cor nequam gravabitur in doloribus, et peccator adjiciet ad peccandum. Talia cogitantes sancti apostoli, eorumque successores, Spiritu Dei repleti malos homines praevidentes, et simplices considerantes, difficilem, aut nunquam voluerunt esse accusationem sacerdotum, ne a malis potuissent everti aut submoveri : quia si hoc facile concederetur saecularibus et malis hominibus, aut nullus, aut vix perpauci remanerent ; quoniam semper fuit, et est, et, quod pejus est, nimis viget, ut mali bonos persequantur, et

be condemned by human examination, whom God has reserved to His own judgement, so that the purpose of God, whereby He decreed to save that which had perished, may become immovable. And therefore, because His will is not changed, let no one presume upon those things which have not been granted to him. Whence is that which the Apostle speaks, saying: Now therefore there is utterly a fault among you, because you have lawsuits one with another. Why do you not rather suffer iniquity? Why are you not rather defrauded? Let us return to that which the Lord says: If anyone will take away your coat, and contend with you in judgement, let go your cloak also unto him. And in another place: Of him that takes away the things that are yours, ask them not again. Now there are certain things which would be thought very slight, were they not shown in the Scriptures to be heavier than supposed. Who would ever think him who says to his brother: You fool, guilty of hell-fire, did not the Truth Himself say it? But those who perpetrate those sins concerning which the Apostle says: That they who do such things shall not obtain the kingdom of God, are exceedingly to be shunned, and to be compelled to amendment if they will not voluntarily; because they are bespattered with stains of infamy, and slip down into the abyss, unless help be given them by priestly authority. Similarly those also concerning whom he himself says: With such men not even to take food; who are branded with infamy before they are healed by priestly authority and restored to the bosom of holy mother Church; because those who are outside us cannot communicate with us. For it is manifest that those are outside us, and ought to be separated from us, with whom it is not lawful for us either to eat or to take food. Similarly all persons also who are subject to any basenesses and buffooneries whatever have been made infamous; and all who take up arms against the fathers are made infamous. Now sand and salt and a mass of iron it is easier to bear, than an imprudent and foolish and ungodly man. Since he who is diminished in heart thinks vain things; and an imprudent and erring man thinks foolish things. For the suspicion of them has supplanted many, and has detained their senses in vanity. A hard heart shall fare ill at the last; and he that loves danger shall perish therein. A heart that goes two ways shall not have rest, and the perverse of heart shall be scandalized therein. A wicked heart shall be laden with sorrows, and the sinner will add sin to sin. Pondering such things, the holy apostles and their successors, filled with the Spirit of God, foreseeing evil men and considering the simple, willed the accusation of priests to be difficult, or never to take place, lest they might have been overthrown or removed by evil men: because if this were easily granted to secular and evil men, either none, or scarce a very few would remain; since it has always been, and is, and, what is worse, prevails too much, that evil men persecute the good, and

Editors' notes and page, col. 193

Footnotes

(⁸²) ‹anchor: habetis vobiscum› · call in col 193 S. August. Enchir. c. 78 et 79.

St Augustine, Enchiridion, chs. 78 and 79.

(printed under page 103) (⁸³) ‹anchor: potius fraudamini› · call in col 193 I Cor. VI, 7.

1 Cor. 6:7.

(printed under page 103) (⁸⁴) ‹anchor: dimitte ei et pallium› · call in col 193 Matth. V, 40.

Matt. 5:40.

(printed under page 103) (⁸⁵) ‹anchor: ne repetas› · call in col 193 Luc. VI, 30.

Luke 6:30.

(printed under page 103) (⁸⁵*) ‹anchor: ipsa Veritas› · call in col 193 Matth. V, 22.

Matt. 5:22.

(printed under page 103) (⁸⁶) ‹anchor: Illi vero› · call in col 193 6. q. 2: Illi qui.

[Causa] 6, q. 2: "Illi qui" (Those who).

(printed under page 103) (⁸⁷) ‹anchor: Dei non consequentur› · call in col 193 Galat. v, 4.

Gal. 5:4.

(printed under page 103) (⁸⁸) ‹anchor: nec cibum sumere› · call in col 193 I Cor. V, 11.

1 Cor. 5:11.

(printed under page 103) (⁸⁹) ‹anchor: et omnes› · call in col 193 Proclus ad Domninum.

Proclus, to Domnus.

(printed under page 103) (⁹⁰) ‹anchor: fatuum atque impium› · call in col 193 Eccli. XXII, 18.

Sir. 22:18.

(printed under page 103) (⁹¹) ‹anchor: cogitat stulta› · call in col 193 Eccli. XVI, 23.

Sir. 16:23.

(printed under page 103) (⁹²) ‹anchor: pravi cordis in› · call in col 193 pravum cor in.

[variant:] "pravum cor in" (a perverse heart in).

(printed under page 103) (⁹³) ‹anchor: adjiciet ad peccandum› · call in col 193 Eccli. III, 26 seqq.

Sir. 3:26 ff.

(printed under page 103) (⁹⁴) ‹anchor: eorumque successores› · call in col 193 Idem infra in decr. Steph.

The same below, in the decree of Stephen.

(printed under page 103)

Page

running head: EPISTOLAE.
marginal letters: A condemnari humano examine; B reum gehennae putaret; C sumere licet. Similiter; D lia cogitantes sancti
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 10:194

carnales spirituales infestent. Idcirco, ut praedictum est, statuerunt, ne accusarentur, aut si aliter fieri non possit, perdifficilis eorum fieret accusatio, et a quibus, ut supra dictum est, non praesumeretur, neque a propriis sedibus aut Ecclesiis episcopi ejicerentur. Quod si quomodo praesumptum fuerit antequam et proprius locus, et sua omnia eis legibus redintegrarentur, nullatenus a quoquam accusarentur aut criminarentur, et nisi sponte elegerint, cuiquam pro talibus non responderent ; sed postquam, ut praefixum est, restituti fuerint, et sua omnia eis legibus redintegrata, dispositis ordinatisque suis, magnum spatium, tractandi causa, eis concederetur ; et postea, si necesse fuerit, regulariter vocati, venirent ad causam ; et si justum visum fuerit, accusantium propositionibus sustentatione fratrum responderent. Nulla enim permittit ratio, dum ad tempus eorum bona vel Ecclesiae atque res ab aemulis aut a quibuscunque detinentur, ut aliquid illis objici debeat. Nec quisquam potest eis quoquo modo quidlibet majorum vel minorum objicere, dum ecclesiis, rebus, aut potestatibus carent suis. Similiter statutum est, et nos eadem statuta firmantes, statuimus, ut si aliquis clericorum suis episcopis infestus aut insidiator fuerit, eosque criminari voluerit, aut conspirator fuerit, ut mox ante examinatum judicium submotus a clero, curiae tradatur, cui diebus vitae suae deserviat, et infamis absque ulla restitutionis spe permaneat. Nec ullus unquam praesumat, accusasator simul esse et judex vel testis : quoniam in omni judicio quatuor personas necesse est semper adesse, id est, judices electos, et accusatores, ac defensores, atque testes. Similiter statuentes, apostolica auctoritate jubemus, ne pastorem suum oves, quae ei commissae fuerant, nisi in fide erraverit, reprehendere audeat : quia facta praepositorum, oris gladio ferienda non sunt, neque potest esse discipulus super magistrum, dicente Veritatis voce : Non est discipulus super magistrum, nec servus super dominum suum. Odibilis autem coram Deo et hominibus est superbia, et exsecrabilis omnis iniquitas. Perdidit Deus memoriam superborum, et reliquit memoriam humilium sensu. Semen hominum honorabitur, hoc quod timet Deum. Semen autem hoc exhonorabitur, quod praeterit mandata Domini. In medio fratrum, rector illorum in honore ; et qui timent Dominum, erunt in oculis ejus. Fili, ait Salomon, in mansuetudine serva animam tuam, et da illi honorem, cui honor competit. Priusquam interroges, ne vituperes quemquam ; et cum interrogaveris, corripe juste. Priusquam audias, ne respondeas verbum ; et in medio seniorum ne adjicias loqui.

carnal men harass the spiritual. Therefore, as has been said before, they appointed that they should not be accused, or if it could not be otherwise, their accusation should be made very difficult, and should not be presumed upon by those by whom, as was said above, it ought not, nor should bishops be cast out from their own sees or Churches. But if in any way this should be presumed upon before both their own place and all their property were restored to them by the laws, they should in no wise be accused or criminated by anyone, and unless they chose of their own accord, they should not answer anyone for such things; but after, as has been prefixed, they have been restored, and all their property restored to them by the laws, their affairs having been arranged and set in order, a great space of time should be granted them for the sake of handling the case; and afterwards, if it be necessary, being regularly summoned, they should come to the trial; and if it seemed just, they should answer the allegations of the accusers with the support of the brethren. For no reason permits that, while for a time their goods or those of the Church and their property are detained by rivals or by whomsoever, anything should be objected against them. Nor can anyone in any way object against them anything whatever of greater or lesser matters, while they lack their churches, property, or powers. Similarly it has been statute, and we confirming the same statutes appoint, that if any of the clerics be hostile or a plotter against his bishops, and wish to criminate them, or be a conspirator, he be presently, before the trial is examined, removed from the clergy and handed over to the curia, which he shall serve all the days of his life, and remain infamous without any hope of restitution. Nor let anyone ever presume to be at the same time accuser and judge or witness: since in every trial four persons must needs always be present, that is, chosen judges, and accusers, and defenders, and witnesses. Similarly decreeing, by apostolic authority we command that the sheep which had been committed to him dare not rebuke their pastor, unless he has erred in the faith: because the deeds of superiors are not to be struck with the sword of the mouth, neither can the disciple be above the master, as the voice of the Truth says: The disciple is not above the master, nor the servant above his lord. Moreover, pride is hateful before God and men, and all iniquity is execrable. God has destroyed the memory of the proud, and has left the memory of the humble in mind. The seed of men shall be honoured, that which fears God. But that seed shall be dishonoured which transgresses the commandments of the Lord. In the midst of brethren, their ruler is in honour; and they that fear the Lord shall be in His eyes. Son, says Solomon, keep your soul in meekness, and give to it the honour which belongs to honour. Before you inquire, blame no man; and when you have inquired, rebuke justly. Before you hear, answer not a word; and in the midst of elders add not to speak.

Editors' notes and page, col. 194

Footnotes

(⁹⁵) ‹anchor: not visible in the foot image› · call in col 194 3. q. 1: Episcopi si a propriis.

[Causa] 3, q. 1: "Episcopi si a propriis" (Bishops, if by their own …).

(printed under page 103) (⁹⁶) ‹anchor: not visible in the foot image› · call in col 194 Conc. Rom. V sub Symmacho.

Fifth Council of Rome, under Symmachus.

(printed under page 103) (⁹⁷) ‹anchor: not visible in the foot image› · call in col 194 Adrian. coll. 5.

Hadrian's collection, 5.

(printed under page 103) (⁹⁸) ‹anchor: not visible in the foot image› · call in col 194 3. q. 1: Episcopi si a propriis.

[Causa] 3, q. 1: "Episcopi si a propriis" (Bishops, if by their own …).

(printed under page 103) (⁹⁹) ‹anchor: Similiter statutum est› · call in col 194 11. q. 1: Statuimus, ut si quis clericorum.

[Causa] 11, q. 1: "Statuimus, ut si quis clericorum" (We decree that if any of the clerics).

(printed under page 103) (¹) ‹anchor: a clero, curiae› · call in col 194 Curia haec valde suspecta est Ant. August. in cap. 38 Coll. Adr.

This "curia" is highly suspect to Antonio Agustín, on ch. 38 of Hadrian's collection.

(printed under page 103) (²) ‹anchor: commissae fuerant› · call in col 194 Conc. Rom. V sub. Symmacho.

Fifth Council of Rome, under Symmachus.

(printed under page 103) (³) ‹anchor: rum, oris gladio› · call in col 194 S. Greg. Past. p. II, c. 5.

St Gregory, Pastoral Rule, part 2, ch. 5.

(printed under page 103) (⁴) ‹anchor: super dominum suum› · call in col 194 Matth. X, 24; Luc. VI, 40.

Matt. 10:24; Luke 6:40.

(printed under page 103) (⁵) ‹anchor: cui honor competit› · call in col 194 Eccli. X, 7, 23, 24, 31.

Sir. 10:7, 23, 24, 31.

(printed under page 103) (⁶) ‹anchor: ne adjicias loqui› · call in col 194 Eccli. XI, 7, 8.

Sir. 11:7–8.

(printed under page 103)