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S. Pontianus papa, Epistolae

Letter II

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EPISTOLA PRIMA

FIRST EPISTLE

AD FELICEM SUBSCRIBONIUM.

TO FELIX SUBSCRIBONIUS.

De honore quo sacerdotes prosequendi sunt.

On the honour wherewith priests are to be treated.

PONTIANUS episcopus FELICI subscribonio salutem.

Pontianus the bishop to Felix Subscribonius, greeting.

Oppido cor nostrum charitati vestrae congaudet, quod studium sanctae religionis summopere adimplere studetis, et fratres moerentes ac destitutos, in fide et religione confortatis. Unde Redemptoris nostri misericordiam exoramus, ut sua nobis in omnibus gratia suffragetur, et effectu implere tribuat

Exceedingly does our heart rejoice together with your charity, because you strive to the utmost to fulfil the zeal of holy religion, and strengthen the sorrowing and destitute brethren in faith and religion. Wherefore we implore the mercy of our Redeemer, that His grace may assist us in all things, and grant to fulfil in effect

Editors' notes and page, col. 159

Footnotes

(1) ‹anchor: studetis› · call in col 159

S. Greg. ep. 99, lib. VII, consule.

Consult St. Gregory, Letter 99, Book VII.

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Symm. in conc. Rom. VI.

Symmachus, in the sixth Roman council.

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ad.

ad. [so printed; abbreviation not certain]

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Fictae itidem ac suppositae doctis viris habentur ex Gregorii et Sixti praesertim laciniis consutae.

Learned men likewise hold these to be fictitious and spurious, stitched together chiefly from scraps of Gregory and Sixtus.

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Editors' prose

PONTIANI PAPAE

THE LETTERS

EPISTOLAE

OF POPE PONTIANUS

(MANSI, Concil. collect., I, 735. — Vide notitiam, col. 158.)

(Mansi, Collection of the Councils, vol. I, col. 735. — See the notice, col. 158.)

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running head: 159 PONTIA
marginal letters: (none)
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other: Latin only, no Greek printed; full-width title lines across cols 159-160 at top of column cut off at right edge, now set under Editors' prose (PONTIANI PAPAE / EPISTOLAE / (MANSI, Concil. collect., I, 735. — Vide notitiam, col. 158.)); editors' matter set: De honore quo sacerdotes prosequendi sunt.; ends mid-sentence at tribuat (continued in col 160)

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quod velle concessit. In hoc itaque bono, tanto commoda retributionis accrescunt, quanto et studium laboris augetur. Et quia in his omnibus divinae gratiae adjutorio opus est, omnipotentis Dei assiduis precibus clementiam exoramus, quatenus haec vobis semper operanda bona et velle tribuat, et posse concedat, atque in ea vos via, cum fructu boni operis, quam se Pastor pastorum esse testatus est, dirigat, ut sine quo nihil agi potest, per ipsum implere bona, quae coepistis, valeatis. De sacerdotibus autem Domini, quos vos audivimus contra pravorum hominum

what He has granted to will. In this good work, therefore, the rewards of retribution grow all the more, the more the zeal of labour is increased. And because in all these things there is need of the help of divine grace, with unceasing prayers we implore the clemency of almighty God, that He may both grant you to will and bestow on you the power always to perform these good works, and direct you, with the fruit of good work, in that way which the Shepherd of shepherds has testified that He Himself is, so that through Him, without Whom nothing can be done, you may be able to fulfil the good things which you have begun. Now concerning the priests of the Lord, whom we have heard that you assist against the snares of wicked

Editors' notes and page, col. 160

Footnotes

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De sacerdotibus, etc. Docet sacerdotibus Dei ministris summum honorem deferendum esse, ideo quod Dei maximi ministri sint, quodque inter Deum et hominem quasi mediatores exsistant, imaginem Dei gestent, ac demum pro Christo legatione fungantur. Cum igitur injuria et contemptus legatorum cedat in ignominiam superioris legantis, honor legato exhibitus ipsi regi aut superiori exhibeatur; recte hic decernitur sacerdotium Christi in Ecclesiam translatum, venerandum esse ministerium, ejusque gubernatores, qui sunt episcopi et sacerdotes, maximo honore colendos esse. Addo, regale Christi sacerdotium et regnum in apostolos, eorumque successores, ut supra alibi diximus, translatum, non modo omnibus regnis, imperiis ac principatibus dignius et praestantius esse, verum etiam quoslibet reges ac principes quibusvis sacris ministris inferiores esse, adeoque Christi sacerdotes longe majore honore ac reverentia dignos esse. Sacerdotium, inquit S. Ignatius epist. ad Smyrnenses, est omnium bonorum, quae in hominibus sunt, apex; quidni igitur maxime honorandum? Animam corpore, res divinas humanis praestantiores esse, omnium hominum una communis est sententia. Sacerdotium est velut anima, ejusque regnum spirituale est et divinum. Nam vos, inquit Gregor. Nazianz. orat. ad cives Nazianzen., quoque meae potestati, meisque subselliis lex Christi subjicit; imperium enim nosipsi quoque gerimus, addo etiam praestantius et perfectius, nisi vero aequum est spiritum carnis fascibus submittere, et coelestia terrenis cedere. Et pulchre Ambros. De dignit. sacerd. cap. 2: Honor, inquit, et sublimitas episcopalis nullis poterit comparationibus adaequari. Si regum fulgori compares, et principum diademati, longe erit inferius, quasi plumbi metallum ad auri fulgorem compares; quippe cum videas regum colla ac principum submitti genibus sacerdotum; exosculatis eorum dextris, orationibus eorum se credant communiri. In eamdem sententiam haec Chrysost. in verb. Isaiae hom. 4 et 5: Alii sunt termini regni, alii sacerdotii; sed hoc illo majus est, neque enim ex gemmis et auro aestimari debet. Ille quae sunt in terris sortitus est; sacerdotii jus a supernis descendit. Regi, quae hic, commissa sunt, mihi coelestia. Regi corpora commissa sunt, sacerdoti animae; major hic principatus; propterea rex caput submittit manui sacerdotis. Sacerdotium igitur, cujus arma non sunt carnalia, ut inquit Paulus II Corinth. cap. x, sed Deo potentia, scilicet ad faciendam vindictam in nationibus, et increpationes in populis, ad alligandos reges eorum in compedibus, et nobiles eorum in manicis ferreis, hoc, inquam, sacerdotium quolibet humano imperio praestantius esse, nemo non videt. Unde recte sancti Patres jubent, ut post Deum, episcopi et sacerdotes supra reges ac principes majorem potestatem habentes, ac demum tertio loco saeculares principes ac magistratus honorentur; sic enim ait Ignatius epist. praedicta: Honora Deum, ut omnium auctorem et dominum; episcopum, ut principem sacerdotum, imaginem Dei ferentem; Dei quidem propter principatum, Christi vero propter sacerdotium. Honorare oportet et regem, nec enim rege quisquam praestantior, aut quisquam ei similis in rebus omnibus creatis. Nec episcopo quidquam majus in Ecclesia, etc. Et ut significet, quo loco, quove ordine et honore singuli in Ecclesia habendi sint, ibidem subjungit: Omnia igitur vestra decenti ordine perficiantur in Christo. Laici, e quorum numero sunt omnes etiam reges Christianissimi, diaconis subjiciantur; diaconi presbyteris; presbyteri episcopo; episcopus Christo, ut ipse Patri. Sanctus Chrysostomus homil. 33 in Matthaeum, diaconos altaris ministros allocutus haec ait: Si dux igitur quispiam, si qui diademate ornatur, indigne adeat, cohibe ac coerce; majorem tu illo habes potestatem. Docuit hoc idem exemplo sanctus Martinus episcopus, qui cum a Maximo imperatore convivio exceptus, rogaretur pateram a ministro oblatam, tanquam dignior prius acceptare et regi praebibere, obtemperavit regis petitioni, sumpsit poculum ac praebibit. Sed Martinus ubi bibit (verba Sulpitii in Vita Martini, cap. 25, sunt), pateram presbytero suo tradidit, nullum scilicet existimans digniorem qui post se biberet: nec integrum sibi fore, si aut regem ipsum, aut eos qui a rege erant proximi, presbytero praetulisset. Vide quae diximus in notis ad can. apostol. 73 et 74. Baron. anno Christi 57, n. 31 et 32. Sev. Bin.

"Concerning the priests," etc. He teaches that the highest honour is to be paid to priests, the ministers of God, because they are ministers of the most high God, because they stand as mediators, as it were, between God and man, bear the image of God, and finally act as ambassadors for Christ. Since, then, injury to and contempt of ambassadors redounds to the disgrace of the superior who sends them, and honour shown to an ambassador is shown to the king or superior himself, it is rightly decreed here that the priesthood of Christ, transferred into the Church, is a ministry to be revered, and that its governors, the bishops and priests, are to be held in the highest honour. I add that the royal priesthood and kingdom of Christ, transferred to the apostles and their successors, as we said elsewhere above, is not only worthier and more excellent than all kingdoms, empires and principalities, but also that any kings and princes whatever are lower than any sacred ministers whatever, and so the priests of Christ are worthy of far greater honour and reverence. "The priesthood," says St. Ignatius in the letter to the Smyrnaeans, "is the summit of all the goods that are among men"; why then should it not be honoured most of all? That the soul is more excellent than the body, and divine things than human, is the one common opinion of all men. The priesthood is as it were the soul, and its kingdom is spiritual and divine. "For the law of Christ," says Gregory Nazianzen in the oration to the citizens of Nazianzus, "subjects you too to my authority and to my tribunal; for we ourselves also hold a command, I add, a more excellent and more perfect one, unless indeed it is right for the spirit to bow to the fasces of the flesh, and for heavenly things to yield to earthly." And finely Ambrose, On the Dignity of the Priesthood, ch. 2: "The honour and loftiness of the episcopate," he says, "can be matched by no comparisons. If you compare it to the splendour of kings and the diadem of princes, it will be far inferior, as if you compared the metal lead to the splendour of gold; since you may see the necks of kings and princes bowed at the knees of priests, and, having kissed their right hands, they believe themselves fortified by their prayers." To the same effect Chrysostom, on the words of Isaiah, homilies 4 and 5: "The bounds of kingship are one thing, those of priesthood another; but this is greater than that, for it is not to be valued by gems and gold. The king has been allotted the things that are on earth; the right of the priesthood comes down from above. To the king are entrusted the things here, to me the heavenly. To the king bodies are entrusted, to the priest souls; this is the greater rule; therefore the king bows his head under the priest's hand." Everyone sees, then, that the priesthood, "whose weapons are not carnal," as Paul says in 2 Corinthians ch. 10, "but mighty to God," namely "to execute vengeance upon the nations, and rebukes among the peoples, to bind their kings in fetters, and their nobles in manacles of iron," this priesthood, I say, is more excellent than any human empire. Hence the holy Fathers rightly enjoin that after God the bishops and priests, as holding greater power above kings and princes, are to be honoured, and then in the third place the secular princes and magistrates; for so Ignatius says in the said letter: "Honour God, as the author and lord of all; the bishop, as the prince of the priests, bearing the image of God, of God because of his rule, of Christ because of his priesthood. One ought to honour the king too, for none is more excellent than the king, or like him in all created things. Nor is anything greater than the bishop in the Church," etc. And to show in what place, in what order and honour each is to be held in the Church, he adds in the same place: "Let all your affairs, then, be done in seemly order in Christ. Let the laity, among whose number are even all the most Christian kings, be subject to the deacons; the deacons to the presbyters; the presbyters to the bishop; the bishop to Christ, as he is to the Father." St. Chrysostom, homily 33 on Matthew, addressing the deacons, ministers of the altar, says this: "If then some general, if one who wears a diadem, approach unworthily, restrain and check him; you have greater power than he." St. Martin the bishop taught this same thing by example: when he was entertained at a banquet by the emperor Maximus, and was asked, as the worthier, to take first the cup offered by the servant and drink before the king, he complied with the king's request, took the cup and drank first. "But Martin, when he had drunk" (the words are Sulpicius's, in the Life of Martin, ch. 25), "handed the cup to his presbyter, judging, that is, no one worthier to drink after him, and that it would not be right for him to prefer either the king himself or those who were next to the king to a presbyter." See what we said in the notes on the Apostolic Canons 73 and 74. Baronius, year of Christ 57, nos. 31 and 32. Severinus Binius.

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marginal letters: A quod velle concessit.
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insidias adjuvare, eorumque causas portare, scitote vos in eo valde Deo placere, qui sibi eos ad serviendum ascivit, et familiares intantum sibi esse voluit, ut etiam aliorum hostias per eos acceptaret, atque eorum peccata donaret, sibique reconciliaret. Ipsi quoque proprio ore corpus Domini conficiunt, et populis tradunt. De illis enim dictum est : Qui vos contristabit, me contristabit; et qui vobis faciet injuriam, recipiet id quod inique gessit. Et alibi : Qui vos audit, me audit; et qui vos spernit, me spernit; qui autem me spernit, spernit eum qui me misit. Hi enim non sunt infestandi, sed honorandi. In his quoque Dominus honoratur, cujus legatione funguntur. Hi ergo, si forte ceciderint, a fidelibus sunt sublevandi et portandi. Accusandi autem non sunt ab infamibus, aut sceleratis, vel inimicis, aut alterius sectae vel religionis hominibus. Si peccaverint, a reliquis arguantur sacerdotibus; sed et a summis pontificibus constringantur, et non a saecularibus, aut malae vitae hominibus arguantur vel arceantur. Quod ergo de fratris vestri transitu vos contristari audivimus, non modico compulsi sumus moerore. Unde omnipotentem Deum rogamus, ut suae vos gratiae aspiratione consoletur, vosque et a malignis spiritibus, et a perversis hominibus, coelesti protectione custodiat. Nam et si quos post illius obitum tumultus quorumdam adversantium sustinetis, nolite mirari, si vos, qui frui bonis in terra vestra, id est, in terra viventium quaeritis, mala hominum in terra aliena portatis. Peregrinatio quippe est vita praesens; et qui suspirat ad patriam, ei tormentum est peregrinationis locus, etiamsi blandus esse videatur. Vobis autem qui patriam quaeritis, inter suspiria quae habetis, etiam gemitus audio humanae oppressionis exsurgere. Quod mira omnipotentis Dei dispositione agitur, ut dum veritas per amorem vocat, mundus praesens a seipso animum vestrum per tribulationes, quas ingerit, rejiciat; tantoque facilius ab amore hujus saeculi mens exeat, quanto et impellitur, dum vocatur. Itaque quod coepistis, hospitalitatis curam impendite, in oratione et lacrymis

men, and bear their causes, know that in this you greatly please God, Who has taken them to Himself to serve Him, and willed them to be so far intimate with Himself that He also accepts the sacrifices of others through them, and forgives their sins, and reconciles them to Himself. They also with their own mouth consecrate the body of the Lord, and deliver it to the peoples. For concerning them it has been said: He that troubles you, shall trouble Me; and he that does injury to you, shall receive back that which he has unjustly done (Zech. 2:8; Col. 3:25). And elsewhere: He that hears you, hears Me; and he that despises you, despises Me; and he that despises Me, despises Him that sent Me (Luke 10:16). For these are not to be molested, but honoured. In them also the Lord is honoured, Whose embassy they discharge. These, therefore, if perchance they fall, are to be lifted up and borne by the faithful. Moreover, they are not to be accused by the infamous, or the wicked, or enemies, or men of another sect or religion. If they sin, let them be reproved by the rest of the priests; and let them also be restrained by the supreme pontiffs, and not reproved or debarred by secular men or men of evil life. Because therefore we have heard that you are grieved at the passing of your brother, we have been moved with no small sorrow. Wherefore we pray almighty God that He may console you by the breathing of His grace, and guard you by His heavenly protection both from malignant spirits and from perverse men. For even if after his death you endure some tumults of certain adversaries, do not wonder if you, who seek to enjoy good things in your own land, that is, in the land of the living, bear the evils of men in a strange land. For the present life is a pilgrimage; and to him who sighs for his fatherland, the place of pilgrimage is a torment, even though it seem pleasant. And for you who seek the fatherland, amid the sighs which you have, I hear that the groans of human oppression also arise. Which is done by the wonderful dispensation of almighty God, so that while truth calls through love, the present world may drive your mind away from itself through the tribulations which it inflicts; and the mind may depart all the more easily from the love of this world, the more it is also impelled while it is called. Therefore, as you have begun, bestow care upon hospitality, in prayer and tears

Editors' notes and page, col. 161

Footnotes

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Hier. ep. 1 et 85.

Jerome, Letters 1 and 85.

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Zach. II, 8.

Zechariah 2:8.

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Luc. X, 16.

Luke 10:16.

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S. Greg. ep. 70, lib. ix, paucis pro more susque deque versis.

St. Gregory, Letter 70, Book IX, with a few things turned upside down, as usual.

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Idem ep. 21 lib. vii.

The same, Letter 21, Book VII.

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Idem ep. 72 ejusdem libri.

The same, Letter 72 of the same book.

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Proprio ore corpus Domini conficiunt. Qui hanc ob causam Pontianum velut blasphemum accusant, iidem sanctum Hieronymum, Augustinum, Chrysostomum, aliosque plures Ecclesiae catholicae Patres orthodoxos de crimine notant, in quo nullum sane crimen demonstrare possunt. Hieron. in epist. ad Heliodorum: Absit, inquit, ut de his quidquam sinistrum loquar, qui apostolico gradu succedentes, Christi corpus sacro ore conficiunt, per quos et nos Christiani sumus, qui claves regni coelorum habentes, quodammodo ante judicii diem judicant. Augustinus epist. 122, ad Victorianum, ubi de feminis captivis inter barbaros: Ora, inquit, Deum pro eis, et roga, ut etiam ipsas doceat talia dicere, qualia S. Azarias inter caetera in oratione et confessione fudit ad Deum; sic enim sunt illae in terra captivitatis suae, quomodo erant illi in terra, ubi nec sacrificare more suo poterant Domino, sicut nec istae possunt vel ferre oblationem ad altare Dei, vel invenire ibi sacerdotem, per quem offerant Deo. Sanctus Chrysost. lib. iii De sacerdotio, comparans sacerdotium novae legis cum sacerdotio veteris legis, postquam dixisset Judaeorum sacerdotes non lepram purgasse, sed de purgata duntaxat judicasse: Nostris, inquit, sacerdotibus, non corporis lepram, sed animae sordes, non dico purgatas probare, sed purgare prorsus concessum est. Quod igitur Pontianus hic scribit, per sacerdotes corpus Domini confici, aliorum hostias a Deo recipi, peccata hominum dimitti, etiam probatissimi auctores praedicti scripserunt, ideoque quod Magdeburgenses in Pontiano reprehendunt, nihil est aliud quam mera calumnia. Bellarm. lib. vi De Roman. pontif., cap. 8. Sev. Bin.

"With their own mouth they make the body of the Lord." Those who for this reason accuse Pontianus as a blasphemer equally charge with a crime St. Jerome, Augustine, Chrysostom and many other orthodox Fathers of the Catholic Church, in a matter where they can show no crime at all. Jerome in the letter to Heliodorus: "God forbid," he says, "that I should say anything ill of those who, succeeding to the apostolic rank, make the body of Christ with their sacred mouth, through whom we too are Christians, who, holding the keys of the kingdom of heaven, in a manner judge before the day of judgement." Augustine, letter 122, to Victorianus, where he speaks of women held captive among the barbarians: "Pray to God for them," he says, "and ask that he teach them too to say such things as holy Azarias, among other things, poured out to God in his prayer and confession; for they are in the land of their captivity as those were in the land where they could not sacrifice to the Lord after their custom, just as these women can neither bring an offering to the altar of God nor find a priest there through whom to offer to God." St. Chrysostom, Book III On the Priesthood, comparing the priesthood of the new law with that of the old, after saying that the priests of the Jews did not cleanse leprosy but only judged it cleansed: "To our priests," he says, "it has been granted, not to approve as cleansed the leprosy of the body, but the defilements of the soul, I do not say as cleansed, but to cleanse them outright." What Pontianus writes here, then, that the body of the Lord is made by priests, the offerings of others received by God, and the sins of men forgiven, the most approved authors named above also wrote; and so what the Magdeburg Centuriators find fault with in Pontianus is nothing but sheer slander. Bellarmine, Book VI On the Roman Pontiff, ch. 8. Severinus Binius.

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running head: 161 EPISTOLÆ.
marginal letters: A minum insidias adjuvare; B ab infamibus, aut; C mala hominum in; D talitatis curam impendite
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instantissime laborate; eleemosynis, quas semper amastis, jam nunc largius atque uberius date operam, ut tanto post crescat vobis in retributione fructus muneris, quanto hic excreverit studium laboris.

labour most earnestly; to almsdeeds, which you have always loved, even now apply yourselves more bountifully and abundantly, so that hereafter the fruit of your gift may grow for you in retribution all the more, the more the zeal of your labour has increased here.

Praeterea, salutantes paterna dulcedine bonitatem vestram, petimus ut in bonis, quae coepistis, ne deficiatis. Neque ullus vos ab eis avertere possit, sed in cunctis affectum vestrae charitatis, clerici et servi Dei, ac cuncti Christiani, qui in illis partibus commorantur, amore Christi et S. Petri pleniter inveniant, et favoris vestri solatiis, quocunque modo necesse fuerit, potiantur; quatenus vestra cuncti ope defensi atque adjuti, et nos vobis gratiarum possimus exsistere debitores, et Christus Jesus Dominus noster aeternam gloriam compenset, et beatus apostolus Petrus apostolorum princeps, in quorum vos causis impenditis, ipsius gloriae januam aperiat. Data X Kalend. Feb. Severo et Quintiano viris clarissimis consulibus.

Furthermore, saluting your goodness with fatherly sweetness, we ask that you faint not in the good works which you have begun. Nor let anyone be able to turn you away from them, but in all things let the clerics and servants of God, and all Christians who dwell in those parts, fully find the affection of your charity for the love of Christ and St. Peter, and enjoy the consolations of your favour in whatever way shall be needful; so that, all being defended and aided by your help, both we may be able to be debtors of thanks to you, and Christ Jesus our Lord may repay eternal glory, and the blessed apostle Peter, prince of the apostles, in whose causes you spend yourselves, may open the gate of that glory. Given on the tenth before the Kalends of February, in the consulship of the most illustrious Severus and Quintianus.

EPISTOLA II.

EPISTLE II.

AD OMNES EPISCOPOS.

TO ALL THE BISHOPS.

De fraterna dilectione et vitandis malis.

On brotherly love and on avoiding evils.

PONTIANUS sanctae et universalis Ecclesiae episcopus, omnibus recte Dominum colentibus et divinum cultum amantibus, salutem.

Pontianus, bishop of the holy and universal Church, to all who rightly worship the Lord and love divine worship, greeting.

Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis. Haec verba, charissimi, non hominum sunt, sed angelorum; et non humano sensu excogitata, sed ab angelis in ortu Salvatoris annuntiata. Quibus indubitanter ab omnibus intelligi potest, quod non malae voluntatis hominibus, sed bonae, pax sit a Domino data. Unde Dominus per Prophetam loquitur dicens : Quam bonus Israel Deus his qui recto sunt corde! Mei autem pene moti sunt pedes, pene effusi sunt gressus mei, quia aemulatus sum contra iniquos, pacem impiorum videns. De bonis vero ipsa per se Veritas ait : Beati mundo corde, quoniam ipsi Deum videbunt. Mundi enim non sunt corde, qui mala cogitant, aut nociva adversus fratres suos; quia nihil mali vult, qui fidelis est. Fidelis ergo homo magis diligit audire quae

Glory to God in the highest, and on earth peace to men of good will (Luke 2:14). These words, dearly beloved, are not of men, but of angels; and not devised by human understanding, but announced by angels at the birth of the Saviour. Whereby it can undoubtedly be understood by all, that peace is given by the Lord not to men of evil will, but of good will. Wherefore the Lord speaks through the Prophet, saying: How good is God to Israel, to those who are of a right heart! But my feet were almost moved, my steps were almost slipped, because I was jealous against the wicked, seeing the peace of sinners (Ps. 72:1–3). And concerning the good, Truth Himself says by Himself: Blessed are the pure in heart, for they shall see God (Matt. 5:8). For they are not pure in heart who think evil or hurtful things against their brethren; because he who is faithful wills no evil. A faithful man therefore loves rather to hear the things which

Editors' notes and page, col. 162

Footnotes

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an. 235.

Year 235.

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(11) ‹anchor: bonae voluntatis› · call in col 162

Luc. II, 14.

Luke 2:14.

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(12) ‹anchor: impiorum videns› · call in col 162

Psalm. lxxii, 1, 2, 3.

Psalm 72 (73):1, 2, 3.

(printed under page 87)

(13) ‹anchor: Deum videbunt› · call in col 162

Matth. V, 8.

Matthew 5:8.

(printed under page 87)

(14) ‹anchor: qui fidelis est› · call in col 162

Sixti sent. 205, et ibi.

Sentences of Sixtus, 205, and there.

(printed under page 87)

Page

running head: TOLÆ. 162
marginal letters: A instantissime laborate; eleemosynis; B Jesus Dominus noster; C excogitata, sed ab; D est. Fidelis ergo
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence with instantissime laborate (continued from col 161); editors' matter set: De fraterna dilectione et vitandis malis.; ends mid-sentence at quae (continued in col 163)

PG 10:163

oportet, quam dicere quae non oportet. Et si quis fidelis est, videat ne mala loquatur, aut cuiquam insidias ponat. In hoc ergo discernuntur filii Dei et filii diaboli. Filii namque Dei semper cogitant et agere contendunt quae Dei sunt, et fratres indesinenter adjuvant, et nulli nocere volunt. Filii autem diaboli econtra mala et nociva semper meditantur, quia opera eorum mala sunt. De quibus loquitur Dominus per Jeremiam prophetam, dicens : Loquar judicia mea cum eis, super omni malitia eorum. Propterea judicio contendam adhuc vobiscum, ait Dominus, et cum filiis vestris disceptabo. Ecce ego fingo contra vos malum, et cogito contra vos cogitationem. Haec, fratres, valde sunt timenda, et ab omnibus cavenda; quoniam super quem judicium Dei ceciderit, non exiet impunitus. Et ideo unusquisque praevideat ne hoc machinetur aut agat in fratrem, quod ipse pati noluerit. Et nec in suspicionem veniat homo fidelis, ut dicat aut faciat ea quae pati non vult. Unde suspectos, aut inimicos, aut facile litigantes, et eos qui non sunt bonae conversationis, aut quorum vita est accusabilis, et qui rectam non tenent et docent fidem, accusatores esse et testes, et antecessores nostri apostolica repulerunt auctoritate, et nos submovemus, atque futuris temporibus excludimus, ne libenter labi possint, quos nos tenere et salvare debemus : ne (quod absit) praedictum Dei judicium, non tantum super utrosque veniat, sed et nos eorum vitio (quod Deus avertat) pereamus. Scriptum est enim : Rectorem te posuerunt? curam illorum habe, ut laeteris propter illos, et ornamentum gratiae accipias coronam, et dignationem consequaris corrogationis. Verbum enim nequam immutat cor, ex quo quatuor partes oriuntur, bonum et malum, vita et mors, et dominatrix est eorum assidue lingua. Pro talibus praedicti vitandi admodum sunt, et priusquam praedictae enucleatim examinentur opiniones, et ab illis alieni inveniantur, non sunt suscipiendi, quoniam sacrificium salutare est, attendere mandatis, et discedere ab omni iniquitate. Beneplacitum est Domino recedere ab iniquitate; et laudatio, recedere ab injustitia. Quoniam scriptum est : Dilige proximum, et conjungere fide cum illo. Quod si denudaveris absconsa illius, non persequeris post eum. Sicut enim homo qui perdit amicum suum, sic qui perdit amicitiam proximi sui. Et sicut qui dimittit avem de manu sua, sic qui dereliquisti proximum tuum, et non eum capies. Non illum sequaris, quoniam longe abest. Effugit enim quasi caprea de laqueo, quia vulnerata est anima ejus. Ultra eum non poteris colligare, et maledicti est concordatio. Denudare autem amici mysteria, desperatio est animae infelicis. Annuens oculo fabricat iniqua, et nemo eum abjiciet. In conspectu oculorum tuorum conculcabit os suum, et super

ought to be heard, than to speak the things which ought not. And if anyone is faithful, let him see to it that he neither speak evil things nor lay snares for anyone. In this, therefore, the children of God and the children of the devil are discerned. For the children of God always think and strive to do the things that are of God, and unceasingly help their brethren, and wish to harm no one. The children of the devil, on the contrary, always meditate evil and hurtful things, because their works are evil. Concerning whom the Lord speaks through Jeremiah the prophet, saying: I will speak My judgements with them, touching all their wickedness (Jer. 1:16). Wherefore I will yet contend in judgement with you, says the Lord, and with your children will I plead (Jer. 2:9). Behold, I frame evil against you, and devise a device against you (Jer. 18:11). These things, brethren, are greatly to be feared, and to be guarded against by all; because upon whomsoever the judgement of God shall fall, he shall not go forth unpunished. And therefore let everyone foresee that he neither contrive nor do against his brother that which he would be unwilling to suffer himself. And let not a faithful man even come under suspicion of saying or doing those things which he does not wish to suffer. Wherefore both our predecessors by apostolic authority rejected, and we remove and for future times exclude from being accusers and witnesses those who are suspected, or enemies, or easily contentious, and those who are not of good conversation, or whose life is open to accusation, and who do not hold and teach the right faith, lest those whom we ought to hold fast and save be able to slip willingly; lest (which God forbid) the aforesaid judgement of God come not only upon both, but we also perish through their fault (which may God avert). For it is written: Have they made you a ruler? Have care of them, that you may rejoice on their account, and receive as an ornament of grace a crown, and obtain the esteem of the contribution (Sir. 32:1–3). For an evil word changes the heart, out of which four parts arise, good and evil, life and death, and their continual mistress is the tongue (Sir. 37:21–22). On account of such things the aforesaid persons are altogether to be avoided, and before the aforesaid opinions are thoroughly examined and they are found clear of them, they are not to be received, because it is a wholesome sacrifice to give heed to the commandments, and to depart from all iniquity. It is well-pleasing to the Lord to depart from iniquity; and a praise, to depart from injustice (Sir. 35:2, 5). For it is written: Love your neighbour, and be joined in faith with him. But if you lay bare his secrets, you shall not follow after him. For as a man that destroys his friend, so is he that destroys the friendship of his neighbour. And as one that lets a bird go out of his hand, so have you forsaken your neighbour, and shall not catch him. Follow him not, for he is far off. For he has escaped like a roe out of the snare, because his soul is wounded. You shall not be able to bind him up any more, and of a curse there is reconciliation. But to lay bare the secrets of a friend is the despair of an unhappy soul. He that winks with the eye fabricates iniquities, and no man will cast him off. In the sight of your eyes he will trample upon his mouth, and

Editors' notes and page, col. 163

Footnotes

(15) ‹anchor: not visible in the page-foot crop› · call in col 163 (not visible)

Jerem. i, 16.

Jeremiah 1:16.

(printed under page 88)

(16) ‹anchor: not visible in the page-foot crop› · call in col 163 (not visible)

Jerem. ii, 9.

Jeremiah 2:9.

(printed under page 88)

(17) ‹anchor: not visible in the page-foot crop› · call in col 163 (not visible)

Jerem. xviii, 11.

Jeremiah 18:11.

(printed under page 88)

(18) ‹anchor: not visible in the page-foot crop› · call in col 163 (not visible)

Sixti ejusdem sent. 108 et 169. 3, q. 5: Suspectos autem ini.; et 2, q. 7: Quaerendum est; et in decret. Ivon. lib. iv.

Sentences of the same Sixtus, 108 and 169. [Causa] 3, question 5: "Suspectos autem ini."; and [Causa] 2, question 7: "Quaerendum est"; and in Ivo's Decretum, Book IV.

(printed under page 88)

(19) ‹anchor: dignationem consequaris corrogationis› · call in col 163

Eccli. XXXII, 1, 2, 3.

Ecclesiasticus 32:1, 2, 3.

(printed under page 88)

(20) ‹anchor: recedere ab injustitia› · call in col 163

Eccli. XXXV, 2, 5.

Ecclesiasticus 35:2, 5.

(printed under page 88)

(21) ‹anchor: continens erit illorum› · call in col 164

Eccli. XXVII, 18-33.

Ecclesiasticus 27:18–33.

(printed under page 88)

Page

running head: 163 PONTIANI PAPÆ EPI
marginal letters: A oportet, quam dicere; B Dei ceciderit, non; C te posuerunt? curam; D homo qui perdit
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence with oportet (continued from col 162); ends mid-word su- (continued in col 164)
other: the word super was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 164

PG 10:164

sermones tuos admirabitur. Novissime autem pervertet os suum, et in verbis tuis dabit scandalum. Multa odivi, et non coaequavi ei, et Dominus odiet illum. Qui in altum lapidem mittit, super ejus caput cadet, et plaga dolosa dolosi dividet vulnera. Qui fodit foveam, incidet in illam; et qui statuit lapidem proximo, offendet in eo; et qui laqueum alii ponit, peribit in illo. Facienti nequissimum consilium, super ipsum devolvetur; et non cognoscet unde adveniet illi. Illusio et improperium superborum, et vindicta sicut leo insidiabitur illi. Laqueo peribunt qui oblectantur casu justorum; dolor autem consumet illos antequam moriantur. Ira et furor, utraque exsecrabilia sunt; et vir peccator continens erit illorum. Qui vindicari vult, a Deo inveniet vindictam et peccata illius servans servabit. Relinque proximo tuo nocenti te, et tunc deprecanti tibi peccata solventur. Homo homini reservat iram, et a Deo quaerit medelam? In hominem similem sibi non habet misericordiam, et de peccatis suis deprecatur Altissimum? Ipse cum caro sit, reservat iram, et propitiationem petit a Deo? Quis orabit pro delictis illius? Memento novissimorum, et desine inimicari; tabitudo enim et mors imminent mandatis. Memorare timorem Dei, et non irascaris proximo. Memorare testamenti Altissimi, et despice ignorantiam proximi. Abstine te a lite, et minues peccata. Homo enim iracundus incendit litem, et vir peccator turbabit amicos, et in medio pacem habentium immittet inimicitiam. Secundum enim ligna silvae, sic ignis exardescet; et secundum virtutem hominis, sic iracundia illius erit; et secundum substantiam suam exaltabit iram suam. Certamen festinatum incendet ignem, et lis festinans effundet sanguinem, et lingua testificans adducet mortem. Si sufflaveris in scintillam, quasi ignis ardebit; et si exspueris super illam, exstinguetur, et utraque ex ore proficiscuntur. Susurro et bilinguis maledictus, multos enim turbavit pacem habentes. Lingua tertia multos commovit, et dispersit illos de gente in gentem. Civitates divitum munitas destruxit, et domos magnatum effodit. Virtutes populorum concidit, et gentes fortes dissolvit. Lingua tertia mulieres viratas ejecit, et privavit illas laboribus suis. Qui respicit illam, non habebit requiem, nec havitabit cum requie. Flagelli plaga livorem facit, plaga autem linguae comminuet ossa. Multi ceciderunt in ore gladii; sed non sic, quomodo qui interierunt per linguam suam. Beatus qui tectus est a lingua nequam, qui in iracundiam illius non transivit, et qui non attraxit jugum ejus, et vinculis ejus non est ligatus. Jugum enim illius jugum ferreum est, et vinculum illius vinculum aereum est. Mors illius, mors nequissima; et utilis potius infernus quam illa. Perseverantia illius non permanebit, sed obtinebit vias injustorum, et flamma sua non comburet justos.

will express admiration at your words. But at the last he will pervert his mouth, and in your words will give offence. Many things have I hated, and have not likened unto him, and the Lord will hate him. He that casts a stone on high, it shall fall upon his own head, and the deceitful stroke of the deceitful man shall divide wounds. He that digs a pit shall fall into it; and he that sets a stone for his neighbour shall stumble thereon; and he that lays a snare for another shall perish therein. Upon him that devises a most wicked counsel, it shall be rolled back; and he shall not know whence it comes unto him. Mockery and reproach are of the proud, and vengeance like a lion shall lie in wait for him. By a snare shall they perish that delight in the fall of the just; and pain shall consume them before they die. Wrath and fury, both are abominable; and a sinful man shall hold fast to them (Sir. 27:18–33). He that seeks to be avenged shall find vengeance from the Lord, and He will surely keep his sins. Forgive your neighbour that hurts you, and then when you pray your sins shall be loosed. Man harbours wrath against man, and does he seek healing from God? On a man like himself he has no mercy, and does he entreat the Most High for his own sins? Seeing he himself is flesh, does he harbour wrath, and ask propitiation from God? Who shall pray for his sins? Remember the last things, and cease to be at enmity; for corruption and death hang over the commandments. Remember the fear of God, and be not angry with your neighbour. Remember the covenant of the Most High, and overlook the ignorance of your neighbour. Abstain from strife, and you shall diminish sins. For a wrathful man kindles strife, and a sinful man will trouble friends, and cast enmity into the midst of them that are at peace. For according to the wood of the forest, so will the fire burn; and according to the power of a man, so will his anger be; and according to his substance he will exalt his wrath. A hasty conflict will kindle fire, and a hasty strife will shed blood, and a witnessing tongue will bring death. If you blow upon a spark, it will burn as a fire; and if you spit upon it, it will be quenched, and both proceed out of the mouth. Cursed is the whisperer and the double-tongued, for he has troubled many that were at peace. A third tongue has unsettled many, and scattered them from nation to nation. It has destroyed the fortified cities of the rich, and dug up the houses of the great. It has cut down the strength of peoples, and dissolved strong nations. A third tongue has cast out courageous women, and deprived them of their labours. He that looks unto it shall not have rest, nor shall he dwell with rest. The stroke of a whip makes a bruise, but the stroke of the tongue will break bones. Many have fallen by the edge of the sword; yet not so as they that have perished by their own tongue. Blessed is he that is sheltered from an evil tongue, who has not passed into its wrath, and who has not drawn its yoke, and has not been bound in its chains. For its yoke is a yoke of iron, and its chain is a chain of brass. Its death is a most wicked death; and hell is rather profitable than it. Its perseverance shall not abide, but it shall hold the ways of the unjust, and in its flame it shall not burn the just (Sir. 28:1–26).

Editors' notes and page, col. 164

Footnotes

(22) ‹anchor: mors imminent mandatis› · call in col 164

in mandatis ejus.

[Variant:] "in his commandments."

(printed under page 88)

(23) ‹anchor: et lingua testificans› · call in col 164

festinans.

[Variant:] "hastening."

(printed under page 88)

(24) ‹anchor: Civitates divitum munitas› · call in col 164

muratas.

[Variant:] "walled."

(printed under page 88)

(25) ‹anchor: Lingua tertia mulieres viratas› · call in col 164

veridicas

[Variant:] "truthful"

(printed under page 88)

(26) ‹anchor: nec habitabit cum requie› · call in col 164

habebit amicum in quo requiescat.

[Variant:] "will have a friend in whom he may rest."

(printed under page 88)

(27) ‹anchor: injustorum, et› · call in col 164

in.

[Variant:] "in."

(printed under page 88)

Page

running head: NI PAPÆ EPISTOLÆ. 164
marginal letters: A per sermones tuos; B cata illius servans; C enim ligna silvae; D cum requie. Flagelli
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with word fragment per (from su- in col 163)

PG 10:165

Qui derelinquunt Dominum incident in illam, et exardescet in illis, et non exstinguetur; et immittetur in illos quasi leo, et quasi pardus laedet eos. Sepi aures tuas spinis, et noli audire linguam nequam; et ori tuo facito ostia, et seras auribus tuis. Aurum tuum et argentum tuum confla, et verbis tuis facito stateram, et frenos ori tuo rectos. Et attende, ne forte labaris in lingua tua, et cadas in conspectu inimicorum insidiantium tibi, et sit casus tuus insanabilis ad mortem. Ne tardes converti ad Dominum, et ne differas de die in diem. Subito enim veniet ira illius, et in tempore vindictae disperdet te. Noli anxius esse in divitiis injustis, nihil enim proderunt tibi in die obductionis et vindictae. Non ventiles te in omnem ventum, et non eas in omni via; sic enim peccator probatur in duplici lingua. Esto firmus in via Domini, et in veritate sensus tui, et scientia; et prosequatur te verbum pacis et justitiae. Esto mansuetus ad audiendum verbum, ut intelligas; et cum sapientia fer responsum verum. Si est tibi intellectus, responde proximo; sin autem, sit manus tua super os tuum, ne capiaris in verbo indisciplinato, et confundaris. Honor et gloria in sermone sensati; lingua imprudentis, subversio ipsius. Non appelleris

They that forsake the Lord shall fall into it, and it shall burn in them, and shall not be quenched; and it shall be sent upon them as a lion, and as a leopard it shall hurt them. Hedge your ears with thorns, and hear not a wicked tongue; and make doors to your mouth, and bars to your ears. Melt down your gold and your silver, and make a balance for your words, and straight bridles for your mouth. And take heed, lest perchance you slip in your tongue, and fall in the sight of your enemies that lie in wait for you, and your fall be incurable unto death (Sir. 28:27–30). Delay not to be converted to the Lord, and put it not off from day to day. For suddenly shall His wrath come, and in the time of vengeance He will destroy you. Be not anxious for unjust riches, for they shall profit you nothing in the day of darkness and vengeance. Winnow not yourself into every wind, and go not into every way; for thus is every sinner proved by a double tongue. Be steadfast in the way of the Lord, and in the truth of your understanding, and in knowledge; and let the word of peace and justice follow you. Be meek to hear the word, that you may understand; and with wisdom give a true answer. If you have understanding, answer your neighbour; but if not, let your hand be upon your mouth, lest you be caught in an undisciplined word, and be confounded. Honour and glory are in the speech of a wise man; the tongue of an imprudent man is his own overthrow. Be not called

Editors' notes and page, col. 165

Footnotes

(28) ‹anchor: not visible in the page-foot crop› · call in col 165 (not visible)

Eccli. XXVIII.

Ecclesiasticus 28.

(printed under page 89)

(29) ‹anchor: not visible in the page-foot crop› · call in col 165 (not visible)

Eccli. V, 8-18.

Ecclesiasticus 5:8–18.

(printed under page 89)

(30) ‹anchor: not visible in the page-foot crop› · call in col 165 (not visible)

Eccli. VI, 1-4.

Ecclesiasticus 6:1–4.

(printed under page 89)

(1) ‹anchor: Anterus› · call in the full-width Notitia text (col 165)

Anterus. Postquam sedes 13 diebus vacasset, tertio Decemb. an. Christi 237, qui est primus Julii Maximini imperatoris, Anterus Urbano subrogatur. Errant igitur recentiores chronologi, qui post Pontianum, Cyriacum quemdam, cujus neque apud Latinos, neque apud Graecos historicos pontificum seriem contexentes, ulla mentio invenitur, Urbano successisse, male asserunt. Baron. anno praedicto n. 11. Sev. Bin.

"Anterus." After the see had been vacant for 13 days, on the third of December in the year of Christ 237, which is the first of the emperor Julius Maximinus, Anterus is put in the place of Urban [so printed]. The more recent chronologers are therefore wrong who wrongly assert that after Pontianus a certain Cyriacus succeeded Urban, of whom no mention at all is found among either the Latin or the Greek historians who compile the series of the pontiffs. Baronius, the said year, no. 11. Severinus Binius.

(printed under page 89)

(2) ‹anchor: mensem unum› · call in the full-width Notitia text (col 166)

Sedit annos 12, mensem unum, etc. Vix mensem unum in pontificatu sedisse, praeter auctoritatem Eusebii, consulatus eorum sub quibus martyrio affectus esse scribitur, hic indicat. Qui enim tertio Decembris in sedem pontificiam elevatus, ab ea per violentum persecutoris gladium, tertia die Januarii, ut ex tabulis ecclesiasticis constat, dejicitur, ultra unum mensem pontificiam sedem tenuisse non potest. Id.

"He sat 12 years, one month," etc. That he sat in the pontificate barely one month is shown, besides the authority of Eusebius, by the consulship of those under whom he is recorded to have suffered martyrdom. For one who was raised to the pontifical see on the third of December and thrown down from it by the violent sword of the persecutor on the third day of January, as the church records establish, cannot have held the pontifical see beyond one month. The same [Binius].

(printed under page 89)

(3) ‹anchor: gesta martyrum› · call in the full-width Notitia text (col 166)

Hic gesta martyrum. Clemens Romanus pontifex certos constituit notarios, qui res a martyribus privatim aut publice gestas describerent, eorumve publice dicta aut facta notis quibusdam consuetis celerrime in tabulis adnotarent; quae vero privatim intra cancellos coram solis judicibus in proconsularia acta relata erant, ab iisdem data pecunia redimerent, et inter Acta martyrum sedulo asservarent. Tanta eorum in excipiendis dictis, etiam prolixis orationibus velocitas erat, ut prius illi sententiam dicendam notassent, quam a dicente et loquente pronuntiata esset. De qua scribendi celeritate Martialis lib. xiv hoc distichon: Currant verba licet, manus est velocior illis: Nondum lingua suum, dextra peregit opus.

"He [had] the acts of the martyrs." Clement, the Roman pontiff, appointed certain notaries to write down the things done by the martyrs in private or in public, or to note very swiftly on tablets, in certain customary shorthand signs, what they said or did in public; and what had been entered in the proconsular acts privately within the bar before the judges alone, they were to buy back from the same by paying money, and to keep carefully among the Acts of the martyrs. So great was their speed in taking down what was said, even long speeches, that they had noted a sentence before it was uttered by the one speaking. Of this speed in writing Martial, Book XIV, has this distich: "Though the words run, the hand is swifter than they: the tongue has not yet finished its work, the right hand has."

(printed under page 89)

Page

running head: 165 ANTERUS PAPA. — NOTITIA.
marginal letters: A Qui derelinquunt Dominum; B peccator probatur in
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-sentence at Non appelleris (continued in col 166); full-width title and text block across cols 165-166 in lower half of column cut off at right edge, not set (ANNO DOMINI CCXXXV / ANTERUS PAPA / NOTITIA / (MANSI, Concil., I, 761...) / Anterus natione Graecus...)

PG 10:166

susurro; et in lingua tua ne capiaris, et confundaris. Super furem enim est confusio et poenitentia, et denotatio pessima super bilinguem. Susurratori autem odium, et inimicitia, et contumelia. Justifica pusillum et magnum similiter. Noli fieri pro amico inimicus proximo. Improperium enim et contumeliam malus haereditabit, et omnis peccator invidus et bilinguis. Non te extollas in cogitatione animae tuae velut taurus, ne forte elidatur virtus tua super stultitiam, et folia tua comedat, et fructus tuos perdat, et relinquaris velut lignum aridum in eremo. Anima enim nequam disperdet, qui se habet, et in gaudium inimicis dat illum, et deducet in sortem impiorum. Charissimi, oppressos erigere studete, et necesse habentes semper adjuvate; quoniam qui fratrem afflictum relevat, apprehensum eripit, moerentem consolatur, ab illo sibi retribui, cui totum impendit, non dubitet, qui ait: Quod uni ex minimis meis fecistis, mihi fecistis. Taliter enim bona indesinenter agere studete, ut fructum boni operis et hic consequamini, et in futuro gratia Dei perfruamini, quatenus coelestis regni aulam introire postea mereamini. Data IV Kal. Maii, Severo et Quintiano viris clarissimis consulibus.

a whisperer; and be not caught in your tongue, and confounded. For upon a thief there is confusion and repentance, and a most evil mark of shame upon the double-tongued; but to the whisperer hatred, and enmity, and reproach. Justify the small and the great alike (Sir. 5:8–18). Become not for a friend an enemy to your neighbour. For an evil man shall inherit reproach and dishonour, and every envious and double-tongued sinner. Exalt not yourself in the thought of your soul like a bull, lest perchance your strength be shattered through folly, and it eat up your leaves, and destroy your fruits, and you be left as a dry tree in the desert. For a wicked soul will destroy him that has it, and gives him to be a joy to his enemies, and will lead him down into the lot of the ungodly (Sir. 6:1–4). Dearly beloved, strive to raise up the oppressed, and always help those who are in need; because he who relieves an afflicted brother, rescues one who is seized, and consoles one who mourns, let him not doubt that he is repaid by Him upon Whom he spends all, Who says: What you did to one of My least ones, you did to Me (Matt. 25:40). For strive unceasingly to do good things in such wise that you may both obtain the fruit of good work here, and in the future enjoy the grace of God, so that hereafter you may merit to enter the court of the heavenly kingdom. Given on the fourth before the Kalends of May, in the consulship of the most illustrious Severus and Quintianus.

Editors' notes and page, col. 166

Footnotes

(31) ‹anchor: eripit› · call in col 166

S. Greg. ep. 125 lib. VII.

St. Gregory, Letter 125, Book VII.

(printed under page 89)

(32) ‹anchor: fecistis› · call in col 166

Matth. XXV, 40.

Matthew 25:40.

(printed under page 89)

(33) ‹anchor: Data IV› · call in col 166

III, ut etiam ms.

III [i.e. the third], as the manuscript also has.

(printed under page 89)

(34) ‹anchor: viris clarissimis consulibus› · call in col 166

anno 235.

In the year 235.

[Anterus papa, Notitia] (printed under page 89)

Page

running head: A. — NOTITIA. 166
marginal letters: A susurro; et in; B flictum relevat, apprehensum
other: footnotes 29 (after similiter) and 30 (after impiorum) are called in this column; their texts are listed in n165 (QA Q1)
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence with susurro (continued from col 165); full-width title and text block across cols 165-166 in lower half of column cut off at left edge, not set (ANNO DOMINI CCXXXV / ANTERUS PAPA / NOTITIA / (MANSI, Concil., I, 761...) / Anterus natione Graecus...)