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S. Urbanus I papa, Epistola ad omnes Christianos

Editors' preface

S. URBANI I PAPAE

OF ST URBAN I, POPE

EPISTOLA AD OMNES CHRISTIANOS

LETTER TO ALL CHRISTIANS

URBANUS episcopus omnibus Christianis, in sanctificationem Spiritus, in obedientiam et aspersionem sanguinis Domini nostri Jesu Christi, salutem.

Bishop Urban to all Christians, unto sanctification of the Spirit, unto obedience and sprinkling of the blood of our Lord Jesus Christ, greeting.

Decet omnes Christianos, charissimi, ut eum imitentur, cujus nomen sortiti sunt. Quid prodest, fratres mei, Jacobus apostolus ait, si fidem quis dicat se habere, opera autem non habeat? Nolite plures magistri fieri, fratres mei, scientes quoniam majus judicium sumitis. In multis enim offendimus omnes. Qui sapiens et disciplinatus est inter vos, ostendat ex bona conversatione operationem suam in mansuetudine sapientiae.

It befits all Christians, most beloved, to imitate Him whose name they have obtained. What does it profit, my brethren, says the apostle James, if anyone says that he has faith, but does not have works? Be not many masters, my brethren, knowing that you receive a greater judgement. For in many things we all offend. Who is wise and disciplined amongst you? let him show from his good conduct his work in the meekness of wisdom.

Scimus vos non ignorare, quia hactenus vita communis inter bonos Christianos viguit, et adhuc gratia Dei viget, et maxime inter eos qui in sortem Domini sunt electi, id est, clericos, sicut in Actibus legitur apostolorum : Multitudinis autem credentium

We know that you are not ignorant that hitherto the common life has flourished amongst good Christians, and by the grace of God still flourishes, and especially amongst those who have been chosen into the lot of the Lord, that is, clerics, just as we read in the Acts of the Apostles: Now of the multitude of those who believed

Editors' notes and page, col. 135

Footnotes

[The page is Latin only. Two series are printed: the superscript source and variant notes (¹, ²…), set full width; then the editors' notes ((5), (6)), in two columns.] (printed under page 74) (¹) ‹anchor: in mansuetudine sapientiae› · call in col 135 Jacob. II, 14.

James 2:14.

(printed under page 74) (²) ‹anchor: Scimus› · call in col 135 Quaest.: Scimus vos non ign.

Quaest.: "Scimus vos non ign[orare]" ("We know you are not unaware").

(printed under page 74) (³) ‹anchor: inter bonos› · call in col 135 Omnes.

"Omnes" ("all").

(printed under page 74) (⁴) ‹anchor: Domini sunt electi› · call in col 135 Isid. II De off., c. 1.

Isidore, De officiis, book II, ch. 1.

(printed under page 74)

(5) ‹anchor: call not visible on this page foot; it stands in the heading above› · call in col 135

Ficta et supposita apud viros doctos habetur.

Learned men hold it to be forged and spurious.

(printed under page 74)

(6) ‹anchor: Scimus vos non ignorare› · call in col 135

Scimus vos non ignorare. Docet hoc loco S. Urbanus pontifex, initio Ecclesiae, juxta testimonium Lucae Act., cap. IV, consuevisse pios homines possessiones rerum suarum distrahere, earumque pretium Ecclesiis donare: sed quia eo modo praesentibus duntaxat, non autem futuris Ecclesiae ministris providebatur, decernit magis e re et commodo Ecclesiae futurum, si ipsae rerum possessiones Ecclesiae donentur. Et merito: si enim Levitis veteris testamenti divino jure concessum est, ut urbes ad habitandum, suburbana ad alendum pecora possideant, agros et vineas ex oblationibus populi licite emant, licite etiam distrahant ac vendant, quod Levit. cap. XXV, et III Reg. cap. II, Jer. cap. XXXII, Act. cap. IV, satis aperte indicatur; quo jure, quave ratione hoc sacerdotibus ac clericis novi testamenti interdictum erit? Patriarchae Jacob filium Levi exhaeredantis sententiam ac voluntatem Deus quidem approbavit, ejusque posteris, nullam partem terrae, in 12 duntaxat partes, pro numero 12 tribuum divisae assignari permisit; sed tamen decimam partem omnium fructuum, sibi tanquam proprio Judaeorum regi, loco tributi debitam una cum 48 civitatibus, et suburbanis earum praediis, illis, tanquam suis haeredibus, donavit. Ridicula sane foret, vehemens illa multorum pontificum et conciliorum decretis, rerum ecclesiasticarum interdicta alienatio, si Ecclesia nullam rem licite hactenus possederit. Quare quod inquit Christus Luc. XIV, non posse esse discipulum suum, nisi qui renuntiaverit omnibus quae possidet, ita intelligendum est, sicut id quod sequitur: Si quis venit ad me, et non odit patrem et matrem et uxorem, adhuc autem et animam suam, non potest esse meus discipulus. Certum est, non ad odium, sed potius ad amorem parentum, filiorum, uxoris, et vitae propriae quemlibet hominem divina lege obligari, si horum amor Dei charitati, quem super omnia diligere debemus, nihil obstet aut praejudicet; sic si rerum possessio animum a Dei cultu avocet, mala est, eoque casu plane deserenda; si vero ministris alimenta praebendo, eumdem Dei cultum promoveat, utilissime sane Ecclesia temporalium bonorum dominium ac possessionem sibi retinet et usurpat. Vide quae diximus supra in notis ad epist. 2 Pii I. Bellarminus lib. I De clericis, cap. 26. SEV. BIN.

"We know you are not unaware." In this place the holy pontiff Urban teaches that at the beginning of the Church, according to Luke's testimony in Acts, chapter 4, devout people were accustomed to sell off their possessions and give the price of them to the churches; but because in that way provision was made only for the Church's present ministers, not for its future ones, he decides it will be more to the Church's advantage and benefit if the possessions themselves were given to the Church. And rightly: for if the Levites of the Old Testament were granted by divine right to possess cities to dwell in and suburban lands to feed their cattle, lawfully to buy fields and vineyards from the people's offerings, and lawfully also to sell them off and dispose of them, as is plainly enough indicated in Leviticus chapter 25, 3 Kings chapter 2, Jeremiah chapter 32 and Acts chapter 4, by what right or on what reasoning will this be forbidden to the priests and clerics of the New Testament? God did indeed approve the sentence and will of the patriarch Jacob in disinheriting his son Levi, and allowed no part of the land, divided into only twelve parts for the number of the twelve tribes, to be assigned to his descendants; yet He gave them, as His heirs, the tenth part of all produce, owed to Himself as the Jews' own king in place of tribute, together with forty-eight cities and the suburban estates belonging to them. Absurd indeed would be that vehement prohibition against alienating ecclesiastical property, laid down in the decrees of many pontiffs and councils, if the Church had lawfully possessed nothing until then. Hence what Christ says in Luke 14, that no one can be His disciple unless he renounces all that he possesses, is to be understood in the same way as what follows: "If anyone comes to me and does not hate his father and mother and wife, and his own life too, he cannot be my disciple." It is certain that by divine law every man is bound not to hatred but rather to love of his parents, children, wife and his own life, provided that the love of these in no way stands against or prejudices the love of God, whom we must love above all things; so too, if the possession of property draws the soul away from the worship of God, it is evil, and in that case is to be abandoned altogether; but if by supplying the ministers with sustenance it furthers that same worship of God, then most usefully indeed does the Church keep and exercise for itself the ownership and possession of temporal goods. See what we said above in the notes on the second letter of Pius I. Bellarmine, book 1, On Clerics, chapter 26. SEV. BIN. [Severinus Binius]

(printed under page 74)

Editors' prose

De eo quod Ecclesia modo possessiones fidelium recipit, et non pretium earumdem rerum sicut temporibus apostolorum; et cur sedes excelsae in ecclesiis episcoporum praeparentur; et ut eis, quos episcopi excommunicant, nullus communicet; et quos ipsi quoquo modo ejecerint, nullus recipiat.

On this: that the Church now receives the possessions of the faithful, and not the price of those same things, as in the times of the apostles; and why raised seats are prepared for the bishops in the churches; and that no one should communicate with those whom the bishops excommunicate; and that no one should receive those whom they have in any way cast out.

I. De vita communi, et quam ob causam Ecclesia possessiones habere coeperit.

I. On the common life, and for what cause the Church began to have possessions.

II. A quibus vel in quos usus res ecclesiasticae dispensentur, et de invasoribus earum.

II. By whom, or to what uses, the Church's goods are to be dispensed; and on those who seize them.

III. Si quis ab Ecclesia jus possidendi avellere tentaverit.

III. If anyone should attempt to wrest from the Church the right of possessing.

IV. De cathedris episcopalibus.

IV. On the bishops' chairs.

V. Ut nullus communicet iis, quibus episcopus non communicat, vel recipiat quos ille abjecerit.

V. That no one should communicate with those with whom the bishop does not communicate, or receive those whom he has cast off.

VI. De sponsione in baptismo facta, et de iis qui communem vitam susceperunt.

VI. On the pledge made in baptism, and on those who have taken up the common life.

VII. De impositione manus episcopalis.

VII. On the laying-on of the bishop's hand.

Page

running head: 135 S. URBANI
marginal letters: A URBANUS episcopus omnibus; B gratia Dei viget; C in footnote (6)
old-edition numerals: (none)
other: Latin only, no Greek printed; cre- split at column break; full-width title, argument, and chapter synopsis I-VII at top (S. URBAN... / (5) EPISTOLA AD OM... / De eo quod Ecclesia... / I. De vita communi... - VII.) now set, the title in c135 and the argument and synopsis under Editors' prose above

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erat cor unum et anima una, nec quisquam eorum quae possidebat, aliquid suum esse dicebat, sed erant illis omnia communia. Et virtute magna reddebant apostoli testimonium resurrectionis Jesu Christi. Et gratia magna erat in omnibus illis. Neque enim quisquam egens erat inter illos. Quotquot enim possessores agrorum, aut domorum erant, vendentes, afferebant pretia eorum quae vendebant, et ponebant ante pedes apostolorum. Dividebatur autem singulis, prout cuique opus erat. Joseph autem, qui cognominatus est Barnabas ab apostolis, quod est interpretatum, filius consolationis, Levites et Cyprius genere, cum haberet agrum, vendidit illum, et attulit pretium ante pedes apostolorum, et reliqua. Videntes ergo sacerdotes summi et alii, atque Levitae, et reliqui fideles, plus utilitatis posse afferre, si haereditates et agros quos vendebant, Ecclesiis, quibus praesidebant episcopi, traderent, eo quod ex sumptibus eorum,

there was one heart and one soul, nor did anyone say that anything of the things which he possessed was his own, but all things were common unto them. And with great power the apostles rendered testimony to the resurrection of Jesus Christ. And great grace was in them all. For neither was there anyone needy amongst them. For as many as were possessors of fields or houses sold them and brought the prices of the things which they sold, and laid them before the feet of the apostles. And distribution was made to each one according as each had need. Now Joseph, who by the apostles was surnamed Barnabas (which is interpreted, son of consolation), a Levite and a Cyprian by race, having a field, sold it and brought the price before the feet of the apostles, and the rest. When therefore the high priests and others, and the Levites, and the rest of the faithful saw that it could bring more benefit if they delivered the inheritances and fields which they used to sell to the Churches over which the bishops presided, because from their revenues,

Editors' notes and page, col. 136

Footnotes

(⁵) ‹anchor: ante pedes apostolorum› · call in col 136 Actor. IV, 32-37.

Acts 4:32-37.

(printed under page 74) (⁶) ‹anchor: et alii› · call in col 136 Quaest. 1: Videntes autem sacerdotes.

Quaest. 1: "Videntes autem sacerdotes" ("But the priests, seeing").

(printed under page 74)

Page

running head: S. URBANI I PAPAE 136
marginal letters: A dentium erat cor; B fideles, plus utilitatis; C in footnote (6)
old-edition numerals: (none)
other: Latin only, no Greek printed; dentium continues cre- from col 135; full-width title, argument, and chapter synopsis at top (...RBANI I PAPAE / ... AD OMNES CHRISTIANOS / ... fidelium recipit... / ...nsam Ecclesia possessiones...) cut off at left edge, not set

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tam praesentibus quam futuris temporibus, plurima et elegantiora possent ministrare fidelibus communem fidem ducentibus, quam ex pretio eorum ; coeperunt praedia et agros, quos vendere solebant, matricibus Ecclesiis tradere, et ex sumptibus eorum vivere.

both in present and in future times, they could minister more abundant and choicer things to the faithful leading a common life of faith than from the price of them, they began to deliver the estates and fields which they used to sell to the mother Churches, and to live from their revenues.

II.

Ipsae vero res in ditione singularum parochiarum, episcoporum, qui locum tenent apostolorum, erant, et sunt usque adhuc, et futuris semper debent esse temporibus. E quibus episcopi et fideles dispensatores eorum, omnibus communem vitam degere volentibus, ministrare cuncta necessaria debent, prout melius potuerint, ut nemo in eis egens inveniatur. Ipsae enim res fidelium oblationes appellantur, quia Domino offeruntur. Non ergo debent in aliis usibus, quam ecclesiasticis, et praedictorum Christianorum fratrum vel indigentium converti : quia vota sunt fidelium, et pretia peccatorum, ac patrimonia pauperum, atque ad praedictum opus explendum, Domino traditae. Si quis autem (quod absit) secus egerit, videat ne damnationem Ananiae et Saphirae percipiat, et reus sacrilegii efficiatur, sicut illi effecti sunt, qui pretia praedictarum rerum fraudaverunt, de quibus legitur in praedictis apostolorum Actibus : Vir autem quidam nomine Ananias, cum Saphira uxore sua, vendidit agrum et fraudavit de pretio agri, conscia uxore sua : et afferens partem quamdam, ad pedes apostolorum posuit. Dixit autem Petrus Ananiae : Cur tentavit Satanas cor tuum, mentiri te Spiritui sancto, et fraudare de pretio agri ? Nonne manens tibi manebat, et venumdatum erat in tua potestate ? Quare posuisti in corde tuo hanc rem ? Non es hominibus mentitus, sed Domino. Audiens autem Ananias haec verba, cecidit, et exspiravit. Et factus est timor magnus in omnes qui audierunt. Surgentes autem juvenes, amoverunt eum ; et efferentes, sepelierunt. Factum est autem quasi horarum trium spatium, et uxor ipsius, nesciens quod factum fuerat, introivit. Respondens autem ei Petrus, dixit : Dic mihi, si tanti agrum vendidistis ? At illa dixit : Etiam tanti. Petrus

Now those very properties were in the jurisdiction of the bishops of the several dioceses, who hold the place of the apostles, and are so until now, and ought always to be so in future times. Out of these the bishops and their faithful stewards ought to minister all necessary things to all who wish to lead the common life, as best they can, so that no one amongst them may be found in need. For those very properties are called the offerings of the faithful, because they are offered to the Lord. They ought not, therefore, to be turned to other uses than ecclesiastical ones, and those of the aforesaid Christian brethren or the needy; because they are the vows of the faithful, and the ransoms of sins, and the patrimonies of the poor, and delivered to the Lord for the fulfilment of the aforesaid work. But if anyone (which God forbid) acts otherwise, let him see to it that he does not receive the condemnation of Ananias and Saphira, and become guilty of sacrilege, just as they became who kept back by fraud from the prices of the aforesaid properties, concerning whom we read in the aforesaid Acts of the Apostles: But a certain man by name Ananias, with Saphira his wife, sold a field and kept back by fraud from the price of the field, his wife being privy to it; and bringing a certain part, laid it at the feet of the apostles. But Peter said to Ananias: Why has Satan tempted your heart, that you should lie to the Holy Spirit, and keep back by fraud from the price of the field? Remaining, did it not remain to you, and being sold, was it not in your power? Why have you put this thing in your heart? You have not lied to men, but to the Lord. And Ananias, hearing these words, fell down and breathed his last. And great fear came upon all who heard. And the young men rising up removed him, and carrying him out buried him. Now there was a space of about three hours, and his wife, not knowing what had been done, came in. And Peter answering her said: Tell me whether you sold the field for so much? And she said: Yea, for so much. And Peter

Editors' notes and page, col. 137

Footnotes

[The page is Latin only. Two series are printed: the superscript source and variant notes (⁷–¹⁹), set full width; then the editors' note (7), in two columns. The calls for ⁷–¹⁵ and (7) stand in the text above the visible page foot.] (printed under page 75) (⁷) ‹anchor: not visible› · call in col 137 Concil. Milev. 25.

Council of Milevis, canon 25.

(printed under page 75) (⁸) ‹anchor: not visible› · call in col 137 Julianus Pomerius lib. II De vita contempl., c. 9 et 16. Vide Hincm. epp. 5 et 8, edit. Moguntinae Busaei.

Julianus Pomerius, On the Contemplative Life, book II, chs. 9 and 16. See Hincmar, letters 5 and 8, in Busaeus's Mainz edition.

(printed under page 75) (⁹) ‹anchor: not visible› · call in col 137 Actor. V, 1-11.

Acts 5:1-11.

(printed under page 75) (¹⁰) ‹anchor: not visible› · call in col 137 12. Quaest. 1: Res ecclesiae non quasi.

[Causa] 12, Quaest. 1: "Res ecclesiae non quasi" ("The Church's property, not as though").

(printed under page 75) (¹¹) ‹anchor: not visible› · call in col 137 Idem Pomerius qui supra, in opere quod falso a plerisque tributum fuit Prospero Aquitano.

The same Pomerius as above, in the work that many have wrongly attributed to Prosper of Aquitaine.

(printed under page 75) (¹²) ‹anchor: not visible› · call in col 137 I Cor. XVI, 22.

1 Corinthians 16:22.

(printed under page 75)

(7) ‹anchor: not visible; the note's lemma is "Pretia peccatorum"› · call in col 137

Pretia peccatorum. Receptissima est expositio, ut hostiae et eleemosynae pro peccatis oblatae, peccata appellentur. Osee cap. IV de sacerdotibus dicitur: Peccata populi mei comedent. Quem locum Cyrillus, Theophylactus, Theodoretus et alii recentiores recte de hostiis interpretantur. Nam Scriptura ita frequenter loqui solet, ut in primis evidentissime patet ex hisce verbis Pauli apost. II Cor., cap. V: Eum qui peccatum non noverat, pro nobis peccatum fecit, ut nos efficeremur justitia Dei in ipso. Quia igitur bona temporalia Deo in ministris Ecclesiae oblata, peccata redimunt, et peccantem ad donum poenitentiae obtinendum disponunt, recte pretia peccatorum appellantur. De hoc peccatorum pretio intelligendum est illud apostoli Pauli: Impertiunt nobis corporalia, quibus nos spiritualia impertimus. Hoc idem beatus martyr ac pontifex Alexander I, epist. 1, in principio, hisce verbis: Ipsi enim, inquit, pro populo interpellant, et populi peccata comedunt, quia precibus suis et oblationibus ea delent atque consumunt. Comedi enim dicuntur in Scriptura, psal. LVIII, quae consumuntur. Discamus ergo quod qui eleemosynis et oblationibus fidelium fruimur, eas precibus nostris, sicut obligamur, diligentissime compensemus; futurum alioquin, ut de rebus injuste acceptis, coram tremendo judice saeculi, graviter periclitemur. Vide Riberam in Oseam c. IV, n. 4. SEV. BIN.

"The prices of sins." It is a very widely accepted interpretation that sacrifices and alms offered for sins are called "sins." In Hosea chapter 4 it is said of the priests: "They shall eat the sins of my people." Cyril, Theophylact, Theodoret and other more recent writers rightly interpret this passage of sacrifices. For Scripture is often wont to speak so, as is above all most plainly evident from these words of the apostle Paul, 2 Corinthians chapter 5: "Him who knew no sin he made sin for us, that we might become the righteousness of God in him." Since, then, temporal goods offered to God in the ministers of the Church redeem sins, and dispose the sinner to obtain the gift of repentance, they are rightly called the prices of sins. Of this price of sins is to be understood that saying of the apostle Paul: "They share with us bodily things, to whom we impart spiritual things." The blessed martyr and pontiff Alexander I says the same, in letter 1, at the beginning, in these words: "For they," he says, "intercede for the people and eat the people's sins, because by their prayers and offerings they blot them out and consume them." For things that are consumed are said in Scripture, Psalm 58, to be eaten. Let us learn, then, that we who enjoy the alms and offerings of the faithful must repay them most diligently with our prayers, as we are bound to; otherwise we shall be in grave peril before the dread Judge of the world over goods unjustly received. See Ribera on Hosea, ch. 4, n. 4. SEV. BIN. [Severinus Binius]

(printed under page 75)

Page

running head: 137 EPISTOLA AD OMNES CHRISTIA
marginal letters: A tam praesentibus quam; B Domino offeruntur. Non; C ritui sancto, et; D in footnote (7)
old-edition numerals: (none)
other: Latin only, no Greek printed

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autem ad eam : Quid utique convenit vobis tentare Spiritum Domini ? Ecce pedes eorum qui sepelierunt virum tuum, ad ostium, et efferent te. Confestim cecidit ad pedes ejus, et exspiravit. Intrantes autem juvenes, invenerunt illam mortuam, et extulerunt, et sepelierunt ad virum suum. Et factus est timor magnus in universam Ecelesiam, et in omnes qui audierunt haec. Haec, fratres, valde cavenda sunt et timenda : quia res Ecclesiae, non quasi propriae, sed ut communes et Domino oblatae, cum summo timore non in alios quam in praefatos usus sunt fideliter dispensandae, ne sacrilegii reatum incurrant, qui eas inde abstrahunt, ubi traditae sunt, ne poenam et mortem Ananiae et Saphirae incurrant, et (quod pejus est) anathema maranatha fiant, et si non corpore, ut Ananias et Saphira, mortui ceciderint, anima tamen, quae potior est corpore, mortua et alienata a consortio fidelium cadat, et in profundum barathri labatur. Unde attendendum est omnibus, et fideliter custodiendum, et illius usurpationis contumelia depellenda, ne praedia usibus secretorum coelestium dedicata, a quibusdam irruentibus vexentur. Quod si quis fecerit, post debitae ultionis acrimoniam, quae erga sacrilegos jure promenda est, perpetua damnetur infamia, et carceri tradatur, aut exsilio perpetuae deportationis utatur. Quoniam, juxta Apostolum, tradere oportet hujusmodi hominem Satanae, ut spiritus salvus sit in die Domini.

said to her: Why indeed have you agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they shall carry you out. Immediately she fell down at his feet, and breathed her last. And the young men coming in found her dead, and carried her out, and buried her by her husband. And great fear came upon the whole Church, and upon all who heard these things. These things, brethren, are greatly to be guarded against and feared: because the properties of the Church, not as one's own, but as common and offered to the Lord, are to be faithfully dispensed with the utmost fear for no other than the aforesaid uses, lest those who abstract them from the place where they were delivered incur the guilt of sacrilege, lest they incur the punishment and death of Ananias and Saphira, and (what is worse) become anathema maranatha, and even if they do not fall dead in body like Ananias and Saphira, yet the soul, which is better than the body, may fall dead and alienated from the fellowship of the faithful, and slip into the depth of the pit. Wherefore all must take heed and faithfully keep watch, and the outrage of that usurpation must be driven away, lest estates dedicated to the uses of the heavenly mysteries be harassed by certain intruders. And if anyone does this, after the severity of due vengeance which is rightly to be put forth against the sacrilegious, let him be condemned to perpetual infamy and delivered to prison, or suffer the exile of perpetual deportation. Since, according to the Apostle, such a man must be delivered to Satan, that the spirit may be saved in the day of the Lord.

III.

Memoratis ergo augmentationibus ac cultibus, in tantum Ecclesiae, quibus episcopi praesident, Domino adminiculante, creverunt, et tantis maxima pars earum abundant rebus, ut nullus sit in eis, communem eligens vitam, indigens ; sed omnia necessaria ab episcopo suisque ministris percipit. Ideo si aliquis exstiterit modernis aut futuris temporibus, qui haec avellere nitatur, jam dicta damnatione feriatur.

By the aforesaid increases and cultivations, therefore, the Churches over which the bishops preside have grown so much with the Lord's help, and the greatest part of them abound in so many possessions, that there is no one in them choosing the common life who is in need; but he receives all necessary things from the bishop and his ministers. Therefore if anyone arises in modern or future times who strives to tear these away, let him be struck with the condemnation already spoken.

IV.

Quod autem sedes in episcoporum ecclesiis excelsae

Moreover, the fact that seats in the churches of the bishops are found raised on

Editors' notes and page, col. 138

Footnotes

(¹³) ‹anchor: not visible› · call in col 138 17. Quaest. 4: Attendendum est, ne praedia.

[Causa] 17, Quaest. 4: "Attendendum est, ne praedia" ("Care must be taken that the estates … not").

(printed under page 75) (¹⁴) ‹anchor: not visible› · call in col 138 sacrorum.

"sacrorum" ("of sacred things").

(printed under page 75) (¹⁵) ‹anchor: not visible› · call in col 138 Cod. Theod. lib. XVI, tit. 2, const. 40, quam expende.

Theodosian Code, book XVI, title 2, constitution 40; weigh it.

(printed under page 75) (¹⁶) ‹anchor: deportationis utatur› · call in col 138 uratur.

"uratur" ("let him be burned").

(printed under page 75) (¹⁷) ‹anchor: juxta Apostolum› · call in col 138 I Cor. V, 5.

1 Corinthians 5:5.

(printed under page 75) (¹⁸) ‹anchor: tantum Ecclesiae› · call in col 138 Quaest. 1: Videntes autem sacerdot.

Quaest. 1: "Videntes autem sacerdot[es]" ("But the priests, seeing").

(printed under page 75) (¹⁹) ‹anchor: communem eligens› · call in col 138 Degens vel gerens.

"Degens" ("living") or "gerens" ("leading").

(printed under page 75)

Page

running head: MNES CHRISTIANOS. 138
marginal letters: A autem ad eam; B corpore, ut Ananias; C Memoratis ergo augmentationibus; D in footnote (7)
old-edition numerals: (none)
other: Latin only, no Greek printed; ex- split at column break
other: the word excelsae was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 139

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constitutae et praeparatae inveniuntur ut thronus, speculationem et potestatem judicandi, et solvendi atque ligandi, a Domino sibi datam materiam docent. Unde ipse Salvator in Evangelio ait : Quaecunque ligaveritis super terram, erunt ligata et in coelo ; et quaecunque solveritis super terram, erunt soluta et in coelo. Et alibi : Accipite Spiritum sanctum : quorum remiseritis peccata, remittuntur eis ; et quorum retinueritis, retenta sunt.

high and prepared like a throne, teaches the watch-care and the power of judging, and of loosing and binding, the matter given to them by the Lord. Whence the Saviour Himself says in the Gospel: Whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you shall loose upon earth shall be loosed also in heaven. And elsewhere: Receive the Holy Spirit: whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained.

Ideo ista praetulimus, charissimi, ut intelligatis potestatem episcoporum vestrorum, in eisque Deum veneremini, et eos ut animas vestras diligatis ; et quibus illi non communicant, non communicetis ; et quos ejecerint, non recipiatis. Valde enim timenda est sententia episcopi, licet injuste liget aliquem, quod tamen summopere praevidere debet.

Therefore we have set forth these things, most beloved, that you may understand the power of your bishops, and venerate God in them, and love them as your own souls; and that with those with whom they do not communicate, you do not communicate; and that those whom they have cast out, you do not receive. For the sentence of a bishop is greatly to be feared, even though he bind someone unjustly, which nevertheless he ought with the utmost care to guard against beforehand.

VI.

Vos autem hortantes, monemus omnes, qui Christianitatem suscepistis, et a Christo vocabulum Christiani sumpsistis, ne in aliquo Christianitatem vestram irritam faciatis, sed sponsionem, quam Domino in baptismo fecistis, firmiter teneatis, ne reprobi, sed condigni coram eo inveniamini. Et quicunque vestrum communem vitam susceptam habet, et vovit se nihil proprium habere, videat ne pollicitationem suam irritam faciat : sed hoc, quod Domino est pollicitus, fideliter custodiat, ne damnationem, sed praemium sibi acquirat ; quoniam satius est non vovere, quam votum, prout melius potest, non perficere. Gravius enim puniuntur qui

Now exhorting you, we admonish all of you who have received Christianity, and from Christ have taken the name of Christians, not to make your Christianity void in anything, but firmly to hold the pledge which you made to the Lord in baptism, lest you be found reprobate, but worthy before Him. And whoever of you has undertaken the common life, and has vowed to have nothing of his own, let him see to it that he does not make his promise void; but let him faithfully keep what he has promised to the Lord, so that he may acquire for himself not condemnation, but a reward; since it is better not to vow than not to fulfil a vow as best one can. For more severely are they punished who

Editors' notes and page, col. 139

Footnotes

[The page is Latin only. Two series are printed: the superscript source and variant notes (²⁰–³⁴), set full width; then the editors' notes (8), (9), in two columns. The calls for most of ²⁰–³² and for (8) stand in the text above the visible page foot.] (printed under page 76) (²⁰) ‹anchor: not visible› · call in col 139 Matth. XVIII, 18.

Matthew 18:18.

(printed under page 76) (²¹) ‹anchor: not visible› · call in col 139 Joan. XX, 22, 23.

John 20:22-23.

(printed under page 76) (²²) ‹anchor: not visible› · call in col 139 11. Quaest. 3: Quibus episcopi non communicant.

[Causa] 11, Quaest. 3: "Quibus episcopi non communicant" ("Those with whom the bishops do not communicate").

(printed under page 76) (²³) ‹anchor: not visible› · call in col 139 S. Greg. hom. 26, in Evangelia.

St Gregory, Homily 26 on the Gospels.

(printed under page 76) (²⁴) ‹anchor: not visible› · call in col 139 Isid. VII Orig., 14.

Isidore, Etymologies (Origines), book VII, ch. 14.

(printed under page 76) (²⁵) ‹anchor: irritam faciat› · call in col 139 12. Quaest. 1: Scimus vos non ign. votum paupertatis.

[Causa] 12, Quaest. 1: "Scimus vos non ign[orare]"; the vow of poverty.

(printed under page 76) (²⁶) ‹anchor: not visible› · call in col 139 Conc. Parisiensis an. 829 cap. 10 libri II alludere videtur.

He seems to allude to the Council of Paris of 829, book II, ch. 10.

(printed under page 76)

(8) ‹anchor: not visible; the note's lemma is "Valde enim timenda"› · call in col 139

Valde enim timenda. Duplex est excommunicatio: una justa, in qua nulla debita circumstantia desideratur; altera injusta est, cui una vel plures requisitae circumstantiae desunt. Haec posterior, si invalida sit, puta si excommunicans potestatem et auctoritatem non habeat, vel si propter bonum opus eam ferat, vel denique si solemnia debita (de quibus cap. Statuimus, et cap. Constitut. 2, de sent. excommunicat. lib. VI) non observaverit, conscientiam fidelium non obligat, adeoque talis nunquam timenda foret, nisi forte ratione alicujus scandali, ab hominum consortio, et sacramentorum perceptione abstinendum foret, donec populo nullitas latae excommunicationis innotuerit. Quae vero aliunde excommunicato injusta videtur, ex eo nimirum quod judicem non recta intentione judicasse putet, vel se innocentem esse existimet, merito singulis fidelibus extimescenda est: cum omnium judicio certum sit, talibus fructum orationis et suffragiorum communium a reliquis fidelibus licite applicari non posse, neque debere; imo si excommunicato de sua innocentia non evidenter constet, tenetur etiam sub gravi peccato sententiae latae parere, et usque ad absolutionem ab hominum consortio et sacramentorum perceptione abstinere. De tali igitur excommunicationis sententia, quae scilicet probabili judicio judicis, tametsi non re ipsa, causam justam habeat, intelligi debet quod hac epistola dicitur; sicut et illud, quod hom. 26 in Evangelia scribit Gregorius: Sententiam pastoris sive justa, sive injusta sit, timendam esse. Valent. tom. IV, disp. 7, quaest. 17, punct. 2. Vide quae diximus supra in notis ad can. apost. SEV. BIN.

"Greatly to be feared." Excommunication is of two kinds: one just, in which no due circumstance is lacking; the other unjust, in which one or more of the required circumstances are wanting. The latter, if it is invalid (say, if the one excommunicating lacks the power and authority, or imposes it on account of a good work, or finally if he has not observed the due formalities, on which see the chapter "Statuimus" and the chapter "Constitutionem" 2, De sententia excommunicationis, in the Sext), does not bind the conscience of the faithful, and so such a sentence would never be to be feared, except perhaps that by reason of some scandal one would have to abstain from the company of men and from receiving the sacraments until the nullity of the excommunication pronounced became known to the people. But an excommunication that seems unjust to the excommunicated person on other grounds, namely because he thinks the judge did not judge with right intention, or believes himself innocent, is rightly to be dreaded by every one of the faithful: since it is certain in everyone's judgement that the fruit of the prayer and common suffrages of the rest of the faithful neither can nor should be lawfully applied to such persons; indeed, if the excommunicated person's innocence is not evidently established, he is bound, even under grave sin, to obey the sentence pronounced, and to abstain from the company of men and from receiving the sacraments until absolution. It is of such a sentence of excommunication, then, one that has a just cause in the judge's probable judgement even if not in fact, that what is said in this letter must be understood; as also what Gregory writes in Homily 26 on the Gospels: "The sentence of the pastor, whether it be just or unjust, is to be feared." Valentia, vol. IV, disp. 7, q. 17, point 2. See what we said above in the notes on the apostolic canons. SEV. BIN. [Severinus Binius]

(printed under page 76)

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running head: 139 URBANI I PAPAE EPISTOLA AD OMN
marginal letters: A celsae constitutae et; B est sententia episcopi; C satius est non; D in footnote (8)
old-edition numerals: (none)
other: Latin only, no Greek printed; celsae continues ex- from col 138

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votum fecerunt, aut fidem perceperunt, et votum non perfecerunt, aut in malis vitam finierunt, quam illi qui vitam sine voto finierunt, aut sine fide mortui sunt, et tamen bona egerunt opera. Ad hoc enim sensum rationabilem naturae munere, et secundae nativitatis reparationem suscepimus, ut, secundum Apostolum, magis quae sursum sunt, sapiamus, non quae super terram : quia sapientia hujus mundi stultitia est apud Deum. Quid autem suadet, charissimi, sapientia hujus saeculi, nisi nocitura quaerere, et amare peritura, negligere salutaria, pro nihilo reputare perpetua? Cupiditatem commendat, de qua dicitur : Radix omnium malorum est cupiditas. Quae inprimis hoc malum habet, quod dum ingerit transitoria, abscondit aeterna. Et dum a foris posita conspicit, intra se latentia non introspicit, et dum aliena quaerit, sectatori suo semetipsum alienum facit. Ecce quid suadet saeculi sapientia ? vivere in deliciis. Unde dicitur : Vidua quae in deliciis est, vivens mortua est. Suadet ergo mollissimis suavitatibus, peccatis, vitiis et flammis nutrire carnem, cibi et vini intemperantia animam premere, ac vitam spiritus intercludere, et contra se hosti suo de se gladium ministrare. Ecce quid suadet saeculi sapientia ? ut qui boni sunt, mali esse malint, et per errorem mentis, fieri etiam studeant peccatores, et non cogitent illam terribilem Dei vocem, cum exurentur peccatores sicut fenum.

have made a vow, or have received the faith, and have not fulfilled the vow, or have ended their life in evil deeds, than those who have ended their life without a vow, or have died without the faith, and yet have done good works. For to this end have we received reasonable sense by the gift of nature, and the restoration of the second birth, that according to the Apostle we may mind rather the things that are above, not the things that are upon the earth: because the wisdom of this world is foolishness with God. Now what does the wisdom of this world persuade, most beloved, save to seek things that will harm, and to love things that will perish, to neglect things that are salutary, to count as nothing things that are perpetual? It commends cupidity, concerning which it is said: The root of all evils is cupidity. And this above all has this evil, that while it thrusts forward transitory things, it hides eternal things. And while it gazes upon things placed outside, it does not look into the things hidden within itself, and while it seeks things that are another's, it makes its follower a stranger to himself. Behold what the wisdom of the world persuades: to live in pleasures. Whence it is said: The widow who is in pleasures is dead while she lives. It persuades, therefore, to nourish the flesh with the softest delights, sins, vices, and flames, to weigh down the soul with intemperance in food and wine, and to shut off the life of the spirit, and from oneself to furnish a sword to one's enemy against oneself. Behold what the wisdom of the world persuades: that those who are good should prefer to be evil, and through error of mind should even strive to become sinners, and should not think upon that terrible voice of God, when sinners shall be burnt up like hay.

VII.

Omnes enim fideles per manus impositionem episcoporum Spiritum-sanctum post baptismum accipere

For all the faithful through the laying on of the hand of the bishops after baptism ought to receive the Holy Spirit,

Editors' notes and page, col. 140

Footnotes

(²⁶) ‹anchor: votum fecerunt› · call in col 140 Conc. Parisiensis an. 829 cap. 10 libri II alludere videtur.

It seems to allude to the Council of Paris of the year 829, book II, chapter 10.

(printed under page 76) (²⁷) ‹anchor: naturae munere› · call in col 140 Eucher. aut quis alius hom. in die Pentecostes, quam vide.

Eucherius, or whoever else [wrote it], homily on the day of Pentecost; see it.

(printed under page 76) (²⁸) ‹anchor: super terram› · call in col 140 Coloss. III, 2.

Colossians 3:2.

(printed under page 76) (²⁹) ‹anchor: apud Deum› · call in col 140 I Cor. III, 19.

1 Corinthians 3:19.

(printed under page 76) (³⁰) ‹anchor: est cupiditas› · call in col 140 I Tim. VI, 10.

1 Timothy 6:10.

(printed under page 76) (³¹) ‹anchor: sectatori› · call in col 140 Factori leg. est.

The reading is "Factori" ("to the Maker").

(printed under page 76) (³²) ‹anchor: vivens mortua est› · call in col 140 I Tim. V, 6.

1 Timothy 5:6.

(printed under page 76) (³³) ‹anchor: sicut fenum› · call in col 140 Psalm. XCI, 8.

Psalm 91:8.

(printed under page 76) (³⁴) ‹anchor: Omnes enim fideles› · call in col 140 De consecr. dist. V: Omnes fideles Confirmationis sacramentum.

De consecratione, dist. 5: "Omnes fideles"; the sacrament of Confirmation.

(printed under page 76)

(9) ‹anchor: per manus impositionem› · call in col 140

Omnes fideles per manus impositionem. Ab Urbano sacramentum confirmationis institutum esse, si qui ex hoc loco probari posse existimant, graviter errant. Apostoli enim, qui Act. VIII et XIX super baptizatos manus imposuerunt, ut Spiritum sanctum acciperent, hoc sacramentum confirmationis administrarunt. Accedit quod Tertullianus Urbano antiquior confirmationis pluribus in locis meminerit. In lib. De resurrectione carnis: Caro, inquit, abluitur, ut anima emaculetur; caro ungitur, ut anima consecretur. Et lib. De bapt.: Deinde manus imponitur, per benedictionem advocans et invitans Spiritum sanctum. Et in lib. De praescript. loquens de diabolo, qui imitatur baptismum et confirmationem nostram: Tingit, inquit, et ipse quosdam utique credentes et fideles suos; signat illic in frontibus milites suos. De hoc sacramento S. Dionysius Areopagita apostolorum temporibus aequalis cap. 2, parte II Eccles. hierarchiae, sic ait: Baptizatum indutum alba veste ad pontificem ducunt, ille divino ac deifico prorsus unguento virum signat. Et infra cap. 4, part. III: Sed et ipsis qui sacratissimo regenerationis mysterio consecrantur, adventum (continues)

"All the faithful through the laying on of hands." If any think it can be proved from this passage that the sacrament of confirmation was instituted by Urban, they are gravely mistaken. For the apostles, who in Acts 8 and 19 laid hands on the baptized that they might receive the Holy Spirit, administered this sacrament of confirmation. Add that Tertullian, who is older than Urban, mentions confirmation in several places. In the book On the Resurrection of the Flesh he says: "The flesh is washed, that the soul may be cleansed; the flesh is anointed, that the soul may be consecrated." And in the book On Baptism: "Next the hand is laid on, calling and inviting the Holy Spirit through the blessing." And in the book On Prescription, speaking of the devil, who imitates our baptism and confirmation: "He too dips certain people, his own believers and faithful, no doubt; he signs his soldiers there on their foreheads." Of this sacrament St Dionysius the Areopagite, a contemporary of the apostles, says in chapter 2, part II of the Ecclesiastical Hierarchy: "They lead the baptized man, clothed in a white garment, to the pontiff, and he signs the man with the divine and wholly deifying ointment." And further on, chapter 4, part III: "But to those too who are consecrated by the most holy mystery of regeneration, the coming (continues)

(printed under page 76)

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running head: STOLA AD OMNES CHRISTIANOS. 140
marginal letters: A votum fecerunt, aut; B conspicit, intra se; C Omnes enim fideles; D in footnote (9)
old-edition numerals: (none)
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debent, ut plene Christiani inveniantur : quia cum Spiritus sanctus infunditur, cor fidele ad prudentiam et constantiam dilatatur. De Spiritu sancto accipimus, ut efficiamur spirituales : quia animalis homo non percipit ea quae sunt Spiritus Dei. De Spiritu sancto accipimus, ut sapiamus inter bonum malumque discernere, justa diligere, injusta respuere, ut malitiae ac superbiae repugnemus,

so that they may be found fully Christians: because when the Holy Spirit is poured in, the faithful heart is enlarged unto prudence and constancy. From the Holy Spirit we receive, that we may be made spiritual: because the natural man does not perceive the things that are of the Spirit of God. From the Holy Spirit we receive, that we may know how to discern between good and evil, to love just things, to reject unjust things, that we may resist malice and pride,

ut luxuriae ac diversis illecebris, et foedis indignisque cupiditatibus resistamus. De Spiritu sancto accipimus, ut amore vitae et gloriae ardore succensi, erigere a terrenis mentem ad superna et divina valeamus. Data Nonis Septembris, id est, quinto die ejusdem mensis, Antonino et Alexandro viris clarissimis consulibus.

and resist luxury and diverse allurements, and foul and unworthy lusts. From the Holy Spirit we receive, that kindled with the love of life and the ardour of glory, we may be able to raise our mind from earthly things to things supernal and divine. Given on the Nones of September, that is, on the fifth day of the same month, when the most illustrious Antoninus and Alexander were consuls.

Editors' notes and page, col. 141

Footnotes

[NB: this page is not Urban's letter. It opens a new work, ASTERIUS URBANUS, NOTITIA (Galland., Veterum Patrum Biblioth., Proleg., III, xi). Its notes (1)–(11) belong to that Notitia. The run-over of note (9) from page 76 ("Spiritus sancti consummans ... Sev. Bin.") DOES stand on this page, above the rule, with Urban's notes ³⁵–³⁹; both are set under Editors' prose below. All eleven Notitia calls stand in col 141, below the band.] (printed under page 77)

(1) ‹anchor: memorat Eusebius› · call in col 141

Euseb., Hist. eccl. lib. V, cap. 16.

Eusebius, Ecclesiastical History, book V, ch. 16.

(printed under page 77)

(2) ‹anchor: consignasse tradit› · call in col 141

Hieron., De vir. illustr., capp. 37 et 40.

Jerome, On Illustrious Men, chs. 37 and 40.

(printed under page 77)

(3) ‹anchor: Rufinus› · call in col 141

Rufin., interpr. Euseb. lib. V, cap. 15.

Rufinus, translation of Eusebius, book V, ch. 15.

(printed under page 77)

(4) ‹anchor: et Nicephorus› · call in col 141

Niceph. Call., Hist. eccl., lib. IV, cap. 23.

Nicephorus Callistus, Ecclesiastical History, book IV, ch. 23.

(printed under page 77)

(5) ‹anchor: uberius exposuimus› · call in col 141

Prolegom. ad Bibl. PP. vol. I, cap. 25, § 2, et vol. II, cap. 12, § 2.

Prolegomena to the Bibliotheca Patrum, vol. I, ch. 25, § 2, and vol. II, ch. 12, § 2.

(printed under page 77)

(6) ‹anchor: Valesium› · call in col 141

Vales., ad Euseb. lib. V, cap. 16.

Valesius, on Eusebius, book V, ch. 16.

(printed under page 77)

(7) ‹anchor: Tillemontium› · call in col 141

Tillem., Mém., tom. II, pagg. 430, 441, et 670, not. 7, sur les Montan.

Tillemont, Mémoires, vol. II, pp. 430, 441 and 670, note 7, "sur les Montanistes" [on the Montanists].

(printed under page 77)

(8) ‹anchor: Longuerueum› · call in col 141

Longuer., Dissert. de Montan., § 14, pag. 265.

Longuerue, Dissertation on the Montanists, § 14, p. 265.

(printed under page 77)

(9) ‹anchor: et Dodwellum› · call in col 141

Dodw., Dissert. 4 Cypr., § 11, pag. 44.

Dodwell, Dissertation 4 on Cyprian, § 11, p. 44.

(printed under page 77)

(10) ‹anchor: sententiam mutavit› · call in col 141

Id., Dissert. 4 Iren., § 38, pag. 369.

The same, Dissertation 4 on Irenaeus, § 38, p. 369.

(printed under page 77)

(11) ‹anchor: Sic enim ille› · call in col 141

Aster. Urb., Fragm. 4 infr., col. 154.

Asterius Urbanus, Fragment 4 below, col. 154.

(printed under page 77)

Editors' prose

³⁵ Idem Eucherius loco citato.

³⁵ The same Eucherius, at the place cited.

³⁶ I Cor. II, 14.

³⁶ 1 Corinthians 2:14.

³⁷ Ista etiam infra habentur in decreto Melchiadis papae.

³⁷ These words are also found below, in the decree of Pope Melchiades.

³⁸ Hactenus Eucherius quem consule.

³⁸ Thus far Eucherius; consult him.

³⁹ An. 222, vivente adhuc Callisto, cui Urbanus successit anno 224.

³⁹ The year 222, while Callistus was still living, whom Urban succeeded in the year 224.

[run-over] ... Spiritus sancti consummans unguenti inunctio elargitur. Similia hac de re duo Clementes, alter Romanus in suis Apost. constit. libris, alter Alexandrinus, Justinus martyr aliique plures de hoc sacratissimo sacramento scripserunt, longe ante Urbani pontificis tempora. Quomodo igitur sigillum Domini et sacratum hoc unguentum ab Urbano institutum esse potuit, quod praedictorum testimonio a Christo institutum est, et ab apostolis usurpatum, et universae Ecclesiae traditum est? Vide Bellarm. lib. II De confirm., c. 5 et 6, et IV De Roman. pontif., c. 8. Sev. Bin.

[run-over] ... the anointing with the unguent, which perfects [the gift] of the Holy Spirit, bestows. Similar things on this matter were written by the two Clements, the one of Rome in his books of the Apostolic Constitutions, the other of Alexandria, and by Justin Martyr and very many others, concerning this most sacred sacrament, long before the times of Pope Urban. How, then, could the seal of the Lord and this consecrated unguent have been instituted by Urban, when by the testimony of the aforesaid it was instituted by Christ, and used by the apostles, and handed down to the universal Church? See Bellarmine, book II On Confirmation, chs. 5 and 6, and book IV On the Roman Pontiff, ch. 8. Severinus Binius.

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running head: 141 ASTERIUS URBANUS. — NOTITI
marginal letters: A cipere debent, ut; B I. Veterum sententiam
old-edition numerals: (none)
other: Latin (with Greek quotation at foot), no facing Greek; editors' matter: I. Veterum sententiam; cipere continues ac- from col 140; repugne- split at column break; full-width title and synopsis I-III in middle (ANNO DOMINI CCXXXII. / ASTERIUS URB... / NOTITIA / (GALLAND.... / I. Auctor trium librorum... - III.) cut off at right edge, not set
other: a full-width band stands across cols 141/142 in mid-page: the 1 paragraph(s) above it in col 142 are set here, after the 1 above it in col 141 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column continues with I. Veterum sententiam de trium librorum auctore (another unit); not set here

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Editors' notes and page, col. 142

Footnotes

[QA Q1: UNSURE / TO SET. The upper part of this column (set under col 141) carries superscript calls 28 (after valeamus) and 29 (after Antonino). The foot notes of Urban's letter printed above the mid-page band (the superscript series, and an editors' note ending "Sev. Bin." on the confirmation unguent, citing Bellarmine De confirm. and De Roman. pontif.) are set in neither n141 nor n142; n141 holds only the Notitia's notes (1)-(11), which belong to the next unit. They must be read from the full page (page 77, above the band) and set in this unit.]

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running head: NUS. — NOTITIA. 142
marginal letters: A mus, ut luxuriae; B Ἀστέριον Οὐρβανὸν
old-edition numerals: (none)
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other: the 1 paragraph(s) of this column above the full-width band are set under col 141 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)