PL 3 · cols. 1007–1016

Pseudo-Lucius, Appendix: epistola et decreta S. Lucio ascripta (ad Galliae atque Hispaniae episcopos; decreta ex Gratiano)

Editors' preface

PL 3:1007

APPENDIX UNICA.

THE SOLE APPENDIX.

EPISTOLAE ET DECRETA S. LUCIO ASCRIPTA.

LETTERS AND DECREES ASCRIBED TO ST LUCIUS.

EPISTOLA LUCII PAPAE I

LETTER I OF POPE LUCIUS

AD GALLIAE ATQUE HISPANIAE EPISCOPOS.

TO THE BISHOPS OF GAUL AND SPAIN.

ARGUMENTUM. — Ut duo prcsbyteri et tres diaconi in omni loco episcopo adhaereant propter testimonium ecclesiasticum; et de accusatione episcoporum; et de unanimitatis concordia inter metropolitanum caeterosque episcopos, et ut raptores atque ecclesiasticarum rerum ablatores, invasores, alienatores, ut fures et sacrilegi anathematizentur.

ARGUMENT. — That two priests and three deacons should attend the bishop in every place for the sake of ecclesiastical testimony; and on the accusation of bishops; and on the concord of unanimity between the metropolitan and the other bishops; and that plunderers, and those who carry off, seize and alienate the property of the Church, be anathematized as thieves and sacrilegious men.

I. Ut episcopus semper testes secum presbyteros ac diaconos habeat.

I. That a bishop should always have priests and deacons with him as witnesses.

II. De criminationibus episcoporum, sive majorum natu, et ut audientia ad majores personas appellantibus non negetur.

II. On accusations against bishops or elders, and that a hearing is not to be denied to those who appeal to higher persons.

III. Ut metropolitanus sine consilio episcoporum nihil agat, nec ipsi sine illius, nisi quod ad proprias ecclesias pertinet.

III. That the metropolitan should do nothing without the counsel of the bishops, nor they without his, except what pertains to their own churches.

IV. Ut metropolitanus sine episcopis causam eorum non audiat.

IV. That the metropolitan should not hear the case of the bishops without the bishops.

V. Ne posteriores episcopi prioribus se praeferant, nec eis inconsultis aliquid agant.

V. That later bishops should not set themselves above earlier ones, nor do anything without consulting them.

VI. De iis qui est Ecclesiae vel oblationes fidelium auferunt, et qui eis consentiunt.

VI. On those who carry off the property of the Church or the offerings of the faithful, and those who consent to them.

DILECTISSIMIS FRATRIBUS OMNIBUS IN PARTIBUS OCCIDENTALIBUS, TAM IN GALLIIS QUAM IN HISPANIIS CONSISTENTIBUS, LUCIUS EPISCOPUS, IN DOMINO SALUTEM:

TO ALL HIS MOST BELOVED BRETHREN DWELLING IN THE WESTERN PARTS, AS WELL IN THE GAULS AS IN THE SPAINS, LUCIUS, BISHOP, GREETING IN THE LORD:

Litteras dilectionis vestrae (S. Leo Epist. XXXIII).

The letter of your Charity (St Leo, Letter XXXIII).

Editors' notes and page, col. 1007

Footnotes

(1) ‹anchor: LUCII PAPAE I› · call in col 1007

Epistola suspecta eodem jure cum aliis Isodori mercibus. — Epistola. Non unam hanc duntaxat, sed plures decretales epistolas Lucium pontificem scripsisse, testis est Cyprianus epistola LXVII his verbis: Illi enim, loquitur de Cornelio et Lucio pontificibus, pleni Spiritu Dei et in glorioso martyrio constituti, dandam esse lapsis pacem censuerunt, et poenitentia acta fructum communicationis et pacis negandum non esse, litteris suis signaverunt. Quas hac de re Lucius scripsit epistolas non existant. Quae apud Cyprianum LXX reperitur hoc nomine Lucii insignita, a quibusdam hujus pontificis esse creditum fuit, sed ignorantes fuisse episcopum eodem nomine appellatum, decepti sunt perperam eam, quae alterius est, Lucio pontifici ascribentes. Baronius, anno 257, num. 4.

A letter suspect on the same grounds as the rest of Isidore's wares. — "Letter." That Pope Lucius wrote not this one only but several decretal letters is attested by Cyprian, Letter 67, in these words: "For they" (he is speaking of the pontiffs Cornelius and Lucius), "full of the Spirit of God and set in a glorious martyrdom, judged that peace should be given to the lapsed, and set down in their letters that, once penance was done, the fruit of communion and peace was not to be denied." The letters Lucius wrote on this matter are not extant. The one found among Cyprian's letters as no. 70, marked with this name of Lucius, was believed by some to be this pontiff's; but not knowing that there was a bishop called by the same name, they were deceived, wrongly ascribing to Pope Lucius a letter that belongs to another. Baronius, year 257, no. 4.

(printed under page 555)

Page

running head: 1007 S. LUCII PAPÆ ET M… (cut off at the image edge)
marginal letters: A ‹mittimus, frater charissime›; B ‹judice sistendum (in the Variorum notae)›; C ‹I. Ut episcopus semper testes›; D ‹CIDENTALIBUS, TAM IN GALLIIS›
old-edition numerals: 976 after ‹exprominus›
other: full-width lines "APPENDIX UN…" and "EPISTOLAE ET DECRETA S. …" stand between the end of the Variorum notae and the letter title, not set; editors' matter set: Argumentum (Ut duo presbyteri…) and chapter list (I. Ut episcopus semper…); "prcsbyteri" in the Argumentum set as printed (possibly a worn italic e); Variae lectiones and Variorum notae at the page foot left for the later pass
misprints kept as printed: "prcsbyteri" (Argumentum, for presbyteri); "qui est Ecclesiae" (chapter VI, for "qui res Ecclesiae"; the English renders the sense)
other: a full-width band stands across cols 1007/1008 in mid-page: the 1 paragraph(s) above it in col 1008 are set here, after the 1 above it in col 1007 (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 opens with the end of the previous work (another unit); not set here: the unit begins at EPISTOLA LUCII PAPAE I
running head: 1007 S. LUCII PAPAE ET MARTYRIS 1008
marginal letters: A ‹mittimus, frater charissime› (Cyprian, above the band); B ‹judice sistendum› (in the footnotes); C ‹natores, ut fures et sacrilegi›; D ‹CIDENTALIBUS, TAM IN GALLIIS›
old-edition numerals: 976 after ‹expromimus,› (in the Cyprian text above the band, not set here)
other (Q2): the Argumentum (editors' matter, not the work's), printed in italic run in after its small-capital label below the letter title, was missing from the part and is now set there, between the title and chapter I

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quas ad beati Petri apostoli Sedem pro vestra causa negotii misitis, libenter suscepimus; sed de vestris afflictionibus non modice contristati sumus. Significastis enim vos tam a quibusdam, non rectam fidem tenentibus, sed erroribus implicitis, quam et ab aliis eos imitantibus, persequi et infamari, atque vestras ecclesias suis dotibus et fidelium oblationibus spoliari, vestrosque ministros nimis vexari; et ideo multos a vobis et a recta fide discedere, quoniam eis non potestis defensionem impendere, nec ea quae nescessaria sunt ministrare. Nolite mirari, fratres, si vos malevoli et impii persequuntur, cum ipsum Christum, caput nostrum, sint persecuti. Unde et consolatricem ipsam habetis Veritatem, quae ait: Si patremfamilias Beelzebub vocaverunt, quanto magis domesticos ejus? (Matth. X.) Ipsa iterum consolans nos loquitur, dicens: Si de mundo fuissetis, mundus quod suum erat diligeret; sed quia non estis de mundo, sed ego elegi vos de mundo, propterea odit vos mundus (Joan. XVI.)

which you sent to the see of blessed Peter the apostle on the business of your case, we have gladly received; but over your afflictions we have been grieved not a little. For you have made known that you are persecuted and defamed, both by certain men who do not hold the right faith but are entangled in errors, and by others who imitate them, and that your churches are despoiled of their endowments and of the offerings of the faithful, and your ministers grievously harassed; and that for this reason many are departing from you and from the right faith, since you cannot afford them protection, nor supply what is necessary. Do not wonder, brethren, if the malevolent and the impious persecute you, since they persecuted Christ Himself, our head. Hence you also have as your consoler the Truth Himself, Who says: If they have called the master of the house Beelzebub, how much more those of his household? (Matt. 10.) Again He speaks to console us, saying: If you had been of the world, the world would love what was its own; but because you are not of the world, but I have chosen you out of the world, therefore the world hates you (John 16.)

I. Proptea tales, fratres, hortamur vos, sicut et in hac sancta Ecclesia constitutum habemus (De consec. dist. I. Jubemus apostolica auctoritate), ut semper testes vobiscum sacerdotes et diaconos habeatis. Et licet conscientia sufficere possit propria, tamen propter malevolos, juxta Apostolum, etiam testimonium vos oportet habere bonum ab his

I. Therefore, brethren, we exhort you, as we also have it established in this holy Church (De consecratione, distinction I, Jubemus apostolica auctoritate), always to have such priests and deacons with you as witnesses. And although one's own conscience may suffice, yet because of the malevolent, according to the Apostle, you must also have a good testimony from those

Editors' notes and page, col. 1008

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running head: PAPÆ ET MARTYRIS 1008
marginal letters: A vobis confessionis vestrae gloriosam; B Coust. (in the Variorum notae at the page foot); C tionibus spoliari, vestrosque ministros; D ut semper testes vobiscum (letter partly visible)
old-edition numerals: 977 after et
other: the 1 paragraph(s) of this column above the full-width band are set under col 1007 (reading order, moved on receipt)
running head: 1007 S. LUCII PAPAE ET MARTYRIS 1008
marginal letters: A ‹vobis confessionis vestrae› (Cyprian, above the band); B ‹Coust.› (in the footnotes); C ‹tionibus spoliari, vestrosque›; D ‹(De consec. dist. I.›
old-edition numerals: 977 after ‹sicut et›
other: The Cyprian text above the band (his letter to Lucius, ending "semper bene valere.") belongs to the previous unit and is not set; the Variae lectiones and Variorum notae (editors' prose) are not set. The opening "quas" continues "Litteras dilectionis vestrae" at the foot of col. 1007. The John reference is printed "Joan. xvi" although the words are John 15:19; the English keeps the printed chapter. "Proptea" read at low resolution: UNSURE whether the type actually reads "Propterea". "dist. I." printed in small capitals.
misprints kept as printed (Q3): "misitis" (for misistis); "nescessaria" (for necessaria); "Proptea" (for Propterea; the Q3 re-read sees "Proptea" on the page). Q3 UNSURE: "dicens" may be printed "direns" (worn type); left as "dicens".

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qui foris sunt (I Tim. III). Quoniam et in hac sancta Sede constitutum habemus, ut duo presbyteri vel tres diaconi in omni loco episcopum non deserant, propter testimonium ecclesiasticum.

who are outside (1 Tim. 3). Since in this holy See too we hold it established that two presbyters or three deacons should not leave the bishop in any place, for the sake of ecclesiastical testimony.

II. Episcopi ergo non sunt leviter accusandi vel detrahendi, quia injuria eorum (Greg. Epist. 32. lib. XII) ad Christum pertinet, cujus vice et legatione funguntur in Ecclesia. Unde nobis et omnibus qui nobiscum sunt in nostro solatio, sicut et olim factum invenimus, constitui placuit ut criminationes majorum natu per alios non fiant (2. q. 7,) nisi per ipsos qui crimina intendunt (Anianus, 25, tit. I libri IV, Cod. Theod.), si tamen ipsi digni et irreprehensibiles apparuerint, et actis docuerint publicis (Conc. Arelat. c. 13) omni se carere suspicione atque inimicitia, et irreprehensibilem fidem ac conversationem ducere (Hard. Coll. cap. 9). Unde placuit ut a quibuscunque judicibus ecclesiasticis (Conc. Carthag. III, cap. 10) ad alios judices ecclesiasticos, ubi est major auctoritas, si fuerit provocatum, audientia non negetur.

II. Bishops, therefore, are not to be lightly accused or disparaged, because a wrong done to them (Greg. Epist. 32, book 12) pertains to Christ, in Whose stead and on Whose commission they act in the Church. Hence it has pleased us and all who are with us in our fellowship, just as we find was also done of old, to establish that accusations against elders should not be made through others (2, q. 7) but only by those who themselves bring the charges (Anianus, 25, tit. 1 of book 4, Cod. Theod.), provided, however, that they themselves appear worthy and irreproachable, and show by public acts (Conc. Arelat. c. 13) that they are free of all suspicion and enmity and lead an irreproachable faith and manner of life (Hard. Coll. cap. 9). Hence it has pleased [us] that, if an appeal has been made from any ecclesiastical judges whatsoever (Conc. Carthag. 3, cap. 10) to other ecclesiastical judges, where there is greater authority, a hearing should not be denied.

III. Item constituimus (2, q. 3; nullus autem primas sub nomine Callisti ponitur ibi), sicut et a sanctis Apostolis eorumque successoribus decretum reperimus, si quis metropolitanus episcopus, nisi quod solummodo ad propriam pertinet parochiam, ⟨s⟩ine consilio et voluntate omnium comprovincialium episcoporum (Hard. coll. c. 46), extra aliquid agere tentaverit, gradus sui periculo subjacebit; et quod egerit irritum habeatur et vacuum. Sed quidquid de comprovincialium coepiscoporum causis, eorumque ecclesiarum et clericorum atque saecularium necessitatibus, aut de quibuscunque communibus causis agere aut disponere necesse fuerit, hoc cum omnium consensu comprovincialium agatur pontificum, non aliquo dominationis fastu, sed concordi et humillima administratione, sicut Dominus ait: Non veni ministrari, sed ministrare (Matth. XX; Marc. X); et alibi: Qui major est tvestrum, erit minister vester (Matth. XXIII), et reliqua. Similiter ipsi comprovinciales episcopi cuncta cum ejus consilio, nisi quantum ad proprias pertinet parochias, agant, juxta sanctorum constituta Patrum, ut uno animo, uno ore concorditer sancta glorificetur Trinitas in saecula.

III. Likewise we decree (2, q. 3; but no primate is set down there under the name of Callistus), just as we find it decreed by the holy Apostles and their successors, that if any metropolitan bishop, apart from what pertains solely to his own parish, attempts to do anything outside it without the counsel and will of all the bishops of the province (Hard. coll. c. 46), he shall be subject to the peril of losing his rank; and what he has done shall be held null and void. But whatever needs to be done or arranged concerning the cases of the fellow bishops of the province, and the needs of their churches and clergy and of lay people, or concerning any common cases whatsoever, let this be done with the consent of all the bishops of the province, not with any arrogance of lordship, but with a harmonious and most humble administration, as the Lord says: I came not to be ministered to, but to minister (Matt. 20; Mark 10); and elsewhere: He who is greater among you shall be your minister (Matt. 23), and so on. Likewise let the bishops of the province themselves do all things with his counsel, except in so far as it pertains to their own parishes, according to the decrees of the holy Fathers, so that with one mind and one mouth the holy Trinity may be glorified in concord for ever.

IV. Similiter (Hard. coll. c. 14), auctoritate fulti apostolica, praecipimus ut nullus metropolitanus episcopus, absque caeterorum omnium comprovincialium episcoporum instantia, aliquorum audiat causas eorum; quia irrita erunt, et ipse causam pro facto dabit.

IV. Likewise (Hard. coll. c. 14), supported by apostolic authority, we command that no metropolitan bishop, without the instance of all the other bishops of the province, should hear the cases of any of them; for they will be void, and he himself will answer for the deed.

Editors' notes and page, col. 1009

Footnotes

Variae lectiones. (printed under page 556)

(1) ‹anchor: not visible in the page-foot image› · call in col 1009 or 1010 (not visible)

Alias Servos.

Otherwise "Servos" (servants).

(printed under page 556)

(2) ‹anchor: not visible in the page-foot image› · call in col 1009 or 1010 (not visible)

Alias Sacerdotes.

Otherwise "Sacerdotes" (priests).

(printed under page 556)

Page

running head: 1009 EPISTOLÆ ET DECRET (cut off at the image edge)
marginal letters: A qui foris sunt (I Tim. III); B rere suspicione atque inimicitia; C eorumque ecclesiarum et clericorum atque saecula-; D tate fulti apostolica
old-edition numerals: 978 after saecula (at the head of paragraph IV)

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V. Episcopi vero per singulas provincias observent ne posteriores se prioribus suis praeferant; nec eis inconsultis (Concil. Milev. cap. 13; Codex Afric. cap. 86), nisi quantum ad propriam pertinet parochiam, aliquid agant: sed omnes de communibus eorum causis consonam sententiam proferant et determinent, quoniam aliter acta nullas vires habebunt, nec ecclesiastica reputabuntur (Hard. Coll. cap. 3). Bonum esset, fratres, et valde Deum timentibus et pie vivere volentibus necessarium, si intra catholicam Ecclesiam nullius mali, aut infestationis alicujus, erga Domini sacerdotes, aut juste et pie volentes vivere, germen exsurgeret, Sed quia, praevalente invidia, quod deterius est surgit et crescit, atque nimis se in omnes partes extendit, idcirco necesse est illud ecclesiastico et apostolico abscindi mucrone, ne servis Dei ac Domini sacerdotibus valeat nocere aut perdere. Exhonoravit enim Dominus, ut in Ecclesiastico legitur libro, conventus malorum, et destruxit Deus eos usque in finem. Sedes ducum superborum destruxit Deus, et sedere fecit mites pro eis. Radices gentium superbarum arefecit Deus, et plantavit humiles ex ipsis gentibus. Terras gentium evertit Dominus, et perdidit eas usque ad fundamentum. Arefecit ex ipsis, et disperdidit eos, et cessare fecit memoriam eorum de terra. Perdidit Deus memoriam superborum, et reliquit memoriam humilium sensu. Non est creata hominibus superbia, neque iracundia nationi mulierum. Semen hominum hono⟨r⟩abitur hoc quod timet Deum; semen autem hoc exhonorabitur hominum quod praeterit mandata Domini. In medio fratrum, rector illorum in honore: et qui timent Dominum, erunt in oculis illius. Gloria divitum, honoratorum et pauperum, timor Dei est. Noli despicere hominem justum pauperem, et noli magnificare virum peccatorem divitem. Magnus, et judex, et potens est in honore: et non est major illo qui timet Deum. Servo sensato liberi servient, et vir prudens et disciplinatus non murmurabit correptus, et inscius non honorabitur. Noli te extollere in faciendo opera tua, et noli cunctari in tempore angustiae. Melior est qui operatur et abundat in omnibus quam qui gloriatur et eget pane. Fili, in mansuetudine serva animam tuam, et da illi honorem secundum meritum suum. Peccantem in animam suam quis justificabit? Et quis honorificabit exhonorantem animam suam? Pauper gloriatur per disciplinam et timorem suum: et est homo qui honorificatur propter substantiam suam. Qui autem gloriatur in paupertate, quanto magis in substantia? Et qui gloriatur in substantia,

V. Let the bishops in each province take care that the later ones do not set themselves before their seniors; and that they do nothing without consulting them (Council of Milevis, ch. 13; African Code, ch. 86), except so far as pertains to their own parish: but let all pronounce and determine a concordant judgement concerning their common cases, since otherwise the proceedings will have no force, nor will they be reckoned ecclesiastical (Hardouin, Collection, ch. 3). It would be good, brethren, and very necessary for those who fear God and wish to live piously, if within the Catholic Church there sprang up the seed of no evil, or of any hostility, towards the priests of the Lord, or towards those wishing to live justly and piously. But because, with envy prevailing, what is worse arises and grows, and extends itself excessively in every direction, it is therefore necessary that it be cut off by the ecclesiastical and apostolic sword, lest it be able to harm or destroy the servants of God and the priests of the Lord. For the Lord has dishonoured, as is read in the book of Ecclesiasticus, the assemblies of the wicked, and God has destroyed them unto the end. The seats of proud leaders God has destroyed, and has made the meek sit in their place. The roots of proud nations God has withered, and has planted the humble from those same nations. The lands of the nations the Lord has overturned, and has destroyed them to the foundation. He has withered some of them, and has utterly destroyed them, and has made their memory cease from the earth. God has destroyed the memory of the proud, and has left the memory of those humble in mind. Pride was not created for men, nor wrath for the race of women. That seed of men which fears God shall be honoured; but that seed of men which transgresses the commandments of the Lord shall be dishonoured. In the midst of brothers their ruler is in honour: and those who fear the Lord shall be in His eyes. The glory of the rich, of the honoured and of the poor is the fear of God. Do not despise a just man who is poor, and do not extol a sinful man who is rich. The great man, and the judge, and the powerful man is in honour: and there is none greater than he who fears God. Free men will serve a sensible slave, and a prudent and disciplined man will not murmur when reproved, and the ignorant man will not be honoured. Do not exalt yourself in doing your works, and do not delay in the time of distress. Better is he who works and abounds in all things than he who boasts and lacks bread. Son, keep your soul in meekness, and give it honour according to its desert. Who will justify him who sins against his own soul? And who will honour him who dishonours his own soul? The poor man glories through his discipline and his fear: and there is a man who is honoured on account of his substance. But he who glories in poverty, how much more in substance? And he who glories in substance,

Editors' notes and page, col. 1010

Footnotes

(3) ‹anchor: in faciendo› · call in col 1010

Alias Opere tuo vel opus tuum.

Otherwise "opere tuo" (in your work) or "opus tuum" (your work).

Variorum notae. (—) ‹anchor: no call printed; lemma note› · col 1009 (Duo presbyteri vel tres diaconi in omni loco episcopum non deserant. Decernitur ut ad evitanda detractionis et infamiae pericula propter testimonium Ecclesiae nusquam eant, nisi duorum presbyterorum et trium diaconorum comitatu stipati. Decreti hujus sanciendi calumniae in Cornelium a Novatiano confictae, de quibus supra, causam dedisse videntur. Baronius, anno 257, num. 5.

(Two priests or three deacons are not to leave the bishop in any place.) It is decreed that, to avoid the dangers of detraction and ill repute, for the sake of the Church's testimony they go nowhere unless attended by an escort of two priests and three deacons. The calumnies against Cornelius invented by Novatian, of which above, seem to have given occasion for enacting this decree. Baronius, year 257, no. 5.

(printed under page 556)

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running head: E ET DECRETA DUBIA. 1010 (cut off at the left edge of the image)
marginal letters: A ‹V. Episcopi vero per singulas provincias›; B ‹extendit, idcirco necesse est illud›; C ‹minum quod praeterit mandata Domini›; D ‹ficabit? Et quis honorificabit›
old-edition numerals: (none)

PL 3:1011

paupertatem vereatur. Sapientia humiliati exaltabit caput illius, et in medio magnatorum consedere illum faciet. Non laudes virum in specie sua, neque spernas hominem in visu suo. Brevis in volatilibus apis, et initium dulcoris habet fructus illius. In vestitu ne glorieris unquam, nec in die honoris tui extollaris; quoniam mirabilia opera Altissimi solius, et gloriosa, et absconsa, et invita opera illius. Multi tyranni sederunt in thromo, et insuspicabilis portavit diadema. Multi potentes oppressi sunt valde, et gloriosi traditi sunt in manus alterorum. Priusquam interroges, ne vituperes quemquam: et cum interrogaveris, corripe juste. Priusquam audias, ne respondeas verbum, et in medio seniorum ne adjicias loqui. De ea re quae te non molestat, ne certeris, et in judicio peccantium ne consistas. Fili mi, ne in multis sint actus tui, et si dives fueris, non eris immunis a delicto. Si enim secutus fueris, non apprehendes; et non effugies, si praecurreris. Est homo laborans et festinans, et dolens impietate; et tanto magis non abundabit. Est homo marcidus, egens recuperatione, plus deficiens virtute, et abundans paupert⟨a⟩te; et oculus Dei respexit illum in bona, et erexit eum ab humilitate ipsius, et exaltabit caput ejus: et mirati sunt in illo multi, et honoraverunt Deum. Bona et mala, vita et mors, paupertas et honestas a Deo sunt. Datio Dei permanet justis; et profectus illius successus habebit in aeternum. Est qui locupletatur parce agendo, et haec pars mercedis illius in eo quod dicit: Inveni requiem mihi, et, Nunc manducabo de bonis meis solus. Et nescit quod tempus praetereat illum, et relinquet omnia aliis, et morietur. Sta in testamento tuo, et in illo colloquere, et in opera mandatorum tuorum veterasce. Ne manseris in operibus peccatorum. Confide autem in Deo, et mane in loco tuo. Facile est enim in oculis Dei subito honestari paupertatem. Benedictio Dei in mercedem justi festinat, et in honore veloci processus illius justificat. Ne dicas: Quid est mihi opus? et quae erunt mihi ex hoc bona? Ne dicas: Sufficiens mihi sum, et quid ex hoc pessimabor? In die bonorum, ne immemor sis malorum, et in die malorum, ne immemor sis bonorum; quoniam facile est coram Deo in die obitus retribuere unicuiqu⟨e⟩ secundum vias suas. Malitia horae oblivionem facit luxuriae magnae: et in fine hominis, denudatio operum illius. Ante mortem ne laudes hominem quemquam quoniam in filiis suis agnoscitur vir. Non omnem hominem inducas in domum tuam; multae enim insidiae sunt dolosi. Sicut enim eructant praecordia fetantium, et sicut perdix inducitur in caveam, et ut caprea in laqueum; sic et cor superborum, et sicut perspector videns casum proximi sui. Bona in malum convertit insidiator, et in electis ponet maculam. A scintilla

let him fear poverty. The wisdom of the humbled man will lift up his head, and will make him sit in the midst of the great. Do not praise a man for his appearance, nor despise a man for his look. The bee is small among flying things, and its fruit holds the chief of sweetness. Never glory in clothing, nor be lifted up on the day of your honour; for the works of the Most High alone are wonderful, and glorious, and hidden, and unseen are His works. Many tyrants have sat on the throne, and one not suspected has worn the diadem. Many mighty men have been greatly oppressed, and the glorious have been handed over into the hands of others. Before you question, do not blame anyone; and when you have questioned, rebuke justly. Before you hear, do not answer a word, and in the midst of the elders do not add to speaking. About a matter that does not trouble you, do not contend, and do not stand in the judgement of sinners. My son, let your acts not be about many things, and if you are rich, you will not be free from fault. For if you pursue, you will not catch; and you will not escape, if you run ahead. There is a man who labours and hurries and grieves in impiety; and so much the less will he abound. There is a man who is withered, in need of recovery, more lacking in strength and abounding in poverty; and the eye of God has looked on him for good, and has raised him up from his lowliness, and will lift up his head; and many have marvelled at him, and have honoured God. Good things and evil, life and death, poverty and honour are from God. The gift of God remains for the just; and his progress will have success for ever. There is one who grows rich by acting sparingly, and this is the portion of his reward, in that he says: I have found rest for myself, and, Now I will eat of my goods alone. And he does not know that time passes him by, and he will leave everything to others, and will die. Stand in your covenant, and converse in it, and grow old in the work of your commandments. Do not remain in the works of sinners. But trust in God, and stay in your place. For it is easy in the eyes of God suddenly to make the poor man honourable. The blessing of God hastens to the reward of the just man, and in swift honour it justifies his progress. Do not say: What need have I? and what good things will come to me from this? Do not say: I am sufficient for myself, and how shall I be made worse by this? In the day of good things, do not be forgetful of evils, and in the day of evils, do not be forgetful of good things; for it is easy before God on the day of death to repay each one according to his ways. The affliction of an hour brings forgetfulness of great luxury; and at the end of a man comes the laying bare of his works. Praise no man before death, for a man is known in his children. Do not bring every man into your house; for many are the snares of the deceitful. For as the entrails of the stinking belch, and as the partridge is led into the cage, and as the roe into the snare; so also is the heart of the proud, and like a spy seeing the fall of his neighbour. The one who lies in wait turns good things into evil, and will put a stain on the chosen. From a single

Editors' notes and page, col. 1011

Footnotes

Variae lectiones. (printed under page 557)

(4) ‹anchor: in opera› · call in col 1011

Alias Opere.

Otherwise "opere" (in the work).

(printed under page 557)

(5) ‹anchor: subito honestari› · call in col 1011

Alias Honestare.

Otherwise "honestare" (to make honourable).

(printed under page 557)

(6) ‹anchor: illius justificat› · call in col 1011

Alias Fructificat.

Otherwise "fructificat" (makes fruitful).

(printed under page 557)

(7) ‹anchor: praecordia fetantium› · call in col 1011

Alias Faetantium.

Otherwise "faetantium" (of the stinking).

(printed under page 557)

(8) ‹anchor: convertit insidiator› · call in col 1011

Alias Mala convertens insidiatur. Ms. collegii Paris. Societatis Jesu, teste Harduino, Bona enim in malum,

Otherwise "Mala convertens insidiatur" (turning evil, he lies in wait). The manuscript of the Paris college of the Society of Jesus, on Hardouin's testimony: "Bona enim in malum" (for good into evil),

(printed under page 557)

(9) ‹anchor: not visible in the page-foot image› · call not visible

Alias Viis.

Otherwise "viis" (ways).

(printed under page 557)

(10) ‹anchor: not visible in the page-foot image› · call not visible

Alias Excidit.

Otherwise "excidit" (cut off / fell away).

(printed under page 557)

Page

running head: 1011 S. LUCII PAPAE ET MA[...] (cut off at the image edge)
marginal letters: A stantia, paupertatem vereatur; B lestat, ne certeris, et in judicio; C lus. Et nescit quod tempus; D hominis, denudatio operum illius
old-edition numerals: 979 after volatilibus
other: column begins with "stantia", the rest of a word broken from the previous column; ends with "scin-" split at the column break. In peccantium, manducabo, veterasce, mercedem the c looks like o in the scan, read as damaged c (UNSURE whether misprints). quoniam in "quoniam facile est" looks like "quaniam", read as damaged type (UNSURE). paupert⟨a⟩te: damaged type. Stray bracket marks before "traditi" and "ejus" not set. "in honore veloci" set as printed (Vulgate has hora). Variae lectiones at the page foot not set. No editors' matter; no full-width line.

PL 3:1012

una augetur ignis, et ab uno doloso augetur sanguis. Homo vero peccator sangxini insidiatur. Attente tibi a pestifero, fabricat enim mala, ne forte inducat super te subsannationem in perpetuum. Admitte ad te alienigenam, et subvertet in turbine, et abalienabit te a tuis propriis (Eccli. X, XI). Tales, charissimi, valde sunt cavendi, usquedum aut convertantur aut abscindantur verbo divino. Beatus autem est ille qui non est lapsus in verbo ex ore suo, et non est stimulatus in tristitia delicti. Felix qui non habet animi sui tristitiam, et non abscedit a spe sua (Eccli. XIV). Scriptum est enim: Melior est unus timens Deum, quam mille impii (Ib. XVI). Sapiens vero non (Sixti Sent. 292; 6, q. 1, Sapiens non est; et supra in Decret. Cornelii 6) est omnis qui nocet.

spark the fire is increased, and by one deceitful man blood is increased. But a sinful man lies in wait for blood. Beware of the pestilent man, for he devises evils, lest perhaps he bring upon you derision for ever. Admit a stranger to you, and he will overturn you in a whirlwind, and will estrange you from your own (Sir. 10, 11). Such men, dearest ones, are greatly to be avoided, until they are either converted or cut off by the divine word. But blessed is he who has not slipped by a word from his mouth, and has not been goaded by the sorrow of sin. Happy is he who has no sorrow of his mind, and does not fall away from his hope (Sir. 14). For it is written: Better is one who fears God than a thousand ungodly (ibid. 16). But no one (Sentences of Sixtus 292; 6, q. 1, Sapiens non est; and above in the Decree of Cornelius 6) who does harm is wise.

VI. Res quoque Ecclesiarum vestrarum (Sixti Sent. 292) et oblationem fidelium, quas significastis a quibusdam irruentibus vexari, vobisque et ecclesiis vestris auferri indubitanter maximum est peccatum: testante (S. Bonif. Epist. 19) ipsa Scriptura, quae ait: Qui abstulerit (12, q. 2, Qui abstulerit) aliquid patri vel matri, et dicit hoc non esse peccatum, homicidae particeps est (Prov. XXVIII). Pater ergo noster sine dubio Deus est, qui nos creavit: et mater nostra Ecclesia, quae nos in Baptismo spiritualiter generavit. Et ideo, qui Christi pecunias et Ecclesiae aufert, fraudat et rapit (17, q. 4, Qui rapit), homicida in conspectu (S. Greg. epist. 36, lib. II) justi Judicis esse deputabitur. Unde scriptum est: Qui rapit pecuniam proximi sui, iniquitatem facit (Joau. XIII); qui autem pecunias vel res Ecclesiae abstulerit, sacrilegium facit (Hier. epist. 2). Unde et nudas, qui pecuniam fraudavit, quae usibus Ecclesiae, id est pauperibus, quos Ecclesia pascere debet, distribuebatur jussu Salvatoris (cujus vicem episcopi tenent), non solum fur, sed fur et (S. Aug. Tract. L, in Joanaem) sacrilegus factus est. De talibus enim, id est qui facultates Ecclesiae rapiunt, fraudant vel auferunt, Dominus, comminans omnibus, per Prophetam loquitur, dicens: Deus, ne taceas tibi, ne sileas, et non quiescas, Deus: Quia ecce inimici tui tumultuati sunt, et qui oderunt te levaverunt caput. Contra populum tuum nequiter tractaverunt, et inierunt consilium adversum arcanum tuum. Dixerunt: Venite et conteramus eos de gente, et non sit memoria nominis Israel ultra: quoniam tacuerunt corde, pariter contra te foedus pepigerunt tabernacula Idumaeae et Ismaelitarum, Moab et Agareni, Gebal et Ammon, et Amalec. Palaestina cum habitatoribus Tyri. Sed et Assur junxit se cum eis, facti sunt brachium filiorum Lot. Fac illis sicut Madian, sicut Sisarae, sicut Jabin in torrente Cisson. Contriti sunt in Endor, fuerunt quasi sterquilinium terrae. Pone

VI. Likewise the property of your churches (Sentences of Sixtus 292) and the offering of the faithful, which you have reported are being harassed by certain assailants and taken away from you and your churches, is beyond doubt a very great sin: as Scripture itself bears witness (St Boniface, Letter 19), which says: Whoever takes away (12, q. 2, Qui abstulerit) anything from father or mother, and says that this is no sin, is a partaker with a murderer (Prov. 28). Our Father, then, is without doubt God, Who created us; and our mother is the Church, which spiritually begot us in Baptism. And therefore he who takes away, defrauds and seizes the monies of Christ and of the Church (17, q. 4, Qui rapit) will be reckoned a murderer in the sight (St Gregory, Letter 36, book 2) of the just Judge. Hence it is written: He who seizes the money of his neighbour commits iniquity (John 13); but he who takes away the monies or property of the Church commits sacrilege (Jerome, Letter 2). Hence also Judas, who embezzled the money which was distributed for the uses of the Church, that is, to the poor, whom the Church ought to feed, by the command of the Saviour (Whose place the bishops hold), became not only a thief but a thief and (St Augustine, Tractate 50 on John) a sacrilegious man. For concerning such men, that is, those who seize, defraud or take away the resources of the Church, the Lord, threatening all, speaks through the Prophet, saying: O God, do not keep silent to Thyself, do not be still, and do not rest, O God: For behold, Thine enemies have made an uproar, and those who hate Thee have lifted up the head. Against Thy people they have dealt wickedly, and have taken counsel against Thy secret. They have said: Come and let us crush them out of the nation, and let the name of Israel be remembered no more: for they have kept silent in heart, together against Thee they have made a covenant, the tents of Idumaea and of the Ismaelites, Moab and the Agarenes, Gebal and Ammon, and Amalec, Palestine with the inhabitants of Tyre. And Assur too has joined himself with them; they have become an arm to the sons of Lot. Do to them as to Madian, as to Sisara, as to Jabin at the torrent of Cisson. They were crushed at Endor, they became like the dung of the earth. Make

Editors' notes and page, col. 1012

Footnotes

(9) ‹anchor: a tuis propriis› · call in col 1012

Alias Viis.

Otherwise "viis" (ways).

(printed under page 557)

(10) ‹anchor: non abscedit› · call in col 1012

Alias Excidit.

Otherwise "excidit" (falls away).

(printed under page 557)

(11) ‹anchor: Venite et conteramus› · call in col 1012

In. ms. Dispergamus.

In the manuscript [likely "Id. ms.", the same manuscript]: "dispergamus" (let us scatter).

(printed under page 557)

(12) ‹anchor: pariter contra te› · call in col 1012

Id. ms. Contra eos.

The same manuscript: "contra eos" (against them).

(printed under page 557)

(13) ‹anchor: cum habitatoribus› · call in col 1012

Id. ms. Habitantibus.

The same manuscript: "habitantibus" (dwelling).

(printed under page 557)

(14) ‹anchor: in torrente Cisson› · call in col 1012

Alias Cison.

Otherwise "Cison".

(printed under page 557)

Page

running head: PAPÆ ET MARTYRIS
marginal letters: A tilla una augetur ignis; B Decret. Cornelii 6) est omnis qui nocet.; C iniquitatem facit (Joau. XIII); D conteramus eos de gente
old-edition numerals: 980 after aut (convertantur aut ... abscindantur)
misprints kept as printed: "sangxini" (for sanguini); "Joau." (for Joan.); "nudas" (for Judas; the English renders Judas); "Joanaem" (for Joannem)

PL 3:1013

ducos eorum sicut Oreb et Zeb, sicut Zebee et Salmana. Omnes principes eorum qui dixerunt: Possideamus nobis pulchritudinem Dei: Deus meus, pone illos ut rotam, quasi stipulam ante faciem venti. Quomodo ignis comburit silvam et sicut flamma devorat montes, sic persequeris eos in tempestate tua et in tuo turbine turbabis eos. Imple facies eorum ignominia, et quaerent nomen tuum, Domine. Confundantur, et conturbentur usque in aeternum, et erubescant et pereant; et sciant quia nomen tuum Dominus: solus tu excelsus super omnem terram (Psal. LXXXII, ex interpr. S. Hieronymi diversa a Vulgata). Haec fieri Prophetae, haec Apostoli, haec successores eorum et omnium catholicorum Patrum vetant decreta: et tales praesumptiones, sacrilegium esse dijudicant. Quorum nos sequentes exempla, omnes tales praesumptores, et Ecclesiae (17, q. 4. Omnes raptores) raptores (Hincm. epist. VIII, editt. Mog. Concil. Carisiacense in epist. ad episeopos Galliae), atque suarum facultatum alienatores, una vobiscum a liminibus sanctae matris Ecclesiae anathematizatos, apostolica auctoritate pellimus, et damnamus, atque sacrilegos esse judicamus. Et non solum eos, sed omnes consentientes eis: Quia non solum qui faciunt rei judicantur, sed etiam qui consentiunt facientibus (Rom. I). Par enim poena et agentes et consentientes comprehendit. Vos ergo, fratres, vigilate et orate. Viriliter agite, et confortamini in Domino, et omnia vestra, juxta Apostolum, in charitate fiant (I Cor. XVI). A recta ergo (14. q. 1. A recta ergo; et in decret. Felicis papae) fide et apostolico tramite propter ullam persecutionem nolite recedere, scientes quia, juxta Salvatoris sententiam, beati sunt qui persecutionem patiuntur propter justitiam (Matth. V). Haec est Apostolorum viva traditio (Agatho ad imperat. Const. act. VI concilii CP. adversus Monothelitas), haec vera charitas quae praedicanda est, et praecipue diligenda ac fovenda, atque fiducialiter ab omnibus tenenda. Haec saneta et apostolica mater omnium ecclesiarum Christi Ecclesia, quae per Dei omnipotentis gratiam a tramite apostolicae traditionis nunquam errasse probatur, nec haereticis novitatibus depravanda succubuit: sed, ut in exordio normam fidei apostolicae percepit ab auctoribus suis, apostolorum Christi principibus, illibata fine tenus manet, secundum ipsius Domini

their leaders like Oreb and Zeb, like Zebee and Salmana. All their princes who said: Let us possess for ourselves the beauty of God. My God, make them like a wheel, like stubble before the face of the wind. As fire burns a forest and as a flame devours mountains, so wilt Thou pursue them in Thy tempest and in Thy whirlwind Thou wilt trouble them. Fill their faces with shame, and they shall seek Thy name, O Lord. Let them be confounded and troubled for ever, and let them blush and perish; and let them know that Thy name is Lord: Thou alone art most high over all the earth (Ps. 82, in St Jerome's version, differing from the Vulgate). The Prophets forbid these things to be done, the Apostles forbid them, their successors and the decrees of all the catholic Fathers forbid them: and they judge such presumptions to be sacrilege. Following their examples, all such presumptuous men, and the plunderers (17, q. 4, Omnes raptores) of the Church (Hincmar, Letter VIII, Mainz editions, Council of Quierzy, in the letter to the bishops of Gaul), and the alienators of its resources, anathematized together with you, we drive out by apostolic authority from the thresholds of holy mother Church, and we condemn them, and judge them to be sacrilegious. And not only them, but all who consent to them: For not only those who do such things are judged guilty, but also those who consent to the doers (Rom. 1). For an equal penalty embraces both those who act and those who consent. You therefore, brethren, watch and pray. Act manfully, and be strengthened in the Lord, and let all your doings, according to the Apostle, be done in charity (1 Cor. 16). Do not therefore depart from the right (14, q. 1, A recta ergo; and in the decree of Pope Felix) faith and the apostolic path for any persecution, knowing that, according to the Saviour's saying, blessed are they who suffer persecution for justice' sake (Matt. 5). This is the living tradition of the Apostles (Agatho to the Emperor Constantine, Act VI of the Council of Constantinople against the Monothelites), this the true charity which is to be preached, and above all to be loved and cherished, and to be held faithfully by all. This holy and apostolic Church, the mother of all the churches of Christ, which by the grace of almighty God is proved never to have strayed from the path of apostolic tradition, nor has she succumbed to being corrupted by heretical novelties: but, as in the beginning she received the rule of the apostolic faith from her founders, the princes of the apostles of Christ, she remains unimpaired to the end, according to the

Editors' notes and page, col. 1013

Footnotes

Variae lectiones. (printed under page 558)

(15) ‹anchor: sacrilegium esse dijudicant› · call in col 1013 (numeral read as 15; the foot prints only its first digit clearly)

Alias Sacrilegium judicant.

Otherwise "sacrilegium judicant" (they judge it sacrilege).

(printed under page 558)

(16) ‹anchor: qui persecutionem› · call in col 1013

Alias Perturbationem.

Otherwise "perturbationem" (disturbance).

(printed under page 558)

(17) ‹anchor: depravanda› · call in col 1013

Alias Depravata.

Otherwise "depravata" (corrupted).

(printed under page 558)

Page

running head: 1013 EPISTOLAE ET DECRET[...] (cut off at the image edge)
marginal letters: A ducos eorum sicut Oreb; B legium esse dijudicant; C papae) fide et apostolico; D bata fine tenus manet
old-edition numerals: 981 after Confundantur,
other: a full-width band stands across cols 1013/1014 in mid-page: the 1 paragraph(s) above it in col 1014 are set here, after the 1 above it in col 1013 (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
running head: 1013 EPISTOLAE ET DECRETA DUBIA. 1014
marginal letters: A ‹ducos eorum sicut Oreb›; B ‹legium esse dijudicant›; C ‹papae) fide et apostolico›; D ‹bata fine tenus manet›
old-edition numerals: 981 after ‹Confundantur,›
misprints kept as printed: "ducos" (for duces); "episeopos" (for episcopos); "saneta" (for sancta)
other (Q2): the move described above was NOT carried out in the parts: the col 1014 paragraph above the band (Salvatoris divinam pollicitationem … consulibus), the band (DECRETA LUCII PAPAE EX GRATIANO DESUMPTA.) and col 1013's text below the band (decree I heading and "Ministri (Dist. 81) altaris, presbyteri sive diaconi,") all stand in parts/c1014_a.md, in correct reading order there; col 1013's part holds only its text above the band. No words are lost; the rail assignment is left for the settle step (Q2 writes only its listed columns)

PL 3:1014

Salvatoris divinam pollicitationem, qui discipulorum suorum principi in suis factus est Evangeliis: Petre, inquiens, ecce Satanas expetivit ut cribraret vos, sicut qui cribrat triticum. Ego autem pro te rogavi, ut non deficiat fides tua; et tu aliquando conversus, confirma fratres tuos (Luc. XXII). Consideret itaque vestra excellens prudentia quam bonum sit persistere in dispensatione vobis credita et in fide recta, atque haereticis et aemulis Christi repugnare, et nunquam et veritatis tramite declinare; quoniam Dominus et Salvator omnium, cujus fides est, qui pro nobis mori non dubitavit, et proprio nos suo redemit sanguine, fidem beati Petri non defecturam promisit, et confirmare eum fratres suos admonuit: quod apostolicos pontifices, meae exiguitatis praedecessores, confidenter fecisse semper cunctis est cognitum. Quorum et pusillitas mea, licet impar et minima, pro suscepto tamen, divina dignatione, ministerio, pedissequa cupit exsistere. Vae enim erit nobis, qui ejus ministerii onus susceptum habemus, si veritatem Salvatoris nostri Jesu Christi, quam apostoli praedicaverunt, praedicare neglexerimus (I Cor. IX). Vae erit nobis, si silentio veritatem oppresserimus, quam erogare nummulariis jubemur, id est Christianos populos imbuere et docere (Matth. XXV). Quid in ipsius Christi futurc dicturi sumus examine, si sermonem ejus veritatem confundimur praedicare? Quid erit de nobis cum de commissis nobis animabus et de officio suscepto rationem justus judex Christus Dominus noster districtam egerit (Luc. XVI)? Ideo, fratres, hortor (S. Leo. Epist, I adversus Manich,) dilectionem vestram, obtestor et moneo ut qua debetis et potestis sollicitudine, vigiletis ad investigandos haereticos et inimicos sanctae Dei Ecclesiae et a sanis mentibus, ne pestis haec latius divulgetur, severitate qua potestis pro viribus exstirpetis; quoniam, ut habebit a Deo dignae renumerationis praemium qui diligentius, quod ad salutem commissae sibi plebis proficiat, fuerit exsecutus, ita ante tribunal Domini de reatu negligentiae se non poterit excusare quicunque plebem suam contra sacrilegae persuasionis auctores noluerit custodire. Data Kalendis Aprilis anno 252, adhuc vivente Cornelio, Gallo et Volusiano viris clarissimis consulibus.

Lord and Saviour's own divine promise, which He made in His Gospels to the prince of His disciples: Peter, He says, behold, Satan has desired to sift you as one who sifts wheat. But I have prayed for you, that your faith may not fail; and you, once converted, strengthen your brethren (Luke 22). Let your excellent prudence therefore consider how good it is to persevere in the stewardship entrusted to you and in the right faith, and to resist the heretics and the rivals of Christ, and never to turn aside from the path of truth; since the Lord and Saviour of all, Whose the faith is, Who did not hesitate to die for us, and redeemed us with His own blood, promised that the faith of blessed Peter would not fail, and admonished him to strengthen his brethren: and that the apostolic pontiffs, the predecessors of my lowliness, have confidently done this is known to all at all times. My littleness too, though unequal and the least, yet desires, for the ministry undertaken by the divine favour, to be their follower. For woe will be to us, who have taken up the burden of His ministry, if we neglect to preach the truth of our Saviour Jesus Christ which the apostles preached (1 Cor. 9). Woe will be to us if we suppress by silence the truth which we are bidden to pay out to the money-changers, that is, to instruct and teach the Christian peoples (Matt. 25). What shall we say at the coming examination of Christ Himself, if we are ashamed to preach the truth of His word? What will become of us when Christ our Lord, the just judge, exacts a strict account of the souls entrusted to us and of the office we have undertaken (Luke 16)? Therefore, brethren, I exhort (St Leo, Letter I against the Manichees) your Charity, I adjure and admonish you, that with what care you owe and are able, you be watchful to search out the heretics and enemies of the holy Church of God, and, lest this plague spread more widely, root them out from sound minds with what severity you can, according to your strength; since, as he will have from God the reward of a worthy recompense who has more diligently carried out what profits the salvation of the people committed to him, so before the tribunal of the Lord whoever has been unwilling to guard his people against the authors of sacrilegious persuasion will not be able to excuse himself from the guilt of negligence. Given on the Kalends of April, in the year 252, while Cornelius was still living, Gallus and Volusianus, most illustrious men, being consuls.

DECRETA LUCII PAPAE EX GRATIANO DESUMPTA.

DECREES OF POPE LUCIUS TAKEN FROM GRATIAN.

I. Officio et beneficio privetur episcopus, presbyter vel diaconus, uxorem suscipiens, vel susceptam retinens.

I. A bishop, priest or deacon who takes a wife, or keeps one already taken, is to be deprived of office and benefice.

Ministri (Dist. 81) altaris, presbyteri sive diaconi, ad dominica tales eligantur officia, qui continentiam servent. Si vero post ordinationem suam ministros contigerit propriae uxoris invadere cubile, sacrarii non intrent limina, neque sacrarii portitores

As ministers (Distinction 81) of the altar, priests or deacons, let such men be chosen for the Lord's offices as keep continence. But if it happens that ministers, after their ordination, invade the bed of their own wife, let them not enter the threshold of the sanctuary, nor, as porters of the sanctuary,

Editors' notes and page, col. 1014

Page

running head: E ET DECRETA DUBIA. 1014 (cut off at left edge)
marginal letters: A Salvatoris divinam pollicitationem; B ces, meae exiguitatis praedecessores; C egerit (Luc. XVI)? Ideo, fratres; D (one line below simis consulibus, beside no text of this column)
old-edition numerals: 982 after cribrat
other: full-width heading "…PAE EX GRATIANO DESUMPTA." (cut off at left) stands between the end of the first letter (after Variae lectiones) and "ad dominica tales", not set; Variae lectiones at foot of first section omitted; last word "port⟨i⟩-" damaged, letter after "port" uncertain, word split at column break; several c/o confusions (exoellens, dioturi, adhuo) read as scan blur, set excellens, dicturi, adhuc; "futurc" (worn or broken type for futuro) is set as printed (Q3; UNSURE whether the letter is a broken o); "sacrilegae" printed with blurred ae ligature
other: the 1 paragraph(s) of this column above the full-width band are set under col 1013 (reading order, moved on receipt)
running head: 1013 EPISTOLAE ET DECRETA DUBIA. 1014
marginal letters: A ‹Salvatoris divinam pollicitationem›; B ‹ces, meae exiguitatis›; C ‹egerit (Luc. XVI)?›; D ‹(none beside this column)›
old-edition numerals: 982 after ‹cribrat›
other: Reading order on this page: upper left col. (file c1013_a), upper right col., the full-width title band, then lower left and lower right. The opening "Salvatoris" continues "secundum ipsius Domini" at the foot of col. 1013. The last word is hyphenated at the page foot: only "porti-" is visible and is set as printed; complete it from the next page and check the English ("porti-") across the break. "et veritatis" (for "a veritatis") recorded as a probable misprint; UNSURE. "renumerationis" and "veritatem confundimur" kept as printed. Commas in "Epist, I adversus Manich,)" as printed. The Variae lectiones (editors' matter) at the foot of the upper part are not set.
Q3: the last word is now set whole ("portitores") at the end of this column; the English across the 1013/1014 break now carries "Saviour" (Domini Salvatoris).

PL 3:1015

fiant, neque altare contingant, neque ab offerentibus holocausti oblationem suscipiant, neque ad Dominici corporis portionem accedant, neque propinquent, neque sine majoris natu auctoritate majora gerant officia, urceum sane ad altare vel calicem non sufferant.

let them be appointed, nor touch the altar, nor receive from those who offer it the oblation of the holocaust, nor come to the portion of the Lord's body, nor draw near, nor perform the greater offices without the authority of an elder; and let them not carry the cruet or the chalice to the altar.

EX EISDEM DECRETIS.

From the same decrees.

II. Clericus matronarum domicilia frequentans deponatur.

II. A cleric who frequents the homes of married ladies is to be deposed.

Clericus (Dist. 81) solus ad feminae tabernaculum non accedat, neque frequenter properet sine majoris natu sacerdotis jussione. Nec solus presbyter cum sola femina fabulas misceat. Nec archidiaconus, sub praetextu humilitatis aut officii, frequenter intret domicilia matronarum, aut forte per clericos aut domesticos matronae mandet aliquid secrete. Si quid agnitum fuerit, et ille deponatur, et illa liminibus ecclesiae arceatur.

Let a cleric (Dist. 81) not go alone to a woman's dwelling, nor hasten there often without the order of an elder priest. Nor let a presbyter, alone, hold conversation with a woman who is alone. Nor let an archdeacon, under the pretext of humility or of duty, often enter the homes of married ladies, or perhaps send some message secretly to a lady through clerics or servants. If anything of this kind is discovered, let him be deposed, and let her be kept away from the thresholds of the church.

EX EISDEM DECRETIS.

From the same decrees.

III. De eodem titulo.

III. On the same heading.

Sed si forte (Distinct. 81, Sed si forte) aliqua intercessio fuerit, episcopo suggeratur. Et si talis est ad quam ire debeant, ipse per interventum pergat. Sin autem, de latere suo dirigat cum duobus

But if perhaps there should be some intercession (Distinct. 81, Sed si forte), let it be suggested to the bishop. And if it is such that they ought to go to her, let him go himself to intervene. But if not, let him send from his own side, with two

aut tribus testibus, nemo tamen cum extranea habitet femina, nisi soror aut proxima fuerit, et hoc cum magna sollicitudine fit. Non enim ignoramus malitias Satanae (II Cor. II.)

or three witnesses, yet let no one live with a woman not of his household, unless she is a sister or a near relative, and this is done with great care. For we are not ignorant of the malicious devices of Satan (2 Cor. 2).

EX EISDEM DECRETIS.

From the same decrees.

(Ex vet. Poenitentiali, apud Canisium, Vett. Lect. t. II, p. 131, edit. Basnagii; ex nov. supplem. Mansi, l. I, p. 14.)

(From an old Penitential, in Canisius, Ancient Readings, vol. II, p. 131, Basnage's edition; from Mansi's new supplement, book I, p. 14.)

IV. Quod sit simoniacus quicunque reconciliationem pro munere vel dignis negaverit, vel indignis contulerit.

IV. That whoever, for the sake of a gift, either denies reconciliation to the worthy or confers it on the unworthy is a simoniac.

Ut nemo presbyterorum xenium vel quodcunque emolumentum temporale, imo detrimentum spirituale a quocunque publice peccante vel incestuoso accipiat, ut episcopo vel ministris peccatum illius reticeat; nec, pro respectu cujusque personae, aut consanguinitatis vel familiaritatis, alienis communicans prccatis, hoc episcopo innotescere detractet; nec a quoquam poenitente aut gratiam, aut favorem, aut munus suscipere praesumat; aut minus digne poenitentem ad reconciliationem adducat, et testimonium reconciliationis ferat: vel quocunque livore alium quemlibet dignius poenitentem a reconciliatione removeat; quia hoc simoniacum, et Deo et hominibus contrarium est.

That none of the presbyters is to accept a present or any temporal emolument, or rather spiritual detriment, from anyone who sins publicly or is incestuous, so as to keep his sin silent from the bishop or the ministers; nor, out of regard for any person, whether of kinship or of familiarity, sharing in the sins of others, is he to refuse to make this known to the bishop; nor is he to presume to receive from any penitent either favour, or goodwill, or a gift; or to bring one who does penance less worthily to reconciliation and bear testimony of his reconciliation; or out of any spite to remove from reconciliation any other who does penance more worthily; because this is simoniacal, and contrary both to God and to men.

Editors' notes and page, col. 1015

Footnotes

[Decreta Lucii ex Gratiano] (printed under page 559)

(1) ‹anchor: aliqua intercessio fuerit› · call in col 1015

Hoc est Clementis epist. 2, ad Jacobum, fratrem Domini. HARDUINUS.

This is from Clement's Letter 2, to James the brother of the Lord. Hardouin.

[S. Stephanus I, Notitia ex libro pontificali Damasi papae] Variae Lectiones (printed under page 559)

(1) ‹anchor: ex patre Julio› · call in col 1015

Jobio quinque.

"Jobio quinque" [i.e. the father is named Jobius; "quinque" as printed].

Variorum notae. (printed under page 559)

(1) ‹anchor: Stephanus› · call in col 1015

Stephanus. Stephanus patria Romanus, postquam 35 diebus Sedes pontificia pastore destituta fuisset, nona Aprilis, anno Christi 257, qui est quartus Galli et Volusiani, Valeriani et Gallieni tertius, in sede pontificia collocatur. Initio hujus pontificatus, duobus praedictis imperatoribus Gallo et Volusiano, prout a Cypriano praedictum fuerat, occisis, Ecclesia pace et quadam tranquillitate fruitur, usque ad annum Valeriani imperatoris quintum, et Christi 259, quo imperator Valerianus principio imperii sui erga Christianos benevolentissimus, optime affectus, a quodam mago Aegyptio in eosdem vicissim concitatur, atque ad resumendum contra eos arma inducitur. Dionysius Alexand. apud Euseb. lib. VII, cap. 9; Baron. anno 257, numero 6 et 7. Cum igitur pax reddita diuturna non esset futura, Cyprianus ac reliqui Africanae Ecclesiae episcopi, multis conciliis in Africa habitis convenientes, summo conatu laborarunt, ut id, quod a fide catholica et bonis moribus alienum in Ecclesiam irrepserat, (continues)

Stephanus. Stephen, a Roman by birth, after the pontifical See had been without a shepherd for 35 days, was placed in the pontifical see on the ninth of April, in the year of Christ 257, which is the fourth of Gallus and Volusianus and the third of Valerian and Gallienus. At the beginning of this pontificate, the two emperors already named, Gallus and Volusianus, having been killed as Cyprian had foretold, the Church enjoyed peace and a certain tranquillity until the fifth year of the emperor Valerian, the year of Christ 259, when the emperor Valerian, who at the start of his reign had been most kindly towards the Christians and very well disposed, was stirred against them in turn by a certain Egyptian magician and led to take up arms against them again. Dionysius of Alexandria in Eusebius, book 7, chapter 9; Baronius, year 257, nos. 6 and 7. Since therefore the peace restored was not going to last, Cyprian and the other bishops of the African Church, meeting in many councils held in Africa, laboured with the utmost effort that whatever, foreign to the catholic faith and good morals, had crept into the Church, (continues)

(printed under page 559)

Footnotes

(2) ‹anchor: sedit annos septem› · call in col 1016

Sedit annos septem, menses quinque, dies duos. Annos tres, menses tres, dies 22, sub quarto consulatu Valeriani, qui in fastis apponitur anno Christi 260, martyrio coronatum esse Stephanum, Liber pontificalis et Acta Stephani testantur. Itaque repetito sedis ejus exordio, dicto temporis spatio eum sedisse oportuit. Baron. anno 260, num. 2. SEVER. BINIUS.

He sat seven years, five months, two days. Three years, three months, 22 days: the Liber pontificalis and the Acts of Stephen attest that Stephen was crowned with martyrdom under Valerian's fourth consulship, which the fasti place in the year of Christ 260. So, reckoning again from the beginning of his see, he must have sat for the stated span of time. Baronius, year 260, no. 2. Severinus Binius.

(printed under page 559)