PL 39 · cols. 1586–1590

Augustine, Sermones 353-358 (Classis IV, de Diversis)

Sermon CCCLVIII

Fac ut habeas quod tibi reddatur. Nec hoc tibi redditur, quod posueris. Feneratorem te vult Dominus, sed suum, non proximi tui.

Make sure that you have something to be repaid to you. And what is repaid to you is not this which you have laid out. The Lord wants you as a lender, but His own, not your neighbour's.

SERMO CCCLVIII. De pace et charitate. Carthagine habitus, ante collationem cum Donatistis.

Sermon 358. On peace and charity. Preached at Carthage, before the conference with the Donatists.

1. Pacis conciliandae cura catholicis episcopis. Vinci nolens a veritate, vincitur ab errore. Curam nostram pro vobis, et pro inimicis nostris et vestris, et pro salute omnium, pro quiete, pro pace communi, pro unitate quam Dominus jussit, Dominus diligit, adjuvent preces Sanctitatis vestrae, ut de illa identidem et ad vos loquamur, et vobiscum gaudeamus. Etenim de pace et charitate loqui, si semper amamus, semper debemus. Multo magis ergo isto tempore, quando pax sic amatur, ut in periculo ejus amandae et tenendae constituti illi, quibus malum pro malo non reddimus, et cum quibus, sicut scriptum est, odio habentibus pacem sumus pacifici, et quia pacem loquimur eis, debellare nos volunt gratis (Psal. CXIX, 7). Illi ergo qui tales sunt, periclitantur inter amorem pacis et confusionem pudoris: nec id agunt, cum vinci nolunt, ut invicti sint. Qui enim vinci a veritate nolunt, ab errore vincuntur. O si eos charitas potius quam animositas superaret! Inde victores fierent, unde victi essent. Nos autem Ecclesiam catholicam, ad cujus pacem et concordiam et reconciliationem invitamus inimicos ejus, non humanis opinionibus, sed divinis testimoniis, amamus, tenemus et defendimus. Quid enim illo agam, qui pro parte clamat, et contra totum litigat? Nonne bonum illi est vinci, qui si victus fuerit, totum tenebit; si vicerit, in parte remanebit? Imo si vincere sibi videbitur. Nam non vincit nisi veritas: victoria veritatis est charitas.

1. The Catholic bishops' concern for bringing about peace. He who is unwilling to be overcome by the truth is overcome by error. May the prayers of your Holiness assist our concern for you, and for our enemies and yours, and for the salvation of all, for quiet, for the common peace, for the unity which the Lord has commanded and the Lord loves, so that we may speak of it to you again and again, and rejoice with you. For if we always love peace and charity, we ought always to speak of them. Much more, then, at this time, when peace is so loved that those men are placed in danger of loving and holding it, those to whom we do not render evil for evil, and with whom, as it is written, we are peaceable with them that hate peace, and because we speak peace to them, they wish to fight us down without cause (Ps. 119:7). Those, therefore, who are such are in peril between love of peace and the confusion of shame: nor do they bring it about, when they are unwilling to be overcome, that they are unconquered. For those who are unwilling to be overcome by the truth are overcome by error. O, if only charity rather than animosity would overcome them! They would become victors by the very fact of being overcome. We, however, love, hold and defend the Catholic Church, to whose peace and concord and reconciliation we invite its enemies, not by human opinions, but by divine testimonies. For what am I to do with that man who shouts for a part and litigates against the whole? Is it not good for him to be overcome, who, if he is overcome, will hold the whole; if he overcomes, will remain in a part? Or rather, if he seems to himself to overcome. For nothing overcomes but the truth: the victory of truth is charity.

2. Testimonia pro Ecclesiae catholicae unitate. Contentio catholicorum quomodo dilectionis est, non litis. Quid ergo vobis, fratres, Ecclesiam catholicam toto orbe terrarum fructificantem atque crescentem commendem multis verbis, et meis. Habemus verba Domini pro illa, et pro nobis. Dominus, inquit, dixit ad me: Filius meus es tu, ego hodie genui te. Postula a me, et dabo tibi gentes haereditatem tuam, et possessionem tuam fines terrae (Psal. II, 7 et 8). Quare ergo, fratres, de possessione litigamus, et non potius sanctas tabulas recitamus? Venisse nos opinemur ad judicem. De possessione contentio est: et haec contentio non litis, sed dilectionis est. Denique litigator terrenae possessionis ad hoc litigat, ut excludat adversarium: nos ut intromittamus. Litigator terrenae possessionis, cum audierit adversarium dicentem, Possidere volo; respondet, Non permitto. Ego autem fratri dico, Possideas mecum volo: ille litigando dicit, Nolo. Non itaque timeo ne contemnat me Dominus, et corripiat,

2. Testimonies for the unity of the Catholic Church. How the contention of the Catholics is one of love, not of litigation. Why then, brothers, should I commend to you with many words, and my own, the Catholic Church bearing fruit and growing throughout the whole world. We have the words of the Lord for it, and for us. The Lord, he says, said to me: Thou art My Son, this day have I begotten Thee. Ask of Me, and I will give Thee the nations for Thine inheritance, and the ends of the earth for Thy possession (Ps. 2:7–8). Why then, brothers, do we litigate about the possession, and not rather read out the holy deeds? Let us suppose that we have come before a judge. The contention is about a possession: and this contention is not one of litigation, but of love. In short, the litigant over an earthly possession litigates to this end, that he may shut out his adversary: we, that we may let him in. The litigant over an earthly possession, when he has heard his adversary saying, I want to possess; replies, I do not permit it. But I say to my brother, I want you to possess with me: he, by litigating, says, I do not want to. I do not therefore fear that the Lord may despise me, and rebuke

Editors' notes and page, col. 1586

Footnotes

(1) ‹anchor: not visible› · call in col 1586

In uno Ms., Nec hoc tibi solum redditur, quod posueris.

In one manuscript: "Nor is only what you have laid up repaid to you."

(*) ‹anchor: not visible› · call in col 1586 Emendatus ad Mss. et Edd. in sermone praecedenti modo designatos.

Corrected against the manuscripts and editions designated in the preceding sermon.

(printed under page 55)

(a) ‹anchor: not visible› · call in col 1586

Alias, inter Sirmondianos 36.

Elsewhere, among Sirmond's sermons, 36.

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sicut illos fratres, vel illum fratrem, qui eum interpellavit in populo, et ait: Domine, dic fratri meo, ut dividat mecum haereditatem. Continuo Dominus proferens correptionem, quia oderat divisionem: Dic, homo, inquit, quis me constituit judicem, aut divisorem haereditatis inter vos? Ego autem dico vobis, cavete ab omni cupiditate (Luc. XII, 13-15). Istam correptionem non timeo. Interpello enim Dominum meum, fateor, interpello. Non tamen dico, Domine, dic fratri meo, ut dividat haereditatem mecum: sed dico, Domine, dic fratri meo, ut teneat mecum unitatem. Ecce possessionis hujus tabulas recito, non ad hoc ut solus possideam, sed ut fratrem meum mecum nolentem possidere convincam. Ecce tabulas, frater: Postula a me, inquit, et dabo tibi gentes haereditatem tuam, et possessionem tuam fines terrae. Christo dictum est. Nobis ergo dictum est, quia Christi membra sumus. Quid curris in parte? aut quid remanes in parte? Ecce totum tene quod in tabulis. Quaeris inter quem et quem possideas, quomodo solent instrumentis quaeri possessores, inter quos sint affines. Qui tibi dedit omnes fines, nullos dimisit affines.

like those brothers, or that brother who appealed to Him among the people and said: Lord, tell my brother to divide the inheritance with me. At once the Lord, bringing forward a rebuke, because He hated division, said: Man, who appointed Me judge or divider of the inheritance between you? But I say to you, beware of all covetousness (Luke 12:13–15). This rebuke I do not fear. For I do appeal to my Lord, I confess it, I appeal. Yet I do not say, Lord, tell my brother to divide the inheritance with me; but I say, Lord, tell my brother to hold unity with me. See, I read out the deeds of this possession, not in order that I may possess it alone, but in order to convince my brother, who is unwilling to possess it with me. Here are the deeds, brother: Ask of Me, He says, and I will give you the nations as your inheritance, and the ends of the earth as your possession. This was said to Christ. Therefore it was said to us, because we are members of Christ. Why do you run about in a part? or why do you stay in a part? See, hold the whole that is in the deeds. You ask between whom and whom you hold your possession, in the way that in title-deeds the question is usually asked about the possessors, who their neighbours are. He who gave you all the boundaries has left you no neighbours.

3. Testimonium pro catholica Ecclesia. Aliud testimonium. Audi sanctarum aliud testimonium tabularum. De Domino dicitur Christo in figura Salomonis: Dominabitur a mari usque ad mare, et a flumine usque ad terminos orbis terrae. Coram illo procident Aethiopes, et inimici ejus terram lingent. Reges Tharsis et insulae munera offerent: reges Arabum et Saba dona adducent. Et adorabunt eum omnes reges terrae: omnes gentes servient illi. (Psal. LXXI, 8-11). Quando dicebatur, credebatur: quando impletur, negatur. Tene ergo mecum haereditatem a mari usque ad mare, et a flumine, scilicet Jordane, ubi coeptum est Christi magisterium, usque ad terminos orbis terrae. Quare non vis? Quare huic promissioni et haereditati, divitiis tuis, inimicus es? Quare non vis? Propter Donatum? propter Caecilianum? Quis fuit Donatus? quis Caecilianus? Utique homines. Si boni, bono suo, non meo: ergo et si mali, malo suo, non meo. Tu Christum accipe, et zelantem Christo ejus Apostolum attende: Numquid Paulus crucifixus est pro vobis? aut in nomine Pauli baptizati estis? Ut autem hoc diceret, vide quid horruit: Unusquisque vestrum dicit, Ego quidem sum Pauli, ego autem Apollo, ego vero Cephae, ego autem Christi. Divisus est Christus? Numquid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizati estis (I Cor. I, 12 et 13)? Si non in nomine Pauli, multo minus in nomine Caeciliani; multo amplius, et multo minus in nomine Donati. Et tamen adhuc post apostolicas voces, post Ecclesiae declarationem et toto mundo dilatationem, dicitur mihi, Non dimitto Donatum, non dimitto nescio quem Gaium, Lucium, Parmenianum; mille nomina, mille scissuras. Privabis te, sequendo hominem, tanta

3. Testimony for the Catholic Church. Another testimony. Hear another testimony of the holy deeds. It is said of the Lord Christ in the figure of Solomon: He shall have dominion from sea to sea, and from the river to the ends of the circle of the earth. Before Him the Ethiopians shall fall down, and His enemies shall lick the ground. The kings of Tharsis and the islands shall offer gifts; the kings of the Arabians and of Saba shall bring presents. And all the kings of the earth shall adore Him; all nations shall serve Him (Ps. 71:8–11). When it was being said, it was believed; now that it is being fulfilled, it is denied. Hold, then, the inheritance with me from sea to sea, and from the river, that is, the Jordan, where Christ's teaching began, to the ends of the circle of the earth. Why will you not? Why are you an enemy to this promise and inheritance, to your own riches? Why will you not? Because of Donatus? because of Caecilianus? Who was Donatus? who was Caecilianus? Men, certainly. If they were good, it was to their own good, not mine; so also, if they were bad, it was to their own harm, not mine. Receive Christ, and pay heed to His Apostle, zealous for Christ: Was Paul crucified for you? or were you baptized in the name of Paul? But see what he shuddered at, that he should say this: Each one of you says, I indeed am of Paul, but I of Apollo, and I of Cephas, but I of Christ. Is Christ divided? Was Paul crucified for you? or were you baptized in the name of Paul (1 Cor. 1:12–13)? If not in the name of Paul, much less in the name of Caecilianus; much more, and much less, in the name of Donatus. And yet still, after the apostolic voices, after the Church's manifestation and its spreading through the whole world, it is said to me: I do not let go of Donatus, I do not let go of some Gaius or other, Lucius, Parmenianus; a thousand names, a thousand rents. By following a man you will deprive yourself of so great

Editors' notes and page, col. 1587

Footnotes

(1) ‹anchor: et multo minus› · call in col 1587

Haec verba, in nomine Caeciliani, multo amplius et multo minus, absunt a Mss. Colbertino et Victorino.

These words, "in the name of Caecilian, much more and much less," are absent from the Colbert and Victorinus manuscripts.

(printed under page 56)

(2) ‹anchor: Gaium, Lucium› · call in col 1587

Sirm., Carum, Lucium. Legendum videtur Gaium, Lucium; quae pronomina sunt poni solita pro quolibet homine, ut supra in sermone 12, cap. 5, n. 5.

Sirm. reads "Carus, Lucius." It seems one should read "Gaius, Lucius," names customarily used for anyone at all, as above in Sermon 12, ch. 5, no. 5 [the sermon number is faint in the scan].

(printed under page 56)

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haereditate, de quâ modo audisti, A mari usque ad mare, a flumine usque ad term⟨i⟩nos orbis terrae? Quare illam non tenes? Quia hominem amas. Quid est homo, nisi animal rationale factum de terra? Ideo ergo inimicus es, quia terram lingis. Despice hoc potius Noli lingere terram, ut spem ponas in eum qui fecit coelum et terram. Haec spes nostra, haec testimonia. Deus deorum Dominus locutns est, et vocavit terram, a solis ortu usque ad occasum (Psal. XLIX, 1). Noli remanere in terra, sed quo vocata est terra.

an inheritance, of which you have just heard, From sea to sea, from the river to the ends of the circle of the earth? Why do you not hold it? Because you love a man. What is man, except a rational animal made from earth? That is why you are an enemy, because you lick the earth. Despise this rather Do not lick the earth, so that you may place your hope in Him Who made heaven and earth. This is our hope, these are the testimonies. The God of gods, the Lord, has spoken, and has called the earth, from the rising of the sun to its setting (Ps. 49:1). Do not remain in the earth, but [go] where the earth has been called.

4. Charitas latum mandatum, quo pax redintegratur. Et quis potest ibi omnia de tabulis sanctis possessionis hujus testimonia recitare? Quare ergo non convertuntur ad Ecclesiam, nisi quia ipsius est vox Ecclesiae, Convertantur ad me qui timent te, et cognoscant testimonia tua? Vidit hoc Ecclesia, quod dixit in Psalmo: modo audistis; recentia sunt verba in auribus et cordibus vestris. Omnis consummationis vidi finem. Quid est, Omnis consummationis vidi finem? Consummationis perfectionis, non consumptionis: vidi finem perfectionis, non abolitionis. Omnis consummationis vidi finem. Quis est iste finis? Latum mandatum tuum valde (Psal. CXVIII, 79, 96). Finis enim praecepti est, jam vos dicite mecum (a populo acclamatum est), charitas de corde puro (I Tim. I, 5). Omnes dixistis, quod non infructuose semper audistis. Finis praecepti est charitas de corde puro. Finis, quo perficimur, non quo consumimur. Iste finis latus est, quia mandatum Dei est, de quo dictum est, Latum mandatum tuum valde. Mandatum novum do vobis, ut vos invicem diligatis (Joan. XIII, 34). Vide latitudinem mandati hujus. Ubi latum est? numquid in carne? In corde potius. Nam si et in carne latum esset, auditores studiosi, angustias non pateremini. In corde latum est. Ubi latum est vide, si sit unde videas, et hinc audi Apostolum, quam latum est mandatum charitatis. Charitas autem Dei diffusa est in cordibus vestris (Rom. V, 5). Non dixit, Inclusa; sed, diffusa. Verbum enim quod est inclusa, quasi angustias sonat: quod est diffusa, latitudinem insinuat. Latum ergo mandatum tuum valde. Domino Deus noster, approba quia propter ipsam latitudinem fratres nostros ad possessionem pacis invitamus. Episcopi vultis esse? Nobiscum estote. Non vult populus duos episcopos. Nobiscum in haereditate fratres estote. Non propter honores nostros impediamus pacem Christi. Quem honorem in coelesti pace accepturi sumus, si honorem nostrum nunc in terrena lite defendamus? Tollatur paries erroris, et simul simus. Agnosce me fratrem: agnosco te fratrem: sed excepto schismate, excepto errore, excepta dissensione. Haec corrigatur, et meus es. Annon vis esse meus? Ego, si te corrigas, volo esse tuus. Ergo sublato errore de medio, tanquam pariete maceriae contradictionis et divisionis, esto frater meus, et ego sim frater tuus, ut ambo simus ejus qui Dominus est et meus, et tuus.

4. Charity the broad commandment, by which peace is restored. And who can recite there all the testimonies from the holy title-deeds of this possession? Why then are they not converted to the Church, except because the voice is that of the Church itself: Let those who fear Thee turn to me, and let them know Thy testimonies? The Church saw this, which it said in the Psalm: you have just heard it; the words are fresh in your ears and in your hearts. Of all consummation I have seen the end. What does it mean, Of all consummation I have seen the end? Of the consummation of perfecting, not of consuming: I have seen the end of perfecting, not of abolishing. Of all consummation I have seen the end. What is this end? Thy commandment is exceedingly broad (Ps. 118:79, 96). For the end of the precept is (now say it with me; it was cried out by the people) charity from a pure heart (1 Tim. 1:5). You have all said it, because it is not without fruit that you have always heard it. The end of the precept is charity from a pure heart. An end by which we are perfected, not by which we are consumed. This end is broad, because it is the commandment of God, of which it was said, Thy commandment is exceedingly broad. A new commandment I give you, that you love one another (John 13:34). See the breadth of this commandment. Where is it broad? In the flesh, surely not? Rather in the heart. For if it were broad in the flesh as well, eager hearers, you would not be suffering from the narrowness of the space. It is broad in the heart. See where it is broad, if you have the means to see it, and hear from this the Apostle, how broad the commandment of charity is. But the charity of God is poured out in your hearts (Rom. 5:5). He did not say, Shut in; but, poured out. For the word shut in sounds, as it were, of narrowness: the word poured out suggests breadth. Thy commandment, then, is exceedingly broad. O Lord our God, approve it, because on account of this very breadth we invite our brothers to the possession of peace. Do you want to be bishops? Be with us. The people do not want two bishops. Be brothers with us in the inheritance. Let us not hinder the peace of Christ for the sake of our honours. What honour are we going to receive in the heavenly peace, if we now defend our honour in an earthly lawsuit? Let the wall of error be taken away, and let us be together. Acknowledge me as a brother: I acknowledge you as a brother: but schism excepted, error excepted, dissension excepted. Let this be corrected, and you are mine. Do you not wish to be mine? I, if you correct yourself, wish to be yours. So, once the error is removed from between us, like the partition wall of contradiction and division, be my brother, and let me be your brother, so that we may both belong to Him Who is Lord both of me and of you.

5. Catholici quo animo veniunt ad collationem. Hoc dicimus amore pacis, non diffidentia veritatis. Hoc

5. In what spirit the Catholics come to the conference. We say this out of love of peace, not out of distrust of the truth. This

Editors' notes and page, col. 1588

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enim rescripsimus, hoc propositum legistis (Epistt. 128 et 129); quia causam conferendam non fugimus, imo ut conferatur instamus; ut cum demonstravero possessionem, sic cum illo communicem haereditatem. Intrepidus veniat, securus veniat, doctus veniat: nolo auctoritate praejudicare. Aperiamus oculos ad illum qui errare non potest: ipse nos doceat quae sit Ecclesia. Audistis testimonia ejus. Non eam contaminant humana delicta, quam non redemit humana justitia. Et tamen, cum alia sit causa Ecclesiae, alia hominum, et omnino distincta sit, nec hominum causam formidamus, quos accusaverunt et convincere non potuerunt. Purgatos novimus, purgatos legimus. Qui si non essent purgati, non in causa eorum Ecclesiam constituerem, nec aedificarem super arenam, et dejicerem de petra. Quia super hanc petram, inquit, aedificabo Ecclesiam meam, et portae inferorum non vincent eam (Matth. XVI, 18). Petra autem erat Christus. Numquid Paulus pro vobis crucifixus est? Hoc tenete, hoc amate, hoc fraterne et pacifice dicite.

indeed we wrote back, this you have read set forth (Letters 128 and 129); because we do not flee from the case being debated, rather we press for it to be debated; so that when I have demonstrated the possession, I may thus share the inheritance with him. Let him come fearless, let him come untroubled, let him come learned: I do not wish to prejudge by authority. Let us open our eyes to Him Who cannot err: let Him teach us what the Church is. You have heard His testimonies. Human misdeeds do not defile her whom human righteousness did not redeem. And yet, although the case of the Church is one thing and the case of men another, and it is entirely distinct, neither do we fear the case of the men whom they accused and could not convict. We know them to have been cleared, we have read that they were cleared. If they had not been cleared, I would not establish the Church on their case, nor would I build upon sand and cast it down from the rock. For "upon this rock," He says, "I will build My Church, and the gates of the lower world shall not overcome it" (Matt. 16:18). And the rock was Christ. "Was Paul crucified for you?" Hold to this, love this, say this in a brotherly and peaceable way.

6. Rogat ne quisquam de plebe irruat in locum collationis. Ad collationis locum nullus vestrum irruat, fratres mei. Prorsus, si fieri potest, etiam per illum locum transitum devitate, ne forte aliquis contentionis et litis aditus inveniatur, vel occasio aliqua praebeatur, et inveniant ipsam occasionem qui quaerunt occasionem. Maxime quoniam qui parum Deum timent, aut admonitionem nostram parvi pendunt, vel quia praesentia diligunt, debent saltem terrenae potestatis severitatem venerari. Edictum viri illustris publice propositum legistis: quod quidem non propter vos propositum est qui Deum timetis, et commonitionem episcoporum vestrorum non contemnitis; sed ne quis ista non curet, ne quis ista contemnat. Videant igitur quales sunt: ne forte illis eveniat quod ait Apostolus, Qui enim resistit potestati, Dei ordinationi resistit. Principes enim non sunt timendi bono opere, sed malo (Rom. XIII, 2 et 3). Vitemus omnes seditiones, omnes causas seditionis. Forte dicitis: Intenti sumus quid facturi sumus. Et quid vobis injungamus? Partes forte uberes pietatis. Nos disputemus pro vobis: vos orate pro nobis. Orationes etiam vestras, sicut jam ante praemonuimus, jejuniis et eleemosynis adjuvate. Addite pennas illis, quibus volant ad Deum. Sic agentes negotium, fortasse utiliores nobis eritis, quam nos vobis. Nemo enim nostrum in hac disputatione de se praesumit: in Deo est tota spes. Neque enim meliores sumus Apostolo, qui dicit, Orate pro nobis. Orate, inquit,

6. He asks that no one of the people rush into the place of the conference. Let none of you rush to the place of the conference, my brothers. Indeed, if it can be done, avoid even passing by that place, lest perhaps some opening for contention and strife be found, or some occasion be offered, and those who seek an occasion find that very occasion. Above all, since those who fear God little, or think little of our admonition, or because they love present things, ought at least to respect the severity of earthly power. You have read the edict of the illustrious man publicly posted: which indeed was not posted on account of you who fear God and do not despise the admonition of your bishops; but so that no one may disregard these things, so that no one may despise them. Let them therefore see what sort they are: lest perhaps there befall them what the Apostle says, "For whoever resists the power resists the ordinance of God. For rulers are not to be feared by good work, but by evil" (Rom. 13:2–3). Let us avoid all seditions, all causes of sedition. Perhaps you say: We are intent on what we are to do. And what should we enjoin on you? Perhaps the richer parts of piety. Let us dispute on your behalf: you pray for us. Support your prayers also, as we have already admonished before, with fasts and almsgiving. Add wings to them, by which they fly to God. Conducting the business thus, you will perhaps be more useful to us than we to you. For none of us presumes on himself in this disputation: the whole hope is in God. For neither are we better than the Apostle, who says, "Pray for us." "Pray," he says,

Editors' notes and page, col. 1589

Footnotes

(1) ‹anchor: doctus veniat› · call in col 1589

Ms. v., indoctus veniat.

The v. manuscript reads "let him come untaught."

(printed under page 57)

(2) ‹anchor: severitatem venerari› · call in col 1589

Ms. cl., terrenae potestatis timere severitatem. Edictum, etc.

The cl. manuscript reads "to fear the severity of the earthly power. The edict," etc.

(printed under page 57)

(3) ‹anchor: de se praesumit› · call in col 1589

Ita ex eodem Ms. cl. [pro se praesumit.]

So from the same cl. manuscript [instead of "presumes for himself"].

(printed under page 57)

(a) ‹anchor: viri illustris› · call in col 1589

Id est, Marcellini tribuni et notarii, qui judex Honorii Augusti nomine praefuit collationi. Ejus edicto, quod in Gestis primae cognitionis continetur, de admonenda per episcopos plebe inter caetera cavebatur, ut « nullus vel « laicus vel episcopus, ultra numerum praestitutum in illum « tranquillissimum concilii locum contra prohibitum molire« tur accedere, » etc. SIRM.

That is, of Marcellinus, tribune and notary, who presided over the Conference as judge in the name of Honorius Augustus. His edict, which is contained in the Acts of the first session, on the people's being admonished by the bishops, provided among other things that "no one, whether layman or bishop, beyond the number laid down, should attempt, against the prohibition, to approach that most tranquil place of the council," etc. Sirm.

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other: §5 "sic cum illo communicem": at this resolution the page may print "eum" (a misprint for cum); not resolvable from the lean image, left as "cum" (UNSURE, Q1).

PL 39:1590

pro me, ut detur mihi sermo (Ephes. VI, 19). Illum ergo pro nobis rogetis, in quo spem posuimus, ut de nostra disputatione gaudeatis. Tenete ista, fratres, obsecramus vos: per nomen ipsius Domini, per auctorem pacis, plantatorem pacis, dilectorem pacis, oramus vos, ut eum pacifice oretis, pacifice deprecemini; et memineritis esse filii ejus, a quo dictum est, Beati pacifici, quoniam filii Dei vocabuntur (Matth. V, 9).

"for me, that speech may be given to me" (Eph. 6:19). Ask Him, then, on our behalf, in Whom we have placed our hope, that you may rejoice over our disputation. Hold fast to these things, brothers, we beseech you: by the name of the Lord Himself, by the author of peace, the planter of peace, the lover of peace, we pray you to pray to Him peaceably and to entreat Him peaceably; and remember that you are sons of Him by Whom it was said, Blessed are the peacemakers, for they shall be called sons of God (Matt. 5:9).

Editors' notes and page, col. 1590

Footnotes

(1) ‹anchor: oramus vos› · call in col 1590

Ita legendum cum uno Ms. cl. [per amorem pacis, per plantatorem pacis, oramus vos.]

So it should be read with one cl. manuscript [instead of "by the love of peace, by the planter of peace, we beg you"].

(printed under page 57)