PL 5 · cols. 177–180

Decreta Eutychiani papae (a Labbeo desumpta ex Gratiano, Ivone et aliis), cum Synodo Mesopotamica Archelai

Editors' preface

DECRETA EUTYCHIANI PAPAE, SI IN IPSO EUTYCHIANI NOMINE ERROR NON EST, QUAE NON HABENTUR IN PRIORIBUS, A LABBEO DESUMPTA EX GRATIANO ET IVONE ET ALIIS.

DECREES OF POPE EUTYCHIAN, if there is no error in the very name of Eutychian, which are not contained in the earlier ones, taken by Labbe from Gratian and Ivo and others.

PRIMUM.

First.

Non est obediendum episcopo, qui pro haereticis missam canere jubet.

A bishop who orders Mass to be sung for heretics is not to be obeyed.

Si quis episcopus, aut abbas, presbytero aut monacho suo jusserit missas pro haereticis cantare, non licet. Non enim expedit eis obedire.

If any bishop or abbot orders his priest or monk to sing Masses for heretics, it is not lawful. For it is not expedient to obey them.

SECUNDUM.

Second.

Abbatissa praesumens velare virginem, vel viduam, excommunicetur.

Let an abbess who presumes to veil a virgin or a widow be excommunicated.

Nihilominus etiam in quibusdam locis insolitum invenimus usum stultitiae plenum, et ecclesiasticae auctoritati contrarium, eo quod videlicet nonnullae abbatissae, et aliquae ex sanctimonialibus, viduis et puellis virginibus, contra fas, velum imponere praesumant, et ideo nonnullae injuste velatae putant se liberius suis carnalibus desideriis posse servire, et suas voluntates explere. Quapropter statuimus, ut si abbatissa aut quaelibet sanctimonialis, post hanc definitionem, in tantam audaciam proruperit, ut aut viduam aut puellam virginem velare praesumat, judicio canonico usque ad satisfactionem subdatur (In decret. Ivo. lib. III, 20, q. 2. Statuimus ut si abbatissa.)

Furthermore, we have also found in certain places an unaccustomed usage full of folly and contrary to ecclesiastical authority, namely that some abbesses, and some from among the nuns, presume against what is right to impose the veil on widows and maiden virgins; and for this reason some who have been unjustly veiled think that they can more freely serve their carnal desires and fulfil their own wishes. Wherefore we decree that if an abbess or any nun whatever, after this determination, breaks out into such audacity as to presume to veil either a widow or a maiden virgin, she be subjected to canonical judgement until satisfaction is made (In the Decretum of Ivo, book 3, 20, q. 2. Statuimus ut si abbatissa.)

TERTIUM.

Third.

Fidelium consortio careat, qui poenitentiam perjurii agere noluerit.

Let him who refuses to do penance for perjury be deprived of the fellowship of the faithful.

Praedicandum est etiam, ut perjurium fideles caveant, et ab hoc summopere abstineant, scientes hoc grande scelus esse, et in lege et in prophetis et in Evangelium prohibitum (Levit., VI; Josue, IX; Malach., III; Matth., V). Audivimus autem quosdam parvipendere hoc scelus, et levem quodammodo perjuriis poenitentiae modum imponere. Qui nosse debent, talem de perjurio poenitentiam imponi debere, qualem et de adulterio, et de fornicatione, et de homicidio sponte commisso, et de caeteris criminalibus vitiis. Si quis vero perpetrato perjurio, aut quolibet criminali peccato, timens poenitentiam longam, ad confessionem venire voluerit, ab Ecclesia repellendus est, sive a communione et consortio fidelium, ut nullus cum eo comedat, neque bibat, neque oret, neque in domo sua eum recipiat.

It must also be preached that the faithful beware of perjury and abstain from it with the utmost care, knowing that this is a great crime and is forbidden both in the law and in the prophets and in the Gospel (Lev. 6; Josh. 9; Mal. 3; Matt. 5). We have heard, moreover, that some make light of this crime and impose, as it were, a light measure of penance for perjuries. These ought to know that such a penance must be imposed for perjury as for adultery, and for fornication, and for homicide committed wilfully, and for the other criminal vices. But if anyone, having committed perjury or any criminal sin whatever, fearing a long penance, refuses to come to confession, he is to be driven away from the Church, that is, from the communion and fellowship of the faithful, so that no one eats with him, nor drinks, nor prays, nor receives him in his house.

QUARTUM.

Fourth.

Membra detruncans, domos incendens, absque judiciali auctoritate excommunicetur.

Let him who cuts off limbs or burns houses without judicial authority be excommunicated.

Si quis membrorum truncationes, et domorum incendia

If anyone the cutting off of limbs, and the burning of houses,

Editors' notes and page, col. 177

Footnotes

(1) ‹anchor: pro haereticis› · call in col 177 (after "haereticis", Primum)

(printed under page 91) (1) Caeteri collectores addunt mortuis : pro vivis enim et aliis malis etiam speciali oratione licitum est orare. LABB.

The other collectors add "for the dead"; for it is lawful to pray with a special prayer for the living and for others who are wicked as well. Labbe.

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 91)

Editors' prose

(the title band across 177/178 is set in layer 1 at the head of col 177, settle round 2)

Page

running head: 177 S. EUTYCHIANI PAPAE ET MA[...] (cut off at image edge)
marginal letters: A ‹PRIMUM.›; B ‹liberius suis carnalibus desideriis›; C ‹III; Matth., V). Audivimus›; D ‹Si quis membrorum truncationes›
old-edition numerals: (none)
misprints kept as printed: Tertium, "ad confessionem venire voluerit" (the sense requires noluerit; the English follows the sense); Tertium, "in Evangelium prohibitum" (for Evangelio; the English follows the sense)

PL 5:178

fecerit, sive fieri jusserit, aut facienti consenserit, quousque de his unicuique legaliter et amicabiliter coram episcopo civitatis, aliisque civibus, non emendaverit, ab Ecclesia se privatum cognoscat. Si vero post secundam et tertiam conventionem, cuncta in quibus arguitur, non emendaverit, tamquam ethnicus et publicanus, ab omni christianorum collegio separetur.

has carried out, or ordered to be carried out, or consented to the one carrying them out, until he has made amends for these things to each person lawfully and amicably before the bishop of the city and the other citizens, let him know himself deprived of the Church. But if after the second and third summons he has not made amends for all the things of which he is accused, let him be separated from the whole fellowship of Christians as a heathen and a publican.

QUINTUM.

Fifth.

In potestate fidelis sit, post baptismum recipere uxorem quam ante dimiserat.

Let it be in the power of the believer, after baptism, to take back the wife whom he had previously put away.

Si quis gentilis gentilem uxorem dimiserit ante baptismum; post baptismum in potestate ejus erit eam habere, vel non habere.

If any gentile has put away a gentile wife before baptism, after baptism it will be in his power to keep her or not to keep her.

SEXTUM.

Sixth.

Fidelis infidelem discedentem sequi non cogitur.

The believer is not compelled to follow the unbeliever who departs.

Simili modo, si unus ex conjugatis baptizatus est, et alter gentilis, et sequi non vult, sicut dicit Apostolus: Infidelis si discedit, discedat (I Cor., VII).

In like manner, if one of a married couple has been baptized and the other is a gentile and does not wish to follow, as the Apostle says: If the unbeliever departs, let him depart (1 Cor. 7).

SEPTIMUM.

Seventh.

Synodale juramentum.

The synodal oath.

Episcopus in synodo residens, post congruam allocutionem septem ex plebe ejus parochiae, vel eo amplius, prout viderit expedire, maturiores, honestiores, atque veraciores viros, in medium debet advocare: et illatis sanctorum pignoribus, unumquemque illorum tali sacramento constringere, ut amodo in ante quidquid nosti, aut audisti, aut postmodum inquisiturus es, quod contra voluntatem Dei et rectam christianitatem in ista parochia, factum sit, aut futurum erit, si in diebus tuis evenerit, tantum ut ad tuam cognitionem quocumque modo perveniat, si scis, aut indicatum fuerit tibi, synodalem causam esse, et ad ministerium episcopi pertinere, quod tu nec propter amorem, nec propter timorem, nec propter praemium, nec propter parentelam, ullatenus celes episcopo, aut ejus misso, cui hoc inquirere jusserit, quandocumque ex hoc te interrogaverit: sic te Deus adjuvet, et istae sanctorum reliquiae, et illud sacramentum, quod juste juravit de synodali causa, quod tu illud ex te, ita observabis, in quantum sapis, aut audisti, aut ab hac die in antea inquisiturus es, sic te Deus adjuvet.

The bishop, sitting in synod, after a fitting address, ought to call forward into the midst seven men from the people of that parish, or more, as he sees expedient, the more mature, the more honourable and the more truthful; and, the pledges of the saints having been brought in, he ought to bind each one of them by an oath such as this: that from now on whatever you know, or have heard, or are hereafter going to inquire into, that has been done or will be done in this parish against the will of God and right Christianity, if it happens in your days, provided only that it comes to your knowledge in any way whatever, if you know, or it has been indicated to you, that it is a synodal matter and pertains to the ministry of the bishop, you will in no way conceal it, neither for love, nor for fear, nor for reward, nor for kinship, from the bishop or from his envoy whom he has ordered to inquire into this, whenever he questions you about it: so help you God, and these relics of the saints, and that oath which he justly swore concerning the synodal matter, that you will observe it of yourself, as far as you know, or have heard, or from this day forward are going to inquire into, so help you God.

Editors' notes and page, col. 178

Footnotes

(a) ‹anchor: plebe ejus› · call in col 178

Ipsius Labb.

"Ipsius" ("of that very [parish]") in Labbe.

(printed under page 91)

(b) ‹anchor: et illatis› · call in col 178

Allatis Labb.

"Allatis" ("brought forward") in Labbe.

(printed under page 91)

Antea Labb.

"Antea" ("before/henceforth") in Labbe.

(printed under page 91)

(d) ‹anchor: et illud› · call in col 178

Burchardus legit, istud ; et praeponit hanc rubricam Juramentum caeterorum.

Burchard reads "istud" ("this"), and sets before it this rubric: "The oath of the others."

(printed under page 91)

(e) ‹anchor: quod juste› · call in col 178

Iste Labb.

"Iste" ("this man") in Labbe.

(printed under page 91)

Page

running head: PAPÆ ET MARTYRIS DECRETA. 178
marginal letters: A ‹cendia fecerit, sive fieri›; B ‹SEXTUM.›; C ‹amodo in ante quidquid nosti›; D ‹die in antea inquisiturus es›
old-edition numerals: (none)
other: column begins with the fragment "cendia" (rest of "incendia" broken from column 177); full-width title lines "[E]UTYCHIANI PAPAE," and "[...]ROR NON EST, QUAE NON HABENTUR IN PRIORIBUS, [...] EX GRATIANO ET IVONE ET ALIIS." stand at the top of the page across both columns, cut off at the left edge, not set; at the page foot, the end of a note continued from the left column ("enim et aliis malis ... LABB."), the full-width heading "[LE]CTIONES VARIANTES" and variants d, e are apparatus and are not set; "habere" (second instance, looks like "babere"), "unus" (looks like "unns") and "sancto rum" (gap) are read as damaged type in a poor scan; the "I" in "(I Cor., VII)" is unclear (could be a figure 1)

PL 5:179

OCTAVUM.

Eighth.

(Ex decreto, quod est librorum sexdecim, libro decimo quarto, capite secundo.)

(From the Decretum, which is of sixteen books, book XIV, chapter II.)

Et malum ebrietatis omnino vitetur.

And that the evil of drunkenness be altogether avoided.

Malum magnum ebrietatis, unde omnia vitia pullulant, Christianis modis omnibus cavere praecipimus. Qui autem hoc vitare noluerit, excommunicandum esse decrevimus, usque ad congruam emendationem.

We enjoin Christians to beware by all means of the great evil of drunkenness, from which all vices sprout. But whoever will not avoid it, we have decreed is to be excommunicated, until fitting amendment.

NONUM.

Ninth.

(Ex eodem, capite tertio.)

(From the same, chapter III.)

Quod episcopi et Dei ministri ebrietate non debeant gravari.

That bishops and ministers of God ought not to be weighed down with drunkenness.

Episcopi et Dei ministri, non debent comessationibus et vinolentiis nimiis incumbere, sed considerent sententiam Domini, dicentes: Attendite, ne graventur corda vestra in crapula et ebrietate (Luc., XXI; I Thess., III). Moderate enim cibum, et necessarium

Bishops and ministers of God ought not to give themselves to revellings and excessive wine-bibbing, but let them consider the saying of the Lord, Who says: Take heed, lest your hearts be weighed down with surfeiting and drunkenness (Luke 21; 1 Thess. 3). For let them take food in moderation, and the necessary

Editors' notes and page, col. 179

Footnotes

(1) ‹anchor: feria secunda› · call in col 179

(printed under page 92) (1) Coutant., Epist. rom. pontif., tom. I, p. 306, cui etiam adstipulatur Mansi in not. ad annales Baronii.

Coustant, Letters of the Roman Pontiffs, vol. I, p. 306, with whom Mansi also agrees in his note on Baronius's Annals.

(printed under page 92)

(2) ‹anchor: Actis 8 Sebastiani› · call in col 179

(printed under page 92) (2) Act. Sanctorum, apud Bolland., die 20 januarii cap. 18.

Acta Sanctorum, in the Bollandists, 20 January, chapter 18.

(printed under page 92)

(3) ‹anchor: ad episcopatum› · call in col 179

(printed under page 92) (3) Septenarius Odinum numerus est in Epistola Cornelii Papae apud Euseb., Hist. eccl., lib. VI, cap. 43.

The sevenfold number of the orders is in the Letter of Pope Cornelius in Eusebius, Church History, book VI, chapter 43.

(printed under page 92)

Page

running head: 179 DE SANCTO CAIO ROMANO (cut off at the image edge)
marginal letters: A ‹OCTAVUM / sarium› (in the gutter); B ‹xxi; I Thess., III). Moderate›; C ‹Caii papae pontificatus et obitus›; D ‹Caesare II consulibus›
old-edition numerals: (none)
other: a full-width band stands across cols 179/180 in mid-page: the 6 paragraph(s) above it in col 180 are set here, after the 9 above it in col 179 (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 Caii papae pontificatus et obitus (another unit); not set here
running head: 179 DE SANCTO CAIO ROMANO PONTIFICE. 180
marginal letters: A (col. 180) ‹sarium sumptum sumant›; B (between columns) ‹ciatur spiritualibus epulis›; C ‹quievit. Inter martyres› (editors' Notitia); D ‹pontifici decretalem› (editors' Notitia)
old-edition numerals: (none)
other: "neces-|sarium" split across the column break; set whole here ("necessarium"); the English continues in c180 ("sustenance").
other: Editors' version (Latin), printed below the full-width band SYNODUS MESOPOTAMICA ARCHELAI in col. 179, untranslated (the Greek in col. 180 is layer 1): "Synodus divina et sacra particularis, collecta in Mesopotamia ab Archelao Carcharorum episcopo, et Diodoro sacerdote, contra Manem infernalem, et Diodonadem presbyterum: quae multis modis confutatos hosce abdicavit."
other: footnotes (1)–(3) belong to the Notitia historica below the second band (the next unit); their calls are not in this unit's text.
misprints kept as printed: footnote (3), "Odinum" (for Ordinum; the English follows the sense)

PL 5:180

sumptum sumant, ut juxta apostolum, sobrii sint, et parati ad servitium Dei.

sustenance, so that, according to the Apostle, they may be sober and ready for the service of God.

DECIMUM.

Tenth.

(Ex eodem, capite decimo.)

(From the same, chapter X.)

Quales personae sacerdotum epulis interesse debeant.

What persons ought to be present at the feasts of priests.

Observandum est nobis, ut et vos ab ebrietate abstineatis, et ut plebes subditae abstineant, praedicetis. Et neque per tabernas eatis bibendo, aut comedendo, neque domos aut vicos curiositate qualibet peragretis, neque cum feminis, aut cum quibuslibet personis impuris, convivia exerceatis, nisi forte paterfamilias quilibet vos invitaverit ad domum suam, et cum conjuge sua, et cum plebe velit vobiscum spiritali gaudio laetari, et verborum vestrorum refectionem accipere, et vobis refectionem carnalem charitatis officio exhibere. Oportet enim, ut si quando quilibet fidelium carnalibus vos reficit epulis, a vobis reficiatur spiritualibus epulis.

We must see to it that you both abstain from drunkenness yourselves and preach that the peoples subject to you abstain. And do not go about the taverns drinking or eating, nor wander through houses or villages out of any curiosity, nor hold banquets with women or with any unclean persons, unless perhaps some father of a household has invited you to his home, and wishes, with his wife and with the people, to rejoice with you in spiritual joy, and to receive the refreshment of your words, and to show you bodily refreshment in the duty of charity. For it is fitting that, whenever any one of the faithful refreshes you with bodily feasts, he be refreshed by you with spiritual feasts.

SYNODUS MESOPOTAMICA ARCHELAI.

THE MESOPOTAMIAN SYNOD OF ARCHELAUS.

Σύνοδος θεία καὶ ἱερὰ μερικὴ συναθροισθεῖσα ἐν τῇ Μεσοποταμίᾳ, ἀπὸ Ἀρχελάου ἐπισκόπου Καρχάρων, καὶ Διοδώρου ἱερέως, κατὰ Μάνεντος τοῦ ἐρεβώδοις, καὶ Διοδωριάδου πρεσβυτέρου· ἥτις πολυτρόπως τούτους ἐλέγξασα ἀπεκήρυξε.

A divine and holy particular synod, assembled in Mesopotamia by Archelaus, bishop of Carchar, and Diodorus, priest, against Manes the dark one, and Diodoriades the presbyter; which, having refuted them in many ways, cast them out.

Editors' notes and page, col. 180

Footnotes

(1) ‹anchor: Eusebii Chronologia› · call in col 180

(printed under page 92) (1) Euseb., Hist. eccl., lib. VII, cap. 32.

Eusebius, Church History, book VII, chapter 32.

(printed under page 92)