{"slug":"tmp1178.tmp1178.opp-lat1","id":"latin:ogl-pl:tmp1178.tmp1178.opp-lat1","title":"Epistolae","title_source":"Epistolae","author":"Pelagius I","genre":"letter","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T19:18:55Z","cost_usd":0.005977},"source":{"registry_id":"latin:ogl-pl:tmp1178.tmp1178.opp-lat1","work_id":"tmp1178.tmp1178.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1178/tmp1178/tmp1178.tmp1178.opp-lat1.xml"},"stats":{"passages":68,"english_words":16147,"coptic_letters":0,"source_letters":65129,"commentary_units":0,"commentary_kinds":0,"derived_notes":6,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1178/tmp1178/tmp1178.tmp1178.opp-lat1.xml"}],"checks":{"work":"tmp1178.tmp1178.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":68,"translated":68,"commentary_passages":0,"commentary_units":0,"english_words":16147,"source_letters":64717,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: letter in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 68 narrative."},{"kind":"caution","severity":"caution","text":"6 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":68},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"PELAGII PAPÆ I EPISTOLÆ.\n\nEPISTOLA PRIMA (olim II.) i\n\nAD NARSETEM \\\n\nHortatur ut legatis auxilium præstet ad episcopos Ec clesiæ perturbatores corrigendos.\n\nPelagius, Narsæ palricio et duci in Italia x.\n\nQuali nos de gloriæ vestræ studiis judicio gratulemur, non solum vestram, sed multorum ac pene omnium credimus habere notitiam; et idcirco nunc de his quæ vobis præsentibus ibi fieri stupemus, fiducialiter apud gloriam vestram duximus conquerendum. Thracius siquidem atque Maximilianus nomina tantum episcoporum habentes, et ecclesiasticam ibi unitatem perturbare dicuntur, et omnes ecclesiasticas res suis usibus applicare: intantum ut contra unum eorum, id est Maximilianum, usque ad nos per tam longum iter, necessitate compellente, quidam infatigabiliter venientes, preces offerrent.\n\nOb quam causam Petrum presbyterum sedis nostræ, sed et Projectum notarium ad eadem loca duximus destinandos, ut ea quæ canonicis statutis a prædictis pseudoepiscopis compererint commissa, vel digna debeant ibi ultione compescere, vel eosdem ad nos usque perducere. Et ideo salutantes paterno affectu gloriam vestram, petimus ut praefatis, qui a nostra sede directi sunt, in omnibus præbeatis auxi lium; nec putetis alicujus esse peccati, si hujusmodi homines comprimuntur. Hoc enim et divinæ et humanæ [al.","english":"The Letters of Pope Pelagius I.\n\nLetter One (formerly II)  \nTo Narses  \nHe urges him to provide assistance to the legates for correcting the disturbers of the Church’s bishops.\n\nPelagius to Narses, patrician and commander in Italy.\n\nWith what judgment we rejoice in the zeal of your glory, we believe is known not only to you but to many, indeed nearly all; and therefore we have now taken it upon ourselves to complain confidently before your glory about those things which, happening there in your presence, astonish us. For Thracius and Maximilianus, who bear only the name of bishops, are said to disturb ecclesiastical unity there and to apply all ecclesiastical resources to their own uses; to such an extent that, against one of them, that is Maximilianus, some persons, compelled by necessity, have come to us over such a long journey, tirelessly offering petitions.\n\nFor this reason we have decided to send Peter, a presbyter of our see, and also Projectus, a notary, to those same places, so that they may either repress there with fitting punishment those things which they find to have been committed by the aforementioned pseudo-bishops contrary to canonical statutes, or bring them to us. And therefore, greeting your glory with paternal affection, we ask that you provide assistance in all things to those who have been sent from our see; and do not think it any sin if such men are suppressed. For this is pleasing both to divine and human [law].","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"mundanæ] leges statuerunt, ut ab Ecclesiæ unitate divisi, et ejus pacem iniquissime perturbantes, a sæcularibus etiam potestatibus comprimantur. Nec quidquam majus est, unde Deo sacrificium possitis oOerre, quam si id ordinetis, ut hi qui in suam et aliorum perniciem debacchantur, competenti debeant vigore compesci.\n\nEPISTOLA II (Olim III).\n\nAD EUMDEM.\n\nMonet ut schismaticos coerceat.\n\nNon vos hominum vaniloquia retardent, dicentium quia persecutionem Ecclesia faciat, dum vel ea quae committuntur reprimit, vel animarum salutem requirit 2. Errant hujusmodi rumoris labulatores. Non persequitur, nisi qui ad malum cogit. Qui vero ma lum vel factum jam punit, vel prohibet ne fiat; non persequitur iste, sed diligit. Nam si, ut illi putant, nemo nec reprimendus a malo, nec retrahendus a malo ad bonum est, humanas et divinas leges necesse est evacuai i, quæ et malis poenam, et bonis præmia justitia suadente constituunt. Malum autem schisma esse, et per exteras etiam potestates bujusmodi homines debere opprimi, et canonicae Scripturae auctoritas, et patemarum regularum nos veritas docet I. Quisquis ergo ab apostolicis divisus est sedibus, in schismate eum esse non dubium est, et contra universalem Ecclesiam altare conatur erigcre.","english":"Worldly laws have decreed that those divided from the unity of the Church and most wickedly disturbing her peace be restrained even by secular powers. Nor is there anything greater from which you can offer sacrifice to God than if you ordain that those who rage to their own and others' destruction be checked with fitting vigor.\n\nLetter Two (formerly Three)\n\nTo the Same.\n\nHe admonishes him to restrain schismatics.\n\nDo not let the idle talk of men delay you, saying that the Church makes persecution, when she either represses what is committed or seeks the salvation of souls. The spreaders of this kind of rumor are mistaken. He does not persecute, except one who compels to evil. But he who either already punishes an evil done, or forbids it from being done—this man does not persecute, but loves. For if, as they think, no one is to be restrained from evil, nor drawn back from evil to good, it is necessary that human and divine laws be emptied out, which, with justice persuading, establish punishment for the evil and rewards for the good. But that schism is an evil, and that men of this kind ought to be suppressed even through external powers, both the authority of canonical Scripture and the truth of the fathers' rules teach us. Whoever, therefore, is divided from the apostolic sees, it is not doubtful that he is in schism, and he attempts to raise an altar against the universal Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Sed quid de talibus insertus Chalcedonensi synodo canon statuat, gloria vestra consideret, ubi post alia sic dicit: Qui a communione seipsum suspendit, et collectam facit, et altare constituit; et noluerit vocanti episcopo consentire, et noluerit eidem acquiescere, neque obedire primo et secundum vocanti, hunc omnino damnari, nec unquam vel orationem mereri, nec recipere eum possehonorem.Si cnim permanserit turbas faciens et seditiones Ecclesiae, per exteram potestatem tanquam seditiosum comprimi. Et beatus Augustinus de talibus dicit (Enchir. c. 72): Multa etiam cu invitis benigua quadam asperitate plectendis agenda sunt, quorum potius utilitati consulendum est quam voluntati. Nam in corripiendo filio, quantumvis aspere, nunquam paternus amor amittitur: fit tamen, quod nollet, ut doleat, qui etiam invitus videtur dolore sanandus. Ecce videtis quemadmodum tanti testimonio Patris non persequatur coercendo talia, sed diligat emendando tales semper Ecclesia. Facite ergo etiam vos, quod scientes intentionem Christianitatis vestræ frequenter hortamur; et date operam ut talia fieri ultra uon liceat, sed etiam (qood vobis facillimum esse non dubito) hi qui talia presumpserunt, ad piissimum principem sub digna custodia dirigantur.","english":"But let your glory consider what the canon inserted into the Council of Chalcedon decrees concerning such persons, where after other things it says thus: Whoever separates himself from communion, and makes a gathering, and sets up an altar, and refuses to consent to the bishop when he calls him, and refuses to acquiesce to him, nor to obey him when he calls a first and a second time, let this man be altogether condemned, nor ever deserve even prayer, nor be able to receive honor. For if he persists in making disturbances and seditions against the Church, let him be restrained by external power as a seditious man. And blessed Augustine says concerning such persons (Enchiridion, ch. 72): Many things are also to be done, even against the unwilling, with a kind of gentle severity, since their benefit is to be consulted rather than their will. For in correcting a son, however harshly, paternal love is never lost; yet it comes about, which he would not wish, that he grieve, who even unwillingly seems to need to be healed by grief. Behold, you see how, by the testimony of so great a Father, the Church does not persecute such persons by coercing such things, but loves such persons by correcting them. Do therefore also yourselves what, knowing the intention of your Christianity, we frequently exhort; and take care that such things be not permitted to happen any further, but also (which I do not doubt is very easy for you) that those who have presumed such things be directed to the most pious prince under worthy custody.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Recolere enim debet celsitudo vestra, quid per vos Deus fecerit tempore illo quo, Istriam et Venetias tyranno Totila possidente, Francis etiam cuncta vastantibus, non ante tamen Mediolanensem episcopum fieri permisistis, nisi clementissimum principem exinde retulissetis: et quid fieri debuisset, ejus iterum scripti recognovissetis, et inter ubique ferventes hostes, Ravennam tamen et is qui ordinabatur, et is qui ordinaturus erat, providentia culminis vestri deducti sunt. De Liguribus, atque Veneticis, et Istriis episcopis quid dicam? quos idonea est excellentia vestra et ratione et potestate reprimere, et dimittitis eos in contemptum apostolicarum sedium de sua rusticitate gloriari: cum, si quid eos de judicio universalis synodi, quod Constantinopoli per primam nuper elapsam indictionem actum est, forte movebat, ad sedem apostolicam (quomodo semper factum est) electi aliquibus de suis, qui dare et accipere rationem possent, dirigere debuerunt; et non clausis oculis corpus Cbristi Dei nostri, hoc est sanetam Ecclesiam lacerare. Nolite ergo dubitare hujusmodi homines principali vel judiciali auctoritate comprimere: quia regulæ Patrum hoc specialiter constituerunt, ut si qua ecclesiastici officii persona cui subjectus est restiterit, vel seorsum collegerit, aut aliud altare erexerit, seu schisma fecerit; iste excommunicetur atque damnetur.","english":"For your loftiness ought to recall what God did through you at that time when, with the tyrant Totila holding Istria and the Veneto, and the Franks laying waste to everything as well, you nevertheless did not permit the bishop of Milan to be made before you had referred the matter to the most clement prince, and had acknowledged in writing what ought to be done; and amid enemies raging everywhere, both the one who was to be ordained and the one who was to ordain were nonetheless brought to Ravenna by the providence of your highness. What shall I say of the bishops of Liguria, the Veneto, and Istria? Your excellency is able to restrain them both by reason and by authority, yet you let them glory in their rusticity to the contempt of the apostolic sees; whereas, if perhaps something about the judgment of the universal synod, which was recently held at Constantinople in the first indiction that has just passed, was troubling them, they ought to have sent chosen men from among their own, who could give and receive an account, to the apostolic see, as has always been done; and not, with eyes closed, to tear apart the body of Christ our God, that is, the holy Church. Do not hesitate, then, to restrain men of this sort by imperial or judicial authority, because the rules of the Fathers have specifically established this: that if any person of ecclesiastical office resists the one to whom he is subject, or gathers a separate congregation, or raises another altar, or makes a schism, he is to be excommunicated and condemned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Quod si forte et hoc contempserit, et permanserit divisiones et schisma faciendo, per potestates publicas opprimatur. Ecce, domine, quod animus vester forte timidus est, ne persequi videaris, de Patrum vobis auctoritate hæc breviter dirigenda curavit [L. curavi]: cum mille alia exempla et constitutiones sint quibus evidenter agnoscitur, ut facientes scissuras in sancta Ecclesia, non solum exsiliis, sed etiam proscriptione rerum et dura custodia per publicas potestates debeant coercent.\n\nEPISTOLA III (olim IV).\n\nAD NARSEN PATRICIUM.\n\nUt schismaticos, a quibus fuerat injuste communione\n\ninterdictus, reprimat.\n\nPelagius Narsæ patricio1\n\nRelegentes litteras excellentiae vestre, de injuria quidem quam vobis iniquorum hominum præsumptio ingessit, valde doluimus. Sed quia scimus occulto Dei judicio animam vestram, etsi per aliorum iniquitatem et superbiam, et a contaminatione schismatis custoditam; egimus omnipotenti Deo gratias, qui etiam de malis hominum acUbus bona operari consuevit. Nec enim sine illius providentia factum esse credendum est, ut insensati et perversi homines ad hoc usque prosilirent, ut suam divisionem catholicam esse credentes Ecclesiam, a sua vos pollutione prohiberent. Sic enim per misericordiam Dei etiam nescientibus illis hoc factum est, ut a schismaticorum faetione eruti, catholicæ, quam diligitis, servari vos contigisset Ecclesiæ.","english":"But if perhaps he also despises this, and persists in making divisions and schism, let him be suppressed by the public authorities. Behold, lord, in case your mind is perhaps fearful that you may seem to be persecuting, I have taken care to send you these few words briefly from the authority of the Fathers, since there are a thousand other examples and constitutions by which it is clearly recognized that those who make divisions in the holy Church ought to be restrained by the public authorities not only by exile, but also by proscription of property and harsh custody.\n\nLetter III (formerly IV).\n\nTo Narses, Patrician.\n\nThat he restrain the schismatics by whom he had been unjustly barred from communion.\n\nPelagius to Narses, Patrician.\n\nReading the letters of your Excellency, we grieved greatly indeed over the injury that the presumption of wicked men inflicted on you. But because we know that by the hidden judgment of God your soul has been preserved, even if through the iniquity and pride of others, from the contamination of schism, we have given thanks to almighty God, who is accustomed to bring good even out of the evil deeds of men. For it is not to be believed that it happened without his providence that senseless and perverse men advanced to such a point that, believing their own division to be the catholic Church, they barred you from their pollution. For thus, through the mercy of God, even without their knowing it, it was brought about that, snatched from the filth of the schismatics, you were preserved for the catholic Church, which you love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"Quamvis igitur vestra per illorum scelus utilitas facta sit, nolite tamen impunitam præsumptionem iniquorum hominum grassari permittere. Si enim hoc quod in vestram gloriam præsumpserunt, non fuerit vindicta compressum, quod in minoribus non valeant puniri, ambigi ultra nou debet. Exercete igitur in talibus debitam auctoritatem, et ne eis amplius talia committeodi spiritus crescat, vestris coercitionibus reprimantur. Ad boc siquidem Dei nutu etiam contra vos talia præsumpserunt, ut alia vobis corrigentibus, ab eodem scelere alios possitis, Deo propitiante, munire. Quales autem sint qui Ecclesiam fugiunt, Eufrasii vos scelera (quæ amplius occulta Deus esse noluit) evidenter informant: qui in homicidio quidem nec hominis necessiludinem, nec fratris charitatem, nec sacerdotii reverentiam cogitavit. Incestuoso autem adulterio etiam ipsius vindictæ abstulit modum: quia, si adulterium punias, non remanet in quo vindicetur incestus. Si incestooso ingeras pœnam, inultum crimen adulterii remanebit. Ecce de quo collegio sunt, qui quantum ad superbiam suam, injuriam vobis inferre moliti sunt; et quantum ad providentiam Dei, impollutos vos Ecclesiæ servaverunt. Auferte tales ab ista provincia, utimini oblata vobis a Deo opprimendi perlidos occasione.","english":"Although therefore your advantage has been brought about through the crime of those men, do not nevertheless permit the presumption of wicked men to rage unpunished. For if this which they have presumed against your glory is not repressed by punishment, it must no longer be doubted what they are unable to be punished for in lesser matters. Exercise therefore the authority owed in such cases, and lest the spirit of committing such things to them any further grow, let them be restrained by your coercions. For indeed by the will of God they have also presumed such things against you, so that, as you correct other things, you may be able, with God's favor, to fortify others against the same crime. But what sort those are who flee the Church, the crimes of Eufrasius (which God did not wish to remain hidden any longer) clearly inform you: who in the case of homicide considered neither the necessity of a man, nor the charity of a brother, nor the reverence of the priesthood. But by incestuous adultery he even removed the measure of its own vengeance: because, if you punish the adultery, there does not remain that in which the incest may be avenged. If you inflict punishment for the incest, the crime of adultery will remain unavenged. Behold of what company they are, who, as far as their pride is concerned, have attempted to bring injury upon you; and, as far as God's providence is concerned, have kept you undefiled for the Church. Remove such men from that province, use the opportunity offered to you by God for suppressing the treacherous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Quod tunc plenius fieri poterit, si auctores scelerum ad clementissimum principem dirigantur, et maxime Ecclesiæ Aquileiensi invasor, qui et [forte estj in schismate, et in eo maledictus, nec honorem episcopi poterit relinere nec meritum.\n\nAD EPISTOLAS II et III (olim III et IV) PELAGII I AD NARSETEM ANIMADVERSIO CRITICA.\n\nQuemadmodum v. cl. Antonius Pagi in Critica Baronii epistolam Pelagii I ad Childebertum ex duplici fragmento duarum plane diversarum epistolarum consertam esse animadvertit; ita plane et hoc idem aliis ejusdem Petagii epistolis accidisse non dubito. Geminæ ad Narsetem epistolæ, illa nempe quæ num. et altera quæ num. apud Labbeum leguntur, unam eamdemque continuatam epistolam exhibent in fragmento quod Holstenius vulgavit, legiturque in Collectione Veneto-Labbeana tom. VI, et Valeriano patricio inscribitur: quod sane fragmentum primo quidem totam epistolam quintam ad Narsetem reddit, cui unica serie succenturiata eat epistola 3. Nec sane geminæ illæ epistolæ argumentum habent diversum, neque altera ab altera sejungi commode possent.","english":"That this can then be more fully accomplished if the authors of the crimes are directed to the most merciful prince, and especially the invader of the Church of Aquileia, who is both [perhaps] in schism, and cursed in it, and can retain neither the honor nor the merit of a bishop.\n\nA CRITICAL REMARK ON EPISTLES II AND III (FORMERLY III AND IV) OF PELAGIUS I TO NARSES.\n\nJust as the most distinguished man Antonius Pagi, in his Critical Commentary on Baronius, has observed that the letter of Pelagius I to Childebert is pieced together from a double fragment of two plainly different letters, so plainly I do not doubt that this same thing has happened to other letters of the same Pelagius. The twin letters to Narses—namely that which is read under number [ ] and the other under number [ ] in Labbe—present one and the same continuous letter in the fragment that Holstenius published, and which is read in the Veneto-Labbeian Collection, volume VI, and is inscribed to Valerianus the patrician; which fragment indeed first renders the whole fifth letter to Narses, to which letter 3 is appended in a single series. Nor indeed do those twin letters have a different argument, nor could the one be conveniently separated from the other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"EPISTOLA IV (olim V).\n\nAD NARSEN PATRICIUM.\n\nMonet ut Aquileiensem et Mediolanensem eviscovos ad principem sub custodia dirigat.\n\nPelagius Narsæ patricio 1.\n\nIstud est quod a vobis poposcimus, et nunc iterum postulamus, ut Paulinum Aquileiensem pseudoepiscopum, et illum Mediolanensem episcopum ad ciementissimum principem sub digna custodia dirigatis; Ut et iste qui episcopus esse nullatenus potest, quia contra omnem canonicam consuetudinem factus est, alios ultra non perdat; et ille qui contra morem antiquum eum ordinare præsumpsit, canonum vindictæ subjaceat. Nec licuit alicui aliquando, nec licebit particularem synodum congregare: sed quoties aliqua de universali synodo aliquibus dubitatio nascitor, ad recipiendam de eo quod non intelligunt, rationem, aut sponte ii qui salutem animoe suæ desiderant, ad apostolicam sedem pro recipienda ratione conveniant, aut si forte (sicut de talibus scriptum est (Prov. XVIII), Peccator cum venerit in profundum malorum, contemnit) ita obstinati et contumaces exstiterint, ut doceri non velint; eos ab cisdem apostolicis sedibus aut attrahi ad salutem quoquomodo necesse est, aut (ne aliorum perditio esse possint) secundum canones per saeculares comprimi poteslates.","english":"LETTER IV (formerly V).\n\nTO NARSES THE PATRICIAN.\n\nHe advises that the bishops of Aquileia and Milan be sent under guard to the prince.\n\nPelagius to Narses the Patrician.\n\nThis is what we have asked of you, and now we ask again: that you send Paulinus, the pseudo-bishop of Aquileia, and that bishop of Milan to the most merciful prince under worthy guard; so that this man, who cannot in any way be a bishop because he was made contrary to all canonical custom, may no longer destroy others; and that man who presumed to ordain him against ancient custom may be subject to the vengeance of the canons. Nor has it ever been permitted to anyone, nor will it be, to gather a particular synod; but as often as any doubt arises among some concerning the universal synod, in order to receive an account of what they do not understand, either those who desire the salvation of their soul should come of their own accord to the apostolic see to receive an account, or if perhaps (as it is written concerning such men, \"When the sinner has come into the depth of evils, he despises\") they should prove so obstinate and contumacious that they do not wish to be taught, it is necessary that they be drawn to salvation in some way by those same apostolic sees, or (lest they be able to be the destruction of others) be restrained according to the canons by the secular powers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"EPISTOLA V (olim VI).\n\nAD EPISCOPOS TUSCIÆ.\n\nIpsos ob schisma reprehendit.\n\nDilectissimis fratribus GaudenLio, Maximiliano, Gerontio, Justo, Terentio, Vitali et Laurentio per Tusciam Annonariam, Pelagius.\n\nDirectam a vobis relationem, defensore Ecclesiæ nostrae Jordane deferente, suscipientes, saLis mirati sumus ita vos apostolicæ auctoritatis oblitos, ut divisionem vestram ab universali Ecclesia meo etiam volueritis (quod absit) consensu firmari; et quos decuit popularem ignorantiam sacerdotali doctrina comprimere, in contumeliam sedis apostolicæ, plebis velle sequi judicium. Nec ista dicentes, injuriam nostram dolemus, quibus donante Domino propositum est in mansuetudine supportantes omnia fraternæ pacis vinculo custodire: sed (sicut diximus) divisionem vestram a generali Ecclesia, quam tolerabiliter ferre non potero, vebementer stupeo.","english":"LETTER V (formerly VI).\n\nTO THE BISHOPS OF TUSCIA.\n\nHe reproves them for schism.\n\nTo his most beloved brothers Gaudentius, Maximilian, Gerontius, Justus, Terentius, Vitalis, and Laurentius throughout Annonarian Tuscia, Pelagius.\n\nReceiving the report sent by you, delivered by Jordan, defender of our Church, we were greatly astonished that you had so forgotten the apostolic authority as to wish your division from the universal Church to be confirmed even by my consent (which God forbid); and that those whom it befitted to suppress the ignorance of the people by priestly teaching should, to the insult of the apostolic see, wish to follow the judgment of the populace. Nor in saying this do we grieve over our own injury, we to whom by the Lord's gift it is resolved to keep the bond of brotherly peace, bearing all things in meekness; but (as we have said) I am vehemently astonished at your division from the general Church, which I will not be able to bear with patience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Cum enim beatissimus Augustinus dominicæ sententiae memor, qua fundamentum Ecclesiæ in apostolicis sedibus collocavit, in schismate esse dicat, quicunque se a præsulis carumdem sedium auctoritate vel communione suspenderit; nec aliam manifestet esse Ecclesiam, nisi quæ in pontificibus apostolicarum sedium est solidata radicibus: quomodo vos ab universi orbis communione separatos esse non creditis, si mei inter sacra mysteria secundum consuetudinem nominis memoriam reticetis, in quo, licet indigno, apostolicæ sedis per successionem episcopatus præsenti tempore videtis consistere firmitatem?","english":"For since the most blessed Augustine, mindful of the Lord's sentence by which he established the foundation of the Church in the apostolic sees, says that they are in schism, whoever separates himself from the authority or communion of the bishops of those same sees; and he declares that there is no other Church than the one that is founded on the roots of the bishops of the apostolic sees: how do you not believe that you are separated from the communion of the whole world, if during the sacred mysteries you keep silent, according to custom, from the mention of my name, in whom, though unworthy, you see the strength of the apostolic see standing at the present time through the succession of the episcopate?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Sed ne apud vos forte, vel apud greges qui vobis commissi sunt, de fide nostra aliqua possit remanere suspicio, hoc dilectionem vestram certissime nosse desidero, me illam, donante Domino, custodire fidem quam sacra apostolorum doctrina constituit, quam Nicænæ synodi firmavit auctoritas, quam Constantinopolitanæ, Ephesinæ primae, et Chalcedonensis, sanctarum synodorum explanavere sententiæ, nec quidquam de præfatarum synodorum definitionibus vel imminuisse me aliquid, vel auxisse, aut in aliquo permutasse; sed omnia, Deo propino, que ab illis de fidei puritate conscripta sunt, inviolabiliter custodire: anathematis nihilominus judicio subdens, quisquis ad suprascriptarum quatuor synodorum fidem vel ad bcalissimi Leonis præsulis apostolicæ sedis Tomum, qui in Chalcedonensi est synodo confirmatus, aliqua ex parte vel infirmandum quoquomodo, vel in dubium (quod absit) deducendum aliquando consenserit. Hac igitur dilectio vestra fidei nostrae professione munita, ignorantiam hominum (sicut sacerdotes decet) in spiritu mansueludinis cdocere festinet, et a prava intentione modis omnibus revocare atque unitati Ecclesiæ reddere.","english":"But lest perhaps among you, or among the flocks committed to you, any suspicion concerning our faith be able to remain, I desire your belovedness to know most certainly that I, with the Lord's gift, keep that faith which the sacred doctrine of the apostles established, which the authority of the Nicene synod confirmed, which the judgments of the holy synods—the Constantinopolitan, the first Ephesine, and the Chalcedonian—expounded, and that I have neither diminished anything from the definitions of the aforesaid synods, nor added anything, nor changed anything in any respect; but all things, with God's favor, which were written by them concerning the purity of the faith I keep inviolably: submitting nonetheless to the judgment of anathema anyone who at any time shall have consented to weaken in any way, or to bring into doubt (which God forbid), in any part, the faith of the four synods written above, or the Tomus of the most blessed Leo, bishop of the apostolic see, which was confirmed in the Chalcedonian synod. Therefore, with your belovedness fortified by this profession of our faith, let it hasten to teach the ignorance of men (as befits priests) in the spirit of gentleness, and to recall them in every way from depraved intention and restore them to the unity of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Quod si quis forte etiam post haec aliquem sibi superesse credit scrupulum; ab insano tumultu desinens, ad nos magis venire festinet: ut ex his quæ dubitat, rationa• bili satisfactione percepta, lætus, Deo propitio, cognita veritate, universali reformetur Ecclesiæ. Nos enim (secundum apostolicam sententiam) parati sumus ad satisfactionem omni poscenti nos rationem de ea quæ in nobis est fide (1 Petro III): quia in nullo nos a sanctis Patribus, custodienle nos divina gratia, cognovimus deviasse. Dominus vos incolumes custodiat, fratres charissimi. Dat. xv calend. Mart., anno post consulatum Basilii viri clarissimi.\n\nEPISTOLA VI (olim VII).\n\nAD UNIVERSUM POPULUM DEI.\n\nDe fide catholica.\n\nPelagius episcopus universo populo Dei.\n\nVas electionis beatissimus Paulus apostolus, cum de Judæis in Christo necdum credentibus loqueretur, zelum eos Dei habere professus est, sed ne ex hoc sine culpa esse crederentur, consequenter adjecit: Sed non secundum scientiam (Rom. X): ut eos necessarie per doctrinam a Deo sibi creditam ostenderet emendandos.","english":"But if perhaps even after these things anyone believes that some scruple still remains for him, let him cease from senseless turmoil and rather hasten to come to us, so that, having received a reasonable satisfaction concerning the things about which he doubts, he may, with God's favor, rejoice in the truth he has come to know and be reformed to the universal Church. For we (according to the apostolic sentence) are ready to give satisfaction to everyone who asks us a reason for the faith that is in us (1 Peter 3), because we know that in nothing have we deviated from the holy Fathers, with divine grace guarding us. May the Lord keep you safe, dearest brothers. Given the fifteenth day before the Kalends of March, in the year after the consulship of the most illustrious man Basilius.\n\nLetter VI (formerly VII).\n\nTo the whole people of God.\n\nConcerning the catholic faith.\n\nPelagius, bishop, to the whole people of God.\n\nThe most blessed apostle Paul, vessel of election, when he spoke of the Jews who had not yet believed in Christ, declared that they had zeal for God, but lest they be thought to be without fault on this account, he accordingly added: But not according to knowledge (Rom. 10), so as to show that they must necessarily be corrected through the teaching entrusted to him by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Quod testimonium nostro etiam tempori convenire charitas vestra non ambigit: quia etsi zelum Dei in quorumdam mentibus esse deprehendimus, in hoc tamen quod suspicionibus quibusdam sine notitia veritatis se concusserunt atque concutiunt, et quod se a visceribus unicæ matris Ecclesiae nefaria animositate discerpunt, sine scientia eos esse non dubium est. Et possemus [possumus] quidem totius causae rationem ad sedandos rumores hominum, divina nobis cooperante misericordia, fiducialiter explicare; nihilque contra tidem Patrum contraque quatuor synodorum firmitatem ullatenus esse tentandum [ tentatum], lucidissimis approbationibus demonstrare; magisque id actum, ut memoratarum synodorum firmitas contra omnes inimicos immobili soliditate consisteret. Sed quia hoc his qui lacte potius quam solido cibo nutriendi sunt (I cor. VI) necessarium esse non duximus, ut (sicut memoratus Doctor gentium dicit) inter perfectos loquenda sit sapientia: hoc interim quod etiam parvulis abunde sufficiat, ad notitiam omnium deferendum esse perspeximus.","english":"Your charity does not doubt that this testimony also applies to our own time: for although we perceive that zeal for God exists in the minds of certain persons, yet in this respect—that they have shaken and are shaking themselves with certain suspicions without knowledge of the truth, and that with wicked animosity they tear themselves away from the bowels of the one mother, the Church—there is no doubt that they are without knowledge. And indeed, with divine mercy cooperating with us, we could confidently explain the reasoning of the whole matter to quiet the rumors of men, and demonstrate with the clearest proofs that nothing whatsoever is to be attempted against the faith of the Fathers and against the firmness of the four synods; and that this was done rather so that the firmness of the aforementioned synods might stand against all enemies with immovable solidity. But because we have not judged this to be necessary for those who are to be nourished with milk rather than solid food (I Cor. 6), since (as the remembered Doctor of the Gentiles says) wisdom is to be spoken among the perfect, we have seen to it that this, which abundantly suffices even for little ones, should for the meantime be brought to the knowledge of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":"Id autem est, ut fidem meam annexa subter professione definiam, in qua, Deo propitio, et rectæ me apostolorum doctrinæ et Patrum inhærere vestigiis evidenter appareat, ut per vos, qui zelum Dei etiam cum scientia possidetis, cæteris innotescat, quos operante Domini nostri gratia, non sine vestra mercede ab irrationabili divisionis suæ malo confidimus liberandos.\n\nDe sanctis vero quatuor conciliis, id est Nicæno trecentorum decem et octo, Constantinopolitano centum quinquaginta, Ephesino primo ducentorum, sed et de Chalcedonensi sexcentorum triginta, ita me prolegente divina misericordia sensisse, et usque ad terminum vitæ meæ sentire toto animo et tota virtute profiteor, ut eas in sancte fidei defensione et damnationibus hæresum atque hacreticorum, ut pote sancto firmatas Spiritu, omnimoda devotione custodiam: quarum firmitatem, quia universalis Ecclesiae firmitas est, ita me tueri ac defendere protiteor, sicut eas decessores meos defendisse non dubium est: in quibus illum (S. Leo) maxime et sequi et imitari desidero, quem Chalcedonensis synodi auctorem novimus exstitisse; qui suo congruens nomini,ejus se membrum qui de tribu Juda leo exstitit, vivacissima fidei sollicitudine evidenter ostendit.","english":"That is, that I may define my faith by the profession attached below, in which, with God's favor, it may clearly appear that I adhere to the right doctrine of the apostles and to the footsteps of the Fathers, so that through you, who possess zeal for God together with knowledge, it may become known to the rest, whom, by the working of our Lord's grace, we trust will be freed from the irrational evil of their division, not without your reward.\n\nBut concerning the four holy councils—that is, the Nicene of three hundred and eighteen, the Constantinopolitan of one hundred and fifty, the first Ephesine of two hundred, and also the Chalcedonian of six hundred and thirty—I profess with my whole mind and whole strength that, as I read them forth, divine mercy has caused me to think and that I will think so to the end of my life: that I will guard them in the defense of the holy faith and in the condemnations of heresies and heretics, as confirmed by the Holy Spirit, with all devotion. And since their firmness is the firmness of the universal Church, I profess that I will so protect and defend them as it is beyond doubt that my predecessors defended them; among these I especially desire to follow and imitate that man (St. Leo), whom we know to have been the author of the Chalcedonian synod, who, matching his name, clearly showed himself by the most lively solicitude of faith to be a member of him who was the lion from the tribe of Judah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Similem igitur suprascriptis synodis reverentiam me semper exhibiturum esse confido, et quicunque ab iisdem quatuor conciliis absoluti sunt, me esse orthodoxos habiturum, nec unquam in vita mea, Dco nos in omnibus protegente, aliquid de sanctæ et veræ prædicationis eorum auctoritate minuere.\n\nSed et canones, quos sedes apostolica suscepit, sequor et veneror, et Deo adjuvante defendo, neque vel de hac professione reticere aut discedere aliquando promitto. Epistolas etiam beatæ recordationis papæ Cœlestini, Sixli et præ omnibus beati Leonis, nec non etiam successorum ejus, Hilarii, Simplicii, Felicis, Gelasii, Anastasii, Symmachi, Hormisdæ, Joannis, Felicis, Bonifacii, Joannis alterius, et Agapeti, pro defensione fidei catholicæ, et pro firmilate suprascriptarum quatuor synodorum, et contra hæreticos, tam ad principes quam ad episcopos, vel quoslibet alios per Orientem ct Illyricum atque Dardaniam, aliasque provincias diversis temporibus missas, inviolabiliter, adjuvante Christo Domino nostro, me custodire profiteor, et omnes quos ipsi damnaverunt habere damnatos; et quos ipsi rccepcrunt, praecipue venerabiles episcopos Theodoritum et Ibam, me inter orlhodoxos venerari.","english":"I therefore trust that I will always show the same reverence to the synods written above, and that whoever has been absolved by those same four councils I will regard as orthodox, and never in my life, with God protecting us in all things, will I diminish anything of the authority of their holy and true preaching.\n\nBut also the canons which the apostolic see has received I follow and venerate, and with God's help I defend, and I promise never at any time to be silent about or depart from this profession. Also the letters of blessed memory Pope Celestine, Sixtus, and before all the blessed Leo, and also of his successors Hilary, Simplicius, Felix, Gelasius, Anastasius, Symmachus, Hormisdas, John, Felix, Boniface, the second John, and Agapetus, sent for the defense of the catholic faith and for the firmness of the four synods written above, and against heretics, both to princes and to bishops or any others throughout the East and Illyricum and Dardania and other provinces at various times, I profess that I will keep inviolably, with the help of Christ our Lord, and that all whom they have condemned I hold condemned; and those whom they have received, especially the venerable bishops Theodoret and Ibas, I venerate among the orthodox.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Hæc est igitur fides mea et spes mea, quæ in me dono misericordiæ Dei est: pro qua maxime paratos nos esse debere, beatus Petrus ad respondendum omni poscenti nos rationem (1 Petr. III). Cum hac professione me vivere opto, cum ipsa ante tribunal Christi assistere: per hanc a peccatis meis absolvi me credo, et ad dexteram gloriæ divina misericordia deportanJum. Quicunque autem aliud senserit, crediderit, prædicaverit, hunc anathematizat sancta et universalis Ecclesia Dei. Deus vos incolumes custodiat, filii dilectissimi. Amen.\n\nADMONITIO JACOBI SIRMONDI, S. J.\n\nDE ORDINE SEQUENTIUM EPISTOLARUM\n\nQuo nunc ordine a nobis digestæ sunt, hunc ipsum exhibent codices antiqui, Pithœanus et Lirinensis, atque Arelatensis adeo ille unde primum descriptæ et ad Baronium cardinalem missae, in lucem prodierunt. Sed summo viro, ut ordinem interpolaret, fecit corrupta in antigrapho quod acceperat ejus epistolae subscriptio, ubi anno scriptum fuerat pro anno Basilii; quod mendum veterum eorumdem libronm ope sustulimus.","english":"This, therefore, is my faith and my hope, which is in me by the gift of God's mercy; for this above all we ought to be ready, as blessed Peter says, to give an answer to everyone who asks us a reason (1 Pet. 3). With this profession I desire to live, with it to stand before the tribunal of Christ; through it I believe myself to be absolved from my sins, and by divine mercy to be carried to the right hand of glory. But whoever has thought, believed, or preached otherwise, him the holy and universal Church of God anathematizes. May God keep you safe, most beloved sons. Amen.\n\nADMONITION OF JAMES SIRMOND, S.J.\n\nON THE ORDER OF THE FOLLOWING LETTERS\n\nThe order in which they have now been arranged by us is the very order that the ancient manuscripts display—the Pithoean and the Lirinensian, and indeed that of Arles from which they were first copied and sent to Cardinal Baronius before they came to light. But the corrupt subscription of that letter in the exemplar he received caused that great man to alter the order, where \"in the year of Basil\" had been written for \"in the year\"; this error we have removed with the help of those same ancient books.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"EPISTOLA VII (olim VIII).\n\nAD SAPAUDUM EPISCOPUM ARELATENSEM.\n\nSalutatoria priusquam a Sapaudo litteras acciperet.\n\nDilectissimo fratri SapauJo Pelagius.\n\nQuæ nobiscum omnipotentis Dei gratia fuerit operata, ad charitatem tuam credimus fuisse perlatum; pro qua re ad nos destinari convenerat, ut visitatione communi magno invicem gaudio frueremur. Nos tamen fraternæ memores charitatis, præsentium portitorum occasione reperta, officium fraternæ salutationis impendimus, optantes ut alterna in timore Domini charitate viventes, mutuo frequenter refoveamur alloquio. Deus te incolumem custodiat, frater charissime. Data iv nonarum Juliarum, anno post consulatum Basilii viri clarissimi (An. Christi 556).\n\nEPISTOLA VIII (olim IX).\n\nAD EUMDEM.\n\nModeste laudes rejicit quibus illum Sapaudus in a, teris suis ornarat.\n\nDilectissimo fratri Sapaudo Pelagius.","english":"LETTER VII (formerly VIII).\n\nTO SAPAUDUS, BISHOP OF ARLES.\n\nA greeting sent before he had received a letter from Sapaudus.\n\nPelagius to his most beloved brother Sapaudus.\n\nWe believe that what the grace of Almighty God has accomplished among us has been reported to your charity; for which reason it would have been fitting for you to be sent to us, so that by a mutual visit we might enjoy great joy in one another. Nevertheless, mindful of brotherly charity, having found the occasion offered by the present bearers, we discharge the duty of a brotherly greeting, praying that, living in the fear of the Lord with mutual charity, we may frequently be refreshed by mutual conversation. May God keep you safe, most beloved brother. Given on the fourth day before the Nones of July, in the year after the consulship of the most illustrious man Basilius (A.D. 556).\n\nLETTER VIII (formerly IX).\n\nTO THE SAME.\n\nHe modestly rejects the praises with which Sapaudus had adorned him in his letters.\n\nPelagius to his most beloved brother Sapaudus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Fraternitatis vestræ grata nobis colloquia Felice viro honesto deferente suscepimus; quibus recensitis, communi Domino ac Deo nostro insufficientes gratias egimus, quia dilectionis tuæ incolumitatem, quæ nobis est desiderabilis, eorum testificatione cognovimus. Ea autem quæ in nostris laudibus facundia oris vestri disseruit, quanquam vos congruentem vobis rem fecisse manifestum sit, nos tamen nihil nostrum ex omnibus quae dicta sunt agnoscentes, verecundiam magis incurrimus, illud doctissimi viri ad animum producentes, qui dixit: Sicut vera laus ornat, sic falsa castigat. Multum enim vitæ nostræ ac morum verba charitatis vestrae mensuras excedunt. Optamus tamen ut sanctorum omnium precibus et vestris orationibus faciat nos Deus tales existere, quales vos esse ex bona voluntate pinxistis. Atque ideo salutantes debito charitatis affectu, indicamus nos, inventa ante hoc parvum tempus occasione quorumdam de provincia vestra Romam venientium, tanto amoris vestri fervore fuisse succensos, ut impatienter ferremus hujusmodi opportunitatem silentio præterire. Scribentes namque gloriosissimo communi filio Childeberto regi, etiam ad charitatem tuam litteras, quales sub brevitate temporis potuimus dictare, transmisimus.","english":"We received the welcome conversations of your Fraternity by the hand of Felix, an honorable man; and having reviewed them, we gave insufficient thanks to our common Lord and God, because through their testimony we learned of the well-being of your belovedness, which is desirable to us. But as for the things that the eloquence of your mouth set forth in my praises, although it is manifest that you have done a thing fitting for you, yet I, recognizing nothing of my own in all that was said, have rather incurred embarrassment, bringing to mind that saying of the most learned man, who said: As true praise adorns, so false praise chastens. For the words of your charity exceed by much the measure of my life and character. Yet we pray that, by the prayers of all the saints and by your supplications, God may make us to be such as you have depicted us to be out of good will. And therefore, greeting you with the affection of love that is due, we inform you that, having found a short time ago an opportunity through certain persons coming to Rome from your province, we were so inflamed with the fervor of your love that we could not bear to let such an opportunity pass by in silence. For when we wrote to the most glorious Childebert, our common son the king, we also sent to your charity letters such as we were able to dictate in the briefness of the time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Quaedam autem nobis, sicut scripsistis, proprio ore litterarum vestrarum in compendio portitor intimavit, quæ nos non mediocriter permoverunt, admirantes nimirum qua ratione tam nova res fuerit usurpata; et necesse habemus solliciti esse, ut si quis venerit, non facile nobis, tanquam ignaris, subripere aliquid videatur. Melius tamen fraternitas tua faciet, si. cognoscens illos quos suspicamini ad nos esse venturos, etiam vos personam instructam ex omni parte dirigatis, qua; eis possit obsistere: quia cum epistola vestra nihil de causa contineat, si hic qui nobis inodo ex voluntate vestra verbo sugges it, tunc apud nos nequeat inveniri, videbimur nos accusatoris officium suscepisse. Quod si a tua charitatc persona dirigitur, nostrum est, et pro affectu quem vobis impendimus, et pro rei gestæ novitate, salva æquitate, competentem illi quem dilectio tua miserit, præbere favorem. Deus te incolumem custodiat, frater charissime. Data decimo sexto calendas Octobris, anno post consulatum Basilii viri clarissimi.","english":"However, as you wrote, the bearer disclosed to us in brief, by his own mouth, certain things from your letter, which moved us not a little, wondering, of course, by what reasoning so novel a matter was usurped; and we must be concerned that, if anyone comes, he not easily seem to steal something from us as though we were ignorant. Your Fraternity will do better, however, if, knowing those whom you suspect are going to come to us, you also send a person instructed from every side, who can withstand them; because since your letter contains nothing about the matter, if this man who has just now suggested something to us by word according to your will cannot be found among us, we shall seem to have taken up the office of accuser. But if a person is sent by your Charity, it is ours, both out of the affection we bear you and out of the novelty of the matter at hand, saving equity, to show competent favor to him whom your Beloved sends. May God keep you safe, dearest brother. Given on the sixteenth day before the Kalends of October, in the year after the consulate of the most illustrious man Basilius.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"EPISTOLA IX (ulim X).\n\nAD CHILDEBERTUM REGEM.\n\nAnathema dicit iis qui de fide aliter sentiunt quam in epistolis Leonis et in concilio Chalcedonensi conti nemur. Reliquias sanctorum mittit per Hominem bonum subdiaconem.\n\nDomino filio gloriosissimo atque præcellentissimo Childeberto regi Pelagius episcopus.\n\nRulinus vir magnificus, legatus excellentiae vestrae, nobis dixit quod et in provinciis Galliarum quidam semina scandalorum sparserunt, dicendo quid contra fidem catholicam, quod Dominus non patiatur, admissum. Et quamvis a transilu divæ memoriae Theodoræ Augustæ nullas de fide quaestiones Ecclesia Dei in partibus Orientis Deo miserante formidet, sed quædam capitula extra fidem fuerint agitata, de quibus longum est ut epistolari possint complecti sermone: hoc brevi ter, secundum admonitionem praefati magnifici viri Rufini, ad sanandum animum vestrum,vel omnium fratrum et coepiscoporum nostrorum in Galliæ regionibus consistentium, faciendum esse pro speximus: dicentes anathematizare nos, et alienos ab æternæ vitæ praemiis judicare, quicunque ab illa fide quam beatae recordationis papa Leo in suis epistolis prædicavit, et quam Chalcedonense concilium, sequens eumdem praesulem, edita definitione suscepit, in una syllaba, aut in uno verbo, vel in sensu, erravit aliquando, aut declinavit vel declinaverit aliquando.","english":"EPISTLE IX (formerly X).\n\nTO KING CHILDEBERT.\n\nHe pronounces anathema on those who hold a different view of the faith than is contained in the letters of Leo and in the Council of Chalcedon. He sends relics of the saints through Hominis Bonus the subdeacon.\n\nPelagius the bishop to the most glorious and most excellent lord and son, King Childebert.\n\nRulinus, the magnificent man, legate of your Excellency, told us that certain persons in the provinces of Gaul have also scattered seeds of scandal, saying something contrary to the catholic faith which, may the Lord not permit, has been committed. And although, through the intercession of Theodora Augusta of divine memory, the Church of God in the regions of the East does not fear any questions concerning the faith, God showing mercy, but certain chapters have been agitated outside the faith, concerning which it would be long to be able to encompass them in epistolary speech: this briefly, according to the admonition of the aforesaid magnificent man Rufinus, for the healing of your mind, or of all our brothers and fellow bishops dwelling in the regions of Gaul, we have seen fit to be done: saying that we anathematize, and judge alien from the rewards of eternal life, whoever has at any time erred or declined, or shall at any time decline, by one syllable, or by one word, or in sense, from that faith which Pope Leo of blessed memory preached in his letters, and which the Council of Chalcedon, following the same prelate, received in its published definition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Quibus se ita habentibus, non attendat celsitudo vestra, nec fratres nostri episcopi, fabulas eorum hominum qui scandalis delectantur: quoniam hæc ipsa ita contigerunt, ut cum pater vester clementissimus imperator omnes hæreses, quas Constantinopoli episcopos suos et ecclesias, cum magnis reditibus et vasorum diversitate, usque ad tempora imperii ejus habuerunt, everterit, et sublatis basilicis eorum atque reditibus, omnibusque aliis rebus, catbolicis tradiderit. Hi ergo qui in ipsis erroribus remanserunt, conglobati suut in unum, et agunt vehementer, qualiter Ecclesiam catholicam scindant atque perturbent. Nam et huc in Italiam, quandiu nos in Constantinopoli fuimus, de nomine nostro chartas mittebant, dicendo quasi nos dixerimus fidem catholicam fuisse corruptam. Nunc vero etiam contra nos afferunt buc chartas tacitis nominibus, ut nesciatur quis eas misit. Sed sic faciunt Christiani qui in Constantinopoli sunt, dum eos constet non esse Christianos. Maxime tamen Nestorianæ hæresis homines, pro ea quod Nestorius duas naturas in Christo separatas quidem et divisas astruxerit, fraudulenter moliuntur cere non longe ab intellectu esse Chalcedonensis synodi et papæ Leonis, dum Nestorium, pro eo quod divisas duas naturas assercret, ipso dogmate beati papæ Leon. constat esse damnatum. Hæc breviter, insinuanda esse excellentiæ vestrae curavimus, ut ille ardor Me!","english":"Since these things are so, let not your Highness, nor our brother bishops, pay attention to the fables of those men who delight in scandals; for these things have happened in such a way that when your most clement father the emperor had overthrown all the heresies which the bishops and churches of Constantinople had held, with great revenues and a variety of vessels, up to the time of his reign, and had removed their basilicas and revenues and all other things, he handed them over to the catholics. Those, therefore, who have remained in these same errors have gathered together into one and are acting vigorously to rend and disturb the catholic Church. For even here into Italy, as long as we were in Constantinople, they were sending papers in our name, saying that we had said the catholic faith had been corrupted. But now they even bring papers against us with the names suppressed, so that it may not be known who sent them. But thus do the Christians who are in Constantinople act, while it is evident that they are not Christians. Especially, however, the men of the Nestorian heresy, because Nestorius asserted two natures in Christ separated indeed and divided, fraudulently endeavor that it be not far from the understanding of the synod of Chalcedon and of Pope Leo, since it is evident that Nestorius, for the reason that he asserted two divided natures, is condemned by the very doctrine of the blessed Pope Leo. These things we have taken care briefly to intimate to your Excellency, so that that ardor of Me!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"vestra, et unitatis amor, non alicujus perversi hominis fabulas, aut chartas superfluas permittat attendi: quia et hic simplices aliquos episcopos, et nescientes prima elementa fidei, sollicitaverunt, ut nec rationem ipsam intelligant, nec discernant quantum sit bonum a fide catholica non errare; sed si qua sunt alia quibus crimen ab hæreticis patitur sancta Ecclesia refutare. Quis enim patiatur ut Nestorii vel sectatorum ejus blasphemias, pro eo quod duas naturas in Christo separatas, id est divisas esse astruxerit, catholicæ fidei existimet concordare? Ut autem nos diu tribulationes Constantinopoli pateremur, illa res fecit quam breviter superius tetisimus: quoniam vivente Augusta, quidquid in ecclesiasticis causis movebatur, suspectum habuimus.Nam pater vester clementissimus imperatur, et beati papæ Leonis dogma, et Chalcedonensis synodi fidem nullo modo unquam patitur violari. Reliquias vero tam beatorum apostolorum quam sanctorum martyrum, jam quidem per servos Dei monasterii Lirinensis dircximus. Sed et nunc quas legati vestri poposcerunt, nos misisse signamus, deputantes Hominembonum subdiaconum ex clero Ecclesiæ nostrae, a quo usque ad fratrem et coepiscopum nostrum Sapaudum jubente Domino deferantur. Data III idus Decembres, anno post,consulatum Basilii viri clarissimi, per Rufinum legatum (Anno Chisti 556).","english":"Let not your Highness, and the love of unity, permit the fables of some perverse man or superfluous writings to be attended to; because both here they have troubled certain simple bishops who do not know the first elements of the faith, so that they neither understand the reason itself nor discern how great a good it is not to err from the catholic faith; but if there are any other matters by which the holy Church suffers a charge from heretics, they are to be refuted. For who would endure that the blasphemies of Nestorius or of his followers—on the ground that he asserted two natures in Christ to be separate, that is, divided—should be thought to agree with the catholic faith? But the reason why we long endured tribulations at Constantinople was that matter which we briefly touched upon above: because while the Augusta was alive, whatever was stirred up in ecclesiastical causes we held suspect. For your most clement father the emperor in no way ever permits either the doctrine of the blessed Pope Leo or the faith of the synod of Chalcedon to be violated. But concerning the relics both of the blessed apostles and of the holy martyrs, we have indeed already given instructions through the servants of God of the monastery of Lerins. But even now those which your legates have requested, we signify that we have sent, appointing Hominembonus the subdeacon from the clergy of our Church, by whom, with the Lord's command, they are to be carried to our brother and fellow bishop Sapaudus. Given on the third day before the ides of December, in the year after the consulship of the most illustrious man Basilius, through Rufinus the legate (in the year of Christ 556).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Subscriptio.\n\nPelagius misericordia Dei episcopus Ecelesiæ eatholicæurbis Romæ, exemplari epistolae nostrae subscripsi.\n\nOBSERVATIO P. ANTONII PAGI ad annum Christi 556, it. 7, 8.\n\nEpistola Pelagii ad Childebertum regem in id. Decemb. anni scripta, ex duabus aliis, quarum altera ad Childebertum, altera ad Justinianum a Vigilio data fuerat, consarcinata est. Haec duarum epistolarum, ad Childebertum scilicet et ad Justinianum, consarcinatio, nemini huc usque observata, quae tamen non videtur in dubium revocanda. Finis enim et initium epistolæ quae ad Childebertum regem scripta supponitur, spectat ad Gallias et ad Francorum regem, qui, ut liquet ex alia Pelagii epistola, Rufinum, Romam ad Pelagium papam miserat: qui postulavit ut pontifex vel Childeberto significaret se per omnia B. Leonis scriptis assentiri, vel propriis verbis confessionem suæ fidei ad eumdem destinaret. Id constat ex alia Pelagii ad Childebertum regem epistola, in qua pontifex ait: Veniens Rufinus vir magnificus, legatus excellentiæ vestræ, confidenter a nobis, ut decuit, postulavit quatenus vobis aut beatæ recordationis papæ Leonis tomum a nobis per omnia conservari significare debuissemus, aut propriis verbis nostræ confessionem fidei destinare.","english":"Subscription.\n\nPelagius, by the mercy of God bishop of the catholic church of the city of Rome, I have subscribed to the copy of our letter.\n\nOBSERVATION OF P. ANTONIUS PAGI for the year of Christ 556, item 7, 8.\n\nThe letter of Pelagius to King Childebert, written on the ides of December of that year, has been patched together from two other letters, of which one had been given to Childebert and the other to Justinian by Vigilius. This patching together of the two letters—namely, to Childebert and to Justinian—has until now been observed by no one, yet it does not seem to be open to doubt. For the end and the beginning of the letter which is supposed to have been written to King Childebert look to Gaul and to the king of the Franks, who, as is clear from another letter of Pelagius, had sent Rufinus to Rome to Pelagius the pope; who requested that the pontiff should either signify to Childebert that he assented in all things to the writings of blessed Leo, or should send to him in his own words a confession of his faith. This is established from another letter of Pelagius to King Childebert, in which the pontiff says: Rufinus, a most distinguished man, the envoy of your Excellency, coming to us, confidently requested of us, as was fitting, that we should either signify to you that the tome of the pope of blessed memory, Leo, is preserved by us in all things, or should send in our own words the confession of our faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Hujusmodi petitionis ralio hæc fuit quod semina scandalorum in provinciis Galliarum a quibusdam spargebantur, quasi quid contra fidem catholicam in quinta synodo generałi peractum esset. Quare Pelagius litteris hoc anno ad Childebertum tertio idus Decembres missis, illam petitionem implevit, et anathema dixit iis qui de fide aliter sentiebant quam in epistolis sancti Leonis et in concilio Chalcedonensi continebatur. Artifex epistole de qua agitur refert priorem ejus partem ad Childebertum, ab initio USQue ad hac verba: Quoniam hæc ipsa ita contigerunt, sicuti et posteriorem ab his verbis: ReliquiDa vero tam beatorum apostolorum quam sanctorum martyrum, jam quidem per servos Dei monasterii Lirinensis direximus, et cætera usque in finem.\n\nReliqua omnia in epistola ad Childebertum contenta desumpsit consarcinator ex aliquibus litteris a Vigilio papa ad Justinianum imp, datis. Nam hæc verba verbi gratia nonnisi ad impepalorem Constantinopolitanum scripta sunt: Hæc ipsa ita contigerunt, ut cum paler vester clementissimus imperator omnes hæreses quæ Constantinopoli episcopos suos et ecclesias, cum magnis redditibus et vasorum diversitate usque ad tempora imperii ejus habuerunt, evertent et, sublatis basilicis eorum atque redditibus, omnibusque aliis rebus catholicis, tradiderit.","english":"The reason for this kind of petition was that seeds of scandal were being scattered in the provinces of the Gauls by certain persons, as if something had been done against the catholic faith in the fifth general synod. Wherefore Pelagius, by letters sent this year to Childebert on the third day before the Ides of December, fulfilled that petition, and pronounced anathema upon those who thought differently about the faith than was contained in the letters of Saint Leo and in the Council of Chalcedon. The author of the letter in question reports that its former part is addressed to Childebert, from the beginning up to these words: \"Since these very things have so happened,\" and likewise the latter part from these words: \"But the remains both of the blessed apostles and of the holy martyrs we have already sent by the servants of God of the monastery of Lerins,\" and the rest up to the end.\n\nAll the remaining contents of the letter to Childebert the compiler took from certain letters given by Pope Vigilius to the emperor Justinian. For these words, for example, were written only to the emperor of Constantinople: \"These very things have so happened, that when your most clement father the emperor overturned all the heresies which the bishops and churches of Constantinople had with great revenues and a variety of vessels up to the times of his empire, and, having removed their basilicas and revenues and all other catholic things, handed them over.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Certum est autem Justitium Seniorem hæreticorum basilicas orthodoxis tradidisse, et Justinianum ejus tilium adoptivum fuisse; cum contra Clodoveus Magnus Childeberti pater, nec appellatus est imperator, praesertim a pontificibus Romanis, neque aliquis Francorum rex hæreticorum ecclesias Constantinopoli evertere potuit. Ad haec auctor illius epistolæ infra ostendit imperatorem quem alloquitur alium non esse quam Justinianum: Ut autem nos diu tribulationes Constantinopoli pateremur, illa res fecit quam breviter superius tetigimus: quoniam vivente Augusta (nempe Theodora, quam jam in eadem epistola nominarat) quidquid in ecclesiasticis causis movebatur, suspectum habuimus. Nam pater vester clementissimus imperator, et beati papæ Leonis dogma, et Chalcedonensis synodi fidem nulla modo unquam patitur violari. Ubi loco patitur legendum passus est. Mitto alia in ea epistola memorata quae dici non potuere ab alio pontifice Romano quam a Vigilio post suum Constantmopoli in Siciliam reditum. Denique inter partes tres, quibus epistola illa consuta, nulla connexio est, ut legenti patet.","english":"It is certain, moreover, that Justitius the Elder handed over the basilicas of the heretics to the orthodox, and that Justinian was his adopted son; whereas Clodoveus Magnus, the father of Childebert, was not even called emperor, especially by the Roman pontiffs, nor could any king of the Franks overthrow the churches of the heretics at Constantinople. In addition to these things, the author of that letter shows below that the emperor whom he addresses is none other than Justinian: But the reason that we long endured tribulations at Constantinople was that matter which we briefly touched on above: because while the Augusta was alive (namely Theodora, whom he had already named in that same letter), whatever was being stirred up in ecclesiastical causes we held suspect. For your most clement father the emperor in no way ever permits either the doctrine of the blessed pope Leo or the faith of the synod of Chalcedon to be violated. Where the text has \"permits,\" it should be read \"permitted.\" I pass over other things mentioned in that letter which could not have been said by any Roman pontiff other than Vigilius after his return from Constantinople to Sicily. Finally, among the three parts with which that letter is patched together, there is no connection, as is clear to the reader.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"EPiSTOLA X (olim XI).\n\nAB SAPAUDUM EPISCOPUM ARELATEnSEM.\n\nCommendat illi reditum Hominisboni subdiaconi, at que ut Placido patri suo suggerat de comparandis Romamque mittendis vestibus quæ in pauperes ero gentur.\n\nDilectissimo fratri Sapaudo Pelagius.\n\nQuia legati filii nostri gloriosissimi regis Childeberti, beatorum apostolorum Petri et Pauli, et aliorum sanctorum martyrum reliquias poposcerunt, necesse habuimus Hominembonum subdiaconum de clero nostro dirigere, qui eas usque ad fraternitatem tuam cum reverentia deportaret. Et ideo salutantes hortamur ut quaesita occasione, sive navi, sive terreno, cum talibus personis de quibus nulla periculi possit esse suspicio, ad nos eum juvante Domino remittatis. Ea autem quæ pro honore charitatis tuæ a nobis supradicti legati poposcisse noscuntur, parati sumus Deo juvante concedere. Sed nisi litteras tuas per te acceperimus, sicut etiam decessores nostri postulantibus tuis decessoribus præstiterunt, superfluum judicavimus ultro transmittere. Sed mox ad nos, juvante Domino, unum de clero tuo cum litteris direxeris, si Dominus voluerit, et si vixerimus, promittimus nos esse facturos.","english":"EPISTLE X (formerly XI).\n\nTO SAPAUDUS, BISHOP OF ARLES.\n\nHe commends to him the return of Hominisbonus the subdeacon, and asks that he suggest to his father Placidus that clothing be purchased and sent to Rome to be distributed among the poor.\n\nPelagius to his most beloved brother Sapaudus.\n\nBecause the envoys of our son the most glorious king Childebert have requested relics of the blessed apostles Peter and Paul and of other holy martyrs, we have found it necessary to send Hominisbonus the subdeacon from our clergy, who is to carry them with reverence as far as your brotherhood. And therefore, greeting you, we urge that, taking whatever opportunity offers, whether by ship or by land, with such persons concerning whom no suspicion of danger can arise, you send him back to us with the Lord's help. But those things which the aforesaid envoys are known to have requested from us for the honor of your charity, we are ready, with God's help, to grant. Yet unless we receive your letter through your own hand, just as our predecessors also granted the requests of your predecessors, we have judged it superfluous to send them of our own accord. But as soon as, with the Lord's help, you have sent to us one of your clergy with a letter, if the Lord wills and if we live, we promise that we will do it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Præterea hortamur, viro magniticentissimo filio nostro, patricio Placido genitori tuo dicas, ut quod de pensionibus possessionum Ecclesiæ nostrae collectum est, aut per suum homunciO, aut per harum nobis dignetur dirigere portitorem: quia Italiæ prædia ita dcsolata sunt, ut ad recuperationem eorum nemo sufficiat. Et si possibile est, ut nobis de ipsis solidis saga tomentacia, quæ pauperibus erogari possint, et tunicas albas, aut cucultas, vel colobia, aut si quæ aliæ species in provincia fiunt, quæ pauperibus, ut diximus, erogari debeant, nobis exinde facite comparari, et opportunitaLe navis inventa dirigite, ut maximas fraternitati tuæ gratias referamus, dum in hujusmodi sollicitudinem nostram providentia cbaritatis tuæ relevari contigerit. Hortamur etiam ut Anastasium fratrem Pauli defensoris Ecclesiæ ad nos faciatis occurrere. Deus te incolumem custodiat, frater charissime. Data xix calendas Januarias, anno post consulatum Basilii viri clarissimi.","english":"Furthermore, we urge you to tell that most magnificent man, our son, the patrician Placidus, your father, that whatever has been collected from the revenues of the estates of our Church, he should deign to send to us either through his own servant or through a carrier of these [letters]; because the estates of Italy are so desolated that no one is sufficient for their recovery. And if it is possible, have made ready for us from those same solidi woolen cloaks, which can be distributed to the poor, and white tunics, or hooded cloaks, or neck-coverings, or whatever other kinds of goods are produced in the province that ought, as we have said, to be distributed to the poor, and send them to us when a suitable ship has been found, so that we may give the greatest thanks to your brotherhood, when by the providence of your charity our solicitude in this matter comes to be relieved. We also urge that you cause Anastasius, brother of Paul the defender of the Church, to come to us. May God keep you safe, dearest brother. Given on the nineteenth day before the Kalends of January, in the year after the consulship of the most illustrious man Basilius.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"EPISTOLA XI (olim XII).\n\nAD SAPAUDUM ARELATENSEM.\n\nVices illi suas in Gallia delegat, palliique usum impertitur.\n\nDilectissimo fratri Sapaudo Pełagius.\n\nMajorum nostrorum, operante Dei misericordia, eupientes inhaerere vestigiis, et eorum actus divino juvaminein omnibus imitari, charitati lux per universam Galliam sanctae sedis apostolicæ, cui divina gratia præsidemus,vices injungimus. Hoc enim antiquitatis memoria docet, hoc etiam Romana testantur scrinia a sanctis Patribus et decessoribus nostris tuis decessoribus esse concessum: ut illius stabilis petræ sempiterna soliditas, supra quam Dominus Salvator noster propriam fundavit Ecclesiam a solis ortu usque ad occasum, primatus sui apicem Isuccessorum suorum auctoritate, tam per se quam per vicarios suos, firmiter obtineret. Nos autem, sicut dicit beatus Apostolus, non in immensum gloriamur, sed secundum mensuram regulce qua mensus est nobis Deus mensuram pertingendi usque ad vos. Nec enim quasi non pertingentes superexcedimus nos. Sic ergo participata sollicitudine sanctam Dei universalem Ecclesiam nostri per Dei gratiam rexere majores.","english":"EPISTLE 11 (formerly 12).\n\nTO SAPAUDUS OF ARLES.\n\nHe delegates his own duties in Gaul to him, and grants him the use of the pallium.\n\nPelagius to his most beloved brother Sapaudus.\n\nDesiring, with the working of God's mercy, to follow in the footsteps of our predecessors and with divine help to imitate their deeds in all things, we impose upon your charity, throughout all Gaul, the duties of the holy apostolic see, over which we preside by divine grace. For the memory of antiquity teaches this, and the Roman archives also testify that it was granted by the holy Fathers and by our predecessors to your predecessors: that the eternal solidity of that steadfast rock upon which our Lord and Savior founded his own Church, from the rising of the sun even to its setting, might firmly hold the summit of its primacy, by the authority of his successors, both through himself and through his vicars. But we, as the blessed Apostle says, do not glory beyond measure, but according to the measure of the rule by which God measured to us the measure of reaching even to you. For we do not exceed ourselves as though we did not reach you. In this way, then, with solicitude shared, our predecessors, through the grace of God, governed the holy universal Church of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Hinc est quod et nos fraternitati tuæ hujusmodi curas injungimus, ut sedis nostræ vicarius institutus, ad instar nostrum in Galliarum partibus primi sacerdotis locum obtineas, I et quidquid ad gubernationem vel dispensationem ecclesiastici status gerendum est, servatis Patrum regulis et sedis apostolicæ constitutis, divini judicii consideratione dispenses; talemque te in cuslodiendis canonibus sancta conversatione demonstres, qualem tanti loci decet esse vicarium: memor sententiæ. beati Pauli apostoli, qua Timotheum discipulum sollicite magister informat dicens: Testor coram Deo et Christo Jesu, et electis angelis ejus, ut hæc custodias sine præjudicio, nil faciens in aliam partem declinando (1 Tim. xv). Ut erogetur, charissime frater, auctoritas pontificis, et pastoris mansuetudo, per nos tibi locum vicarii, sicut et decessoribus tuis, noveris gratiæ largitate concessum. Quia licet apud Deum non sit acceptio personarum, tuam tamen charitatem etiam carnali generatione constat esse præclaram. Et ideo convenit ut quanto in te Dominus multiplicia bona largitus est, tanto in sacerdotalibus acUbus probitatem morum exhibeas clariorem. Scriptum est enim: Cui commendaverunt multum, plus petent ab eo (Luc. xn).","english":"Hence it is that we also impose such cares upon your Fraternity, so that, having been appointed vicar of our see, you may hold the place of the first priest in the regions of the Gauls in our stead, and whatever must be carried out for the governance or dispensation of the ecclesiastical state, you may dispense with the consideration of divine judgment, observing the rules of the Fathers and the constitutions of the apostolic see; and show yourself in guarding the canons, by your holy conduct, to be such a one as it befits the vicar of so great a place to be: mindful of the sentence of the blessed apostle Paul, with which he carefully instructs his disciple Timothy, saying: I charge you before God and Christ Jesus and his elect angels, that you keep these things without prejudice, doing nothing by turning aside to another part (1 Tim. 5). That the authority of the pontiff, dearest brother, may be dispensed, and the gentleness of the shepherd, know that through us the place of vicar has been granted to you, as also to your predecessors, by the largess of grace. For although there is no respect of persons with God, yet it is evident that your Charity is distinguished even by carnal generation. And therefore it is fitting that, by as much as the Lord has bestowed manifold goods upon you, by so much the more you should exhibit a clearer probity of morals in priestly acts. For it is written: To whom they entrusted much, they will demand more from him (Luke 12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Usum quoque pallii tibi alacritcr affectioseque concedimus, pariter etiam pallium dirigentes, ut in tanti loci fastigio constitutus, praeclaro quoque babitu decoreris scituris omnibus ecclesiastici gradus hominibus, nullam haberi licentiam, sine formata tuae charitatis, ex quacunque Galliarum parte longiores petere regiones; ne prohibita præsumentes ipsi se proprio videantur privare officio. Hæc igitur per Flavianum diaconum et Nestorium subdiaconum Ecclesiae tuae, per quos epistolas tuas accepimus, scribenda esse curavimus. In quorum etiam conversatione laudabile tuae charitatis agnovimus institutum Deus te incolumem custodiat, frater charissiine. Data III nonas Februarii, anno post consulatum BasiIii viri clarissimi.\n\nEPISTOLA XII (olim XIII)\n\nAD CHILDEBERTUM REGEM.\n\nSignificat se vices suas et pallii usum Sapaudo con cessisse, quem regi commendat.","english":"We also grant you the use of the pallium readily and with affection, sending the pallium as well, so that, established in the dignity of so great a see, you may also be adorned with this distinguished vestment; all men of ecclesiastical rank being aware that no one has license, without the formata of your Charity, to seek more distant regions from any part of the Gauls, lest those who presume things forbidden be seen to deprive themselves of their own office. These things, therefore, we have taken care to write through Flavian the deacon and Nestorius the subdeacon of your Church, through whom we received your letters. In whose conduct as well we have recognized the praiseworthy institution of your Charity. May God keep you safe, dearest brother. Given on the third day before the Nones of February, in the year after the consulship of the most illustrious man Basilius.\n\nLetter XII (formerly XIII)\n\nTo King Childebert.\n\nHe indicates that he has conceded his vicariate and the use of the pallium to Sapaudus, whom he commends to the king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Domino filio merito gloriosissimo atque præcellentissimo Childeberto regi Pelagius.\n\nExcellentiæ vestrae litteras, post illas quas legati vestri detulerunt, etiam per eos quos frater et coepiscopus noster Sapaudus ad nos direxit, reverenter accepimus, et salutis vestrae, quæ nobis semper optanda est, cognoscentes indicia, gratias divinae pietati retulimus, exorantes clementiam ejus ut vos largiflua pietate sua servet incolumes. Litteras autem nostras praefato consacerdoti nostro Sapaudo secundum petitionem vestram direximus, usum pallii pariter concedentes: quia iu scrinio ecclesiastico hujuscemodi exempla reperimus, quibus ostenditur Arelatensibus episcopis a sanctae recordationis decessoribus postris haec fuisse collata. Propterea salutantes cultu regalibus infulis debito, postulamus ut ita eum atque Ecclesiam ejus gratia excellentiae vestrae tueatur ac foveat, ne quem per vices nostras augeri propitiante Deo postulastis, in aliqua parte cuiquam Gallicanorum sacerdotum, vel cujuslibet ordinis ecclesiastici personæ, quod non oportet, contemptibilis habeatur; et in eo auctoritati sanctae sedis apostolicæ, et genio vestro, qui pro eo suffragatores acceditis, quod absit, videatur in aliquo derogari. Perincolumem excellentiam vestram Deus noster custodiat, domine fili gloriosissime atque præcellentissimc.","english":"To the lord and son, deservedly most glorious and most excellent King Childebert, Pelagius.\n\nWe received with reverence the letters of your Excellency, after those which your envoys brought, also through those whom our brother and fellow bishop Sapaudus sent to us, and learning the signs of your welfare, which is always to be desired by us, we gave thanks to the divine mercy, beseeching His clemency to keep you safe in His generous mercy. Moreover, we have sent our letters to the aforementioned our fellow priest Sapaudus according to your request, granting also the use of the pallium; because we have found in the ecclesiastical archive examples of this kind, by which it is shown that these things were conferred on the bishops of Arles by our predecessors of holy memory. Therefore, greeting you with the reverence due to royal diadems, we ask that the grace of your Excellency so protect and cherish him and his Church, lest he whom you have asked, with God's favor, to be advanced through our office, be held in contempt in any respect by any of the Gallican priests, or by any person of whatever ecclesiastical order, which ought not to be; and lest in this the authority of the holy apostolic see, and your own good will, which you bring as supporters on his behalf, may it not be, appear to be derogated from in any way. May our God keep your Excellency safe, most glorious and most excellent lord and son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"EPISTOLA XIII (olim XIV).\n\nAD CHILDEBERTUM REGEM.\n\nDe Sapaudo Arelatensi, qui contra sedis suæ privilegium alterius episcopi judicium subire jussus fue rat.\n\nDomino filio gloriosissimo atque præcellentissimo Childeberto regi Pelagius.\n\nCum:celsitudini vestrae multa dona misericordia divina contulerit, pro amore tamen quem Ecclesiæ ejus sinceriter exhibetis (Nicol. II, epist. 8, ad Mic imper. Græcorum), fecit vos multis regnantibus clariores: quoniam inter alias regni vestri curas pro tranquillitate sanctæ Ecclesiae præcipuam sollicitudinem vos certum est exhibere. Quæ cum ita sint, miramur quia quantum nobis presentium portitorum suggestio patefecit, passi estis subripi vobis Sapaudum fratrem et coepiscopum nostrum, Arelatensis civitatis antistitem, cuius Ecclesia in regionibus Gallicanis primatus privilegio et sedis apostolicæ vicibus decoratur, ad petitionem episcopi ab ipso ordinati, in judicium sequentis civitatis episcopi, quod nulla ecclesiastica lege vel ratione conceditur, judicaudum juberetis occurrere; ut ipso de conculcato loci sui præjudicio conquerente, illum qui usurpavit necesse sit de illicita præsumptione culpari (Hincmarus, ep. 6, c. 15).","english":"LETTER XIII (formerly XIV).\n\nTO KING CHILDEBERT.\n\nConcerning Sapaudus of Arles, who against the privilege of his see had been ordered to undergo the judgment of another bishop.\n\nTo the lord and son, the most glorious and most excellent King Childebert, Pelagius.\n\nSince the divine mercy has bestowed many gifts upon your Highness, yet because of the love which you sincerely show toward His Church, it has made you more renowned than many who reign: for it is certain that among the other cares of your kingdom you display foremost solicitude for the tranquility of the holy Church. Since this is so, we wonder that, as the report of the present bearers has disclosed to us, you have allowed our brother and fellow bishop Sapaudus, bishop of the city of Arles, whose Church is adorned in the regions of Gaul with the privilege of primacy and with the functions of the apostolic see, to be stolen away from you, so that at the petition of a bishop ordained by him, you ordered him to appear to be judged before the bishop of the neighboring city, which is permitted by no ecclesiastical law or reason; so that, while he himself complains of the prejudice done to his own place, it is necessary that the one who usurped be held guilty of unlawful presumption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Pro quibus, Christianitatis vestræ confidentia freti, paterno studio postulamus ut si quid tale factum est, congrua satisfactione celeriter ampuletur, nec ullum sui exemplum in perturbatione Ecclesiarum quas vobis Deus credidit, relinquere concedatur. Et hujusmodi causis sollicitam vos in reliquo decet exhibere cautelam, ne quid contra ecclesiasticas regulas petentibus concedatis: quia, quod bene cognitum est religiosæ menti vestræ, non aliter Deo nostro recte potest regalis devotio famulari, nisi providentia ejus ecclesiasticorum ordinum servetur integritas. Incolumitatem excellentiæ vestræ Deus noster custodiat, domine fili gloriosissime atque præcelłentissime.\n\nEPISTOLA XIV (olim XV).\n\nD SAPAUDUM ABELATENSEM.\n\nDe epistola sua, quam de fide catholica ad regem ante scripsit. Commendat Romanos qui hostium metu eo confugerunt; iterumque de vestibus in urbem mit tendis.","english":"For these matters, relying on the confidence of your Christian devotion, we request with paternal care that if any such thing has been done, it be swiftly cut off by suitable satisfaction, and that it not be permitted to leave any example of itself in the disturbance of the Churches which God has entrusted to you. And in the remaining matters it is fitting for you to show solicitous caution in causes of this kind, lest you grant anything to petitioners against the ecclesiastical rules; because, as is well known to your religious mind, the royal devotion cannot rightly serve our God in any other way unless, by its providence, the integrity of the ecclesiastical orders is preserved. May our God keep the safety of your Excellency, most glorious and most excellent lord and son.\n\nLETTER XIV (formerly XV).\n\nTO SAPAUDUS OF ABELATENSIS.\n\nConcerning his letter, which he previously wrote to the king about the catholic faith. He commends the Romans who fled there out of fear of the enemy; and again concerning the garments to be sent into the city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Dilectissimo fratri Sapaudo Pelagius.\n\nTanta nobis est circa personam tuæ fraternitatis aOectio, ut nullas occasiones transire silentio patiamur. Denique veniente illuc Petro urbis negotiatore, præsentia curavimus ad fraternitatem tuam scripta dirigere, desiderantes ut de incolumitate quoque vicissim datis opportunitatibus agnoscamus. Atque ideo salutantes fraterno charitatis amore, indicamus propitiante Domino circa nos omnia prospere geri. Et hortamur ut, si epistola quam per diaconum atque subdiaconum fraternitatis tuæ ad excellentissimum ] filium nostrum Childebertum regem direximus, in qua de institutis beatissimorum Patrum nostrorum fidem catholicam nostro per Dei gratiam sermone deprompsimus, tam ipsi gloriosissimo regi quam charitati tuæ vel aliis fratribus coepiscopis nostris placuit, rescripta lucc charitatis celerius agnoscamus. Præterea commendamus specialiter dilectioni tuæ Romanos qui hostilitatis metu confugerunt, ut solatium fraternitatis tuæ, et continentiam qualem peregrinatio eorum poscit inveniant; quos etiam filio nostro magnificentissimo viro patricio Placido, genitori tuo, ex nostra persona volumus couniendaM ut in sua continentia recognoscant quantum apud charitatem tuam eis commendatio nostra profuerit.","english":"To his most beloved brother Sapaudus, Pelagius.\n\nSo great is our affection toward the person of your brotherhood that we do not allow any occasions to pass by in silence. Accordingly, when Peter, a merchant of the city, came there, we took care to direct writings to your brotherhood, desiring that we too may learn of your welfare when opportunities are reciprocally given. And therefore, greeting you with the brotherly love of charity, we inform you that, with the Lord's favor, all things are being conducted prosperously around us. And we exhort you that, if the letter which we sent through the deacon and subdeacon of your brotherhood to our most excellent son King Childebert—in which, by God's grace, we set forth in our discourse the catholic faith concerning the institutes of our most blessed Fathers—has pleased both that most glorious king himself and your charity and our other brother bishops, we may the more swiftly learn of your charity's reply in writing. Moreover, we commend especially to your love the Romans who have fled for fear of hostility, so that they may find the solace of your brotherhood and such restraint as their pilgrimage requires; and we wish them also to be commended in our person to our son the most magnificent man the patrician Placidus, your father, so that in his restraint they may recognize how much our commendation has benefited them with your charity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Sed et illud ad commemorationem tuæ fraternitatis adducimus, ut sicut jampridem scripsimus, vestes quæ pauperibus erogentur, id est cucullas, et tunicas, atque saga, de eo quod pro pensionibus ecclesiasticarum possessionum nobis domnus filius noster Placidus directurus erat, comparari faciatis, et ad portum Romanum, Deo propitiante, dirige; quatenus sollicitudinem nostram ex parte aliqua relevetis: quia tanta egestas et nuditas in civitate ista est, ut sine dolore et angustia cordis nostri homines quos honesto loco natos idoneos noveramus, non possimus aspicere. Deus te incolumem custodiat, frater charissime. Data idibus Aprilis, anno post consulatum Basilii viri ctarissimi.\n\nEPISTOLA XV (olim XVI).\n\nAD CHILDEBERTUM REGEM.\n\nMittit confessionem fidei suæ, monetque ut caveat ne qua in Galliis per hæreticos excitari discidia sinat.","english":"But we also bring this to the remembrance of your brotherhood, that, as we have already written some time ago, you should have the garments that are to be distributed to the poor—that is, cowls, tunics, and cloaks—purchased from what our son the lord Placidus was about to send us for the rents of the church's possessions, and, with God's favor, send them to the Roman port, so that you may relieve our concern in some part; because such great want and nakedness exist in this city that we cannot look upon men whom we know to be born in honorable station and fit, without grief and anguish of our heart. May God keep you safe, most beloved brother. Given on the Ides of April, in the year after the consulship of the most illustrious man Basilius.\n\nLETTER XV (formerly XVI).\n\nTO KING CHILDEBERT.\n\nHe sends the confession of his faith, and warns him to take care that he not allow any dissensions to be stirred up in Gaul by heretics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Domino (ilio gloriosissimo atque praecellentissimo Childeberto regi Pelagius episcopus.\n\nHumani generis Salvator ac Dominus discipulos suos docens, ait: Non est voluntas Patris vestri, qui in cælis est, ut unus saltem pereat de pusillis (Matth. XVIII): de quibus nec scandalizari quemquam sine magni asserit comparatione supplicii. Cum igitur etiam de pusillis isla forma præcepti sit, quanto nobis studio ac labore satagendum est ut pro auferendo suspicionis scandalo obsequium confessionis nostræ regibus ministremus; quibus nos etiam subditos esse sanctæ Scripturæ præcipiunt? Veniens etenim Rufinus vir magnificus, legatus excellentiae vestræ, confidenter a nobis, ut decuit, postulavit, quatenus vobis aut beatæ recordationis papæ Leonis tomum a nobis per omnia conservari significare debuissemus, aut propriis verbis nostra confessionem fidei destinare. Et primam quidem petitionis ejus partem, quia facilior fuit, mox ut dixit, implevimus, meque in omnibus prædicti praesulis tomum pro catholicae fidei assertione conscriptum, Deo propitio, custodire, manus nostrae ad vos professione signavimus. Ut autem nullius deinceps, quod absit, suspicionis resideret occasio, etiam illam aliam partem quam memoratus vir illustris Rufinus admonuit, facere mutavi; scilicet propriis verbis confessionem fidei quam tenemus, exponens.","english":"To the lord, his most glorious and most excellent son, King Childebert, Bishop Pelagius.\n\nThe Savior and Lord of the human race, teaching his disciples, said: It is not the will of your Father who is in heaven that even one of the little ones should perish (Matthew 18); and he declares that no one may cause one of these little ones to stumble without the recompense of a great punishment. Since, therefore, even concerning the little ones this form of precept exists, with how much zeal and labor must we strive, in order to remove the scandal of suspicion, to render the service of our confession to kings, whom the holy Scriptures also command us to be subject to? For when Rufinus, a most magnificent man, the envoy of your excellence, came, he confidently requested of us, as was fitting, that we should either signify to you that the tome of Pope Leo of blessed memory is preserved by us in all respects, or send our confession of faith in our own words. And indeed the first part of his request, because it was easier, we fulfilled as soon as he spoke, and by the profession of our hand we have signified to you that, with God's favor, I preserve in all things the tome of the aforesaid bishop, written for the assertion of the catholic faith. But so that thereafter no occasion of suspicion might remain—which God forbid—I have resolved to fulfill also that other part which the aforesaid illustrious man Rufinus reminded us of; namely, setting forth in my own words the confession of the faith which we hold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Definitiones quoque de eadem catholica fide quæ in quatuor sanctis conciliis statutæ sunt, sed et memorati pontificis, quas universalis semper tenuit ac tenet Ecclesia, nos cum Dei auxilio tenere atque defendere, præsenti ad excellentiam vestram colloquio intimandum necessano judicavi.\n\nFIDES PAPÆ PELAGII.\n\nCredo igitur in unum Deum, Patrem, et Filium, et Spiritum sanctum: Patrem scilicet omnipotentem, sempiternum, ingenitum; Filium vcro ex ejusdem Patris substantia vel natura genitum ante omne omnino vel temporis, vel cujusquam initium, de, omnipotente omnipotentem, aequalem, consempiternum et consubstantialem genitori. Spiritum quoque sanctum omnipotentem, utrique, Patri scilicet ac Filio æqualem, consempiternum atque consubstantialem; qui ex Patre intemporaliter procedens, Patris est Filiique Spiritus. Hoc est tres personas, sive tres subsistentias unius essentiæ sive naturæ, unius virtutis, unius operationis, unius beatitudinis atque unius potestatis; ut trina sit unitas, et una sit Trinitas, juxta vocis dominicae veritatem, dicentis: Ite; docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII).","english":"I judged it necessary to intimate to your excellency in the present discourse that, with God's help, we hold and defend the definitions concerning the same catholic faith which were established in the four holy councils, and also those of the aforementioned pontiff, which the universal Church has always held and still holds.\n\nTHE FAITH OF POPE PELAGIUS.\n\nI believe, therefore, in one God, the Father, and the Son, and the Holy Spirit: the Father, namely, almighty, eternal, unbegotten; the Son, however, begotten from the substance or nature of the same Father before every beginning whatsoever of time or of anything at all, God from God, almighty from the almighty, equal, coeternal, and consubstantial with the Father. The Holy Spirit also, almighty, equal to both, namely to the Father and the Son, coeternal and consubstantial; who, proceeding timelessly from the Father, is the Spirit of the Father and of the Son. This is three persons, or three subsistences, of one essence or nature, of one power, of one operation, of one blessedness, and of one authority; so that the unity is threefold and the Trinity is one, according to the truth of the Lord's voice, saying: Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"In nomine, inquit, non nominibus, ut et unum Deum per indistinctum divinæessentiæ nomen ostenderet, et personarum discretionem suis demonstratam proprietatibus edoceret: quia dum tribus unum deitatis nomen est, æqualitas ostenditur personarum; et rursus æqualitas personarum nihil extraneuin, nihil accedens in eis permittit intelligi: ita ut et unusquisque eorum verus perfectusque sit Deus; videlicet ex plenitudine divinitatis nihil minus in singulis, nihil amplius intelligatur in tribus. Ex hac autem sancta, et beatissima, atque consubstantiali Trinitate, credo atque confiteor unam personam, id est, Filium Dei pro salute humani generis novissimis temporibus descendisse de cœlo, nec patriam seJem, nec mundi gubernacula relinquentem; et sanclo Spiritu superveniente in beata Virgine Maria, atque obumbrante ei virtute Altissimi, eumdem Verbum ac Filium Dei in utero ejusdem unctae Virginis Mariæ clementer ingressum, et de carne ejus sibi unisse carnem anima rationali et intellectuali animatam: nec ante creatam esse carnem, et postea supervenisse Filium Dei; sed, sicut scriptum est, sapientia ædificante sibi domum (Prov.","english":"In the name, he says, not in names, so that he might show one God through the undifferentiated name of the divine essence, and teach the distinction of persons demonstrated by their own properties; because while there is one name of deity for the three, the equality of the persons is shown; and again the equality of the persons permits nothing foreign, nothing additional to be understood in them: so that each one of them is true and perfect God; namely, from the fullness of divinity nothing less is understood in each, nothing more in the three. But from this holy, most blessed, and consubstantial Trinity, I believe and confess one person, that is, the Son of God, for the salvation of the human race in the last times descended from heaven, neither abandoning his paternal seat nor the governance of the world; and with the Holy Spirit coming upon the blessed Virgin Mary and the power of the Most High overshadowing her, the same Word and Son of God mercifully entered the womb of the same anointed Virgin Mary, and from her flesh united to himself flesh animated with a rational and intellectual soul: nor was the flesh created first and afterwards the Son of God came upon it; but, as it is written, wisdom building for herself a house (Prov.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"IX), mox carnem in utero Virginis, mox Verbi Dei carnem factain, exindeque sine una permutatione aut conversione Verbi carnisque natura, Verbum ac Filium Dei factum hominem unum in utraque natura, divina scilicet et humana, Christum Jesum Deum verum, eumdemque verum hominem processisse, id est natum esse, servata integritate maternæ virginitatis: quia sic eum virgo permanens genuit, quemadmodum virgo concepit. Propter quod eamdem beatam virginem Mariam Dei Genitricem verissime confitemur: peperit enim incarnatum Dei Verbum. Est ergo unus atque idem Jesus Christus verus Filius Dei, et idem ipse verus filius hominis perfectus in deitate, et idem ipse perfectus in humanitate; ut pote totus in suis, et idem ipse totus in nostris; sic per secundam nativitatem sumens ex homine matre quod non erat, ut non desisteret esse quod per primam, qua ex Patre natus est, erat. Propter quod eum ex duabus et in duabus, manentibus indivisis inconfusisque credimus esse naturis. Indivisis quidem, quia et post assumptionem naturæ nostræ unus Christus Filius Dei permansit et permanet: inconfusis autem, quia sic in unam personam atque subsistentiam adunatas credimus esse naturas, ut utriusque proprietate servata, neutra converteretur in alteram.","english":"...then flesh in the womb of the Virgin, then the Word of God made flesh, and thereafter, without any change or conversion of the nature of the Word and the flesh, the Word and Son of God made man, one in both natures, namely divine and human, Jesus Christ, true God and the same true man, came forth, that is, was born, with the integrity of his mother's virginity preserved; because she bore him remaining a virgin, just as she conceived him as a virgin. For this reason we most truly confess the same blessed virgin Mary to be the Mother of God: for she bore the incarnate Word of God. There is therefore one and the same Jesus Christ, true Son of God, and the same himself true son of man, perfect in divinity, and the same himself perfect in humanity; as being wholly in his own [nature], and the same himself wholly in ours; thus through the second birth taking from man his mother what he was not, so that he would not cease to be what he was through the first [birth], by which he was born of the Father. For this reason we believe that he is of two natures and in two natures, which remain undivided and unconfused. Undivided indeed, because even after the assumption of our nature, one Christ, the Son of God, remained and remains: unconfused, however, because we believe that the natures are so united into one person and subsistence that, with the property of each preserved, neither was converted into the other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Ac propterea, sicut sæpe diximus, unum eumdemque Christum esse verum Filium Dei, et eumdem ipsum verum filium hominis confitemur, consubstantialem Patri secundum deitatem, consubstantialem nobis eumdem secundum humanitatem; per omnia nobis similem absque peccato; passibilem carne, eumdem ipsum impassibilem deilate. Quem sub Pontio Pilato sponte pro salute nostra passum esse carne conlitemur, crucifixum carne, mortuum carne, resurrexisse tertia die glorificata et jncorruptibili eadem carne, et conversatum post resurrectionem cum discipulis suis, ac multis modis evidenter eis ostendisse sui corporis veritatem; et quadragesimo die videntibus eisdem discipulis ascendisso in coelos; sedere etiam ad dexteram Patris. Quem credo et confiteor, secundum testificationem angelorum, sicut ascendit in coelos, ita venturum judicare vivos et mortuos.","english":"And therefore, as we have often said, we confess that one and the same Christ is the true Son of God, and the same is the true son of man, consubstantial with the Father according to his divinity, and the same consubstantial with us according to his humanity; in all things like us without sin; passible in the flesh, and the same impassible in divinity. We confess that he suffered in the flesh under Pontius Pilate of his own will for our salvation, was crucified in the flesh, died in the flesh, rose again on the third day in the same flesh glorified and incorruptible, and conversed after the resurrection with his disciples, and in many ways clearly showed them the truth of his body; and on the fortieth day, while the same disciples watched, he ascended into the heavens; and he sits also at the right hand of the Father. Him I believe and confess, according to the testimony of the angels, that just as he ascended into the heavens, so he will come to judge the living and the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Omnes enim homines ab Adam usque ad consummationem sæculi natos et mortuos, cum ipso Adam ejusque uxore, qui non ex aliis parentibus nati sunt, sed alter de terra, altera autem de costa viri, creati sunt, tunc resurrecturos esse confiteor, et astare ante tribunal Christi, ut recipiat unusquisque propria corporis, prout gessit, sive bona, sive mala; et justos quidem per largissimam gratiam Dei, ut pote vasa misericordiæ in gloriam præparata, æternæ vitæ praemiis donaturum, in societate videlicet angelorum, absque ullo jam lapsus sui metu sine fine victuros; iniquos autem arbitrio voluntatis propriæ vasa iræ apta in interitum permanentes, qui viam Domini aut non agnoverunt, aut cognitam diversis capti prævaricationibus reliquerunt, in poenis æterni atque inexstinguibilis ignis, ut sine iine ardeant, justissimo judicio traditurum.\n\nHaec est igitur fides mea et spes mea, quæ in me dono misericordiae Dei est: pro qua maxime paratos esse debere beatus Petrus apostolus præcipit (II Petr. III) ad respondendum omni poscenti nos rationem.","english":"For I confess that all men born and dead from Adam until the consummation of the age, together with Adam himself and his wife—who were not born from other parents, but the one was created from the earth, the other from the rib of the man—will then rise again and stand before the tribunal of Christ, so that each one may receive the things proper to his body, according as he has done, whether good or evil; and that he will bestow on the just, through the most abundant grace of God, as vessels of mercy prepared unto glory, the rewards of eternal life—namely, in the company of the angels, to live without end, with no fear of their own fall any longer; but the unjust, vessels of wrath fitted for destruction, who by the choice of their own will remain in perdition, who either did not know the way of the Lord or, having known it, abandoned it, seized by various transgressions, he will hand over to the punishments of eternal and unquenchable fire, so that they burn without end, by his most just judgment.\n\nThis, therefore, is my faith and my hope, which is in me by the gift of God's mercy; for this the blessed apostle Peter especially commands that we be ready (2 Peter 3) to give an answer to everyone who asks us a reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Nunc convenit excellentiam vestram pro fervore ejusdem fidei, quam vos in corde habere gaudemus, peculiarem curam per universas Galliae vestra regiones impendere, ne illic scandala seminantes, sicut in partibus istis facere conabantur, frontis suae procacitate impellente discurrant, et alios fratres et coepiscopos nostros, vel creditas eis plebes, ad dissensiones exagitent: quia dum rectae fidei non sint, dolore oppressionis suæ, ut se ad nutrienda scandala catholicis familiares efficiant, etiam rectam fidem se simulant vindicare, maxime apud eos qui fraudes ipsorum et dolos ignorant. Sed Deus, qui gloriam vestram contra inimicos pacis ecclesiasticæ misericorditer hoc tempore præparavit, præstet vos ita sollicitos et circumspectos existere, ut non prævaleant intra sala sanctae Ecclesiæ in illis partibus loliorum suorum semina maligna jactare. Perincolumem excellentiam vestram Deus noster custodiat, domine fili gloriosissime atque præcellentissime.","english":"Now it befits your Excellency, out of zeal for that same faith which we rejoice that you hold in your heart, to bestow particular care throughout all the regions of Gaul that are yours, lest those who sow scandals there—as they were attempting to do in these parts, driven on by the shamelessness of their own brow—should run about and stir up other brothers and our fellow bishops, or the peoples entrusted to them, to dissensions; for since they are not of the right faith, by the pain of their own oppression, so that they may make themselves familiar to Catholics for the nurturing of scandals, they even pretend to vindicate the right faith, especially among those who are ignorant of their frauds and deceits. But God, who in his mercy has prepared your glory against the enemies of the peace of the Church at this time, grant that you may be so solicitous and circumspect that they may not prevail to cast the evil seeds of their tares within the enclosures of holy Church in those parts. May our God keep your Excellency in safety, my lord, most glorious and most excellent son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"EJUSDEM PELAGII PAPÆ I EPISTOLÆ, SEU POTIUS FRAGMENTA LUCÆ HOLSTENII STUDIO PRIMUM B TENEBRIS VINDICATA.\n\nelagius Joanni Patricio caburtario, inter cætera.\n\nPudenda, ita ut dicam, rapina in divisione est non consecratus, sed exsecratus episcopus. Si enim ipsum nomen consecrationis rationabili ac vivaci intellectu discutimus, is qui cum universali detrectat consecrari Ecclesia, consecralus dici vel esse nulla ratione poterit. Consecrare enim est simul sacrare. Sed ab Ecclesiæ visceribus divisus, et ab apostolicis sedibus separatus exsecrat ipse potius, et non consecrat. Jure ergo exsecratus tantum, non consecratus poterit dici, quem simul sacrare in unitate conjunctis membris non agnoscit Ecclesia. Videamus tamen utrum vel ipsarum consuetudinem partium in sua ordinatione conservaverint. Nempe is mos antiquus fuit, ut quia pro longinquitate vel difficultate itineris ab apostolico onerosum illis fuerat ordinari, ipsi se invicem Mediolanensis et Aquileiensis ordiuare episcopi debuissent: ita tamen ut in ea civitate in qua erat ordinandus episcopus, alterius civitatis pontifex occurrere debuisset; ut et ordinandi electio a præsenti ordinaLore, ex consensu universalis cui præficiendus erat Ecclesiæ, melius ac facilius potuisset agnosci; et in sua qui ad episcopatum provehendus erat, nec tamen ordinatori suo subdendus fuerat, ordinaretur Ecclesia.","english":"The Letters of the Same Pelagius I, Pope, or Rather Fragments First Rescued from Darkness by the Study of Lucas Holstenius.\n\nPelagius to John the Patrician, the caburtarius, among other things.\n\nThe shameful—so to speak—robbery in the division is not a consecrated but an execrated bishop. For if we examine the very word \"consecration\" with a reasonable and lively understanding, he who refuses to be consecrated with the universal Church can in no way be called or be consecrated. For to consecrate is to make sacred together. But one divided from the vitals of the Church and separated from the apostolic sees rather execrates and does not consecrate. By right, therefore, he can be called only execrated, not consecrated, whom the Church does not acknowledge as making sacred together with members joined in unity. Let us see, however, whether they even preserved the custom of those regions in his ordination. Indeed, this was the ancient practice: since, because of the length or difficulty of the journey, it had been burdensome for them to be ordained by the apostolic see, the bishops of Milan and Aquileia should have ordained each other in turn; yet in such a way that in the city in which a bishop was to be ordained, the pontiff of the other city should have come to meet him; so that both the election of the one to be ordained might be better and more easily recognized by the ordainer present, with the consent of the universal Church over which he was to be placed, and he who was to be raised to the episcopate might be ordained in his own Church, yet not to be subject to his ordainer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Noli catholicam semper mentem aliqua schismaticorum communione polluere. Unum Christi corpus, unam constat esse Ecclesiam. Divisum ab unitate altare veritatem Christi corpori non potest congregare; toleranda sunt in compage corporis positorum etiam illa uonnunquam vitia quæ pro unitate interdum parcentes resecare non possu- I mus. Quia et evangelicum agricolam (Joan. xv, 2), minus aflerentem fructum palmitem, si tamen in vite maneat, purgare posse noster Salvator edocuit: abscissum autem a vile pahnitem nisi igni ad comburendum aptum esse non posse, ejusdem coelestis magistri veritate didicimus (Ibid.). Noli ergo eorum qui igni apti sunt, non consecralioni, sed exsecrationibus consentire. Nec existimes illos vel esse vel dici Ecclesiam posse. Etenim cum, sicut diximus, Ecclesia una sit, cui in Canticis canticorum dicitur: Una est columba mea (Cant. VI); nullam aliam esse constat nisi quæ in apostolica est radice fundata: a quibus ipsam fidem in universo propagatam orbe non potest dubitari. Quod vobis licet notissimum omnino sit, beati tamen Augustini testimonio comprobemus.","english":"Do not ever pollute the Catholic mind by any communion with schismatics. It is established that there is one body of Christ and one Church. An altar divided from unity cannot gather the truth to the body of Christ; even those faults of people placed within the framework of the body must sometimes be tolerated, which for the sake of unity we are sometimes unable to cut away, sparing them. For our Savior taught that the gospel farmer can prune the branch bearing less fruit, if only it remains on the vine; but we have learned from the truth of the same heavenly Master that a branch cut off from the vine can be fit for nothing except the fire for burning. Therefore do not consent to the execrations of those who are fit for the fire—not to their consecration, but to their execrations. Nor think that they either are or can be called the Church. For since, as we have said, the Church is one, to which it is said in the Song of Songs: \"My dove is one\"; it is established that there is no other than the one founded on the apostolic root: by whom that faith itself has been spread throughout the whole world cannot be doubted. Although this is entirely well known to you, let us nevertheless prove it by the testimony of the blessed Augustine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Audite quid in quodam opere suo præclarissimus doctor dicat Ecclesiæ; ait enim: Quod si nullo modo recte dici potest Ecclesia in qua schisma est; restat ut quoniam Ecclesia nulla esse non potest, ea sit quam in sedis apostolicæ per successiones, epiacoporum radice constitutam, nullorum hominum malitia, etiamxi nota excludi non possit, sed pro ratione temporis toleranda judicetur, ullo modo valeat exstinguere.\n\nIdem Pelagius Viatori et Pancratio illustribus, inter cætera.\n\nA schismaticorum sacrifidis, potius autem sacrilegiis abstinere debetis. Schisma siquidem ipsum, quod Græcum nomen est, scissuram sonat. Sed in unitate scissura esse non potest. Non ergo unitati communicant qui schismaticis communicant. Partes sibi ipsi fecerunt, et ab eo quod unum est, ut apostoli Judæi jam verbis loquar, semetipsos segregantes, spiritum non habent (Jud., 9). Quibus omnibus illud efficitur, ut quia in unitates unum non sunt, ut quia in parte esse voluerunt, ut quia Spiritum non habent corporis Christi, sacrificium habere non possint. Non autem nobis nunc illa quæstio est, utrum tolerare malos, sed utrum debeamus schismaticis sociari.","english":"Hear what the most distinguished teacher says of the Church in a certain work of his; for he says: \"But if the Church in which there is schism can in no way rightly be called the Church, it remains that, since the Church cannot be nothing, it is that Church which, established in the see of the apostolic office through successions, by the root of bishops, cannot be excluded by the malice of any men, even if it be marked, but is judged to be tolerated according to the measure of the time, and can in no way be extinguished.\"\n\nThe same Pelagius to the illustrious Viator and Pancratius, among other things.\n\nYou ought to abstain from the sacrifices of schismatics—or rather, from their sacrileges. For schism itself, which is a Greek word, means a rent. But in unity there cannot be a rent. Therefore those who communicate with schismatics do not communicate with unity. They have made parties for themselves, and separating themselves from that which is one—to speak now in the words of the apostle Jude—they do not have the Spirit (Jude 9). From all these things it follows that, because they are not one in unity, because they wished to be in a party, because they do not have the Spirit, they cannot have the sacrifice of the body of Christ. But our question now is not whether we ought to tolerate the wicked, but whether we ought to be joined with schismatics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Si etiam ipsi, licet in suo sensu abundantes, intra materna tamen positi viscera quærerent veritatem, a nobis repellendi non erant, donec apud eos ratione duce rei veritas elaruisset Sed quia se ab universali Ecclesia diviserunt, sicut beatus Augustinus ait, oMinis catholicus securus eam partem dctestatur, cui Ecclesiam universalem apostolicis sedibus roboratam non communicare cognoscit. Nec enim levigat crimea eorum, magis vero auget, quod eos diu restitisse dixistis, ne apostolicis communicantes sedibus in sua communione reciperent. In hoc enim dum et illi culpandi sunt, qui communicare talibus voluerunt, multo magis tamen illi exsecrandi sunt, qui non solum in sacerdotibus communionem apostolicarom sedium, verum etiam in ipsis laicis spreverunt. Sed nec illud eis prodest quod eos in eisdem litteris vel ignorantia rationis, vel simplicitate intellectus sui a nostra se communione suspendisse perhibetis. Idipsum enim magis est, propter quod schismatici sunt: quia non eos diversa sentiendi judicium, sed quædam apud se delata, sibi tamen incognita metuentes, et contra apostolicam sedem temere credentes, pessima divisit opinio. Quod schisma specialiter esse beatus denuntiat Augustinus dicens de talibus: Qui adversum auctoritatem illarum Ecclesiarum quæ apostolicas aedes et epistolas accipere meruerunt, temere a,dit, immanissimum schismatis crimen a se propulsare non poterit.","english":"If even they, though abounding in their own opinion, were nevertheless placed within the maternal womb and were seeking the truth, they were not to be driven away by us, until with reason as their guide the truth of the matter had become clear to them. But because they have divided themselves from the universal Church, as the blessed Augustine says, every Catholic, being secure, detests that party which he knows does not communicate with the universal Church strengthened by the apostolic sees. Nor does it lighten their crime, but rather increases it, that you have said they long resisted, so that those communicating with the apostolic sees would not be received into their communion. For in this, while those also are to be blamed who wished to communicate with such persons, yet far more are those to be execrated who have spurned communion not only with the priests of the apostolic sees, but even with the lay faithful themselves. But neither does that profit them which you report in the same letters—that they suspended themselves from our communion either through ignorance of reason or through simplicity of understanding. For this very thing is rather the reason why they are schismatics: because it was not a judgment of differing opinion, but certain things reported among themselves, yet unknown to them, which they feared, and believing rashly against the apostolic see, that worst opinion divided them. The blessed Augustine declares that this is specifically schism, saying of such persons: Whoever rashly acts against the authority of those Churches which have merited to receive the apostolic seats and letters, he says, will not be able to drive away from himself the most monstrous crime of schism.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Ad summam, aut illos Ecclesiam esse creditis, et cum duæ Ecclesiae esse non possint, nos, quod absit, schismaticos judicabitis; aut si veram in apostolicis sedibus esse constat Ecclesiam, et illos ab unitate divisos cognoscite, et communionis quæstionem esse sublatam, quam veram nisi in unitate constat esse non posse. Noli ergo, quasi nulla schismaticorum atque Ecclesiæ differentia sit, velle indifferenter utrorumque sacrificiis sociari. Non est Christi corpus, quod schismaticus conficit, si veritate duce dirigimur. Nec enim divisum esse Christum. poterit quisquam sine Apostoli reprobatione confingere. Unam, ut sæpe dictum est, quæ Christi. corpus est, constat esse Ecclesiam, quæ in duo vel in plura dividi non potest (I Cor. I, 13). Simul enim cum ab ea quisque recesserit, esse desistit Ecclesia. Unum Hierusalem templum est: idolis necesse est ut immolet qui semetipsum diviserit.","english":"In sum, either you believe that they are the Church, and since there cannot be two Churches, you will judge us, God forbid, to be schismatics; or if it is established that the true Church is in the apostolic sees, then recognize that they are divided from unity, and understand that the question of communion has been settled, which cannot be true except in unity. Do not, therefore, as if there were no difference between schismatics and the Church, wish to be joined indifferently to the sacrifices of both. It is not the body of Christ that a schismatic consecrates, if we are guided by truth as our leader. For no one can contrive that Christ is divided without the Apostle's condemnation. There is one Church, as has often been said, which is the body of Christ, and it cannot be divided into two or more (I Cor. 1:13). For as soon as anyone has withdrawn from it, it ceases to be the Church. There is one temple, Jerusalem: whoever has divided himself must needs sacrifice to idols.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Idem Pelagius Valeriano patricio, inter cætera.\n\nIstud est quod a vobis poposcimus, et nunc iterum postulamus, ut Paulinum Aquileiensem pseudoepiscopum, et illum Mediolanensem episcopum ad clementissimum principem sub digna custodia dirigatis, et iste qui episcopus esse nullatenus potest, quia contra omnem canonicam consuetudinem factus est, alios ultra non perdat, et ille qui contra morem antiquum eum ordinare præsumpsit, debitæ canonibus vindictæ subjaceat. Sed nec licuit aliquando nec licebit particularem synodum ad dijudicandum generalem synodum congregari. Sed (Ivo, p. IV, cap. 239) quotiens aliqua de universali synodo aliquibus dubitatio nascitur, ad recipiendam de eo quod non intelligunt rationem,aut sponte hi qui salutem animæ suae desiderant ad apostolicas sedes pro recipienda ratione conveniant, aut si forte, sicut de talibus dictum est, peccator cum venerit in profundum malorum, contemnit (Prov. XVIII, 5), ita obstinati et contumaces exstiterint, ut doceri non velint, eos ab eisdem apostolicis sedibus aut attrahi ad salutem quoquomodo necesse est, aut ne aliorum perditio esse possint secundum canones per sæculares opprimi potestates. Nec in hac parte vos hominum vaniloquia retardent dicentium, quia persecutionem Ecclesia faciat, dum vel ea quæ committuntur reprimit, vel animarum salutem requirit. Errant hujusmodi rumoris fabulatores (Ivo par. x, cap. 95).","english":"The same Pelagius to Valerianus the patrician, among other matters.\n\nThis is what we have sought from you, and now we ask again: that you direct Paulinus, the pseudo-bishop of Aquileia, and that bishop of Milan to the most clement prince under worthy custody, so that he who can in no way be a bishop, because he was made one against all canonical custom, may destroy no others hereafter, and he who presumed to ordain him against ancient custom may be subject to the vengeance owed by the canons. But neither has it ever been permitted nor will it be permitted that a particular synod be assembled to judge a general synod. But as often as any doubt arises among some concerning a universal synod, in order to receive the reasoning concerning that which they do not understand, either those who desire the salvation of their soul should come of their own accord to the apostolic sees to receive the reasoning, or if perhaps, as has been said of such persons, the sinner when he has come into the depth of evils despises it, and they prove so obstinate and contumacious that they do not wish to be taught, it is necessary that they be drawn to salvation by the same apostolic sees in whatever way, or, lest they be able to be the destruction of others, be suppressed according to the canons by secular powers. Nor in this matter let the idle talk of men delay you, saying that the Church makes persecution, when she either represses the things that are committed or seeks the salvation of souls. The fabricators of this sort of rumor are mistaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Non persequitur nisi qui ad malum cogit. Qui vero malum vel factum jam punit, vel prohibet ne fiat, non persequitur iste, sed diligit. Nam si, ut illi putant, nemo nec reprimendus a malo ad bonum est, humanas et divinas leges necesse est evacuari; quae et malis poenam et bonis præmia justitia suadente constituunt. Malum autem schisma esse, et per exteras etiam potestates hujusmodi homines debere opprimi, et canonicæ Scriptura; auctoritas, et paternarum regularum nos veritas docet. Quisquis ergo ab apostolicis divisus est sedibus, in schismate eum esse non dubium est, et contra universalem Ecclesiam altare conatur erigere. Sed quid de talibus insertus Chalcedonensi synodo canon statoat (Act. 4, canon. ant. 5), gloria vestra consideret, ubi post alia sic dicit: Qui a communione seipsum suspendit, et collectam facit, et altare constituit, et noluerit vocanti episcopo consentire, et noluerit eidem acquiescere, neque obedire primo et secundo vocanti, hunc omnino damnari, nec unquam vel orationem mereri, nec recipere eum posse honorem. Si enim permanserit turbas et seditiones Ecclesiae, per exteram potestatem tanquam seditiosum comprimi. Et beatus Augustinus de talibus dicit: Mutla etiam cum invitis benigna quadam asperitate plectendis agenda sunt; quorum potius utilitati consulendum eat quam voluntati. Nam in corripiendo filio Quantumvis aspere, nunquam paternus amor amittitur.","english":"He does not persecute unless he compels to evil. But whoever either punishes evil already done or prevents it from being done, he does not persecute but loves. For if, as they think, no one is to be restrained from evil to good, human and divine laws must necessarily be voided, which by the persuasion of justice establish punishment for the wicked and rewards for the good. But that schism is an evil, and that men of this kind ought to be suppressed even through external powers, both the authority of canonical Scripture and the truth of the paternal rules teach us. Whoever, therefore, is separated from the apostolic sees, there is no doubt that he is in schism, and he attempts to raise an altar against the universal Church. But what the canon inserted into the Council of Chalcedon establishes concerning such men, let your glory consider, where after other things it says thus: Whoever suspends himself from communion, and makes a gathering, and sets up an altar, and is unwilling to consent to the bishop when he calls, and is unwilling to acquiesce to him, nor to obey him when he calls a first and second time, let him be altogether condemned, nor ever merit even prayer, nor can he receive honor. For if he persists in stirring up disturbances and seditions in the Church, let him be suppressed as a seditious man through external power. And blessed Augustine says concerning such men: Many things, even against the unwilling, are to be done with a certain benign severity; for their benefit is to be consulted rather than their will. For in correcting a son, however harshly, paternal love is never lost.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"fit tamen quod nollet, ut doleat, qui etiam invitus videtur dolore sanandus. Ecce videtis quemadmodum tanti testimonio Patris non persequatur coercendo talia, sed diligat emendando tales semper Ecclesia. Facite ergo etiam vos, quod scientes intentionem Christianitatis vestrae frequenter hortamur; et date operam ut talia fieri ultra non liceat, sed etiam, quod vobis non facillimum esse non dubito, hi qui talia praesumpserunt ad piissimum principem sub digna custodia dirigantur. Recolere enim debet celsitudo vestra quid per vos Deus fecerit tempore illo quo, Istriam et Venetias tyranno Totila possidente, Francis etiam cuncta vastantibus, non ante tamen Mediolanensem episcopum fieri permisistis, nisi ad clementissimum principem exinde retulissetis; et quid fieri debuisset, ejus iterum scriptis recognovissetis, et inter ubique ferventes hostes, Ravennam tamen, et is qui ordinabatur et is qui ordinaturus erat, providentia culminis vestri deducti sunt.","english":"Yet let what he would not wish be done, so that he may grieve, he who even against his will is seen to need healing by grief. Behold, you see how, by the testimony of so great a Father, the Church does not persecute by restraining such things, but loves by correcting such persons always. Do therefore also yourselves what, knowing the intention of your Christianity, we frequently exhort; and take care that such things be no longer permitted to happen, but also—which I do not doubt is not very easy for you—that those who have presumed such things be sent under worthy custody to the most pious prince. For your Highness ought to recall what God did through you at that time when, with the tyrant Totila holding Istria and Venetia, and the Franks also laying waste all things, you did not permit the bishop of Milan to be made before you had referred the matter to the most clement prince, and had again acknowledged by his letters what ought to be done, and amid enemies raging everywhere, both he who was to be ordained and he who was to ordain were nevertheless conducted to Ravenna by the providence of your summit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Pelagius Cethego patricio.\n\nQuod de ordinando Ecclesie Catanensi episcopo salubris electione judicii fieri desiderastis, agnovimus, confestim sequenti die eum juxta morem discutientes, tertio quo venit die episcopum consecrare curavimus. Simili quidem modo et de Syracusanae urbis antistite opta veramus in ipso initio gloriae vestrae desideriis obedire, nisi nos multiplex ratio ipsius non paucis temporibus ordinationem differre sacerdotii coegisset; ob hoc quod vel personae qualitas, et sicut vos melius nostis, vel superstes uxor, aut lilii per quos ecclesiastica solet periclitari substantia, nostros animos diutius ab ejus ordinatione suspenderent. Et quantum ad cautelam humanam pertinet, integro pene anno distulimus; opinantes quod melius Syracusanorum provenire electio potuisset. Sed quia in voluntatis suae proposito irrevocabiliter perstiterunt, et nullus est alius in eadem repertus Ecclesia, nisi longioribus adhuc temporum differretur spatiis, ne paulo amplius insanirent, sicut filii nostri magnifici viri praetoris testificatione didicimus, inter hujusmodi ambiguitates illud co..sultius judicavimus faciendum, ut congrua providentia, causam propter quam principalis constitutio babentes filios et uxores ad episcopatus prohibetordinem promovere, salva dispositione concilii muniremus. Qua de re summo stu.","english":"Pelagius to Cethegus, patrician.\n\nWe have learned what you desired to be done by a sound election of judgment concerning the ordaining of a bishop for the Church of Catania, and immediately on the following day, examining him according to custom, on the third day from his arrival we took care to consecrate him bishop. In like manner, indeed, concerning the bishop of the city of Syracuse also, we had desired from the very beginning of your glory to obey your wishes, had not a manifold consideration compelled us to defer the ordination of his priesthood for not a few periods of time; for this reason, that either the quality of the person, and, as you know better, either a surviving wife, or those through whom the substance of the Church is wont to be endangered, held our minds longer in suspense from his ordination. And as far as human caution pertains, we deferred it for almost a whole year, thinking that the election of the Syracusans could have turned out better. But because they persisted irrevocably in the purpose of their will, and no other was found in the same Church, unless it were deferred for still longer spans of time, lest they rage a little more, as we learned from the testimony of our son the magnificent praetor, amid ambiguities of this kind we judged it more advisable to be done, that by fitting providence we should safeguard, with the disposition of the council preserved, the cause on account of which the principal constitution forbids those having sons and wives to be promoted to the order of the episcopate. Wherefore with the utmost care.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"dio ab eodem priusquam a nobis eum contingeret ordinari, bujusmodi exegimus cautionem, per quam et suam fateretur quantula esset presentis temporis habita rerum descriptione substantiam, et nihil unquam per se, aut per filios, aut per uxorem, sive pex quamlibet propinquam, aut domesticam, vel extranearn forte personam, de rebus usurparet Ecclesiæ; et universa sui episcopatus quæsita tempore Ecclesiæ dominio sociaret; nihil ultra id quod modo descriptum est, iiliis suis vel haeredibus relicturus.\n\nPelagius Eleutherio episcopo (C. Deusd., I. m, c. 10.)\n\nMaximus diaconus Ecclesiae dilectionis tuae nobis suggessit, in fundo qui appellatur Pancellus, oratorium se pro sua devotione fundasse, quod in honore beatæ Cantianæ martyris desiderat consecrare. Et ideo, frater cbarissime, si in tua dioecesi memorata constructio jure consistit, et nullum corpus ibidem constat bumatum, percepta prius donatione legitima vel possessione illa et illa, præstantes liberos a fiscalibus titulis solidos tot, gestisque municipalibus allegatis, praedictum oratorium absque missis publicis solemniter consecrabis; ita tamen ut in eodem loco nec futuris temporibus baptisterium construatur, nec presbylerum constituas cardinalem: sed quotiens missas ibi fieri forte maluerit, a dilectione tua presbyterum noverit postulandum, quatenus nihil tale a quolibet alio sacerdote ullatenus præsumatur.","english":"...from him, before he could be ordained by us, we exacted a caution of this kind, by which he both acknowledged his own substance—how slight it was, given the description of his affairs taken at the present time—and [bound himself] that he would never usurp anything of the Church's property through himself, or through his sons, or through his wife, or through any kinswoman or domestic, or perchance an outside person; and that all acquisitions of his episcopate he would join to the dominion of the Church; leaving to his own [heirs] or heirs nothing beyond what has now been described.\n\nPelagius to Eleutherius, bishop.\n\nMaximus, deacon of the Church of your belovedness, has suggested to us that on an estate called Pancellus he has founded an oratory by his own devotion, which he desires to consecrate in honor of the blessed martyr Cantiana. And therefore, dearest brother, if the aforesaid building stands lawfully in your diocese, and it is established that no body has been buried there, with a lawful donation first received, or that possession, and with the donors rendering free from fiscal obligations so many solidi, and with municipal records having been cited, you shall solemnly consecrate the aforesaid oratory without public masses; yet in such a way that in that same place neither shall a baptistery be constructed in future times, nor shall you appoint a cardinal priest: but as often as he should prefer masses to be celebrated there, let him know that a priest must be requested from your belovedness, so that nothing of this kind may be presumed by any other priest in any way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Pelagius Asterio episcopo. (lb., c. 10.)\n\nVindimius abbas petitorii nobis insinualione suggessit, quod habetur in subdiLis, juxta muros civitatis Salernitanae intra monasterium suum oratorium se pro sua devotione fundasse, quod in honore beatorum martyrum Cbrysanthi et Dariæ desiderat consecrari. Et ideo, si nullum corpus ibillem constat humatum, praedictum monasterium absque missis condecrabis; ita tamen ut si fundator prædictus missas ibidem fleri forte maluerit, a dilectione tua presbyterum noverit postulandum.\n\nPelagius Viventio Neapolitano, Gemino Puteolano, et Constantio Misenati 112.)episcopis, post caetera. (lb., c.\n\nEt ideo charitati vestræ præsentium decretorum tenore mandamus, ut exsequente Constantino sedis nostrae defensore, clerum vel cives Ecclesiae Parisicnsis, et e diverso Ecclesiæ Vulturninæ, vel Vici Feniculensis ad vestrum faciatis convenire judicium, et ex scripto sententiam coram partibus deferatis; antedicto sedis nostræ defensore modis omnibus exsequente, ut quæ statuta fuerint effectui mancipentur.","english":"Pelagius to Asterius, bishop. (Book I, chapter 10.)\n\nVindimius the abbot has suggested to us by the petition of his request that, as is contained in the document below, he has founded an oratory within his monastery near the walls of the city of Salerno, by his own devotion, which he desires to be consecrated in honor of the blessed martyrs Chrysanthus and Daria. And therefore, if it is established that no body has been buried there, you shall consecrate the aforesaid monastery without masses; provided however that if the aforesaid founder should perhaps prefer that masses be celebrated there, he should know that a presbyter must be requested from your beloved self.\n\nPelagius to Viventius of Naples, Geminus of Puteoli, and Constantius of Misenum, bishops, after the rest. (Book I, chapter 112.)\n\nAnd therefore by the tenor of the present decrees we command your charity that, with Constantine, defender of our see, carrying it out, you cause the clergy or citizens of the Church of Paris and, on the other side, of the Church of Volturno or of Vicus Feniculensis to assemble for your judgment, and that you deliver the sentence in writing before the parties; with the aforesaid defender of our see in every way carrying it out, so that what has been decreed may be put into effect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Pelagius Benegesto defensori, post pauca. (Ibid., c. 113. )\n\nPropter quod experientiæ tuae praesenti auctoritate mandamus, ut quibus in causis quaelibet ecclesiastici officii persona loco petitoris existit quemdam laicum pulsatura, apud provinciae judicem suas proponere non desinat actiones. In his vero negotiis in quibus ecclesiastici officii persona pulsatur, totius summoto pulsationis obstaculo ad episcopi vel episcoporum in loco ubi quæstio vertitur constitutorum occurrat indifferenter examen, nulliscausae dictionem frustrationibus declinando: quatenus omne negotii meritum de sola veritate sua, solisque legibus disceptatum, cIeri proveniente sententia terminetur. Annitente quoque exseculione tua, ut quae statui contigerint, effectui mancipentur: nulla ad nosdecujusquam ecclesiastici pulsati contumacia deinceps querirnonia reditura, per quam non solum contumaces excessus, verum tua quoque negligentia sit plectenda","english":"Pelagius to Benegestus, defender, after a few words. (Ibid., c. 113.)\n\nFor this reason we command your experience by present authority that, in those cases in which any person of ecclesiastical office stands in the position of plaintiff and is about to sue a certain layman, he should not cease to bring his actions before the judge of the province. But in those matters in which a person of ecclesiastical office is sued, with every obstacle of the suit removed, let it come without distinction to the examination of the bishop or of the bishops appointed in the place where the dispute is being conducted, declining the pleading of no case by any evasions; so that the whole merit of the matter, disputed from its truth alone and by the laws alone, may be terminated by the sentence proceeding from the clergy. With your execution also striving to this end, that the things which have come to be decreed may be put into effect: no complaint about the contumacy of any ecclesiastical person who has been sued is hereafter to return to us, through which not only the contumacious excesses but also your negligence must be punished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Pelagius Joanni comiti patrimonii, post cætera. (16., c. 114).\n\nGloria igitur vestra secundum bonitatis consuetum morem, filio nostro Luminoso presbytero solatia in praefato itinere, quibus tute ad destinatum locum pervenire valeat, subministret. Sed et commendare eum dignemini illic hominibus vestris, ut etiam ibi vestris fultus auxiliis, injuncti sibi negotii facilius possit terminum recipcre.\n\nPelagius Anilano comiti, post pauca. (Ibid., c. 115.)\n\nPetrum filium nostrum apostolicæ sedis presbyterum ad corrigenda ea quae in quæstionem veniunt duximus dirigendum; faciliorem omnium causarum futurum esse judicantes exitum, si illum ab apostolica contigisset publice sede transmitti, qui et rei merito, et pro charitatis vinculo potestatis publicæ juvaretur auxiliis. Sic enim et canonum et legum statuta nos admonent ut et doceantur humiles et superborum spiritus comprimantur. Quia nonnunquam mentibus desperatis et doctrina sine potestate contemnitur, et dominantis vim habere creditur potestas siae ratione doctrinae. Huic autem, ut possint ea quae jussa sunt facilius Domino adjuvante compleri, Projectum notarium scdis nostrae adjungendum essecredidimus, ut participalo consilio, quae rationabilia sunt exsequi non morentur.","english":"Pelagius to John, count of the patrimony, after other matters. (16., c. 114).\n\nTherefore let your Glory, according to the accustomed manner of your goodness, supply to our son Luminosus the priest comforts on the aforesaid journey, by which he may be able to reach the appointed place in safety. But also deign to commend him there to your men, so that even there, supported by your aids, he may more easily be able to receive the end of the business enjoined upon him.\n\nPelagius to Anilanus the count, after a few words. (Ibid., c. 115.)\n\nWe have decided that our son Peter, priest of the apostolic see, should be sent to correct those matters which have come into question; judging that the outcome of all causes will be easier if he should have been publicly sent from the apostolic see, one who, both by the merit of the case and by the bond of charity, would be aided by the supports of public power. For thus both the statutes of the canons and of the laws admonish us, that the humble may be taught and the spirits of the proud may be repressed. Because sometimes, in desperate minds, doctrine without power is despised, and power without the reasoning of doctrine is believed to have the force of one dominating. Moreover, to this man, so that the things which have been commanded may be able more easily to be completed with the Lord's help, we have believed that Projectus, notary of our see, should be joined, so that, with counsel shared, they may not delay to carry out the things which are reasonable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Salutantes igiturpaternae charitatis alloquio, ut praedictis in omnibus quae vel ad ecclesiasticam unitatem, vel ad correptionem excessuum pertinent, feratis auxilium postulamus.\n\nPelagius Elpidio Catanensi episcopo, inter cætera. (Ib., c. 110.)\n\nSicut unumquemque clericorum) tuorum ecclesiasticis utilitatibus vel dispositionibus dilectionis tuæ pro eadem Ecclesia usque ad justitiæ legumque rationem procedentibus fideliter obedire prospexeris, ita dilectionis tua; effectu continuas secundum fidem diligentiamque suam uniuscujusque merita prosequendo.\n\nPelagius Laurentio episcopo Centumcellensi.\n\nPrincipali dcvotissimorum militum, qui illic in civitate Centumcellensi consistunt, relatione ad noM directa sacram insinuant se clementissimi principis impetrasse, quæ eis presbyterum, diaconum, et subdiaconum fieri debere praecepit. Ideo bortamur dilectionem tuam ut personas ipsas videas, et diligenter inquiras, ne aliquid contra canones commisissent; et si eos inculpabiles repereris, et vitae ipsorum laudabile testimonium videris, veniente mediana septimana Paschæ, si Dominus voluerit, et si vixerimus, unumquemque per officia quæ prædiximus promovero non differas. Caveat sibi presbyler ille nunquam se sine nostri et tui nominis recitatione sacra mysteria celebrare","english":"Greeting them therefore with the address of paternal charity, we ask that you bring aid to the aforesaid in all matters which pertain either to ecclesiastical unity or to the correction of excesses.\n\nPelagius to Elpidius, bishop of Catania, among other things. (Ibid., c. 110.)\n\nJust as you shall have seen to it that each one of your clerics faithfully obeys your Love's ecclesiastical utilities or dispositions made for the same Church, proceeding even to the rationale of justice and the laws, so by the effect of your Love, pursuing the merits of each one continually according to his faith and diligence.\n\nPelagius to Laurentius, bishop of Centumcellae.\n\nBy the report of the most devoted soldiers who are stationed there in the city of Centumcellae, sent to us, they intimate that they have obtained from the most clement prince a sacred order which commands that a presbyter, deacon, and subdeacon be made for them. Therefore we exhort your Love that you see the persons themselves, and diligently inquire lest they have committed anything against the canons; and if you find them blameless, and see a laudable testimony of their life, when the middle of the week of Easter comes, if the Lord wills, and if we live, do not delay to promote each one through the offices which we have foretold. Let that presbyter beware never to celebrate the sacred mysteries without the recitation of our name and yours.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"FRAGMENTA EPISTOLARUM PELAGII I.\n\n(Ex Collectione Deusdedit.)\n\nPelagius Melleo subdiacono, inter cætera '.\n\nNotariorum sedis nostræ insinualione didicimus, nullius indictionis a tempore quo tibi primum Ecclesiæ patrimonium constat esse commissum, usque hactenus ratiocinia sunt decissa, et ea sint necessario dispungenda, ut quid ecclesiasticis utilitatibus debeatur, vel quid a quoquam usurpatum sit, Mei inspeotione cognoscere valeamus; et tu, vel haeredes tui in foturo tempore securitate plenaria communiti nullas possitis inquietudines sustinere.\n\nPelagius Mauro episcopo Prænestino, inter cætera.\n\nDidicimus de patrimonio Hilviade annis quidem de prima, secunda et tertia indictionibus, Ampliato quondam presbytero et Stephano diacono vices pontificis in urbe R. agentibus, quod exegisti fide media persolvisse. De quarta vero indictione secundum ordinationem filii nostri viri religiosi Narsae sacri palatii filiis nostris Dulcilio, Felici atque Spanni presbyteris, quod exactum fuerat, intulisse. Supervenienlibus vero nobis et per Dei gratiam ordinatis. inlulisli de eodem quarta indictione. Et infra. Ideoque supplicante dilectione tua ex omnibus suprascriptis præteritis vi indictionibus fraternitatem tuam hac securitate credidimus muniendam, ut nulla cbaritati lux in posterum a quolibet calumnia moveatur.","english":"FRAGMENTS OF THE LETTERS OF PELAGIUS I.\n\n(From the Collection of Deusdedit.)\n\nPelagius to Melleus the subdeacon, among other things.\n\nBy the report of the notaries of our see we have learned that from the time when the patrimony of the Church is established to have been first committed to you, no accounts of any indiction have been settled down to the present, and they must necessarily be discharged, so that by my inspection we may be able to know what is owed to the ecclesiastical revenues, or what has been usurped by anyone; and so that you, or your heirs, fortified for the future with full security, may not be able to endure any disturbances.\n\nPelagius to Maurus, bishop of Praeneste, among other things.\n\nWe have learned concerning the patrimony of Hilviada that in the first, second, and third indictions, while Ampliatus, formerly a presbyter, and Stephen the deacon were acting as vicars of the pontiff in the city of Rome, what you exacted you paid out with good faith. But concerning the fourth indiction, according to the arrangement of our son the religious man Narses of the sacred palace, you brought in to our sons the presbyters Dulcilius, Felix, and Spannus what had been exacted. But when we arrived and, by the grace of God, things were set in order, you brought in [the accounts] concerning the same fourth indiction. And below. Therefore, at the entreaty of your belovedness, we have believed that your brotherhood should be fortified with this security concerning all the aforesaid past indictions, so that no calumny may hereafter be stirred up against your charity by anyone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Pelagius Narsæ patricio Anagnosticon, inter cætera.\n\nBene noverit excellentia vestra nos habenlibus duntaxat hominibus, et nullam nec necessitatem parentibus res dare pauperum nulla ratione præsumere: quia neque hoc vobis placere novimus, neque hoc nostro esse officio conveniens judicamus.\n\nPelagius Boætio præfecto prætorio Africæ inter cætera.\n\nRomana, cui Deo auctore præsidemus, Ecclesia, post continuam et eo amplius annorum vastationem bellicam in Italiæ regionibus accidentem, et pene adhuc minime discedentem non aliunde nisi de peregrinis insulis aut locis clero pauperibusque, etsi non sufficiens, vel exiguum tamen stipendium consequitur.\n\nPelagius Juliano episcopo Cingulano.\n\nConstat dilectionem tuam intulisse rationibus Ecclesiæ ex præstatione massarum, sive fundorum per Picenum ultra II positorum, quod curae commissum est, de indictione VII, filio nosLro Anastasio argentano, et arcario Ecclesiae nostræ auri solidos 500. No. tavi die III cal. Augusti post consulatum Basilii viri clarissimi.","english":"Pelagius to Narses the patrician, anagnostikon, among other things.\n\nYour Excellency should know well that we by no means presume to give the goods of the poor to men who merely have need, and not to their parents out of any necessity: since we know that this does not please you, nor do we judge it to be fitting for our office.\n\nPelagius to Boethius, praetorian prefect of Africa, among other things.\n\nThe Roman Church, over which we preside by the authority of God, after the continuous and more than continuous devastation of war that has befallen the regions of Italy, and which has almost not yet departed, obtains from no other source than from foreign islands or places a stipend, though not sufficient, yet at least small, for the clergy and the poor.\n\nPelagius to Julian, bishop of Cingulum.\n\nIt is established that your Beloved, from the payment of the estates or lands situated in Picenum beyond the second, which was committed to his care, from the seventh indiction, brought into the accounts of the Church five hundred gold solidi through our son Anastasius, silversmith and treasurer of our Church. I noted this on the third day before the Kalends of August, after the consulship of the most illustrious man Basilius.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Pelagius Dulcitio defensori, post quædam.\n\nPraeterea rationes nobis nescio quas Græcorum more fucatas de VI indictionis pensionibus direxisti, suggerens te per solidos, et pro aliis 60, a diacono Varino, eL nescio quo alio casas recollegisse. Et cum tibi cotidie hinc et inde accrescant prcedia, tu nobis de pensionibus angustias generas. Non tibi sufficit, quod te a notariis et aliis diversis officiis..... vix te liberare potuimus, etc.\n\nPelagius Vito defensori, inter caetera.\n\nIdeoque presenti tibi jussionemandamus, ut curam ipsis patrimonii peragere non omittas; sciens quod nos a te jam, et reliquam VI indictionem, et omnes singularum deinceps indictionum a VII exigemus pensiones ut secundum morem ei emittas in scrinio cautionem, ct brevem ejusdem patrimonii possis accipere.\n\nPelagius Melleo subdiacono (Ivo part. VIII, cap. 55).","english":"Pelagius to Dulcitius the defender, after certain matters.\n\nFurthermore, you have sent us certain accounts, I know not what, smeared over in the Greek fashion, concerning the payments of the sixth indiction, suggesting that you collected the houses through solidi, and for others 60, from the deacon Varinus, and I know not what other man. And while estates daily accrue to you from here and there, you create difficulties for us concerning the payments. Does it not suffice for you that we have scarcely been able to free you from the notaries and various other offices? etc.\n\nPelagius to Vitus the defender, among other things.\n\nAnd therefore we send you the present order, that you not omit to carry out the administration of the patrimony itself; knowing that we shall require from you both the remainder of the sixth indiction and all the payments of each successive indiction from the seventh, so that according to custom you may issue the bond for it in the record-office, and may be able to receive a summary of the same patrimony.\n\nPelagius to Melleus the subdeacon (Ivo, part VIII, chapter 55).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Dulcitia, Ecclesiae nostræ famula, Tarpeiana massa consistens, hujusmodi querelam suam nostris sensibus intimavit, dicens, quod posteaquam eam, marito suo defuncto, contigit viduari, Celerinus quidam nomine, ex ancilla (ut perhibetur) Ecclesiae procreatus, diversis blandiliis atque suasionibus praefatæ mulieris animos inclinando in suo curasset afficere consortio, ex qua etiam filium procreasset. Nunc autem post conjunctionis suae non parvam tempus, quippe jam nato et educato filio, nullis (ut perhibetur) rationabilibus causis exstantibus, eamdem mulierem deseruisse, atque in eam prosiluisse contumaciam, ut ad declinandam servitutem debitam, curialis sibi nomen audeat usurpare; qui et primam in Ecclesiae possessione genitam ex colonis Ecclesiæ habuisse memoretur uxorem, ex cujus peculio quemdam agellum dicitur hactenus detinere: sed et alia non pauca in suo fertur habuisse peculio.","english":"Dulcitia, a servant woman of our church, residing on the Tarpeian estate, brought a complaint of this kind to our attention, saying that after it fell to her lot to be widowed by the death of her husband, a certain man named Celerinus, born (as is asserted) of a female slave of the church, by various blandishments and persuasions bent the mind of the aforesaid woman and took care to attach her to his own union, from which he also fathered a son. But now, after no small time of their union—indeed, with the son already born and raised—with no reasonable grounds (as is asserted) existing, he has deserted the same woman and has rushed into such contumacy as to dare to usurp for himself the title of curialis in order to evade the servitude he owes; and he is recorded to have had as his first wife a woman born in the church's possession from the coloni of the church, from whose property he is said to this day to be holding a certain small field; but he is also reported to have had no few other things in his own property.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Quapropter experientia tua, præsentis jussionis vigore suscepto, eodemdesento (Sic) Clarentio causæ totius veritatem diligente agnoscens, quæ de memorati persona seu rebus ecclesiastica requirit utilitas, exsequatur; et si eum de ecclesiae ancilla genitum, vel alio modo legitimo juri Ecclesiæ constat Ecclesiæ obnoxium reperire cum omnibus rebus suis in massamEcclesiae festinet revocare; et ei præfatam mulierem, quam sibi ipse ascivit, in consortium sociare, nullatenus habituro de caetero eam relinquendi licentiam.\n\nAPPENDIX AD EPISTOLAS PELAGII PAPÆ I.\n\nEPISTOLA XVI (olim I) 1.\n\nPatrem et Filium unum esse Deum probat.\n\nPelagius episcopus Vigilio episcopo salutem.\n\nGaudeo fidei devotione, quod religiosum studium et divinum officium dignanter impendis (S. Leo ep. 35). et maxime quod fidei inimicos æmularis, apostolicæ sedis quaerens exempla. Didici sane tam per latorem litterarum tuarum, quam et per litteras tuas, quod sint quidam penes vos qui dicentes garriunt, qualiter Pater et Filius unus potest esse Deus (Ithacius ad Varimadum c. 2), cum præter Patrem alius non sit Deus qui dicatur ingenitus atque invisibilis. Hi sane, si scirent donum Dei, et veræ fidei regulas intelligerent, nequaquam talia mussitarent.","english":"Therefore let your Experience, having received the force of the present order, carefully ascertaining the whole truth of the case from the aforesaid Clarentius, carry out what the Church's utility requires concerning the person or property of the man mentioned; and if it is established that he was born of a servant woman of the Church, or is found in any other way liable to the lawful right of the Church, let him hasten to recall him with all his property into the mass of the Church; and let him join in consortium the aforesaid woman, whom he himself took to himself, being to have no license hereafter of leaving her.\n\nAPPENDIX TO THE LETTERS OF POPE PELAGIUS I.\n\nLETTER XVI (formerly I).\n\nHe proves that the Father and the Son are one God.\n\nPelagius, bishop, to Vigilius, bishop, greeting.\n\nI rejoice in the devotion of faith, because you worthily bestow religious zeal and divine service, and especially because you emulate the enemies of the faith, seeking the examples of the apostolic see. I have indeed learned, both through the bearer of your letters and through your letters, that there are certain persons among you who, saying, chatter, how the Father and the Son can be one God, since besides the Father there is no other God who is called unbegotten and invisible. These indeed, if they knew the gift of God and understood the rules of the true faith, would by no means mutter such things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Sed quia non habentes mundum cor, quo videre secreta Dei et inlelligere mysteria valeant divina, mundanda sunt prius corda eorum per pænitentiam, ut intelligere postmodum et capere lumen veritatis possint: quibus tamen, ad eorum ac multorum Illuminationnem, corrigendo talium errorem, apostolica auctoritate respondendum est ita: Quomodo vos Patrem et Filium unum profiteri non vultis? Eos enim nos unum et verum Deum a prophetis et apostolis ostendimus predicatum, a quibus etiam Spiritum sanctum credimus non esse discretum, Isaia propheta dicente: Ego sum Deus, et non est alius præter me (laa. XLIII). Et: Per memetipsum juro quia exivit ex ore meo veritas, et sermo meus non avertitur [revertetur], quia tnihi inclinabitur omne genu, et omnis lingua jurabit per Dominum, dicens: Justitia et gloria ad eum veniet. Et ut hoc in testimonio Patrem simul et Filium cognoscas fuisse, Paulum audi dicentem: Ut in nomine (inquit) Jesu omne genu flectatur cœlestium, terrestrium et infernorum; et omnis lingua confiteatur quia Dominus Jesus Christus in gloria est Dei Patris omnibus (Philip. II). Quod si iste Filius minor est Patre suo, ergo minorata est gloria Patris in Filio.","english":"But because they do not have a clean heart, by which they may be able to see the secrets of God and understand the divine mysteries, their hearts must first be cleansed through penitence, so that afterwards they may be able to understand and grasp the light of truth. Nevertheless, for their illumination and that of many, by correcting the error of such people, a response must be given by apostolic authority as follows: Why do you refuse to profess the Father and the Son as one? For we show that they are proclaimed by the prophets and apostles as the one and true God, and we believe that the Holy Spirit is not separate from them, as the prophet Isaiah says: I am God, and there is no other besides me (Isa. XLIII). And: By myself I swear that truth has gone out from my mouth, and my word shall not be turned back, because every knee shall bow to me, and every tongue shall swear by the Lord, saying: Justice and glory shall come to him. And so that you may know that in this testimony both the Father and the Son were present, hear Paul saying: That in the name (he says) of Jesus every knee should bow, of those in heaven, on earth, and under the earth; and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (Phil. II). But if this Son is less than his Father, then the glory of the Father has been diminished in the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":63,"ref":"p63","source":"Et ubi est quod in Salomone Scriptura loquitur dicens: Sicut ctiam in conspectu eorum (inquit) magnificatus es in nobis, ita in conspectu nostro magnificaberis in illis, ut cognoscant te sicut et nos cognovimus, quoniam non est Deus. prceter te, Domine (Eccli. XXXVI)? Diligenter attende, et agnosce Filium esse, qui magnificabitur in judicio, dum venerit vivos et mortuos judicare.\n\nItem Isaias: Audite, domus Jacob, et residuum domus Irael, qui egredimini ex utero meo, et erudimini a puero usque ad senectutem. Ab initio ego sum, et quousque senescatis, ego sum. Ego vos feci, et ego sustineo. Ego remittam. et ego suscipiam, dicit Dominus (Isai. XLVI). Et iterum: Ego sum Dominus Deus, et præter me non est alius Deus, annuntians novissima priusquam fiant, et statim consummata sunt (Ibidem). Item alibi: Audi me, Jacob et Israel, quem ego feci. Ego sum Dominus Deus tuus, et non est alius præter me. Item alibi: Ego sum Dominus Deus tuus, primus, et ego novissimus, et in ea quæ superventura sunt in novissimo, ego sum (Isa. XLIV). Item alibi: Ego sum Deus qui te creavi, qui te adjuvi, et communivi dextera mea Psal. XLI). EI unitatem Patris et Filii assignans, loquitur dicens: Ego testis vester, dicit Dominus Deus, et puer meus, tu quem ego elegi; ut sciatis et credatis quia ego sum. Ante me non fuit alius Deus, et post me non erit (Isa. XLIII).","english":"And where is what the Scripture says in Solomon: \"As you were magnified in our sight, so will you be magnified in their sight, that they may know you as we also have known, that there is no God besides you, O Lord\" (Sirach 36)? Attend diligently, and recognize that it is the Son who will be magnified in judgment, when he comes to judge the living and the dead.\n\nLikewise Isaiah: \"Hear, house of Jacob, and the remnant of the house of Israel, who come forth from my womb, and be instructed from childhood even to old age. From the beginning I am, and until you grow old, I am. I made you, and I sustain you. I will send forth, and I will receive, says the Lord\" (Isaiah 46). And again: \"I am the Lord God, and besides me there is no other God, announcing the last things before they come to pass, and immediately they are accomplished\" (Ibid.). Likewise elsewhere: \"Hear me, Jacob and Israel, whom I have made. I am the Lord your God, and there is no other besides me.\" Likewise elsewhere: \"I am the Lord your God, the first, and I am the last, and in those things which are to come in the last times, I am\" (Isaiah 44). Likewise elsewhere: \"I am God who created you, who helped you, and fortified you with my right hand\" (Psalm 41). And assigning the unity of the Father and the Son, he speaks, saying: \"I am your witness, says the Lord God, and my servant, you whom I have chosen; that you may know and believe that I am. Before me there was no other God, and after me there will be none\" (Isaiah 43).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Unum hæretice elige e duobus: Aut fatere Palrem et Filium unum Deum, aut si soluin Patrem Deum esse contendis, ergo tibi Dominus Jesus Christus Dei Filius non erit Deus, quia scriptum est: Ante me non fuit alius Deus, et post me non erit (Isa. XXXIV). Si secundum te ita est, cur Apostolus talia prædicat, et eumdem Filium, Deum super omnia benedictum insinuat? Quorum patres (inquit) ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in sæcula (Rom. IX). Item Isaias dicit: Dominus Deus Israel qui liberavit eum de Ægypto. Ego sum primus, et ego post hæc, et præter me non est Deus, sicut ego sum, qui stet et vocet et praeparet mihi, ex quo hominem feci iu saeculo (Isai. XLIII). Item alibi: In te est Deus, et nescicbamus; Deus, et non est alius Deus præter te. Tu enim es Deus, et nesciebamus Deus Israel salvator (Isai. XLV). Unus Deus non sunt Pater et Filius? Quis est hic Deus in quo esse dicitur Deus, præter quem alium Deum non esse propheta sæpenumero singulari protestatur Et Jeremias: Hic Deus noster, ait, et non applicabitur alter ad cum, qui invenit omnem scientiæ viam et dedit eam Jacob puero suo, et Israel dilecto suo. Post hæc in terris risus est, et inter homines conversatus est (Baruch III). Et in Salomone (Eccli.","english":"Choose one of the two, heretic: either confess that the Father and the Son are one God, or, if you contend that the Father alone is God, then for you the Lord Jesus Christ, the Son of God, will not be God, because it is written: \"Before me there was no other God, and after me there will be none\" (Isa. 34). If it is so according to you, why does the Apostle proclaim such things and indicate that the same Son is God blessed above all things? \"Whose fathers,\" he says, \"from whom is Christ according to the flesh, who is God blessed above all things forever\" (Rom. 9). Likewise Isaiah says: \"The Lord God of Israel who delivered him from Egypt. I am the first, and I am after these things, and besides me there is no God, as I am, who stands and calls and prepares for me, from the time I made man in the world\" (Isa. 43). Likewise elsewhere: \"In you is God, and we did not know; God, and there is no other God besides you. For you are God, and we did not know, God the Savior of Israel\" (Isa. 45). Are the Father and the Son not one God? Who is this God in whom God is said to be, besides whom the prophet often testifies with singular emphasis that there is no other God? And Jeremiah: \"This is our God,\" he says, \"and no other will be compared to him, who found every way of knowledge and gave it to Jacob his servant, and to Israel his beloved. After these things he was seen on earth, and conversed among men\" (Baruch 3). And in Solomon (Sir.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"XXXVI): Miserere nobis, Deus omnium, et ostende nobis lumen miserationis, et immitte timorem tuum super gentes quæ non exquisierunt le, ut cogno scant quia non est alius Deus nisi tu (Deut. IV). Item ibi: Domine Deus Israel, non est tibi similis in cœlo sursum, neque in terra deorsum (III Reg. vm). Et psalm. XVII: Quoniam quis Deus præter Dominum, aut quia Deus præter Deum nostrum? Et in Genesi: Et pluit Dominus a Domino ignem et sulfur super Sodomam et Gomorrham, et evertit civitates illas (Gen. XIX). Si solus Pater Deus est, qui pluit ignem et sulfur a Domino, ut supradictas civitates everteret, quaeso, responde. Et in Deuteronomio: Dominus solus deducebat eos, et non fuit cum illis Deus alienus (Deut. II). Et Paulus apostolus: Verus Deus, qui justificat circumcisionem ex fide, et præputium per fidem (Rom. III). Et ad Corinthios: Deus erat in Christo, mundum reconcilians sibi. Et iterum: Non est Deus nisi unus (I Cor. v). Et ad Galatas: Mediator autem unius non est; Deus autem unus est (Gal. III). Et unitatem Patris et Filii et Spiritus sancti monstrans, Ephesiis scribens ita confirmat: Sufferentes invicem in charitate, aolliciti servare unitatem spiritus in vinculo pacis. Unum corpus et unus spiritus, sicut vocati estis in una spe vocationis vestræ. Unus Dominus, una fides, unum baptisma, unus Deus (Ephes. IV).","english":"Have mercy on us, God of all, and show us the light of your compassion, and send your fear upon the nations that have not sought you, that they may know that there is no other God but you (Deut. 4). Likewise there: Lord God of Israel, there is none like you in heaven above, nor on earth below (1 Kings 8). And in Psalm 17: For who is God besides the Lord, or who is God besides our God? And in Genesis: And the Lord rained fire and sulfur from the Lord upon Sodom and Gomorrah, and overthrew those cities (Gen. 19). If the Father alone is God, who is it that rained fire and sulfur from the Lord to overthrow the aforesaid cities? I ask you, answer. And in Deuteronomy: The Lord alone was leading them, and no alien god was with them (Deut. 2). And the apostle Paul: The true God, who justifies the circumcision by faith, and the uncircumcision through faith (Rom. 3). And to the Corinthians: God was in Christ, reconciling the world to himself. And again: There is no God but one (1 Cor. 5). And to the Galatians: Now a mediator of one is not; but God is one (Gal. 3). And showing the unity of the Father and the Son and the Holy Spirit, writing to the Ephesians he confirms it thus: Bearing with one another in love, careful to keep the unity of the Spirit in the bond of peace. One body and one Spirit, as you were called in one hope of your calling. One Lord, one faith, one baptism, one God (Eph. 4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Si enim prædicti hæretici unitatem fidei voluerint siinplici corde recipere, ex hoc jam testimonio in uno spiritu possunt simul Patris et Filii unitatem condiscere. Patrem igitur (ut ipse se dicunt invenisse in divinis litteris) genitum proprie positum nec legere possunt penitus, nec probare. Sed quia idipsum fides exigit Christiana, absque ulla dubitatione ingenitus creditur qui tamen, secundum seriem Scripturarum, in Filio a se genito visus esse monstratur. Apostolus vero Paulus missionem Filii Dei in Spiritu sancto longe ante conspiciens (Ejusdem Ithacii c. 3), Romanæ Ecclesiae scribens, hæc testatus est, dicens: Quod enim impossibile erat legi, in quo infirmabatur per carnem, Deus Filium suum misit in similitudinem carnis peccati, et de peccato damnavit peccatum in carne, ut justitia legis impleretur (Rom. VIII). Cernisne, quoniam Filius non secundum deitatem a Patre missus est, sed secundum carnem, quam clementer et pie pro nobis assumere non dedignatus est? Nam quod semetipsum, exinanita majestatis suæ potentia, idem se Filius miserit, Apostolus contestatur, dicens: Semetipsum exinanivit, formam servi accipiens. Humiliavit semetipsum, factus obediens usque ad mortem, mortem autem crucis (Philip. II). Et Isaias: Non legatus, neque angelus, sed ipse Dominus veniet, et salvabit eos (Isai. XXXIII). Item ibi: Palam apparuit non quærentibus me Isai. LXV).","english":"For if the aforementioned heretics are willing to receive the unity of the faith with a simple heart, from this very testimony they can learn together, in one spirit, the unity of the Father and the Son. Therefore they can neither read at all nor approve that the Father (as they themselves say they have found in the divine Scriptures) is properly set down as begotten. But because the Christian faith requires this very thing, it is believed without any doubt that he is unbegotten who nevertheless, according to the sequence of the Scriptures, is shown to have been seen in the Son begotten of himself. But the apostle Paul, foreseeing long beforehand the sending of the Son of God in the Holy Spirit (the same Ithacius, c. 3), writing to the Roman Church, testified these things, saying: For what was impossible for the law, in that it was weak through the flesh, God sent his Son in the likeness of sinful flesh, and concerning sin condemned sin in the flesh, that the righteousness of the law might be fulfilled (Rom. 8). Do you see that the Son was not sent by the Father according to his deity, but according to the flesh, which he did not disdain mercifully and piously to assume for us? For that the same Son sent himself, having emptied the power of his majesty, the apostle testifies, saying: He emptied himself, taking the form of a servant. He humbled himself, becoming obedient unto death, even death on a cross (Phil. 2). And Isaiah: Not an ambassador, nor an angel, but the Lord himself will come and save them (Isa. 33). Likewise there: I appeared openly to those not seeking me (Isa. 65).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Et in Jeremia: Dereliqui domum meam, dimisi hæreditatem meam, et veni, et factus sum illis in opprobrium (Jer. xn). Et in Michæa: Ecce Dominus veniet, et commovebuntur montes sub eo (Mich. I). Et in Zacharia: Gaude et exsulta, filia Sion, mia ecce ego venio, et commorabor in medio tui, dicit Dominus (Zach. II). Et Apostolus ad Tomotheum: Fidelis sermo et omni acceptione dignus, quia Jesus Christus venit in hunc,nundum peccatores salvos facere ( I Tim. I). Et Malachias: Ei ce subito veniet in templum suum Dominus quem vos quæritis, et angelus testamenti quem vos vultis (Malach. III). Et in EvanKelio: Non veni vocare justos, sed peccatores in pænitentiam (Matth. IX; Marc. II). Item: Quid nobis, et quid libi, Jesu Fili Dei? venisti ante tempus perdere nos (Marc. I)? Idem ibi: Venit Filius hominis quærere, et salvum facere quod perierat (Luc. XIX). Ibi item: Ego veni, ut vitam habeant, et abundantius 'abeant (Joan. x). Item ibi: Nemo ascendit in caelum, nisi qui descendit de caelo Filius hominis, qui est in cælo (Joan. iu). Nunquid in bis tantis ac talibus testimoniis, quibus se Filius Dei a semetipso venisse, dum [F. leg. non loco dum] manifestum est eum qui carnem nostram dignanter assumpsit, voluntarie et non ab alio missum, advenisse? Nam qui in Patre manens, ubique petentia sua consistit,qui in Patre mitteretur, omnino non habuit.","english":"And in Jeremiah: I have forsaken my house, I have cast off my inheritance, and I have come, and I have become to them a reproach (Jer. 12). And in Micah: Behold, the Lord will come, and the mountains will be moved beneath him (Mic. 1). And in Zechariah: Rejoice and exult, daughter of Zion; behold, I am coming, and I will dwell in your midst, says the Lord (Zech. 2). And the Apostle to Timothy: Faithful is the saying and worthy of all acceptance, that Jesus Christ came into this world to save sinners (1 Tim. 1). And Malachi: And suddenly the Lord whom you seek will come into his temple, and the angel of the covenant whom you desire (Mal. 3). And in the Gospel: I have not come to call the righteous, but sinners to repentance (Matt. 9; Mark 2). Likewise: What have we to do with you, and what have you to do with us, Jesus, Son of God? Have you come before the time to destroy us (Mark 1)? Likewise there: The Son of Man has come to seek and to save what was lost (Luke 19). Likewise there: I have come that they may have life, and have it more abundantly (John 10). Likewise there: No one has ascended into heaven except the one who descended from heaven, the Son of Man, who is in heaven (John 3). Surely in these so many and such great testimonies, by which it is manifest that the Son of God came from himself—since he who worthily assumed our flesh came voluntarily and not as one sent by another—is it not evident? For he who remains in the Father is present everywhere by his own power; he who was to be sent in the Father had no such thing at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":68,"ref":"p68","source":"Scimus enim quen.am nulla pars coelorum ac terræ a conspectu Patris excipitur, ubi secundum eos a patre Filius mitteretur. Interim vero det operam (quam fieri potest) tua dileclio (S. Leo, ep. 32), ut omnibus Ecclesiæ filiis innotescat, quid contra impium sensum evangelicam doctrinam ct apostolicam prædicemus: quia licet plene, quæ semper fuisset atque esset catholicorum sententia, scripserimus, tamen nunc quoque ad confirmandas omnium mentes non parum exhortationis addimus. Memor enim sum me sub illius nomine Ecclesiæ præsidere, cujus a Domino Jesu Christo est glorificata confessio (Matth. XVI), et cujns fides omnes quidem hæreses destruit, sed maxime impietatem præsentis erroris expugnat. Et intelligo aliter mihi non licere quam ut omnes conatus meos ei causx, in qua universalis Ecclesiæ salus infestatur, impendam. Ne autem aliqua uegligentiæ occasione scripta nostra ad vos non potuerint pervenire, exemplaria eorumdem nunc mittenda credimus, ut nullo modo fidei quam defendimos, prædicatio vestre doctrinae notitiae subtrahatur. Data quinto nonas Maii, Joanne et Narsete a viris clarissimis consulibus 1.","english":"For we know that no part of heaven or earth is excluded from the sight of the Father, where, according to them, the Son would be sent by the Father. Meanwhile, let your Belovedness take care (as far as can be done) that it be made known to all the sons of the Church what we preach, in opposition to the impious understanding, in accordance with the evangelical and apostolic teaching; for although we have written fully what has always been and is the opinion of catholics, nevertheless now also, to confirm the minds of all, we add no small exhortation. For I remember that I preside in the name of that Church whose confession has been glorified by the Lord Jesus Christ (Matt. 16), and whose faith destroys all heresies indeed, but especially defeats the impiety of the present error. And I understand that it is not permitted to me to act otherwise than to devote all my efforts to that cause in which the salvation of the universal Church is assailed. But lest by any occasion of negligence our writings have not been able to reach you, we believe that copies of them should now be sent, so that in no way the preaching of the faith which we defend may be withheld from the knowledge of your teaching. Given on the fifth day before the Nones of May, in the consulship of the most illustrious men John and Narses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}