{"slug":"tmp1450.tmp1450.opp-lat1","id":"latin:ogl-pl:tmp1450.tmp1450.opp-lat1","title":"Documenta / Graecorum Concilia","title_source":"Documenta / Graecorum Concilia","author":"Isidorus Hispaliensis","genre":"canon-law","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":"Baidu","generated":"2026-11-15T21:01:54Z","cost_usd":0.016499},"source":{"registry_id":"latin:ogl-pl:tmp1450.tmp1450.opp-lat1","work_id":"tmp1450.tmp1450.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/tmp1450/tmp1450/tmp1450.tmp1450.opp-lat1.xml"},"stats":{"passages":205,"english_words":43586,"coptic_letters":0,"source_letters":184722,"commentary_units":0,"commentary_kinds":0,"derived_notes":101,"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/tmp1450/tmp1450/tmp1450.tmp1450.opp-lat1.xml"}],"checks":{"work":"tmp1450.tmp1450.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":205,"translated":205,"commentary_passages":0,"commentary_units":0,"english_words":43586,"source_letters":184720,"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: canon-law in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 205 narrative."},{"kind":"caution","severity":"caution","text":"100 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 8:12."},{"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":205},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"PRAEFATIO,\n\nCanones generalium conciliorum a temporibus Constantini coeperunt; in praecedentibus namque annis persecutione fervente, docendarum plebium minime dabatur facultas: deinde a Christianitas in diversas haereses scissa est, quia non erat licentia episcopis sanctis in unum convenire nisi tempore supradicti imperatoris; ipse enim dedit facultatem Christianis libere congregari. Sub hoc etiam sancti Patres in concilio Nicaeno, de omni orbe terrarum convenientes, juxta fidem evangelicam et apostolicam secundum post apostolos symbolum tradiderunt. Quatuor autem principalia esse concilia, ex quibus plenissimam fidei doctrinam tenet Ecclesia tam de Patris et Filii et Spiritus sancti divinitate, quam de praedicti Filii et Salvatoris nostri incarnatione.\n\nPrior ha(??)um Nicaena synodus est trecentorum decem et octo episcoporum Constantino Augusto imperante peracta c, in qua Arianae perfidiae blasphemia condemnata; cum de inaequalitate sanctae Trinitatis idem Arius asserebat, consubstantialem Deo Patri Deum Filium eadem sancta synodus per symbolum definivit.","english":"PREFACE\n\nThe canons of the general councils began from the times of Constantine; for in the preceding years, while persecution was raging, there was scarcely any opportunity to teach the peoples. Then Christianity was split into various heresies, because the holy bishops did not have permission to assemble in one place except in the time of the aforementioned emperor; for he gave Christians the freedom to gather freely. Under him also the holy Fathers, assembling at the Council of Nicaea from the whole world, handed down the creed according to the evangelical and apostolic faith, the second after the apostles. But there are four principal councils, from which the Church holds the fullest doctrine of the faith, both concerning the divinity of the Father and the Son and the Holy Spirit, and concerning the incarnation of the aforementioned Son and our Savior.\n\nThe first of these is the Council of Nicaea of three hundred and eighteen bishops, held under the Emperor Constantine Augustus, in which the blasphemy of Arian perfidy was condemned; when the same Arius asserted an inequality of the holy Trinity, that same holy council defined by its creed that God the Son is consubstantial with God the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Secunda synodus est centum quinquaginta Patrum sub Theodosio seniore Constantinopolim congregata, quae Macedonium sanctum Spiritum Deum esse negantem condemnans, consubstantialem Patri et Filio eumdem Paracliitum demonstravit, dans latius symboli formam quam tota Graecia et Latinitas in Ecclesiis praedicat.\n\nTertia synodus est Ephesina prima ducentorum episcoporum sub Juniore Theodosio Augusto edita, quae Nestorium duas personas in Christo asserentem justo anathemate condemnavit, ostendeus manere in duabus naturis unam Domini Jesu Christi personam.\n\nQuarta synodus est Chalcedonensis sexcentorum triginta sacerdotum sub Martiano principe habita, in qua Eutychem Constantinopolitanum abbatem Verbi Dei et carnis unam naturam pronuntiantem et ejus defensorem Dioscorum quondam Alexandrinum episcopum et ipsum rursum Nestorium cum reliquis haereticis, una Patrum sententia praedamnavit, praedicans eadem synodus Christum Deum sic natum de Virgine, ut in eo substantiam et divinae et humanae confiteamur naturae.","english":"The second synod is that of one hundred and fifty Fathers, assembled at Constantinople under the elder Theodosius, which, condemning Macedonius, who denied that the Holy Spirit is God, demonstrated that the same Paraclete is consubstantial with the Father and the Son, giving more widely the form of the symbol which all Greece and Latinitas preach in the Churches.\n\nThe third synod is the first Ephesine, of two hundred bishops, issued under the younger Theodosius Augustus, which condemned by just anathema Nestorius, who asserted two persons in Christ, showing that one person of the Lord Jesus Christ remains in two natures.\n\nThe fourth synod is the Chalcedonian, of six hundred and thirty priests, held under the prince Martianus, in which Eutyches, abbot of Constantinople, who declared one nature of the Word of God and of the flesh, and his defender Dioscorus, formerly bishop of Alexandria, and Nestorius himself again along with the remaining heretics, it condemned beforehand by the single sentence of the Fathers, preaching—the same synod—that Christ God was so born of the Virgin that in him we confess the substance of both the divine and the human nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Hae sunt ut praediximus quatuor principales et venerabiles synodi totam fidem complectentes e. Sed et si quae sunt synodi quas sancti Patres spiritu Dei pleni sanxerunt, post istarum quatuor auctoritatem omni manent stabilitae vigore, quarum etiam gesta in hoc opere condita continentur.\n\nIn principio autem hujus voluminis Nicaenam synodum constituimus prop er auctoritatem ejusdem magni concilii, deinceps diversorum conciliorum Graecorum ac Latinorum, sive quae antea seu quae postmodum facta sunt, sub ordine numerorum ac temporum capitulis suis distincta, sub hujus voluminis aspectu locabimus; subjicientes etiam decreta praesulum Romanorum, in quibus pro culmine sedis apostolicae non impar conciliorum exstat auctoritas, quatenus ecclesiastici ordinis disciplina in unum a nobis coacta atque digesta, et sancti praesules paternis instituantur regulis, et obedientes Ecclesiae ministri vel populi specialibus imbuantur exemplis.","english":"These, as we said before, are the four principal and venerable synods, embracing the whole faith. But even if there are synods which the holy Fathers, full of the Spirit of God, sanctioned, after the authority of these four they remain established by the full force of all, whose acts also are contained, set down in this work.\n\nAt the beginning of this volume, however, we have placed the Nicene synod on account of the authority of that same great council; thereafter we shall set in place, under the order of numbers and times, distinguished by their own chapters, the various councils of the Greeks and Latins, whether those held before or those held afterward, within the view of this volume; adding also the decrees of the Roman prelates, in which, by reason of the eminence of the apostolic see, there stands an authority of councils not unequal, so that the discipline of ecclesiastical order, gathered together and arranged by us into one, may both instruct holy prelates in the paternal rules and imbue obedient ministers of the Church and the people with special examples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Canones autem qui dicuntur apostolorum, seu quia eosdem nec sedes apostolica recipit, nec sancti Patres illis consensum praebuerunt, pro eo quod ab haereticis sub nomine apostolorum compositi dignoscuntur; quamvis in eis quaedam inveniantur utilia, auctoritate tamen canonica atque apostolica eorum gesta constat esse remota, et inter apocrypha reputata.\n\nCanon autem Graece, Latine regula nuncupatur: regula autem dicta quod recto ducit, nec aliquando aliorsum trahit. Alii dixerunt regulam dictam, vel quod regat, vel quod normam recto vivendi praebeat, sive quod distortum pravumque quid corrigat, synodum autem ex Graeco interpretari comitatum vel coetum; concilii vero nomen tractum ex communi intentione, eo quod in unum dirigant omnes mentis obtutum; cilia enim sunt oculorum, unde et qui sibimet dissentiant non agunt concilium, quia non sentiunt unum. Coetus vero conventus est vel congregatio a coeundo, id est conveniendo in unum, unde et conventus est nuncupatus quod ibi homines conveniant, sicut conventus, coetus vel concilium a societate multorum in unum.","english":"But the canons that are called of the apostles, either because the apostolic see does not receive them, nor did the holy Fathers give their consent to them, for the reason that they are recognized to have been composed by heretics under the name of the apostles; although certain useful things are found in them, yet by canonical and apostolic authority their acts are established to be removed and reckoned among the apocrypha.\n\nBut \"canon\" in Greek is called \"rule\" in Latin; and a rule is so called because it leads in a straight way, nor does it ever draw aside in another direction. Others have said that a rule is so called either because it rules, or because it provides a norm of living rightly, or because it corrects whatever is distorted and depraved. But \"synod\" is interpreted from the Greek as \"company\" or \"assembly\"; but the name of \"council\" is drawn from common intention, because they direct the gaze of all their mind into one; for \"cilia\" are the eyes' [eyelids], whence also those who disagree among themselves do not hold a council, because they do not perceive as one. But a \"coetus\" is a gathering or congregation from \"coeundo,\" that is, from coming together into one, whence also it is named \"conventus\" because men come together there, just as a conventus, coetus, or concilium [is named] from the association of many into one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"GRAECORUM CONCILIA.\n\nI. CONCILIUM NICAENUM\n\nQUOD HABITUM EST TEMPORIBUS CONSTANTINI IMPERATORIS, AB EPISCOPIS TRECENTIS DECEM ET OCTO, IN CIVITATE NICAEA METROPOLI BITHYNIAE, PAULINO ET JULIANO CONSULIBUS XIII KALENDAS JULIAS AERA CCCLXII.\n\n1-2 Cum convenisset hoc sanctum et magnum concilium a apud Nicaeam civitatem provinciae Bithyniae, statuta sunt ab eis haec quae infra scripta sunt, ex Graeco in Latinum versa sermonem.\n\nI. De eunuchis qui seipsos abscidunt.\n\nSi quis in aegritudine vel a medicis sectus est vel a barbaris castratus est, placuit ut iste talis permaneat in clero: si quis autem sanus seipsum abscidit, etiam si est in clero, cessare debet, et ex hoc nullum talem oportet ordinari: sicut autem de his qui vel affectaverunt vel ausi sunt seipsos abscidere, haec quae diximus statuta sunt, ita si qui vel a barbaris vel a dominis suis facti sunt, ei probabilis vitae sunt d, tales hos suscipit ecclesiastica regula ad clerum.","english":"THE COUNCILS OF THE GREEKS\n\nI. THE COUNCIL OF NICAEA\n\nWHICH WAS HELD IN THE TIMES OF THE EMPEROR CONSTANTINE, BY THREE HUNDRED AND EIGHTEEN BISHOPS, IN THE CITY OF NICAEA, METROPOLIS OF BITHYNIA, IN THE CONSULSHIP OF PAULINUS AND JULIAN, ON THE THIRTEENTH DAY BEFORE THE KALENDS OF JULY, IN THE YEAR 362.\n\n1-2 When this holy and great council had assembled at the city of Nicaea in the province of Bithynia, these things which are written below were established by them, translated from the Greek language into Latin.\n\nI. Concerning eunuchs who castrate themselves.\n\nIf anyone has been cut in illness, either by physicians or castrated by barbarians, it has been decided that such a man remain in the clergy; but if anyone in good health has castrated himself, even if he is in the clergy, he must cease, and henceforth no such man ought to be ordained. But just as concerning those who have either desired or dared to castrate themselves, these things which we have said have been established, so if any have been made so either by barbarians or by their own masters, and they are of approved life, the ecclesiastical rule receives such men into the clergy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"II. De his qui post baptisma e statim ad clerum applicantur f.\n\nQuoniam multa sive per necessitatem sive ex quacunque causa contra regulam gesta sunt, ita ut homines ex vita gentili nuper adhuc catechizati vel instituti statim ad spiritalem baptismum venissent, et continuo cum baptizati sunt etiam ad episcopatum vel ad presbyterium provecti sunt, recte igitur visum est de caetero nihil tale fieri; nam et tempore opus est ut sit catechumenus, et post baptismum multa probatione indiget. Evidens namque est apostolicum praeceptum dicens: Non neophytum, ne forte elatus in judicium incidat et laqueum diaboli. Si vero praecedente tempore mortale aliquid admiserit i, et convictus duobus vel tribus testibus fuerit, cessabit a clero qui hujusmodi est; si quis vero praeter haec facit, tanquam contraria statutis sancti concilii gerens, etiam ipse periclitabitur de statu sui cleri.","english":"II. Concerning those who are immediately advanced to the clergy after baptism.\n\nSince many things have been done contrary to the rule, whether through necessity or for whatever cause, such that men from a pagan life, only recently still being catechized or instructed, came straight to spiritual baptism, and immediately upon being baptized were also advanced to the episcopate or the presbyterate, it has therefore rightly seemed good that nothing of this sort be done hereafter; for both time is needed for one to be a catechumen, and after baptism he requires much testing. For evident is the apostolic precept saying: Not a neophyte, lest perhaps being puffed up he fall into judgment and the snare of the devil. But if in the preceding time he has committed some mortal sin, and has been convicted by two or three witnesses, such a one shall cease from the clergy; but if anyone acts contrary to these things, as one doing things contrary to the statutes of the holy council, he himself also shall be in peril concerning the status of his clergy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"III. De subintroductis mulieribus.\n\nOmnismodis interdicit sancta synodus neque episcopo, neque presbytero, neque diacono, neque ulli clericorum omnino licere permitti habere secum mulierem extraneam, nisi forte mater aut soror aut thia j, id est vel amita vel matertera sit: in his namque solis personis et horum similibus omnis quae ex mulieribus est suspicio declinatur. Qui autem praeter haec agit, periclitabitur de clero suo.\n\nIV. Qualiter episcopi debeant ordinari.\n\nEpiscopum oportet ab omnibus episcopis, si fieri potest, qui sunt in provincia ejus ordinari; si vero hoc difficile fuerit vel urgente necessitate vel itineris longitudine, certe tres episcopi debeant in unum esse congregati; ita ut etiam caeterorum qui absentes sunt consensum litteris teneant, et ita faciant ordinationem. Potestas sane vel confirmatio pertinebit per singulas provincias ad metropolitanum episcopum.","english":"III. Concerning women brought in [as companions].\n\nThe holy synod forbids in every way that a bishop, a presbyter, a deacon, or any cleric whatsoever be permitted to have with him an outside woman, unless perhaps she be his mother, sister, or aunt—that is, either a father's sister or a mother's sister. For in these persons alone and others like them is every suspicion arising from women avoided. But whoever acts contrary to these [rules] shall be in danger of [losing] his clergy status.\n\nIV. How bishops ought to be ordained.\n\nA bishop ought to be ordained by all the bishops who are in his province, if it can be done; but if this is difficult, either because of urgent necessity or because of the length of the journey, then at least three bishops ought to be gathered together, so that they may also hold the consent of the others who are absent in letters, and thus perform the ordination. The authority, indeed, or confirmation shall pertain, throughout the individual provinces, to the metropolitan bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"V. De excommunicatis clericis sive laicis.\n\nServetur et ista sententia, ut hi qui ab aliis excommunicantur ab aliis ad communionem non recipiantur. Requiratur sane, ne forte qui ex aliqua indignatione animi aut contentione aut qualibet tali commotione stomachi episcopi sui excommunicatione abstenti sunt. Ut ergo digna haec possint examinatione perquiri, recte visum est, per singulos annos in singulis quibusque provinciis bis in anno episcoporum concilium fieri, ut simul in unum convenientes ex omni provincia, hujusmodi examinent quaestiones: ut ita demum hi qui ob culpas suas episcoporum suorum offensas merito contraxerunt, digne etiam a caeteris excommunicati similiter habeantur, quousque in communione vel ipso episcopo suo visum fuerit humaniorem circa eos ferre sententiam. Habeatur autem concilium semel ante dies Quadragesimae, ut omnibus si quae sunt simultatibus amputatis, mundum solemne Deo munus possit offerri; secundum vero concilium agatur circa tempus autumni.","english":"V. Concerning excommunicated clerics or laypeople.\n\nLet this sentence also be observed, that those who are excommunicated by some are not to be received into communion by others. It must indeed be inquired whether perhaps those who, from some indignation of mind or contention or any such disturbance of temper, have been kept back by the excommunication of their own bishop. Therefore, so that these matters can be properly investigated with worthy examination, it has rightly seemed good that in each and every province a council of bishops be held twice a year, so that gathering together at one time from every province they may examine questions of this kind: so that thus those who by reason of their own faults have justly incurred the offenses of their bishops may likewise be deservedly held excommunicated by the rest, until in communion it shall have seemed good even to their own bishop to pass a more humane sentence concerning them. But let a council be held once before the days of Lent, so that, with all quarrels, if there are any, cut off, a clean solemn offering may be offered to God; and let the second council be held around the time of autumn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"VI. De primatibus episcoporum metropolitanorum.\n\nMos antiquus perduret in Aegypto vel Libya et Pentapoli, ut Alexandrinus episcopus horum omnium habeat potestatem, quoniam quidem et Romano episcopo hoc idem moris est. Similiter autem et apud Antiochiam caeterasque provincias honor suus unicuique servetur Ecclesiae. Per omnia autem manifestum quod si quis praeter voluntatem et conscientiam metropolitani episcopi fuerit ordinatus, hoc concilium magnum et sanctum censuit non debere esse episcopum: sane si communi omnium consensu rationabiliter probato secundum ecclesiasticam regulam, duo vel tres animositate ducti per contentionem contradicant, obtineat plurimorum sententia sacerdotum.\n\nVII. De honore episcopi Hierosolymitani,\n\nQuoniam mos antiquus obtinuit et vetusta traditio ut Aeliae, id est Hierosolymorum episcopo deferatur a habeat consequenter honorem, manente tamen civitatis metropolitanae propria dignitate.","english":"VI. Concerning the primacies of metropolitan bishops.\n\nLet the ancient custom endure in Egypt, Libya, and the Pentapolis, that the bishop of Alexandria have authority over all of these, since indeed this same custom also belongs to the bishop of Rome. Likewise also at Antioch and in the other provinces, let the honor proper to each church be preserved. But in all things it is manifest that if anyone has been ordained against the will and knowledge of the metropolitan bishop, this great and holy council has decreed that he ought not to be a bishop; yet if, with the common consent of all and reasonably approved according to the ecclesiastical rule, two or three, led by animosity, oppose it out of contention, let the judgment of the majority of the priests prevail.\n\nVII. Concerning the honor of the bishop of Jerusalem.\n\nSince ancient custom has prevailed and old tradition has held that honor be deferred to the bishop of Aelia, that is, of Jerusalem, he shall consequently have honor, the proper dignity of the metropolitan city nevertheless remaining.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"VIII. De Novationis.\n\nSi qui voluerint venire ad Ecclesiam catholicam ex Novatianis, placuit sancto concilio ut ordinentur, et sic maneant in clero. Ante omnia autem hanc ab eis confessionem per scripturam exigi oportet, ut fateantur se communi consensu catholicae Ecclesiae statuta observaturos, id est communicaturos se et his qui forte secundas nuptias experti sunt, vel his qui persecutionis tempore lapsi sunt. Quibus tamen lapsis poenitentiae modus et tempus ascriptum est, ut in omnibus sequantur ea quae in Ecclesia catholica observantur, et sic ubique idem omnes ipsi fuerint inventi sive in vicis seu in urbibus, clerici ordinentur a catholicis qui inveniuntur, et sic etiam in clero persistant unusquisque in statu suo. Si vero episcopus vel presbyter catholicae Ecclesiae fuerit, ad quem aliqui ex his accedunt, certum est quod episcopus quidem catholicus suam habeat dignitatem, similiter autem et presbyter et diaconus habeant. Hi vero qui ab istis veniunt, si forte episcopus fuerit, habeat presbyterii dignitatem, nisi forte et placeat episcopo catholico concedere ei etiam episcopalis nominis honorem; si vero non placuerit, inveniat ei locum, ut sit in parochia in clero episcopus aut presbyter, dum tamen ut in civitate non videantur duo episcopi esse, et ille omnimodo in clero permanere videatur.","english":"VIII. Concerning the Novatians.\n\nIf any wish to come to the catholic Church from the Novatians, the holy council has decreed that they be ordained, and so remain in the clergy. But before all things this confession must be exacted from them in writing, that they acknowledge that they will observe the statutes of the catholic Church by common consent, that is, that they will hold communion both with those who have perhaps experienced second marriages and with those who lapsed in the time of persecution. Yet for these lapsed, a manner and time of penance has been prescribed, so that in all things they follow what is observed in the catholic Church, and so wherever they themselves are found, whether in villages or in cities, they are to be ordained clergy by the catholics who are found there, and so also they are to remain in the clergy, each one in his own rank. If, however, there be a bishop or presbyter of the catholic Church to whom some of these come, it is certain that the catholic bishop indeed retains his own dignity, and likewise the presbyter and deacon retain theirs. But those who come from them, if perhaps one was a bishop, let him have the dignity of the presbyterate, unless perhaps it also pleases the catholic bishop to grant him even the honor of the episcopal name; but if it has not pleased him, let him find him a place, so that he may be a bishop or presbyter in the clergy within the parish, provided only that two bishops are not seen to be in the city, and that he be seen to remain altogether in the clergy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"IX. De presbyteris sine examinatione constitutis.\n\nSi qui sine examinatione promoti presbyteri sunt, et postea examinati confessi sunt peccata sua, et cum confessi fuissent, contra regulam venientes homines manus eis temere imposuerunt, hos ecclesiasticus ordo non recipit: in omnibus enim quod irreprehensibile est defendit Ecclesia.\n\nX. De lapsis clericis ordinatis.\n\nQuicunque ex his qui lapsi sunt, et per ignorantiam ordinati sunt vel contemptu eorum qui eos ordinaverunt, hoc non praejudicat regulae ecclesiasticae; cum enim compertum fuerit, deponentur d.\n\nXI. De his qui sponte lapsi sunt, qualiter debeant poenitere.\n\nPlacuit sanctae synodo, licet indigni sint misericordia, tamen aliquid circa eos humanitatis ostendi. Si qui ergo ex animo poenitent, tribus annis inter audientes habeantur: si tamen fideles sunt, et septem annis aliis inter poenitentes sint; duobus item annis extra communionem in oratione sola participent populo. Si qui vero per fidei gratiam e vocati primo quidem ostenderunt fidem suam deposito militiae cingulo, post haec autem ad proprium vomitum reversi sunt, ut et pecunias darent et ambirent redire rursum ad militiam, isti decem annis sint inter poenitentes post primum triennium quo fuerint inter audientes: ab omnibus vero illud praecipue observetur, ut animus eorum et fructus poenitentiae observetur.","english":"IX. Concerning presbyters appointed without examination.\n\nIf any have been promoted to the presbyterate without examination, and afterwards, when examined, have confessed their sins, and after they had confessed, men who came against the rule rashly laid hands on them, the ecclesiastical order does not receive these men; for in all things the Church defends what is irreproachable.\n\nX. Concerning fallen clerics who have been ordained.\n\nWhoever among those who have fallen have been ordained through ignorance or through the contempt of those who ordained them, this does not prejudice the ecclesiastical rule; for when it is discovered, they shall be deposed.\n\nXI. Concerning those who have fallen willingly, how they ought to do penance.\n\nIt has pleased the holy synod, although they are unworthy of mercy, that nevertheless something of humanity be shown toward them. If any therefore repent from the heart, let them be among the hearers for three years; if indeed they are faithful, let them be among the penitents for seven other years; and for two more years let them share with the people in prayer only, outside communion. But if any, called through the grace of faith, first indeed showed their faith by laying aside the belt of military service, but afterwards returned to their own vomit, so as both to give money and to seek to return again to military service, these shall be among the penitents for ten years after the first three years in which they were among the hearers; but above all let this be observed by all, that their disposition and the fruit of their penance be observed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Quicunque enim cum omni timore et lacrymis perseverantibus et operibus bonis conversationem suam non verbis solis, sed opere et veritate demonstrant, cum tempus statutum etiam ab his fuerit impletum et orationibus jam coeperint communicare, licebit episcopo etiam humanius circa eos aliquid cogitare. Qui vero indifferentem habuerint lapsum suum, et sufficere sibi quod ecclesiam introierint arbitrantur, isti omnimodo tempora statuta complebunt.\n\nXII. De excommunicatis a saeculo exeuntibus.\n\nDe his vero qui recedunt ex corpore, antiquae legis regula observabitur etiam nunc; ita ut si forte recedit ex corpore, necessario vitae suae viatico non defraudetur. Quod si desperatus aliquis recepta communione supervixerit, sit inter eos qui sola oratione communicant: de his omnibus tamen qui ex corpore recedunt, in tradenda eis communione cura et probatio sit episcopo.","english":"For whoever demonstrates their manner of life with all fear and persistent tears and good works, not in words only but in deed and truth, when the appointed time has also been fulfilled by them and they have already begun to share in the prayers, it will be permitted for the bishop to think something even more humanely concerning them. But those who have regarded their fall with indifference, and think it sufficient for them that they have entered the church, these shall fulfill the appointed times in every respect.\n\nXII. Concerning those excommunicated who depart from this world.\n\nBut concerning those who depart from the body, the rule of the ancient law shall be observed even now; so that if perhaps one departs from the body, he is not necessarily defrauded of the viaticum of his life. But if any desperate person, having received communion, survives, let him be among those who communicate by prayer alone; yet concerning all these who depart from the body, in granting them communion let there be care and examination by the bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"XIII. De catechumenis lapsis.\n\nPlacuit huic sancto et magno concilio de catechumenis qui lapsi sunt, ut tribus annis inter audientes verbum sint tantummodo; post haec vero orent cum catechumenis.\n\nXIV. De diaconibus ne presbyteris corpus Christi tradant, vel ante presbyteros communicent.\n\nPervenit ad sanctum concilium quod in locis quibusdam et civitatibus presbyteris sacramenta diaconi porrigant: hoc neque regula neque consuetudo tradidit, ut hi qui offerendi sacrificii non habent potestatem his qui offerunt corpus Christi porrigant. Sed et illud innotuit quod quidam diacones etiam ante episcopos sacramenta sumant. Haec ergo omnia amputentur, et maneant diacones intra suam propriam mensuram, scientes quia episcoporum quidem ministri sunt, a presbyteris vero inferiores sunt: accipiant ergo secundum ordinem post presbyteros ab episcopo vel presbytero; quod si non fuerint in praesenti vel episcopus seu presbyter, tunc ipse proferat et det. Sed ne sedere quidem liceat in medio presbyterorum diacones; extra regulam est enim et extra ordinem ut hoc fiat: si quis autem non vult his sufficiens esse, post hanc definitionem cesset esse diaconus.","english":"XIII. Concerning catechumens who have fallen.\n\nThis holy and great council has decreed concerning catechumens who have fallen, that for three years they are to be among the hearers of the word only; but after this let them pray with the catechumens.\n\nXIV. That deacons are not to hand the body of Christ to presbyters, nor communicate before the presbyters.\n\nIt has come to the holy council that in certain places and cities deacons offer the sacraments to presbyters: neither the rule nor custom has handed this down, that those who have no power to offer the sacrifice should hand the body of Christ to those who do offer. But this also has become known, that certain deacons even receive the sacraments before the bishops. Therefore let all these things be cut off, and let deacons remain within their own proper measure, knowing that they are indeed ministers of the bishops, but are inferior to the presbyters: therefore let them receive in order after the presbyters from the bishop or the presbyter; but if the bishop or presbyter is not present, then let the deacon himself bring it forth and give it. But it is not even permitted for deacons to sit in the midst of the presbyters; for it is contrary to the rule and contrary to order that this be done: but if anyone is unwilling to be content with these things, after this definition let him cease to be a deacon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"XV. De clericis temere ab ecclesia recedentibus a.\n\nPropter multas perturbationes et frequentes tumultus seditionum quae fieri solent, placuit omnimodo abscidi istam consuetudinem quae contra regulam est, si ubi tamen fit, id est ne de civitate ad civitatem transeat vel episcopus vel presbyter vel diaconus. Si quis vero post haec statuta sancti hujus concilii tale aliquid audere tentaverit, infringetur omni genere hujuscemodi conatus, et restituetur propriae Ecclesiae in qua ordinatus est.\n\nXVI. De presbyteris et diaconibus vel clericis qui ad alias civitates transeunt.\n\nSi qui vero sine respectu Dei agentes et timorem Dei ante oculos non habentes, neque ecclesiastica statuta custodientes, recesserint ab Ecclesia sua, sive presbyteres, sive diacones, vel in quocunque ecclesiastico ordine positi fuerint, non debent suscipi in ecclesia alia, sed et cum omni necessitate cogantur ut redeant ad Ecclesias suas; aut si permanserint, excommunicari oportet.","english":"XV. Concerning clerics who rashly depart from the church.\n\nBecause of the many disturbances and frequent outbreaks of sedition that customarily occur, it has pleased us that this custom, which is contrary to the rule, be entirely abolished wherever it happens—namely, that neither bishop nor presbyter nor deacon pass from one city to another. But if anyone after these statutes of this holy council shall attempt to dare any such thing, his attempt of every kind shall be thwarted, and he shall be restored to his own church in which he was ordained.\n\nXVI. Concerning presbyters and deacons or clerics who pass over to other cities.\n\nBut if any, acting without regard for God and not keeping the fear of God before their eyes, nor observing the ecclesiastical statutes, have departed from their church—whether presbyters, or deacons, or those placed in any ecclesiastical order—they must not be received in another church, but they are to be compelled with all necessity to return to their own churches; or if they remain, they ought to be excommunicated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"XVII. De clericis alienis sine conniventia proprii episcopi ab alio in suam ecclesiam non ordinandis.\n\nSi quis ausus fuerit aliquem qui ad alterum pertinet ordinare in sua Ecclesia, cum non habeat consensum episcopi ipsius e a quo recessit clericus, irrita sit hujusmodi ordinatio.\n\nXVIII. De clericis usuram aut ampliationem accipientibus.\n\nQuoniam multi clerici avaritiae causa turpia lucra sectantes, obliti sunt divini praecepti quo dictum est: Qui pecuniam suam non dedit ad usuram, fenerantes contesimas exigunt, statuit hoc sanctum concilium: si quis inventus fuerit post hanc definitionem usuram accipere, vel ex quolibet tali negotio turpia lucra sectari, vel etiam species frumentorum ad sexcuplum dare; omnis qui tale aliquid commentus fuerit ad quaestum, dejicietur ex clero, et alienus ab ecclesiastico habeatur gradu.\n\nXIX. De Paulianistis et Cataphrygis rebaptizandis.","english":"XVII. Concerning foreign clerics not to be ordained in another's church without the consent of their own bishop.\n\nIf anyone has dared to ordain in his own church someone who belongs to another, when he does not have the consent of that bishop from whom the cleric departed, an ordination of this kind shall be invalid.\n\nXVIII. Concerning clerics who take interest or increase.\n\nSince many clerics, seeking shameful gain for the sake of avarice, have forgotten the divine precept in which it is said: He who has not given his money at interest, lend at interest and demand hundredfold returns, this holy council has decreed: if anyone after this definition is found to take interest, or to pursue shameful gain from any such business, or even to give kinds of grain at sixfold, everyone who has devised any such thing for profit shall be cast down from the clergy and be held alien from the ecclesiastical rank.\n\nXIX. Concerning the Paulianists and Cataphrygians who are to be rebaptized.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Si quis confugerit ad Ecclesiam catholicam de Paulianistis et Cataphrygis g, statutum sit rebaptizari eos omnimodo debere. Si qui vero clerici erant apud eos, siquidem inculpati fuerint et irreprehensibiles, rebaptizati rursus etiam ordinentur ab episcopo Ecclesiae catholicae; si vero examinati minus apti fuerint reprehensi i, deponi eos oportet: similiter autem circa diacones, et de omnibus qui in eodem clero inveniuntur eadem forma servabitur. Commemorabimus autem diaconissas quae in hoc ordine inventae sunt, quae nec manus impositionem aliquam habent, ita ut omni genere inter laicas habeantur: similiter autem diaconissae quae in catholico canone non habentur, simili loco, id est, laicae et tanquam non consecratae deputentur.\n\nXX. De diebus dominicis et Pentecoste j ut in eis stantes oremus.\n\nQuoniam sunt in die dominica quidam ad orationem genua flectentes et in diebus Pentecostes, propterea est itaque constitutum a sancta synodo, quoniam consonans et conveniens per omnes Ecclesias custodienda consuetudo est, ut stantes ad orationem Domino vota reddamus.","english":"If anyone has fled to the catholic Church from the Paulianists and Cataphrygians, let it be decreed that they must in every case be rebaptized. But if any were clerics among them, if indeed they have been found blameless and irreproachable, let them, after being rebaptized, also be ordained again by the bishop of the catholic Church; but if, upon examination, they are found less fit and have been reproved, they ought to be deposed. The same rule shall likewise be observed concerning deacons and concerning all who are found in the same clergy. We shall also make mention of the deaconesses who are found in this order, who have no imposition of hands at all, so that they are to be reckoned among the laypeople in every respect; likewise the deaconesses who are not recognized in the catholic canon are to be assigned to a similar place, that is, as laywomen and as not consecrated.\n\nXX. Concerning the Lord's days and Pentecost, that on them we pray standing.\n\nSince there are some who kneel for prayer on the Lord's day and on the days of Pentecost, it has therefore been decreed by the holy synod—since it is a consonant and fitting custom to be observed throughout all the Churches—that we pay our vows to the Lord standing at prayer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"SYMBOLUM FIDEI.\n\nEjusdem Nicaeni magni concilii a trecentis decem et octo Patribus editum.\n\nCredimus in unum Deum Patrem omnipotentem, omnium visibilium et invisibilium conditorem: et in unum Dominum nostrum Jesum Christum, Filium Dei, natum de Patre unigenitum, hoc est de substantia Patris, Deum de Deo, lumen de lumine, Deum verum de Deo vero, natum, non factum, consubstantivum Patri, id est unius substantiae cum Patre, quod Graeci homousion dicunt, per quem omnia facta sunt quae in coelo et quae in terra; qui propter nos homines et propter nostram salutem descendit, incarnatus est, atque homo factus, passus, mortuus est; resurrexit tertia die; ascendit in coelos, venturus judicare vivos et mortuos: et in Spiritum sanctum. Eos autem qui dicunt: erat quando non erat, et antequam nasceretur non erat, et quod ex nullis exstantibus factus est, aut ex aliqua substantia vel natura, cum dicentes esse mutabilem et convertibilem, Filium Dei perhibendo; hos anathematizat et condemnat catholica et apostolica Ecclesia.","english":"SYMBOL OF FAITH.\n\nIssued by the three hundred and eighteen Fathers of the same great Council of Nicaea.\n\nWe believe in one God, the Father almighty, creator of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, only-begotten, born of the Father, that is, of the substance of the Father, God from God, light from light, true God from true God, born, not made, consubstantial with the Father, that is, of one substance with the Father, which the Greeks call homoousion, through whom all things were made, both in heaven and on earth; who for us men and for our salvation descended, was incarnate, and became man, suffered, and died; rose again on the third day; ascended into the heavens, and will come to judge the living and the dead: and in the Holy Spirit. But those who say: there was a time when he was not, and before he was born he was not, and that he was made from nothing, or from some other substance or nature, saying that the Son of God is mutable and changeable; these the catholic and apostolic Church anathematizes and condemns.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Haec esi fides quam exposuerunt Patres: primum quidem adversus Arium blasphemum dicentem creaturam esse Filium Dei: et adversus omnem haeresem Sabellii, Photini, Pauli Samosateni, Manichaei, Valentini, Marcionis, et adversus omnem omnino haeresem, si qua insurrexerit contra catholicam et apostolicam Ecclesiam: quas omnes condemnarunt Nicaeam congregati episcopi trecenti decem et octo quorum nomina et provinciae conscriptae sunt: sed plerique studiosi servi Dei magis curam gesserunt Orientalium episcoporum nomina describere, propter hoc quod Occidens non similiter inquisitionem de haeresibus habuerit o.\n\nEt subscripserunt trecenti decem et octo Patres qui in eodem concilio convenerant.\n\nOsius episcopus civitatis Cordubensis provinciae Hispaniae a dixit: Ita credo sicut superius scriptum est. Victor et Vincentius presbyteri urbis Romae subscripserunt.","english":"This is the faith which the Fathers set forth: first indeed against Arius the blasphemer, who said that the Son of God is a creature; and against every heresy of Sabellius, Photinus, Paul of Samosata, Manichaeus, Valentinus, Marcion, and against every heresy whatsoever, if any has risen up against the catholic and apostolic Church: all of which the three hundred and eighteen bishops gathered at Nicaea condemned, whose names and provinces have been recorded: but most of the zealous servants of God took greater care to write down the names of the Eastern bishops, for the reason that the West did not likewise have an inquiry concerning heresies.\n\nAnd the three hundred and eighteen Fathers who had assembled in the same council subscribed.\n\nHosius, bishop of the city of Corduba in the province of Spain, said: I believe thus as is written above. Victor and Vincentius, presbyters of the city of Rome, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Provinciae Aegypti.\n\nAlexander Alexandriae magnae. — Alphocration Alphocranon. — Adamantius Cynon. — Albetius Baresii [G., Barethu]. — Philippus Panephiseos. — Potamon Heracleos. — Secundus Ptolomaidos. — Dorotheus Pelusius. — Gajus Muetos [G., Muethus]. Antiochus Mempheos. — Tiberius Tauthites.\n\nProvinciae Thebaidos.\n\nAtthas Scedras. — Tyrannus Anthinon. — Olusianus Lycon.\n\nProvinciae Libyae.\n\nDathes Beronices. — Zophirus Barches. — Saraphius Antipyrgon. — Secundus Tauchibies. — Titus Paratoniu.\n\nProvinciae Palaestinae.\n\nMacharius Hierosolymitanus. — Germanus Neapolitanus. — Marinus Sebastenus. — Gaimus Caesariensis. — Eusebius Gaharenus. — Sabinus Ascalonus.— Longinus Nicopolitanus.— Petrus Jamnias. — Macrinus Eleuteropolitis.— Maximus Maximianopolitarum. — Paulinus Maximinopolitarum. — Januarius Jerecunctos. — Eliodorus Zabulon. — Letius Liddon. — Silvanus Azotii. — Atrophilus Zabulon. — Asclepius Liddon. — Petrus Scitopolitanus. — Antiochus Gaces. — Selus [G., Selis] Capitholiados.","english":"Of the province of Egypt.\n\nAlexander of great Alexandria. — Alphocration of Alphocranon. — Adamantius of Cynon. — Albetius of Baresii [G., Barethu]. — Philip of Panephysis. — Potamon of Heracleos. — Secundus of Ptolemais. — Dorotheus of Pelusium. — Gaius of Muetos [G., Muethus]. Antiochus of Memphis. — Tiberius of Tauthites.\n\nOf the province of the Thebaid.\n\nAtthas of Scedra. — Tyrannus of Antinon. — Olusianus of Lycon.\n\nOf the province of Libya.\n\nDathes of Beronice. — Zophirus of Barche. — Saraphius of Antipyrgon. — Secundus of Tauchibies. — Titus of Paratoniu.\n\nOf the province of Palestine.\n\nMacharius the Hierosolymitan. — Germanus the Neapolitan. — Marinus the Sebastenian. — Gaimus the Caesariensian. — Eusebius the Gaharenian. — Sabinus the Ascalonian. — Longinus the Nicopolitan. — Peter of Jamnias. — Macrinus the Eleutheropolite. — Maximus of the Maximianopolitans. — Paulinus of the Maximinopolitans. — Januarius of Jerecunctos. — Eliodorus of Zabulon. — Letius of Liddon. — Silvanus of Azotii. — Atrophilus of Zabulon. — Asclepius of Liddon. — Peter the Scitopolitan. — Antiochus of Gaces. — Selus [G., Selis] of Capitholias.","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":20,"ref":"p20","source":"Provinciae Phoenices.\n\nZenon Cletiro [G., de Tyro]. — Aeneas Ptolemaidos. — Magnus Damascenus. — Theodorus Sidonius. — Ellanicus Tripoleos. — Philocalus Paneados. — Gregorius Berytii. — Maranus Palmiron. —Tadoneus Alasii. — Anatholius Emises.\n\nProvinciae Syriae Coeles.\n\nEustathius Antiochenus. — Zenobius Seleutias. Theodorus Laodicensis. — Alphios Apamiae — Bassianus Rephaneon. — Philoxenus Hierapolitanus. — Piperius Samosatenus. — Archelaos Doliches. — Eufrantion Balaneon. — Phaladus chorepiscopus. — Zoilus Gabalon. — Passus Zeugmatos.—Leontius Larissenus. — Eustathius Arethusenus. — Manitius Epiphanias. — Paulus Neocaesariensis. — Siricius Syrrhis. — Seleucus chorepiscopus. — Petrus Gindaron. — Pegasiu Ambachmianon. — Basonus Gambalaenus. — Gerontius Carison.\n\nProvinciae Arabiae.\n\nNichomachus Bastron [G., Bostron]. — Cyrion Philadelphiae. — Gennadius Hisbundum. — Severus Sodimon. — Sopater Heristis Bothanias. —Severus Dionysiados.","english":"Of the province of Phoenice.\n\nZenon of Cletiron [G., of Tyre]. — Aeneas of Ptolemais. — Magnus of Damascus. — Theodorus of Sidon. — Hellanicus of Tripolis. — Philocalus of Paneas. — Gregorius of Berytus. — Maranus of Palmyra. — Tadoneus of Alasia. — Anatolius of Emesa.\n\nOf the province of Coele Syria.\n\nEustathius of Antioch. — Zenobius of Seleucia. — Theodorus of Laodicea. — Alphius of Apamea. — Bassianus of Rephanea. — Philoxenus of Hierapolis. — Piperius of Samosata. — Archelaus of Doliche. — Euphrantion of Balanea. — Phaladus, chorepiscopus. — Zoilus of Gabala. — Passus of Zeugma. — Leontius of Larissa. — Eustathius of Arethusa. — Manitius of Epiphania. — Paulus of Neocaesarea. — Siricius of Syrrhis. — Seleucus, chorepiscopus. — Petrus of Gindaron. — Pegasius of Ambachmianon. — Basonus of Gambala. — Gerontius of Carison.\n\nOf the province of Arabia.\n\nNichomachus of Bastron [G., of Bostron]. — Cyrion of Philadelphia. — Gennadius of Hisbundum. — Severus of Sodimon. — Sopater of Heristis Bothanias. — Severus of Dionysias.","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":21,"ref":"p21","source":"Provinciae Mesopotamiae.\n\nEthilaus Edesenus. — Jacobus Pestebius. — Antiochus Resenas. — Mareas Macenopoleos.\n\nProvinciae Persidis.\n\nJoannes Persidos.\n\nProvinciae Ciliciae.\n\nTheodorus Tarsensis. — Alphion Epiphanias. — Narcisus Nerodiados. — Moyses Castabalon. — N - chaesas Flaviados. — Eudaemon chorepiscopus. — Paulinus Adanon. — Macedonius Manxiston. — Tarcodimantos Aegeon. — Hesychius Alexandrias Micres. — Narcisus Irenopoleos.\n\nProvinciae Cappadociae.\n\nLeontius Caesariensis. — Eupsychius Thiano. — Euphrasius Colonias. — Timotheus Cirbistron. — Elpidius Cumanus. — Gorgonius chorepiscopus. — Stephanus chorepiscopus. — Euphronius chorepiscopus. — Rodon chorepiscopus. — Theophanes chorepiscopus.\n\nProvinciae Armeniae Minoris.\n\nEulogius Sebastiensis — Ebethius Satalon.\n\nProvinciae Armeniae Majoris.\n\nArsarphius Sobmon. — Acrithes Diospontii. — Entychianus Amasias. — Elpidius Edesion. — Heraclius Zelon. — Elpidius Cumanus.","english":"Of the province of Mesopotamia.\n\nEthilaus of Edessa. — Jacobus of Pesteba. — Antiochus of Resaena. — Mareas of Macenopolis.\n\nOf the province of Persia.\n\nJoannes of Persis.\n\nOf the province of Cilicia.\n\nTheodorus of Tarsus. — Alphion of Epiphania. — Narcisus of Nerodias. — Moyses of Castabala. — N - chaesas of Flaviada. — Eudaemon, chorepiscopus. — Paulinus of Adana. — Macedonius of Manxista. — Tarcodimantos of Aegea. — Hesychius of Alexandria the Less. — Narcisus of Irenopolis.\n\nOf the province of Cappadocia.\n\nLeontius of Caesarea. — Eupsychius of Thiana. — Euphrasius of Colonia. — Timotheus of Cirbistra. — Elpidius of Cumanus. — Gorgonius, chorepiscopus. — Stephanus, chorepiscopus. — Euphronius, chorepiscopus. — Rodon, chorepiscopus. — Theophanes, chorepiscopus.\n\nOf the province of Armenia Minor.\n\nEulogius of Sebaste. — Ebethius of Satale.\n\nOf the province of Armenia Major.\n\nArsarphius of Sobmon. — Acrithes of Diospontium. — Entychianus of Amasea. — Elpidius of Edesion. — Heraclius of Zelon. — Elpidius of Cumanus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Ponti Polemoniaci.\n\nLonginus Neocaesariensis.—Domnus Trapezunctus. — Stratophilos Piciuntos.\n\nProvinciae Paphlagoniae.\n\nPhiladelphus Pompeiupolis. —Petronius Junopolis. — Eupsychius Amastridos.\n\nProvinciae Galatiae.\n\nPancharius Ancyranus. — Dicasius Tasas. — Erechoreus Plamaton. — Gorgonius Cynon. — Philadelphius Juliapolis.\n\nProvinciae Asiae.\n\nTheonius Cilicensis. — Menofantus Ephesinus. — Orion Hilii [G., Isliu]. — Eutychius Isflomis. — Mithres Alpapthon. — Marinus Hellesponton. — Paulus Deneas.\n\nProvinciae Lydiae.\n\nArtemidorus Sardeon. — Oron Thiatiron. — Thomasius Philadelphias. — Olion Bareos. — Agogius Tripolitanus. — Florentinus Anchirus. — Marcus Standon.\n\nProvinciae Pisidiae.\n\nElalius Iconion. — Thelamacus Adrianopolitanus. — Eutychius Seleutius. — Sranius Smenon. — Tarsitius Apamenus. — Patricius Amclades.—Polycarpus metropolitanus. — Acumethus Panon. — Heraclius Bareos.","english":"Of Pontus Polemoniacus.\n\nLonginus of Neocaesarea. — Domnus of Trebizond. — Stratophilus of Pityus.\n\nOf the province of Paphlagonia.\n\nPhiladelphus of Pompeiopolis. — Petronius of Ionopolis. — Eupsychius of Amastris.\n\nOf the province of Galatia.\n\nPancharius of Ancyra. — Dicasius of Tavium. — Erechoreus of Plamaton. — Gorgonius of Cynon. — Philadelphius of Juliopolis.\n\nOf the province of Asia.\n\nTheonius of Cilicia. — Menophantus of Ephesus. — Orion of Hilii [Greek, Isliu]. — Eutychius of Isflomis. — Mithres of Alpapthon. — Marinus of the Hellespont. — Paulus of Deneas.\n\nOf the province of Lydia.\n\nArtemidorus of Sardis. — Oron of Thyatira. — Thomasius of Philadelphia. — Olion of Bareos. — Agogius of Tripolis. — Florentinus of Ancyra. — Marcus of Standon.\n\nOf the province of Pisidia.\n\nElalius of Iconium. — Thelamacus of Adrianopolis. — Eutychius of Seleucia. — Sranius of Smenon. — Tarsitius of Apamea. — Patricius of Amclades. — Polycarpus the metropolitan. — Acumethus of Panon. — Heraclius of Bareos.","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":23,"ref":"p23","source":"Provinciae Lysiae.\n\nEudemus Pataron.\n\nProvinciae Pamphyliae.\n\nCallidicus Pergis. — Euresius Termissus. — Theuxius Sibaron. — Domnus Aspendii. — Quintianus Seleutias. — Patritius Maximianopolitanus. — Aphrodisius Magidor.\n\nProvinciae Neson.\n\nEuphrosinus Rhodii. — Melichon [G., Meliphron] Choos. — Strathegus Lemnii. — Apollodorus Corcyras.\n\nProvinciae Cariae.\n\nEusebius Antiochenus. — Emmonius Aphrodisios. — Laetodius Cibiraton. — Eusebius Mianton.\n\nProvinciae Isauriae.\n\nStephanus Baraton. — Atheneus Curpissii. — Edesius Claudianopolitanus. — Agapius Seleuciae. — Silvanus metropolitanus. — Faustus Panemosticus. — Antoninus Anthiochenus. — Nestor Siedron. — Esitius chorepiscopus. — Cyrillus Smanandron. — Theodorus chorepiscopus [G., Usagadon]. — Anatholius Lariensis [G., chorepiscopus]. — Taulus chorepiscopus [G., Larinensis]. — Quintus Sclistron [G., chorepiscopus]. — Tiberius chorepiscopus [G., Sclistron]. — Aquilos chorepiscopus. — Eusebius parochiae Isauriae.","english":"Of the province of Lycia.\n\nEudemus of Patara.\n\nOf the province of Pamphylia.\n\nCallidicus of Perga. — Euresius of Termessus. — Theuxius of Sibara. — Domnus of Aspendus. — Quintianus of Seleucia. — Patritius of Maximianopolis. — Aphrodisius of Magydus.\n\nOf the province of the Islands.\n\nEuphrosinus of Rhodes. — Melichon [G., Meliphron] of Cos. — Strathegus of Lemnos. — Apollodorus of Corcyra.\n\nOf the province of Caria.\n\nEusebius of Antioch. — Emmonius of Aphrodisias. — Laetodius of Cibyra. — Eusebius of Miletus.\n\nOf the province of Isauria.\n\nStephanus of Barata. — Atheneus of Curpissus. — Edesius of Claudianopolis. — Agapius of Seleucia. — Silvanus the metropolitan. — Faustus of Panemoticus. — Antoninus of Antioch. — Nestor of Siedron. — Esitius, chorepiscopus. — Cyrillus of Smanandron. — Theodorus, chorepiscopus [G., Usagadon]. — Anatholius of Larisa [G., chorepiscopus]. — Taulus, chorepiscopus [G., of Larisa]. — Quintus of Sclistron [G., chorepiscopus]. — Tiberius, chorepiscopus [G., of Sclistron]. — Aquilos, chorepiscopus. — Eusebius of the parish of Isauria.","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":24,"ref":"p24","source":"Provinciae Cypri.\n\nCyrillus Paphi. — Selanus Salaminon.\n\nProvinciae Bithyniae.\n\nEusebius Nicomedias. — Theogenius Nicheas. — Maris Chalcedonensis. — Cyrillus Chios. — Esichius Pruses. — Gorgonius Appoloniados. — Georgius Nisiados. — Ebetius Adrianopolitanus. — Theophanes chorepiscopus. — Ruphus Caesariensis. — Eulalius chorepiscopus.\n\nEuropae.\n\nPedereus Eraclias. — Protogenes Sardicensis. — Marcus metropolitanus. — Pistos Thessalonicensis [G., metropolitanus]. — Scilianus Macedoniae. — Alexander Atheniensis [G. Thessalonicensis]. — Dachus Bojas [G., Macedoniae]. — Pistus Efestias. — Marsus Thessalias. — Stratedius Strubon [G. Efestias]. Claudianus metropolitanus [G. Tettalias]. — Budion Duxias [G. Strubon]. — Domnus Gutthias [G., Metropolitanus]. — Nicheus Mastrianopolitanus [G., Duxias].—Theophilus Bosphoron [G., Gutthias]. — Camdus, a...","english":"Of the province of Cyprus.\n\nCyril of Paphos. — Selanus of Salamis.\n\nOf the province of Bithynia.\n\nEusebius of Nicomedia. — Theogenius of Nicaea. — Maris of Chalcedon. — Cyril of Chios. — Hesychius of Prusa. — Gorgonius of Apollonias. — George of Nyssa. — Ebetius of Adrianopolis. — Theophanes, chorepiscopus. — Rufus of Caesarea. — Eulalius, chorepiscopus.\n\nOf Europa.\n\nPedereus of Heraclea. — Protogenes of Sardica. — Marcus, metropolitan. — Pistos of Thessalonica [in the Greek, metropolitan]. — Scilianus of Macedonia. — Alexander of Athens [in the Greek, of Thessalonica]. — Dachus of Boea [in the Greek, of Macedonia]. — Pistus of Ephesus. — Marsus of Thessaly. — Stratedius of Strymon [in the Greek, of Ephesus]. — Claudianus, metropolitan [in the Greek, of Tetralia]. — Budion of Duxia [in the Greek, of Strymon]. — Domnus of Gutthia [in the Greek, metropolitan]. — Nicheus of Mastrianopolis [in the Greek, of Duxia]. — Theophilus of Bosporus [in the Greek, of Gutthia]. — Camdus, from...","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":25,"ref":"p25","source":"Haec sunt Orientalium episcoporum nomina qui convenerunt Nicaea ad sanctum et magnum conciliam de diversis provinciis seu civitatibus, quorum nomina infra sunt subscripta absque Italiae et Hispaniae, quorum nomina in exemplaribus ex quibus haec descripta sunt non habebantur, nec Galliae nec Africae, nisi solus Osius Hispaniensis episcopus de civitate Corduba Baeticae provinciae, et presbyteri urbis Romae, id est Bicon et Vincentius qui pro episcopo suo Sylvestro subscripserunt, et Orientales sive totius orbis episcopi temporibus Constantini xiv Kalendas Julias aera ccclxii.\n\nPrimus de Aegypto.\n\nAlexander de Alexandria. — Filoxemis de Napoli. — Papnuntius de Aegypto. — Macarius de Jerosolyma. — Arbitio de Ferbito. — Germanus de Neapoli. — Alfocrates de Carpocra. — Marinus de Sarabastia. — Philippus de Paniseistion. — Galanus de Sabaste. — Adamantius de Canoipotamon. — Eusebius de Caesarea. —........... de Heraclia. — Suabinus de Gadara. — Dorotheus de Pelusio. — Longinus de Escalonia. — Galus de Tesedia. — Petrus de Nicopoli. — Tiberius de Taucica. Macrinus de Jamnia. — Cevia de Tebaida. — Maximus de Eleuteropoli. — Acassicedia de Antino. — Paulus de Maxiapoli. — Tiramus de Antiochia. — Januarius de Jerico. — Lucianus de Lico. — Etius de Lidda.","english":"These are the names of the Eastern bishops who assembled at Nicaea for the holy and great council from various provinces and cities, whose names are written below, apart from Italy and Spain, whose names were not had in the copies from which these were transcribed, nor of Gaul nor of Africa, except only Osius, bishop of Spain from the city of Corduba in the province of Baetica, and the presbyters of the city of Rome, that is, Bicon and Vincentius, who subscribed on behalf of their bishop Sylvester, and the Eastern bishops, or those of the whole world, in the times of Constantine, on the fourteenth day before the Kalends of July, in the year 362.\n\nFirst, from Egypt.\n\nAlexander of Alexandria. — Philoxenus of Naples. — Papnuntius of Egypt. — Macarius of Jerusalem. — Arbitio of Ferbitum. — Germanus of Naples. — Alphocrates of Carpocra. — Marinus of Sarabastia. — Philip of Paniseistion. — Galanus of Sabaste. — Adamantius of Canoipotamon. — Eusebius of Caesarea. — ........... of Heraclia. — Suabinus of Gadara. — Dorotheus of Pelusium. — Longinus of Escalonia. — Galus of Tesedia. — Peter of Nicopolis. — Tiberius of Taucica. Macrinus of Jamnia. — Cevia of the Thebaid. — Maximus of Eleutheropolis. — Acassicedia of Antinoe. — Paul of Maxiapoli. — Tiramus of Antioch. — Januarius of Jericho. — Lucianus of Lyco. — Etius of Lydda.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"De provincia Libyae superiori.\n\nDatius de Berrennice. — Silvanus de Azoto. — Joppirus de Arcisteis. — Patrofilius de Sitopoli. — Sarapion de Antibergo. — Asclepius de Gaza. — Tirus de Paratoni. — Petrus de Majoma.\n\nDe provincia Palaestinae.\n\nAntiopus de Capitoliada. — Enheas de Ptolemaida. — Magnus de Damasco. — Theodorus de Sidona. — Cellaonicus de Tripoli. — Gregorius de Biritu. Marinus de Psalmia. — Traddonius de Esnisia. Anatholius de Filocalo.\n\nDe provincia Phoenicis.\n\nZeton de Tiro. — Filocalus de Panida. — Anatholius de Edissa. — Jacobus de Nezibi. — Antiochus de Resacia. — Marius de Macodo. — Joannes de Persida.\n\nDe provincia Syriae Coeles.\n\nEustacius de Antiochia. — Narcisus de Neroniano, — Zenobius de Selencia. — Theodorus de Audacia. — Alfius de Apamia.\n\nDe provincia Cilicen.\n\nTheodorus de Anfion. — Erifanius de........ — Moyses de Castabala. — Niceros de Flaviada. — Eudemon, chorepiscopus. — Paulinus de Adana, — Silamanus de Germanicia. — Piperius de Samosato. — Archelaus de Dolica. — Eufraton de Balaneas. — Faladus [T. 2, Filaciis], chorepiscopus. — Joeleus de Gabala. — Bassus de Zeumate. — Bassinus de Rafaneo. — Gerontius de Larisa. — Manicius de Epiphamia. — Eustacius de Aretusa. — Paulus de Neucesarie. — Siricicius de Ciro. — Solacius, chorepiscopus. — Petrus de Jerunda.","english":"From the province of Upper Libya.\n\nDatius of Berenice. — Silvanus of Azotus. — Joppirus of Arcisteis. — Patrophilus of Sitopolis. — Sarapion of Antibergus. — Asclepius of Gaza. — Tirus of Paratonis. — Peter of Majoma.\n\nFrom the province of Palestine.\n\nAntiopus of Capitoliada. — Enheas of Ptolemais. — Magnus of Damascus. — Theodore of Sidon. — Cellaonicus of Tripoli. — Gregory of Biritu. Marinus of Psalmia. — Traddonius of Esnisia. Anatholius of Filocalus.\n\nFrom the province of Phoenicia.\n\nZeton of Tyre. — Filocalus of Panida. — Anatholius of Edissa. — Jacob of Nezibi. — Antiochus of Resacia. — Marius of Macodo. — John of Persida.\n\nFrom the province of Coele Syria.\n\nEustacius of Antioch. — Narcisus of Neronianum, — Zenobius of Selencia. — Theodore of Audacia. — Alfius of Apamea.\n\nFrom the province of Cilicia.\n\nTheodore of Anfion. — Erifanius of........ — Moses of Castabala. — Niceros of Flaviada. — Eudemon, chorepiscopus. — Paulinus of Adana, — Silamanus of Germanicia. — Piperius of Samosata. — Archelaus of Dolica. — Eufraton of Balaneas. — Faladus [T. 2, Filaciis], chorepiscopus. — Joeleus of Gabala. — Bassus of Zeumate. — Bassinus of Rafaneum. — Gerontius of Larisa. — Manicius of Epiphamia. — Eustacius of Aretusa. — Paul of Neucesarie. — Siricicius of Cyrus. — Solacius, chorepiscopus. — Peter of Jerunda.","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":27,"ref":"p27","source":"De provincia Arabiae.\n\nSopater de Barasato [T. 2, Barasto]. Pagasius de Arbaco. — Demasonus de Abboli. — Nicomatus de Bosdra. — Cirion de Filadelfia. — Gennadius de Esbon. — Severus de Sodon.\n\nDe provincia Mesopotamiae.\n\nPancarius de Ancyra. — Decasius de Tabia. — Arcontius de Cammada. — Filadelfus [T. 2, Filadelfius] de Juliopoli.\n\nDe provincia Asiae.\n\nTheunas de Cizico. — Minofantus [T. 2, Miriofantus] de Epheso. — Orion de Ilico. — Enticius de Virsa. — Mifrans de Epia. — Paulus de Annea. — Macedonius de Massata. — Tarcodimantes de Egias. — Ipsicius de Alandria.\n\nDe provincia Cappadociae.\n\nLeontius de Caesarea. — Ursicius de Tremate [T. 2, Tremata]. — Euresius de Calonia. — Timotheus de Tibersa. — Ambrosius de Cumano. — Stefanus, chorepiscopus. — Rodon, chorepiscopus.\n\nDe provincia Armeniae Minoris.\n\nEulalius de Sabasta. — Eubetius de Satalia.— Eutromius, chorepiscopus.—Tefanis, chorepiscopus.","english":"From the province of Arabia.\n\nSopater of Barasato [T. 2, Barasto]. Pagasius of Arbaco. — Demasonus of Abboli. — Nicomatus of Bosdra. — Cirion of Philadelphia. — Gennadius of Esbon. — Severus of Sodon.\n\nFrom the province of Mesopotamia.\n\nPancarius of Ancyra. — Decasius of Tabia. — Arcontius of Cammada. — Philadelphus [T. 2, Philadelphi us] of Juliopolis.\n\nFrom the province of Asia.\n\nTheunas of Cyzicus. — Minophantus [T. 2, Miriofantus] of Ephesus. — Orion of Ilicum. — Enticius of Virsa. — Mifrans of Epia. — Paul of Annea. — Macedonius of Massata. — Tarcodimantes of Egias. — Ipsicius of Alandria.\n\nFrom the province of Cappadocia.\n\nLeontius of Caesarea. — Ursicius of Tremate [T. 2, Tremata]. — Euresius of Calonia. — Timothy of Tibersa. — Ambrose of Cumanum. — Stephen, chorepiscopus. — Rodon, chorepiscopus.\n\nFrom the province of Lesser Armenia.\n\nEulalius of Sabasta. — Eubetius of Satalia. — Eutromius, chorepiscopus. — Tefanis, chorepiscopus.","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":28,"ref":"p28","source":"De provincia Pontipoli [T. 2, Pentipoli].\n\nLonginus de Neucesaria. — Domnus de Trapitionta. — Domnus de Titensa.\n\nDe provincia Palesgonia.\n\nFiladelfus de Pompejopoli. — Petronius de Lanopoli. — Eusticius de Amostra. — Academius de Mustene. — Eraclitus de Varis. — Theodorus de Viis.\n\nDe provincia Lycia a\n\nFides sancti Gregorii Majoris.\n\nUnus Deus principium et Pater Verbi viventis, sapientiae existentis et virtutis et imaginis propriae, perfectus perfecti geniti, Pater Filii unigeniti et unus Dominus ex uno Domino, Deus de Deo, figura substantiae Patris, imago Dei, Deus Verbum vividum et totius substantiae opifex, sapientia continens omnia quae existunt, et virtus totius creabilis creaturae, Filius verus de vero Patre, invisibilis de invisibili, incorruptibilis de incorruptibili, immortalis de immortali, et sempiternus de sempiterno: et unus Spiritus sanctus, perfectus, perfecta vita viventium, sanctitas et fons sanctitatis, et sanctificationis ministrator; per quem Deus in omnes credentes et super omnes, et Filius qui per omnes.","english":"From the province of Pontipolis.\n\nLonginus of Neocaesarea. — Domnus of Trapitionta. — Domnus of Titensa.\n\nFrom the province of Palesgonia.\n\nPhiladelphus of Pompeiopolis. — Petronius of Lanopolis. — Eusticius of Amostra. — Academius of Mustene. — Heraclitus of Varis. — Theodorus of Vii.\n\nFrom the province of Lycia.\n\nThe faith of Saint Gregory the Great.\n\nOne God, the beginning and Father of the living Word, of existing wisdom and power and of His own image, perfect of the perfect begotten, Father of the only-begotten Son, and one Lord from one Lord, God from God, the figure of the Father's substance, the image of God, God the Word, living and maker of all substance, wisdom containing all things that exist, and the power of every creatable creature, the true Son from the true Father, invisible from invisible, incorruptible from incorruptible, immortal from immortal, and eternal from eternal: and one Holy Spirit, perfect, the perfect life of the living, holiness and fount of holiness, and minister of sanctification; through whom God is in all believers and over all, and the Son who is through 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":29,"ref":"p29","source":"Trinitas perfecta, gloria et regnum sempiternum, individuum, et inalienabile: neque igitur creatum aliquid et servum seu famulum in Trinitate, neque adventitium vel subintroductum, tanquam quod ante non exstiterit, et novissimum subintraverit; neque enim defuit aliquando Filius Patri aut Filio Spiritus sanctus, sed immutabilis et inconvertibilis haec eadem Trinitas semper.\n\nII. CONCILIUM ANCYRITANUM A DUODECIM EPISCOPIS HABITUM.\n\n17-18 Isti quidem canones seu regulae priores sunt Nicaenis, sed ideo Nicaeni canones priores scribuntur propter auctoritatem magni et sancti concilii apud Nicaeam habili. Convenerunt autem in synodum memoratam Ancyrae civitatis hi qui infra scripti sunt: Marcellus Ancyritanus, Agricolaus Caesariensis, Lupus Tarsensis, Vitalius Antiochensis, Basilius Amassenus, Philadelphius Juliopolitanus, Festulus Nicomediensis, Heraclius Zelonensis, Petrus Iconiensis, Nunecius Laudocenus, Sergianus Antiochenus Pisidiae, Narcisus Nerodiensis.","english":"The perfect Trinity, glory and everlasting kingdom, indivisible and inalienable: therefore there is nothing in the Trinity that is created or servile or a servant, nor anything adventitious or introduced from without, as though it had not existed before and had entered in at the last; for neither was the Son ever absent from the Father, nor the Holy Spirit from the Son, but this same Trinity is always unchangeable and inconvertible.\n\nII. THE COUNCIL OF ANCYRA, HELD BY TWELVE BISHOPS.\n\nThese canons or rules are indeed earlier than those of Nicaea, but the canons of Nicaea are written first because of the authority of the great and holy council held at Nicaea. Now those who assembled in the aforesaid synod of the city of Ancyra are the following: Marcellus of Ancyra, Agricolaus of Caesarea, Lupus of Tarsus, Vitalius of Antioch, Basilius of Amasea, Philadelphius of Juliopolis, Festulus of Nicomedia, Heraclius of Zelon, Petrus of Iconium, Nunecius of Laodicea, Sergianus of Antioch in Pisidia, Narcisus of Nerodias.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"I. De presbyteris lapsis in persecutione.\n\nPresbyteros qui immolaverunt et postea iterum certamen inierunt, si hoc ipsum ex fide et non aliquo argumento sibimet praeparantes egerunt, ut iterum teneri viderentur a ut tormentis subjici tanquam putentur inviti; si ergo ex fide luctati sunt et non ex compacto ad ostentationem ut offerrentur ipsi fecerunt, hos placuit honorem quidem sedis propriae retinere, offerre autem illis, et sermonem ad populum facere, aut aliquibus sacerdotalibus officiis fungi, non liceat.\n\nII. De diaconibus qui immolaverunt.\n\nDiacones similiter qui immolaverunt, postea autem iterum luctati sunt, alias siquidem honorem habere oporteat, cessare vero debere ab omni sacro ministerio, ita ut nec panem nec calicem offerant d, nisi forte aliqui episcoporum conscii fuerint laboris eorum et humilitatis et mansuetudinis, et voluerint eis aliquid amplius tribuere vel adhibere; penes ipsos ergo de his erit potestas.","english":"I. Concerning presbyters who lapsed in persecution.\n\nPresbyters who sacrificed and afterwards again entered the contest: if they did this of faith and not by some contrivance of their own devising, so that they might appear to be seized again and be subjected to torments as though thought to be unwilling—if therefore they struggled of faith and did not act by collusion for display, so that they themselves were offered up, it has been decided that these may indeed retain the honor of their own seat, but that it shall not be lawful for them to offer, or to preach to the people, or to perform any of the priestly offices.\n\nII. Concerning deacons who sacrificed.\n\nDeacons likewise who sacrificed, but afterwards again struggled: in other respects indeed they ought to have honor, but they must cease from every sacred ministry, so that they neither offer the bread nor the cup, unless perhaps some of the bishops have been aware of their labor and humility and gentleness, and have wished to grant or confer something more upon them; the power in these matters shall therefore rest with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"III. De clericis sive laicis quorum manus alii cum injuria super idolorum sacrificia posuerunt.\n\nQui fugientes tempore persecutionis comprehensi sunt vel a familiaribus seu a domesticis traditi, et vel bona propria amiserunt vel sustinuerunt tormenta vel etiam carceribus inclusi sunt, et tamen se proclamaverunt esse Christianos, quin etiam perseverante violentia ad id usque perducti sunt, ut manus eorum apprehensas et violenter attractas super sacrificia imponerent, illis scilicet perseverantibus in fide Christianos e se esse vociferantibus; hoc ergo quod eis invitis et aliis cogentibus contigit, si luctu et moerore animi acerbe se ferre demonstrant, ipsosque humili per bonam conversationem habitu incedentes dolere se quod inviti coacti sunt doceant, hos tanquam inculpatos a communione non vetari a. Si autem jam prohibiti sunt ab aliquibus a communione, majoris diligentiae et inquisitionis causa aut per aliquorum ignorantiam, statim recipi oportere. Hoc autem observari oportet et de clericis et de laicis omnibus: laicos sane qui in similes necessitatis causas inciderunt, tanquam qui nihil peccaverunt, maxime si eos probabilis vita commendet, ad ordinationem recipi placuit.","english":"III. Concerning clerics or laypeople whose hands others placed over idol sacrifices against their will.\n\nThose who, while fleeing in a time of persecution, were seized, or handed over by relatives or members of their household, and who either lost their own property or endured tortures or were even shut up in prisons, and yet declared themselves to be Christians—indeed, even when the violence persisted, they were brought to such a point that their hands were seized and violently dragged and laid upon the sacrifices, while they themselves persevered in the faith and cried out that they were Christians—this, therefore, which happened to them against their will and with others compelling them: if they show that they bear it bitterly with grief and sorrow of mind, and by walking in a humble manner through good conduct teach that they grieve that they were compelled unwillingly, such persons, as blameless, are not to be barred from communion. But if they have already been barred from communion by some, whether for the sake of greater diligence and inquiry or through the ignorance of some, they ought immediately to be received. This, moreover, ought to be observed both concerning clerics and concerning all laypeople; but laypeople who have fallen into causes of similar necessity, as those who have sinned in nothing—especially if a commendable life commends them—it has been decided are to be received to ordination.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"IV. De his qui in templis idolorum coenaverunt.\n\nDe his qui sacrificare coacti sunt, sed etiam de his qui in templis idolorum, coenaverunt, si qui eorum cum habitu cultiore ad templa perducti sunt, atque ibi pretiosiore adhuc veste mutata coenae b, participes facti sunt idolorum, indifferenter sumentes omnia quae fuerunt apposita: placuit inter audientes uno anno constitui, tribus autem aliis annis agere poenitentiam, sed ex ipso triennio per biennium tantummodo orationi communicare, tertio autem anno reconciliari sacramentis.\n\nV. De his qui timore ritus gentilium peregerunt.\n\nQuotquot autem ascenderunt templa cum veste lugubri et recumbentes inter alios manducaverunt flentes, si compleverint poenitentiam triennii tempus, sine oblatione suscipiantur ad communionem, id est ut ipsi oblationem non offerant; si autem perducti ad templa non manducaverunt, biennio maneant in poenitentia, tertio vero anno communicent, sed sine oblatione ut dictum est, ut quarto jam anno perfectionem suam recipiant. Episcopum hinc habere licentiam oportet, ut perspecta singulorum conversatione normam regulamque conversationis attribuat, id est aut humanius agens secundum vitae modum tempus alicui breviare, aut etiam prolixius, quod correctionis necessarium viderit, addere. Discutiatur autem omnium horum et praecedens vita et posterior, et ita circa eos sacerdotalis humanitas moderetur.","english":"IV. Concerning those who dined in the temples of idols.\n\nConcerning those who were compelled to sacrifice, and also concerning those who dined in the temples of idols: if any of them were led to the temples in more elegant attire, and there, having changed into even more precious clothing, became partakers of the meals of idols, taking without distinction everything that was set before them, it was decided that they should be appointed to the order of hearers for one year, but that they should perform penance for three other years; yet from that three-year period, for two years they should only share in prayer, and in the third year be reconciled to the sacraments.\n\nV. Concerning those who out of fear performed the rites of the gentiles.\n\nBut as many as ascended to the temples in mourning garb and, reclining among others, ate weeping: if they have completed the time of penance of three years, let them be received to communion without an offering, that is, that they themselves not offer the offering. If, however, having been led to the temples, they did not eat, let them remain in penance for two years, but in the third year let them communicate, yet without an offering, as has been said, so that in the fourth year they may now receive their perfection. The bishop ought to have authority in this matter, so that, having examined the conduct of each individual, he may assign the norm and rule of conduct, that is, either acting more humanely according to the manner of life, shorten the time for someone, or even, if he sees it necessary for correction, extend it. But both the previous life and the later life of all these should be examined, and so the priestly humanity should be moderated toward them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"VI. De his qui in locis idolorum manducaverunt.\n\nDe his qui minis tantum cesserunt, aut bonorum oblatione aut transportationis poena deterriti sacrificaverunt, et nunc usque non poenituerunt neque conversi sunt, modo autem, id est tempore hujus synodi, se obtulerunt conversionis suae consilium capientes, placuit eos usque ad magnum diem inter audientes suscipi, poenitentiam autem agere triennio, et post alios duos annos sine oblatione communicari, et ita demum sex annis completis ad perfectum pervenire. Quod si aliqui ante hoc concilium suscepti sunt ad poenitentiam, ex illo tempore imputabitur eis initium sexennii constituti: quod si alicui horum quodlibet mortis periculum aut ex aegritudine aut ex aliqua causa acciderit, his communionem propter viaticum suum non negari.\n\nVII. De his qui frequenter idolis immolaverunt.\n\nDe his qui festis diebus paganorum in remotis eorum locis conviviis interfuerunt, et suas nihilominus epulas ibidem portaverunt atque comederunt, placuit ut post biennii poenitentiam suscipiantur; ita tamen, utrum cum oblatione recipiendi sint an ad solam communionem admitti deceant, unusquisque episcoporum examinet, vitae eorum praeteritae et praesentis habita consideratione.","english":"VI. Concerning those who ate in the places of idols.\n\nConcerning those who yielded only to threats, or who sacrificed deterred by the offer of goods or by the penalty of transportation, and have not repented even until now nor been converted, but now, that is, at the time of this synod, have presented themselves, taking counsel for their conversion: it was decided that they be received among the hearers until the great day, and that they do penance for three years, and after another two years communicate without oblation, and thus at last, when six years are completed, arrive at perfection. But if any were received to penance before this council, the beginning of the appointed six-year period shall be reckoned to them from that time. But if any of these should fall into any danger of death, whether from sickness or from any cause, communion shall not be denied them for their viaticum.\n\nVII. Concerning those who frequently sacrificed to idols.\n\nConcerning those who on the feast days of the pagans attended banquets in their remote places, and none the less brought their own dishes there and ate them: it was decided that they be received after a penance of two years; yet whether they are to be received with oblation or ought to be admitted to communion only, let each of the bishops examine, with consideration had of their past and present life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"VIII. De his qui per vim coacti idolis immolaverunt.\n\nHi autem qui secundo et tertio sacrificaverunt per vim coacti, quatuor annis ad poenitentiam se submittant, duobus autem aliis sine oblatione communicent, septimo autem anno perfectionem recepturi communionis.\n\nIX. De his qui et aliis sacrificandi causam attulerunt.\n\nQuotquot autem non solum a fide dominica deviarunt, sed etiam insurrexerunt in alios et fratribus persuaserunt et rei facti sunt persuasionis, hi per triennium quidem inter catechumenos habeantur, per aliud autem sexennium poenitentiae recipiant locum, alio vero anno, id est decimo, communionem sine oblatione recipiant, ut completo decennio perfectione fruantur: in eo autem ipso tempore etiam vita eorum et conversatio consideranda est.\n\nX. De diaconibus.\n\nDiaconi quicunque cum ordinantur, si in ipsa ordinatione protestati sunt dicentes velle se habere uxores nec posse se continere, hi postea, si ad nuptias convenerint, maneant in ministerio propterea quod his episcopus licentiam dederit: quicunque sane tacuerunt et susceperunt manus impositionem professi continentiam, et postea ad nuptias convenerunt, a ministerio cessare debebunt.","english":"VIII. Concerning those who were compelled by force to sacrifice to idols.\n\nBut those who sacrificed a second and third time under compulsion are to submit themselves to penance for four years; for two further years they are to communicate without the offering; and in the seventh year they are to receive the perfection of communion.\n\nIX. Concerning those who also brought the occasion of sacrificing to others.\n\nBut as many as not only strayed from the faith of the Lord, but even rose up against others and persuaded their brethren, and became guilty of that persuasion: these are to be kept among the catechumens for three years; for another six years they are to receive the place of penance; and in another year, that is, the tenth, they are to receive communion without the offering, so that when the ten years are completed they may enjoy perfection. But during that very time their life and conduct must also be considered.\n\nX. Concerning deacons.\n\nWhatever deacons, when they are ordained, have protested at the very ordination itself, saying that they wish to have wives and cannot be continent: these, if afterward they have come to marriage, are to remain in the ministry, for the reason that the bishop gave them permission. But whoever kept silent and received the imposition of hands, professing continence, and afterward came to marriage, must cease from the ministry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"XI. De desponsatis puellis et ab aliis corruptis.\n\nDesponsatas puellas et postea ab aliis rapias placuit erui et his reddi quibus fuerant antea desponsatae, etiam si eas a raptoribus florem pudoris amisisse constiterit.\n\nXII. De his qui ante baptismum sacrificaverunt idolis.\n\nEos qui ante baptismum sacrificaverunt et postea baptismum consecuti sunt, placuit ad ordinem promoveri, tanquam ab omni crimine lavacri salutaris sanctificatione purgatos.\n\nXIII. De chorepiscopis.\n\nVicarios episcoporum, quos Graeci chorepiscopos dicunt, non licere vel presbyteros vel diaconos ordinare, sed nec presbyteris civitatis sine episcopi praecepto amplius aliquid imperare, vel sine auctoritate litterarum ejus in unaquaque parochia aliquid agere.\n\nXIV. De presbyteris a carne se abstinentibus.\n\nDe his qui in clero sunt presbyteri vel diaconi et abstinent a carnibus, hoc placuit statui, ut non eas tanquam immundas contemnant, contingant tamen, a quibus quidem si abstinere volunt habeant potestatem; ita tamen ut si quando cum oleribus coquuntur, eadem tanquam carnibus polluta non judicent, sed de his ad cibum assumant quamvis a carnibus se abstineant. Quod si in tantum eas immundas et abominabiles judicaverint, ut nec olera quae cum carnibus coquuntur aestiment comedenda, tanquam non consentientes huic regulae, cessare a hos oportet a ministerio et ordine suo.","english":"XI. Concerning girls who have been betrothed and afterward violated by others.\n\nIt has been decided that girls who have been betrothed and afterward carried off by others are to be recovered and restored to those to whom they had previously been betrothed, even if it is established that they lost the flower of their chastity to their abductors.\n\nXII. Concerning those who sacrificed to idols before baptism.\n\nIt has been decided that those who sacrificed before baptism and afterward obtained baptism are to be promoted to orders, as being cleansed from every crime by the sanctification of the saving laver.\n\nXIII. Concerning chorepiscopi.\n\nThat the vicars of bishops, whom the Greeks call chorepiscopi, are not permitted to ordain either presbyters or deacons, nor to give any further command to the presbyters of the city without the bishop's instruction, nor to do anything in any parish without the authority of his letters.\n\nXIV. Concerning presbyters who abstain from meat.\n\nConcerning those who are presbyters or deacons in the clergy and abstain from meats, it has been decided and established that they are not to despise them as unclean, but are to touch them; if they wish to abstain from them, they have the power to do so; yet in such a way that if at any time they are cooked with vegetables, they are not to judge those vegetables polluted as by meats, but are to take from them for food even though they abstain from meats. But if they judge them unclean and abominable to such a degree that they do not think the vegetables cooked with meats are to be eaten, then, as not consenting to this rule, they ought to cease from their ministry and order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Si quis autem hanc regulam monitus non obedierit, sed carnes ut dictum est immundas et abominandas aestimaverit, cessare debet ab ordine suo.\n\nXV. Non debere presbyteros ecclesiastica vendere.\n\nSi qua de rebus ecclesiae, cum episcopus non est, presbyteri vendiderint, placuit rescisso contractu ad jus ecclesiasticum revocari: in judicio autem erit episcopi constitutum si pretium debeat recipi necne, propter quod saepe contingit distractarum rerum redditus ampliorem summam pro accepto pretio reddidisse.\n\nXVI. De his qui irrationabiliter vixerunt.\n\nIn hoc titulo Graeca verbi haec sunt:, quae nos Latine possumus dicere: De his qui irrationabiliter versati sunt sive versantur. Sensus autem in hac sententia duplex esse potest, qui ex objectis conjicitur, aut de his qui cum pecoribus coitu mixti sunt, aut more pecorum incesta cum propinquis sanguine commiserunt. Quotquot igitur ante vicesimum aetatis suae annum tale crimen admiserint, quindecim annis in poenitentia exactis, orationi tantum incipiant communicare, et quinquennio allero in communione orationis solius perdurantes post vicesimum cum oblatione ad communionem suscipiantur. Discutiatur autem et vita eorum quas fuerit in tempore poenitentiae, et ita hanc humanitatem consequantur: quod si qui perseverantius abusi sunt hoc crimine, prolixiore tempore id est viginti annorum poenitentiam solam suscipiant.","english":"But if anyone, when warned, has not obeyed this rule, but has judged meats, as has been said, to be unclean and abominable, he must cease from his order.\n\nXV. That presbyters ought not to sell ecclesiastical property.\n\nIf presbyters have sold any of the property of the church when there is no bishop, it has been decided that the contract be rescinded and the property recalled to the jurisdiction of the church; but it will be for the bishop's judgment to determine whether the price ought to be received or not, because it often happens that the revenues of the properties sold have returned a larger sum than the price received.\n\nXVI. Concerning those who have lived irrationally.\n\nIn this title the Greek words are these, which we can render in Latin as: Concerning those who have behaved or do behave irrationally. But the meaning in this sentence can be twofold, inferred from what is set before it: either concerning those who have had intercourse with cattle, or who, in the manner of cattle, have committed incest with blood relatives. Therefore, as many as have committed such a crime before the twentieth year of their age, after fifteen years spent in penance, let them begin to communicate in prayer only, and after another five years continuing in the communion of prayer alone, let them be received into communion with the offering after the twentieth year. But the life of those who were in the time of penance is also to be examined, and so let them obtain this leniency; but if any have abused this crime more persistently, let them undergo penance for a longer time, that is, for twenty years, in penance alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Quotquot vero exacta viginti annorum aetate et uxores habentes in hoc crimine inciderunt, viginti quinque annis poenitentia acta ad communionem orationum admittantur; in qua communione orationum altero quinquennio perdurantes plenam communionem cum oblatione percipiant. Quod si aliqui et uxores habentes et excidentes quinquagesimum aetatis suae annum in hoc prolapsi sunt, ad exitium vitae tantum communionem mereantur.\n\nXVII. De his qui sicut animalia muta vixerunt.\n\nHos eosdem sane nen solum e idem leprosos crimine hujuscemodi factos, sed et alios isto suo morbo replentes, placuit inter eos orare qui tempestate jactantur, qui a nobis energumeni intelliguntur.\n\nXVIII. De episcopis qui ordinati non suscipiuntur.\n\nSi qui episcopi suscepti non sunt a sua dioecesi in qua fuerant denotati, ad eamdem judicis edicto redire compellantur; quod si voluerint alias ecclesias occupare et vim facere aliis episcopis, quos ibi invenerint, seditiones excitando adversus eos, hos segregari oportet. Quod si volunt in presbyterio in ecclesia ubi prius fuerant tanquam presbyteri residere, non repellantur a propria dignitate: quod si etiam ibi seditiones concitare probantur episcopis ibidem constitutis, segregari eos necesse est et nihilominus presbyterii dignitate privari.","english":"But all who have fallen into this crime when they have passed the age of twenty years and have wives, after performing penance for twenty-five years, let them be admitted to the communion of prayers; and persevering in this communion of prayers for another five years, let them receive full communion with the offering. But if any, both having wives and passing the fiftieth year of their age, have fallen into this, let them merit only communion at the departure of life.\n\nXVII. Concerning those who lived like dumb animals.\n\nBut these same men, not only those made lepers by this kind of crime, but also others who fill themselves with this their disease, it has pleased that they pray among those who are tossed by storms, who are understood by us as energumens.\n\nXVIII. Concerning bishops who, having been ordained, are not received.\n\nIf any bishops have not been received by their diocese in which they had been assigned, let them be compelled by the edict of the judge to return to the same; but if they wish to occupy other churches and to do violence to other bishops whom they find there, stirring up seditions against them, these ought to be separated. But if they wish to reside in the presbyterate in the church where they were before, as presbyters, let them not be driven from their own dignity; but if they are proved to stir up seditions there also against the bishops established in that place, it is necessary that they be separated and nonetheless deprived of the dignity of the presbyterate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"XIX. De his qui virginitatem profitentur.\n\nQuotquot virginitatem polliciti praevaricati sunt professione contempta, inter digamos, id est qui ad secundas nuptias transierunt, haberi debebunt: virgines autem puellas, quae tanquam sorores cum nonnullis viris habitare volunt, ab eorum consortio prohibemus.\n\nXX. De adulteris.\n\nSi quis adulterium commiserit, septem annis in poenitentia completis, perfectioni reddatur secundum pristinos gradus.\n\nXXI. De mulieribus quae fornicatae partus suos necant.\n\nDe mulieribus quae fornicantur et partus suos necant, sed et de his quae agunt secum ut utero conceptos excutiant, antiqua quidem definitio usque ad exitum vitae eas ab Ecclesia removit: humanius autem nunc definimus, ut eis decem annorum tempus poenitentiae tribuatur.\n\nXXII. De his qui volentes homicidium fecerunt.\n\nQui voluntarie homicidium fecerunt ad poenitentiam quidem jugiter sese committant: circa exitum autem vitae communione digni habeantur, et decennium poeniteant.","english":"XIX. Concerning those who profess virginity.\n\nAll who have promised virginity and have violated it, despising their profession, must be reckoned among the digami, that is, those who have passed to second marriages. But we forbid virgin girls who wish to live as sisters with certain men from their company.\n\nXX. Concerning adulterers.\n\nIf anyone has committed adultery, after completing seven years in penance, let him be restored to perfection according to the former degrees.\n\nXXI. Concerning women who, having fornicated, kill their offspring.\n\nConcerning women who fornicate and kill their offspring, and also concerning those who act upon themselves so as to expel what has been conceived in the womb, the ancient definition indeed removed them from the Church until the end of life; but now we define more humanely, that a period of ten years of penance be granted to them.\n\nXXII. Concerning those who willingly commit homicide.\n\nThose who have willingly committed homicide should indeed commit themselves continually to penance; but near the end of life let them be held worthy of communion, and let them do penance for ten years.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"XXIII. De his qui nolentes homicidium fecerunt.\n\nEos vero qui non voluntate sed casu homicidium fecerint, prior quidem regula post septem annorum poenitentiam communioni sociavit secundum gradus constitutos: haec vero humanior definitio quinquennii tempus tribuit.\n\nXXIV. De his qui more gentilium vivunt.\n\nQui auguria, auspicia, sive somnia, vel divinationes quaslibet secundum morem gentilium observant, aut in domos suas hujuscemodi homines introducunt in exquirendis aliquibus [U. add. rebus] arte malefica, aut ut domos suas lustrent; confessi, quinquennio i poenitentiam agant secundum antiquas regulas constitutas.\n\nXXV. De eo qui sororem sponsae suae vitiavit.\n\nSi quis sponsam habens sorori ejus forsitan intulerit vitium, eique inhaeserit tanquam suae, et sibi expetendam esse conjunctionem, hac autem j decepta, postea uxorem duxerit desponsatam; illa vero quae vilium passa est, si forte necem sibi intulerit: omnes hi qui hujus facti sunt conscii decem annis in poenitentiam redigantur secundum canones constitutos.","english":"XXIII. Concerning those who have committed homicide unwillingly.\n\nBut those who have committed homicide not by will but by chance, the earlier rule indeed admitted to communion after a penance of seven years, according to the established degrees; but this more humane definition grants a period of five years.\n\nXXIV. Concerning those who live according to the custom of the gentiles.\n\nThose who observe auguries, auspices, or dreams, or any divinations whatsoever according to the custom of the gentiles, or introduce men of this kind into their houses for the purpose of inquiring into certain matters by the malefic art, or so that they may purify their houses; having confessed, let them do penance for five years according to the ancient established rules.\n\nXXV. Concerning him who has violated the sister of his betrothed.\n\nIf anyone having a betrothed woman has perhaps brought violation upon her sister, and has clung to her as though to his own, and that the union be sought by him, but she being deceived, he afterwards has taken the betrothed as wife; but that one who has suffered vile things, if perhaps she has brought death upon herself: all these who are conscious of this deed are to be reduced to penance for ten years according to the established canons.","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":40,"ref":"p40","source":"III. CONCILIUM NEOCAESARIENSE\n\nA DECEM ET NOVEM EPISCOPIS HABITUM.\n\nEt isti quidem canones secundi sunt eorum qui in Ancyra et Caesarea expositi sunt, Nicaenis vero priores inveniuntur. Convenerunt autem in synodum memoratam Neocaesariensis civitatis hi qui infra scripti sunt: Vitalis, Germanus a, Sedus, Eristius, Lupus, Gerontius, Leontius, Sanctus, Basiliscus b, Valentinus, Stephanus, Gregorius, Salaminus, Narcissus, Leontius, Longinus, Decasius, Heraclius Alipius: a quibus hae regulae prolatae sunt quae infra scriptae sunt.\n\nI. Presbyteris uxorem ducere non licere.\n\nPresbyter si uxorem duxerit, ab ordine illum deponi debere: quod si fornicatus fuerit vel adulterium commiserit, extra Ecclesiam abjici et ad poenitentiam inter laicos redigi oportet.\n\nII. De muliere: duobus fratribus nubere non licere.\n\nMulier si duobus fratribus nupserit, abjici debere usque ad diem mortis; sed propter humanitatem in extremis suis sacramentis conciliari oportet, ita tamen ut si forte sanitatem recuperaverit, matrimonio soluto, ad poenitentiam admittatur. Quod si defuncta fuerit mulier in hujusmodi consortio constituta, difficilis erit poenitentia remanenti: quae sententia tam viros quam mulieres tenere debebit.","english":"III. THE COUNCIL OF NEOCAESAREA\n\nHeld by nineteen bishops.\n\nAnd these canons are indeed second to those set forth at Ancyra and Caesarea, but they are found to be earlier than the Nicene canons. Now those whose names are written below assembled in the aforementioned synod of the city of Neocaesarea: Vitalis, Germanus, Sedus, Eristius, Lupus, Gerontius, Leontius, Sanctus, Basiliscus, Valentinus, Stephanus, Gregorius, Salaminus, Narcissus, Leontius, Longinus, Decasius, Heraclius, Alipius; by whom these rules which are written below were brought forth.\n\nI. That presbyters may not take a wife.\n\nIf a presbyter has taken a wife, he ought to be deposed from his order; but if he has committed fornication or adultery, he ought to be cast out beyond the Church and reduced to penance among the laity.\n\nII. Concerning a woman: that it is not lawful to marry two brothers.\n\nIf a woman has married two brothers, she ought to be cast out until the day of her death; but on account of humanity she ought to be reconciled with the sacraments in her final extremity, yet in such a way that if perchance she recovers her health, the marriage being dissolved, she is admitted to penance. But if the woman has died while established in a union of this kind, penance will be difficult for the one who remains; and this sentence ought to bind both men and women.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"III. De his qui multis nuptiis communicaverunt.\n\nDe his qui frequenter uxores ducunt et his qui saepius nubunt, tempus quidem quod his constitutum est manifestum est observare; conversatio autem et fides eorum tempus abbreviabit.\n\nIV. De concupiscentia non consummata.\n\nSi quis concupita muliere, etiamsi concubitus ejus desiderium habeat, non autem subsequatur effectus, manifestum est hunc fuisse per divinam gratiam liberatum.\n\nV. De catechumenis peccantibus.\n\nCatechumenus, id est audiens, qui ingreditur ecclesiam et stat cum catechumenis, si peccare fuerit visus, figens genua audiat verbum, sed abstineat ab illo peccato quod fecit; quod si in eo perdurat, abjici omnino debere.\n\nVI. De praegnantibus baptizandis\n\nDe praegnantibus: quoniam oportet baptizari quando volunt, nihil enim in hoc sacramento commune est, e pariturae et illi quod de ejus utero fuerit editum; quia uniuscujusque in illa confessione libertas arbitrii declaratur.","english":"III. Concerning those who have been in communion with multiple marriages.\n\nConcerning those who frequently take wives and those who marry more often, it is indeed manifest that the time appointed for them is to be observed; but their manner of life and faith will shorten the time.\n\nIV. Concerning unconsummated desire.\n\nIf a man has desired a woman, and even if he has the desire for intercourse with her, yet the effect does not follow, it is manifest that he has been freed through divine grace.\n\nV. Concerning catechumens who sin.\n\nA catechumen, that is, a hearer, who enters the church and stands with the catechumens, if he is seen to sin, let him bow his knees and hear the word, but let him abstain from the sin which he committed; but if he persists in it, he ought to be cast out altogether.\n\nVI. Concerning the baptism of pregnant women.\n\nConcerning pregnant women: since it is proper that they be baptized when they wish, for nothing in this sacrament is shared between the woman about to give birth and that which has been brought forth from her womb; because in that confession the freedom of each one's will is declared.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"VII. De presbyteris: ad secundas nuptias ire non licere.\n\nPresbyterum convivio secundarum nuptiarum interesse non debere, maxime cum petatur secundis nuptiis poenitentiam tribuere. Quis ergo est presbyter qui propter convivium illis consentiat nuptiis?\n\nVIII. Uxoris adulterae virum clericum fieri non licere.\n\nSi cujus uxorem adulterium commisisse cum esset laicus fuerit comprobatum, hic ad ministerium ecclesiasticum admitti non potest. Quod si, in clericatu jam constituto eo i, adulteravit, dato repudio dimittere eam debet: si vero retinere ejus consortium velit, non potest suscepto ministerio perfrui.\n\nIX. De presbyteris corporali peccato praeoccupatis.\n\nQui admiserit corporale peccatum, et hic postea presbyter ordinatus est, si confessus fuerit quod ante ordinationem suam peccaverit, non quidem offerat; maneat autem in aliis officiis propter ejus studii utilitatem: nam et caetera peccata consuerunt plurimi etiam ordinatione privare j. Quod si de his non fuerit confessus nec ab aliquo poterit manifeste convinci, huic ipsi de se potestas est permittenda.","english":"VII. Concerning presbyters: that they may not go to second marriages.\n\nA presbyter ought not to take part in the banquet of second marriages, especially since it is sought to grant penance to second marriages. Who, then, is the presbyter who on account of a banquet consents to such marriages?\n\nVIII. That the husband of an adulterous wife may not become a cleric.\n\nIf it has been proven that anyone's wife committed adultery while he was a layman, he cannot be admitted to the ecclesiastical ministry. But if, when he was already established in the clergy, she committed adultery, he ought to dismiss her with a bill of repudiation; but if he wishes to retain her companionship, he cannot enjoy the ministry he has undertaken.\n\nIX. Concerning presbyters preoccupied by bodily sin.\n\nWhoever has committed a bodily sin, and was afterward ordained a presbyter, if he has confessed that he sinned before his ordination, let him indeed not offer; but let him remain in the other offices for the sake of the usefulness of his diligence; for most have been accustomed to deprive even of ordination for other sins as well. But if he has not confessed these things, nor can be manifestly convicted by anyone, the power is to be permitted to this very man concerning himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"X. De diaconibus corporali peccato praeoccupatis.\n\nSimiliter et diaconus si in eodem culpae genere fuerit involutus, sese a ministerio cohibebit.\n\nXI. Presbyterem minus triginta annorum minime ordinandum.\n\nPresbyter ante triginta annorum aetatem non ordinetur, quamvis sit probabilis vitae, sed observet usque ad praefinitum tempus; Dominus enim tricesimo anno baptizatus est, et tunc praedicavit.\n\nXII. De his qui in aegritudine sunt baptizati.\n\nSi quis in aegritudine constitutus fuerit baptizatus, presbyter ordinari non debet; non enim fides filius voluntaria sed ex necessitate est: nisi forte postea hujus ipsius studium et fides probabilis fuerit, aut hominum raritas cogat.\n\nXIII. De presbyteris alterius regionis.\n\nPresbyteri qui conregionales non sunt in ecclesia, praesentibus episcopis vel presbyteris civitatis, offerre non poterunt nec panem dare, in oratione autem calicem dabunt. Quod si absentes sint civitatis sacerdotes et fuerit invitatus, in oratione solus poterit dare; vicarii autem episcoporum, quos Graeci chorepiscopos vocant, constituti sunt quidem ad exemplum, septuaginta seniorum, sed tanquam consacerdotes propter sollicitudinem et studium in pauperes offerant et honorabiles habeantur.","english":"X. Concerning deacons overtaken by bodily sin.\n\nLikewise also a deacon, if he has been entangled in the same kind of fault, shall restrain himself from the ministry.\n\nXI. That a presbyter under thirty years of age is by no means to be ordained.\n\nA presbyter is not to be ordained before the age of thirty years, even though he be of approved life, but let him wait until the appointed time; for the Lord was baptized in his thirtieth year, and then he preached.\n\nXII. Concerning those who are baptized in sickness.\n\nIf anyone has been baptized while laid low in sickness, he ought not to be ordained a presbyter; for his faith is not a voluntary son but one of necessity: unless perhaps afterward his own zeal and faith should be approved, or a scarcity of men should compel it.\n\nXIII. Concerning presbyters of another region.\n\nPresbyters who are not of the same region, in the church, in the presence of the bishops or presbyters of the city, shall not be able to offer nor to give the bread, but in the prayer they shall give the cup. But if the priests of the city are absent and he has been invited, he alone shall be able to give it in the prayer; moreover, the vicars of bishops, whom the Greeks call chorepiscopi, have indeed been appointed after the example of the seventy elders, but as fellow priests, on account of their care and zeal for the poor, let them offer and be held in honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"XIV. De diaconibus septem.\n\nDiaconi septem esse debent secundum regulam, quamvis magna sit civitas, a cui regulae auctoritas erit liber Actuum apostolorum.\n\nIV. CONCILIUM GANGRENSE.\n\nPOST NICAENAM SYNODUM EDITUM AB EPISCOPIS QUINDECIM.\n\n27-28 Dominis honorabilibus consacerdotibus in Armenia constitutis Eusebius, Eulalius, Olympius [Ae., Olympus], Philetus [T. 1, Piletus; T. 2, Philestus]. Pappus, Basilius, Bithynicus [Ae., Binicus]. Hieracius, Hipatius [Ae., Ipanus; U., Lipacius], Bassus, Eugenius, Gregorius, Aelianus, Presius [B. R., T. 1, Proesius], Eugenius, qui convenerunt in Gangrense concilium, in Domino salutem. Quoniam conveniens sancta synodus episcoporum in Gangrensem ecclesiam propter quasdam ecclesiasticas et necessarias causas inquirendas, et ea quae secundum Eustachium gesta sunt dignoscenda, invenit multa fieri indecenter ab his ipsis qui hunc eumdem Eustachium secuti sunt; necessario statuit, palam factis omnibus [U., cunctis], amputare universa qua ab eodem male commissa sunt. Declaratum est enim hos eosdem nuptias accusare, et docere quod nullus in conjugali positus gradu spem habeat apud Deum: unde factum est ut multae mulieres seductae, relictis propriis viris, et viri uxoribus destitutis vinculum conjugale dissolverent, continentiam profitentes, quam cum retinere non possent, adulteria commiserunt.","english":"XIV. Concerning the seven deacons.\n\nThere ought to be seven deacons according to the rule, however great the city may be; and the authority for this rule will be the Book of the Acts of the Apostles.\n\nIV. THE COUNCIL OF GANGRA.\n\nISSUED AFTER THE COUNCIL OF NICAEA BY FIFTEEN BISHOPS.\n\nTo the honorable lords and fellow priests established in Armenia, Eusebius, Eulalius, Olympius, Philetus, Pappus, Basilius, Bithynicus, Hieracius, Hypatius, Bassus, Eugenius, Gregorius, Aelianus, Presius, and Eugenius, who assembled in the Council of Gangra, send greeting in the Lord. Since the holy synod of bishops, having assembled in the church of Gangra to investigate certain ecclesiastical and necessary matters, and to discern those things which were done according to Eustathius, found that many things were being done improperly by those very persons who followed this same Eustathius, it necessarily decreed, all things having been made public, to cut off all the evils that were wickedly committed by him. For it was declared that these same persons accuse marriage and teach that no one placed in the married state has hope with God; from which it came about that many women, having been seduced, abandoned their own husbands, and men, having been deprived of their wives, dissolved the bond of marriage, professing continence, which, since they could not keep it, they committed adultery.","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":45,"ref":"p45","source":"Inventi sunt etiam dissensiones ac separationes a dominicis constitutis Ecclesiarum Dei docere, id est et traditiones ecclesiasticas et ea quae in ecclesiis aguntur debere contemni, privatis conventiculis institutis, atque ad imitationem eorum quae in domo Dei aguntur omnia praesumere et celebrare: adhuc etiam vestibus communibus spretis novos et insolitos habitus assumpsisse: primitias quoque fructuum et oblationes eorum, quas veterum institutio ecclesiis tribuit, sibimet vindicasse [Ae., vendicasse], id est propria ratiocinatione [T. 2, U., ratione] doctrinae tanquam sanctis sibi eas offerri debere, apud se et inter se dispensandas: servos a dominis recedentes, et per hunc inusitatum regionis a suae habitum sub specie religionis dominos contempsisse: mulieres quoque praeter consuetudinem et sui sexus ornatum, hinc se justificari credentes, virilem habitum suscepisse, pluresque earum occasione religionis tonsas genuini decoris comas penitus amputasse: jejunia quae in ecclesia praedicantur contemnendo, ventri servisse: nonnullos etiam eorum cibos carnium tanquam illicitos refutasse [Ae., T.","english":"There have also been found those who teach dissensions and separations from the Lord's ordinances of the Churches of God—that is, that ecclesiastical traditions and the things done in the churches ought to be despised—setting up private conventicles, and presuming and celebrating all things in imitation of those things that are done in the house of God; furthermore, spurning common clothing, they have assumed new and unusual habits; they have also claimed for themselves the firstfruits of fruits and their offerings, which the institution of the ancients assigned to the churches—that is, by their own reasoning they hold that these ought to be offered to them as to holy ones, to be dispensed by themselves and among themselves; slaves withdrawing from their masters, and under the guise of religion, through this unusual habit of their region, have despised their masters; women also, contrary to custom and the adornment of their sex, believing that by this they are justified, have taken up a manly habit, and many of them, on the occasion of religion, have cut off entirely the hair of their natural beauty; despising the fasts that are preached in the church, they have served the belly; some of them also have rejected foods of meats as if unlawful.","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":46,"ref":"p46","source":"reputasse]: in domibus conjugatis [Ae., U., conjugatorum] ne orationes quidem debere celebrari persuasisse, in tantum ut easdem fieri velent, et oblationibus quae in domibus factae fuerint minime communicandum esse decernant: presbyteros vero qui matrimonia contraxerunt sperni debere dicunt, nec sacramenta quae ab his conficiuntur attingi: loca sanctorum martyrum vel basilicas contemnere, et omnes qui illuc conveniunt et sacramenta conficiunt reprehendere: divites fideles qui non omnibus renuntiant quae possident spem non habere: et multa alia, quae enumerari nulli possibile est, singulos quosque [T. 2, U., quoque] eorum pro suo arbitrio constituere. Unusquisque enim eorum per talem institutionem ab ecclesiastico canone recedens tanquam proprias leges sibimet condidit. Sed nec communis his omnibus et una sententia est: singuli enim prout videtur et libet ad accusationem ecclesiae nitendo tanquam rector non sit, vel addit decreta vel minuit. Propter haec ergo coactum [U., actum] est hoc concilium in Gangrensi ecclesia habitum canones istos exponere, quibus probabuntur [U., G., probantur] memorati extra [Ae., B. R., E. 3, U., intra] ecclesiam esse: quod si per poenitentiam condemnaverint omnia haec quae male senserunt, tanquam a se non bene prolata, acceptabiles fiant, atque eo singula quae debeant condemnare synodus credidit [Ae., B. R., E. 3, U., credit] exponenda.","english":"they persuaded them that prayers ought not even to be celebrated in married households, to such an extent that they wish them to be performed there, and they decree that one must by no means communicate in the offerings which have been made in households; they say that presbyters who have contracted marriages ought to be despised, and that the sacraments which are confected by them ought not to be received; they condemn the places of the holy martyrs or basilicas, and reproach all who assemble there and confect the sacraments; that faithful rich persons who do not renounce all that they possess have no hope; and many other things, which it is possible for no one to enumerate, each and every one of them establishing according to his own judgment. For each one of them, departing from the ecclesiastical canon through such an institution, has laid down for himself, as it were, his own laws. But there is not one common sentence for all these; for each one, striving to accuse the church according as it seems and pleases him, as though there were no ruler, either adds decrees or diminishes them. On account of these things, therefore, this council, held in the church of Gangra, was compelled to set forth these canons, by which those mentioned are proved to be outside the church; but if through penitence they have condemned all these things which they have wrongly understood, as things not well brought forth by them, let them become acceptable, and for that reason the synod has believed that the individual things which they ought to condemn are to be set forth.","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":47,"ref":"p47","source":"Quod si quis renuerit haec quae hodie constituta sunt, tanquam haereticus anathematizatus et damnatus abjiciatur et erit non solum incommunicatus, verum etiam ab ecclesia habeatur extorris, donec deprecetur episcopos et de universis quae penes eos deprehensa atque delecta sunt prodiderit, quid horum susceperit observandum [T. 2, obsequendum].\n\nI. De his qui nuptias damnant.\n\nSi quis nuptias in accusationem deduxerit, et nuilierem fidelem ac religiosam cum viro suo dormientem abominandam crediderit aut etiam accusandam, tanquam non posse conjugatos in regnum Dei ingredi, anathema sit.\n\nII. De his qui carnes manducantes damnant.\n\nSi quis carnes manducantem ex fide cum religione, praeter sanguinem et idolo immolatum et suffocatum, crediderit condemnandum, tanquam spem non habentem a quod eas manducet, anathema sit.\n\nIII. Non debere servum occasione religionis dominum suum contemnere.","english":"But if anyone has refused these things which have been established today, let him be cast out as a condemned and damned heretic, and he shall be not only excluded from communion, but also held as an outcast from the church, until he entreats the bishops and has disclosed concerning all the things which have been detected and rejected in their presence, which of these he has undertaken to observe.\n\nI. Concerning those who condemn marriage.\n\nIf anyone has brought marriage into accusation, and has believed a faithful and religious woman sleeping with her husband to be abominable or even to be accused, as though married persons cannot enter the kingdom of God, let him be anathema.\n\nII. Concerning those who condemn those who eat meat.\n\nIf anyone has believed that one who eats meat in faith with religion, apart from blood and what has been sacrificed to idols and what has been strangled, is to be condemned, as though he has no hope because he eats it, let him be anathema.\n\nIII. That a servant ought not, on the occasion of religion, to despise his master.","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":48,"ref":"p48","source":"Si quis servum alienum occasione religionis doceat dominum suum debere contemnere et ejus ministerium destituere, ac non potius docuerit eum suo domino bona fide et cum omni honorificentia deservire, anathema sit.\n\nIV. De oblatione presbyteri conjugati.\n\nSi quis discernit presbyterum conjugatum tanquam occasione nuptiarum, quod offerre non debet, et ab ejus oblatione ideo se abstineat b, anathema sit.\n\nV. Orationes Ecclesiae non debere contemni.\n\nSi quis docet demum Dei contemptibilem esse debere et congregationes quae in ea fiunt, anathema sit.\n\nVI. Non licere extra ecclesiam congregari.\n\nSi quis extra ecclesiam privatim populos congregans contemnat ecclesiasticas sanctiones ipsamque ecclesiam, apud se autem sine consilio episcopi cum presbyteris agat, anathema sit.\n\nVII. De fructibus in ecclesiam et non alibi dandis.\n\nSi quis oblationes fructuum vel primitias ecclesiae debitas [U., deditas] voluerit extra ecclesiam accipere vel dare, praeter conscientiam episcopi vel ejus cui ejusmodi officia commissa sunt, et non magis cum consilio ejus de his agendum putaverit, anathema sit.","english":"If anyone, on the pretext of religion, teaches another man's slave that he ought to despise his own master and abandon his service, and has not rather taught him to serve his own master in good faith and with all honor, let him be anathema.\n\nIV. Concerning the offering of a married presbyter.\n\nIf anyone judges a married presbyter unfit to offer on the pretext of his marriage, and for that reason abstains from his offering, let him be anathema.\n\nV. That the prayers of the Church must not be despised.\n\nIf anyone teaches that the house of God is to be contemptible, and the assemblies that are held in it, let him be anathema.\n\nVI. That it is not permitted to assemble outside the church.\n\nIf anyone privately gathers the people outside the church and despises the ecclesiastical sanctions and the church itself, and acts on his own without the counsel of the bishop together with the presbyters, let him be anathema.\n\nVII. Concerning the fruits to be given to the church and not elsewhere.\n\nIf anyone wishes to receive or give outside the church the offerings of fruits or the firstfruits due to the church, without the knowledge of the bishop or of him to whom such offices have been entrusted, and has not rather thought that these things ought to be dealt with by his counsel, let him be anathema.","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":49,"ref":"p49","source":"VIII. De his qui in usus pauperum conferuntur.\n\nSi quis dederit vel acceperit fructuum oblationes extra episcopum vel eum qui constitutus est ab eo ad dispensandam misericordiam [T. 1, mercedem] pauperibus; et qui dat et qui accipit, anathema sit.\n\nIX. Virginitati studentem non debere nuptias exsecrari.\n\nSi quis vel virginitatem vel continentiam professus tanquam abominabiles nuptias judicat, et non propter solum hoc, quod continentia et virginitas bonum sanctumque propositum sit, anathema sit.\n\nX. De his qui pro virginitate superbiunt.\n\nSi quis propter Deum virginitatem professus in conjugio positos per arrogantiam vituperaverit, anathema sit.\n\nXI. Agapem fratrum non debere contemni.\n\nSi quis contemnendos duxerit agapem facientes et propter honorem Domini fratres pauperes convocantes, et noluerit communicare vocationibus eorum, tanquam in nihilum e quod fit deducens f, anathema sit.","english":"VIII. Concerning those things which are contributed to the use of the poor.\n\nIf anyone has given or received the offerings of fruits apart from the bishop, or apart from the one who has been appointed by him to dispense mercy to the poor, let both the one who gives and the one who receives be anathema.\n\nIX. That one who devotes himself to virginity ought not to execrate marriage.\n\nIf anyone who has professed virginity or continence judges marriage as abominable, and not for this reason alone, that continence and virginity are a good and holy purpose, let him be anathema.\n\nX. Concerning those who are proud on account of virginity.\n\nIf anyone who has professed virginity for God's sake has reproached those placed in marriage through arrogance, let him be anathema.\n\nXI. That the agape of the brethren ought not to be despised.\n\nIf anyone has deemed those who hold an agape contemptible, and who for the honor of the Lord gather the poor brethren, and has refused to share in their invitations, as though reducing what is done to nothing, let him be anathema.","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":50,"ref":"p50","source":"XII. De continentibus et usu palliorum.\n\nSi quis virorum putaverit sancto proposito id est continentiae convenire ut pallio [Ae., B. R., U., palleo] utatur, tanquam ex eo justitiam habiturus, et reprehendat vel judicet alios qui cum reverentia birris utuntur et alia veste communi quae in usu est, anathema sit.\n\nXIII. Non debere mulierem continentiae causa virilem habitum usurpare.\n\nSi qua mulier hoc proposito utile judicans virili veste utatur, ad hoc ut viri habitum imitetur, anathema sit.\n\nXIV. Non debere condemnantem nuptias a viro discedere.\n\nSi qua mulier derelicto viro discedere voluerit, soluto vinculo conjugali, nuptias condemnando, anathema sit.\n\nXV. Non debere quemquam continentiae causa filios suos negligere.\n\nSi quis dereliquerit filios proprios et non eos alii, et secundum quod pietatis est necessaria non praebuerit, sed occasione continentiae negligendos putaverit, anathema sit.","english":"XII. Concerning those who practice continence and the use of cloaks.\n\nIf any man has thought that it accords with a holy purpose, that is, of continence, to wear a cloak, as though he would obtain righteousness from it, and reproaches or judges others who with reverence wear birri and other common garments that are in use, let him be anathema.\n\nXIII. That a woman ought not to usurp male attire for the sake of continence.\n\nIf any woman, judging this useful for her purpose, wears male clothing, to the end that she imitates the attire of a man, let her be anathema.\n\nXIV. That one who condemns marriage ought not to depart from her husband.\n\nIf any woman, having abandoned her husband, wishes to depart, the bond of marriage being dissolved, by condemning marriage, let her be anathema.\n\nXV. That no one ought to neglect his children for the sake of continence.\n\nIf anyone has abandoned his own children and has not provided for them, and has not supplied what is necessary according to the demands of piety, but has thought them to be neglected on the pretext of continence, let him be anathema.","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":51,"ref":"p51","source":"XVI. Ne filii occasione religionis parentes suos despiciant.\n\nSi qui filii parentes maxime fideles deseruerint in occasione cultus i, hoc justum esse judicantes, et non potius debitum honorem parentibus reddiderint, ut hoc ipsum in eis venerentur quod fideles sunt, anathema sit.\n\nXVII. Caput tondere mulieri non licere.\n\nQuacunque mulier j religioni judicans convenire comam sibi amputaverit, quam Deus ad velamen ejus et ad memoriam subjectionis illi dedit, tanquam resolvens jura subjectionis, anathema sit.\n\nXVIII. Non licere die Dominico jejunare.\n\nSi quis, tanquam hoc continentiae convenire judicans, die Dominico jejunaverit in ejusdem diei contemptum, anathema sit.\n\nXIX. Non licere jejunia communia solvere.\n\nSi qui eorum qui in proposito sunt continentia praeter necessitatem corporalem superbiat et jejunia communia totius Ecclesiae putaverit contemnenda, perfectam in sua scientia [Ae., conscientia] vindicans [U., judicans] rationem, anathema sit.","english":"XVI. That children are not to despise their parents on the pretext of religion.\n\nIf any children have abandoned their parents, especially faithful ones, on the occasion of the worship of God, judging this to be just, and have not rather rendered due honor to their parents, so as to reverence in them this very thing, that they are faithful, let him be anathema.\n\nXVII. That it is not lawful for a woman to shave her head.\n\nWhatever woman, judging that it accords with religion, has cut off her hair, which God gave her for a covering and for the remembrance of subjection, as though dissolving the rights of subjection, let her be anathema.\n\nXVIII. That it is not lawful to fast on the Lord's day.\n\nIf anyone, judging that this accords with continence, has fasted on the Lord's day in contempt of that same day, let him be anathema.\n\nXIX. That it is not lawful to break common fasts.\n\nIf any of those who are in the purpose of continence, beyond bodily necessity, is proud and has thought the common fasts of the whole Church to be despised, vindicating a perfect reason in his own knowledge, let him be anathema.","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":52,"ref":"p52","source":"XX. Communicandum in basilicis martyrum.\n\nSi quis per superbiam tanquam perfectum se aestimans, conventus qui per loca et basilicas sanctorum martyrum fiunt vel accusaverit, vel etiam oblationes quae ibidem celebrantur spernendas esse crediderit, memoriasque sanctorum contemnendas, anathema sit.\n\nHaec autem scripsimus non abscidentes eos qui in Ecclesia Dei secundum Scripturas sanctum propositum continentiae eligunt, sed eos qui suspiciunt habitum ejus et in superbiam efferuntur adversus eos qui simplicius vivunt [Ae., simplices sunt]. Sed eos a condemnamus qui se extollunt adversus Scripturas et ecclesiasticos canones et nova introducunt praecepta.","english":"XX. That communion is to be held in the basilicas of the martyrs.\n\nIf anyone, out of pride, esteeming himself as perfect, either has condemned the assemblies that are held in various places and in the basilicas of the holy martyrs, or has even believed that the offerings celebrated in those same places are to be despised, and that the memorials of the saints are to be contemned, let him be anathema.\n\nBut we have written these things, not cutting off those who in the Church of God, according to the Scriptures, choose a holy purpose of continence, but those who look askance at the habit of such a one and are carried into pride against those who live more simply. But we condemn those who exalt themselves against the Scriptures and the ecclesiastical canons and introduce new precepts.","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":53,"ref":"p53","source":"Nos autem et virginitatem cum humilitate admiramur, et continentiam cum castitate et religione Deo acceptissimam dicimus, et renuntiationem saecularium negotiorum atque actuum [U., aptum] cum humilitate discessum approbanda laudamus, et nuptiarum vinculum quod secundum castitatem secum perdurat honoramus, et divites cum justitia et operibus bonis non abjicimus, et parcimoniam cum veste humili non reprobamus: sicut etiam ornatum propter corporis diligentiam infucatum laudamus, dissolutos autem et fractos in vestibus incessus non recipimus; et domos Dei honoramus, et conventus qui in his fiunt tanquam sanctos et utiles recipimus, pietatem in privatis domibus non concludentes, et omnem locum in nomine Dei aedificatum honoramus, et congregationem in ecclesia factam ad utilitatem communem recipimus; et bona opera quae supra vires in fratres pauperes exercentur secundum ecclesiasticas traditiones beatificamus, et omnia quae conveniunt traditionibus apostolicis et sanctarum Scripturarum praeceptis, in ecclesia fieri exoptamus.","english":"But we admire virginity together with humility, and we call continence with chastity and religion most acceptable to God, and we praise the renunciation of worldly affairs and activities, a departure with humility, as to be approved, and we honor the bond of marriage which according to chastity endures with itself, and we do not cast aside the rich with justice and good works, and we do not reject frugality with humble clothing: just as we also praise adornment without artificial coloring for the sake of care of the body, but we do not accept loose and broken gait in clothing; and we honor the houses of God, and we receive the assemblies that take place in them as holy and useful, not confining piety to private houses, and we honor every place built in the name of God, and we receive the congregation made in the church for common utility; and we bless the good works that are performed beyond one's strength toward poor brothers according to ecclesiastical traditions, and we desire that all things which accord with the apostolic traditions and the precepts of the holy Scriptures be done in the church.","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":54,"ref":"p54","source":"V. CONCILIUM SARDICENSE.\n\nTRECENTORUM EPISCOPORUM ET IN EO CANONES INSTITUTI.\n\n33-34 Anno sexto Constantii a imperatoris, Leontio et Sallustio consulibus aera ccclxxi, Sardicensis synodus congregata est, ubi omnes [Ae., ibique omnes] per Orientem Ariani episcopi condemnati sunt, qui conventi ad concilium occurrere reatu conscientiae noluerunt: in quo concilio inter caetera hae regulae pro disciplina ecclesiastica institutae sunt.\n\nI. Episcopum non debere ad aliam civitatem se transferre.\n\nOsius episcopus dixit: Non minus mala consuetudo quam perniciosa corruptela funditus eradicanda est, ne cui liceat episcopo de civitate sua ad aliam civitatem transire. Manifesta est enim causa qua hoc facere tentant, cum nullus in hac re inventus sit episcopus qui de majore civitate ad minorem transiret d; unde apparet avaritiae eos ardore inflammari et ambitioni servire, et ut dominationem exerceant. Si ergo omnibus placet ut hujusmodi pernicies austerius vindicetur, n(??)c laicam communionem habeat qui talis est.","english":"V. THE COUNCIL OF SARDICA.\n\nOF THREE HUNDRED BISHOPS AND THE CANONS ESTABLISHED IN IT.\n\n33-34 In the sixth year of the emperor Constantius, with Leontius and Sallustius as consuls, in the era 371, the Synod of Sardica was assembled, where all the Arian bishops throughout the East were condemned, who, when summoned to the council, refused to attend because of the guilt of their conscience; in which council, among other things, these rules were established for ecclesiastical discipline.\n\nI. That a bishop ought not to transfer himself to another city.\n\nBishop Hosius said: A bad custom, no less than a pernicious corruption, must be eradicated from the ground up, so that it may not be permitted to any bishop to pass from his own city to another city. For the cause by which they attempt to do this is manifest, since no bishop has been found in this matter who would pass from a greater city to a lesser; whence it appears that they are inflamed with the ardor of avarice and serve ambition, and that they may exercise domination. If, therefore, it pleases all that this kind of pestilence be punished more severely, let him who is such have no lay communion.","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":55,"ref":"p55","source":"Universi dixerunt: Placet etiam si talis aliquis exstiterit temerarius ut forsitan excusationem afferat, quod populi litteras acceperit, cum minifestum sit praemio et mercede paucos qui sinceram fidem non habent potuisse corrumpi, ut clamarent in ecclesia ut ipsum petere viderentur episcopum: omnino has fraudes damnandas esse arbitror, ita ut nec laicam communionem in fine talis accipiat; quod si vobis omnibus placet, statuite. Universi dixerunt: Placet.\n\nII. Episcopum de provincia ad provinciam non transire nisi fuerit invitatus.\n\nOsius episcopus dixit: Illud quoque statutum sit, ut episcopus de sua provincia ad aliam provinciam in qua sint episcopi non transeat, nisi forte a fratribus suis invitatus e, ne videamur januam charitatis clausisse.\n\nIII. De duobus episcopis unius provincia inter se contentionem habentibus.\n\nOsius episcopus dixit: Providendum est etiam ut si in aliqua provincia forte aliquis episcopus contra fratrem suum episcopum litem habuerit, unus e duobus ex alia provincia non advocet episcopos ad judicium.","english":"All said: It pleases us, even if some such man has been so reckless as perhaps to offer the excuse that he received letters from the people, since it is manifest that a few who do not hold the sincere faith could have been corrupted by reward and payment, so that they cried out in the church as though they seemed to be asking for him as bishop: I judge that these frauds are altogether to be condemned, so that such a man shall not even receive lay communion at the end; and if this pleases you all, decree it. All said: It pleases us.\n\nII. That a bishop not pass from one province to another unless he has been invited.\n\nBishop Hosius said: Let this also be decreed, that a bishop not pass from his own province to another province in which there are bishops, unless perhaps he has been invited by his brothers, lest we seem to have closed the door of charity.\n\nIII. Concerning two bishops of one province having a dispute between themselves.\n\nBishop Hosius said: Provision must also be made that if in some province a bishop happens to have a suit against his brother bishop, one of the two shall not summon bishops from another province to the judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"IV. De episcopo adjudicato.\n\nOsius episcopus dixit: Quod si aliquis episcopus adjudicatus fuerit in aliqua causa, et putat se habere bonam causam, et [E. 3, U., ut] iterum judicium renovetur, si vobis placet, sancti Petri apostoli memoriam honoremus, ut scribatur, vel ab his qui examinarunt, vel etiam ab aliis [Ae., illis] episcopis qui in provincia proxima morantur, Romano episcopo; et si judicaverit renovandum esse judicium, renovetur, et det judices g; si autem probaverit talem causam ut ea non replicentur que acta sunt, quae decreverit Romanus episcopus confirmata erunt: si ergo hoc omnibus placet, statuatur. Synodus respondit(??) Placet.\n\nV. De episcopis a synodo depositis.\n\nGaudentius episcopus dixit: Addendum est, si placet, huic sententiae quam plenam sanctitate protulistis, ut cum aliquis episcopus depositus fuerit eorum episcoporum judicio qui in vicinis commorantur locis, et proclamaverit agendum sibi esse negotium in urbe Roma; alter episcopus in eadem cathedra post appellationem ejus qui videtur esse depositus omnino non ordinetur, nisi causa fuerit in judicio Romani episcopi determinata.","english":"IV. Concerning a bishop who has been judged.\n\nBishop Hosius said: But if any bishop has been judged in some case, and he thinks that he has a good case, and that the judgment should be renewed again, if it pleases you, let us honor the memory of the holy apostle Peter, so that it may be written either by those who examined the case, or even by other bishops who dwell in the neighboring province, to the Roman bishop; and if he judges that the judgment ought to be renewed, let it be renewed, and let him appoint judges; but if he determines that the case is such that the matters which have been done should not be reopened, what the Roman bishop has decreed shall be confirmed. If, therefore, this pleases all, let it be established. The Synod answered: It pleases.\n\nV. Concerning bishops deposed by a synod.\n\nBishop Gaudentius said: There must be added, if it pleases you, to this sentence which you have brought forth full of holiness, that when any bishop has been deposed by the judgment of those bishops who dwell in neighboring places, and has proclaimed that he has a matter to be conducted in the city of Rome, another bishop shall not at all be ordained in the same see after the appeal of him who appears to have been deposed, unless the case has been determined in the judgment of the Roman bishop.","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":57,"ref":"p57","source":"VI. De quibus supra.\n\nOsius episcopus dixit: Si contigerit in una provincia in qua fuerint duo a episcopi, unum forte remanere episcopum, ille vero per negligentiam noluerit ordinare [episcopum, et populi convenerint, episcopi vicinae provinciae debent illum prius convenire episcopum qui in eadem provincia moratur, et ostendere quod populi petant sibi rectorem et hoc justum esse ut et ipse veniat et cum ipso ordinent episcopum. Quod si conventus litteris tacuerit et dissimulaverit nihilque rescripserit, tunc satisfaciendum esse populis ut veniant ex vicina provincia et ordinent episcopum; sed iterum licentia danda passim non est. Si enim subito aut vicus aliquis aut modica civitas, cui satis est unus presbyter, voluerit sibi episcopum ordinari ad hoc ut vilescat nomen episcopi et auctoritas, non debent illi ex alia provincia invitati facere episcopum, nisi aut in his civitatibus quae episcopos habuerunt, aut si qua tam popelosa est civitas vel locus qui mereatur habere episcopum. Synodus respondit: Placet·","english":"VI. Concerning the same matters as above.\n\nBishop Hosius said: If it happens in a province in which there were two bishops that one of them perhaps remains as bishop, but he, through negligence, is unwilling to ordain a bishop, and the people have assembled, the bishops of the neighboring province ought first to summon that bishop who resides in the same province, and to show that the people are asking for a ruler for themselves, and that it is just that he too should come and ordain a bishop together with him. But if, having been summoned by letter, he keeps silent and dissembles and writes back nothing, then the people must be satisfied, so that they come from the neighboring province and ordain a bishop; but again, permission is not to be given indiscriminately. For if suddenly either some village or a small city, for which one presbyter is sufficient, wishes to have a bishop ordained for itself, to the end that the name and authority of bishop be cheapened, those invited from another province ought not to make a bishop for it, unless either in those cities which have had bishops, or if some city or place is so populous that it deserves to have a bishop. The synod responded: It pleases.","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":58,"ref":"p58","source":"VII. De episcopis accusatis.\n\nOsius episcopus dixit: Et hoc placuit ut si episcopus accusatus fuerit, et judicaverint congregati episcopi regionis illius et de gradu suo dejecerint eum, si appellaverit qui dejectus videtur et confugerit ad beatissimum Ecclesiae Romanae episcopum, et voluerit audiri, si justum putaverit ut renovetur examen, scribere episcopis dignetur Romanus episcopus his qui in finitima et propinqua altera provincia sunt, et e ipsi diligentes omnia requirant et juxta fidem veritatis definiant. Quod si is qui rogat causam suam iterum audiri, deprecatione sua moverit episcopum Romanum ut e latere suo presbyteros mittat, erit in potestate ipsius quid velit et quid aestimet: et si decreverit mittendos esse qui praesentes cum episcopis judicent ut etiam habeant auctoritatem personae illius a quo destinati sunt, erit in ejus arbitrio; si vero crediderit sufficere episcopos provinciales ut negotio terminum imponant, faciet quod sapientissimo consilio suo judicaverit.","english":"VII. Concerning accused bishops.\n\nBishop Hosius said: And this too has pleased us, that if a bishop has been accused, and the assembled bishops of that region have judged him and deposed him from his rank, and he who seems to have been deposed has appealed and fled to the most blessed bishop of the Roman Church, and has wished to be heard, if the Roman bishop thinks it just that the examination be renewed, he should deign to write to the bishops who are in the neighboring and adjacent province, and they themselves should diligently inquire into everything and determine according to the truth of the faith. But if he who asks that his case be heard again has moved the Roman bishop by his entreaty to send presbyters from his side, it shall be in his power to decide what he wishes and what he judges fitting; and if he has decreed that those who shall judge in person with the bishops are to be sent, so that they also have the authority of the person by whom they were sent, it shall be in his discretion; but if he believes that the provincial bishops suffice to put an end to the matter, he shall do what he judges by his most wise counsel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"VIII. Ut episcopi passim ad comitatum non pergant.\n\nOsius episcopos dixit: Importunitatis nostrae nimia frequentia et injusto judicio petitiones fecerunt nos non tantam habere gratiam aut fiduciam, dum quidam non cessant ad comitatum ire episcopi, et maxime Afri, qui sicuti cognovimus sanctissimi fratris et coepiscopi nostri Grati salutaria consilia spernant atque contemnant, et non solum ad comitatum multas et diversas Ecclesiae non profuturas perferant causas, ut fieri solet, aut oportet, ut aut pauperibus, aut viduis, aut pupillis subveniatur, sed et dignitates saeculares et administrationes quibusdam postulent. Haec itaque pravitas olim non solum murmurationes sed et scandala excitavit: honestum est autem ut episcopus intercessionem suam his praestet, qui aliqua iniqua vi opprimuntur aut si vidua affligitur aut pupillus exspoliatur, tamen et ista omnia, si justam habeant causam et petitionem. Si vobis ergo, fratres charissimi, placet, decernite ne episcopi ad comitatum accedant, nisi forte hi qui religiosissimi imperatoris litteris vel invitati fuerint vel evocati. Sed quoniam saepe contingit ut ad misericordiam Ecclesiae confugiant qui injuriam patiuntur, et qui peccantes in exsilium vel in insulas damnantur, aut certe quicunque sententiam excipiunt, ideoque subveniendum est et sine dubitatione eis petenda per Ecclesiam indulgentia: si ergo hoc vobis placet, statuatur.","english":"VIII. That bishops are not to proceed everywhere to the imperial court.\n\nBishop Hosius said: The excessive frequency of our importunity and unjust judgment have made petitions, so that we do not have as much favor or confidence, while certain bishops do not cease to go to the court, and especially the Africans, who, as we have learned, spurn and despise the salutary counsels of our most holy brother and fellow bishop Gratus, and not only bring many and various causes to the court that will not profit the Church, as is wont to happen, or as it ought, so that help may be given to the poor, or widows, or orphans, but they also seek secular dignities and administrative offices for certain persons. This depravity has therefore long ago stirred up not only murmurings but also scandals. It is honorable, however, that a bishop extend his intercession to those who are oppressed by some unjust force, or if a widow is afflicted or an orphan despoiled, yet all these things only if they have a just cause and petition. If therefore this pleases you, dearest brothers, decree that bishops are not to approach the court, unless perhaps those who have been either invited or summoned by letters of the most religious emperor. But since it often happens that those who suffer injury flee to the mercy of the Church, and those who sin are condemned to exile or to islands, or certainly whoever receives a sentence, and therefore help must be given and indulgence must without doubt be sought for them through the Church: if therefore this pleases you, let it be established.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Universi dixerunt: Placet et constituatur.\n\nIX. De quibus supra.\n\nOsius episcopus dixit: Haec quoque prudentia vestra tractare debet, ut quia decrevistis ne episcopi improbitas notetur ad comitatum pergendo, quicunque ergo quales superius memoravimus preces habuerint vel acceperint, per diaconum suum mittant; quia persona ministri non erit invidiosa, quae celerius poterit quae impetraverit referre: et hoc consequens esse videtur, ut unusquisque qui preces habuerit eas ad fratres et coepiscopos nostros, qui in maxima civitate, id est qui metropoli, consistunt, mittat et illi per suos diaconos destinet, tribuendo commendatitias epistolas pari ratione ad fratres et coepiscopos nostros, qui in ille tempore in his regionibus et urbibus morantur, in quibus felix et beatus Augustus rempublicam gubernat. Si vero habet quis episcoporum amicos in palatio qui cupit aliquid quod tamen honestum est impetrare, non prohibeatur per diaconem suum rogare et significare eis, quos scit benigne i intercessione sibi absenti praestare posse j. Qui vero Romam venerit, sicuti dictum est, sanctissimo fratri et coepiscopo nostro Romanae Ecclesiae preces quas habet tradat, ut et ipse prius examinet si honestae et justae sunt, et praestet [U., procuret] diligentiam atque sollicitudinem ut ad comitatum perferatur. Universi dixerunt placere sibi et honestum esse consilium.","english":"All said: It pleases us, and let it be established.\n\nIX. Concerning the matters above.\n\nBishop Hosius said: Your prudence must also consider this, that since you have decreed that a bishop is not to be marked with disgrace for going to the imperial court, therefore whoever has or has received petitions of the kind we mentioned above should send them through his deacon; for the person of a minister will not be invidious, since he can more quickly report what he has obtained. And it seems to follow from this that each one who has petitions should send them to our brothers and fellow bishops who reside in the greatest city, that is, in the metropolis, and that he should dispatch them through his own deacons, giving letters of recommendation in like manner to our brothers and fellow bishops who at that time are staying in those regions and cities in which the blessed and happy Augustus governs the state. But if any of the bishops has friends in the palace and desires to obtain something, provided it is honorable, let him not be forbidden to ask and make it known through his deacon to those whom he knows can kindly assist him by their intercession in his absence. But whoever comes to Rome, as has been said, should hand over the petitions he has to our most holy brother and fellow bishop of the Roman Church, so that he may first examine whether they are honorable and just, and may provide diligence and care that they be carried to the imperial court. All said that the counsel pleased them and was honorable.","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":61,"ref":"p61","source":"X. De quibus supra.\n\nAlipius episcopus dixit: Si propter pupillos et viduas vel laborantes, qui causas non iniquas habent, susceperint peregrinationis incommoda a, habebunt aliquid justae rationis; nunc vero cum ea postulent, quae sine invidia omnium et reprehensione esse non possunt, non necesse est ire illos ad comitatum.\n\nXI. De quibus supra.\n\nGaudentius episcopus dixit: Ea quae salubriter providistis convenientia et aestimatione omnium, ac Deo placitura et hominibus, tenere hactenus fortitudinem possunt, si metus huic sententiae conjungatur. Scimus enim etiam ipsi saepissime propter paucorum impudentiam sacrum ac religiosum sacerdotale nomen fuisse reprehensum. Si igitur aliquis contra omnium sententiam nisus voluerit ambitioni magis placere quam Deo, debet scire, causis redditis, honorem atque dignitatem se amissurum. Hoc autem sciri et comperiri poterit, si unusquisque nostrum qui in canali constitutus est, cum progredientem [U., prodientem] episcopum viderit, inquirat transitum ejus, causas videat, quo tendit agnoscat, et si quidem eum agnoverit ire ad comitatum, requirat illud quod superius comprehensum est, ne forte invitatus est [U., sit], ut ei facultas eundi permittatur: sin vero, ut superius meminit sanctitas vestra, propter desideria et ambitiones ire ad comitatum tentaverit, neque litteris ejus subscribatur neque in communionem recipiendus est.","english":"X. Concerning the matters above.\n\nBishop Alypius said: If they have undertaken the hardships of travel on behalf of orphans and widows, or of laborers who have not unjust causes, they will have some just reason; but now, since they seek those things which cannot be without the ill will and reproach of all, it is not necessary that they go to the court.\n\nXI. Concerning the matters above.\n\nBishop Gaudentius said: Those things which you have salutarily provided, agreeable and esteemed by all, and pleasing to God and to men, can retain their force up to this point only if fear is joined to this sentence. For we ourselves know that very often, on account of the shamelessness of a few, the sacred and religious name of priest has been reproached. If, therefore, anyone, striving against the judgment of all, wishes to please ambition rather than God, he ought to know that, with his reasons having been rendered, he will lose his honor and dignity. But this can be known and discovered if each one of us who is stationed in the canal, when he sees a bishop advancing, inquires into his passage, examines his reasons, and learns where he is heading; and if indeed he recognizes that he is going to the court, let him require that which was comprehended above, lest perhaps he has been invited, so that the opportunity of going may be permitted to him; but if not, as your holiness mentioned above, he has attempted to go to the court on account of desires and ambitions, let there be no subscription to his letters, nor is he to be received into communion.","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":62,"ref":"p62","source":"Si vobis placet, debet omnium sententia confirmari. Universi dixerunt hoc honestum esse et placere sibi constitutionem c.\n\nXII. De quibus supra.\n\nOsius episcopus dixit: Sed et moderatio necessaria est, dilectissimi fratres, ne subito adhuc quidam, nescientes quid decretum sit in synodo, venerint subito ad civitates eas quae in canali sunt, debet episcopus civitatis ipsius admonere et instruere illum, ut ex eo loco ille mittat diaconem; admonitus tamen ipse redeat ad parochiam suam.\n\nXIII. Ut ne ex laico quilibet episcopus ordinetur.\n\nOsius episcopus dixit: Necessarium arbitror ut diligentissime tractetur d, si forte aut dives aut scholasticus de foro aut ex administratore episcopus fuerit postulatus, non prius ordinetur, nisi ante et lectoris munere et officio diaconii et presbyterii fuerit perfunctus; et ita per singulos gradus, si dignus fuerit, ascendat ad culmen episcopatus.","english":"If it pleases you, the judgment of all ought to be confirmed. All said that this is honorable and that the constitution pleases them.\n\nXII. Concerning the matters above.\n\nBishop Osius said: But moderation is also necessary, most beloved brothers, lest some, still not knowing what has been decreed in the synod, come suddenly to those cities which are on the canal; the bishop of that city ought to admonish and instruct him, so that from that place he send a deacon; yet, once admonished, he himself should return to his own parish.\n\nXIII. That no one from among the laity be ordained bishop.\n\nBishop Osius said: I judge it necessary that it be treated most diligently, if perhaps either a rich man or a scholar from the forum or one from among the administrators should be requested as bishop, that he not be ordained first, unless he has previously performed both the office of lector and the duty of deacon and of presbyter; and so through each individual grade, if he is worthy, let him ascend to the summit of the episcopate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Potest enim per has promotiones, quae habent utique prolixum tempus, probari qua fide sit quave modestia et gravitate et verecundia, ut si dignus fuerit probatus, divino sacerdotio illustretur: nam nec conveniens est, nec ratio nec disciplina patitur, ut temere ac leviter ordinetur aut episcopus aut presbyter aut diaconus qui sit neophytus, maxime cum beatissimus Apostolus magister gentium ne hoc fieret denuntiasse et prohibuisse videatur, sed hi quorum per longum tempus examinata sit vita et merita comprobata. Universi dixerunt placere sibi haec.\n\nXIV. Ut episcopus in aliena provincia non immoretur.\n\nOsius episcopus dixit: Hoc quoque statuere debetis ut episcopus ex alia civitate, cum venerit ad aliam civitatem vel ex provincia sua ad aliam provinciam, et ambitioni magis serviat quam devotioni, ita ut si voluerit in aliena civitate multo tempore residere, et contingat ut episcopus civitatis ipsius non tam instructus sit nec tam doctus, is vero qui advenit incipiat contemnere eum et frequenter facere sermonem, ut dehonestet et infirmet illius personam, qua occasione fit ut non dubitet relinquere assignatam sibi ecclesiam et transire ad aliam e: definite ergo tempus, quia et non recipere episcopum coepiscopum suum inhumanum est, et diutius residere perniciosum: ne fiat ergo providendum est f.","english":"For through these promotions, which certainly have a lengthy period of time, it can be proven with what faith, modesty, gravity, and reverence one conducts himself, so that if he is proven worthy, he may be adorned with the divine priesthood. For it is neither fitting, nor does reason or discipline permit, that a bishop or presbyter or deacon who is a neophyte be ordained rashly and lightly, especially since the most blessed Apostle, teacher of the Gentiles, appears to have warned and forbidden that this be done; but rather those whose life has been examined over a long period and whose merits have been approved. All said that these things pleased them.\n\nXIV. That a bishop should not linger in another province.\n\nBishop Osius said: You ought also to establish this, that when a bishop from another city comes to another city, or from his own province to another province, and serves ambition rather than devotion, so that if he wishes to reside for a long time in another city, and it happens that the bishop of that city is not so well instructed nor so learned, and the one who has arrived begins to despise him and frequently to speak, so as to dishonor and weaken his person, on which occasion it comes about that he does not hesitate to abandon the church assigned to him and pass over to another—therefore define a time, because both to refuse to receive a bishop, one's fellow bishop, is inhuman, and to reside too long is pernicious. Therefore provision must be made that this not happen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Memini autem superiori concilio fratres nostros constituisse, ut si quis laicus in ea qua commoratur civitate tres Dominicas, id est per tres septimanas non celebrasset conventum, communione privaretur: si ergo haec circa laicos constituta sunt, quanto magis nec licet nec decet ut episcopus, si nullam tam gravem habet necessitatem, nec tam difficilem rationem, tandiu absit ab Ecclesia sua et populum contristet? Universi dixerunt placere sibi.\n\nXV. De episcopis in aliena provincia possessiones habentibus.\n\nOsius episcopus dixit: Quia nihil praetermitti oportet, sunt quidam fratres et coepiscopi nostri qui non in ea civitate possident in qua episcopi videntur esse constituti, vel certe parvam rem illic habent ubi habitant, alibi autem idonea praedia habere noscuntur, vel affectiones proximorum quibus indulgeant: hactenus igitur eis permitti oportet ut accedant ad possessiones suas et disponant et ordinent fructum laboris sui, ut post tres Dominicas, id est post septimanas tres si morari necesse sit, in suis potius fundis morentur: et si est proxima civitas in qua presbyter est, ne sine ecclesia facere videatur Dominicum, accedant, ut nec res ejus domesticae per absentiam ejus detrimentum sustineant, et non frequenter veniendo ad aliam civitatem in qua est episcopus, suspicionem jactantiae et ambitionis incurrant. Universi dixerunt placere sibi.","english":"But I remember that in a previous council our brothers decreed that if any layman in the city where he resides had not attended the assembly of the Lord on three Lord's Days, that is, for three weeks, he should be deprived of communion. If, then, these things have been decreed concerning laymen, how much more is it neither lawful nor fitting that a bishop, if he has no necessity so grave nor any reason so difficult, should be absent so long from his church and sadden his people? All said that this pleased them.\n\nXV. Concerning bishops who have possessions in another province.\n\nBishop Hosius said: Since nothing ought to be omitted, there are certain brothers and fellow bishops of ours who do not possess property in the city in which they are seen to have been appointed bishops, or at least have little there where they live, but are known to have suitable estates elsewhere, or affections for relatives to which they indulge. To this extent, therefore, it ought to be permitted them that they may go to their possessions and arrange and order the fruit of their labor, so that after three Lord's Days, that is, after three weeks, if it is necessary to stay, they may rather dwell on their own estates; and if there is a nearby city in which there is a presbyter, let them go there, lest they seem to keep the Lord's Day without a church, so that neither their domestic affairs suffer loss through his absence, and by coming frequently to another city in which there is a bishop, they do not incur suspicion of boasting and ambition. All said that this pleased them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"XVI. De clericorum excommunicatione.\n\nOsius episcopus dixit: Si hoc quoque omnibus placet, ut sive diaconus, sive presbyter, sive quis clericorum ab episcopo suo communione fuerit privatus, et ad alterum perexerit episcopum, et scierit ille ad quem confugerit eum ab episcopo suo fuisse abjectum; non oportet ut ei communionem indulgeat: quod si fecerit, sciat se convocatis episcopis causas esse dicturum. Universi dixerunt: Hoc statutum et pacem servabit et custodiet concordiam.\n\nXVII. Licere clericis, si injuste fuerint excommunicati, vicinos adire episcopos.\n\nOsius episcopus dixit: Quid me adhuc moveat reticere non debeo: si episcopus quis forte iracundus, quod esse non debet, cito aut aspere commoveatur adversus presbyterum aut diaconum suum et exterminare eum de Ecclesia voluerit, providendum est ne innocens damnetur aut perdat communionem; et ideo habeat potestatem qui dejectus est, ut finitimos episcopos interpellet, et causa ejus audiatur et diligentius tractetur, quia non oportet ei negari audientiam roganti a; et ille episcopus, qui aut juste aut injuste abjecit eum, patienter accipiat ut negotium discutiatur ut vel probetur sententia ejus a plurimis vel emendetur b. Tamen priusquam omnia diligenter et fideliter fuerint examinata, eum qui fuerat communione separatus, nullus alius debet praesumere ut recipiat et communioni societ.","english":"XVI. Concerning the excommunication of clerics.\n\nBishop Hosius said: If this also pleases all, that if a deacon, or a presbyter, or any of the clerics has been deprived of communion by his own bishop, and has gone to another bishop, and that bishop to whom he has fled knows that he was cast out by his own bishop, he ought not to grant him communion; but if he does so, let him know that he will have to give an account of his actions to the assembled bishops. All said: This statute will both preserve peace and maintain concord.\n\nXVII. That clerics, if they have been unjustly excommunicated, may approach neighboring bishops.\n\nBishop Hosius said: What still moves me I must not keep silent about: if perhaps some bishop, being irascible—which he ought not to be—is quickly or harshly stirred against his presbyter or deacon and wishes to expel him from the Church, provision must be made lest an innocent man be condemned or lose communion; and therefore he who has been cast out should have the power to appeal to neighboring bishops, and his case should be heard and treated with diligence, because audience ought not to be denied to one who asks; and that bishop who has cast him out, whether justly or unjustly, should patiently accept that the matter be examined, so that his sentence may either be approved by many or corrected. Nevertheless, before all things have been carefully and faithfully examined, no other person ought to presume to receive him who had been separated from communion and to associate him with communion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Qui autem convenerint ad audiendum, si clericorum esse fastidium viderint et superbiam, quia non decet ut episcopus aut injuriam aut contumeliam patiatur, austerioribus eos verbis castigent ut obediant honesta praecipienti episcopo; quia sicut ille sincerum amorem debet clericis exhibere et charitatem, ita quoque vicissim ministri infucata debent episcopo suo obsequia exhibere.\n\nXVIII. Non licere episcopo alterius clericum in sua Ecclesia ordinare.\n\nJanuarius episcopus dixit: Illud quoque sanctitas vestra statuat, ut nulli episcopo liceat alterius civitatis ecclesiasticum sollicitare et in sua dioecesi ordinare clericum, quia ex his contentionibus solet nasci discordia: et ideo prohibet [B. R., U., prohibeat] omnium sententia ne quis hoc facere audeat.\n\nXIX. De quibus supra.\n\nOsius episcopus dixit: Et hoc universi constituimus, ut quicunque ex alia parochia voluerit alienum ministrum sine consensu episcopi ipsius et sine voluntate ordinare, non sit rata ordinatio ejus. Quicunque autem hoc usurpaverit, a fratribus et coepiscopis nostris et admoneri debet et corrigi.","english":"But those who have come together to hear, if they perceive the arrogance and pride of the clerics—since it is not fitting that a bishop should suffer either injury or insult—let them rebuke them with rather stern words, that they may obey the bishop when he commands what is honorable; because just as he ought to show sincere love and charity to the clerics, so in turn the ministers ought to show unfeigned obedience to their own bishop.\n\nXVIII. That it is not permitted for a bishop to ordain the cleric of another.\n\nBishop Januarius said: Let your holiness also decree this, that no bishop may be permitted to solicit an ecclesiastic of another city and ordain him as a cleric in his own diocese, because from these contentions discord is wont to arise; and therefore the sentence of all forbids that anyone should dare to do this.\n\nXIX. Concerning the matters above.\n\nBishop Hosius said: And this we all have established, that whoever from another parish wishes to ordain another's minister without the consent of that bishop himself and without his will, his ordination shall not be valid. But whoever has usurped this ought both to be admonished and corrected by our brothers and fellow bishops.","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":67,"ref":"p67","source":"XX. Ut extranei clerici apud Thessalonicam non tardent.\n\nAetius episcopus dixit: Non ignoratis quanta et qualis sit Thessalonicensium civitas: saepe ad eam veniunt ex aliis regionibus presbyteri et diaconi, et non sunt contenti ut brevi tempore remorentur aut resideant ibi, aut certe vix post longa spatia ad suam redire cogantur. Universi dixerunt: ea tempora, quae constituta sunt circa episcopos, et erga horum personas observari debent.\n\nXXI. Clerici vim passi aut persecutionem si ad aliam accesserint civitatem non velentur ibi morari quandiu potuerint redire.\n\nOsius episcopus dixit: Suggerente fratre et coepiscopo nostro Olympio [T. 2, Alipio], hoc etiam placuit, ut si aliquis vim perpessus est et inique pulsus pro disciplina vel catholica defensione vel confessione veritatis, fugiens pericula innocens et devolutus ad aliam venerit civitatem, non prohibeatur immorari quandiu aut redire potuerit aut injuria ejus remedium acceperit; durum est enim qui persecutionem patitur non recipi: etiam et larga benevolentia et humanitas est ei exhibenda.","english":"XX. That foreign clerics should not delay at Thessalonica.\n\nAetius the bishop said: You are not unaware how great and of what sort the city of the Thessalonians is: presbyters and deacons often come to it from other regions, and they are not content to stay or reside there for a short time, or at least they are scarcely compelled to return to their own after long periods. All said: those times which have been established regarding bishops should also be observed with respect to their persons.\n\nXXI. Clerics who have suffered violence or persecution, if they have come to another city, are not to be forbidden to remain there as long as they are able to return.\n\nOsius the bishop said: At the suggestion of our brother and fellow bishop Olympius, this also has pleased us: that if anyone has suffered violence and been unjustly driven out for the sake of discipline or the catholic defense or the confession of the truth, fleeing dangers as an innocent man and having come to another city, he is not to be prohibited from staying there as long as he is either able to return or his injury has received a remedy; for it is hard that one who suffers persecution should not be received: indeed, even a generous benevolence and humanity is to be shown to him.","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":"VI. CONCILIUM AÑTIOCHENUM.\n\nTRIGINTA ET UNIUS EPISCOPORUM.\n\nSancta et pacatissima synodus in unum congregata his qui per singulas provincias sunt unanimibus sanctis et consacerdotibus in Domino salutem. Gratia et veritas Jesu Christi Domini et Salvatoris nostri sanctam Antiochenam Ecclesiam visitans et in unum connectens per concordiam pacatissimi Spiritus, multa quidem et alia perfecit: in omnibus autem suggerente sancto et pacifico Spiritu, etiam hoc perfecit, ut quae a visa sunt recte constitui cum plurima consideratione et judicio una cum omnibus nobis Antiochia ex diversis provinciis in unum collectis episcopis, in vestram notitiam deferrentur. Credimus autem gratiae Domini et sancto Spiritui pacis quod et ipsi conspirabitis nobis tanquam in unam fuissetis virtutem b, et nobiscum orationibus adnitentes magis muniti, et in Spiritu sancto praesentes iisdem ipsis quae definita sunt consentientes et ea quae visa sunt recta roborantes, cum consensu sancti Spiritus consignabitis. Sunt autem praefiniti canones ecclesiastici hi qui infra scripti sunt.","english":"VI. COUNCIL OF ANTIOCH.\n\nOf thirty-one bishops.\n\nThe holy and most peaceable synod, gathered as one, to the unanimous holy and fellow-priests throughout the individual provinces: greeting in the Lord. The grace and truth of Jesus Christ our Lord and Savior, visiting the holy Church of Antioch and binding it into one through the concord of the most peaceable Spirit, accomplished many other things indeed; but in all things, with the holy and peacemaking Spirit prompting, it also accomplished this: that the things which seemed right to be established with the greatest consideration and judgment, together with all of us bishops gathered at Antioch into one from diverse provinces, should be brought to your knowledge. We believe, moreover, in the grace of the Lord and in the holy Spirit of peace, that you also will be of one mind with us, as if you had been made one power, and striving together with us in prayers, being the more fortified, and present in the Holy Spirit, consenting to those very things which have been defined and confirming the things which seemed right, you will ratify them with the consent of the Holy Spirit. Now the ecclesiastical canons prefixed are those written below.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"In qua synodo fuerunt episcopi: Eusebius, Niceta, Antiochus, Archelaus, Isicius c, Jacobus, Aeneas, Bassus d, Moyses, Macedonius, Theodorus, alius Theodorus, Paulus, Eustachius, Manicius, Agapius, Alexander, Patritius, Petrus, Theodorus, Narcissus, Syricus e, Manicius f, Aetherius, Magnus, Alipius g, Tarcodius h, Mantus, Petrus, Anatolius, et Chirion i, ex provinciis Syriae Coeles, Phoenices, veteris Arabiae, Mesopotamiae, Ciliciae, Isauriae: et haec constituerunt quae infra scripta sunt.\n\nI. Non licere pascha diverso tempore facere neque cum Judaeis celebrare.\n\nOmnes qui audent dissolvere regulam sancti et magni concilii Nicaeni, quod celebratum est in praesentia Dei et amantissimi a Constantini imperatoris, de sancta et salutari festivitate paschali Salvatoris nostri, excommunicatos et abjectos ab Ecclesia esse debere, maxime si perseverent studio contentionis ad subvertenda ea quae optime constituta sunt: et haec quidem dicta sunt de laicis.","english":"In which synod there were bishops: Eusebius, Niceta, Antiochus, Archelaus, Isicius, Jacobus, Aeneas, Bassus, Moyses, Macedonius, Theodorus, another Theodorus, Paulus, Eustachius, Manicius, Agapius, Alexander, Patritius, Petrus, Theodorus, Narcissus, Syricus, Manicius, Aetherius, Magnus, Alipius, Tarcodius, Mantus, Petrus, Anatolius, and Chirion, from the provinces of Coele-Syria, Phoenice, old Arabia, Mesopotamia, Cilicia, and Isauria; and they established the things which are written below.\n\nI. That it is not permitted to celebrate Pascha at a different time, nor to celebrate it with the Jews.\n\nAll who dare to dissolve the rule of the holy and great Council of Nicaea, which was held in the presence of God and of the most beloved emperor Constantine, concerning the holy and saving festivity of Pascha of our Savior, ought to be excommunicated and cast out from the Church, especially if they persist in the zeal of contention to subvert those things which have been most excellently established; and these things indeed have been said concerning the laity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Si autem de praepositis Ecclesiae aliquis, id est vel episcopus vel presbyter vel diaconus post hanc definitionem ausus fuerit in subversionem populorum et perturbationem ecclesiarum retinere et cum Judaeis pascha voluerit celebrare; hunc sancta synodus jamjamque alienum ab Ecclesia esse judicavit, tanquam eum qui non solum proprii peccati reus sit, sed et aliorum corruptae mentis et conversationis supplantator exstiterit: et non solum hujusmodi deponi a sacerdotio et ministerio, sed et hos qui eis ausi fuerint communicare post damnationem; depositos autem etiam honore qui extrinsecus est privari oportet, quem sanctus canon et Dei sacerdotium meruit.\n\nII. Non licere communionem Ecclesiae contemnere, aut excommunicatis communicare.\n\nOmnes qui ingrediuntur in ecclesiam Dei et sacras Scripturas audiunt, non autem cum populo in oratione communicant, adversantur etiam sanctam assumptionem dominici sacramenti secundum aliquam propriam disciplinam: hos abjici ab Ecclesia oportet, donec confitentes fructum poenitentiae demonstrent, et deprecati fuerint ut data venia suscipi mereantur. Non autem liceat communicare excommunicatis, neque per domos ingredi, nec cum eis orare qui Ecclesiae non participant in oratione, nec in alteram Ecclesiam recipi qui ab alia excommunicantur.","english":"But if any of the leaders of the Church, that is, either a bishop or a presbyter or a deacon, after this definition has dared, to the subversion of the peoples and the disturbance of the churches, to retain it and to wish to celebrate the Passover with the Jews, this holy synod has judged him to be, from this moment on, alien from the Church, as one who is not only guilty of his own sin, but has also stood forth as a subverter of others of corrupted mind and conduct; and not only must such a one be deposed from the priesthood and ministry, but also those who have dared to communicate with them after their condemnation; and those deposed must also be deprived of the honor that is external, which the holy canon and the priesthood of God has deserved.\n\nII. That it is not permitted to despise the communion of the Church, or to communicate with the excommunicated.\n\nAll who enter the church of God and hear the sacred Scriptures, but do not communicate with the people in prayer, and also oppose the holy reception of the Lord's sacrament according to some private discipline of their own: these ought to be cast out from the Church, until, confessing, they show the fruit of repentance, and have entreated that, pardon being granted, they may deserve to be received. But it is not permitted to communicate with the excommunicated, nor to enter their houses, nor to pray with those who do not participate with the Church in prayer, nor is one who is excommunicated by one church to be received into another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Quod si visus fuerit quilibet episcoporum, vel presbyterorum, aut diaconorum, vel etiam qui in canone detinentur, excommunicatis communicare; et hunc oportet communione privari, tanquam Ecclesiae regulas confundentem.\n\nIII. Non debere clericum ad Ecclesiam aliam migrantem ibi perseverare.\n\nSi quis presbyter, vel diaconus, vel quilibet clericus, deserta sua Ecclesia, ad aliam transeundum esse crediderit, et ibi paulatim tentet quo migravit perpetuo permanere, ulterius ministrare non debet, praesertim si ab episcopo suo ad revertendum fuerit exhortatus [T. 1, exoratus]. Quod si et post evocationem sui episcopi non obedierit, sed perseveraverit, omnismodis ab officio suo deponi debere, nec aliquando spem restitutionis habere. Si quis vero propter hanc culpam depositum alius episcopus susceperit, et ipse a communi synodo poenam merebitur increpationis, tanquam ecclesiastica jura dissolvens.","english":"But if any of the bishops, or presbyters, or deacons, or even those who are held in the canon, shall be seen to communicate with the excommunicated, this man too must be deprived of communion, as one who confounds the rules of the Church.\n\nIII. That a cleric who migrates to another church ought not to remain there.\n\nIf any presbyter, or deacon, or any cleric whatsoever, having deserted his own church, shall believe he should pass over to another, and there gradually attempt to remain permanently where he has migrated, he ought not to minister further, especially if he has been exhorted by his bishop to return. But if even after the summons of his bishop he shall not obey, but shall persevere, he must be deposed from his office by all means, nor shall he ever have hope of restoration. If however another bishop shall receive one deposed for this fault, he himself also shall merit the penalty of rebuke from the common synod, as one who dissolves the ecclesiastical laws.","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":72,"ref":"p72","source":"IV. Non licere episcopo vel cuicunque clerico si exauctoratus fuerit ministrare.\n\nSi quis episcopus a synodo e fuerit depositus, vel presbyter vel diaconus a proprio episcopo condemnatus, et praesumpserit sacerdotii seu sacri ministerii quidpiam, non ei amplius liceat neque in alia synodo spem restitutionis habere, neque assertionis alicujus locum; sed et communicantes ei omnes abjici ab Ecclesia, et maxime si postquam cognoverunt sententiam adversus eum fuisse prolatam, ei contumaciter communicaverunt.\n\nV. Non licere clericis contempto episcopo semote colligere.\n\nSi quis presbyter aut diaconus, contempto suo episcopo, se ipsum ab Ecclesia segregaverit et privatim apud se collectis populis [U., presbyteris] altare erigere ausus fuerit, et nihilominus, episcopo suo exhortante et semel et iterum revocante, inobediens exstiterit; hunc modis omnibus deponendum, nec aliquando consequi curationem aut proprium honorem recipere speret. Quod si etiam perseveraverit perturbans et concitans Ecclesiam, quae foris est, tanquam seditiosum corripi oportet.","english":"IV. That it is not permitted for a bishop or any cleric who has been deprived of office to minister.\n\nIf any bishop has been deposed by a synod, or a presbyter or deacon condemned by his own bishop, and has presumed to perform any act of the priesthood or sacred ministry, it shall no longer be permitted him either to have hope of restoration in another synod, or any place for assertion; but all who communicate with him are to be cast out from the Church, and especially if, after they knew that sentence had been pronounced against him, they obstinately communicated with him.\n\nV. That clerics may not, in contempt of their bishop, gather separately.\n\nIf any presbyter or deacon, in contempt of his bishop, has separated himself from the Church and, with the people gathered privately at his own place, has dared to set up an altar, and nonetheless, though his bishop exhorts and recalls him once and again, has shown himself disobedient, he must be deposed by all means, nor let him ever hope to obtain a cure or to receive his own honor again. But if he also persists in disturbing and agitating the Church which is outside, he must be corrected as a seditious man.","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":73,"ref":"p73","source":"VI. De excommunicatis.\n\nSi quis a proprio episcopo excommunicatus est, non eum prius ab aliis debere suscipi, nisi a suo fuerit receptus episcopo, aut concilio facto occurrat, et respondeat, et synodo satisfecerit, et statuerit sub alia sententia, recipi oportet. Quod etiam circa laicos, et presbyteros, et diaconos et omnes qui in clero sunt convenit observati.\n\nVII. Nullum peregrinum absque epistolio suscipi.\n\nNullum absque formata, quam Graeci epistollum dicunt, peregrinorum clericorum suscipi oportet.\n\nVIII. Ut epistolia soli chorepiscopi faciant.\n\nNeque presbyteres ad regiones longinquas formatas, id est canonicas epistolas dare, nisi ad episcopos finitimos simplices epistolas mittere; vicarios vero episcoporum g, qui a Graecis chorepiscopi appellantur, formatas facere liceat.\n\nIX. De metropolitanis episcopis.\n\nPer singulas provincias episcopos singulos scire oportet episcopum metropolitanum, qui praeest, curam et sollicitudinem totius provinciae suscepisse: propter quod ad metropolitanam civitatem ab his qui causas habent sine dubio concurratur. Quapropter placuit eum et honore praeire, et nihil ultra sine ipso reliquos episcopos agere secundum antiquum patrum nostrorum qui obtinuit canonem, nisi haec tantum quae uniuscujusque [U., unicuique] ecclesiae per suam dioecesim competunt.","english":"VI. Concerning the excommunicated.\n\nIf anyone has been excommunicated by his own bishop, he ought not to be received first by others, unless he has been received by his own bishop, or he comes before a council and answers, and satisfies the synod, and it is decided under another sentence that he ought to be received. This also ought to be observed concerning laymen, presbyters, deacons, and all who are in the clergy.\n\nVII. That no stranger be received without a letter.\n\nNo stranger among the clergy ought to be received without a formata, which the Greeks call an epistolium.\n\nVIII. That only chorepiscopi make letters.\n\nNor are presbyters to give formatas, that is, canonical letters, to distant regions, but only to send simple letters to neighboring bishops; however, the vicars of bishops, who are called chorepiscopi by the Greeks, are permitted to make formatas.\n\nIX. Concerning metropolitan bishops.\n\nIn each province, individual bishops ought to know that the metropolitan bishop who presides has undertaken the care and solicitude of the whole province; for which reason those who have cases undoubtedly assemble at the metropolitan city. Therefore it pleased them that he also take precedence in honor, and that the other bishops do nothing beyond him according to the ancient canon of our fathers which has prevailed, except only those things which belong to each church throughout its own diocese.","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":74,"ref":"p74","source":"Unumquemque enim oportet episcopum potestatem habere et suae dioecesis ad hanc gubernandam secundum competentem sibi reverentiam, ad providendum regioni quae sub ipsius est civitate; ita ut etiam ordinare presbyteros et diaconos ei probabili judicio liceat, et de singulis moderatione et pondere disceptare: ultra autem nihil agendum permitti [U., permittitur] citra metropolitani episcopi conscientiam, nec metropolitanus sine caeterorum aliquid gerat consilio sacerdotum.\n\nX. De chorepiscopis.\n\nQui in vicis et villis contituti sunt chorepiscopi, tametsi manus impositionem ab episcopis susceperunt, placuit sanctae synodo scire eos oportere modum proprium retinere et gubernare adjacentes sibi Ecclesias commissas, et esse contentos propria sollicitudine et gubernatione quam susceperunt. Constituere autem [ U., etiam ] his permittitur lectores et subdiaconos et exorcistas, quibus sufficiat istorum tantum graduum licentiam accepisse; non autem presbyterum, non diaconum audeant ordinare praeter conscientiam episcopi, vel civitatis, vel Ecclesiae, cui adjacens invenitur seu ipse seu regio in qua praeesse dignoscitur. Quod si quis praevaricare ausus fuerit constituta, deponi eum et dignitate qua praeditus est debere privari; chorepiscopus autem ab episcopo civitatis vel loci cui idem adjacet [U., loci qui adjacet] ordinandus est.","english":"For each bishop must have authority also to govern his own diocese, according to the reverence due to him, and to provide for the region that is under his city; so that it is permitted him, by a judgment that is approved, even to ordain presbyters and deacons, and to decide concerning individual matters with moderation and weight. But beyond this nothing is permitted to be done without the knowledge of the metropolitan bishop, nor may the metropolitan do anything without the counsel of the other priests.\n\nX. Concerning chorepiscopi.\n\nThose who have been established as chorepiscopi in villages and country towns, although they have received the imposition of hands from bishops, the holy synod has resolved that they must know that they ought to retain their own proper measure and to govern the adjacent churches committed to them, and to be content with their own solicitude and governance which they have received. But it is permitted them to appoint lectors and subdeacons and exorcists, for whom it suffices to have received license for these grades only; but they shall not dare to ordain a presbyter or a deacon without the knowledge of the bishop, either of the city or of the church to which he himself is found to be adjacent, or the region in which he is known to preside. But if anyone shall dare to transgress what has been established, he must be deposed and deprived of the dignity with which he is endowed; but a chorepiscopus is to be ordained by the bishop of the city or of the place to which he is adjacent.","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":75,"ref":"p75","source":"XI. De his episcopis vel clericis qui sine litteris episcoporum ad imperatorem vadunt.\n\nSi quis episcopus, vel presbyter, vel omnis omnino qui est sub ecclesiastica regula constitutus, praeter consilium vel litteras eorum episcoporum qui sunt intra provinciam et maxime metropolitani, ad imperatorem perrexerit, hunc abdicari et ejici non solum de communione debere, sed etiam propria dignitate privari, tanquam molestum et importunum imperialibus auribus contra ecclesiastica constituta: si autem necessitas cogit ad imperatorem excurrere propter aliquam actionem, cum deliberatione et consilio metropolitanae provinciae episcopi et caeterorum conscientia qui in eadem provincia sunt, litteris ire debebit.\n\nXII. De episcopis vel clericis depositis.\n\nSi quis a proprio episcopo depositus vel presbyter, vel diaconus, aut etiamsi a synodo quilibet episcopus fuerit exauctoratus, molestiam imperialibus auribus inferre non praesumat, sed ad majorem episcoporum synodum sese convertat, et quae se putat habere justa in eorum concilio alleget [U., consilio alliget], atque ab his de se exspectet, quae fuerit deprompta sententia. Quod si deficiens pusillanimitate noluerit facere, sed imperatori fuerit hujusmodi importunus, nullam veniam habeat, neque locum illius assertionis [T. 1, 2, adversionis] suae, nec spem recipiendi gradus habeat in futurum.","english":"XI. Concerning those bishops or clerics who go to the emperor without letters of the bishops.\n\nIf any bishop, or presbyter, or anyone at all who is constituted under the ecclesiastical rule, shall have gone to the emperor without the counsel or letters of those bishops who are within the province, and especially of the metropolitan, he ought to be deposed and cast out not only from communion, but also deprived of his own dignity, as one troublesome and importunate to imperial ears against the ecclesiastical constitutions. But if necessity compels him to run to the emperor on account of some matter, he ought to go with the deliberation and counsel of the metropolitan of the province and with the knowledge of the other bishops who are in the same province, and with letters.\n\nXII. Concerning deposed bishops or clerics.\n\nIf any presbyter or deacon has been deposed by his own bishop, or even if any bishop has been removed from office by a synod, let him not presume to bring trouble to imperial ears, but let him turn to a greater synod of bishops, and let him allege in their council the things which he thinks he has as just, and let him await from them the sentence that shall have been brought forth concerning him. But if, failing through faint-heartedness, he will not do this, but has been importunate to the emperor in this manner, let him have no pardon, nor place of his assertion, nor hope of receiving his rank in the future.","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":76,"ref":"p76","source":"XIII. Non licere episcopis in aliena provincia clericos ordinare.\n\nNullum episcopum audere debere ex alia provincia ad aliam transitum facere, et ordinare aliquos in Ecclesiis, aut provehere ad sacrum ministerium: nec alios illuc secura attrahat [U., attrahere] episcopos, nisi forte per litteras rogatus abierit, non solum a metropolitano, sed ab his qui cum eo sunt provinciae episcopis: quod si nullo invitante inordinate superveniat, et aliquos vel ordinare praesumpserit vel quoslibet actus illi Ecclesiae competentes, ad se qui [AE., E. 3, U., quae] minime pertinent, usurpare tentaverit, vacua quidem et inania erunt omnia quae gesserit: ipse vero hujus indisciplinati ausus et irrationabilis coepti dignas causas expendat a, tanquam depositus a sancta synodo et propter hujuscemodi praesumptionem jam praedamnatus.\n\nXIV. De episcopis accusatis.","english":"XIII. That bishops may not ordain clerics in another province.\n\nNo bishop ought to dare to cross from one province to another and ordain anyone in the churches, or promote anyone to the sacred ministry; nor should he draw other bishops there to follow him, unless perhaps he has gone having been asked by letters, not only by the metropolitan but by the bishops of the province who are with him. But if, with no one inviting him, he comes upon them in disorder and presumes either to ordain some or to attempt to usurp for himself any acts belonging to that church, though they pertain to him not at all, then indeed all that he has done shall be void and empty; but he himself shall pay fitting penalties for this undisciplined daring and irrational undertaking, as one deposed by the holy synod and already condemned beforehand on account of this kind of presumption.\n\nXIV. Concerning accused bishops.","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":77,"ref":"p77","source":"Si quis episcopus de aliquibus causis criminalibus in judicio episcoporum fuerit accusatus, contingat autem de ipsis episcopis provinciae qui convenerunt diversas habere sententias, et alios quidem innocentem eum pronuntiare, alios reum; propter hujusmodi itaque controversiam amputandam, placuit sanctae synodo metropolitanum episcopum alterius provinciae vicinae advocari et aliquantos cum eo episcopos alios, qui pariter residentes quaecunque fuerit dirimant quaestionem, propter hoc ut firmum sit judicium quod ab unius provinciae episcopis fuerit promulgatum.\n\nXV. De quibus supra.\n\nSi quis episcopus criminaliter accusatus ab omnibus qui sunt intra provinciam episcopis exceperit unam consonamque sententiam, ab aliis ulterius judicari non poterit; sed manere circa eum oportet tanquam convenientem, quae ab omnibus prolata est, firmam ratamque sententiam.","english":"If any bishop has been accused in the judgment of bishops on certain criminal charges, and it happens that the bishops of the province who assembled hold differing opinions, some indeed pronouncing him innocent and others guilty, therefore, in order to cut off such a controversy, it has pleased the holy synod that the metropolitan bishop of another neighboring province be summoned, together with some other bishops, who, sitting together with him, shall decide whatever question there is, so that the judgment which has been promulgated by the bishops of one province may be firm.\n\nXV. Concerning the same matters as above.\n\nIf a bishop who has been criminally accused receives one harmonious and concordant sentence from all the bishops who are within the province, he cannot be judged further by others; but the sentence which has been brought forth by all ought to remain concerning him, as being fitting, firm and ratified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"XVI. De episcopis vacantibus [T. 1, vagantibus].\n\nSi quis episcopus vacans [T. 1, vagans] in Ecclesiam vacantem supervenerit, et hanc obrepenter praeter plenariam synodum occupandam esse crediderit, hunc abjici oportet, tametsi eum plebs quam diripuit velit sibi episcopum retinere. Illa autem dicetur synodus plenaria in qua etiam episcopus metropolitanus adfuerit.\n\nXVII. De episcopis qui suscepta manus impositione non acquiescunt suscipere ministerium.\n\nSi quis episcopus suscepta manus impositione et deputatus populis praeesse non suscipiat ministerium sacerdotii, nec consentiat abire in Ecclesiam in qua fuerat ordinatus; hunc incommunicabilem esse debere, donec coactus consentiat plebem suscipere sibimet deputatam, aut provinciae plenaria synodus episcoporum de eo aliquid statuat.\n\nXVIII. De his quibus supra.\n\nSi quis episcopus ordinatus non abierit in parochiam cui ordinatus est, si non suo vitio a sed plebis forsitan contradictione, hic honorem susceptum retinere debebit et sacerdotio fungi; ita ut nihil molestiae afferat ecclesiae illi in qua fuerat constitutus: exspectare autem eum oportet provinciae plenariam synodum, donec de eo quod competit statuatur.","english":"XVI. Concerning vacant bishops.\n\nIf any bishop, being without a see, comes to a vacant church and believes that it is to be seized by stealth without a full synod, he ought to be cast out, even if the people whom he has plundered wish to keep him as their bishop. But that synod shall be called full at which the metropolitan bishop also was present.\n\nXVII. Concerning bishops who, having received the imposition of hands, do not agree to undertake the ministry.\n\nIf any bishop, having received the imposition of hands and having been appointed to preside over peoples, does not undertake the ministry of the priesthood, nor consent to go to the church in which he was ordained, he ought to be excluded from communion until, compelled, he consents to receive the people appointed to him, or a full synod of the bishops of the province decrees something concerning him.\n\nXVIII. Concerning the same.\n\nIf any bishop who has been ordained does not go to the parish to which he was ordained, if this is not through his own fault but perhaps through the opposition of the people, he shall retain the honor he has received and perform the priesthood, provided that he bring no trouble to that church in which he had been established; but he ought to await the full synod of the province, until a decision is made concerning him as is fitting.","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":79,"ref":"p79","source":"XIX. Non licere sine consilio metropolitani episcopi episcopum ordinare.\n\nEpiscopum non ordinandum praeter consilium et praesentiam metropolitani episcopi, cui melius erit si ex omni provincia congregentur episcopi: quod si fieri non potest, hi qui adesse non possunt propriis litteris consensum suum de ipso designent, et tunc demum post plurimorum sive praesentiam sive per litteras sententiam consonam ordinetur: quod si aliter quam statuta sunt [U., statutum est] fiat, nihil valere hujusmodi ordinationem. Si vero etiam secundum definitas regulas ordinatio celebretur, contradicant autem aliqui propter proprias et domesticas simultates; his contemptis, sententia de eo obtineat plurimorum.\n\nXX. Ut bis in anno synodus celebretur.\n\nPropter ecclesiasticas causas et quae existunt controversias dissolvendas, sufficere visum est bis in anno per singulas provincias episcoporum concilium fieri: semel quidem post tertiam hebdomadam paschalis festivitatis, ita ut in quarta hebdomada quae consequitur, id est media Pentecoste, concilium compleatur; admoneant autem comprovinciales episcopos hi qui in amplioribus, id est qui in metropolitanis civitatibus degunt: secundum verum concilium Idibus Octubribus habeatur, qui dies apud Graecos Hyperberetaei mensis decimus invenitur.","english":"XIX. That it is not permitted to ordain a bishop without the counsel of the metropolitan bishop.\n\nA bishop is not to be ordained without the counsel and presence of the metropolitan bishop, and it will be better if bishops are gathered from the whole province. But if this cannot be done, those who cannot be present shall designate their consent concerning him by their own letters, and then only after the judgment of the majority, whether by their presence or by letters, is in agreement, let him be ordained. But if it is done otherwise than has been established, an ordination of this kind is to have no validity. If, however, the ordination is celebrated even according to the defined rules, but some object on account of their own private and domestic quarrels, these being disregarded, the judgment of the majority concerning him shall prevail.\n\nXX. That a synod be held twice a year.\n\nOn account of ecclesiastical causes and the controversies that arise, to be resolved, it has seemed sufficient that a council of bishops be held twice a year throughout each province: once indeed after the third week of the paschal festival, so that in the fourth week that follows, that is, in mid-Pentecost, the council be completed; and those who dwell in the larger, that is, in the metropolitan cities, shall admonish the fellow provincial bishops. But the second council is to be held on the Ides of October, which day is found among the Greeks as the tenth of the month Hyperberetaeus.","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":80,"ref":"p80","source":"In ipsis autem conciliis et presbyteros et diaconos praesentes esse oportet, et omnes quotquot se laesos aestimant, et synodicam exspectare sententiam: nec liceat aliquibus apud semetipsos concilia sine metropolitanorum episcoporum conscientia facere, quibus de omnibus cautis constat permissum esse judicium.\n\nXXI. Episcopum de dioecesi ad dioecesem non debere transire.\n\nEpiscopum de dioecesi ad dioecesem alteram non debere transire, neque si se ipsum ingesserit, neque si a populis fuerit violenter attractus, neque si etiam hoc ei ab episcopis suadeatur: manere autem eum debere in Ecclesia Dei quam ab initio sortitus est, et non ab ea alibi demigrare secundum regulam a Patribus constitutam c.\n\nXXII. Episcopum non debere in alienam irruere civitatem.\n\nEpiscopum non debere in alienam irruere civitatem quae illi probatur non esse subjectam, neque in regionem quae ad ejus curam minime dignoscitur pertinere d, ad aliquid ordinandum, neque presbyteros aut diaconos constituere ad alios episcopos pertinentes, nisi forte cum consilio propriae regionis episcopi: quod si quispiam horum tale aliquid adire e voluerit, irrita [E., abjicienda] quidem erit hujusmodi ordinatio, et is qui male usurpaverit a synodo arguatur.","english":"But it is fitting that both presbyters and deacons be present at the councils themselves, and all who reckon themselves to have been injured, and to await the synodal sentence; nor is it permitted to any to hold councils among themselves without the knowledge of the metropolitan bishops, to whom it is established that judgment over all such matters has been granted.\n\nXXI. That a bishop ought not to pass from one diocese to another.\n\nA bishop ought not to pass from one diocese to another, neither if he has thrust himself in, nor if he has been violently drawn by the peoples, nor even if this should be urged upon him by the bishops; but he ought to remain in the Church of God which he obtained by lot from the beginning, and not to migrate from it elsewhere, according to the rule established by the Fathers.\n\nXXII. That a bishop ought not to rush into another's city.\n\nA bishop ought not to rush into another's city which is proven not to be subject to him, nor into a region which is recognized in no way to belong to his care, to ordain anything, nor to appoint presbyters or deacons belonging to other bishops, unless perhaps with the counsel of the bishop of his own region; but if anyone of these should wish to attempt any such thing, such an ordination will indeed be invalid [E.: to be cast aside], and he who has wrongly usurped shall be censured by the synod.","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":81,"ref":"p81","source":"XXIII. Episcopo non licere successorem sibi constituere.\n\nEpiscopum non licere tanquam successorem sibi futurum constituere alterum, quamvis circa vicinia mortis habeatur: quod si tale aliquid factum fuerit, irrita sit hujusmodi ordinatio. Custodire autem debet ecclesiastica constituta, quae ita se continent: non posse aliter episcopum fieri, nisi in concilio et cum consensu episcoporum, eorum duntaxat, qui post obitum illius qui praecessit habuerint potestatem eum qui dignus fuerit provehendi.\n\nXXIV. De rebus ecclesiasticis et episcopalibus.\n\nQuaecunque res Ecclesiae sunt convenit cum omni diligentia et bona fide servari, illa scilicet fide quae Deo debetur omnia praevidenti atque judicanti; quaeque gubernari oportet et dispensari cum judicio et potestate episcopi, cui totius plebis animae videntur esse commissae. Manifesta autem esse oportet quae Ecclesiae competunt eorum presbyterorum et diaconorum h, id est qui circa ipsum sunt, ut ipsi non ignorent nec eos aliquid lateat eorum quae sunt propriae Ecclesiae, ut si contigerit episcopum de hac vita migrare, cum manifestae sunt et notae res ecclesiasticae, non intercidant atque depereant.","english":"XXIII. That it is not permitted for a bishop to appoint a successor for himself.\n\nThat it is not permitted for a bishop to appoint another as one who will be his successor, even though he be near to death: but if any such thing has been done, an ordination of this kind is to be void. He ought, moreover, to observe the ecclesiastical constitutions, which contain this: that a bishop cannot be made otherwise than in a council and with the consent of the bishops—of those, that is, who after the death of him who preceded have the power to promote him who is worthy.\n\nXXIV. Concerning ecclesiastical and episcopal matters.\n\nWhatever things belong to the Church, it is fitting that they be preserved with all diligence and good faith—that faith, namely, which is owed to God, who foresees and judges all things; and they ought to be governed and dispensed with the judgment and authority of the bishop, to whom the souls of the whole people are seen to have been entrusted. But those things which belong to the Church ought to be manifest to the presbyters and deacons—that is, those who are around him—so that they themselves may not be ignorant, nor anything of those things which are the Church's own lie hidden from them, so that if it happens that the bishop departs from this life, since the ecclesiastical matters are manifest and known, they may not perish and be lost.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Sed nec res propriae episcopi tanquam obnoxiae, rerum ecclesiasticarum i occasione, illius j pulsentur injuriae; quia justum et decibile est apud Dominum [AE., Deum] ei homines, quae propria sunt episcopi quibus ipse judicaverit derelinqui, et quae ecclesiae sunt ipsi servari: ita enim fit ut nec Ecclesia damno aliquo affligatur, nec episcopus occasione rerum ecclesiasticarum praescribatur, neque pertinentes ad eum in causas incurrant, quo post mortem memoria ejus maledictis aliquibus oneretur [U., dehonestetur].\n\nXXV. Episcopum habere potestatem in rebus ecclesiasticis disponendis.\n\nEpiscopum habere ecclesiasticarum rerum potestatem ad dispensandum omnibus indigentibus cum omni timore et reverentia Dei; ipsum quoque ex eis percipere atque uti debere quibus indiget, si tamen indiget vel ad suas necessarias vel fratrum expensas, qui apud eum hospitalitatis gratia commorantur, ut nulla ex parte per inopiam defraudentur, secundum Apostolum dicentem: Habentes victum quotidianum et tegumentum corporis, his contenti sumus [U., simus].","english":"But neither are the bishop's own property, as though liable on the occasion of ecclesiastical affairs, to be assailed by any injury to him; because it is just and fitting before the Lord that to him [the bishop] should be left the things that are the bishop's own, to whomever he himself shall judge, and that the things that are the church's should be preserved for it: for thus it comes about that neither is the Church afflicted with any loss, nor is the bishop prejudiced on the occasion of ecclesiastical affairs, nor do those belonging to him incur lawsuits, whereby after his death his memory may be burdened with any curses.\n\nXXV. That a bishop has power in disposing of ecclesiastical affairs.\n\nThat a bishop has power over ecclesiastical affairs, to dispense to all the needy with all fear and reverence of God; and that he himself also ought to receive from them and use those things of which he has need, if indeed he has need, whether for his own necessities or for the expenses of the brethren who sojourn with him by reason of hospitality, so that in no respect may they be defrauded through want, according to the Apostle saying: Having daily food and clothing for the body, let us be content with these.","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":83,"ref":"p83","source":"Quod si his minime contentus atque sufficiens transferat in necessitates domesticas ecclesiasticas res vel commoda quaelibet Ecclesiae, aut agrorum ecclesiasticorum fructus citra conscientiam presbyterorum vel diaconorum apud se redigat [U., degentium], et domesticis suis, vel etiam affinibus, aut fratribus, aut filiis earum rerum tribuat potestatem, ut per eorum secretam diligentiam caeteri ecclesiastici faedi videantur; reatum hunc qui hujusmodi est apud metropolitanum provinciae praestare debebit. Quod si taliter reprehendatur [ T. 2, deprehendatur] episcopus vel hi qui cum ipso sunt presbyteri, quo dicatur haec quae ad Ecclesiam pertinent, sive de agris, sive de aliis quibuscunque ecclesiasticis causis eo sibimet usurpare, pauperes vero necessitate et penuria opprimi, atque ex hoc ipso non solum ecclesiasticae rationi verum etiam dispensatoribus ejus maledictio [AE., B. R., 1, 2, maledicta] et reprehensio augeatur: hos igitur correptionem oportet mereri quae condecet, sancta synodo cognoscente.","english":"But if, in no way content with these things and considering them insufficient, he transfers ecclesiastical goods or any of the Church's revenues to domestic necessities, or gathers in the fruits of ecclesiastical lands for himself without the knowledge of the presbyters or deacons residing there, and gives power over those things to his own household, or even to relatives, or brothers, or sons, so that through their secret diligence the other churchmen appear to be cheated; he who is of this sort shall be obliged to answer for this offense before the metropolitan of the province. But if the bishop, or those presbyters who are with him, is reproved in such a way that it is said that they usurp for themselves the things that pertain to the Church, whether from lands or from any other ecclesiastical causes whatsoever, while the poor are oppressed by need and want, and from this very thing not only is the Church's account increased but also malediction and reproach against its stewards: these, therefore, ought to merit the correction that is fitting, with the holy synod taking cognizance.","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":84,"ref":"p84","source":"Eusebius omnibus quae constituta [B. R., E. 3, constituerunt] sunt praesens subscripsit. Theodorus, Niceta, Macedonius, Anatolius, Tharcodius [T. 1, 2, Tarchodimantus), Mantus, Aetherius, Narcissus, Alipius, Archelaus, Bassus, Syricus, Eustachius, Mauricius, Hesychius, Manicius, Paulus, et caeteri, quorum nomina in Graeco jam superius continentur a, consensimus.\n\nVII. CONCILIUM LAODICENUM. A LAODICEAE a SACERDOTIBUS EDITUM.\n\nSancta synodus secundum Laodiceam Phrygiae Pacatianae, convocata ex diversis provinciis Asiae, regulas exposuit ecclesiasticas, sicut infra scriptum est.\n\nI. De digamis.\n\nDe eo quod oportet secundum ecclesiasticum canonem, eos qui libere et legitime secundis nuptiis conjuncti sunt, nec occultam permixtionem operati sunt, pauco tempore exempto, vacare orationibus et jejuniis, et secundum veniam reddi eis communionem.","english":"Eusebius subscribed in person to all the things that were established. Theodore, Nicetas, Macedonius, Anatolius, Tharcodius, Mantus, Aetherius, Narcissus, Alipius, Archelaus, Bassus, Syricus, Eustachius, Mauricius, Hesychius, Manicius, Paulus, and the others whose names are already contained above in Greek, gave their consent.\n\nVII. THE COUNCIL OF LAODICEA. ISSUED BY THE PRIESTS OF LAODICEA.\n\nThe holy synod at Laodicea of Phrygia Pacatiana, convened from various provinces of Asia, set forth ecclesiastical rules, as is written below.\n\nI. Concerning digamists.\n\nConcerning the matter that, according to the ecclesiastical canon, those who have been joined in a second marriage freely and lawfully, and have not brought about any secret union, after a short time has passed, should devote themselves to prayers and fastings, and communion should be restored to them according to indulgence.","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":85,"ref":"p85","source":"II. De his qui diversorum peccatorum lapsus incurrunt.\n\nIlis, qui diversorum peccatorum lapsus incurrunt et instant orationi, confessioni ac poenitentiae, malorum suorum perfectam conversionem demonstrantes, pro qualitate peccati poenitentiae tempus attribuendum est propter misericordiam et bonitatem Dei: qui ergo hujusmodi sunt, revocandi et ad communionem sunt applicandi.\n\nIII. De neophytis non promovendis ad sacerdotium b.\n\nNon oportet neophytum promoveri ad ordinem sacerdotalem.\n\nIV. Non licere coram catechumenis clericos fieri.\n\nNon oportet manus impositionem super ordinatos praesentibus catechumenis celebrari.\n\nV. Non licere clericis usuram vel sexcupla accipere.\n\nNon licet fenerari ministris altaris, vel in sacerdotali ordine constitutis usuras vel lucra quae sexcupla dicuntur accipere.\n\nVI. Non licere haereticos ingredi ecclesiam.","english":"II. Concerning those who fall into sins of various kinds.\n\nTo those who fall into sins of various kinds and persist in prayer, confession, and penitence, demonstrating a complete conversion from their evils, a time of penitence must be assigned according to the nature of the sin, on account of the mercy and goodness of God; those therefore who are of this sort are to be recalled and restored to communion.\n\nIII. That neophytes are not to be promoted to the priesthood.\n\nA neophyte must not be promoted to the order of the priesthood.\n\nIV. That it is not permitted for clerics to be made in the presence of catechumens.\n\nThe imposition of hands upon those ordained must not be celebrated in the presence of catechumens.\n\nV. That clerics are not permitted to receive usury or sixfold interest.\n\nIt is not permitted for ministers of the altar, or for those established in the priestly order, to practice usury or to receive interest or profits which are called sixfold.\n\nVI. That heretics are not permitted to enter the church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Non concedendum haereticis ingressum domus Dei in haeresi permanentibus.\n\nVII. De Novationis et Quartodecimanis.\n\nNovatianos, vel etiam Quartodecimanos, quos Graeci [U., ] appellant, id est qui quartadecima luna primi mensis cum Judaeis pascha celebrant, sed et catechumenos eorum vel fideles non recipi, priusquam condemnent omnem haeresim, plenissime autem ante omnia, in qua delinebantur: et tunc qui apud eos fideles dicuntur symbolum fidei doceantur, atque ita unctos sancto etiam chrismate, divino sacramento communicare conveniet.\n\nVIII. De Cataphrygis ad Ecclesiam venientibus.\n\nEos qui convertuntur ab haeresi quae dicitur Secundumphrygas, seque in clero constitutos aestimant, quamvis magni dicantur, hujusmodi cum omni diligentia catechizari oportet et baptizari ab Ecclesiae catholicae episcopis et presbyteris.\n\nIX. Non debere catholicos in ea quae martyria sua haeretici dicunt intrare.","english":"It is not to be conceded to heretics to enter the house of God while they remain in heresy.\n\nVII. Concerning the Novatians and Quartodecimans.\n\nThat the Novatians, or also the Quartodecimans, whom the Greeks call Tessareskaidekatitai, that is, those who celebrate Passover on the fourteenth day of the moon of the first month together with the Jews, and also their catechumens or faithful, are not to be received before they condemn every heresy, and most fully before all [they condemn] that in which they were held; and then those who are called faithful among them are to be taught the symbol of faith, and thus, having been anointed also with holy chrism, it will be fitting for them to communicate in the divine sacrament.\n\nVIII. Concerning the Cataphrygians coming to the Church.\n\nThose who are converted from the heresy which is called that of the Phrygians, and who consider themselves established in the clergy, although they are called great, ought with all diligence to be catechized and baptized by the bishops and presbyters of the Catholic Church.\n\nIX. That Catholics ought not to enter those places which heretics call their martyries.","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":87,"ref":"p87","source":"Non concedendum in coemeteria, vel quae martyria dicuntur, haereticorum catholicos orationis gratia et petendae curationis intrare: sed et qui ierint, si sunt fideles, incommunicabiles factos ad poenitentiam usque ad aliquod temporis redigi: poenitentes autem eos et errasse confessos suscipi oportet.\n\nX. Non debere catholicam haereticorum matrimonio sociari.\n\nEos qui ad Ecclesiam pertinent indifferenter filios proprios haereticorum nuptiis minime sociare debere.\n\nXI. De canonicis ecclesiae.\n\nMulieres, quae apud Graecos presbyterae appellantur, apud nos autem viduae seniores, univirae et matriculariae appellantur, in ecclesia tanquam ordinatas constitui non licebit.\n\nXII. De ordinandis episcopis cum consilio metropolitanorum et finitimorum episcoporum.\n\nEpiscopos non oportet praeter judicium metropolitanorum et finitimorum episcoporum constitui ad Ecclesiae principatum: nec eligantur nisi hi quos multo ante probabilis vita commendat, et nihilominus si in sermone fidei et recta ratione per suam conversationem fuerint comprobati.","english":"It is not to be conceded to catholics to enter the cemeteries, or the places called martyria, of heretics for the sake of prayer and of seeking a cure; but also those who have gone, if they are faithful, are to be made incommunicable and reduced to penance for some period of time; but those who repent and confess that they have erred ought to be received.\n\nX. That a catholic ought not to be joined in marriage with a heretic.\n\nThose who belong to the Church ought not indiscriminately join their own children in marriage with heretics.\n\nXI. Concerning the canonical women of the church.\n\nWomen who among the Greeks are called presbyterae, but among us are called widowed elders, univirae and matriculariae, it shall not be permitted to establish in the church as if they were ordained.\n\nXII. Concerning the ordaining of bishops with the counsel of the metropolitans and neighboring bishops.\n\nBishops ought not to be established to the leadership of the Church without the judgment of the metropolitans and neighboring bishops; nor are any to be chosen except those whom a praiseworthy life has long commended, and nonetheless if they have been approved in the word of faith and right reason through their manner of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"XIII. Non licere populis ministros altaris eligere.\n\nDe eo quod non sit electionem facere eorum qui altaris ministerio sunt applicandi\n\nXIV. Sanctas oblationes pro eulogiis in festivitate paschali ad alias provincias non debere mitti [U., G., transmitti].\n\nSanctas oblationes ad vicem eulogiarum per festivitatem paschalem ad alias parochias mitti minime oportet.\n\nXV. De psalmistis.\n\nNon liceat praeter canonicos psalmistas qui pulpitum ascendunt et de Codice legunt, alium quemlibet in ecclesia psallere.\n\nXVI. Ut sanctum Evangelium etiam sabbatis legatur.\n\nSabbatis Evangelia cum aliis Scripturis legenda esse.\n\nXVII. Psalmos sparsim non licere confundi.\n\nIn processionibus non connectere, id est ex diversis versibus et sensibus libri in unum canticum minime conjungere [T. 1, conjugere], sed singulorum psalmorum ordinabiliter de medio debere fieri lectionem.","english":"XIII. That the peoples are not permitted to elect ministers of the altar.\n\nOn the matter that it is not for them to make an election of those who are to be appointed to the ministry of the altar.\n\nXIV. That the holy oblations should not be sent to other provinces in place of eulogiae at the feast of Easter.\n\nThe holy oblations ought by no means to be sent to other parishes in place of eulogiae during the feast of Easter.\n\nXV. Concerning the psalmists.\n\nIt shall not be permitted for anyone else to sing in the church besides the canonical psalmists who ascend the pulpit and read from the Codex.\n\nXVI. That the holy Gospel is to be read even on the sabbaths.\n\nThe Gospels, together with the other Scriptures, are to be read on the sabbaths.\n\nXVII. That the psalms are not permitted to be confounded at random.\n\nIn processions they are not to be joined together, that is, out of diverse verses and senses of the book they are by no means to be combined into one canticle, but the reading of each individual psalm ought to be made in order from the middle.","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":89,"ref":"p89","source":"XVIII. De orationibus quotidianis.\n\nDe eo quod semper supplicationes orationum ad horam nonam et vesperam oporteat celebrari.\n\nXIX. De ordine orationum catechumenorum atque fide- Lium, et de communione.\n\nQuoniam catechumenorum orationem separatim et prius post tractatum episcoporum oporteat celebrare: quibus egressis orent etiam hi qui in poenitentia sunt constituti, et post manus impositionem, his quoque abscedentibus, tunc fideles orare debebunt, quorum tres orationes fiant: una quidem, id est prima, per silentium, secunda vero et tertia per vocis pronuntiationem, ac tunc demum osculo pacem [T. 2, U., G., osculum pacis] debere dari, et posteaquam presbyteri episcopo pacem dederint, tunc etiam laicos dare, et sic oblatio offeratur: solis autem ministris altaris liceat ingredi ad altare et communicare.\n\nXX. De disciplina atque modestia clericorum.","english":"XVIII. On daily prayers.\n\nThat supplications of prayers ought always to be celebrated at the ninth hour and at vespers.\n\nXIX. On the order of the prayers of the catechumens and of the faithful, and on communion.\n\nThat the prayer of the catechumens ought to be celebrated separately and first, after the sermon of the bishops; when these have gone out, those also who are established in penance should pray, and after the imposition of hands, when these too have withdrawn, then the faithful ought to pray, of whom there should be three prayers: one indeed, that is the first, in silence, but the second and third by the utterance of the voice, and then at last the kiss of peace ought to be given, and after the presbyters have given the peace to the bishop, then the laity also are to give it, and so the oblation is offered; but only the ministers of the altar may enter the altar and communicate.\n\nXX. On the discipline and modesty of the clergy.","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":90,"ref":"p90","source":"Quoniam non oportet diaconem sedere praesente presbytero, sed ex jussione presbyteri sedeat: similiter autem honorificetur et diaconus a ministris inferioribus et clericis omnibus.\n\nXXI. De ministerio subdiaconorum.\n\nQuoniam non oportet ministros licentiam habere in secretarium sive sacrarium, quod Graeci diaconicon [U., diaconion] appellant ingredi, et contingere vasa dominica.\n\nXXII. De ministro, ut orario non utatur.\n\nMinistrum non oportet orario uti, nec ostia derelinquere.\n\nXIII. Non oportere lectores aut psalmistas orario uti.\n\nQuoniam non oportet lectores aut psalmistas orario uti et sic legere aut psallere.\n\nXXIV. De lectoribus et psalmistis, ut tabernas non intrent.\n\nQuoniam non oportet altario servientes [AE., B. R., U., deservientes] a presbyteris usque ad diaconos et deinceps ordinis ecclesiastici omnes usque ad ministros, aut lectores, aut psalmistas, autexorcistas, aut ostiarios, aut etiam eos qui in proposito continentiae sunt, tabernas intrare.","english":"Since it is not fitting for a deacon to sit in the presence of a presbyter, but let him sit at the presbyter's command; in like manner let the deacon also be honored by the lower ministers and by all the clergy.\n\nXXI. On the ministry of the subdeacons.\n\nSince it is not fitting for the ministers to have license to enter the secretarium or sacrarium, which the Greeks call the diaconicon, and to touch the vessels of the Lord.\n\nXXII. On the minister, that he not use the orarium.\n\nIt is not fitting for the minister to use the orarium, nor to leave the doors.\n\nXXIII. That readers or psalmists ought not to use the orarium.\n\nSince it is not fitting for readers or psalmists to use the orarium and so to read or sing psalms.\n\nXXIV. On readers and psalmists, that they not enter taverns.\n\nSince it is not fitting for those who serve at the altar, from presbyters all the way to deacons and thereafter all of the ecclesiastical order down to the ministers, or readers, or psalmists, or exorcists, or doorkeepers, or even those who are in a vow of continence, to enter taverns.","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":91,"ref":"p91","source":"XXV. Non licere ministris panes dare aut calicem benedicere.\n\nNon oportet ministros panes dare nec calicem benedicere.\n\nXXVI. De exorcistis.\n\nNon oportet exorcizare eos qui necdum ab episcopis sunt provecti, neque in ecclesiis, neque intra domos.\n\nXXVII. Non debere clericos sive laicos ad agapem vocatos partes tollere.\n\nNon oportet ministros altaris, vel quoslibet clericos, aut etiam laicos ad agapem vocatos partes tollere, propter injuriam quae ex hac occasione ecclesiastico ordini poterit deputari.\n\nXXVIII. Non licere in ecclesiis accubitus sternere vei agapem facere.\n\nNon e decet in dominicis ecclesiis agapem facere et intus manducare, vel accubitus sternere.\n\nXXIX. Non debere Christianos sabbatizare.\n\nNon oportet Christianos judaizare et in sabbato vacare, sed operari eos in eodem die; Dominica vero praeponendo eamdem diem, si hoc eis placet, vacent tanquam Christiani. Quod si inventi fuerint judaizare, anathema sint.","english":"XXV. That it is not permitted for ministers to give the bread or bless the cup.\n\nIt is not fitting for ministers to give the bread or bless the cup.\n\nXXVI. Concerning exorcists.\n\nIt is not fitting for those who have not yet been advanced by bishops to exorcise, neither in the churches nor within houses.\n\nXXVII. That clerics or laymen invited to the agape ought not to take portions away.\n\nIt is not fitting for ministers of the altar, or any clerics whatsoever, or even laymen invited to the agape, to take portions away, on account of the injury which from this occasion could be assigned to the ecclesiastical order.\n\nXXVIII. That it is not permitted to spread couches in the churches or to hold an agape.\n\nIt is not fitting to hold an agape in the churches of the Lord and to eat within, or to spread couches.\n\nXXIX. That Christians ought not to keep the sabbath.\n\nIt is not fitting for Christians to judaize and to be idle on the sabbath, but they should work on that same day; but by preferring the Lord's day, that same day, if it pleases them, let them be idle as Christians. But if they shall be found to judaize, let them be anathema.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"XXX. Nulli Christiano licere cum mulieribus lavacra exero??e.\n\nQuoniam non oportet ministros altaris, vel etiam elericos quoslibet aut continentes, sed et omnem omnino Christianum cum mulieribus lavacris e uti communibus: haec est enim apud gentiles prima reprehensio.\n\nXXXI. De cavendis haereticorum connubiis.\n\nQuoniam non oportet cum omnibus haereticis miscere connubia, et vel filios vel filias dare, sed potius accipere, si tamen profiteantur Christianos se futuros esse catholicos.\n\nXXXII. Non licere ab haereticis eulogias accipere.\n\nNon oportet haereticorum benedictiones accipere, quoniam istae maledictiones sunt magis quam benedictiones.\n\nXXXIII. Non debere cum haereticis aut schismaticis orari.\n\nNon oportet cum haereticis vel schismaticis orare.\n\nXXXIV. Non eundum ad falsos martyres.\n\nNon oportet omnem Christianum derelictis martyribus Christi abire ad falsos martyres factos, hi enim alieni a Deo sunt: quicunque autem abire voluerit, anathema sit.","english":"XXX. That it is not permitted for any Christian to use baths with women.\n\nSince it is not fitting for ministers of the altar, or indeed any clerics or continent persons, but also for every Christian whatsoever, to use common baths with women: for this is the first reproach among the gentiles.\n\nXXXI. Concerning the marriages of heretics to be avoided.\n\nSince it is not fitting to contract marriages with any heretics, or to give sons or daughters, but rather to receive, if only they profess that they will be catholic Christians.\n\nXXXII. That it is not permitted to receive eulogies from heretics.\n\nIt is not fitting to receive the blessings of heretics, since these are curses rather than blessings.\n\nXXXIII. That one ought not to pray with heretics or schismatics.\n\nIt is not fitting to pray with heretics or schismatics.\n\nXXXIV. That one ought not to go to false martyrs.\n\nIt is not fitting for any Christian, having abandoned the martyrs of Christ, to go to false martyrs, for these are alien to God: but whoever wishes to go, let him be anathema.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"XXXV. Non licere Christianis derelicta Ecclesia ad angelos [U., G., angulos] congregationes colligere.\n\nQuoniam non oportet Christianos, derelicta Ecclesia Dei, abire ad angelos [U., G., angulos], idolatriae congregationes facere, quae omnia interdicta sunt: quicunque autem inventus fuerit occulte huic idolatriae va(??)ans, sit anathema: quoniam derelinquens Dominum nostrum Jesum Christum Filium Dei, accessit ad idola.\n\nXXXVI. Non licere clericos magos vel incantatores esse, aut phylacteria facere.\n\nQuoniam non oportet ministros altaris aut clericos magos aut incantatores esse, aut facere quae dicuntur phylacteria, quae sunt magna obligamenta animarum: hos autem qui talibus rebus utuntur projici ab Ecclesia jussimus.\n\nXXXVII. Non licere ab haereticis vel Judaeis feriatica quae mittuntur accipere.\n\nNon oportet a Judaeis et haereticis feriatica quae mittuntur accipere, neque cum eis dies agere feriatos a.","english":"XXXV. That it is not permitted for Christians, having abandoned the Church, to gather congregations to the angels.\n\nSince it is not fitting for Christians, having abandoned the Church of God, to go off to the angels and make gatherings of idolatry, all of which things are forbidden: but whoever shall be found secretly engaged in this idolatry, let him be anathema: since, forsaking our Lord Jesus Christ the Son of God, he has gone over to idols.\n\nXXXVI. That it is not permitted for clerics to be magicians or enchanters, or to make phylacteries.\n\nSince it is not fitting for ministers of the altar or clerics to be magicians or enchanters, or to make what are called phylacteries, which are great bonds upon souls: but those who use such things we have ordered to be cast out of the Church.\n\nXXXVII. That it is not permitted to receive from heretics or Jews the festival gifts that are sent.\n\nIt is not fitting to receive from Jews and heretics the festival gifts that are sent, nor to keep festival days with them.","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":94,"ref":"p94","source":"XXXVIII. Non licere a Judaeis azymas [T. azyma] accipere.\n\nNon oportet a Judaeis azymas accipere aut communicare impietatibus eorum.\n\nXXXIX. Non licere cum paganis festa celebrare.\n\nNon oportet cum paganis festa celebrare, aut impietatis eorum habere societatem.\n\nXL. Episcopos ad synodum vocatos non debere contemnere.\n\nNon oportet vocatos episcopos ad synodum contemnere, sed abire et aut docere aut doceri quae sunt ad Ecclesiae caeterorumque correctionem. Quod si contempserit, se ipsum videbitur accusasse nisi forte per infirmitatem ire non possit.\n\nXLI. Non debere clericum vel laicum sine epistolio peregrinari.\n\nNon oportet ministrum altaris vel etiam laicum sine canonicis litteris, id eat formata, aliquo preficisci.\n\nXLII. Nullum clericum debere sine jussione episcopi peregrinari.\n\nNon oportet ministrum altaris vel quemlibet clericum praeter jussionem episcopi ad peregrina 2, peregrinationem] proficisci.","english":"XXXVIII. That it is not permitted to receive unleavened bread from Jews.\n\nIt is not permitted to receive unleavened bread from Jews or to share in their impieties.\n\nXXXIX. That it is not permitted to celebrate festivals with pagans.\n\nIt is not permitted to celebrate festivals with pagans or to have fellowship with their impiety.\n\nXL. That bishops summoned to a synod ought not to disdain it.\n\nBishops who have been summoned to a synod ought not to disdain it, but should go and either teach or be taught what pertains to the correction of the Church and of others. But if he has disdained it, he will seem to have accused himself, unless perhaps through infirmity he is unable to go.\n\nXLI. That a cleric or a layperson ought not to travel abroad without a letter.\n\nIt is not permitted for a minister of the altar or even a layperson to set out for any place without canonical letters, that is, formal letters.\n\nXLII. That no cleric ought to travel abroad without the bishop's command.\n\nIt is not permitted for a minister of the altar or any cleric to set out for foreign parts beyond the command of the bishop.","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":95,"ref":"p95","source":"XLIII. Ministros non debere ab ostiis recedere.\n\nNon oportet ministros, id est ostiarios, vel brevi tempore ab ostiis deesse et orationi vacare.\n\nXLIV. Non oportere post duas septimanas Quadragesimae aliquem ad baptismum suscipi.\n\nNon oportet post duas Quadragesimae hebdomadas quemquam ad baptismum suscipi.\n\nXLV. Non debere mulieres ingredi ad altare.\n\nNon oportet mulieres ingredi ad altare.\n\nXLVI. Batizandos debere fidei symbolum et discere et reddere.\n\nBaptizandos oportet fidei symbolum discere d, et quinta feria ultimae septimanae vel episcopo vel presbytero reddere.\n\nXLVII. De his qui in aegritudine baptizantur.\n\nQui in aegritudine constituti baptismum perceperunt, sani facti symbolum fidei doceantur, ut noverint [U., noscant] qua donatione digni sint habili.\n\nXLVIII. Post baptismum chrisma dandum.\n\nOportet baptizatos post baptismum chrismatis quoque coelestis et regni Christi participes fieri.","english":"XLIII. That ministers ought not to withdraw from the doors.\n\nIt is not fitting for ministers, that is, doorkeepers, to be absent from the doors even for a short time and to devote themselves to prayer.\n\nXLIV. That no one ought to be received for baptism after the two weeks of Lent.\n\nIt is not fitting for anyone to be received for baptism after the two weeks of Lent.\n\nXLV. That women ought not to approach the altar.\n\nIt is not fitting for women to approach the altar.\n\nXLVI. That those to be baptized ought both to learn and to recite the creed of the faith.\n\nThose to be baptized ought to learn the creed of the faith, and on the fifth day of the last week to recite it to the bishop or the presbyter.\n\nXLVII. Concerning those who are baptized in sickness.\n\nThose who, having been laid low by sickness, have received baptism, when they have become well, are to be taught the creed of the faith, so that they may know by what gift they are to be considered worthy.\n\nXLVIII. That chrism is to be given after baptism.\n\nIt is fitting that those baptized, after baptism, also become partakers of the heavenly chrism and of the kingdom of Christ.","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":96,"ref":"p96","source":"XLIX. In Quadragesima sabbato tantum et dominica offerendum.\n\nNon oportet in Quadragesima panem offerri nisi sabbato et dominica tantum.\n\nL. Non licere quinta feria septimanae ultimae Quadragesimam solvi.\n\nNon oportet Quadragesimam quinta feria ultimae hebdomadae dissolvi, et totam Quadragesimam inhonorari, sed per totos dies jejunare et escis abstinentiae convenientibus, id est aridioribus uti.\n\nLI. Non debere in Quadragesima nisi sabbato et dominico natalitia martyrum celebrari.\n\nNon oportet in Quadragesima martyrum natalitia celebrari, sed eorum in sabbato et dominica tantum memoriam fieri.\n\nLII. Non licere in Quadragesima nuptias fieri.\n\nNon oportet in Quadragesima aut nuptias aut quaelibet natalitia celebrare.\n\nLIII. Non licere Christianos ad nuptias euntes cantare vel ballare.\n\nNon oportet Christianos ad nuptias euntes vel Bailar(??) vel saltare e, sed caste caenare vel prandere, sicut competit Christianis.","english":"XLIX. That in Lent the offering is to be made only on Saturday and Sunday.\n\nIt is not fitting that bread be offered in Lent except on Saturday and Sunday only.\n\nL. That it is not permitted to end Lent on the fifth day of the last week.\n\nIt is not fitting that Lent be ended on the fifth day of the last week and the whole of Lent be dishonored, but one should fast through all the days and use foods suited to abstinence, that is, drier ones.\n\nLI. That in Lent the birthdays of the martyrs ought not to be celebrated except on Saturday and Sunday.\n\nIt is not fitting that the birthdays of the martyrs be celebrated in Lent, but their memory should be made only on Saturday and Sunday.\n\nLII. That it is not permitted for marriages to take place in Lent.\n\nIt is not fitting in Lent to celebrate either marriages or any birthdays.\n\nLIII. That it is not permitted for Christians going to weddings to sing or dance.\n\nIt is not fitting for Christians going to weddings either to dance or to leap about, but to dine or lunch chastely, as is fitting for Christians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"LIV. Non licere ministros altaris spectaculis interesse.\n\nNon oportet ministros altaris, vel quoslibet clerices, spectaculis aliquibus quae aut in nuptiis, aut coenis exhibentur interesse; sed antequam thymelici ingrediantur surgere eos de convivio et abire debere.\n\nLV. Non debere clericum vei laicum Christianum ex symbolis convivia celebrare.\n\nNon oportet ministros altaris, vel quoslibet clericos, aut etiam laicos Christianos ex symbolis, quae vulgus commissalia appellat, convivia celebrare.\n\nLVI. Non oportere presbyteros ante ingressum episcopi ingredi.\n\nNon oportet presbyteros ante ingressum episcopi ingredi et sedere in tribunalibus, sed cum episcopo ingredi, nisi forte vel aegrotat [U., aegrotet] episcopus, aut in peregrinis esse cum constiterit.\n\nLVII. Non debere in vicis et in villis episcopos ordi nari.\n\nNon oportet in vicis et villis episcopos ordinari, sed visitatores, id est qui circumeant constitui; hoc autem qui antehac ordinati sunt nihil agere sine conscientia episcopi civitatis: similiter etiam presbyteri nihil sine praecepto et consilio episcopi agant.","english":"LIV. That it is not permitted for ministers of the altar to be present at spectacles.\n\nIt is not fitting for ministers of the altar, or any clerics whatsoever, to be present at any spectacles that are exhibited either at weddings or at banquets; but before the thymelici enter, they ought to rise from the feast and depart.\n\nLV. That a cleric or a Christian layman ought not to hold banquets from contributions.\n\nIt is not fitting for ministers of the altar, or any clerics whatsoever, or even Christian laymen, to hold banquets from contributions, which the common people call commissalia.\n\nLVI. That presbyters ought not to enter before the bishop's entrance.\n\nIt is not fitting for presbyters to enter before the bishop's entrance and to sit in the tribunals, but they should enter with the bishop, unless perhaps the bishop is ill, or it is established that he is abroad.\n\nLVII. That bishops ought not to be ordained in villages and country estates.\n\nIt is not fitting for bishops to be ordained in villages and country estates, but visitors, that is, those who make the rounds, are to be appointed; moreover, those who have been ordained before this are to do nothing without the knowledge of the bishop of the city; similarly, presbyters also are to do nothing without the command and counsel of the bishop.","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":98,"ref":"p98","source":"LVIII. Non oportere in domibus ab episcopis vel presbyteris oblationes fieri.\n\nNon oportet in domibus oblationes ab episcopis et presbyteris fieri.\n\nLIX. Non licere psalmos ab idiotis compositos in ecclesia dici: et qui sint libri canonici.\n\nNon oportet ab idiotis psalmos compositos et vulgares in ecclesiis dici, neque libros qui sunt extra canonem legere, nisi solos canonicos Novi et Veteris Testamenti. Quae autem oporteat legi et in auctoritatem recipi haec sunt:\n\nGenesis mundi. Exodus Aegypti. Leviticum. Numeri. Deuteronomium. Jesu Nave. Judicum. Ruth. Regum a libri IV. Paralipomenon libri II. Esdrae [U., Ezra]. Liber Psalmorum numero CL. Proverbia Salomonis. Ecclesiastes. Cantica canticorum. Job. Esther. Sedecim prophetarum libri, id est: Oseae, Amos, Joel, Abdias, Jonas, Michaeas, Nahum, Habacuc, Sophonias, Aggaeus, Zacharias, Malachias, Esaias, Jeremias, Ezechiel, Daniel.","english":"LVIII. That offerings ought not to be made in houses by bishops or presbyters.\n\nIt is not proper for offerings to be made in houses by bishops and presbyters.\n\nLIX. That psalms composed by ignorant persons are not permitted to be sung in church: and which books are canonical.\n\nIt is not proper for psalms composed by ignorant and common persons to be sung in churches, nor to read books that are outside the canon, but only the canonical books of the New and Old Testament. But those which ought to be read and received as authoritative are these:\n\nGenesis of the world. Exodus of Egypt. Leviticus. Numbers. Deuteronomy. Joshua son of Nave. Judges. Ruth. Kings, four books. Paralipomenon, two books. Esdras. The book of Psalms, in number 150. Proverbs of Solomon. Ecclesiastes. Song of Songs. Job. Esther. The books of the sixteen prophets, that is: Hosea, Amos, Joel, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Isaiah, Jeremiah, Ezekiel, Daniel.","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":99,"ref":"p99","source":"Item. Novi Testamenti, id est Evangeliorum libri iv: secundum Matthaeum, secundum Marcum, secundum Lucam, secundum Joannem. Actus apostolorum. Canonicae Epistolae vii: Jacobi I, Petri II, prima et secunda, Joannis III, prima, et secunda, et tertia, Judae I. Epistolae Pauli apostoli numero xiv: Ad Romanos I, ad Corinthios II, ad Ephesios I, ad Thessalonicenses II, ad Galatas I, ad Philippenses I, ad Colossenses I, ad Timotheum II, ad Titum I, ad Philemonem I, ad Hebraeos I.\n\nVIII. CONCILIUM CONSTANTINOPOLITANUM PRIMUM.\n\nADVERSUS HAERESEM MACEDONIAM a FACTUM AB EPISCOPIS NUMERO CENTUM QUINQUAGINTA SUB THEODOSIO MAJORE, SIAGRIO ET EUCHERIO CONSULIBUS, AERA CCCCXVIII b.\n\nRegulae sive definitiones expositae ab episcopis centum quinquaginta qui in unum Constantinopoli convenerunt, quando beatus Nectarius episcopus est ordinatus, damnato Maximo Cynico e, quorum nomina et provinciae in Graeco continentur.","english":"Likewise. The books of the New Testament, that is, of the Gospels, four: according to Matthew, according to Mark, according to Luke, according to John. The Acts of the Apostles. The canonical Epistles, seven: of James, one; of Peter, two, first and second; of John, three, first, second, and third; of Jude, one. The Epistles of the apostle Paul, in number fourteen: to the Romans, one; to the Corinthians, two; to the Ephesians, one; to the Thessalonians, two; to the Galatians, one; to the Philippians, one; to the Colossians, one; to Timothy, two; to Titus, one; to Philemon, one; to the Hebrews, one.\n\nVIII. THE FIRST COUNCIL OF CONSTANTINOPLE.\n\nHeld against the Macedonian heresy by one hundred and fifty bishops under Theodosius the Elder, with Siagrius and Eucherius as consuls, in the year 418.\n\nThe rules or definitions set forth by the one hundred and fifty bishops who assembled together at Constantinople, when the blessed Nectarius was ordained bishop, after the condemnation of Maximus the Cynic, whose names and provinces are contained in the Greek.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"I. Custodiendam esse fidem Patrum trecentorum docem et octo.\n\nNon spernendam esse fidem Patrum trecentorum decem et octo, qui in Nicaeam Bithyniae convenerunt, sed manere eam ratam oportet, et anathematizare omnem haeresem, specialiter autem Eunomianorum imo Anomianorum, qui Latine sine lege dicuntur, et Arianorum sive Eudoxianorum, et Semiarianorum, necnon Pneumatomachorum id est qui contra sanctum Spiritum pugnant, et Sabellianorum et Marcellianorum, et Photinianorum et Apollinaristarum.\n\nII. Ut episcopi suas dioeceses gubernent nec ad alienas accedant.\n\nEpiscopi qui extra dioecesim sunt ad Ecclesias quae extra terminos eorum sunt non accedant, neque confundant et permisceant Ecclesias; sed secundum regulas, Alexandriae quidem episcopi ea quae sunt in Aegypto tantum gubernent; Orientis autem episcopi solius Orientis curam gerant, servatis honoribus primatus Ecclesiae Antiochenae qui in regulis Nicaenae synodi continentur; sed et Asianae [AE., Asiae] dioecesis episcopi ea quae sunt in Asia et quae ad Asianam tantummodo dioecesim pertinent gubernent; Ponti autem episcopi Ponticae tantum dioecesis habeant curam; Thraciae vero ipsius tantummodo Thraciae.","english":"I. That the faith of the three hundred and eighteen Fathers must be kept.\n\nThe faith of the three hundred and eighteen Fathers who assembled at Nicaea in Bithynia is not to be spurned, but it must remain ratified, and every heresy is to be anathematized, especially that of the Eunomians—or rather Anomians, who in Latin are called \"without law\"—and of the Arians or Eudoxians, and of the Semi-Arians, and also of the Pneumatomachi, that is, those who fight against the Holy Spirit, and of the Sabellians and Marcellians, and of the Photinians and Apollinarists.\n\nII. That bishops govern their own dioceses and not encroach upon those of others.\n\nBishops who are outside their diocese shall not approach churches that lie beyond their boundaries, nor confuse and mix up churches; but according to the canons, the bishops of Alexandria shall govern only the affairs that are in Egypt; and the bishops of the East shall take care of the East alone, with the honors of the primacy of the Church of Antioch preserved, as is contained in the canons of the Synod of Nicaea; but also the bishops of the Asian diocese shall govern the affairs that are in Asia and that pertain only to the Asian diocese; and the bishops of Pontus shall have care of the Pontic diocese only; and those of Thrace, of Thrace itself only.","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":101,"ref":"p101","source":"III. Non invitati episcopi ultra dioeceses suas non accedant.\n\nNon invitati episcopi ultra dioecesim e non accedere debent super [U., pro] ordinandis aliquibus vel quibuscunque disponendis ecclesiasticis causis, servata regula quae supra scripta est de unaquaque dioecesi; manifestum namque est quod per singulas quasque provincias provincialis synodus adminstrare et gubernare omnia debeat secundum ea quae sunt in Nicaea definita.\n\nIV. De ecclesiis in barbarico positis.\n\nEcclesias autem Dei, quae sunt in barbaricis gentibus constitutae, regi et administrari oportet secundum consuetudinem quae a Patribus obtinuisse dignoscitur.\n\nV. De honore Constantinopolitani episcopi.\n\nConstantinopolitanae civitatis episcopum habere oportet primatus honorem post Romanum episcopum, propter quod sit Roma nova.\n\nVI. De maximo Cynico philosopho.\n\nDe maximo Cynico philosopho et totius indisciplinationis ejus, quae Constantinopoli orta est, statutum est, ut neque Maximus fuisse aut esse jam putetur, neque hi qui ab eo sunt ordinati, qualemcunque gradum clericatus obtineant, omnibus scilicet quae circa eum vel ab eo gesta sunt in irritum revocatis.","english":"III. That bishops who have not been invited are not to go beyond their own dioceses.\n\nBishops who have not been invited ought not to go beyond their diocese to ordain anyone or to settle any ecclesiastical causes whatsoever, the rule which is written above concerning each diocese being preserved; for it is manifest that in each several province the provincial synod ought to administer and govern all things according to what was defined at Nicaea.\n\nIV. Concerning the churches situated in barbarian territory.\n\nBut the churches of God which are established among the barbarian peoples ought to be ruled and administered according to the custom which is known to have prevailed from the Fathers.\n\nV. Concerning the honor of the bishop of Constantinople.\n\nThe bishop of the city of Constantinople ought to have the honor of primacy after the bishop of Rome, because it is New Rome.\n\nVI. Concerning Maximus the Cynic philosopher.\n\nConcerning Maximus the Cynic philosopher and all his disorderly conduct which arose at Constantinople, it has been decreed that neither Maximus is to be considered to have been or to be [bishop] any longer, nor are those who were ordained by him to obtain any degree of the clergy whatsoever, all things, namely, which were done concerning him or by him being revoked to nothing.","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":102,"ref":"p102","source":"VII. Symbolum eorumdem sanctorum centum quinquaginta Patrum apud Constantinopolim institutum.\n\nCredimus in unum Deum Patrem omnipotentem, factorem coeli. et terrae, visibilium omnium et invisibilium conditorem: et in unum Dominum a nostrum Jesum Christum Filium Dei unigenitum, ex Patre natum ante omnia saecula, Deum ex Deo, lumen ex lumine, Deum verum ex Deo vero, natum, non factum, homousion Patri, hoc est ejusdem cum Patre substantiae, per quem omnia facta sunt, qui propter nos et propter nostram salutem descendit et incarnatus est de Spiritu sancto ex Maria virgine homo factus, passus est sub Pontio Pilato, sepultus tertia die resurrexit, ascendit in coelos, sedet ad dexteram Dei Patris c, inde venturus cum gloria judicare vivos et mortuos, cujus regni non erit finis: et in Spiritum sanctum Dominum vivificatorem ex Patre et Filio procedentem, cum Patre et Filio adorandum et glorificandum, qui locutus est per prophetas: in unam catholicam atque apostolicam Ecclesiam: confitemur unum baptisma in remissionem peccatorum: exspectamus resurrectionem mortuorum, vitam futuri saeculi. Amen.","english":"VII. The Symbol of the same holy hundred and fifty Fathers established at Constantinople.\n\nWe believe in one God the Father almighty, maker of heaven and earth, creator of all things visible and invisible: and in one Lord Jesus Christ our God, the only-begotten Son of God, born of the Father before all ages, God from God, light from light, true God from true God, born, not made, consubstantial with the Father, that is, of the same substance with the Father, through whom all things were made, who for us and for our salvation descended and was incarnate by the Holy Spirit from the virgin Mary, was made man, suffered under Pontius Pilate, was buried, on the third day rose again, ascended into heaven, sits at the right hand of God the Father, from there he will come with glory to judge the living and the dead, of whose kingdom there will be no end: and in the Holy Spirit, the Lord, the giver of life, proceeding from the Father and the Son, to be adored and glorified with the Father and the Son, who spoke through the prophets: in one catholic and apostolic Church: we confess one baptism for the remission of sins: we await the resurrection of the dead, the life of the world to come. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Nomina episcoporum cl. Nectarius Constantinopolitanus. Timotheus Alexandriae. Dorotheus ab Oxorinco. Cyrillus Hierosolymitanus. Galasius Caesariensis. Macher Hiericuntius. Dionysius Diospolitanus. Priscianus Nicopolitanus. Saturninus Sebastianus. Ausentius Ascalonita. Helianus Tamniensis e. Zenon Tyrius. Paulus Sidoniensis [G., Sidonensis]. Nestabus a Ptolemaide. Philippus Damascenus. Beracus Paleadensis [T. 2, Piliadensis]. Timotheus Berytius. Basilides ab Ibbo. Mocimus Aradensis. Et caeteri cxxx g.\n\nIX CONCILIUM CONSTANTINOPOLITANUM.\n\nCENTUM SEXAGINTA TRIUM EPISCOPORUM, EXTRA VICARIOS UNDECIM, QUI AD VICEM SUORUM PRAESULUM SUBSCRIPSERUNT, TEMPORIBUS CONSTANTINI IMPERATORIS, AERA DCCXX.\n\n63-64 Sancta, magna atque universalis synodus, quae secundum Dei gratiam et piissimam sanctionem clementissimi et fidelissimi magni imperatoris Constantini congregata est in hac a Deo conservanda regia Constantinopoli nova Roma, in secretario divini palatii, quod cognominatur Trullus, decrevit quae inferius continentur. Unigenitus Dei Patrisque Filius et Verbum, qui per omnia similis nobis absque solo peccato factus est homo, Christus verus Deus noster per evangelicas voces praeclare [U., proclamans] praedicavit: Ego sum lux mundi; qui sequitur me non ambulat in tenebris, sed habebit lumen vitae; et iterum: Pacem meam do vobis, pacem meam relinquo vobis.","english":"The names of the bishops. Nectarius of Constantinople. Timotheus of Alexandria. Dorotheus of Oxyrhynchus. Cyrillus of Jerusalem. Galasius of Caesarea. Macher of Jericho. Dionysius of Diospolis. Priscianus of Nicopolis. Saturninus Sebastianus. Ausentius of Ascalon. Helianus of Tamnis. Zenon of Tyre. Paulus of Sidon. Nestabus of Ptolemais. Philippus of Damascus. Beracus of Paliadensis. Timotheus of Berytus. Basilides of Ibbus. Mocimus of Arad. And the other one hundred and thirty.\n\nIX. THE COUNCIL OF CONSTANTINOPLE.\n\nOf one hundred and sixty-three bishops, besides eleven vicars, who subscribed in place of their prelates, in the times of the Emperor Constantine, in the year 720.\n\n63-64. The holy, great, and universal synod, which by the grace of God and the most pious sanction of the most clement and most faithful great Emperor Constantine was assembled in this God-preserved royal Constantinople, New Rome, in the secretarium of the divine palace, which is surnamed Trullus, decreed what is contained below. The Only-begotten Son of God and of the Father, and the Word, who in all things was made like us, without sin alone, man, Christ our true God, through the evangelical voices proclaimed clearly: I am the light of the world; he who follows me does not walk in darkness, but will have the light of life; and again: I give you my peace, I leave you my peace.","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."},{"kind":"scripture","severity":"info","ref":"John 8:12","text":"The English carries the scriptural phrase “i am the light of the world”, which matches John 8:12. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":104,"ref":"p104","source":"In hac divinitus edita pacis doctrina gradiens mansuetissimus noster imperator, qui et propagator [T. 1, propugnator] exstitit rectae fidei, expugnator vero pravae doctrinae, sanctum hoc ex nobis universale congregans concilium totius Ecclesiae adunavit compaginem.","english":"Walking in this divinely uttered doctrine of peace, our most gentle emperor, who has also proved to be a propagator of the right faith and a vanquisher of false doctrine, gathering this holy universal council from among us, united the whole body of the Church.","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":105,"ref":"p105","source":"Unde haec nostra sancta et universalis synodus impietatis errorem, qui a quibusdam per tempora et nunc usque est b, procul abjiciens, sanctorum autem et probabilium Patrum inoffense iter assequens, sanctis et universalibus quinque synodis pie in omnibus consonavit, trecentorum decem et octo sanctorum Patrum qui in Nicaea convenerunt adversum insaniam Arii, et postea in Constantinopoli centum quinquaginta Deo inspiratorum virorum adversum Macedonium impugnatorem Spiritus et Apollinarem impium, similiter et quae in Epheso prius adversus Nestorium Judaicae intelligentiae congregata est ducentorum venerabilium virorum, et quae in Chalcedone sexcentorum triginta Deo inspiratorum Patrum adversus Eutychem et Dioscorum Deo odibilem; super has et ultimae harum quintae sanctae synodi quae hic congregata est adversus Theodorum Mopsuestenum c, Origenem, Didymum et Evagrium, et scripta Theodoreti adversum duodecim capitula laudabilis Cyrilli, et epistolam quae dicitur Ibae ad Marin Persam scriptam, pietatis quidem restaurans sanctiones in omnibus illibatas, profana vero impietatis projiciens dogmata, et id quod a trecentis decem et octo Patribus expositum est, itemque quod a centum quinquaginta Deo inspiratis viris confirmatum est, quod et caeterae sanctae synodi ad peremptionem totius pestiferae haeresis prompte susceperunt ratumque habuerunt, symbolum et haec nostra sancta et","english":"Hence this our holy and universal synod, casting far away the error of impiety which has been introduced by certain persons at various times and persists even now, and following without offense the path of the holy and approved Fathers, has piously agreed in all things with the five holy and universal synods: with the three hundred and eighteen holy Fathers who assembled at Nicaea against the madness of Arius; and afterward with the one hundred and fifty God-inspired men at Constantinople against Macedonius, the fighter against the Spirit, and the impious Apollinaris; likewise with the synod gathered at Ephesus, of two hundred venerable men, against Nestorius and his Jewish understanding; and with that at Chalcedon, of six hundred and thirty God-inspired Fathers, against Eutyches and the God-hated Dioscorus; and beyond these, with the last of these, the fifth holy synod, which was gathered here against Theodore of Mopsuestia, Origen, Didymus, and Evagrius, and against the writings of Theodoret against the twelve chapters of the praiseworthy Cyril, and the letter said to have been written by Ibas to Maris the Persian—restoring in all things the unblemished sanctions of piety, and casting out the profane dogmas of impiety; and that which was set forth by the three hundred and eighteen Fathers, and likewise that which was confirmed by the one hundred and fifty God-inspired men, which the other holy synods also readily received and ratified for the destruction of every pestilential heresy—the symbol, and this our holy and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"universalis a Deo inspirata consignavit syllodus.\n\nSymbolum Nicoeni concilii trecentorum decem et octo Patrum.\n\nCredimus in unum Deum Patrem omnipotentem; omnium visibilium et invisibilium conditorem [T. 1, 2, factorem]: et in unum Dominum Jesum Christum Filium Dei, qui natus est ex Patre, unigenitum, hoc est de essentia Patris, Deum de Deo, lumen de lumine, Deum verum de Deo vero, natum, non factum, consubstantialem Patri, per quem omnia facta sunt quae in coelo, et quae in terra, propter nos homines et propter nostram salutem descendentem, incarnatumque et humanatum, passum et resurgentem tertia die, et ascendentem in coelos, et venturum judicare vivos et mortuos: et in Spiritum sanctum. Eos vero qui dicunt quia erat aliquando quando non erat a, et quia ex nihilo factus est vel ex altera substantia vel essentia, dicentes esse aut mutabilem aut vertibilem Filium Dei, hos anathematizat catholica et apostolica Ecclesia.","english":"The universal, God-inspired synod has sealed this.\n\nThe Symbol of the Council of Nicaea of the three hundred and eighteen Fathers.\n\nWe believe in one God the Father almighty, creator [maker] of all things visible and invisible; and in one Lord Jesus Christ the Son of God, who was born of the Father, only-begotten, that is, of the essence of the Father, God from God, light from light, true God from true God, born, not made, consubstantial with the Father, through whom all things were made, both in heaven and on earth, who for us men and for our salvation descended, and was incarnate and made man, suffered and rose on the third day, and ascended into heaven, and will come to judge the living and the dead; and in the Holy Spirit. But those who say that there was once when he was not, and that he was made from nothing, or from another substance or essence, and who say that the Son of God is either changeable or mutable, these the catholic and apostolic Church anathematizes.","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":107,"ref":"p107","source":"Symbolum centum quinquaginta sanctorum Patrum Constantinopoli congregatorum.\n\nCredimus in unum Deum Patrem omnipotentem, factorem coeli et terrae, visibilium omnium et invisibilium conditorem: et in unum Dominum Jesum Christum Filium Dei unigenitum, qui ex Patre natus est ante omnia saecula, lumen de lumine, Deum verum de Deo vero, natum, non factum, consubstantialem Patri, per quem omnia facta sunt, propter nos homines et propter nostram salutem descendentem de coelis, et incarnatum de Spiritu sancto et Maria virgine, et humanatum, crucifixumque pro nobis sub Pontio Pilato, et passum, et sepultum, et resurgentem tertia die secundum Scripturas, et ascendentem in coelos, et sedentem ad dexteram Patris, et iterum venturum cum gloria judicare vivos et mortuos, cujus regni non erit finis: et in Spiritum sanctum Dominum et vivificantem, qui ex Patre procedit, qui cum Patre et Filio coadoratur et conglorificatur, qui locutus est per prophetas: et in unam sanctam catholicam et apostolicam Ecclesiam: confitemur unum baptismum in remissionem peccatorum, speramus resurrectionem mortuorum et vitam futuri saeculi. Amen b.","english":"The Symbol of the one hundred and fifty holy Fathers assembled at Constantinople.\n\nWe believe in one God, the Father almighty, maker of heaven and earth, creator of all things visible and invisible; and in one Lord Jesus Christ, the only-begotten Son of God, who was born of the Father before all ages, light from light, true God from true God, begotten, not made, consubstantial with the Father, through whom all things were made, who for us men and for our salvation came down from the heavens, and was incarnate by the Holy Spirit and the Virgin Mary, and became man, and was crucified for us under Pontius Pilate, and suffered, and was buried, and rose again on the third day according to the Scriptures, and ascended into the heavens, and sits at the right hand of the Father, and will come again with glory to judge the living and the dead, of whose kingdom there will be no end; and in the Holy Spirit, the Lord and giver of life, who proceeds from the Father, who with the Father and the Son is together adored and together glorified, who spoke through the prophets; and in one holy catholic and apostolic Church; we confess one baptism for the remission of sins, we hope for the resurrection of the dead and the life of the world to come. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Sufficiebat quidem ad perfectam orthodoxae fidei scientiam et confirmationem pium atque orthodoxum hoc divinae gratiae symbolum; sed quoniam non destitit adinventor antiquae malitiae cooperatorem sibi serpentem reperiens per eum venenosam humanae naturae inferens mortem, ita et nunc organa ad suam propriam voluntatem apta inveniens, Theodorum dicimus Pharanitanum [U., Pharanitanorum] episcopum, Sergium, Paulum, Pyrrhum, Petrum, qui fuerunt hujus regiae urbis praesules, insuper et Honorium qui fuit papa antiquae Romae, et Cyrum qui Alexandriae tenuit episcopatum, Macarium quoque qui fuit nuper Antiochiae praesul, et Stephanum ejus discipulum, non quievit per eos plenitudini Ecclesiae erroris scandala excitare unius voluntatis et unius operationis in duabus naturis unius de sancta Trinitate Christi veri Dei nostri orthodoxae plebi consonanter disseminando haeresem consentaneam insanae ac malitiosae sectae impiorum Apollinarii, Severi atque Themistii, quae conata est exstinguere perfectionem humanitatis unius ejusdemque Domini Jesu Christi Dei nostri per quamdam callidam adinventionem, ex hoc quod absque voluntate et absque operatione intellectualiter animatam ejus carnem blasphemando intromisit.","english":"Indeed, this pious and orthodox symbol of divine grace was sufficient for the perfect knowledge and confirmation of the orthodox faith; but since the inventor of ancient malice did not cease, having found the serpent as his co-worker, through whom he brought in the poisonous death of human nature, so now also finding instruments suited to his own will — we mean Theodore the Pharanitan bishop, Sergius, Paul, Pyrrhus, Peter, who were prelates of this royal city, and moreover Honorius who was pope of old Rome, and Cyrus who held the bishopric of Alexandria, and also Macarius who was recently prelate of Antioch, and Stephen his disciple — he did not rest from stirring up through them scandals of error for the fullness of the Church, spreading in concord among the orthodox people the heresy of one will and one operation in the two natures of the one Christ, our true God from the holy Trinity, a heresy consonant with the insane and malicious sect of the impious Apollinarius, Severus, and Themistius, which attempted to extinguish the perfection of the humanity of the one and same Lord Jesus Christ our God through a certain cunning device, in that by blaspheming it introduced his flesh as intellectually animated without will and without operation.","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":109,"ref":"p109","source":"Excitavit igitur Christus Deus noster fidelissimum imperatorem novum David, virum secundum cor suum inveniens, qui non dedit, juxta quod scriptum est, somnum oculis suis et palpebris suis dormitationem, donec per hunc nostrum a Deo congregatum sacrumque conventum ipsam rectae fidei reperit perfectam praedicationem; secundum enim a Deo editam vocem, ubi duo vel tres fuerint congregati in nomine meo, ibi sum in medio eorum.","english":"Therefore Christ our God stirred up the most faithful emperor, a new David, a man found according to his own heart, who did not give, as it is written, sleep to his eyes nor slumber to his eyelids, until through this our sacred assembly gathered by God he found the perfect preaching of the right faith itself; for according to the voice uttered by God, where two or three are gathered in my name, there I am in the midst of them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Quae praesens sancta et universalis synodus fideliter suscipiens et expansis manibus amplectens tam quae a sanctissimo ac beatissimo Agathone papa antiquae Romae facta est suggestio ad piissimum atque fidelissimum nostrum imperatorem Constantinum, quae nominatim refutat eos qui docuerunt vel praedicaverunt, sicut superius dictum est, unam voluntatem et unam operationem in incarnationis dispensatione Christi veri Dei nostri, ad haec quoque amplexa est et quae missa est a sacro concilio, quod sub eodem sanctissimo papa est centum viginti quinque Deo amabilium episcoporum, alteram synodalem suggestionem ad ejus a Deo instructam tranquillitatem, utpote consonantes sancto Chalcedonensi et tomo sacratissimi, et beatissimi papae ejusdem antiquae Romae Leonis, qui directus est ad sanctum Flavianum, quem et titulum rectae fidei hujusmodi synodus appellavit; ad haec et synodicas epistolas quae scriptae sunt a beato Cyrillo adversus impium Nestorium et ad Orientales episcopos.","english":"This present holy and universal synod, faithfully receiving and embracing with outstretched hands both the suggestion made by the most holy and most blessed Pope Agatho of ancient Rome to our most pious and most faithful emperor Constantine—which specifically refutes those who taught or preached, as was said above, one will and one operation in the dispensation of the incarnation of Christ our true God—has also embraced the second synodal suggestion sent by the sacred council of one hundred and twenty-five God-beloved bishops under the same most holy pope to his God-instructed tranquility, as being in agreement with the holy Council of Chalcedon and with the tome of the most sacred and most blessed Pope Leo of the same ancient Rome, which was directed to Saint Flavian, and which this synod called the title of the right faith; and in addition the synodal letters that were written by the blessed Cyril against the impious Nestorius and to the Eastern bishops.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Secuta vero sancta quinque universalia concilia et sanctos atque probabiles Patres, consonanterque confiteri definiens Dominum nostrum Jesum Christum verum Deum nostrum unum de sancta et consubstantiali et vitae originem praebente Trinitate, perfectum in deitate, et perfectum eumdem in humanitate, Deum vere, et hominem vere, eumdem ex anima rationali et corpore, consubstantialem Patri secundum deitatem et consubstantialem nobis eumdem secundum humanitatem, per omnia similem nobis absque peccato, ante saecula quidem ex Patre genitum secundum deitatem, in ultimis autem diebus eumdem propter nos et propter nostram salutem de Spiritu sancto et Maria virgine proprie et veraciter Dei genitrice secundum humanitatem, unum eumdemque Christum Filium Dei unigenitum in duabus naturis inconfuse, inconvertibiliter, inseparabiliter, indivise cognoscendum, nusquam exstincta harum naturarum differentia propter unionem, salvata magis duntaxat proprietate utriusque naturae et in unam personam et in unam substantiam concurrente, non in duas personas partitum vel divisum, sed unum eumdemque Filium unigenitum Deum Verbum Dominum Jesum Christum, juxta quod olim prophetae de eo et ipse nos Dominus Jesus Christus edocuit, et sanctorum Patrum nobis tradidit symbolum.","english":"Following the five holy universal councils and the holy and approved Fathers, and defining in agreement that our Lord Jesus Christ is true God, one of the holy and consubstantial Trinity that is the source of life, perfect in divinity and the same perfect in humanity, truly God and truly man, the same composed of a rational soul and a body, consubstantial with the Father according to divinity and consubstantial with us according to humanity, in all things like us without sin, begotten of the Father before the ages according to divinity, but in the last days the same, for us and for our salvation, of the Holy Spirit and the Virgin Mary, who is properly and truly the God-bearer according to humanity, one and the same Christ, the only-begotten Son of God, to be acknowledged in two natures, without confusion, without change, without separation, without division, the difference of these natures being in no way abolished because of the union, but rather the property of each nature being preserved and concurring into one person and one substance, not parted or divided into two persons, but one and the same only-begotten Son, God the Word, the Lord Jesus Christ, according as the prophets once taught concerning him and the Lord Jesus Christ himself taught us, and the creed of the holy Fathers handed down to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Et duas naturales voluntates in eo et duas naturales operationes indivise, inconvertibiliter, inseparabiliter, inconfuse secundum sanctorum Patrum doctrinam aequaliter praedicamus, et duas naturales voluntates non contrarias, absit, juxta quod impii asseverant haeretici; sed sequens humana ejus voluntas et non resistens vel reluctans, sed potius et subjecta divinae ejus atque omnipotenti voluntati. Oportebat enim carnis voluntatem moveri, subjici vero voluntati divinae juxta sapientissimum Athanasium; sicut enim ejus caro, caro Dei Verbi dicitur et est, ita et naturalis carnis ejus voluntas propria Dei Verbi dicitur et est, sicut ipse ait: Quia descendi de coelo non ut faciam voluntatem meam, sed voluntatem ejus qui misit me a, propriam dicens voluntatem quae erat carnis ejus, nam et caro propria ejus facta est. Quemadmodum enim sanctissima atque immaculata animata ejus caro deificata non est perempta, sed in suo proprio statu et ratione permansit; ita et humanitatis ejus voluntas deificata non est perempta, salvata est magis secundum deiloquum Gregorium dicentem: Nam illius velle, quod in Salvatore intelligitur, non erat contrarium Deo, deificatum totum.","english":"And we proclaim equally, according to the teaching of the holy Fathers, two natural wills in him and two natural operations, undivided, unchangeable, inseparable, unconfused; and we proclaim the two natural wills not as contrary—far be it—as the impious heretics assert; but his human will follows and is not resistant or reluctant, but rather is subject to his divine and almighty will. For it was fitting that the will of the flesh be moved, but be subject to the divine will, according to the most wise Athanasius; for just as his flesh is called and is the flesh of God the Word, so also the natural will of his flesh is called and is the proper will of God the Word, as he himself says: Because I have come down from heaven, not to do my own will, but the will of him who sent me, calling his own will that which was of his flesh, for his flesh also has become his own. For just as his most holy and immaculate animate flesh was deified and not destroyed, but remained in its own proper state and reason, so also the will of his humanity was deified and not destroyed, but was rather saved, according to Gregory the theologian, who says: For his willing, which is understood in the Savior, was not contrary to God, being wholly deified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Duas vero naturales operationes indivise, inconvertibiliter, inconfuse, inseparabiliter in eodem Domino Jesu Christo vero Deo nostro glorificamus, hoc est divinam operationem et humanam operationem secundum divinorum praedicatorem Leonem manifestissime inquientem b; ait enim: Utraque forma cum alterius communione quod proprium est, Verbo scilicet operante quod Verbi est, et carne exsequente quod carnis est. Nec enim in quoquam unam dabimus naturalem operationem Dei et creaturae, ut neque quod creatum est in divinam elevemus essentiam, neque quod eximium est divinae naturae ad competentem creaturis locum dejiciamus. Unius enim ejusdem tam miracula quamque passiones cognoscimus secundum aliud et aliud earum, ex quibus et constat, naturarum et in quibus habet esse, sicut admirabilis inquit Cyrillus.","english":"But we glorify two natural operations in the same Lord Jesus Christ, our true God, undividedly, unchangeably, unconfusedly, inseparably: that is, a divine operation and a human operation, according to the most clear statement of Leo, the preacher of divine things; for he says: Each form, in communion with the other, accomplishes what is proper to it—the Word, that is, working what is of the Word, and the flesh carrying out what is of the flesh. For we will not grant in anyone one natural operation of God and of the creature, so that we neither raise what has been created to the divine essence, nor cast down what is excellent in the divine nature to the place that befits creatures. For we recognize that both the miracles and the sufferings belong to one and the same one, according to one and another of those things from which he consists and in which he has his being—the natures, as the admirable Cyril says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Undique igitur inconfusum atque indivisum conservantes celeri voce cuncta proferimus, unum sanctae Trinitatis et post incarnationem Dominum nostrum Jesum Christum verum Deum nostrum esse credentes: dicimus duas ejus esse naturas in una ejus radiantes subsistentia, in qua tam miracula quamque passiones per omnem suae dispensationis conversationem non secundum phantasiam sed veraciter demonstravit, dum naturalis differentia in eadem una substantia cognoscatur in hoc quod cum alterius communione utraque natura indivise, inconfuse propria vult atque operatur: juxta quam rationem et duas naturales voluntates et operationes confitemur ad salutem humani generis convenienter concurrentes. Ilis igitur cum omni undique diligentia et cura a nobis definitis, decernimus aliam fidem nulli licere proferre aut conscribere vel componere, aut sapere vel etiam docere aliter. Eos autem qui praesumpserint vel componere fidem aliam vel proferre vel docere vel tradere aliud symbolum volentibus ex gentilitate converti ad agnitionem veritatis vel ex judaismo sive ex qualibet haerese, seu novitatem vocis sive sermonis adinventionem ad subversionem introducendam eorum quae nunc a nobis determinata sunt; hos, siquidem episcopi existunt aut clerici, alienos esse, episcopos quidem ab episcopatu, clericos vero a clero: si autem monachi existunt vel laici, anathematizari eos.","english":"Therefore, preserving everywhere what is unconfused and undivided, we proclaim all things with swift voice, believing that our Lord Jesus Christ, the true God, is one of the holy Trinity even after the incarnation. We say that there are two natures in him, shining forth in one subsistence of his, in which he demonstrated both miracles and sufferings through the whole course of his dispensation, not according to fantasy but truly, since the natural difference is recognized in that same one substance, in that each nature, in communion with the other, wills and operates its own properties undividedly and unconfusedly. According to this reasoning we also confess two natural wills and operations, coming together fittingly for the salvation of the human race. Having therefore defined these things with all diligence and care from every side, we decree that it is permitted to no one to bring forward, write, or compose another faith, or to think or even teach otherwise. But those who have presumed either to compose another faith, or to bring forward, or to teach, or to hand over another creed to those wishing to be converted from paganism to the knowledge of the truth, or from Judaism or from any heresy whatsoever, or to introduce a novelty of word or an invention of speech for the subversion of those things which have now been determined by us: these, if indeed they are bishops or clerics, are to be alienated—bishops from their episcopate, and clerics from their clergy; but if they are monks or laypeople, they are to be anathematized.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Et subscriptiones.\n\nTheodorus humilis presbyter sanctae Romae Ecclesiae, locum repraesentans Agathonis beatissimi universalis papae urbis Romae subscripsi.\n\nGeorgius humilis presbyter sanctae Romae Ecclesiae ut supra.\n\nJoannes humilis diaconus sanctae Romae Ecclesiae ut supra.\n\nItem Georgius misericordia Dei episcopus Constantinopoleos novae Romae definiens subscripsi.\n\nEt caeteri similiter legimus et consensimus.\n\nSancta synodus exclamavit: Multos annos imperatori; Christo dilecto imperatori multos annos. Orthodoxe omnes credimus. Illuminatorem pacis, Domine, conserva. Marciano novo Constantino aeterna memoria; item novo Justiniano Constantino aeterna memoria, qui deposuit haereticos: Domine, conserva. Nestorio, Eutycheti atque Severo anathema sit; similia eis sapientibus anathema: Theodoro Pharanitano anathema; Sergio et Honorio anathema; Pyrcho et Paulo anathema; Cyro et Paulo [U., G., Petro ] anathema; Macario et Stephano anathema; Polycronio novo Simoni anathema: omnibus haereticis anathema: his qui praedicaverunt vel praedicant et sperant docere unam voluntatem et unam operationem in incarnatione dispensationis Christi veri Dei nostri, anathema.","english":"And the subscriptions.\n\nTheodore, humble priest of the holy Church of Rome, representing the place of Agatho, the most blessed universal pope of the city of Rome, I have subscribed.\n\nGeorge, humble priest of the holy Church of Rome, as above.\n\nJohn, humble deacon of the holy Church of Rome, as above.\n\nLikewise George, by the mercy of God bishop of Constantinople, the new Rome, defining, I have subscribed.\n\nAnd the others likewise we have read and consented.\n\nThe holy synod exclaimed: Many years to the emperor; to Christ's beloved emperor, many years. We all believe orthodoxly. Lord, preserve the enlightener of peace. To Marcian, the new Constantine, eternal memory; likewise to the new Justinian Constantine, eternal memory, who deposed the heretics: Lord, preserve. Let anathema be to Nestorius, Eutyches, and Severus; anathema to those who think like them: anathema to Theodore of Pharan; anathema to Sergius and Honorius; anathema to Pyrrhus and Paul; anathema to Cyrus and Paul [U., G., Peter]; anathema to Macarius and Stephen; anathema to Polycronius, the new Simon: anathema to all heretics: to those who have preached or preach and hope to teach one will and one operation in the incarnation of the dispensation of Christ our true God, anathema.","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":116,"ref":"p116","source":"Dilectissimis fratribus universis Ecclesiarum Christi praesulibus per Hispaniam constitutis Leo.\n\nCum diversa sint hominum studia quibus humana dispensari creditur vita, unum est tamen pietatis officium, quod potest ad aeternae vitae perducere quaestum et meritum, in quo omnem consortem fidei Christianae aequum est studere, cui nempe Spiritus sancti dignatio suae gratiae inspirat affectum et inoffensum demonstrat operum bonorum effectum, quia Spiritus, ut Dominus docet, ubi vult spirat et vocem ejus audis, et quia est ejus incomprehensibilis gratia connectit et perhibet, et nescis unde veniat aut quo vadat. Scientes igitur ac satisfacti quia et in vobis Christianae religionis flagrat studium ulnisque spiritualibus amplectimini semina coelestis doctrinae, et evangelicae atque apostolicae traditionis in vobis fructificat fervor et puritas, pro qua haec sancta Ecclesiarum mater apostolica sedes usque ad victimam desudavit semper et desudat, et prius, si hoc divina majestas censuerit, animam a corpore temporaliter diligit [T.","english":"Leo, to all the most beloved brothers, the prelates of the Churches of Christ established throughout Spain.\n\nAlthough the pursuits of men, by which human life is believed to be governed, are diverse, there is nevertheless one office of piety that can lead to the gain and merit of eternal life, in which it is fitting for every sharer of the Christian faith to strive, since indeed the condescension of the Holy Spirit inspires in him the affection of His grace and shows forth the blameless effect of good works, because the Spirit, as the Lord teaches, blows where He wills, and you hear His voice, and because His grace is incomprehensible, He connects and gives evidence, and you do not know where He comes from or where He goes. Knowing therefore and being satisfied that the zeal of the Christian religion burns also in you, and that you embrace the seeds of heavenly teaching with spiritual arms, and that the fervor and purity of the evangelical and apostolic tradition bear fruit in you, for which this holy mother of the Churches, the apostolic see, has always labored and labors even to the point of sacrifice, and first, if the divine majesty so decrees, she loves her soul [to be separated] from the body for a time [T.","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":117,"ref":"p117","source":"1, 2, deligit] sequestrari quam proditione sacrilega se a confessione veridica pro temporali delectatione vel afflictione sejungi, quia citra hanc sicut aeternae beatitudinis praemium, quam sanctis suis Dominus praeparavit, adipisci non suppetit, ita, quod logubriter ejulandum est, a Deo vivo et vero per errorem falsidici dogmatis factum extorrem aeternis cruciatibus evenit mancipari. Sed quia nunc per gratiam Dei Christianissimo ac piissimo filio nostro Constantino imperatore regnante, quem ad hoc pietatis officium elegit atque praeelegit superna clementia, rectae confessionis atque apostolicae traditionis fulgor, haereticae pravitatis expulsa caligine, per totum orbem terrarum veluti clarum jubar effulsit, et pax atque concordia veritatis inter cunctos Ecclesiarum Christi praesules regnat de pacifica in Christum confessione descendens, qui pax vera et salutaris est, per quem reconciliamur ad Deum; sciat [U. add. autem] vestra sinceritas et Christianis omnibus innotescant Dei omnipotentis mira magnalia, quia in Constantinopolitana urbe clementissimus noster, imo beati Petri apostoli filius imperator armatus zelo Dei ac desiderio pietatis accensus, episcopis ex totius mundi partibus aggregatis, quod ex multo tempore fideliter cupiebat, dum censuit majestas superna, per nuper elapsam novam indictionem explevit a.","english":"...to be separated than by sacrilegious betrayal to be severed from the truthful confession for the sake of temporal delight or affliction, because without this, just as the reward of eternal blessedness, which the Lord has prepared for his saints, cannot be obtained, so—which must be lamented with mournful wailing—it comes about that one made an outcast from the living and true God through the error of false doctrine is handed over to eternal torments. But since now, by the grace of God, with our most Christian and most pious son the emperor Constantine reigning—whom the supernal clemency chose and fore-chose for this office of piety—the splendor of the right confession and apostolic tradition, with the darkness of heretical depravity driven out, has shone forth like a bright radiance throughout the whole world, and the peace and concord of truth reigns among all the prelates of the Churches of Christ, descending from the peaceful confession in Christ, who is true and salutary peace, through whom we are reconciled to God—let your sincerity know, and let the wondrous mighty works of God almighty be made known to all Christians, that in the city of Constantinople our most clement emperor, nay rather the son of the blessed apostle Peter, armed with zeal for God and inflamed with desire for piety, having gathered bishops from the parts of the whole world, fulfilled what for a long time he had faithfully desired, when the supernal majesty decreed it, through the newly elapsed new indiction.","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":118,"ref":"p118","source":"Universale itaque sanctum sextum concilium celebratum est, ad quod celebrandum ex praecessoris nostri apostolicae memoriae domini Agathonis papae persona presbyteri diaconique directi sunt. De diversis autem conciliis huic sanctae apostolicae sedi cujus ministerio fungimur subjacentibus archiepiscopi a nobis sunt destinati, qui cum pio principe simul et omnibus qui ejus mandato convenerunt Ecclesiarum praesulibus praesidentes ac considentes, primum quidem sancta quinque universalia concilia et venerabiles ecclesiae Patres, quorum libri ac testimonia hinc fuerunt destinata cum tomo dogmatico apostolicae memoriae nostri decessoris domini Agathonis papae atque pontificis, et responsis totius nostrae synodi pro confirmatione duarum naturarum duarumque naturalium voluntatum et operationum in uno Domino nostro Jesu Christo, et condemnatione eorum qui aliter docuerunt vel crediderunt, et haec singula relegerunt ac retractarunt. Et quia quae Dei sunt cum ejus timore atque amore scrutati sunt, ejus nutu verae per eos confessionis sinceritas demonstrata atque confirmata est: erga quod synodalis definitio dictis apostolicorum virorum consona protestatur, ex quibus vestram satisfieri dilectionem confidimus.","english":"Therefore the holy sixth universal council was convened, and to convene it there were sent, from the person of our predecessor of apostolic memory, the lord Pope Agatho, presbyters and deacons. Moreover, for the various councils subject to this holy apostolic see, whose ministry we discharge, archbishops were dispatched by us, who, presiding and sitting together with the pious prince and with all the prelates of the churches who had assembled by his command, first of all read through and reviewed the holy five universal councils and the venerable Fathers of the church, whose books and testimonies had been sent hither together with the dogmatic tome of our predecessor of apostolic memory, the lord Pope Agatho, and with the responses of our whole synod for the confirmation of the two natures and the two natural wills and operations in our one Lord Jesus Christ, and for the condemnation of those who taught or believed otherwise, and each of these things individually. And because they searched out the things of God with fear and love of him, by his nod the sincerity of the true confession was demonstrated and confirmed through them: to which the synodal definition, in agreement with the sayings of the apostolic men, bears witness; from which we trust that your love is satisfied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Quiqui vero adversum apostolicae traditionis puritatem perduelliones exstiterunt abeuntes quidem aeterna condemnatione muletati sunt, id est Theodorus Pharanitanus, Cyrus Alexandrinus, Sergius, Pyrrhus, Paulus, Petrus Constantinopolitani, cum Honorio qui flammam haeretici dogmatis non, ut debuit, apostolica auctoritate incipientem exstinxit, sed negligendo confovit. Qui vero superstites noluerunt ad veritatis confessionem per medelam poenitentiae converti vel repedare de praesulari ac sacerdotali gradu deleti sunt, id est Macarius ex Antiocheno praesule cum Stephano ex abba presbytero ejus discipulo imo erroris haeretici incentore [T. 1, 2, U., G., incentatore], et quodam sene Polycronio ex abba presbytero novo Simone, qui merito de Ecclesiis Christi ut mercenarii infideles expulsi, quarum noxii subsessores [T. 1, 2, U., G., successores] et perversores exstiterunt, et huc exsules deportati sunt, ut reatus sui et blasphemiarum in Deum opprobria recognoscant, sub contemptu ac denotatione fidelium omnium constituti.","english":"But those who stood out as rebels against the purity of the apostolic tradition, departing from it, were punished with eternal condemnation—namely Theodore of Pharan, Cyrus of Alexandria, Sergius, Pyrrhus, Paul, and Peter of Constantinople, together with Honorius, who did not extinguish the flame of heretical dogma at its beginning by apostolic authority, as he ought, but fostered it by neglect. Those, however, who survived and refused to be converted to the confession of truth through the remedy of penitence, or to return, were struck from the episcopal and sacerdotal rank—namely Macarius, former bishop of Antioch, together with Stephen, a presbyter from among the abbots, his disciple—or rather, an instigator of heretical error—and a certain old man, Polycronius, a presbyter from among the abbots, a new Simon; who were rightly expelled from the Churches of Christ as faithless hirelings, since they had been harmful occupants and perverters of them, and were deported hither as exiles, so that they might recognize the guilt of their offenses and the reproaches of their blasphemies against God, being placed under the contempt and condemnation of all the faithful.","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":120,"ref":"p120","source":"Et quia quaeque in Constantinopolitana urbe universali concilio occurrente celebrato gesta sunt, propter linguae diversitatem, in Graeco quippe aut scripta sunt, necdum in nostrum eloquium examinate translata, definitionem interim ejusdem sancti sexti concilii et acclamationem, quae prophoneticus dicitur, totius concilii factam ad piissimum principem, pariterque edictum clementissimi imperatoris ad omnium cognitionem ubique directum, ia Latinum de Graeco translatum, per latorem praesentium Petrum notarium regionarium sanctae nostrae Ecclesiae vestrae dilectioni direximus, etiam acta totius venerandi concilii directuri, dum fuerint elimate transfusa, si hoc et vestra bonis studiis fervens charitas delectatur.","english":"And because the proceedings of the universal council held in the city of Constantinople, for the diversity of tongue—since they were written in Greek—have not yet been carefully translated into our language, we have sent to your belovedness, translated from Greek into Latin, by the bearer of these presents, Peter the notary regional of our holy Church, the definition of the same holy sixth council for the time being, and the acclamation of the whole council made to the most pious prince, which is called the prophoneticus, and likewise the edict of the most clement emperor directed everywhere for the knowledge of all; and we will also send the acts of the whole venerable council, when they have been carefully translated, if your charity, fervent in good studies, is delighted by this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Hortamur proinde vestram divinis ministeriis mancipatam in fidei veritate concordiam, ut summam sedulitatem atque operam praebeatis paribusque laboribus accingamini pro amore atque timore Dei, Christianaeque profectu religionis et apostolicae praedicationis puritate, ut per universos vestrae provinciae praesules, sacerdotes et plebes per religiosum nostrum studium innotescat ac salubriter divulgetur, et ab omnibus reverendis episcopis una vobiscum subscriptiones in eamdem definitionem venerandi concilii subnectantur, ac si profecto in libro vitae properans unusquisque Christi Ecclesiarum antistes suum nomen ascriberet et in unius evangelicae atque apostolicae fidei consonantia nobiscum et cum universali sancta synodo per suae subscriptionis confessionem tanquam praesens spiritu conveniat, quatenus Domino nostro Jesu Christo, cum in glorioso ac terribili potentatu ad judicandum advenerit [G., venerit], cum titulo orthodoxae confessionis occurrens consortem se traditionis apostolicae per manus suae demonstret signaculum, ut cum apostolorum Christi, quorum confessionem zelo verae pietatis amplectitur, beato consortio perfruatur, revolvens semper in cordis arcanis sententiam Domini praedicantis: Qui me confessus fuerit coram hominibus, confitebor et ego eum coram Patre meo qui in coelis est [G., qui est in coelis].","english":"We therefore exhort your concord, dedicated to divine ministries in the truth of the faith, that you apply the utmost diligence and effort and gird yourselves for equal labors, for the love and fear of God and for the advancement of the Christian religion and the purity of the apostolic preaching, so that through all the prelates, priests, and peoples of your province it may become known through our religious zeal and be wholesomely spread abroad, and that by all the reverend bishops, together with you, subscriptions may be attached to that same definition of the venerable council, and so that each bishop of the Churches of Christ, hastening as it were into the book of life, may inscribe his own name and, in the harmony of the one evangelical and apostolic faith, may join with us and with the universal holy synod through the confession of his subscription as though present in spirit, so that when our Lord Jesus Christ comes in glorious and terrible power to judge, meeting him with the title of the orthodox confession, he may show himself a sharer in the apostolic tradition by the seal of his own hand, so that with the blessed fellowship of the apostles of Christ, whose confession he embraces with the zeal of true piety, he may fully enjoy, ever revolving in the secret places of his heart the sentence of the Lord who preaches: Whoever confesses me before men, I also will confess him before my Father who is in heaven.","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":122,"ref":"p122","source":"Quia et nos qui licet impares, vice tamen apostolorum principis fungimur, dum vestrarum subscriptionum paginas cum Dei praesidio per latorem praesentium susceperimus, has apud beati Petri apostolorum principis confessionem deponimus, ut eo mediante atque intercedente, a quo Christianae fidei descendit vera traditio, offeratur Domino Jesu Christo ad testimonium et gloriam ejus mysterium fideliter confitentium ac subscribentium, qui verae de se confessionis praeconium, quod per tot temporum lapsus haereticis opprimebatur insidiis, ex inspirato per sedulum pii principis studium clare veritatis radiis ubique concessit fulgescere. Oblata itaque salutis opportunitate ut vere divinum munus efficaci sedulitate fructuosum vos hortamur ostendere, ut gloria vobis ante Deum accrescat de conscientiae puritate. Deus vos incolumes custodiat, dilectissimi fratres.","english":"For we too, though unequal to the task, nevertheless act in the place of the prince of the apostles; when, with God's protection, we have received the pages of your subscriptions through the bearer of these presents, we deposit them at the confession of the blessed Peter, prince of the apostles, so that through his mediation and intercession, from whom the true tradition of the Christian faith descends, there may be offered to the Lord Jesus Christ, to his testimony and glory, the mystery of those who faithfully confess and subscribe—he who has granted the proclamation of the true confession concerning himself, which through the lapse of so many ages was oppressed by the snares of heretics, to shine forth everywhere clearly with the rays of truth, inspired through the diligent zeal of the pious prince. Therefore, since the opportunity of salvation has been offered, we exhort you to show yourselves truly a divine gift made fruitful by effective diligence, so that glory may increase for you before God from the purity of your conscience. May God keep you safe, most beloved brothers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Dilectissimo fratri Quirico Leo.\n\nAd agnitionem vestrae dilectionis deducimus, quod latorem praesentium Petrum notarium regionarium sanctae nostrae Ecclesiae illic properavimus destinare cum tractatoria ad omnes una vobiscum Christi Ecclesiarum antistites, simul etiam ad praecellentissimum atque Christianissimum regem filium nostrum, ad gloriosumque comitem, contradi quoque facientes eidem responsa linteo a, definitionem venerabilis synodi, quae per novam [T. 1, U., G., nonam] nuper elapsam indictionem in Constantinopolitana urbe cum Dei praesidio pro stabilitate orthodoxae nostrae fidei celebrata est, acclamationem quoque reverentissimorum episcoporum in ea convenientium, et edictum piissimi filii nostri atque clementissimi imperatoris, cui pro Dei ministerio [T. 2, U., mysterio], quod suscepimus, et rectitudine apostolicae fidei per quam salvare tam nos quamque commissas nobis animas praestolamur, providentiam atque concursum omnem exhibeat vestra in Christo dilectio, ut pro flagrantibus studiis evangelicae atque apostolicae fidei aeternae beatitudinis cum beatis Christi apostolorum principibus habere consortium mereamini. Deus te incolumem custodiat, dilectissime frater.","english":"To his most beloved brother Quiricus, Leo.\n\nWe bring to the knowledge of your love that we have hastened to send there Peter, notary regional of our holy Church, the bearer of these presents, with a letter of instruction to all the bishops of Christ's churches together with you, and likewise also to our most excellent and most Christian son the king, and to the glorious count, causing to be delivered to him also the replies written on linen cloth, the definition of the venerable synod which, in the new indiction just past, was celebrated in the city of Constantinople with God's protection for the stability of our orthodox faith, as well as the acclamation of the most reverend bishops assembled in it, and the edict of our most pious son and most clement emperor; and to this, for God's ministry which we have undertaken, and for the uprightness of the apostolic faith through which we hope to save both ourselves and the souls committed to us, let your love in Christ show all its provision and concurrence, so that by your burning zeal for the evangelical and apostolic faith you may deserve to have fellowship of eternal blessedness with the blessed princes of Christ's apostles. May God keep you safe, most beloved brother.","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":124,"ref":"p124","source":"Benedictionis itaque gratia crucem clavem habentem de sacris vinculis auctoris nostri beati Petri apostoli tuae dilectioni direximus, ut praesulare meritum Dei et proximi charitas vinciat, et per vexillum salutiferae crucis Christo, qui in ea suspensus est, totius corporis membra clavis divinorum mandatorum obstringat, ut tali signaculo communitum reseratis januis regni coelestis apostolorum princeps ad secum perimendam beatitudinem aeternam suscipiat.\n\nDomino glorioso filio Simplicio comiti Leo episcopus servus servorum Dei.","english":"Therefore, by the grace of blessing, we have sent to your love a cross containing a nail from the sacred chains of our author, the blessed apostle Peter, so that the charity of God and of neighbor may bind together the foremost merit, and through the banner of the life-giving cross Christ, who was suspended on it, may bind the members of the whole body with the nail of the divine commandments, so that, fortified by such a seal, with the doors of the heavenly kingdom opened, the prince of the apostles may receive him to the eternal blessedness to be attained with him.\n\nTo the glorious lord and son, Count Simplicius, Leo, bishop, servant of the servants of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Cum singulare sit nostrae salutis remedium vera in Deum confessio ex apostolica traditione descendens, cum qua beati martyres temporaliter decertantes et aeternae vitae praemia meruerunt, pro qua probatissimi sanctae Ecclesiae Patres atque doctores diversa certamina et immensas afflictiones perpessi animam tradere quam fidem veram prodere delegerunt [U., maluerunt], ex quorum regulari doctrina, quam nunc usque haec sancta Christi Ecclesia ab ejus apostolorum principe conservata atque praestructa praedicare cognoscitur, et per apostolicos successores salutaris institutio per Dei gratiam ad nos usque pertinxit, sed et praecessorum nostrorum pro ejus stabilitate nimium desudavit instantia; verum post tot certamina et afflictiones innumeras diversis temporibus a verae fidei infestis effectas, tandem superna clementia cor imperiale coelesti gratia peraestuans [U., G., praestruens] et fervore suae gratiae ad indagandam verae pietatis integritatem accendens de diversis mundi partibus nuper concilium universale congregari disposuit, in quo etiam legati hujus sanctae apostolicae Ecclesiae, quam divina dignatione dispensandam suscepimus, et conciliorum eidem subjacentium responsales, una cum serenissimo filio nostro imperatore pietatis insignibus et infulis redimito in eodem sacro concilio convenientes, ex scriptis pontificalibus sanctorum Patrum testimoniis roboratis apostolicae","english":"Since the one remedy of our salvation is true confession in God, descending from apostolic tradition, with which the blessed martyrs strove for a time and merited the rewards of eternal life, for which the most approved Fathers and teachers of the holy Church, having endured various contests and immense afflictions, chose to give up their soul rather than betray the true faith—from whose regular doctrine, which this holy Church of Christ is known to preach, preserved and built up even now from the prince of his apostles, and through apostolic successors the saving institution has reached even to us by the grace of God, and also the urgency of our predecessors labored exceedingly for its stability—yet after so many contests and countless afflictions brought about at various times by those hostile to the true faith, at last heavenly clemency, setting the imperial heart aflame with heavenly grace and kindling it with the fervor of its grace to investigate the integrity of true piety, has recently arranged for a universal council to be gathered from different parts of the world, in which also the legates of this holy apostolic Church, which we have undertaken to administer by divine condescension, and the representatives of the councils subject to it, coming together with our most serene son the emperor, adorned with the insignia and fillets of piety, in that same sacred council, strengthened by pontifical writings and the testimonies of the holy Fathers, of the apostolic","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":126,"ref":"p126","source":"traditionis regulam hanc sanctam Ecclesiam divino subnixam auxilio integre praedicare atque servare totis nixibus probaverunt. Tomus enim domini Agathonis apostolicae memoriae magni pontificis nostrique decessoris, quem ad tranquillissimum imperatorem direxerat, ita erat ex sanctorum conciliorum definitionibus beatorumque Patrum testimoniis et assertionibus veritatis instructus, ut et integritatem apostolicae fidei lucidissime patefaceret, et erroris haeretici latebras revelaret, et ex ejus inexpugnabilibus dictis, per gratiam Dei de hominum cordibus haeretici dogmatis sublata caligine, lumen verae confessionis effulsit. In quo mansuetissimi principis labor pro rectae fidei pietate praeclaruit in saeculis omnibus collaudandus, ut eo favente cum Dei praesidio veritas apostolicae fidei bravium victoriae sumeret, divinitusque concessum imperium pietatis insignibus decoraret. Ideoque et vos gloriosissimi Christi Ecclesiae filii, in quibus pietatis desiderium pollet, evangelicae atque apostolicae praedicationi manum suffragando porrigite, ut etiam vestras Christianissimas regiones sincerae fidei, quam diligitis, fulgor irradiet, ut apostolicae praedicationi faventes atque collaborantes consortium fidelium apud Deum habere mereamini, ad quem redigitur [U., dirigitur] de eo verae confessionis integritas.","english":"they have proved with all their might that this holy Church, supported by divine aid, fully preaches and observes the rule of tradition. For the tome of the lord Agatho, of apostolic memory, the great pontiff and our predecessor, which he had sent to the most tranquil emperor, was so furnished from the definitions of the holy councils and from the testimonies and assertions of truth of the blessed Fathers that it both most clearly laid open the integrity of the apostolic faith and revealed the hiding-places of heretical error, and from his invincible utterances, by the grace of God, the darkness of heretical dogma having been removed from the hearts of men, the light of true confession shone forth. In this the labor of the most gentle prince for the piety of the right faith shone forth, to be praised in all ages, so that, with him favoring it and with God's protection, the truth of the apostolic faith might take the prize of victory, and the divinely granted empire might be adorned with the insignia of piety. And therefore you also, most glorious sons of the Church of Christ, in whom the desire of piety is strong, stretch out your hand in support of the evangelical and apostolic preaching, so that the brightness of the sincere faith, which you love, may also irradiate your most Christian regions, so that, favoring and laboring together with the apostolic preaching, you may deserve to have a fellowship of the faithful with God, to whom the integrity of true confession concerning him is directed.","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":127,"ref":"p127","source":"Quod enim ad nostrum officium quibus animarum dispensatio commissa est competebat, definitionem sancti concilii sexti per novam indictionem in Constantinopolitana urbe celebrati, et acclamationem universorum reverentissimorum episcoporum, quae et prosphoneticus [T. 1, 2, G., prosphoneticos] dicitur, sed et edictum fidei a piissimo Augusto nostro serenissimo filio huc destinatum vestris quoque provinciis innotescere, per latorem pratentium Petrum notarium regionarium sanctae nostrae Ecclesiae illuc dirigere affectu paterno maturavimus, ut de [T. 1, 2, unde] profectu evangelicae atque apostolicae praedicationis, ut merito fidei verae consortes, nobiscum [T. 1, 2, vobiscum] unanimiter taetemini. Hortati autem sumus reverendos Ecclesiarum omnium praesules, ut subscriptiones [U., scriptiones] suas eidem apostolicae atque synodali definitioni subnectant, et utpote pro filiis atque cum filiis patres sua nomina in hujusmodi libro vitae describant, ad laudem fideliter concurrentium et Christi Evangelio collaborantium et commendationem ad Deum, quem tunc mercamur habere propitium dum ejus fidei veritatem immutilatam [T. 1, 2, immutatam] fine tenus a conservamus. Incolumem gloriam vestram gratia superna custodiat.","english":"For it belonged to our office, to whom the dispensation of souls has been entrusted, to make known also to your provinces, with fatherly affection, the definition of the holy sixth council celebrated in the city of Constantinople in the new indiction, and the acclamation of all the most reverend bishops, which is also called the prosphoneticus, and also the edict of faith sent hither by our most pious Augustus, our most serene son, and we have hastened to direct thither the bearer of the present letter, Peter, notary regional of our holy Church, so that concerning the progress of the evangelical and apostolic preaching, as true partners in the faith, you may rejoice with us in unanimity. Moreover, we have exhorted the reverend presidents of all the Churches to attach their subscriptions to the same apostolic and synodal definition, and, as fathers for their sons and with their sons, to inscribe their names in this book of life, to the praise of those faithfully running together and laboring with the Gospel of Christ, and for commendation before God, whom we then deserve to have propitious when we preserve the truth of his faith inviolate to the end. May supernal grace keep your glory safe.","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":128,"ref":"p128","source":"Ad perpetuam proinde vestrae gloriosae Christianitalis protectionem venerabilem crucem clavem habentem de salutaribus vinculis auctoris nostri Petri Christi apostolorum principis per praesentem gerulum direximus, ut cujus sinceram dilectionem geritis et luminanis fideliter providetis traditionisque rectitudinem veraciter amplectimini, ejus jugiter apostolica tuitione salvemini. Amen b.\n\nBenedictus presbyter et in Dei nomine electus sanctae sedis apostolicae Petro notario regionario.\n\nJuxta quod tuam strenuitatem apostolicae memoriae dominus Leo papa Hispaniam provinciam ire disposuit ad praecellentissimum et Christianissimum regem et sanctissimos archiepiscopos et Ecclesiarum omnium praesules ibidem constitutos, simul et gloriosum comitem, pro innotescenda venerabilis sextae synodi definitione, acclamatione quoque quae et prosphoneticus dicitur reverentissimorum episcoporum qui in eodem a Deo congregato concilio convenerunt ad clementissimum principem, et edicto ejusdem piissimi principis ubique generaliter destinato, pro apostolicae nostrae fidei firmitate cum summo pietatis studio commissum ministerium perage.","english":"Therefore, for the perpetual protection of your glorious Christianity, we have sent by the present bearer the venerable cross containing a key from the saving chains of our author Peter, the prince of the apostles of Christ, so that you may be continually saved by his apostolic protection, since you bear sincere love for him, faithfully provide for his lights, and truly embrace the uprightness of his tradition. Amen.\n\nBenedict the priest, and in the name of God elected to the holy apostolic see, to Peter the notary of the region.\n\nIn accordance with the fact that the lord Pope Leo, of apostolic memory, arranged for your diligence to go to the province of Spain, to the most excellent and most Christian king and the most holy archbishops and prelates of all the churches established there, and also to the glorious count, to make known the definition of the venerable sixth synod, and also the acclamation which is called the prosphoneticus of the most reverend bishops who assembled in that council gathered by God, addressed to the most clement prince, and the edict of the same most pious prince sent generally everywhere, perform the entrusted ministry with the utmost zeal of piety for the strengthening of our apostolic faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Subscriptiones quoque reverentissimorum episcoporum post eamdem synodicam definitionem cum summa sedulitate atque vigilantia procura subjungi, ut et iidem reverentissimi episcopi omnisque per eos religiosa provincia consortes nobiscum catholicae atque apostolicae traditionis et fidei comprobentur, et apud Deum, ad cujus gloriam laus et stabilitas fidei Christianae redigitur, commendatio eis atque susceptio ad salutem animarum proveniat. Officium proinde pietatis assumptum vigilantia atque solertia [U., vigilanti solertia] condecorans festina perficere, quia et tibimetipsi thesaurizas boni operis fructum, et suscipientibus provides coelestis regni beatitudinem perfectamque apostolicae fidei confessionem adipisci. Benedictus gratia Dei presbyter et electus sanctae sedis apostolicae subscripsi.\n\nDomino et excellentissimo filio Ervigio regi Leo.","english":"Take care with the utmost diligence and vigilance that the subscriptions of the most reverend bishops be appended after that same synodal definition, so that both those most reverend bishops and every religious province through them may be approved as sharers with us of the catholic and apostolic tradition and faith, and so that before God, to whose glory the praise and stability of the Christian faith are directed, their commendation and reception may redound to the salvation of souls. Therefore, adorning the office of piety you have undertaken with vigilance and diligence, hasten to complete it, because you store up for yourself the fruit of a good work, and you provide for those who receive it to obtain the blessedness of the heavenly kingdom and the perfect confession of the apostolic faith. I, Benedict, by the grace of God priest and elect of the holy apostolic see, have subscribed.\n\nTo the lord and most excellent son Ervig, king, Leo.","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":130,"ref":"p130","source":"Cum unus [U. add. et aeternus] exstet rex omnium Deus, qui cuncta creavit et ex nihilo quae creavit regit et continet, qui vere Rex regum est et Dominus dominantium, idem incomprehensibilis providentiae suae libramine tam temporaliter quamque localiter diversos in terris regnare disponit, quorum etsi divisa [U., diversa] sunt regna, aequalem tamen de singulis rationem dispensationis expetit, unamque de eis verae suae confessionis hostiam laudis exspectat, et hoc solum munere circa hominum genus complacatur ejus majestatis immensitas, dum a cunctis vera de eo [T. 1, 2, de Deo] confessio praedicatur, ut etsi dispositionum temporalium videtur esse diversitas, circa ejus fidei rectitudinem unitatis consonantia teneatur.","english":"Since there exists one God, the king of all things, who created all things and from nothing rules and sustains what he created, who is truly the King of kings and Lord of lords, he himself, by the balance of his incomprehensible providence, ordains that different rulers hold sway on earth, both in time and in place; and although their kingdoms are divided, he nevertheless requires from each an equal account of their stewardship, and he expects from them one sacrifice of praise of his true confession; and the immensity of his majesty is pleased with this alone in regard to the human race, that the true confession concerning him be proclaimed by all, so that even if there seems to be a diversity of temporal arrangements, a harmony of unity may be maintained regarding the uprightness of his faith.","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":131,"ref":"p131","source":"Hoc etiam et in sanctis suis discipulis Salvator mundi Dei Filius esse constituit, qui beatum Petrum sui vice discipulorum suorum instituit principem, cujus salutari praedicatione atque traditione ab hac sancta apostolica Christi Ecclesia, velut a fonte praedicationis progrediente, cunctae regiones quibus etiam vestrum fastigium praesidet ad cognitionem veritatis et viam vitae perductae sunt, regnique vestri culmen illustrat, et dum per gratiam Dei pietate regnatis, de temporali regno aeternae beatitudinis regnum acquiritis: ad quod perfectius obtinendum, sicut instanter oramus, dum Dei dignatione patrum ordine fungimur, et beati Petri apostolorum principis licet impares pro commisso divina ope ministerio locum implemus, ita praedicando atque commonendo ad beatae vitae meritum conamur provehere. Initium quippe aeternae beatitudinis obtinendae recta apostolicae praedicationis est regula, quam etsi labefactare olim quidam moliti sunt, haereticos in Ecclesiam Christi intromittere enitentes errores: sed evangelica veritas vincit. Pro ejus stabilitate immutilate servanda diversas afflictionum insidias haec apostolica Christi Ecclesia sustinuit semper et sustinet, et superna gratia suffragante illaesa persistit. Nunc autem, quod cum gratiarum actione in Deum exsultantes effunur, per novam (T.","english":"This also the Savior of the world, the Son of God, established in his holy disciples, who appointed blessed Peter as prince of his disciples in his own stead; by his saving preaching and tradition, proceeding as it were from the fountain of preaching from this holy apostolic Church of Christ, all the regions over which your highness also presides have been led to the knowledge of the truth and the way of life, and it illuminates the summit of your kingdom, and while you reign in piety through the grace of God, from a temporal kingdom you acquire the kingdom of eternal blessedness. To obtain this more perfectly, as we earnestly pray, while by God's favor we discharge the office of fathers in succession, and, though unequal, fill the place of blessed Peter, prince of the apostles, by the ministry entrusted to us with divine aid, so by preaching and admonishing we strive to advance you toward the reward of blessed life. For the beginning of obtaining eternal blessedness is the right rule of apostolic preaching, which although certain men once attempted to undermine, striving to introduce heretical errors into the Church of Christ, yet the evangelical truth prevails. For the preservation of it inviolate, this apostolic Church of Christ has always endured and still endures various snares of afflictions, and by the support of heavenly grace it persists unharmed. But now, which with thanksgiving we pour forth, exulting in God, through a new (T.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"1, U., C., nonam] nuper elapsam indictionem piissimus atque Christianissimus noster imo Ecclesiae Dei filius imperator ad apostolicae memoriae nostrum decessorem Agathonem papam atque pontificem scripta imperialia dirigens affatim hortatus est, ut ab hac [T. 1, 2, add. nostra] sancta apostolicae sedis Ecclesia de omnibus adjacentibus ei reverendis conciliis legatos, tam de Ecclesiarum praesulibus quamque de aliis ordinibus ecclesiasticis cum dogmaticis litteris venerabiliumque Patrum libris ac testimoniis instructos in regiam Constantinopolitanam urbem dirigeret, quod Dei nutu effectum atque perfectum est. Quibus illuc ob hoc adventantibus concilium ex diversis mundi partibus ejus pietas congregavit, et commissae reipublicae curis parum per se positis, in venerando episcoporum Patrum [T.","english":"In the ninth indiction just elapsed, our most pious and most Christian emperor, indeed a son of the Church of God, sent imperial letters to our predecessor of apostolic memory, Pope Agatho, and earnestly exhorted him that from this holy Church of the apostolic see he should send legates to all the reverend councils adjacent to it, furnished with dogmatic letters and with the books and testimonies of the venerable Fathers, chosen both from the prelates of the Churches and from the other ecclesiastical orders, to the royal city of Constantinople; and this was brought about and accomplished by the will of God. When these had arrived there for this purpose, his Piety gathered a council from diverse parts of the world, and, with the cares of the commonwealth committed to him set aside but little by himself, in the venerable assembly of the bishops and Fathers","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":133,"ref":"p133","source":"1, 2, fratrum] concilio residens veritatem apostolicae traditionis et rectitudinem fidei per sanctas synodos venerabiliumque Patrum testimonia, et assertiones praecessorum nostrorum apostolorum pontificum subtiliter atque attonite examinare fecit, et verae fidei sinceritatem a legatis hujus sanctae apostolicae sedis monstrari, quod per Dei gratiam imperii adnitente praesidio coeptum atque peractum est; et perfectissime claruit verae fidei nostrae veracitas juxta veneranda concilia et probabilium Patrum doctrinas, et in uno Domino nostro Jesu Christo filio Dei, eodemque vero Deo atque perfecto, et [eodem homine vero atque perfecto, sicut duas inseparabiliter et inconfuse confitemur naturas, id est divinam et humanam, ita et duas naturales voluntates et duas naturales operationes eum omnes habere praedicemus secundum qualitates ac proprietates in eo concurrentium naturarum; quia sic eum unum Christum unamque personam sanctae Trinitatis esse credimus, ut et divinam et humanam naturam et harum naturarum proprietates inconfuse, indivise et indiminute eum habere praedicemus.","english":"sitting in council with the brothers, he caused to be examined carefully and attentively the truth of the apostolic tradition and the rectitude of the faith through the holy synods and the testimonies of the venerable Fathers, and the assertions of our predecessors the apostolic pontiffs, and that the sincerity of the true faith be shown by the legates of this holy apostolic see, which by the grace of God, with the support of the empire assisting, was begun and accomplished; and most perfectly it became clear that the truthfulness of our true faith is in accordance with the venerable councils and the teachings of approved Fathers, and that in our one Lord Jesus Christ, the Son of God, the same true and perfect God, and the same true and perfect man, just as we confess two natures inseparably and without confusion, that is divine and human, so we all proclaim that he has two natural wills and two natural operations, according to the qualities and properties of the natures concurring in him; because we believe him to be so one Christ and one person of the holy Trinity, that we proclaim that he has both the divine and the human nature and the properties of these natures without confusion, without division, and without diminution.","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":134,"ref":"p134","source":"Verum piissimus imperator gratia sancti Spiritus animatus, et laborem pro Christianae fidei puritate sponte perpessus, Ecclesiam Dei catholicam ab erroris haeretici macula summis nixibus purificare molitus est, et quidquid offensionem Christianis populis poterat generare de medio Dei Ecclesiae fecit auferri, omnesque haereticae assertionis auctores venerando censente [U., consentiente] concilio condemnati de catholicae Ecclesiae annuntiatione projecti sunt, id est Theodorus Pharanitanus episcopus, Cyrus Alexandrinus, Sergius, Paulus, Pyrrhus et Petrus quondam Constantinopolitani praesules, et una cum eis Honorius Romanus, qui immaculatam apostolicae traditionis rugulam, quam a praecessoribus suis accepit, maculari consensit [U., concessit]. Sed et Macarius Antiochenus cum Stephano ejus discipulo imo haereticae pravitatis magistro, et Polycronio quodam insano sene novo Simone, qui per haereticae praedicationis fiduciam pollicebatur implere neque rursus ad viam verae confessionis saltem confusus converti, aeterna condemnatione mulctatus est.","english":"But the most pious emperor, animated by the grace of the Holy Spirit and having willingly endured toil for the purity of the Christian faith, strove with utmost effort to purify the catholic Church of God from the stain of heretical error, and whatever could generate offense for the Christian peoples he caused to be removed from the midst of God's Church, and all the authors of heretical assertion, with the venerable council judging, were condemned and cast out from the proclamation of the catholic Church, namely Theodore bishop of Pharan, Cyrus of Alexandria, Sergius, Paul, Pyrrhus, and Peter, once prelates of Constantinople, and together with them Honorius of Rome, who consented that the immaculate little wrinkle of the apostolic tradition, which he received from his predecessors, be stained. But also Macarius of Antioch with Stephen his disciple—rather, the teacher of heretical depravity—and a certain Polycronius, a mad old man, a new Simon, who through confidence in heretical preaching promised to accomplish it and did not again turn back to the way of true confession even when confounded, was punished with eternal condemnation.","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":135,"ref":"p135","source":"Et omnes li cum Ario, Apollinario, Nestorio, Eutychete, Severo, Theodosio, Themistio in deitate atque humanitate Domini nostri Jesu Christi unam voluntatem unamque operationem praedicantes, doctrinam haereticam impudenter defendere conabantur; neque enim, ut sacerdotes Dei oportuerat, sanctarum Scripturarum et Patrum testimoniis hoc demonstrabant, sed mundanis sophismatibus Evangelium Christi callide machinabantur pervertere. Quos omnes cum suis erroribus divina censura de sancta sua projecit Ecclesia, et nunc superno favente praesidio in unam verae fidei consonantiam omnes Dei Ecclesiae praesules ubique concordant, et factum est unum os et labium unum, unusque grex et unus pastor Christus Filius Dei, qui unanimiter a cunctis ejus sacerdotibus atque [U., aeque] sinceriter praedicatur. Idcirco et vestri Christiani regni fastigium studium pietatis assumat, quatenus haec omnibus Dei Ecclesiis, praesulibus, sacerdotibus, clericis et populis ad laudem Dei pro vestri quoque regni stabilitate atque salute omnium praedicetur, ut Deus omnipotens ab omnibus populis unanimiter glorificetur ac collaudetur.","english":"And all of them together with Arius, Apollinaris, Nestorius, Eutyches, Severus, Theodosius, and Themistius, preaching one will and one operation in the divinity and humanity of our Lord Jesus Christ, were shamelessly attempting to defend heretical doctrine; for they were not demonstrating this, as it behooved the priests of God, by the testimonies of the holy Scriptures and the Fathers, but were cunningly contriving to pervert the Gospel of Christ by worldly sophisms. All of these, together with their errors, the divine judgment has cast out of his holy Church, and now, with heavenly favor and protection, all the prelates of God's Churches everywhere are in concord in one harmony of the true faith, and there has been made one mouth and one lip, and one flock and one shepherd, Christ the Son of God, who is proclaimed with one accord and sincerely by all his priests. Therefore let the summit of your Christian kingdom also take up zeal for piety, so that this may be proclaimed to all God's Churches, prelates, priests, clerics, and peoples, to the praise of God and for the stability of your kingdom and the salvation of all, so that God almighty may be glorified and praised with one accord by all peoples.","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":136,"ref":"p136","source":"Definitionem proinde sancti concilii, et acclamationem reverentissimorum episcoporum, quae prosphoneticus dicitur, ad piissimum imperatorem, et edictum clementissimi imperatoris pro verae fidei confessione conscriptum et ubique mandatum per latorem praesentium Petrum notarium regionarium sanctae nostrae Ecclesiae illuc praevidimus destinare, ut in eadem sacrae synodi definitione, tanquam pro spiritualibus filiis patres, omnes vestri religiosissimi regni Ecclesiarum antistites juxta tenorem a nobis illuc destinatum subscriptiones suas sicut in libro vitae per suae confessionis signaculum ascribendas unusquisque subjungat: ut pax et concordia in Ecclesiis Dei vestri sublimis regni temporibus, Deo concedente vestraque Christianitate favente, crebrescat [U., crescat] et maneat; ut qui vestrum culmen regnare disposuit, suae fidei stabilitate subnixum concedat per plurima tempora prospere ac sibi placite commissum populum dispensare. Incolumem excellentiam vestram gratia superna custodiat. Amen a.","english":"Accordingly, we have seen fit to send there, by the bearer of the present letter, Peter the notary of the region of our holy Church, the definition of the holy council and the acclamation of the most reverend bishops, which is called the prosphoneticus, addressed to the most pious emperor, and the edict of the most clement emperor written for the confession of the true faith and dispatched everywhere, so that in the same definition of the sacred synod, like fathers for their spiritual sons, all the bishops of the Churches of your most religious kingdom may, according to the tenor sent there by us, each append their subscriptions, to be inscribed as in the book of life by the seal of their confession; so that peace and concord in the Churches of God may increase and remain in the times of your sublime kingdom, with God granting it and your Christian majesty favoring it; and so that he who has ordained your highness to reign may grant that, supported by the stability of his faith, you may for many years prosperously and pleasingly to him dispense the people committed to you. May supernal grace keep your excellency safe. Amen.","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":137,"ref":"p137","source":"De his qui contra proesules ecclesiarum Dei procaci conantur latrare [G., oblatrure] alloquio.\n\nPlacuit huic sanctae synodo secundum priorum sanctionem canonum, ut qui contemptores Ecclesiae Christi vel steris ejus antistitibus persistunt, a coetu fidelium triennio excommunicarentur, donec forsitan resipiscendo sub satisfactione poenitudinis admitti demum ad communionem possint. Certo si eorum adhuc nefanda procacitas perseverando aum fuerit coepta indesinenter obtrectare c, placuit nec in finem eis saltim viaticum dare ut vel suppliciis sentiant quod hic sensu torpentes neglexerunt, dicente sancto Spiritu per prophetam: Tantummodo sola vexatio intellectum dabit auditui; et egregio quodam attestante doctore, qui hujus prophetiae consona voce alloquitur dicens: Nescit omnis iniquus malum quod agit, nisi cum pro eisdem malis puniri jam coeperit.","english":"Concerning those who with insolent speech attempt to bark against the prelates of the churches of God.\n\nIt has pleased this holy synod, in accordance with the sanction of earlier canons, that those who persist as despisers of the Church of Christ or of its bishops be excommunicated from the assembly of the faithful for three years, until perhaps, repenting and with the satisfaction of penance, they may at last be admitted to communion. But if their still abominable insolence should persevere and, having begun, continue ceaselessly to disparage, it has pleased the synod not even at the end to give them viaticum, so that even by punishments they may feel what here, dull in understanding, they neglected, as the Holy Spirit says through the prophet: Only vexation alone will give understanding to hearing; and as a certain distinguished teacher attests, who in a voice consonant with this prophecy says: Every wicked man does not know the evil that he does, except when he has already begun to be punished for those same evils.","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":138,"ref":"p138","source":"X CONCILIUM EPHESINUM.\n\nDUCENTORUM EPISCOPORUM HABITUM, ADVERSUS NESTORIUM CONSTANTINOPOLITANUM EPISCOPUM, QUI PURUM a HOMINEM EX SANCTA VIRGINE MARIA NATUM ASSERUIT, UT ALIAM PERSONAM CARNIS, ALIAM FACERET DEITATIS, NEC UNUM CHRISTUM IN VERBO DEI ET CARNE SENTIRET, SED SEPARATIM ATQUE SEJUNCTIM ALTERUM FILIUM DEI, ALTERUM HOMINIS PRAEDICARET.\n\n79-80 Convenit autem haec synodus Theodosio Juniore tertio decimo [U., decimo quarto] et Valentiniano tertio consulibus aera cccclxix cui synodo praesedit beatissimus quondam Cyrillus Alexandriae episcopus, qui cum omni concilio ad eumdem Nestorium haec synodalia decreta transmisit.\n\nReligioso et Deo amabili consacerdoti Nestorio Cyrillus, vel quae convenit apud [U., ad] Ephesum synodus.\n\nCum Salvator noster aperte pronuntiet: Qui diligit patrem aut matrem super me non est me dignus, et qui diligit filium aut filiam super me non est me dignus; quid nos patiemur qui deposcimur a tua religione ut te super Christum salvatorem omnium diligamus? Quid enim nobis in die judicii proderit, aut quam satisfactionem reperire poterimus propter tam diuturnum silentium de prolatis a te contra eum blasphemiis?","english":"THE COUNCIL OF EPHESUS.\n\nHeld by two hundred bishops, against Nestorius, bishop of Constantinople, who asserted that a mere man was born of the holy Virgin Mary, so as to make one person of the flesh and another of the Godhead, and did not perceive one Christ in the Word of God and the flesh, but proclaimed separately and apart one Son of God and another of man.\n\nThis synod convened in the consulship of Theodosius the Younger, for the thirteenth time, and Valentinian for the third, in the year 469; and it was presided over by the most blessed Cyril, at that time bishop of Alexandria, who together with the whole council sent these synodal decrees to the same Nestorius.\n\nCyril, and the synod that convened at Ephesus, to the religious and God-beloved fellow priest Nestorius.\n\nSince our Savior openly declares: He who loves father or mother more than me is not worthy of me, and he who loves son or daughter more than me is not worthy of me; what are we to endure, who are demanded by your religiosity to love you more than Christ the Savior of all? For what will it profit us on the day of judgment, or what satisfaction will we be able to find, on account of so long a silence concerning the blasphemies uttered by you against him?","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":139,"ref":"p139","source":"Et siquidem te tantummodo laederes docens ista vel sentiens, sollicitudo nobis minor existeret: cum vero totam scandalizaveris Ecclesiam, et fermentum insolitae pravitatis et novae haeresis miscueris in populis nec tantum ibidem positis, sed ubique consistentibus, nam tuarum expositionum libri per cuncta vulgati sunt; quae pro nostro silentio ratio ultra vel excusationis sermo sufficiat aut quomodo non necesse sit meminisse Christi Domini sic dicentis: Non putetis quod venerim pacem mittere in terram, sed gladium, veni enim separare hominem adversus patrem suum, et filiam adversus matrem suam? Nam cum laeditur fides, parentum reverentia velut inutilis et periculosa despicitur, et amor erga filios fratresque vitatur. Ad postremum etiam super ipsam vitam mors potius a piis viris eligitur, ut meliorem resurrectionem, sicut scriptum est, consequantur. Ecce itaque te simul cum sancta synodo quae apud amplam urbem Romam congregata est, praesidente sanctissimo et venerantissimo fratre et consacerdote nostro Coelestino episcopo, his scriptis synodicis te jam tertio convenimus, consilium dantes ut a tam pravis abstineas distortisque dogmatibus, quae et sentire cognosceris et docere; recipias vero fidem rectam Ecclesiis per beatissimos apostolos et evangelistas ab initio traditam, qui et oculis inspexerunt et ministri verbi fuisse monstrantur.","english":"And indeed, if you were harming only yourself by teaching or holding these things, our concern would be less; but since you have scandalized the whole Church, and have mixed the leaven of an unusual depravity and a new heresy among the peoples, not only those situated there but those everywhere, for the books of your expositions have been spread abroad through all places—what account could suffice for our silence beyond this, or what word of excuse, or how would it not be necessary to remember Christ the Lord speaking thus: Do not think that I came to send peace upon the earth, but a sword; for I came to separate a man against his father, and a daughter against her mother? For when the faith is harmed, reverence for parents is despised as useless and dangerous, and love toward sons and brothers is avoided. Finally, even above life itself, death is rather chosen by pious men, so that they may obtain a better resurrection, as it is written. Behold, therefore, we have convened you a third time by this synodal writing, together with the holy synod gathered at the great city of Rome, with our most holy and most venerable brother and fellow priest Coelestinus, bishop, presiding, giving counsel that you abstain from such depraved and distorted doctrines, which you are known both to hold and to teach; and that you receive the right faith handed down to the Churches from the beginning through the most blessed apostles and evangelists, who both saw with their eyes and are shown to have been ministers of the word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Quod si hoc religio tua facere distulerit juxta dilationem litteris praefinitam sanctissimi et venerantissimi consacerdotis nostri Romanae praesulis Ecclesiae Coelestini, scias te nullam sonem [T. 1, partem] habere nobiscum, nec locum aut colloquium cum Dei sacerdotibus et episcopis obtinere. Non enim fas est contemnere nos Ecclesias ita turbatas et scandalizatos populos fidemque rectissimam violatam, dissipatum quin etiam gregem quem custodire debueras, siquidem juxta nos amator recti dogmatis exstitisses sanctorum Patrum vestigia pia consedans. Omnes itaque quos propter fidem tua religio a communione removit aut ab ordine suo deposuit, laicos aut clericos, in nostram communionem recipimus [T., 1, 2, G., recipimus]: non enim justum est eos tuis decretis opprimi qui noverunt recta sentire, qui etiam bene facientes tibi prudentissime restiterunt; hoc idem namque in epistola quam misisti ad praesulem amplae Romae sanctum et coepiscopum nostrum Coelestinum significare curasti. Non autem sufficit tuae religioni solummodo fidei symbolum confiteri quod expositum est per idem tempus sancti.","english":"But if your religiosity has deferred to do this according to the delay fixed in the letters of our most holy and most venerable fellow priest Coelestinus, bishop of the Roman Church, know that you have no part with us, nor do you obtain a place or conversation with God's priests and bishops. For it is not right to despise us, the Churches so disturbed and the peoples so scandalized, and the most upright faith violated, and even the flock scattered which you ought to have guarded, since you would have stood as a lover of right doctrine according to us, piously following the footsteps of the holy Fathers. Therefore all whom your religiosity has removed from communion or deposed from their order on account of the faith, whether laity or clerics, we receive into our communion; for it is not just that those be oppressed by your decrees who have known how to think rightly, who even by doing well have most prudently resisted you; for you took care to signify this same thing in the letter which you sent to the holy Coelestinus, bishop of great Rome and our fellow bishop. But it is not enough for your religiosity merely to confess the symbol of faith which was set forth at that same time by the holy.","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":141,"ref":"p141","source":"Spiritus largitate a venerando et magno concilio apud Nicaeam congregato; hoc enim nec intellexisti nec recte interpretatus es, quinimo perverse, licet sono vocis eadem verba protuleris: sed consequens est et jurejurando fateri te, quod anathematizes quidem tua polluta et profana dogmata, sentias autem et doceas quae nos universi per Orientem seu per Occidentem episcopi et magistri praesulesque populorum credimus et docemus. Epistolis autem ab Alexandrina tuae religioni directis Ecclesia consensum praebuit tam ea quae apud urbem Romam convenit sancta synodus, quam etiam nos omnes velut recte irreprehensibiliterque conscriptis. Subdidimus autem his nostris litteris, quae te sentire oporteat et docere, et a quibus abstinere conveniat; haec est enim fides catholicae Ecclesiae cui cuncti consentiunt orthodoxi per Orientem Occidentemque pontifices.","english":"by the generosity of the Spirit from the venerable and great council assembled at Nicaea; for you have neither understood this nor interpreted it correctly, but rather perversely, although you brought forth the same words in the sound of your voice. But it follows, and you must confess on oath, that you anathematize your own polluted and profane doctrines, and that you hold and teach what we all, the bishops throughout the East and the West, and the teachers and prelates of the peoples, believe and teach. Moreover, the Church has given its consent to the letters sent from Alexandria to your religiosity, both the holy synod that convened in the city of Rome and all of us, as to writings rightly and blamelessly composed. We have moreover subjoined to this our letter the things that you ought to hold and teach, and from which it is fitting to abstain; for this is the faith of the catholic Church, to which all orthodox pontiffs throughout the East and the West consent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Credimus in unum Deum Patrem omnipotentem, omnium visibilium et invisibilium conditorem: et in unum Dominum Jesum Christum Filium Dei natum de Patre unigenitum, hoc est ex [B. R., E. 3, U., de] substantia Patris, Deum ex Deo, lumen ex lumine, Deum verum ex Deo vero, natum, non factum, homousion Patri hoc est unius cum Patre substantiae, per quem omnia facta sunt in coelo et in terra a, qui propter nos homines et propter nostram salutem descendit et incarnatus est, et homo factus passus est, et resurgens [B. R., T., 2, resurrexit] tertia die ascendit in coelos; inde venturus est judicare vivos et mortuos: et in Spiritum sanctum. Eos autem qui dicunt: erat tempus quando non erat, et antequam nasceretur non erat, et quia ex nullis exstantibus factus est aut ex alia substantia vel essentia dicant esse, aut convertibilem aut [ E. 3, T. 1, 2, et ] commutabilem Dei Filium: anathematizat catholica et apostolica Ecclesia.","english":"We believe in one God, the Father almighty, creator of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, born of the Father, only-begotten, that is, from the substance of the Father, God from God, light from light, true God from true God, begotten, not made, homoousion with the Father, that is, of one substance with the Father, through whom all things were made in heaven and on earth, who for us men and for our salvation descended and was incarnate, and became man, suffered, and rising on the third day ascended into the heavens; from there he is to come to judge the living and the dead; and in the Holy Spirit. But those who say: there was a time when he was not, and before he was begotten he was not, and that he was made from nothing, or from another substance or essence, or that the Son of God is convertible or changeable: the catholic and apostolic Church anathematizes.","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":143,"ref":"p143","source":"Sequentes itaque per omnia sanctorum Patrum confessiones, quas loquente in eis sancto Spiritu protulerunt, et intentioni quae est in eorum intellectibus aequis vestigiis inhaerentes, atque iter ambulantes regium profitemur quod ipsum unigenitum Dei Verbum Dei natum ex ipsa Patris essentia, de Deo vero Deus verus, lumen de lumine, per quem omnia facta sunt sive in coelis sive in terra [ T. 1, in terris ], salutis nostrae causa descendens ad exinanitionem sese dignatus est inclinare. Incarnatus autem et homo factus, id est carnem de Virgine sancta suscipiens, eamque propriam faciens, nativitatem nostram ex vulva sustinuit, homo de muliere procedens [ AE., prodiens], nec quod erat abjiciens. Nam licet factus sit in assumptione carnis et sanguinis, tamen etiam sic quod erat Deus natura scilicet et veritate persistens. Nec carnem itaque dicimus in naturam deitatis esse conversam, nec substantiam carnis in ineffabilem Dei Verbi essentiam commutatam, inconvertibilis enim est et incommutabilis, idemque ipse juxta Scripturas jugiter permanens. Visus est autem et parvulus positus adhuc in cunabilis et in sinibus [U., in sinu ] genitricis Virginis constitutus, universam creaturam replebat ut Deus, genitori suo indivisus existens; quod divinum est enim sine quantitate et sine mole cognoscitur, nec ullis terminis continetur.","english":"Following therefore in all things the confessions of the holy Fathers, which they set forth when the Holy Spirit spoke in them, and adhering with even steps to the intention that is in their understandings, and walking in the royal way, we profess that the only-begotten Word of God, born of God from the very essence of the Father, true God from true God, light from light, through whom all things were made whether in heaven or on earth, for the sake of our salvation, descending, deigned to lower himself to emptiness. But having been incarnate and made man, that is, taking flesh from the holy Virgin and making it his own, he underwent our birth from the womb, coming forth as man from a woman, not casting aside what he was. For although he was made in the assumption of flesh and blood, nevertheless even so he persisted as what he was, God by nature and in truth. And so we do not say that the flesh was converted into the nature of the Godhead, nor that the substance of the flesh was changed into the ineffable essence of God the Word, for he is unchangeable and immutable, and the same himself continually remaining according to the Scriptures. But he was seen even as a little child, still placed in the cradle and established in the bosom of his mother the Virgin, yet as God he was filling all creation, existing indivisible from his begetter; for what is divine is known without quantity and without bulk, nor is it contained by any boundaries.","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":144,"ref":"p144","source":"Unitum ergo carni Verbum Dei secundum subsistentiam confitentes, unum adoramus Filium et Dominum Jesum Christum, non seorsum ponentes et determinantes hominem et Deum velut invicem sibi dignitatis et auctoritatis unitate conjunctos, hoc enim novitas vocis est et aliud nihil, nec item Christum specialiter nominantes Deum Verbum quod ex Deo est, nec alterum similiter Christum specialiter qui de muliere natus est; sed unum solummodo Christum Dei Patris Verbum cum propria carne cognoscimus. Tunc e enim juxta nos unctus est, quamvis spiritum dignis ipse contulerit et non ad mensuram, sicut beatus cvangelista Joannes asseruit. Sed nec illud dicimus quod Dei Verbum velut homine communi, qui de sancta Virgine natus est, habitaret [U., G., habitarit], ne Deum homo Christus habitatorem possidere credatur. Quamvis enim Verbum habitaverit in nobis, et dictum sit in Christo habitare omnem plenitudinem deitatis corporaliter et tamen intelligimus eum, quod caro factus, non sicut in sanctis habitare dicatur, nec talem in ipso habitationem factam definire tentavimus; sed unitus juxta naturam nec in carnem penitus commutatus talem sibi fecit habitationem qualem et anima hominis habere creditur ad proprium corpus.","english":"Confessing therefore that the Word of God is united to the flesh according to subsistence, we adore one Son and Lord Jesus Christ, not setting apart and defining separately the man and the God as if joined to one another by a unity of dignity and authority—for this is the novelty of a phrase and nothing else—nor again naming Christ specifically as God the Word who is from God, nor similarly another Christ specifically who was born of the woman; but we acknowledge only one Christ, the Word of God the Father, with his own flesh. For then he was anointed according to us, although he himself conferred the Spirit upon the worthy and not by measure, as the blessed evangelist John asserted. But neither do we say that the Word of God dwelt as in a common man, who was born of the holy Virgin, lest Christ the man be believed to possess God as an inhabitant. For although the Word dwelt in us, and it was said that in Christ all the fullness of the deity dwells bodily, nevertheless we understand him, because he was made flesh, not as being said to dwell in the saints, nor have we attempted to define that such an indwelling was made in him; but united according to nature and not entirely changed into flesh, he made for himself such an indwelling as the soul of a man is believed to have in relation to its own body.","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":145,"ref":"p145","source":"Unus igitur est Christus, Filius et Dominus, non velut conjunctionem quamlibet in unitate dignitatis et auctoritatis hominis habentis ad Deum, non enim potest unire naturas sola dignitatis aequalitas. Denique Petrus et Joannes aequales sunt alterutrum dignitatis, propter quod et apostoli et sancti discipuli esse monstrantur, verumtamen uterque non unus est, nec juxta collationem vel connexionem modum conjunctionis advertimus: hoc enim ad unitatem non sufficit naturalem, nec secundum participationis effectum [E., B. R., affectum], sicut nos etiam adhaerentes Domino unus cum eo spiritus sumus, imo potius conjunctionis nomen evitamus tanquam non existens e idoncum quod significet unitatis arcanum. Sed neque Deum aut Dominum Christi [ U., Christum ] Verbum Dei Patris asserimus, ne iterum manifestius in duo dividamus unum Christum, Filium et Dominum, et in crimen sacrilegii recidamus, Deum illi se ipsum facientes et Dominum: unitus quippe sicut superius diximus, Deus Verbum carni secundum subsistentiam [AE., B. R., substantiam] Deus quidem est omnium et dominatur universitati.","english":"One therefore is Christ, the Son and Lord, not as if there were any mere conjunction in unity of dignity and authority of a man with God; for the mere equality of dignity cannot unite natures. Finally, Peter and John are equal to each other in dignity, for which reason they are shown to be both apostles and holy disciples; yet each of them is not one, nor do we regard the manner of conjunction according to a comparison or connection; for this does not suffice for a natural unity, nor according to the effect of participation, as we also, adhering to the Lord, are one spirit with him; indeed rather we avoid the name of conjunction as not being suitable to signify the mystery of unity. But neither do we assert the Word of God the Father to be God or Lord of Christ, lest again we more manifestly divide the one Christ, the Son and Lord, into two, and fall back into the crime of sacrilege, making God himself both God and Lord to him; for being united, as we said above, God the Word to the flesh according to subsistence, he is indeed God of all and rules over the universe.","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":146,"ref":"p146","source":"Verumtamen nec servus est sibi ipse nec dominus, quia ineptum est vel potius impium hoc sentire vel dicere: quamvis enim Deum suum Patrem dixerit, cum Deus sit etiam ipse natura et de illius essentia; tamen nullatenus ignoramus quod manens Deus homo quoque factus sit, qui sub Deo juxta debitam legem natura humanitatis existeret: ipse vero sibi quomodo vel Deus poterit esse, vel dominus? Ergo sicut homo, quantum decenter exinanitionis mensurae congruit, sub Deo se nobiscum esse disseruit, hoc etiam modo sub lege factus est, quamvis ipse promulgaverit legem et legislator ut Deus exstiterit. Cavemus [ U., Caveamus] autem de Christo dicere: propter assumentem veneror assumptum, et propter invisibilem adoro visibilem. Horrendum vero super hoc etiam illud docere: is qui susceptus est cum eo qui suscepit non nuncupatur Deus; qui enim haec dicit, dividit iterum in duos Christos eum qui unus est, hominem seorsum in parte, et Deum simi liter in parte constituens; evidenter enim [ U., autem ] denegat unitatem secundum quam non alter cum altero coadoratur aut conuncupatur Deus; sed unus intelligitur Christus Jesus Filius Dei unigenitus, una servitute cum propria carne venerandus.","english":"Nevertheless, he is neither his own servant nor his own lord, because it is absurd, or rather impious, to think or say this. For although he called God his Father, since he is himself also God by nature and of his essence, yet we are in no way ignorant that he who remained God was also made man, who would exist under God according to the due law of the nature of humanity. But how could he himself be either God or lord to himself? Therefore, as man, insofar as it befits the measure of his emptying, he declared himself to be with us under God, and in this way he was also made under the law, although he himself promulgated the law and existed as lawgiver as God. But we take care not to say of Christ: because of the one who assumed, I venerate the one assumed; and because of the invisible one, I adore the visible one. It is truly dreadful also to teach this concerning him: he who was received is not named God together with the one who received him. For whoever says these things divides again into two Christs the one who is one, setting man apart in one part and God likewise in another part. For he evidently denies the unity according to which the one is not co-adored or co-named God with the other; but Jesus Christ, the only-begotten Son of God, is understood as one, to be venerated with his own flesh in one servitude.","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":147,"ref":"p147","source":"Confitemur etiam, quod idem ipse qui ex Deo Patre natus est Filius unigenitus Deus, licet juxta naturam suam expers passionis exstiterit, pro nobis tamen secundum Scripturas carne perpessus sit, et erat in crucifixo corpore propriae carnis impassibiliter ad se referens passionem a; gratia vero Dei pro omnibus gustavit mortem, tradens et proprium corpus, quamvis naturaliter ipse vita sit et resurrectio mortuorum. Nam ut mortem ineffabili potentia proculcaret, ac prius in sua carne primogenitus ex mortuis fieret et primitiae dormientium, viamque faceret humanae naturae ad incorruptionis cursum b, gratia Dei, sicut supra dictum est, pro omnibus gustavit mortem, et tertio die resurgens spoliavit infernum. Idcirco quamvis dicatur quod per hominem facta sit resurrectio mortuorum, tamen intelligimus hominem factum Verbum quod ex Deo est, et per ipsum mortis imperium fuisse destructum. Veniet autem temporibus praefinitis sicut est unus Filius et Dominus in gloria Patris, ut judicet orbem terrarum in aequitate sicut Scriptura testatur. Necessarie igitur et hoc adjicimus: annuntiantes enim secundum carnem mortem unigeniti Filii Dei, id est, Jesu Christi, et resurrectionem ejus et in coelos ascensionem pariter confitentes, incruentam celebramus in ecclesiis sacrificii servitutem.","english":"We also confess that the same only-begotten God, the Son who was born of God the Father, although according to his own nature he was incapable of suffering, nevertheless for us suffered in the flesh according to the Scriptures, and in the crucified body he was impassibly referring to himself the passion of his own flesh; but by the grace of God he tasted death for all, handing over his own body as well, although by nature he himself is life and the resurrection of the dead. For in order to trample down death by his ineffable power, and first to become in his own flesh the firstborn from the dead and the firstfruits of those who sleep, and to make a way for human nature to the course of incorruption, by the grace of God, as was said above, he tasted death for all, and rising on the third day he despoiled hell. Therefore, although it is said that the resurrection of the dead was accomplished through a man, nevertheless we understand that the Word which is from God became man, and that through him the dominion of death was destroyed. But he will come at the appointed times, as the one Son and Lord, in the glory of the Father, to judge the world in equity, as the Scripture testifies. Necessarily, then, we add this also: for proclaiming the death according to the flesh of the only-begotten Son of God, that is, Jesus Christ, and likewise confessing his resurrection and ascension into heaven, we celebrate in the churches the unbloody service of sacrifice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Sic etiam ad mysticas benedictiones accedimus, et sanctificamur participes sancti corporis et pretiosi sanguinis Christi omnium nostrorum redemptoris effecti, non ut communem carnem percipientes, quod absit, nec ut viri sanctificati et Verbo conjuncti secundum dignitatis unitatem aut sicut divinam possidentis habitationem, sed ut vere vivificatricem et ipsius Verbi propriam factam: vita enim naturaliter, ut Deus, existens, quia propriae carni unitus est, vivificatricem eam esse professus est. Et ideo quamvis dicat ad nos: Amen amen dico vobis, nisi manducaveritis carnem Filii hominis et biberitis ejus sanguinem: non tamen eam ut hominis unius ex nobis existimare debemus; quomodo enim juxta naturam suam vivificatrix esse caro hominis poterit? sed ut vere propriam ejus factam, qui propter nos filius hominis et factus est et vocatus. Eas autem voces quas Salvator noster in Evangeliis protulit non in duabus subsistentiis aut personis omnino partimur, non enim duplex est unus Christus et solus d, quamvis ex duabus diversisque rebus ad unitatem cognoscatur individuam convenisse: sicut homo quoque ex anima constans et corpore non duplex potius, sed unus est ex utroque. Humanas ergo et divinas insuper voces ab uno Christo dictas animadvertentes, recte sentimus.","english":"Thus we also approach the mystical blessings, and we are sanctified, having become partakers of the holy body and precious blood of Christ, the redeemer of us all—not as receiving common flesh (which be far from us), nor as [receiving it] as a sanctified man joined to the Word according to a unity of dignity, or as one possessing a divine indwelling, but as truly life-giving and made the very own [flesh] of the Word himself. For since he is by nature life, as God, because he is united to his own flesh, he has declared it to be life-giving. And therefore, although he says to us: Amen, amen I say to you, unless you eat the flesh of the Son of Man and drink his blood—nevertheless we must not think of it as the flesh of one man from among us; for how could the flesh of a man be life-giving according to its own nature? But [we must think of it] as truly made his own, who for our sake both was made and was called the Son of Man. But the utterances which our Savior brought forth in the Gospels we do not at all divide between two subsistences or persons—for the one and only Christ is not twofold, although he is known to have come together into an indivisible unity from two diverse things, just as a man also, consisting of soul and body, is not twofold but one from both. Therefore, observing that both human and, moreover, divine utterances were spoken by the one Christ, we hold the right opinion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Cura enim de Deo, dignissime loquitur de se ipso; Qui me videt, videt et Patrem, et ego et Pater unum sumus, divinam ejus intelligimus ineffabilemque naturam, secundum quam unum est cum Patre suo propter unam eamdemque substantiam, imago et character splendorque gloriae ejus existens. Cum vero humanae naturae mensuram nullatenus ignorans Judaeos alloquitur: Nunc me quaeritis occidere hominem qui veritatem vobis locutus sum, item non minus eum, qui in similitudine et aequalitate Patris est, Deum verum [AE., verbum] etiam et in mensuris humanitatis ejus agnoscimus. Si autem necessario creditur, quod natura Deus existens factus sit caro, imo potius homo animatus anima rationali [T. 1, 2, rationabili], quae causa est ut in ejus quilibet vocibus erubescat, si eas homine dignas effatus est? Quod si sermones homini congruentes abjicit, juxta nos hominem fieri quis coegit? Cum vero se propter nos ad exinanitionem spontaneam misericorditer inclinaret, quam ob causam dignos exinanitione sermones effugerit? Uni igitur personae cunctas ejus in Evangelio voces ascribimus, uni subsistentiae Verbi scilicet incarnati, quia unus est Dominus Jesus Christus ut scriptum est: appellatum vero apostolum et pontificem confessionis nostrae tanquam sacrificantem Deo et Patri fidei nostrae confessionem, quae a nobis ipsis et per ipsum Deo et Patri incessanter offertur.","english":"For the care concerning God speaks most worthily of himself: \"He who sees me sees also the Father,\" and \"I and the Father are one\"—we understand his divine and ineffable nature, according to which he is one with his Father because of one and the same substance, existing as the image and character and splendor of his glory. But when, in no way ignorant of the measure of human nature, he addresses the Jews: \"Now you seek to kill me, a man who has spoken the truth to you,\" likewise we recognize him, no less, who is in the likeness and equality of the Father, as true God—[the Word] also—even in the measures of his humanity. If, however, it is necessarily believed that he who exists as God by nature was made flesh, or rather a man animated by a rational soul, what cause is there that anyone should blush at any of his utterances, if he spoke them as worthy of a man? But if he rejects words befitting a man, who compelled him to become a man according to us? When, moreover, he mercifully inclined himself for our sake to a voluntary emptying, for what reason would he shun words worthy of that emptying? Therefore we ascribe all his utterances in the Gospel to one person, namely to the one subsistence of the incarnate Word, because there is one Lord Jesus Christ, as it is written; but he was called apostle and high priest of our confession, as one who sacrifices to God and the Father the confession of our faith, which is ceaselessly offered by us ourselves and through him to God and the Father.","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":150,"ref":"p150","source":"Iterum eum dicimus qui ex Deo secundum naturam Filius unigenitus, nec homini praeter eum alteri sacerdotii nomen et officium deputamus; factus est enim mediator Dei et hominum et reconciliator ad pacem, semetipsum Deo et Patri pro nobis offerens in odorem suavitatis, ideoque dicebat: Sacrificium et oblationem noluisti, holocausta pro peccato non tibi placuerunt, corpus autem perfecisti mihi. Tunc dixi: Ecce venio. In capite libri scriptum est de me, ut faciam Deus voluntatem tuam: obtulit enim proprium corpus non pro se, sed pro nobis in odorem suavitatis. Nam qua pro se oblatione vel sacrificio indigeret ab omni peccato liber ut Deus existens? Quod si omnes peccaverunt et egent gloria Dei, secundum hoc quod sumus ad mutabilitatis excessum proniores effecti et peccatis aegrotavit humana natura; ipso vero non ita, ideoque nos gloria ejus evincimur; cur erit ultra jam dubium quod agnus verus pro nobis sit immolatus? Qui dicit autem quia semetipsum tam pro se quam pro nobis obtulit [T. 1, 2, obtulerit] nullatenus impietatis crimen effugiet, cum nihil prorsus iste deliquerit nec ullum fecerit omnino peccatum: qua igitur egeret oblatione, nullo suo exstante facinore, pro quo si esset satis admodum convenienter offerret?","english":"Again we say that he is the only-begotten Son from God according to nature, and we assign the name and office of priesthood to no other man besides him; for he was made mediator between God and men and reconciler unto peace, offering himself to God and the Father for us as a sweet odor, and therefore he said: Sacrifice and offering you did not desire, burnt offerings for sin did not please you, but a body you have prepared for me. Then I said: Behold, I come. In the head of the book it is written of me, that I should do your will, O God: for he offered his own body not for himself, but for us as a sweet odor. For of what offering or sacrifice for himself would he have need, being free from all sin as God? But if all have sinned and need the glory of God, inasmuch as we have been made more prone to the excess of mutability and human nature has grown sick with sins; but he is not so, and therefore we are overcome by his glory; why will it be doubtful any longer that the true lamb was immolated for us? But he who says that he offered himself both for himself and for us will by no means escape the charge of impiety, since he himself committed nothing at all nor did any sin whatsoever: of what offering, then, would he have need, when no crime of his stood forth, for which, if it existed, he would most fittingly offer?","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":151,"ref":"p151","source":"De Spiritu quoque cum dicit: Ille me glorificabit, hoc rectissime sentientes, unum Christum et Filium, non velut alterius egentem gloria, confitemur ab Spiritu sancto gloriam consecutum, quia Spiritus ejus nec melior nec superior ipso est; sed quia mira opera faciens ad demonstrationem suae deitatis virtute proprii Spiritus utebatur, ab ipso glorificari dicitur, quemadmodum si quis de hominibus asseveret quod virtus sua vel disciplina quaelibet unumquemque clarificet. Quamvis enim in sua sit subsistentia Spiritus, et ejus intelligatur in persona proprietas juxta id quod Spiritus est et non Filius; tamen [AE., B. R., E. 3, attamen] non est alienus ab illo, nam Spiritus appellatus est veritatis et veritas Christus est: unde et ab isto similiter sicut ex Deo Patre procedit. Denique hic ipse Spiritus etiam per sanctorum manus apostolorum miracula gloriosa perficiens, Dominum glorificavit Jesum Christum postquam ascendit in coelum; nam creditus est Christus, natura Deus existens per suum Spiritum virtutes efficiens, ideoque dicebat: De meo accipiet et annuntiabit vobis. Nequaquam vero participatione alterius idem Spiritus sapiens aut potens dicitur, quia per omnia perfectus est, et nullo prorsus indigens bono; nam paternae virtutis et sapientiae id est Filii Spiritus creditur, et ideo ipsa re et subsistentia virtus et sapientia comprobatur.","english":"Concerning the Spirit also, when he says, \"He will glorify me,\" we, understanding this most correctly, confess one Christ and Son, not as though he needed glory from another, to have received glory from the Holy Spirit, because his Spirit is neither better nor superior to him; but because, performing wondrous works for the demonstration of his divinity, he used the power of his own Spirit, he is said to be glorified by him, just as if someone were to assert concerning men that one's own virtue or any discipline whatsoever makes each one illustrious. For although the Spirit is in his own subsistence, and his property is understood in his person according to that which he is, namely Spirit and not Son, nevertheless he is not alien from him, for he was called the Spirit of truth, and Christ is the truth; whence also he proceeds from him similarly as from God the Father. Finally, this same Spirit also, accomplishing glorious miracles through the hands of the holy apostles, glorified the Lord Jesus Christ after he ascended into heaven; for Christ was believed, existing as God by nature, working mighty deeds through his Spirit, and therefore he said: \"He will receive from what is mine and will announce it to you.\" In no way, indeed, is the same Spirit called wise or powerful by participation in another, because he is perfect in all things and altogether lacking no good; for he is believed to be the Spirit of the Father's virtue and wisdom, that is, of the Son, and therefore he is proved to be virtue and wisdom in his very reality and subsistence.","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":152,"ref":"p152","source":"Igitur quia Deum carne unitum juxta subsistentiam sancta Virgo corporaliter peperit, idcirco eam Dei genitricem esse profitemur: non quod Verbi natura existendi principium de carne sortita sit, erat enim in principio Verbum et Deus erat Verbum et Verbum erat apud Deum, et ipse est conditor saeculorum, Patri coaeternus, et universitatis creator; sed quod superius diximus, juxta subsistentiam sibimet uniens humanam naturam nativitatem sustinuerit ex ipsa vulva corporea; non quod eguerit necessario aut propter suam naturam nativitate ista, quae est in extremis saeculi facta temporibus, sed ut ipsas benediceret substantiae nostrae primitias, et dum eum carni unitum mulier edidisset, illa quae adversus omne genus humanum maledictio fuerat prolata desineret, nec jam morti nostra corpora destinaret, illud quoque quod dictum est: In tristitia paries filios ipse dissolvens, verum esse monstraret quod prophetae voce praedixerat: Absorpta est mors in victoria, et iterum: Abstulit Dominus omnem lacrymam ab omni facie. Propter hanc etenim causam dicimus eum dispensatorie et ipsis benedixisse tunc nuptiis, cum in Cana Galilaeae cum sanctis vocatus apostolis adesse dignatus est. Haec sapere sumus edocti a sanctis apostolis et evangelistis et ab omni Scriptura divinitus inspirata, nec non et a beatis Patrum confessionibus veritate subnixis.","english":"Therefore, because the holy Virgin gave birth in the flesh to God united with flesh according to subsistence, for this reason we profess her to be the Mother of God: not that the nature of the Word received from the flesh a beginning of existence—for the Word was in the beginning, and the Word was God, and the Word was with God, and he himself is the founder of the ages, coeternal with the Father, and the creator of the universe—but, as we said above, according to subsistence uniting human nature to himself, he underwent birth from that bodily womb; not that he needed this birth necessarily or on account of his own nature, which was accomplished in the last times of the age, but so that he might bless the very firstfruits of our substance, and so that, when a woman had brought him forth united to flesh, that curse which had been pronounced against the whole human race might cease, and it might no longer consign our bodies to death, and he himself, dissolving also that which was said, \"In sorrow you shall bear children,\" might show to be true what he had foretold by the voice of the prophet: \"Death is swallowed up in victory,\" and again: \"The Lord has taken away every tear from every face.\" For indeed for this reason we say that he also blessedly attended that marriage by dispensation, when, having been invited with his holy apostles in Cana of Galilee, he deigned to be present. We have been taught to understand these things by the holy apostles and evangelists and by all divinely inspired Scripture, and also by the blessed confessions of the Fathers supported by truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"His omnibus etiam tuam religionem concordare, et praeter aliquem dolum consentire jam convenit: quae vero religionem tuam anathematizare necesse est huic epistolae nostrae subjecta [ T. 1, 2, subjuncta] sunt.\n\nI. Si quis non confitetur Deum veraciter esse Emmanuel et propterea Dei genitricem sanctam a Virginem b, peperit enim secundum carnem, carnem factum Dei Verbum secundum quod scriptum est: Verbum caro facium est; anathema sit.\n\nII. Si quis non confitetur carni secundum subsistentiam unitum Dei Patris Verbum, unumque esse Christum cum propria carne, eumdem scilicet Deum simul et hominem; anathema sit.\n\nIII. Si quis in uno Christo dividit substantias post unitatem, sola eas connexione conjungens ea quae secundum dignitatem est vel etiam auctoritatem aut potestatem, ac non potius conventu, qui per unitatem factus est naturalem; anathema sit.","english":"It is fitting that your religiousness agree with all these things and consent without any deceit; but the things which it is necessary for your religiousness to anathematize are subjoined to this our letter.\n\nI. If anyone does not confess that God is truly Emmanuel, and that on this account the holy Virgin is the Mother of God—for she gave birth in the flesh to the Word of God made flesh, according to what is written, \"The Word was made flesh\"—let him be anathema.\n\nII. If anyone does not confess that the Word of God the Father is united to the flesh according to subsistence, and that Christ is one with his own flesh, that is, the same one who is both God and man—let him be anathema.\n\nIII. If anyone divides the substances in the one Christ after the union, joining them together only by a connection consisting in dignity, or even in authority or power, and not rather by a coming-together which was made by a natural union—let him be anathema.","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":154,"ref":"p154","source":"IV. Si quis personis duabus vel subsistentiis eas voces quae in apostolicis scriptis continentur et evangelicis, dividit, vel quae de Christo a sanctis dicuntur vel ab ipso etiam de se ipso, et aliquas quidem ex his velut homini qui praeter Dei Verbum specialiter intelligatur, aptaverit, illas autem tanquam Deo dignas soli Dei Patris Verbo deputaverit; anathema sit.\n\nV. Si quis audet dicere Christum hominem theophoron, id est Deum ferentem, ac non potius Deum esse veraciter dixerit, tanquam Filium per naturam secundum quod Verbum caro facium est, et communicaverit similiter ut nos carni et sanguini; anathema sit.\n\nVI. Si quis dicit Deum esse vel Dominum Christi Dei Patris Verbum, et non magis eumdem ipsum confitetur Deum simul et hominem, propterea quod Verbum caro factum est secundum Scripturas; anathema sit.\n\nVII. Si quis velut hominem Jesum operatione Dei Verbi dicit adjutum, et unigeniti gloriam tanquam alteri praeter ipsum existenti tribuit; anathema sit.","english":"IV. If anyone divides between two persons or two subsistences those utterances which are contained in the apostolic and evangelical writings, or those which are said of Christ by the saints or by himself even concerning himself, and applies some of them as if to a man who is understood specially apart from the Word of God, but assigns others as worthy of God to the Word of God the Father alone; let him be anathema.\n\nV. If anyone dares to say that Christ is a God-bearing man, that is, one who bears God, and does not rather say that he is truly God, as the Son by nature according to the fact that the Word was made flesh, and shared in flesh and blood similarly as we do; let him be anathema.\n\nVI. If anyone says that the Word of God the Father is God or Lord of Christ, and does not rather confess that the same one is both God and man, because the Word was made flesh according to the Scriptures; let him be anathema.\n\nVII. If anyone says that Jesus was aided as a man by the operation of the Word of God, and attributes the glory of the Only-begotten as to another existing besides him; let him be anathema.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"VIII. Si quis audet dicere assumptum hominem coadorandum Deo Verbo, et conglorificandum d, et conuncupandum Deum tanquam alterum cum altero, nam cum syllaba semper adjecta hoc cogit intelligi, et non potius una supplicatione veneratur Emmanuel, unamque ei glorificationem dependit juxta quod Verbum caro factum est; anathema sit.\n\nIX. Si quis unum Dominum Jesum Christum glorificatum dicit ab Spiritu sancto, tanquam qui aliena virtute per eum usus fuerit, et ab eo acceperit efficaciam contra immundos spiritus, posse et hominibus divina signa perficere, ac non potius proprium fatetur ejus Spiritum per quem divina signa complevit; anathema sit.\n\nX. Pontificem et apostolum confessionis nostrae factum esse Christum divina Scriptura commemorat; obtulit autem semetipsum pro nobis in odorem suavitatis Deo et Patri. Si quis ergo pontificem et apostolum nostrum dicit factum non ipsum Dei Verbum, quando caro factum est, et juxta nos hominem, sed velut alterum praeter ipsum specialiter hominem ex muliere; aut quis dicit et pro se obtulisse semetipsum oblationem et non potius pro nobis solis, non enim eguit oblatione qui peccatum omnino nescivit; anathema sit.","english":"VIII. If anyone dares to say that the man assumed is to be worshiped together with God the Word, and glorified together, and jointly named God as one alongside another—for the syllable always added compels this to be understood—and does not rather with one supplication venerate Emmanuel, and render one glorification to him, inasmuch as the Word was made flesh, let him be anathema.\n\nIX. If anyone says that the one Lord Jesus Christ was glorified by the Holy Spirit as though he had used another's power through him and received from him efficacy against unclean spirits, and could also perform divine signs for men, and does not rather confess that his own Spirit is the one through whom he accomplished divine signs, let him be anathema.\n\nX. Divine Scripture records that Christ was made high priest and apostle of our confession; but he offered himself for us to God and the Father as a sweet-smelling savor. If anyone therefore says that our high priest and apostle was made not the very Word of God, when he was made flesh and, according to us, man, but as another man besides him, specifically born of a woman; or if anyone says that he offered himself as an offering also for himself, and not rather for us alone—for he had no need of an offering who knew no sin at all—let him be anathema.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"XI. Si quis non confitetur carnem Domini vivificatricem esse et propriam ipsius Verbi Dei Patris, sed velut alterius praeter ipsum conjuncti eidem per dignitatem, aut quasi divinam habentis habitationem, et non potius ut diximus vivificatricem esse, quia facta est propria Verbi cuncta vivificare valentis; anathema sit.\n\nXII. Si quis non confitetur Dei Verbum passum carne, crucifixum carne, et mortem carne gustasse, factumque primogenitum ex mortuis, secundum quod vita est et vivificator ut Deus; anathema sit.\n\nAlia ad eumdem Nestorium decretalis epistola.\n\nAit igitur sancta et magna synodus: Ipsum qui est ex Deo Patre naturaliter natus, Filium unigenitum, Deum verum de Deo vero, lumen de lumine, per quem et cum quo omnia fecerit Pater, hunc descendisse, incarnatum esse, et hominem factum, passum esse, resurrexisse tertia die, ascendisse rursus in coelos. Haec nos sequi verba debemus, his nos convenit obtemperare dogmatibus, considerantes quid sit incarnatum esse et hominem factum Dei Verbum.","english":"XI. If anyone does not confess that the flesh of the Lord is life-giving and is the proper flesh of the very Word of God the Father, but holds it to be as it were of another besides himself, joined to him by dignity, or as having a divine indwelling, and does not rather confess, as we have said, that it is life-giving because it has been made the proper flesh of the Word who is able to give life to all things: let him be anathema.\n\nXII. If anyone does not confess that the Word of God suffered in the flesh, was crucified in the flesh, and tasted death in the flesh, and was made the firstborn from the dead, inasmuch as he is life and the giver of life as God: let him be anathema.\n\nAnother decretal letter to the same Nestorius.\n\nTherefore the holy and great synod says: That he who is naturally born of God the Father, the only-begotten Son, true God from true God, light from light, through whom and with whom the Father made all things—this one descended, was incarnate, and became man, suffered, rose again on the third day, and ascended again into the heavens. These words we ought to follow, these doctrines it befits us to obey, considering what it means that the Word of God was incarnate and became man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Non enim dicimus quod Dei natura conversa vel immutata facta sit caro, nec quod in totum hominem qui est ex anima et corpore transformata sit, sed illud magis quod carnem animatam anima rationabili sibi copulaverit Verbum; substantialiter, ineffabiliter et irreprehensibiliter factus sit homo, et nuncupatus sit etiam filius hominis, non nuda tantummodo voluntate, sed nec assumptione sola personae, sed quod diversae quidem naturae in unum convenerint; unus tamen ex ambabus a Christus et Filius, non evacuata aut sublata diversitate naturarum per conjunctiones, sed quia simul nobis effecerunt unum Deum et Christum et Filium, id est divinitas et humanitas per arcanam illam ineffabilemque copulationem ad unitatem. Itaque is qui ante saecula omnia est natus ex Patre etiam ex muliere carnaliler dicitur procreatus, non quia divina ipsius natura de sacrata Virgine sumpsit exordium, nec quod propter se ipsam opus habuit secundo nasci post illam nativitatem quam habebat ex Patre: est enim ineptum et stultum hoc dicere, quod is qui ante omnia saecula est consempiternus Patri secundae generationis eguerit ut esse inciperet; sed quia propter nostram salutem naturam sibi copulavit humanam et processit ex muliere, idcirco dicitur natus esse carnaliter.","english":"For we do not say that the nature of God was turned or changed into flesh, nor that it was transformed into the whole man, who is of soul and body, but rather that the Word united to himself a flesh animated by a rational soul; substantially, ineffably, and blamelessly he became man, and was also called Son of man, not by bare will alone, nor by the mere assumption of a person, but because the diverse natures truly came together into one; yet one Christ and Son from both, the diversity of the natures not emptied out or removed by the conjunctions, but because together they made for us one God and Christ and Son, that is, divinity and humanity, through that arcane and ineffable copulation into unity. Therefore he who before all ages was born of the Father is also said to have been carnally begotten of a woman, not because his divine nature itself took its beginning from the sacred Virgin, nor because it had need, for its own sake, to be born a second time after that nativity which it had from the Father—for it is absurd and foolish to say this, that he who before all ages is coeternal with the Father needed a second generation in order to begin to exist—but because for our salvation he united human nature to himself and came forth from a woman, for that reason he is said to have been born carnally.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Neque enim primum natus est homo communis de sancta Virgine, et tum demum inhabitavit in eo Verbum, sed in ipsa vulva uteroque virginali se cum carne conjunxit et sustinuit generationem carnalem, carnis suae nativitatem, suam faciens. Sic illum dicimus et passum esse et resurrexisse, non quia Deus Verbum in sua natura passus sit aut plagas aut clavorum transfixiones aut alia vulnera, Deus namque incorporalis extra passionem est, sed quia corpus illud quod ipsius proprium est factum passum est, ideo haec omnia pro nobis ipse dicitur passus; inerat enim in eo corpore quod patiebatur Deus qui pati non poterat. Simili modo et mortem ipsius intelligimus, immortale enim et incorruptibile est naturaliter et vita et vivificans Dei Verbum; sed quia corpus ipsius proprium gratia Dei juxta Pauli vocem pro omnibus mortem gustavit, idcirco ipse dicitur mortem passus esse pro nobis, non quod ipse mortem esset expertus, quantum ad ipsius naturam pertinet, insania enim est hoc vel sentire vel dicere, sed quod, ut supra diximus, vera caro ipsius mortem gustavit: ita et resurgente carne, ipsius rursus resurrectionem dicimus, non quia in corruptionem ceciderat, absit, sed quia ejus surrexit corpus.","english":"For the man was not first born in the ordinary way from the holy Virgin, and only then did the Word dwell in him; rather, in the very womb and virginal uterus he united himself with flesh and endured a carnal generation, making the birth of his own flesh his own. Thus we say that he both suffered and rose again, not because God the Word in his own nature suffered either blows or the piercings of nails or other wounds—for God is incorporeal and beyond suffering—but because that body which had become his own proper body suffered, and therefore he himself is said to have suffered all these things for us; for God, who cannot suffer, was present in that body which was suffering. In like manner we understand his death also, for the Word of God is by nature immortal and incorruptible, both life and life-giving; but because his own proper body, by the grace of God, according to Paul's word, tasted death for all, therefore he himself is said to have suffered death for us, not because he himself experienced death as far as pertains to his own nature—for it is madness either to think or to say this—but because, as we said above, his true flesh tasted death; so too, when the flesh rose again, we speak again of his resurrection, not because it had fallen into corruption—far be it—but because his body rose.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Ita et Christum unam et Dominum confitemur, non tanquam hominem cum Verbo coadorantes, ne divisionis quaedam species inducatur, sed unum jam et eumdem adorantes; quia non est alienum a Verbo corpus suum, cum quo ipsi etiam assidet Patri. Nec hoc ita dicimus quasi duobus filiis assidentibus, sed uno cum carne per unitatem, quia si talem copulationem factam per substantiam, aut quasi impassibilem aut quasi parum decoram noluerimus accipere, in id incidimus ut duos filios esse dicamus. Necesse est enim discernere et dicere, hominem separatim fuisse sola filii appellatione honoratum, et rursus Verbum quod est ex Deo et nomine et veritate Filius Dei, sed discernere in duos filios non debemus unum Dominum nostrum Jesum Christum, neque enim id adjuvat rectam fidei rationem, licet nonnulli copulationem nescio quam perhibeant personarum. Non dixit enim Scriptura Verbum Dei personam sibi hominis assumpsisse, sed carnem factum esse: id autem est ostendere Verbum Dei similiter ac nos participatum habuisse carnis et sanguinis, et corpus nostrum proprie suum fecisse, et hominem ex muliere processisse, non abjecta nec deposita deitate aut generatione illa quam habebat ex Patre; sed mansisse etiam in assumptione carnis Deum quod erat.","english":"Thus we confess Christ to be one and Lord, not as though we were worshipping a man together with the Word—lest some appearance of division be introduced—but we worship one and the same, because his body is not alien to the Word, with which he even sits at the Father's side. Nor do we say this as though two sons were sitting there, but one through unity with the flesh; for if we were unwilling to accept such a union as having been made through substance—either as though it were incapable of suffering, or as though it were somewhat unseemly—we fall into the error of saying that there are two sons. For it is necessary to distinguish and to say that the man was separately honored with the title of Son alone, and again the Word, who is from God and is Son of God in name and in truth; but we must not, by distinguishing, divide our one Lord Jesus Christ into two sons, for neither does that serve the right account of the faith, although some assert some kind of union of persons. For Scripture did not say that the Word of God assumed to himself the person of a man, but that he was made flesh; and that means to show that the Word of God, just as we do, shared in flesh and blood, and made our body properly his own, and that a man came forth from a woman, without his deity being cast off or laid aside, or that generation which he had from the Father; but he remained, even in the assumption of flesh, God, which he was.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Hoc ubique recta fidei ratio protestatur; in tali sensu sanctos Patres fuisse comperimus; ideo illi non dubitarunt sanctam Virginem dicere Theotocon, non quia Verbi natura deitasque in sancta Virgine sumpsit exordium, sed quod ex ea natum sit sacrum illud corpus animatum anima rationabili, cui substantialiter adunatum Dei Verbum carnaliter esse natum dicitur. Haec igitur pro charitate e in Christo scribo f, quaerens tanquam fratrem, et contestans coram Deo et electis angelis, ut haec nobiscum et sentias simul et doceas, ut ecclesiarum pax salva servetur, et concordiae charitatisque vinculum indissolubile maneat sacerdotibus.\n\nXI CONCILIUM CHALCEDONENSE.\n\nSEXCENTORUM TRIGINTA EPISCOPORUM, HABITUM CONTRA OMNES HAERESES, ET MAXIME AD- VERSUS EUTYCHEM ET DIOSCORUM, VALENTINIANO SEPTIES ET ABIENO CONSULIBUS, AERA a CCCCLXXXVIIII.","english":"The reasoning of right faith protests this everywhere; we have found that the holy Fathers were of such a mind; therefore they did not hesitate to call the holy Virgin Theotokos, not because the nature and divinity of the Word took their beginning in the holy Virgin, but because that sacred body, animated by a rational soul, was born from her, and the Word of God, substantially united to it, is said to have been born carnally. Therefore I write these things out of love in Christ, seeking you as a brother, and testifying before God and the elect angels, that you may both think and teach these things together with us, so that the peace of the churches may be preserved safe, and the bond of concord and love may remain indissoluble among the priests.\n\nTHE ELEVENTH COUNCIL OF CHALCEDON.\n\nOf six hundred and thirty bishops, held against all heresies, and especially against Eutyches and Dioscorus, in the consulship of Valentinian for the seventh time and Abienus, in the year 489.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Consulto piissimi et amatoris Christi imperatoris Flavii Marciani perpetui Augusti die Idus Octobris synodus facta in Chalcedonensi civitate metropoli provinciae Bithyniae ex decreto piissimorum et fidelissimorum imperatorum Valentiniani et Marciani, convenientibus in ecclesia sanctae ac triumphatricis martyris Euphemiae gloriosissimis principibus, id est, magnificentissimo et glorificentissimo magistro militum expraefecto et exconsule patritio Anatholio, et magnificentissimo et gloriosissimo praefecto sacri praetorii praefecturae Palladio, et magnificentissimo et gloriosissimo praefecto urbis Tatiano, et magnificentissimo et gloriosissimo magistro divini officii Vincomalone, et magnificentissimo et gloriosissimo comite largitore [U., G., largitionum] Martialio, et gloriosissimo et magnificentissimo comite domesticorum Sparocio c, et magnificentissimo comite rerum privatarum Genetholio d; appositis etiam e glorioso senatu, id est, magnificentissimo et gloriosissimo expraefecto et exconsule et patritio Florentio, et magnificentissimo et gloriosissimo exconsule et patricio senatore, et magnificentissimo et gloriosissimo exmagisiro et exconsule patricio Nomo, et magnificentissimo et gloriosissimo expraefecto et exconsule patricio Protogenio, et magnificentissimo et gloriosissimo expraefecto Zolio, et magnificentissimo atque gloriosissimo expraefecto urbis Theodoro, et","english":"By the decision of the most pious and Christ-loving emperor Flavius Marcian, perpetual Augustus, on the day of the Ides of October, a synod was held in the city of Chalcedon, metropolis of the province of Bithynia, by the decree of the most pious and most faithful emperors Valentinian and Marcian, with the most glorious princes assembled in the church of the holy and triumphant martyr Euphemia, that is, the most magnificent and most glorious Anatolius, master of the soldiers, former prefect and former consul, patrician; and the most magnificent and most glorious Palladius, prefect of the sacred praetorium of the prefecture; and the most magnificent and most glorious Tatian, prefect of the city; and the most magnificent and most glorious Vincomalus, master of the divine office; and the most magnificent and most glorious Martialius, count of the largesses; and the most glorious and most magnificent Sparocius, count of the domestics; and the most magnificent Genetholius, count of the private revenues; with the glorious senate also present, that is, the most magnificent and most glorious Florentius, former prefect and former consul and patrician; and the most magnificent and most glorious Senator, former consul and patrician; and the most magnificent and most glorious Nomus, former master and former consul, patrician; and the most magnificent and most glorious Protogenes, former prefect and former consul, patrician; and the most magnificent and most glorious Zolius, former prefect; and the most magnificent and most glorious Theodore, former prefect of the city; and","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":162,"ref":"p162","source":"magnificentissimo et gloriosissimo expraefecto urbis Apollonio, et magnificentissimo et gloriosissimo expraeposito Artaxerxe; conveniente etiam sancio concilio totius orbis secundum divinum praeceptum in Chalcedonia civitate congregato, id est Paschasio et Lucensio episcopis et Bonifacio presbytero continentibus locum venerabilis et sancti archiepiscopi antiquae Romae Leonis, et Anatholio sancto archiepiscopo magnificentissimae Constantinopolitanae novae Romae, et reliquis sanctissimis et reverentissimis sexcentis triginta episcopis; et sedentibus omnibus ante cancellos sancti altaris cum magnificentissimis principibus et gloriosissimis e et eximiis senatus; adveniente etiam piissimo imperatore Marciano in supradicta 93-94 sanctissima basilica, praesente etiam zelo divino et calore fidei accensa piissima et fidelissima regina augusta Pulcheria, sanctam synodum allocutus [AE., U., allocuta] est haec: Cum primam per electionem in regnum decreto Dei profecti sumus, inter tantas publicas utilitates nullum sic magis nos constrinxit negotium, quam rectam et veram fidem Christianorum quae sancta et vera consistit indubitatam omnibus declarare.","english":"with the most magnificent and most glorious former prefect of the city Apollonius, and the most magnificent and most glorious former praepositus Artaxerxes; when also the holy council of the whole world had assembled according to the divine command in the city of Chalcedon, that is, Paschasius and Lucentius, bishops, and Boniface, presbyter, holding the place of the venerable and holy archbishop of old Rome, Leo, and Anatolius the holy archbishop of the most magnificent Constantinople, new Rome, and the remaining six hundred and thirty most holy and most reverent bishops; and when all were seated before the rails of the holy altar with the most magnificent princes and the most glorious and eminent men of the senate; when also the most pious emperor Marcian had arrived in the aforementioned most holy basilica, and when also the most pious and most faithful queen augusta Pulcheria was present, inflamed with divine zeal and the warmth of faith, he addressed the holy synod thus: Since by the election of God we first came to the kingdom by decree, among so many public advantages no business has so constrained us as to declare to all, beyond doubt, the right and true faith of the Christians, which stands holy and true.","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":163,"ref":"p163","source":"Manifestum est enim quod ex avaritia vel vano studio hi, qui praecedentibus temporibus diversa sapuerunt et docuerunt populum pro eo quod eis expediit, non prout convenit neque quod veritas aut doctrina Patrum exquirit, multi ad errorem seducti [AE., B. R., adducti] sunt: unde sanctam synodum scilicet ad istam fieri perfectionem probavimus et laborem vobis arbitrati sumus imponere, ut omni erroris caligine detersa, secundum quod ipsa divinitas hom nibus se fieri manifestam voluit et Patrum demonstravit doctrina, sic fides nostra quae pura et sancta consistit in omnium ingrediens animas propriae veritatis effulgeat luce. De caetero audeat nemo de nativitate Domini et Salvatoris nostri Jesu Christi aliter disputare praeter quod apostolorum praeconium et trecentorum decem et octo sanctorum Patrum consonans huic doctrinae tradidisse noscuntur, sicut et sanctissimi papae Leonis qui apostolicum gubernat thronum ad sanctae memoriae Flavianum regiae urbis Constantinopolitanae quondam episcopum testantur litterae.","english":"For it is manifest that from avarice or vain zeal those who in former times held and taught various opinions to the people according to what suited them, not as was fitting nor as the truth or the doctrine of the Fathers requires, many have been led away into error: therefore we have approved that a holy synod be held for this very perfection, and we have thought it right to impose the labor upon you, so that, with all the darkness of error wiped away, according as the Godhead itself willed to make itself manifest to men and the doctrine of the Fathers has shown, so our faith, which consists pure and holy, entering into the souls of all, may shine forth with the light of its own truth. For the rest, let no one dare to dispute concerning the nativity of our Lord and Savior Jesus Christ otherwise than as the proclamation of the apostles and the three hundred and eighteen holy Fathers are known to have handed down in agreement with this doctrine, as also the letters of the most holy Pope Leo, who governs the apostolic throne, to Flavian, of holy memory, formerly bishop of the royal city of Constantinople, testify.","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":164,"ref":"p164","source":"Remotis igitur et amputatis talibus patrociniis et cessantibus avaritiis omnis veritas manifestetur: nos etenim ad confirmandam fidem, non ad ostendendam virtutem et exemplo imperatoris Constantini adesse synodo excogitavimus, sed ne in posterum multitudo populi institutionibus inveniatur dissentiens; facile enim simplicitas quorumdam commentis loquacium usque nunc delusa est: manifestum quoniam diversorum pravis doctrinis discordiae et haereses ortae sunt. Nobis autem omne studium adhibendum est populum propter veram et sanctam doctrinam id ipsum sentientem uni rectae applicare Ecclesiae, et ideo veram fidem catholicam etiam exponere secundum Patrum doctrinam concordantibus animis vestris vestra properet reverentia, ut qualiter a Nicaena synodo usque in hoc tempus abscisso errore vera fides est omnibus cognita, sic et nunc, per hanc sanctam synodum deposita nebula, quae in his paucis annis, ut superius diximus, ex pravitate et avaritia quorumdam visa est exoriri, si semper serventur quae statuta sunt, erit quidem divinae providentiae, quod pie fieri volumus, in saecula [T. 1, 2, in Ecclesia] hoc conservare firmissime.","english":"Therefore, with such pretexts removed and cut away, and with all avarice ceasing, let all truth be made manifest. For we have devised to be present at the synod to confirm the faith, not to display virtue, and following the example of the emperor Constantine, but so that in the future the multitude of the people may not be found dissenting from the teachings; for the simplicity of certain people has easily been deluded until now by the fabrications of the talkative: it is manifest that discord and heresies have arisen from the depraved doctrines of various persons. But by us every effort must be applied to attach the people, who, on account of the true and holy doctrine, think this same thing, to the one right Church, and therefore let your reverence, with your minds in agreement, hasten also to set forth the true catholic faith according to the doctrine of the Fathers, so that just as from the Council of Nicaea up to this time, with error cut off, the true faith has been known to all, so also now, through this holy synod, with the cloud removed which in these few years, as we said above, has appeared to arise from the depravity and avarice of certain persons, if what has been decreed is always observed, it will indeed be [a work] of divine providence, which we wish to be done piously, to preserve this most firmly in the Church for ages.","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":165,"ref":"p165","source":"Et post regia haec verba omnes episcopi clamaverunt: Marciano novo Constantino multos annos, multi anni regis, multi anni reginae orthodoxorum, multis annis Marciani amatoris Christi regnum, in saecula permaneat: digni orthodoxae fidei, amatores Christi, sit vobis procul invidia. Et post has voces Aetius archidiaconus Constantinopolitanae novae Romae et primicerius notariorum dixit: Quoniam nutu supernae gratiae et xelo divino serenitatis vestrae, piissimi quibus a Deo omnes [U. add. homines] regere concessum est imperatores, circa sanctionem vestram congregata sancta haec et magna totius mundi synodus, cum plurima multarum dierum vacatione et divina diligentia omnem quidem, in praeterito quomodo exorta est contra rectam et inviolabilem catholicam nostram fidem, verbo veritatis discordiam effugavit, omnem abigendo innovationem: sicut et in scriptis per singula quae subsequuntur acta demonstrant; terminum vero simplicem statuit divinarum Scripturarum virtute munitum, et sanctorum ac beatissimorum Patrum in ipsum conservans sententiam ad veram agnitionem qui sincere requirunt. Longaeva autem corona vestri imperii: et habeo ipsum prae manibus, et si videtur nutui vestrae serenitatis, perlegam. Piissimus et fidelissimus imperator dixit: Perlege; et idem archidiaconus perlegit.","english":"And after these royal words all the bishops cried out: Many years to Marcian, the new Constantine; many years to the king, many years to the queen of the orthodox; for many years may the kingdom of Marcian, lover of Christ, endure forever; worthy of the orthodox faith, lovers of Christ, let envy be far from you. And after these acclamations Aetius, archdeacon of Constantinople, the new Rome, and chief of the notaries, said: Since by the nod of supernal grace and the divine zeal of your Serenity, most pious emperors, to whom it has been granted by God to rule all things, this holy and great synod of the whole world has been gathered concerning your sanction, and with the greatest leisure of many days and divine diligence it has put to flight every discord that arose in the past against our right and inviolable catholic faith, by the word of truth, driving away all innovation, as the acts also demonstrate in writing through each point that follows; but it has established a simple term fortified by the power of the divine Scriptures, and preserving in it the judgment of the holy and most blessed Fathers for the true knowledge of those who seek sincerely. But the long-lived crown of your empire—I have it here in my hands, and if it seems good to the nod of your Serenity, I will read it through. The most pious and most faithful emperor said: Read it through; and the same archdeacon read it through.","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":166,"ref":"p166","source":"Sancta et magna universalis synodus, quae secundum gratiam Dei et decreto piissimorum imperatorum Valentiniani et Marciani augustorum congregata est in Chalcedonensem civitatem, metropolim provinciae Bithyniae, in basilica sanctae ac triumphatricis martyris Euphemiae, statuit quae subter comprehensa sunt. Dominus et Salvator noster Jesus Christus, fidei agnitione proprios confirmans discipulos, ait: Pacem meam do vobis, pacem meam relinquo vobis; ut nec a ulla fidei dissensio inter proximes oriatur, sed ex aequo veritatis praedicatio ostendatur. Sed quia non desinit malignus in ipsis pietatis seminibus zizania sua inserere, et novi quiddam adversus veritatem semper excogitare, idcirco Dominus noster humano generi solite cupiens providere, piissimum hunc et fidelissimum imperatorem erexit ad coelum qui undique sacerdotum pontifices ad se convocavit, ut gratia Domini nostri Jesu Christi cooperante, omnem mendacii pestilentiam ab ovibus Christi removeat, easque veritatis germinibus reficiat. Quod et communi decreto peregimus, erroris quidem sectas abjicientes et Patrum rectam fidem renovantes, trecentorum decem et octo symbolum omnibus praedicantes, et velut horum domesticos alios centum quinquaginta Patres huic piissimo titulo consentientes notavimus, qui post haec in hanc amplissimam urbem Constantinopolitanam convenientes, etiam ipsi eamdem fidem consignaverunt.","english":"The holy and great universal synod, which by the grace of God and by the decree of the most pious emperors Valentinian and Marcian, the augusts, was assembled in the city of Chalcedon, the metropolis of the province of Bithynia, in the basilica of the holy and triumphant martyr Euphemia, has decreed the things contained below. Our Lord and Savior Jesus Christ, confirming his own disciples in the knowledge of the faith, said: Peace I give you, my peace I leave you; so that no disagreement of faith may arise among neighbors, but the preaching of the truth may be shown forth equally. But because the evil one does not cease to sow his tares even among the very seeds of piety, and always to devise something new against the truth, therefore our Lord, desiring in his accustomed way to provide for the human race, raised up this most pious and most faithful emperor to heaven, who gathered to himself from every side the pontiffs of the priests, so that, with the grace of our Lord Jesus Christ cooperating, he might remove every pestilence of falsehood from the sheep of Christ and restore them with the shoots of truth. This we have accomplished also by common decree, casting out the sects of error and renewing the right faith of the Fathers, preaching to all the symbol of the three hundred and eighteen, and, as it were, we have noted the other hundred and fifty Fathers, the household of these, consenting to this most pious title, who, coming together afterward in this most ample city of Constantinople, themselves also confirmed the same faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"Statuimus igitur ordinem et omnes fidei formulas custodientes et nostram etiam sanctam synodum dudum Ephesi factam, cujus fuerunt auctores venerabilis memoriae Coelestinus Romanae urbis et Cyrillus Alexandrinae ecclesiae sacerdotes, ut praefulgeat quidem rectae et inculpabilis fidei expositio trecentorum decem et octo sanctorum ac beatissimorum qui in Nicaea sub Constantino piae memoriae imperatore convenerunt. Continetur autem et centum quinquaginta sanctorum Patrum in urbe Constantinopolitana decretum ad peremptionem quidem sectarum tunc pullulantium, confirmationem vero ipsius catholicae atque apostolicae nostrae fidei.\n\nSymbolum trecentorum decem et octo sanctorum Patrum qui in Nicaeam convenerunt.\n\nCredimus in unum Deum Patrem omnipotentem, omnium visibilium et invisibilium conditorem, et in unum Dominum Jesum Christum filium Dei de Patre natum, unigenitum hoc est de substantia Patris, Deum de Deo, lumen de lumine, Deum verum de Deo vero, natum, non factum, homousion Patri, hoc est ejusdem cum Patre substantiae, per quem omnia facta sunt quae in coelo et quae in terra, qui propter nos et propter nostram salutem descendit, et incarnatus est, homo factus passus est, et resurrexit tertia die, et ascendit in coelos; inde venturus est judicare vivos et mortuos: et in Spiritum sanctum.","english":"We therefore establish the order and, preserving all the formulas of the faith, both our own and also the holy synod formerly held at Ephesus, whose authors were the priests of venerable memory Celestine of the city of Rome and Cyril of the church of Alexandria, so that there may shine forth the exposition of the right and blameless faith of the three hundred and eighteen holy and most blessed men who assembled at Nicaea under Constantine, emperor of pious memory. There is contained also the decree of the hundred and fifty holy Fathers in the city of Constantinople, for the destruction indeed of the sects then springing up, but for the confirmation of our own catholic and apostolic faith.\n\nThe symbol of the three hundred and eighteen holy Fathers who assembled at Nicaea.\n\nWe believe in one God the Father almighty, creator of all things visible and invisible, and in one Lord Jesus Christ, the Son of God, born of the Father, only-begotten, that is, of the substance of the Father, God of God, light of light, true God of true God, born, not made, homoousion with the Father, that is, of the same substance with the Father, through whom all things were made that are in heaven and that are on earth, who for us and for our salvation descended, and was incarnate, was made man, suffered, and rose again on the third day, and ascended into the heavens; from there he is to come to judge the living and the dead: and in the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Eos autem qui dicunt: erat quando non erat, et antequam nasceretur non erat, et quia ex nullis exstantibus factus est, aut ex alia subsistentia vel substantia dicunt esse aut convertibilem vel mutabilem Filium Dei, anathematizat catholica et apostolica Ecclesia.\n\nEt id ipsum centum quinquaginta sanctorum Patrum.\n\nCredimus in unum Deum Patrem omnipotentem, factorem coeli et terrae, visibilium omnium et invisibilium conditorem: et in unum Dominum Jesum Christum filium Dei unigenitum, ex Patre natum ante omnia saecula, Deum de Deo, lumen de lumine, Deum verum de Deo vero, natum, non factum, homousion Patri, hoc est ejusdem cum Patre substantiae, per quem omnia facta sunt quae in coelo et quae in terris, qui propter nos et propter nostram salutem descendit, et incarnatus est de Spiritu sancto ex Maria virgine, homo factus passus est sub Pontio Pilato, sepultus tertia die resurrexit, ascendit in coelos, sedet ad dexteram Patris, iterum venturus in gloria judicare vivos et mortuos, cujus regni non erit finis: et in Spiritum sanctum dominum et vivificatorem [U., vivificantem], ex Patre procedentem, cum Patre et Filio adorandum et glorificandum, qui locutus est per prophetas: in unam catholicam atque apostolicam Ecclesiam: confitemur unum baptisma in remissionem peccatorum: exspectamus resurrectionem mortuorum vitamque [AE., et vitam] futuri saeculi. Amen.","english":"But those who say: \"There was when he was not,\" and \"Before he was begotten he was not,\" and that he was made out of nothing, or who say that the Son of God is from another subsistence or substance, or is convertible or mutable, the catholic and apostolic Church anathematizes.\n\nAnd the same is [affirmed] by the one hundred and fifty holy Fathers.\n\nWe believe in one God the Father almighty, maker of heaven and earth, creator of all things visible and invisible: and in one Lord Jesus Christ, the only-begotten Son of God, born of the Father before all ages, God from God, light from light, true God from true God, begotten, not made, homoousion with the Father, that is, of the same substance with the Father, through whom all things were made, both in heaven and on earth, who for us and for our salvation descended, and was incarnate by the Holy Spirit of the Virgin Mary, was made man, suffered under Pontius Pilate, was buried, on the third day he rose, ascended into the heavens, sits at the right hand of the Father, is to come again in glory to judge the living and the dead, whose kingdom shall have no end: and in the Holy Spirit, the lord and giver of life, proceeding from the Father, to be adored and glorified with the Father and the Son, who spoke through the prophets: in one catholic and apostolic Church: we confess one baptism for the remission of sins: we await the resurrection of the dead and the life of the world to come. Amen.","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":169,"ref":"p169","source":"Suffecerat quidem ad plenissimam pietatis agnitionem et confirmationem cautissimum hoc et salutare divinae gratiae symbolum; de Patre enim Filioque et Spiritu sancto doctrinam perfectam edocet, et incarnationem dominicam fideliter suscipientibus manifestat. Sed quoniam hi qui praedicationem veritatis destruere nituntur quasdam propriae haereseos novitates parturiunt; quidam enim mysterium pro nobis actum divinae dispensationis audent corrumpere, et vocem illam divini partus factam ad Virginem denegant, alii temperamentum confusionemque inducentes et unam esse naturam carnis et deitatis insensate componentes passibilem unigeniti divinam naturam tali confusione prodigiose divulgant; idcirco [T.","english":"This most careful and salutary symbol of divine grace was indeed sufficient for the fullest knowledge and confirmation of piety; for it teaches the perfect doctrine concerning the Father and the Son and the Holy Spirit, and it makes manifest the Lord's incarnation to those who faithfully receive it. But since those who strive to destroy the preaching of the truth give birth to certain novelties of their own heresy—for some dare to corrupt the mystery of the divine dispensation accomplished for us, and deny that utterance of the divine birth which was spoken to the Virgin, while others, introducing a blending and confusion, and senselessly composing one nature of flesh and deity, proclaim by such confusion, monstrously, that the divine nature of the Only-begotten is passible—therefore [T.","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":170,"ref":"p170","source":"1, 2, ideoque] omnem adversus veritatem opponendam ab ipsis machinationem volens excludere sancta et magna universalis synodus, antiquam praedicationem immobilem docens, statuit praecipue trecentorum decem et octo sanctorum Patrum fidem incontaminatam manere: et propter eos qui Spiritui sancto adversantur, centum quinquaginta Patrum paulo posteriore tempore in urbe Constantinopolitana convenientium de substantia Spiritus sancti traditam doctrinam corroborat, quam etiam illi omnibus insinuaverunt; non quod in praecedentibus aliquid deesset adjicientes, sed de Spiritu sancto eorumdem [U., eumdem] intellectum adversus eos qui deitatis ejus dominationem nituntur adimere Scripturarum testimoniis plenius manifestantes: propter eos sane qui dispensationis mysterium tentant corrumpere, et purum hominem esse qui ex sancta virgine Maria natus est impudenter divulgant, beatissimi quondam Cyrilli Alexandrinae ecclesiae sacerdotis synodicas epistolas tam ad Nestorium quam ad caeteros per orientem congruas et sibi consentientes suscepit [U., suscipit], ad confutationem quidem Nestorianae amentiae, interpretationem vero eorum qui religioso zelo salutaris symboli cupiunt intellectum: quibus et epistolam sancti ac beatissimi primae sedis archiepiscopi Leonis, scriptam ad Flavianum sanctae recordationis archiepiscopum ad perimendam Eutychetis malignitatem quaeque magni Petri confessioni","english":"And therefore, wishing to exclude from them every machination that must be opposed against the truth, the holy and great universal synod, teaching the ancient preaching immovably, decreed above all that the untainted faith of the three hundred and eighteen holy Fathers remain; and on account of those who oppose the Holy Spirit, it confirms the doctrine handed down concerning the substance of the Holy Spirit by the one hundred and fifty Fathers who assembled a little later in time in the city of Constantinople, which they also impressed upon all; not adding anything as though something were lacking in the preceding, but more fully manifesting by the testimonies of the Scriptures their understanding concerning the Holy Spirit against those who strive to take away the dominion of his deity. And indeed on account of those who attempt to corrupt the mystery of the dispensation, and shamelessly proclaim that he who was born of the holy virgin Mary is a mere man, it received the synodal letters of the most blessed Cyril, formerly priest of the church of Alexandria, both to Nestorius and to the others throughout the East, fitting and agreeing with themselves, for the confutation indeed of the Nestorian madness, but for the interpretation of those who with religious zeal desire the understanding of the saving symbol; and with these also the letter of the holy and most blessed archbishop of the first see, Leo, written to Flavian, archbishop of holy memory, for the destruction of the malice of Eutyches, and which is in agreement with the confession of the great Peter","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":171,"ref":"p171","source":"concordat, et communem quamdam paginam existentem contra cos qui non recte glorificant ad confirmationem catholicae religionis evidenter subjunxit. Nam et eos qui in duos filios dispensationis dominicae mysterium scindere moliuntur exsecratur, et eos qui passibilem divinitatem unigeniti Filii audent asserere de concilio sacerdotum repellit, et eos qui in duas naturas Christi temperamentum vel confusionem argumentantur adversatur, et qui coelestem aut alterius cujusque substantiam existere formam servi quam ex nobis assumpsit insaniendo asserunt procul abjicit, et eos qui duas quidem ante adunationem naturas Domini delirant, unam vero post adunationem confingunt, anathema facit.","english":"it agrees, and, being a kind of common document, it evidently appended [this] against those who do not glorify rightly, for the confirmation of the catholic religion. For it execrates those who attempt to split the mystery of the Lord's dispensation into two sons, and it drives away from the council of priests those who dare to assert that the divinity of the only-begotten Son is passible, and it opposes those who argue for a mixture or confusion into two natures of Christ, and it casts far away those who in their madness assert that the form of a servant which he assumed from us exists as a heavenly substance or that of any other kind, and it makes anathema those who rave that there were indeed two natures of the Lord before the union, but contrive one after the union.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"Consentientes igitur sanctis Patribus unum eumdemque Filium confiteri Dominum nostrum Jesum Christum consona voce pariter edocemur: perfectum eumdem in divinitate, perfectum eumdem in humanitate, Deum verum et hominem verum, eumdem ex anima rationali et corpore, secundum divinitatem unius cum Patre naturae, secundum humanitatem eumdem unius naturae nobiscum, per omnia similem nobis absque peccato, ante saecula quidem ex patre natum secundum divinitatem, in novissimis vero diebus eumdem propter nos et propter nostram salutem ex Maria virgine Dei genitrice secundum humanitatem unum cumdemque Christum Filium a Dominum unigenitum in duas naturas inconfuse, immutabiliter, indivise, inseparabiliter cognoscendum; in nullo naturarum differentias propter unitatem perimendas, magis autem salva utriusque naturae proprietate, et in una coeunte persona unoque statu concurrente; non in duabus personis partiendum vel dividendum, sed unum eumdemque Filium unigenitum Deum Verbum Dominum nostrum Jesum Christum, sicut ab exordio prophetae de eo et ipse nos erudivit et Patrum nobis tradidit symbolum.","english":"Therefore, consenting to the holy Fathers, we are likewise taught with one voice to confess one and the same Son, our Lord Jesus Christ: the same perfect in divinity, the same perfect in humanity, true God and true man, the same from a rational soul and body, according to divinity of one nature with the Father, according to humanity the same of one nature with us, in all things like us without sin, before the ages indeed begotten from the Father according to divinity, but in the last days the same for us and for our salvation from Mary the virgin, the God-bearer, according to humanity, one and the same Christ, the Son and Lord, the only-begotten, to be known in two natures, without confusion, without change, without division, without separation; in no way are the differences of the natures to be destroyed on account of the unity, but rather with the property of each nature preserved, and concurring in one person and one state; not to be divided or parted into two persons, but one and the same only-begotten Son, God the Word, our Lord Jesus Christ, as from the beginning the prophets [taught] concerning him, and as he himself instructed us and the symbol of the Fathers handed down to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"His itaque cum omni undique subtilitate et diligentia a nobis ordinatis, statuit sancta et universalis synodus aliam fidem nulli licere proferre, aut scribere, aut edere, aut sapere, aut docere aliter; qui autem audent aut exponere aliam fidem, aut proferre, aut docere, aut tradere aliud symbolum volentibus converti ad scientiam veritatis ex Gentilibus, ex Judaeis vel haereticis quibuscunque, si quidem episcopi aut clerici fuerint, alienos esse episcopos ab episcopatu et clericos a clero: sin vero monachi vel laici fuerint, anathema fieri.\n\nRegula ecclesiasticae ordinatae a supra scripto concilio.\n\nI. De canonibus uniuscujusque concilii conservandis.\n\nA sanctis Patribus in unaquaque synodo usque nunc prolatas regulas tenere statuimus.\n\nII. Quod non oporteat episcopos aut quoslibet ex clero [clericos] per pecunias ordinari.","english":"Since these things have been arranged by us with all subtlety and diligence from every side, the holy and universal synod has decreed that it is lawful for no one to bring forward, write, publish, hold, or teach any other faith; but those who dare either to set forth another faith, or to bring forward, teach, or hand on another creed to those wishing to be converted to the knowledge of the truth from the Gentiles, from the Jews, or from any heretics whatsoever: if indeed they are bishops or clerics, let them be alien bishops from the episcopate and clerics from the clergy; but if they are monks or laymen, let them become anathema.\n\nRules of ecclesiastical order established by the council written above.\n\nI. Concerning the canons of each council to be preserved.\n\nWe decree that the rules brought forward by the holy Fathers in each synod up to now be held.\n\nII. That it is not fitting for bishops or any of the clergy to be ordained through money.","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":174,"ref":"p174","source":"Si quis episcoporum accepta pecunia ordinationem fecerit et in nundinationem deduxerit inappretiabilem gratiam, atque ordinaverit episcopum sive chorepiscopum, seu presbyterum, seu diaconum aut quemcunque alium qui connumeratur inter clericos aut accepta pecunia ordinaverit oeconomum, defensorem sive paramonarium; quicunque ergo haec tentaverit, sive convictus fuerit, ipse quidem subeat gradus sui periculum; et qui sic ordinatur nullum habeat fructum ex hujusmodi mercimonio et creatione probrosa, sed sit alienus et dignitatis et sollicitudinis ejus quam per pecunias impetravit: sed et ille qui in his tam turpibus et illicitis lucris intercessor apparuit, siquidem clericus fuerit], de proprio decidat gradu; si vero laicus sive monachus, anathema sit.\n\nIII. Quod non oporteat episcopos, clericos et monachos praedia saecularia vel causas suscipere.","english":"If any of the bishops, having received money, has performed an ordination and has brought the priceless grace into trafficking, and has ordained a bishop or a chorepiscopus, or a presbyter, or a deacon, or any other of those who are numbered among the clergy, or has ordained for money an oeconomus, a defensor, or a paramonarius—whoever therefore has attempted these things, or has been convicted, shall himself indeed undergo the peril of his own rank; and he who is thus ordained shall have no profit from this kind of trafficking and shameful appointment, but shall be deprived both of the dignity and of the office which he obtained through money. But also he who has appeared as an intermediary in these so shameful and unlawful gains, if indeed he was a cleric, shall fall from his own rank; but if he was a layman or a monk, let him be anathema.\n\nIII. That bishops, clerics, and monks ought not to take up secular estates or lawsuits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"Pervenit in sanctam synodum, quia de his qui in clero connumerantur quidam propter turpis lucri gratiam aliorum possessionum conductiones et causas saeculares suscipiant, et se ipsos quidem a ministeriis sanctis per desidiam separant, ad domos autem saecularium concurrant et substantiarum eorum gubernationes avaritiae causa suscipiant. Decrevit igitur sancta et magna synodus neminem deinceps horum, hoc est, episcopum, sive clericum, aut monachum a conducere possessiones aut miscere se saecularibus procurationibus posse, nisi forte qui legibus ad minorum aetatum tutelas sive curationes inexcusabiles attrahuntur, aut cui ipsius civitatis episcopus ecclesiasticarum rerum commiserit gubernacula, vel orphanorum aut viduarum quae indefensae sunt aut earum personarum quae maxime ecclesiastico indigent adminiculo c, propter timorem Dei. Si quis vero transgressus fuerit statuta haec, ecclesiasticae correptioni subjaceat.","english":"It has come to the holy synod that some of those numbered among the clergy, for the sake of shameful gain, undertake the leases of others' properties and secular lawsuits, and indeed separate themselves from the sacred ministries through sloth, while they run to the houses of secular persons and, for the sake of avarice, take up the management of their substance. Therefore the holy and great synod has decreed that from now on none of these, that is, a bishop, or a cleric, or a monk, may lease properties or involve himself in secular procurations, unless perhaps one is drawn by the laws to the tutelages or unavoidable curations of minors, or the bishop of the city himself has entrusted to him the governance of ecclesiastical affairs, or of orphans or widows who are undefended, or of those persons who especially need ecclesiastical assistance, for the fear of God. But if anyone has transgressed these statutes, let him be subject to ecclesiastical correction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"IV. De honore monachis competente et ut nullus eorum tentet ecclesiastica aut saecularia inquietare negotia, nec alienum servum praeter conscientiam domini ejus suscipere.\n\nQui vere et pure solitariam eligunt vitam digni sunt convenienti honore: quia tamen quidam habitu monachi utentes, ecclesiasticos actus civilesque conturbant, circumeuntes indifferenter civitates nec non et monasteria, se ipsos praesumptioni propriae commendantes; placuit neminem sibi aut aedificare aut constituere [AE., construere] monasteria aut oratorii domum sine conscientia ipsius civitatis episcopi: eos vero qui per singulas civitates seu possessiones in monasteriis sunt subjectos esse episcopos, et quietos operam dare atque observare jejunia et orationes in locis in [quibus semel Deo sese devoverint permanentes, et neque communicare, ecclesiasticas neque saeculares aliquas attrectare actiones, relinquentes propria monasteria; nisi forte jubeantur propter urgentes necessitates ab ipsius civitatis episcopo: et neminem servorum suscipi in monasterium ut sit cum eis monachus, nisi cum domini proprii conscientia· Praetereuntem vero haec decrevimus extra communionem esse, ne nomen Domini blasphemetur: convenit vero civitatis episcopo curam et sollicitudinem necessariam monasteriis exhibere.","english":"IV. On the honor due to monks, and that none of them should attempt to disturb ecclesiastical or secular affairs, nor receive another's slave without the knowledge of his master.\n\nThose who truly and purely choose the solitary life are worthy of fitting honor. Yet because certain persons wearing the monastic habit disturb ecclesiastical and civil matters, going about indiscriminately through cities and also monasteries, commending themselves to their own presumption, it has pleased the synod that no one should build or establish monasteries for himself, or a house of prayer, without the knowledge of the bishop of that city. But those who are in monasteries throughout the individual cities or estates are to be subject to the bishops, and to devote themselves to quiet work and to observe fasts and prayers, remaining in the places in which they have once devoted themselves to God, and neither to communicate nor to handle any ecclesiastical or secular actions, abandoning their own monasteries—unless perhaps they are ordered to do so by the bishop of that city on account of urgent necessities. And no one's slaves are to be received into a monastery so as to be a monk with them, except with the knowledge of their own master. But we have decreed that the one who transgresses these things is outside communion, lest the name of the Lord be blasphemed. It is fitting, moreover, for the bishop of the city to show necessary care and solicitude for the monasteries.","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":177,"ref":"p177","source":"V. Quod non liceat episcopum vel quemlibet ex clero de alia ad aliam transmigrare civitatem.\n\nPropter eos episcopos sive clericos qui de civitate ad civitatem transeunt placuit definitiones datas a sanctis Patribus habere propriam firmitatem.\n\nVI. Quod non oporteat absolute quoslibet ordinare nisi in propria.\n\nNeminem absolute ordinare presbyterum vel diaconum nec quemlibet alium in ecclesiastica ordinatione constitutum, nisi manifeste in ecclesia civitatis sive possessionis aut in martyrio aut in monasterio, et qui ordinatur mereatur ordinationis publicatae vocabulum: eos vero qui absolute ordinantur decrevit sancta synodus vacuam habere manus impositionem, et nullum ejus tale factum valere ad injuriam ipsius qui eum ordinavit.\n\nVII. De clericis et monachis non manentibus in suo proposito.\n\nEos qui semel in clero taxati fuerint, sive in monasteriis, decrevimus neque ad militiam neque ad honores saeculares venire, aut eos qui hoc ausi fuerint facere et non ejus rei poenitere maluerint, aut ad hoc idem revertantur quod ante non obtentu Dei proposuerant sibi, anathema esse.","english":"V. That it is not permitted for a bishop or any cleric to migrate from one city to another.\n\nOn account of those bishops or clerics who pass from city to city, it has pleased us that the definitions given by the holy Fathers have their own firmness.\n\nVI. That no one ought to be ordained absolutely, unless in his own place.\n\nLet no one ordain a presbyter or deacon, or anyone else established in ecclesiastical ordination, absolutely, unless manifestly in the church of a city or of a possession, or in a martyrium, or in a monastery, and he who is ordained deserves the name of a published ordination; but those who are ordained absolutely, the holy synod has decreed to have an empty imposition of hands, and no such act of his is to be valid to the injury of him who ordained him.\n\nVII. Concerning clerics and monks not remaining in their own purpose.\n\nThose who have once been enrolled in the clergy, or in monasteries, we have decreed neither to come to military service nor to secular honors; or those who have dared to do this and have not preferred to repent of it, or return to that same purpose which they had proposed to themselves before by the prompting of God, are to be anathema.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"VIII. De clericis qui sunt in ptochiis c, monasteriis atque martyriis quae sub potestate episcoporum uniuscujusque civitatis existunt.\n\nClerici in ptochiis et in monasteriis aut martyriis constituti sub potestate sint ejus, qui in ea est civitate episcopus, secundum traditionem sanctorum Patrum, nec per praesumptionem recedant a suo episcopo, ii vero qui ausi fuerint rescindere hujusmodi ordinationem quocunque modo, vel si noluerint subjacere proprio episcopo, si quidem fuerint clerici, paternarum ordinationum subjaceant condemnationibus; si autem monachi seu laici sunt, excommunicentur.\n\nIX. Quod non oporteat clericos praetermisso episcopo ad saecularia judicia commeare.\n\nSi clericus adversus clericum habeat negotiam, non relinquat suum episcopum et ad saecularia judicia concurrat; sed primum negotium ipsum agitetur apud episcopum proprium, et ita, si fuerit judicium ipsius episcopi [U., episcopi contrarium], apud arbitros ex utraque parte electos audiatur negotium: si quis vero contra haec fecerit, canonum subjaceat correptionibus.","english":"VIII. Concerning clerics who are in poorhouses, monasteries, and martyrs' shrines that exist under the authority of the bishop of each city.\n\nClerics established in poorhouses and in monasteries or martyrs' shrines are to be under the authority of him who is bishop in that city, according to the tradition of the holy Fathers, and they are not to withdraw from their own bishop through presumption. But those who have dared to overturn an ordinance of this kind in any manner whatever, or who have refused to be subject to their own bishop, if indeed they are clerics, let them be subject to the condemnations of the paternal ordinances; if however they are monks or laymen, let them be excommunicated.\n\nIX. That clerics ought not, having passed over the bishop, to resort to secular courts.\n\nIf a cleric has a dispute against a cleric, let him not abandon his bishop and run together to secular courts; but first let the matter itself be conducted before his own bishop, and then, if the judgment of that bishop [is contrary], let the matter be heard before arbitrators chosen by each side. But if anyone acts contrary to these things, let him be subject to the corrections of the canons.","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":179,"ref":"p179","source":"Et si clericus adversus suum, seu alium episcopum habeat causam, apud audientiam synodi provinciae ejus conqueratur [AE., inquiratur]: si vero contra ipsius provinciae ac metropolitanum episcopum episcopus sive clericus habeat controversiam, pergat aut ad ipsius dioecesis episcopos, aut certe ad Constantinopolitanae regiae civitatis sedem, et ibi proprium negotium exsequatur [B. R., exquiratur].\n\nX. Quod non liceat clerico in duabus ecclesiis ministrare.\n\nNon licere clericum in ecclesiis duarum civitatum ordinari [T. 2, ministrare], sed in ea in qua ab initio ordinatus est et cujus expetierat ante perfugium: et si propter vanae gloriae desiderium utpote ad ecclesiam majorem confugerit, jubemus eum ecclesiae propriae restitui, id est ubi ab exordio ordinatus est, et ibi tantummodo ministrare. Si vero quis jam translatus est ab ecclesia in aliam ecclesiam, nihil habeat commune cum priore ecclesia, sive sub ecclesia constitutis martyriis sive ptochiis vel xenodochiis aut eorum negotiis. Eos vero qui ausi fuerint post ordinationem hujus magnae et universalis synodi agere quae prohibita sunt, statuit sancta synodus cadere de proprio gradu.","english":"And if a cleric has a case against his own bishop or another bishop, let him bring complaint before the hearing of the synod of his province; but if a bishop or cleric has a dispute against the metropolitan bishop of that same province, let him proceed either to the bishops of that diocese, or certainly to the see of the royal city of Constantinople, and there pursue his own business.\n\nX. That it is not permitted for a cleric to minister in two churches.\n\nIt is not permitted for a cleric to be ordained in the churches of two cities, but in that one in which he was ordained from the beginning and to which he had sought refuge beforehand; and if for the desire of vainglory he has fled, as it were, to a greater church, we order that he be restored to his own church, that is, where he was ordained from the outset, and that he minister there only. But if anyone has already been transferred from one church to another church, let him have nothing in common with his former church, whether with martyrs' shrines or poorhouses or guesthouses established under the church, or with their affairs. But those who have dared after the ordination of this great and universal synod to do what has been forbidden, the holy synod decrees shall fall from their own rank.","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":180,"ref":"p180","source":"XI. Quod oporteat egenis epistolia tribui, honestiores autem commendatitiis litteris approbari.\n\nOmnes pauperes et indigentes ecclesiasticis auxiliis cum probatione epistolii sive pacificis, quae dicuntur irenica ecclesiastica, tantummodo proficisci statuimus, et non commendatitiis epistolis; quia commendalitias quas dicimus epistolas eos tantum accipere convenit,, qui in opinione sunt clariores, ut eis tantummodo praebeantur.\n\nXII. Quod nequaquam in duos metropolitanos provincia dividatur.\n\nPervenit ad nos quod quidam praeter ecclesiasticas ordinationes affectantes potentiam per pragmaticum sacrum unam provinciam in duas dividant, et ex hoc inveniuntur duo metropolitani episcopi in eadem et una esse provincia: statuit igitur sancta synodus deinceps nihil tale attentari a quolibet episcopo, eos vero qui aliquid tale tentaverint cadere de proprio gradu. Si quae vero antea civitates per pragmaticum imperiale metropolitani nominis honore decoratae sunt, nomine solo fruantur, et qui Ecclesiam ejus regit, episcopus scilicet, privilegio metropolitano episcopo jure proprio reservato.","english":"XI. That letters should be given to the needy, but the more honorable should be approved by commendatory letters.\n\nWe decree that all the poor and destitute should set out with the support of the church, with the attestation of a letter, that is, of the pacific letters which are called ecclesiastical irenica, and not with commendatory letters; because it is fitting that those whom we call commendatory letters should be received only by those who are more distinguished in reputation, so that they alone may be provided with them.\n\nXII. That a province should by no means be divided into two metropolitans.\n\nIt has come to our notice that certain persons, seeking power beyond the ecclesiastical ordinations, divide one province into two by a sacred pragmatic rescript, and from this two metropolitan bishops are found to be in one and the same province. Therefore the holy synod decrees that hereafter nothing of this kind is to be attempted by any bishop, but that those who have attempted any such thing shall fall from their own rank. But if any cities were previously honored with the name of metropolitan by an imperial pragmatic rescript, let them enjoy the name only, and let the one who governs its church, that is, the bishop, be with the metropolitan privilege reserved by its own right to the metropolitan bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"XIII. Quod non oporteat extraneos clericos sine commendatitiis litteris ministrare.\n\nExtraneum clericum et lectores extra suam civitatem sine commendatitiis litteris proprii episcopi nunquam a penitus liceat ministrare.\n\nXIV. Quod non liceat clerico uxorem seetae alterius accipere, nisi forte spoponderit se ad veram fidem venire.\n\nQuia in quibusdam provinciis conceditur psalmistis et lectoribus uxores accipere, statuit sancta synodus prorsus non licere his alterius sectae accipere uxorem: si quis vero praevenit et habet jam de tali connubio filios, si forte praevenerint eos jam apud haereticos baptizare, debent eos offerre catholicae ecclesiae ut ibi communicent; qui vero adhuc baptizati non sunt omnimodo non posse eos in haeretica ecclesia baptizari, nec matrimonio jungi haeretico, Judaeo vel pagano, nisi forte spoponderit se venire ad orthodoxam fidem, dum conjungitur personae orthodoxae: si quis vero hanc definitionem sanctae synodi praeterierit, regularum condemnationibus subjaceat.","english":"XIII. That foreign clerics should not minister without commendatory letters.\n\nLet it never be permitted at all for a foreign cleric and readers to minister outside their own city without commendatory letters of their own bishop.\n\nXIV. That it is not permitted for a cleric to take a wife of another sect, unless perhaps she has promised to come to the true faith.\n\nSince in certain provinces it is conceded to psalmists and readers to take wives, the holy synod has decreed that it is by no means permitted for them to take a wife of another sect. But if anyone has anticipated this and already has children from such a marriage, if perhaps they have already anticipated baptizing them among the heretics, they ought to offer them to the catholic church so that they may communicate there; but those who have not yet been baptized can by no means be baptized in a heretical church, nor be joined in marriage to a heretic, Jew, or pagan, unless perhaps she has promised to come to the orthodox faith when she is joined to an orthodox person. But if anyone has passed over this definition of the holy synod, let him be subject to the condemnations of the rules.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"XV. De diaconissis mulieribus, ut nisi quadragenarias non liceat ordinari.\n\nDiaconissam non debere ante quadraginta annos ordinari, et hanc cum diligenti probatione: si vero susceperit ordinationem et quantocunque tempore observaverit ad ministerium, et postea se nuptiis tradiderit, injuriam faciens Dei gratiae, haec anathema sit cum eo qui in illius nuptias convenerit.\n\nXVI. De monachis puellisque Deo dicatis quod non liceat eis nuptiis jungi.\n\nSi qua virgo se dedicaverit Deo, similiter et monachus, non licere eis nuptiis jungi: si vero inventi fuerint hoc facientes, maneant excommunicati; statuimus vero posse in eis facere humanitatem, si ita probaverit loci episcopus.\n\nXVII. De ecclesiis in parochiis per triginta annos ab episcopo habitis, vel de renovatis urbibus.\n\nPer singulas ecclesias rusticanas parochias sive in possessionibus permanere immobiles apud eos qui eas tenent episcopos, et maxime qui eas sine violentia jam per triginta annos tenentes gubernaverint; si vero intra [AE., B. R., infra] triginta annos etiam facta fuerit aut fiat de eis dubitatio, licere eis qui se dixerint laesos propter eas movere apud synodum provinciae certamen.","english":"XV. Concerning women deaconesses, that they may not be ordained unless they are forty years old.\n\nA deaconess must not be ordained before forty years of age, and this with careful examination. But if she has received ordination and has observed the ministry for however long a time, and afterward gives herself to marriage, doing injury to the grace of God, let her be anathema together with him who has come together with her in marriage.\n\nXVI. Concerning monks and girls dedicated to God, that it is not permitted them to be joined in marriage.\n\nIf any virgin has dedicated herself to God, similarly also a monk, it is not permitted them to be joined in marriage. But if they shall be found doing this, let them remain excommunicated. We decree, however, that kindness may be shown to them, if the bishop of the place shall so approve.\n\nXVII. Concerning churches in parishes held by the bishop for thirty years, or concerning renewed cities.\n\nThroughout the individual rural churches, parishes, or in possessions, they shall remain undisturbed with those bishops who hold them, and especially those who have governed them without violence, holding them now for thirty years. But if within thirty years a dispute concerning them has been or shall be raised, let those who claim to have been injured on account of them be permitted to bring the case before the synod of the province.","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":183,"ref":"p183","source":"Si quis vero putaverit se a proprio metropolitano gravari, apud principem ipsius dioeceseos aut apud Constantinopolitanae civitatis sedem agat judicium, sicut jam dictum est: si vero quaelibet civitas per auctoritatem imperialem renovata est, aut si renovetur in posterum civilibus et publicis ordinationibus, etiam ecclesiarum parochiarum sequatur ordinatio.\n\nXVIII. De conspiratione clericorum, quod Graeci fratrias dicunt.\n\nConjurationum et conspirationum crimen, quod apud Graecos dicitur fratria, et publicis etiam legibus certum est penitus inhiberi, hoc multo magis in sancta Dei Ecclesia ne fiat convenit abdicari. Si qul vero clerici seu monachi inventi fuerint conjurantes aut fratrias vel factiones aliquas componentes suis episcopis aut aliis clericis, omnimodo cadant de proprio gradu.\n\nXIX. Quod oportet per provincias bis in anno concilium fieri.","english":"If anyone, however, thinks that he is being burdened by his own metropolitan, let him bring the case to judgment before the ruler of his own diocese or before the see of the city of Constantinople, as has already been said. But if any city has been renewed by imperial authority, or is renewed hereafter by civil and public ordinances, let the ordinance of the churches of the parishes also follow.\n\nXVIII. Concerning the conspiracy of clerics, which the Greeks call brotherhoods.\n\nThe crime of conjurations and conspiracies, which among the Greeks is called a brotherhood, is certainly known to be wholly forbidden even by public laws; much more, therefore, does it befit the holy Church of God that it be renounced, lest it be done. But if any clerics or monks are found conjuring or forming brotherhoods or any factions against their bishops or other clerics, let them by all means be deposed from their own rank.\n\nXIX. That a council ought to be held twice a year throughout the provinces.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Pervenit in nostras aures quod in provinciis statuta episcoporum concilia minime celebrentur, et quod inde multae quae correctione opus habeant ecclesiasticae res negligantur: statuit igitur haec sancta synodus secundum Patrum regulas bis in anno in unum convenire per singulas provincias episcopos, ubi metropolitanus probaverit, et sic corrigere singula quae emerserint. Qui vero noluerint convenire episcopi constituti in suis civitatibus, et hoc maxime cum in sui corporis sanitate consistant, etiam omnibus aliis urgentibus et inexcusabilibus negotiis liberi sint, licere eos fraternae charitatis admonitionibus corripi.\n\nXX. Quod minime clericos in aliam civitatem transmigrare liceat, nisi eos qui proprias amiserint civitates.\n\nClericos in singulis ecclesiis constitutos, sicut jam decrevimus, non licere in alterius civitatis ecclesiis ordinari, sed quiescere in ea in qua ab initio fecit principium ministrandi, exceptis illis qui proprias civitates perdiderunt et ex necessitate ad alias ecclesias migraverunt. Si vero quicunque episcopus post definitionem istam ad alium episcopum pertinentem clericum susceperit, placuit sanctae synodo hunc qui suscepit et eum qui susceptus est tandiu excommunicatos manere, quandiu ipse clericus ad propriam revertatur ecclesiam.","english":"It has come to our ears that the councils of bishops established in the provinces are scarcely being held, and that on this account many ecclesiastical matters which stand in need of correction are neglected. Therefore this holy synod has decreed, in accordance with the rules of the Fathers, that the bishops of each province assemble together twice a year, where the metropolitan shall approve, and so correct each matter that has arisen. But those bishops established in their own cities who refuse to assemble—especially since they enjoy bodily health and are free from all other pressing and inexcusable business—shall be permitted to be reproved with the admonitions of brotherly love.\n\nXX. That it is by no means permitted for clerics to migrate to another city, except those who have lost their own cities.\n\nClerics established in individual churches, as we have already decreed, are not permitted to be ordained in the churches of another city, but are to remain at rest in that city in which they first began to minister, except those who have lost their own cities and have migrated to other churches out of necessity. If, however, any bishop after this definition receives a cleric belonging to another bishop, the holy synod has resolved that both the one who received him and the one who was received shall remain excommunicated for as long as that cleric does not return to his own church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"XXI. De episcoporum aut clericorum accusatoribus quales debeant suscipi in accusatione.\n\nClericus sive laicus, qui accusaverit episcopos aut clericos, temere atque indifferenter non debent suscipi in accusationem, nisi prius eorum opinio fuerit praescrutata.\n\nXXII. Quod non liceat clericis post mortem sui episcopi res ad eum pertinentes diripere.\n\nNon licere clericis post mortem sui episcopi rapere pertinentes ad eum res, sicuti jam ex praecedentibus regulis statutum habetur: si vero haec fecerint, periclitari se noverint in proprio gradu.\n\nXXIII. De clericis et monachis vel excommunicatis qui praeter voluntatem sui episcopi ad urbem regiam veniunt.\n\nPervenit in aures sanctae synodi quia clerici quidam et monachi nihil sibi habentes injunctum a proprio episcopo, interdum vero etiam illi qui ab eo fuerint excommunicati, veniant ad hanc regiam civitatem Constantinopolitanam, et multis temporibus in ea consistentes perturbationes tranquillitati ecclesiasticae inferant et diversorum domos corrumpant: statuit igitur sancta synodus hos quidem primum commonere per defensorem Constantinopolitanae Ecclesiae, ut exeunt de regia civitate; si autem in eodem proposito improbe perduraverint, etiam invitos eos ejici per eumdem defensorem, ut ad sua loca perveniant.","english":"XXI. Concerning what sort of accusers of bishops or clerics ought to be received in an accusation.\n\nA cleric or layman who has accused bishops or clerics ought not to be received in accusation rashly and indiscriminately, unless their reputation has first been carefully examined.\n\nXXII. That it is not permitted for clerics, after the death of their bishop, to plunder the things belonging to him.\n\nThat it is not permitted for clerics, after the death of their bishop, to seize the things belonging to him, as has already been established by the preceding rules; but if they do this, let them know that they are in danger in their own rank.\n\nXXIII. Concerning clerics and monks, or the excommunicated, who come to the royal city against the will of their bishop.\n\nIt has come to the ears of the holy synod that certain clerics and monks, having nothing enjoined upon them by their own bishop, and sometimes even those who have been excommunicated by him, come to this royal city of Constantinople, and residing in it for long periods, bring disturbances to the tranquility of the Church and corrupt the households of various persons. Therefore the holy synod has decreed that these are first to be admonished through the defender of the Church of Constantinople, that they depart from the royal city; but if they stubbornly persist in the same purpose, that they be ejected even against their will through the same defender, so that they may reach their own places.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"XXIV. Quod non liceat monasteria diversoria saecularia fieri.\n\nQuae seniel consecrata fuerint monasteria a cum judicio sui episcopi manere in perpetito, et pertinentes ad eas res conservari ipsi monasterio, et non ulterius posse ea fieri saecularia habitacula; qui vero permiserint haec fieri, subjaceant his condemnationibus quae per canones constitutae sunt.\n\nXXV. Quod non oporteal post obitum episcopi ordinationem alterius episcopi diu differri.\n\nQuoniam quidam metropolitanorum, sicut ad nos perlatum est, negligunt creditos sibi greges et differunt ordinationes facere episcoporum: placuit sanctae synodo intra tres menses fieri ordinationes episcoporum, nisi forte inexcusabilis necessitas coegerit ordinationis tempus amplius propagari [AE., prorogari]: si autem quis episcoporum haec non observaverit, ipsum debere ecclesiasticae condemnationi subjacere: reditus vero ejusdem viduatae Ecclesiae integros reservari apud oeconomum ejusdem ecclesiae.","english":"XXIV. That it is not permitted for monasteries to be made into secular lodgings.\n\nMonasteries that have once been consecrated with the judgment of their own bishop are to remain forever, and the properties belonging to them are to be preserved for the monastery itself, and they cannot henceforth be made into secular dwellings; but those who permit this to be done shall be subject to the condemnations that have been established by the canons.\n\nXXV. That after the death of a bishop the ordination of another bishop ought not to be long deferred.\n\nSince certain metropolitans, as has been reported to us, neglect the flocks entrusted to them and defer the ordinations of bishops, it has pleased the holy synod that the ordinations of bishops be performed within three months, unless perhaps an inexcusable necessity compels the time of ordination to be extended further; but if any of the bishops does not observe these things, he himself ought to be subject to ecclesiastical condemnation; but the revenues of the same widowed Church are to be preserved intact with the steward of the same church.","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":187,"ref":"p187","source":"XXVI. De oeconomis, id est, dispensatoribus singularum ecclesiarum habendis.\n\nQuia in quibusdam ecclesiis, sicut ad nos pervenit, sine oeconomo episcopi res ecclesiasticas tractant; placuit omnes Ecclesias episcopos habentes habere et oeconomos de proprio clero, qui gubernent Ecclesiae res cum arbitrio sui episcopi, ut non sine testimonio sit gubernatio ipsarum rerum ecclesiasticarum, et ex hoc eveniat dispergi ejusdem Ecclesiae res et sacerdotali dignitati obtrectatio generetur: si vero quis haec non observaverit, divinis subjaceat regulis.\n\nXXVII. De his qui sibi rapiunt uxores.\n\nEos qui sibi rapiunt uxores vel eos qui eis auxilium praestiterint, statuit sancta synodus, si quidem clerici fuerint, cadere de proprio gradu; si vero laici, anathema esse.\n\nPaschasius episcopus civitatis Lillibitanae, vicem agens beatissimi episcopi Leonis, definiens subscripsi.","english":"XXVI. Concerning stewards, that is, dispensators, to be had for individual churches.\n\nBecause in certain churches, as has come to our notice, bishops administer ecclesiastical property without a steward, it has pleased us that all churches having bishops should also have stewards from their own clergy, who are to govern the affairs of the church at the judgment of their own bishop, so that the administration of the same ecclesiastical property may not be without testimony, and from this it may come about that the property of the same church is scattered and contempt for the priestly dignity is generated. But if anyone does not observe these things, let him be subject to the divine rules.\n\nXXVII. Concerning those who seize wives for themselves.\n\nThe holy synod has decreed that those who seize wives for themselves, or those who have given them assistance, if indeed they were clerics, are to fall from their own rank; but if they were laymen, they are to be anathema.\n\nI, Paschasius, bishop of the city of Lillibita, acting in the stead of the most blessed bishop Leo, have subscribed as defining.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Lucensius episcopus civitatis Asculitanae, item vicem agens sanctissimi episcopi Leonis, definiens subscripsi.\n\nBonifacius presbyter urbis Romae, vicem agens apostolicae sedis, definiens subscripsi.\n\nAnatholius episcopus Constantinopolitanae civitatis Romae novae, definiens subscripsi.\n\nMaximus episcopus Antiochenus definiens subscripsi.\n\nJuvenalis episcopus Hierosolymitanus definiens subscripsi.\n\nThalasius episcopus Cappadociae Caesariensis definiens subscripsi.\n\nQuintilius episcopus Heracliae Macedonensis, vicem agens sanctissimi viri episcopi Anastasii civitatis Thessalonicensis, definiens subscripsi.\n\nStephanus episcopus Ephesitanus definiens subscripsi.\n\nLucianus episcopus Byzensis, vicem ageris sanctissimi episcopi Cyriaci Heracliae Thraciensis, definiens subscripsi.\n\nEusebius episcopus Galatiae Ancyrensis definiens subscripsi.","english":"Lucensius, bishop of the city of Asculum, likewise acting in the place of the most holy bishop Leo, defining, I have subscribed.\n\nBoniface, presbyter of the city of Rome, acting in the place of the apostolic see, defining, I have subscribed.\n\nAnatholius, bishop of the city of Constantinople, New Rome, defining, I have subscribed.\n\nMaximus, bishop of Antioch, defining, I have subscribed.\n\nJuvenalis, bishop of Jerusalem, defining, I have subscribed.\n\nThalasius, bishop of Caesarea in Cappadocia, defining, I have subscribed.\n\nQuintilius, bishop of Heraclea in Macedonia, acting in the place of the most holy man bishop Anastasius of the city of Thessalonica, defining, I have subscribed.\n\nStephen, bishop of Ephesus, defining, I have subscribed.\n\nLucianus, bishop of Byze, acting in the place of the most holy bishop Cyriacus of Heraclea in Thrace, defining, I have subscribed.\n\nEusebius, bishop of Ancyra in Galatia, defining, I have subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Diogenes episcopus Cyzizensis definiens subscripsi.\n\nPetrus episcopus Corithensis definiens subscripsi.\n\nFlorus episcopus Sardiensis [T. 2, Sardicensis] definiens subscripsi.\n\nEunomius episcopus Nicomediensis definiens subscripsi.\n\nAnastasius episcopus Niciensis definiens subscripsi.\n\nEleutherius episcopus Chalcedonensis definiens subscripsi.\n\nItem omnes episcopi sexcenti et triginta definientes subscripserunt.\n\nEt posteaquam recitatum est, piissimus imperator ad sanctum concilium dixit: Dicat sanctum concilium si ex consensu omnium episcoporum definitio quae nunc lecta est prolata sit? Omnes reverentissimi episcopi responderunt: Omnes sic credimus: una fide, una sententia, omnes hoc idem sentimus, omnes consentientes subscripsimus, omnes orthodoxi sumus: haec est fides apostolorum, haec est fides recte credentium, haec est fides quae orbem terrarum salvavit. [AE., B. R., salvabit]. Marciano novo Constantino, novo Paulo, novo David, imperatori, piissimae dominae augustae, vita eis.","english":"Diogenes, bishop of Cyzicus, defining, I have subscribed.\n\nPeter, bishop of Corithes, defining, I have subscribed.\n\nFlorus, bishop of Sardis, defining, I have subscribed.\n\nEunomius, bishop of Nicomedia, defining, I have subscribed.\n\nAnastasius, bishop of Nicaea, defining, I have subscribed.\n\nEleutherius, bishop of Chalcedon, defining, I have subscribed.\n\nLikewise all six hundred and thirty bishops, defining, subscribed.\n\nAnd after it had been read out, the most pious emperor said to the holy council: Let the holy council say whether the definition which has now been read was brought forth with the consent of all the bishops. All the most reverend bishops answered: We all so believe; with one faith, one judgment, we all think this same thing; we have all subscribed in agreement; we are all orthodox. This is the faith of the apostles, this is the faith of those who believe rightly, this is the faith which has saved the world. To Marcian, the new Constantine, the new Paul, the new David, emperor, to the most pious lady augusta, life to them.","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":190,"ref":"p190","source":"Et post has voces piissimus et fidelissimus imperator ad sanctam synodum dixit: Veneranda catholica fides a sancta universali synodo secundum Patrum expositionem manifestata est: et si laborem vestrae reverentiae et convicium fecimus, maximas gratias agimus omnipotenti Deo a, quia multorum errantium circa fidem amputata discordia, in unam eamdemque fidem omnes nunc convenimus, sperantes celerem vestris precibus et meliorem super omnes nos pacem a Deo donari. Sancta synodus iterum exclamavit: Haec digna vestri imperii, haec propria vestri imperii, haec correctio vestri imperii, digne fidei, digne Christo, digne imperii, et imperii et fidei; propterea pacificatur orbis terrae. Et post has voces piissimus et fidelissimus imperator ad sanctam synodum dixit: Venerandam catholicam fidem a sancta et universali synodo secundum Patrum expositionem manifestatam juxta legem, et convenientem esse nostra tranquillitas probavit, omnem in posterum contentionis occasionem circa suam fidem amputari. Si quis igitur idiota vel militarius seu clericus publice de fide turbam congregans sub obtentu disputationis tumultum fecerit, si quidem idiota praescriptus, expellatur a regia urbe; militarius vero seu clericus gradus sui periculum sustinebunt et aliis poenis subjacebunt.","english":"And after these acclamations, the most pious and most faithful emperor said to the holy synod: The venerable catholic faith has been made manifest by the holy universal synod according to the exposition of the Fathers; and if we have caused labor and reproach to your reverence, we give the greatest thanks to almighty God, because, with the discord of many who erred concerning the faith cut off, we all now come together in one and the same faith, hoping that through your prayers a swift and better peace may be granted by God upon us all. The holy synod exclaimed again: These things are worthy of your empire, these things are proper to your empire, this is the correction of your empire, worthy of the faith, worthy of Christ, worthy of the empire, both of the empire and of the faith; therefore the circle of the earth is made peaceful. And after these acclamations, the most pious and most faithful emperor said to the holy synod: Our Tranquility has approved that the venerable catholic faith, made manifest by the holy and universal synod according to the exposition of the Fathers, is in accordance with the law and fitting, so that every occasion of contention concerning its faith may hereafter be cut off. If anyone, therefore, whether a private person or a soldier or a cleric, publicly gathering a crowd concerning the faith under the pretext of disputation, makes a tumult, if indeed he is a private person, let him be expelled from the royal city; but a soldier or a cleric shall sustain the peril of his rank and be subject to other penalties.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"Edictum imperatorum in confirmationem concilii Chalcedonensis.\n\nImperatores Valentinianus et Marcianus augusti universis populis. Tandem aliquando quod summis votis atque studiis optabamus evenit: remota est de orthodoxa Christianorum lege contentio: tandem remedia culpabilis erroris inventa sunt, et discors populorum sententia in unum consensum concordiamque convenit. E diversis enim provinciis religiosissimi sacerdotes Chalcedona venerunt juxta nostra praecepta, et quid observari in religione debeat perspicua definitione docuerunt. Discessit igitur jam profana contentio, nam vere impius atque sacrilegus est qui post tot sacerdotum sententiam opinioni suae vel aliquid tractandum relinquit: extremae quippe dementiae est in medio et perspicuo die commentitium lumen inquirere: quisquis enim post veritatem repertam aliquid ulterius discutit, mendacium quaerit.","english":"Edict of the emperors in confirmation of the Council of Chalcedon.\n\nThe emperors Valentinian and Marcian, Augusti, to all peoples. At last, what we had desired with our highest vows and endeavors has come to pass: contention has been removed from the orthodox law of the Christians; at last remedies for culpable error have been found, and the discordant opinion of the peoples has come together into one consent and concord. For from diverse provinces the most religious priests came to Chalcedon according to our commands, and they taught with clear definition what ought to be observed in religion. Therefore profane contention has now departed, for truly he is impious and sacrilegious who, after the judgment of so many priests, leaves anything to his own opinion to be discussed; for it is extreme madness to seek a fabricated light in the middle of the clear day: for whoever, after the truth has been found, disputes anything further, seeks a lie.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Nemo itaque vel clericus vel militans, et alterius cujuslibet conditionis, de fide Christiana publice terminata coadunatis et audientibus tractare conetur in posterum, ex hoc tumultus et perfidiae occasionem requirens, nam injuriam facit judicio religiosissimae synodi, si quis semel judicata et recte disposita revolvere et publice disputare contendit, cum ea quae nunc de Christiana fide statuta sunt juxta apostolicas expositiones et instituta sanctorum Patrum trecentorum decem et octo, et centum quinquaginta definita esse noscuntur. Nam in contemptores hujus legis poena non deerit, quia non solum contra fidem bene compositam veniunt, sed etiam Judaeis et paganis ex hujuscemodi certamine profanant veneranda msyteria. Igitur si clericus erit qui publice tractare de religione ausus fuerit, a consortio clericorum removebitur; si vero militia praeditus sit, cingulo exspoliabitur; caeteri etiam hujus criminis rei de hac sanctissima urbe pellentur, pro vigore judiciario etiam competentibus suppliciis subjugandi. Constat enim hinc haereticae insaniae exordia fomitemque praeberi, dum publice quidam disputant atque contendunt: universi ergo quae a sancta synodo Chalcedonea [U., Chalcedonensi] statuta sunt custodire debebunt, nihil postea dubitatori.","english":"Therefore let no one, whether cleric or soldier or of any other condition whatsoever, attempt hereafter to treat publicly of the Christian faith when assemblies are gathered and listeners present, seeking from this an occasion of tumult and treachery. For he does injury to the judgment of the most religious synod, if anyone strives to reopen and publicly dispute matters once judged and rightly settled, since those things which have now been established concerning the Christian faith are known to have been defined in accordance with the apostolic expositions and the institutions of the holy Fathers, the three hundred and eighteen, and the hundred and fifty. For the penalty for contemners of this law shall not be lacking, because they not only come against the well-ordered faith, but also, by a contest of this kind, profane the venerable mysteries before Jews and pagans. Therefore, if it be a cleric who has dared to treat publicly of religion, he shall be removed from the fellowship of clerics; but if he be invested with military service, he shall be stripped of his belt; others also who are guilty of this crime shall be expelled from this most holy city, to be subjected, by the vigor of the judiciary, even to fitting punishments. For it is evident that from this the beginnings and fuel of heretical madness are supplied, while certain persons dispute and contend publicly. Therefore all ought to keep what has been established by the holy synod of Chalcedon, with nothing thereafter to be doubted.","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":193,"ref":"p193","source":"Hoc itaque nostrae commoniti sinceritatis edicto, abstinete profanis vocibus et ulterius desinite de divinis disputare, quod nefas est; quia non solum divino judicio peccatum hoc prout credimus punietur, verum etiam legum et judicum auctoritate coercebitur. vii Kalendas Februarias Constantinopoli Sporacio consule.\n\nSacra Valentiniani et Marciani augustorum post concilium Chalcedonense edicta in affirmationem ejusdem concilii et damnationem haereticorum.\n\nImperatores Valentinianus et Marcianus augusti Palladio praefecto praetorii.\n\nDivinae semper potentiae referendae atque agendae sunt gratiae quia auctores haeresisque occulta nec latere concedit, nec durare impunita permittit: quorum unum malorum laedendi habet plurimam facultatem, alterum praecavendi caeteris praestat exemplum. Curae igitur esse divinitati hominum actus et maxime reverentiam religionis, proxime in confirmanda catholica fide evidenter apparuit, cum Eutychem sceleratorum dogmatum sectatorem nec latere, ut diu latuerat, siniit, nec patefacto scelere passa est poenam sceleris evitare. Sententiis itaque divinis humanisque damnatus synodicum decretum, ut merebatur, excepit, reus divinitati cui faciebat injuriam, reus hominibus quos decipere conabatur.","english":"Instructed therefore by this edict of our sincerity, abstain from profane words and cease hereafter to dispute about divine matters, which is a sacrilege; because this sin will not only be punished by divine judgment, as we believe, but will also be restrained by the authority of the laws and of judges. On the seventh day before the Kalends of February at Constantinople, in the consulship of Sporacius.\n\nThe sacred edicts of the Augusti Valentinian and Marcian after the Council of Chalcedon, for the affirmation of the same council and the condemnation of heretics.\n\nThe Emperors Valentinian and Marcian, Augusti, to Palladius, praetorian prefect.\n\nThanks are always to be rendered and given to the divine power, because it neither allows the authors of heresy and their hidden deeds to lie concealed, nor permits them to endure unpunished: of these evils, the one has the greatest capacity for harming, the other affords to the rest an example of taking precaution. That the acts of men, and especially the reverence of religion, are a care to the divinity, has recently appeared evidently in the confirming of the catholic faith, when it neither suffered Eutyches, a follower of accursed doctrines, to lie hidden, as he had long lain hidden, nor, once his crime was laid bare, allowed him to escape the penalty of his crime. Condemned therefore by divine and human judgments, he received the synodal decree, as he deserved, guilty before the divinity whom he was injuring, guilty before men whom he was attempting to deceive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Proxime etenim innumerabiles ex toto pene orbe beatissimi episcopi Chalcedone congregati improba praedicti Eutychetis una cum synodo ejus causa habita expulerunt commenta, secuti sanctorum definita majorum, quae vel apud Nicaeam a trecentis decem et octo constituta sunt, vel in hac postea alma urbe a centum quinquaginta sunt episcopis declarata, vel apud Ephesum, cum Nestorii est error exclusus, praesidentibus Coelestino Romanae urbis et Cyrillo Alexandrinae civitatis episcopis. Ea igitur quae sunt juxta pristinam disciplinam a venerabili synodo Chalcedone definita illa fide qua Deum colimus per omnia servanda censuimus atque censemus; quia valde consequens est sexcentorum triginta sacerdotum pura mente Deum colentium definita, quae pro orthodoxorum fide sacrosancta secundum Patrum regulas processerunt, summa cum veneratione conservare. Quoniam principalis providentiae est omne malum inter initia opprimere et serpentem morbum legum medicina resecare, hac lege decernimus eos qui Eutychetis errore decipiuntur ad exemplum Apollinariorum, quos Eutyches secutus est, quosque venerabiles Patrum regulae, id est, ecclesiastici canones, et divorum principum sacratissimae sanctiones, condemnant, nullum episcopum, nullum habere presbyterum, nullos creare vel appellare clericos, ipsumque Eutychem nomine presbyteri, quo et indignus est et spoliatus est, in totum carere.","english":"For recently countless most blessed bishops from almost the whole world, gathered at Chalcedon, expelled the wicked fabrications of the aforesaid Eutyches, together with his synod, his case having been heard, following the decrees of the holy fathers, which were either established at Nicaea by three hundred and eighteen, or afterward declared in this nurturing city by one hundred and fifty bishops, or at Ephesus, when the error of Nestorius was shut out, with Celestine of the city of Rome and Cyril of the city of Alexandria presiding as bishops. Therefore we have judged and do judge that those things defined by the venerable synod at Chalcedon according to the ancient discipline must be observed in all respects with that faith by which we worship God; because it is highly fitting to preserve with the utmost veneration the decrees of six hundred and thirty priests worshipping God with a pure mind, which proceeded for the faith of the orthodox as most sacred according to the rules of the Fathers. Since it is the chief part of providence to suppress every evil in its beginnings and to cut away the creeping disease with the medicine of laws, by this law we decree that those who are deceived by the error of Eutyches, after the example of the Apollinarians, whom Eutyches followed, and whom the venerable rules of the Fathers, that is, the ecclesiastical canons, and the most sacred sanctions of the divine princes condemn, shall have no bishop, no presbyter, shall create or call no clerics, and that Eutyches himself shall wholly lack the name of presbyter, of which he is both unworthy and has been stripped.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Si qui tamen contra definita nostra episcopos, presbyteros caeterosque clericos ausi fuerint creare, tam factos quam facientes vel praesumentes sibi clericorum gradus, bonorum amissione perculsos exsilio perpetuo praecipimus contineri: coeundi vel colligendi vel congregandi monachos aut aedificandi monasteria, nullam jubemus eos habere licentiam: loca in quae forte ausi convenire aliquando tentaverint confiscari, si tamen domino loci sciente convenerint; quod si ignaro auctore conductoreve loci, fustibus caesos deportationem subire censemus: ipsos praeterea nihil ex testamento cujusquam capere, nihil eis qui ejusdem erroris sint relinquere testamento, ad nullam eos patimur aspirare militiam, nisi forte ad cohortalinam vel limitaneam. Si quis etiam extra praedictam militiam inventus fuerit militare, vel quia ignorabatur ejus in religione perversitas, vel quia post adeptum cingulum ad hunc devenit errorem, solutus militia, infidelitatis suae fructum hunc habeat, ut optimorum et palatii communione privetur, nec alibi quam in qua natus est vico vel civitate versetur: quod si qui eorum in hac alma urbe quod credi nefas est geniti sunt et damnati, tam de hac civitate venerabili, quam sacratissimo comitatu et omni excludantur metropolitana civitate. Et haec quidem generaliter circa omnes constituimus, qui hac labe polluti sunt vel polluentur.","english":"If, however, any have dared to ordain bishops, presbyters, and other clerics contrary to our definitions, we command that both those ordained and those ordaining, or those presuming to take clerical grades for themselves, be struck with the loss of their goods and held in perpetual exile. We order that they have no license to assemble, gather, or congregate monks or to build monasteries; the places into which they may perhaps at some time have dared to attempt to convene are to be confiscated, if indeed they have convened with the knowledge of the lord of the place; but if with the owner or lessee of the place unaware, we decree that they be beaten with rods and undergo deportation. Moreover, we suffer them to take nothing from anyone's testament, nor to leave anything by testament to those who are of the same error, nor to aspire to any military service, except perhaps to the cohortal or frontier service. If anyone also is found to be serving outside the aforesaid military service, either because his perversity in religion was unknown, or because after obtaining the belt he has come to this error, let him be released from military service and have this as the fruit of his infidelity, that he be deprived of communion with the best men and of the palace, and let him dwell nowhere other than in the village or city in which he was born; but if any of them were born and condemned in this nurturing city, which it is impious to believe, let them be excluded both from this venerable city and from the most sacred comitatus and from every metropolitan city. And these things indeed we have established generally concerning all who have been or shall be polluted by this stain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Eos autem, qui antehac clerici orthodoxorum fidei et monachi quidem, qui Eutychis habitavere diversorium, neque enim monasterium dicendum est quod religionis habuit inimicos, qui adhuc usque insaniae processerunt relicto venerabilis religionis cultu et synodico decreto, quod totius pene orbis Chalcedone coadunati definivere sacerdotes, infaustam Eutychetis sequuntur assertionem, quia, vera luce deserta, tenebras eligendas esse crediderunt, omnibus poenis quae vel hac vel praecedentibus legibus adversus haereticos definitae sunt jubemus teneri, imo extra Romanum expelli solum, sicut praecedentes religiosissimae constitutiones de Manichaeis constituere, ne eorum venenatis fraudibus aceleratisque commentis innocentum vel infirmorum animi decipiantur. Comperimus praeterea quaedam eos in contumeliam religionis et in invidiam venerabilis synodicae definitionis fuisse mentitos, conscriptisque libris et chartarum tomis plura finxisse, quae eorum insaniam adversus veram a fidem aperte signarent; atque ideo praecipimus ubicunque hujusmodi scripta reperta fuerint, ignibus concremari: eos vero qui vel scripserint, vel aliis legenda tradiderint docendi studio vel discendi, censemus deportatione puniri; delenda est enim hac infausta haeresis sicut pridem edictis serenitatis nostrae continetur: omnibus adimimus facultatem, quia ultimo supplicio coercebitur qui illicita docere tentaverit.","english":"But those who were previously clerics of the orthodox faith, and indeed monks, who dwelt in the lodging of Eutyches—for it should not be called a monastery, since it harbored enemies of religion—who have continued in their madness even until now, having abandoned the worship of the venerable religion and the synodal decree which the priests gathered at Chalcedon from almost the whole world defined, follow the ill-omened assertion of Eutyches, because, having deserted the true light, they have believed that darkness should be chosen: we command that they be held liable to all the penalties which have been defined against heretics either by this law or by preceding ones; indeed, that they be expelled from Roman soil, just as the preceding most religious constitutions established concerning the Manichaeans, lest the minds of the innocent or the weak be deceived by their poisonous frauds and accursed inventions. We have learned, moreover, that they have lied about certain things to the insult of religion and to the discredit of the venerable synodal definition, and that in written books and volumes of documents they have fabricated many things which openly mark their madness against the true faith; and therefore we command that wherever writings of this kind are found, they be burned with fire. But those who have either written them or handed them to others to be read with the zeal of teaching or of learning, we decree to be punished by deportation; for this ill-omened heresy must be destroyed, as is contained in the edicts of Our Serenity previously issued. We take away from all the capacity, because he who has attempted to teach unlawful things will be restrained by the ultimate punishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Eos vero qui sequendi studio audierint scelerata disserentem denarum librarum auri mulctatione compescimus, ita enim materia subtrahetur erroris, si peccatorum et doctor defuerit et auditor, Palladi, parens charissime atque amantissime. Illustris itaque et magnifica auctoritas tua, edictis propositis, omnibus faciat nota quae jussimus, cognoscentibus moderatoribus provinciarum eorumque officiis, defensoribus etiam civitatum: quod si ea quae vera fide et sancto proposito custodienda censuimus aut neglexerint aut permiserint temerari, denarum librarum auri mulctatione perculsi, ut religionis legumque proditores, etiam de aestimatione laborabunt. Datum xv Kalendas Augustas Constantinopoli Sporacio consule et qui fuerit nuntiatus.\n\nAlia Marciani augusti adversus supra memoratos haereticos.\n\nImperator Marcianus augustus Palladio praefecto praetorii.","english":"But those who, in a desire to follow him, have listened to the man uttering wicked things, we restrain by a fine of ten pounds of gold; for thus the material of error will be removed, if both the teacher and the hearer of sins are absent, Palladius, dearest and most loving father. Therefore let your illustrious and magnificent authority, by posting edicts, make known to all what we have ordered, with the governors of the provinces and their offices, and also the defenders of the cities, being informed; for if they neglect or permit to be rashly violated those things which we have judged must be kept by true faith and holy purpose, struck by a fine of ten pounds of gold, as betrayers of religion and of the laws, they shall also suffer loss of their rank. Given on the fifteenth day before the Kalends of August at Constantinople, in the consulship of Sporacius and of him who shall have been announced.\n\nAnother [edict] of the emperor Marcian against the above-mentioned heretics.\n\nThe emperor Marcian Augustus to Palladius, praetorian prefect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Licet jam jamque sacratissima constitutione mansuetudinis meae cautum ac definitum sit quae in eos severitas exercenda sit qui Eutychetis vel Apollinaris haereticam perversitatem [U., pravitatem] secuti a religione et fide catholica deviarunt; Alexandrinae tamen urbis cives atque habitatores tantis sunt Apollinaris infecti venenis, ut necessarium fuerit ea quae ante jam sanximus repetita etiam nunc lege decernere. Oportet enim ut sit numerosa severitas sanctionum, ubi est licentia crebra culparum, custodienda: praeterea orthodoxae fidei cura tanto a serenitate mea adhiberi impensior debet, quanto res humanas divina praecedunt. Quicunque ergo vel in hac sacra urbe, vel in Alexandrina civitate, vel in omni Aegyptiaca dioecese diversisque aliis provinciis Eutychetis profanam perversitatem sequuntur, et ita non credunt ut trecenti decem et octo sancti Patres tradiderunt catholicam fidem in Nicaea civitate fundantes, centum quoque et quinquaginta alii venerabiles episcopi qui in hac alma urbe Constantinopolitana postea convenerunt, sicut Athanasius et Theophilus et Cyrillus sanctae recordationis episcopi Alexandrinae civitatis credebant, quos [T.","english":"Although by the most sacred constitution of my clemency it has already been provided and defined what severity is to be exercised against those who, having followed the heretical perversity of Eutyches or Apollinaris, have deviated from the catholic religion and faith, nevertheless the citizens and inhabitants of the city of Alexandria are so infected by the poisons of Apollinaris that it has been necessary to decree again now, by a repeated law, those things which we already sanctioned before. For severity of sanctions ought to be abundant where there is frequent license of faults to be guarded against; moreover, the care of the orthodox faith ought to be applied by my Serenity with as much greater earnestness as divine matters surpass human affairs. Therefore, whoever either in this sacred city, or in the city of Alexandria, or in the whole diocese of Egypt and in various other provinces follow the profane perversity of Eutyches, and do not so believe as the three hundred and eighteen holy Fathers handed down the catholic faith, founding it in the city of Nicaea, and as the other hundred and fifty venerable bishops who afterwards assembled in this nurturing city of Constantinople, and as Athanasius and Theophilus and Cyril, bishops of holy memory of the city of Alexandria, believed, whom","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":199,"ref":"p199","source":"1, 2, quod] etiam Ephesitana synodus cui beatae memoriae Cyrillus praefuit, in qua Nestorii error expulsus est, in universis secuta est, quos et nuper venerabilis Chalcedone synodus est secula, prioribus conciliis sacerdotum ex omni prorsus parte consentientibus, nihilque adimens a sacrosancto symbolo neque adjiciens, sed Eutychetis dogmata funesta condemnans; sciant se esse haereticos Apollinaristas, Apollinaris enim facinorosissimam sectam Eutyches et Dioscorus mente sacrilega secuti sunt d. Ideoque hi omnes qui Apollinaris vel Eutychetis perversitatem sequuntur, illis poenis, quae a divorum retro principum constitutionibus contra Apollinaristas, vel serenitatis nostra postmodum sanctione contra Eutychianistas, vel hac ipsa augustissima lege contra eosdem decreta sunt, noverint se esse plectendos.","english":"which the Ephesine synod, over which Cyril of blessed memory presided, in which the error of Nestorius was expelled, followed in all respects; and which the venerable synod of Chalcedon recently followed, with the priests of the earlier councils agreeing on every side, adding nothing to and taking nothing from the sacrosanct symbol, but condemning the deadly dogmas of Eutyches; let them know that they are heretics, Apollinarians. For Eutyches and Dioscorus with sacrilegious mind followed the most criminal sect of Apollinaris. And therefore all these who follow the perversity of Apollinaris or Eutyches, let them know that they are to be punished with those penalties which were decreed by the constitutions of the deified emperors of old against the Apollinarians, or later by the sanction of Our Serenity against the Eutychians, or by this most august law itself against the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"Idcirco Apollinaristae, hoc est, Eutychianistae, quibus etsi est in appellatione diversitas, est tamen in haeresis pravitate conjunctio, et dispar quidem nomen, sed idem sacrilegium, sive in hac alma urbe diversisque provinciis vel in Alexandrina civitate, sive intra Aegyptiacam dioecesim sunt, neque ita credunt quod praedicti venerabiles Patres credebant, neque viro reverentissimo Alexandrinae urbis antistiti Proterio fidem orthodoxam tenenti communicant, secundum sacratissimas divorum retro principum constitutiones, quae de Apollinaristis promulgatae sunt, non habeant potestatem faciendi testamentum nec condendae ultimae voluntatis, neque id adquirant quod ipsis ex testamento cujusquam fuerit derelictum, nihil etiam ex donatione aliqua consequantur; sed si quid in ipsos vel liberalitate viventis vel morientis fuerit voluntate collatum, id protinus fisco nostro addicatur, ipsi vero in nullos aliquid ex facultatibus suis donationis titulo et jure transfundant. Episcopos vero a vel presbyteros aliosque clericos illis creare et habere non liceat, scientibus tam his Eutychianistis vel Apollinaristis qui ausi fuerint cuiquam episcopi vel presbyteri vel clerici nomen imponere, quam his qui conati fuerint impositum sibi nomen sacerdotale retinere, poenam se exsilii cum facultatum suarum amissione subituros.","english":"Therefore the Apollinarists, that is, the Eutychianists—who, though there is a diversity in name, are yet joined in the depravity of heresy, and have indeed a different name but the same sacrilege—whether they are in this venerable city and various provinces, or in the city of Alexandria, or within the Egyptian diocese, since they do not believe as the aforesaid venerable Fathers believed, nor communicate with the most reverend Proterius, bishop of the city of Alexandria, who holds the orthodox faith, according to the most sacred constitutions of the divine emperors of old which were promulgated concerning the Apollinarists, let them have no power to make a testament or to establish a last will, nor let them acquire what has been left to them by anyone's testament, nor let them obtain anything from any donation; but if anything has been conferred upon them by the liberality of a living person or by the will of one dying, let it be immediately assigned to our fisc, and let them themselves transfer nothing from their possessions to anyone by the title and right of donation. But let it not be permitted to them to create and have bishops or presbyters or other clerics, since both these Eutychianists or Apollinarists who have dared to impose the name of bishop or presbyter or cleric on anyone, and those who have attempted to retain the priestly name imposed upon themselves, know that they will undergo the penalty of exile with the loss of their possessions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"Eos vero qui antehac catholicae Romae ecclesiarum clerici vel orthodoxae fidei monachi fuerint, et relicto vero et orthodoxo omnipotentis Dei cultu, Apollinaris vel Eutychetis haeresim et dogmata abominanda sectati sunt vel post haec sectabuntur, omnibus poenis, quae vel prioribus legibus adversus haereticos constitutae sunt, jubemus teneri et extra ipsum quoque Romani imperii solum pelli, sicut de Manichaeis praecedentium legum instituta [AE., statuta] sanxerunt. Universi praeterea Apollinaristae vel Eutychianistae non ecclesias, non monasteria sibi constituant, parasynaxes et conventicula tam diurna quam nocturna non contrahant, neque ad domum neque ad possessionem cujusquam, neque ad monasterium, vel ad quemcunque locum, operatores sectae funestissimae congregentur.","english":"But those who previously were clerics of the churches of catholic Rome or monks of the orthodox faith, and who, having abandoned the true and orthodox worship of almighty God, have followed or hereafter shall follow the heresy and abominable doctrines of Apollinaris or Eutyches, we command to be bound by all the penalties which have been established by earlier laws against heretics, and also to be driven out from the very soil of the Roman empire, just as the ordinances of previous laws have sanctioned concerning the Manichaeans. Moreover, let all Apollinarists or Eutychianists establish for themselves neither churches nor monasteries, let them not hold unlawful gatherings and conventicles by day or by night, and let not the workers of this most deadly sect be gathered together at anyone's house or property, nor at a monastery, nor at any place whatever.","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":202,"ref":"p202","source":"Quod si fecerint et hoc factum fuisse domino volente constiterit, post rem in examinatione judicis approbatam domus vel possessio in quam convenerint fisco sine dilatione societur, monasterium vero ejus civitatis orthodoxae ecclesiae in cujus territorio est jubemus addici; si vero, ignorante domino, sciente vero qui pensiones domus exigit, vel conductore vel procuratore vel actore praedii parasynaxes et conventicula interdicta convenerint, conductor vel procurator, sive actor vel quicunque in domum vel possessionem vel monasterium receperint, ac passi fuerint illicitas parasynaxes conventusque celebrari; si vilis et abjectae conditionis sunt, fustibus publice et in poenam suam et in aliorum exerceantur exemplum; si honestae vero personae sunt, decem libras auri mulctati nominis fisco nostro cogantur inferre [T. 2, exsolvere]. Nullum praeterea Apollinaristam vel Eutychianistam ad aliquam jubemus aspirare militiam, nisi ad cohortalinam vel limitaneam; si qui vero extra cohortalinam vel limitaneam inventi fuerint militare soluto [AE., T. 1, 2, soluti] cingulo, honestorum hominum et palatii communione priventur, nec in aliqua nisi in ea in qua nati sunt civitate vel vico et regione versentur: si qui vero in hac alma urbe nati sunt, tara sacratissimo comitatu quam omni per provinciam metropolitana civitate pellantur.","english":"But if they shall have done this and it shall be established that it was done with the consent of the master, after the matter has been approved in the examination of the judge, the house or property in which they assembled shall be joined to the fisc without delay; but the monastery, we order to be adjudged to the orthodox church of that city in whose territory it is. If, however, without the knowledge of the master, but with the knowledge of the one who collects the rents of the house, or of the lessee or procurator or agent of the estate, forbidden assemblies and conventicles shall have gathered, the lessee or procurator, or agent, or whoever shall have received them into the house or property or monastery, and shall have suffered illicit assemblies and gatherings to be held; if they are of vile and abject condition, let them be publicly beaten with rods, both as a punishment for themselves and as an example to others; if they are persons of honorable rank, let them be compelled to pay ten pounds of gold to our fisc. Moreover, we order that no Apollinarist or Eutychianist aspire to any military service, except to the cohortal or frontier service; but if any shall be found serving beyond the cohortal or frontier service, having laid aside the belt, let them be deprived of the communion of honorable men and of the palace, and let them dwell in no city or village or region except in that in which they were born; but if any were born in this nurturing city, let them be expelled both from the most sacred comitatus and from every metropolitan city throughout the province.","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":203,"ref":"p203","source":"Nulli insuper Eutychianistae vel Apollinaristae publice vel privatim coetus et circulos contrahendi et de errore haeretico disputandi aut perversitatem facinorosi dogmatis asserendi tribuatur facultas: nulli etiam contra venerabilem Chalcedonensem synodum liceat aliquid vel dictare vel scribere, vel legere atque emittere aut aliorum super eadem re scripta proferre: nemo hujusmodi habere libros, et sacrilega scriptorum audeat monumenta servare. Quod si qui in his criminibus fuerint deprehensi, perpetua deportatione damnentur; eos vero qui discendi studio audierint de infausta haeresi disputantes, decem librarum auri quae fisco nostro inferendae sunt jubemus subire dispendium; omnes vero hujuscemodi chartae ac libri, qui funestum Eutychetis, hoc est, Apollinaris fuerint dogma complexi, incendio concrementur, ut facinorosae perversitatis vestigia ipsa flammis ambusta depereant, aequum namque est ut immanissima sacrilegia par poenae magnitudo percellat, Palladi parens charissime atque amantissime.","english":"Furthermore, let no opportunity be granted to any Eutychianist or Apollinarist to hold assemblies and gatherings publicly or privately, or to dispute concerning heretical error, or to assert the perversity of a criminal dogma. Nor let it be permitted to anyone to dictate or write anything against the venerable Synod of Chalcedon, or to read and publish it, or to bring forward the writings of others on the same matter. Let no one dare to have books of this kind or to preserve the sacrilegious monuments of such writings. But if any shall have been detected in these crimes, let them be condemned to perpetual deportation. Those, however, who for the sake of learning shall have listened to those disputing concerning the ill-omened heresy, we order to undergo the loss of ten pounds of gold, which are to be paid into our treasury. But all documents and books of this kind which shall have embraced the deadly dogma of Eutyches, that is, of Apollinaris, let them be consumed by fire, so that the very traces of criminal perversity, scorched by flames, may perish; for it is just that the magnitude of the punishment should strike down the most monstrous sacrileges, Palladius, dearest and most beloved father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"illustris igitur et magnifica auctoritas tua quae hac sacratissima constitutione decrevimus, in hac alma urbe diversisque provinciis ac praecipue in Alexandrina civitate, et per universam Aegyptiacam dioecesim edictis ex more propositis, ad omnium notitiam faciat pervenire, ut cuncta quae statuitur in eos qui rei fuerint deprehensi severitas protinus exerceatur, scientibus moderatoribus provinciarum eorumque apparitoribus, defensoribus etiam civitatum. Quod si ea quae legis hujus religiosissima sanctione custodienda decrevimus aut neglexerint aut aliqua permiserint temeritate violari, denarum librarum auri mulctati fisco cogantur inferre, insuper etiam existimationis suae periculum sustinebunt. Ea quoque quae de Paganis per omne Romanum imperium aequaliter valitura perennitatis nostrae lege decrevimus instantissime in eos exerceantur, quos constiterit profanos ritus et simulacrorum impios cultus et interdicta sibi sacrilegia celebrare. Datum sub die Kalendarum Augusti Constantinopoli, divo Valentiniano viii et Anthemio viris clarissimis consulibus.","english":"Therefore let your illustrious and magnificent authority make known to all, by edicts posted in the customary manner in this nurturing city and in the various provinces, and especially in the city of Alexandria and throughout the whole diocese of Egypt, what we have decreed by this most sacred constitution, so that the severity established against those who are found guilty may be exercised at once, with the governors of the provinces and their attendants, and also the defenders of the cities, knowing this. But if they neglect, or by any rashness permit to be violated, the things which we have decreed must be observed by the most religious sanction of this law, let them be compelled to pay a fine of ten pounds of gold into the treasury, and in addition they shall also undergo danger to their reputation. And those things also which we have decreed concerning the Pagans, to be equally valid throughout the whole Roman empire by the law of our eternity, let them be most urgently enforced against those who are established to celebrate profane rites and the impious worship of images and sacrileges forbidden to them. Given on the day of the Kalends of August at Constantinople, in the consulship of the most illustrious men the deified Valentinian for the eighth time and Anthemius.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"Epistola formata Attici episcopi Constantinopolitani.\n\nGraeca elementa, litterarum, numeros etiam ex- Prim(??)re, nullus qui vel tenuiter Graeci sermonis notitiam habet ignorat. Ne igitur in faciendis epistolis nanonicis, quas mos Latinus formatas appellat, aliqua fraus falsitatis temere praesumeretur, hoc a Patribus trecentis decem et octo Nicaea congregatis saluberrime inventum est et constitutum, ut formatae epistolae hanc calculationis seu supputationis habeant rationem, id est, ut assumantur in supputatione prima Graeca elementa Patris, et Filii, et Spiritus sancti, hoc est, quae elementa octogenarium et quadrigentesimum et primum significant numerum, Petri quoque apostoli prima littera id est, qui numerum octogenarium significat, ejus quoque qui scribit episcopi prima littera, cujus scribitur secunda, accipientis tertia, littera civitatis quoque de qua scribitur quarta, et indictionis, quaecunque est temporis, idem qui fuerit numerus assumatur: atque ita his omnibus Graecis litteris quae, ut diximus, numeros exprimunt in unum ductis, unam quaecunque collecta fuerit summam epistola teneat: hanc qui suscipit, omni cum cautela requirat expressum, addat praeterea separatim in epistola etiam nonagenarium et nonum numerum qui secundum Graeca elementa significant Ģ.","english":"The Letter Formed of Atticus, Bishop of Constantinople.\n\nNo one who has even a slight knowledge of the Greek language is ignorant of the Greek letters and their numerical values. Therefore, lest any fraud of falsification be rashly presumed in the making of the \"canonical\" letters, which Latin custom calls \"formed\" letters, this was most wholesomely devised and established by the three hundred and eighteen Fathers gathered at Nicaea: that formed letters should have this method of calculation or reckoning—namely, that in the reckoning there be taken the first Greek letters of the Father, and of the Son, and of the Holy Spirit, that is, the letters which signify the number eighty, four hundred, and one; also the first letter of the apostle Peter, that is, the one which signifies the number eighty; also the first letter of the bishop who writes, the second letter of the one to whom it is written, the third letter of the recipient, the fourth letter of the city from which it is written, and the number of the indiction, whatever it is at the time, let that same number be taken up; and so, when all these Greek letters which, as we have said, express numbers are brought together into one, let the letter hold whatever single sum has been collected. Let the one who receives it seek out with all caution the sum expressed, and let him add besides, separately in the letter, also the number ninety-nine, which according to the Greek letters signifies ϙ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}