{"slug":"tmp1451.tmp1451.opp-lat1","id":"latin:ogl-pl:tmp1451.tmp1451.opp-lat1","title":"Documenta / Africae Concilia","title_source":"Documenta / Africae 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":"2026-11-15T21:05:03Z","cost_usd":0.011237},"source":{"registry_id":"latin:ogl-pl:tmp1451.tmp1451.opp-lat1","work_id":"tmp1451.tmp1451.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/tmp1451/tmp1451/tmp1451.tmp1451.opp-lat1.xml"},"stats":{"passages":141,"english_words":30074,"coptic_letters":0,"source_letters":123315,"commentary_units":0,"commentary_kinds":0,"derived_notes":47,"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/tmp1451/tmp1451/tmp1451.tmp1451.opp-lat1.xml"}],"checks":{"work":"tmp1451.tmp1451.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":141,"translated":141,"commentary_passages":0,"commentary_units":0,"english_words":30074,"source_letters":123315,"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: 141 narrative."},{"kind":"caution","severity":"caution","text":"47 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":141},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"AFRICAE CONCILIA.\n\nXII CONCILIUM CARTHAGINENSE PRIMUM\n\nQUINQUAGINTA a EPISCOPORUM.\n\nCum Gratus episcopus Carthaginis in concilio una cum collegis suis consedisset et qui ex diversis provinciis Africanis ad Carthaginem convenerunt, Felix Bajanensis Fortunatianus Capsitanus, Crescentis Bagensis, Vindicius Lacubacensis, Abundantius Adrumetinus, Privatus Bejeiselitanus, Gaudentius Turretamalliensis, Epartius Sicensis, Q tietus Uticensis, Romulus Tebestinus, et caeteri quorum manus continentur, idem Gratus episcopus dixit: Gratias Deo omnipotenti et Christo Jesu, qui dedit malis schismatibus finem et respexit Ecclesiam suam; ut in ejus gremium erigeret universa membra dispersa; qui imperavit religiosissimo Constantio e imperatori ut votum gereret unitatis, mitteret ministros operis sancti famulos Dei Paulum et Macarium. Ex Dei ergo nutu congregati ad unitatem ut per diversas provincias concilia celebraremus et universae provinciae Africae hodierno die concilii gratia ad Carthaginem veniretur: unde considerantibus vobis cum mediocritate mea, tractentur tituli necessarii, de quibus necesse est nos memores praeceptorum divinorum et magisterii Scripturarum sanctarum, contemplantes unitatis tempus, id de singulis definire, quod nec Carthago vigorem legis infringat, nec tamen tempore unitatis aliquid durissimum statuamus.","english":"THE COUNCILS OF AFRICA.\n\nTHE TWELFTH COUNCIL OF CARTHAGE, THE FIRST\n\nOF FIFTY BISHOPS.\n\nWhen Gratus, bishop of Carthage, had taken his seat in council together with his colleagues, and those who had come together at Carthage from the various African provinces—Felix of Bajanum, Fortunatianus of Capsa, Crescentis of Baga, Vindicius of Lacubaca, Abundantius of Adrumetum, Privatus of Bejeiseli, Gaudentius of Turretamallium, Epartius of Sicca, Quietus of Utica, Romulus of Tebesta, and the rest whose names are contained [in the record]—the same bishop Gratus said: Thanks be to almighty God and to Christ Jesus, who has put an end to evil schisms and has looked upon his Church, so as to raise up within her bosom all her scattered members; who commanded the most religious emperor Constantius to fulfill the vow of unity and to send as ministers of the holy work the servants of God Paul and Macarius. Therefore, gathered together by the will of God for unity, so that we might hold councils throughout the various provinces and all the province of Africa might come to Carthage on this day for the sake of the council: hence, as you consider these matters together with my humble self, let the necessary topics be treated, concerning which we must, mindful of the divine precepts and the teaching of the holy Scriptures, and looking upon the time of unity, define regarding each matter that which neither Carthage may weaken the force of the law, nor yet may we, in the time of unity, establish anything too harsh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"I. Ut baptismus in Trinitate susceptus non iteretur.\n\nErgo, si vobis placet, consideremus primum titulum rebaptixationis f; et sanctitatem vestram postulo ut mentis vestrae placita producatis, an descendentem in aquam et interrogatum in Trinitate secundum Evangelii fidem et apostolorum doctrinam et confessum bonam conscientiam in Deum de resurrectione Jesu Christi, liceat iterum interrogari in eadem fide et in aqua iterum tingi? Universi episcopi dixerunt g: Absit; illicitam enim esse sancimus rebaptizationem, et satis esse alienam a sincera fide et a catholica disciplina.\n\nII. De martyrium sepulcris et honorificentia.\n\nGratus, episcopus dixit: Magna heatitudo a Deo Patre per Christum Dominum concessa est tempori nostro, ut liceat religiosis mentibus insinuare ecclesiasticam disciplinam, ut auditores percipientes regulam rectam et Deo placeant et praemia meritorum bonorum percipiant, ut in ipsis Deus in omnibus et pro omnibus honoretur. Discussus est titulus necessarius rebaptizationis, in quo [T.","english":"I. That baptism received in the Trinity not be repeated.\n\nTherefore, if it pleases you, let us consider first the heading of rebaptism; and I ask your holiness to bring forth the decisions of your mind: whether one who has descended into the water and been questioned in the Trinity according to the faith of the Gospel and the teaching of the apostles, and has confessed a good conscience toward God concerning the resurrection of Jesus Christ, may lawfully be questioned again in the same faith and be dipped again in water? All the bishops said: Far be it; for we decree that rebaptism is unlawful, and that it is sufficiently alien to sincere faith and to catholic discipline.\n\nII. Concerning the tombs of martyrs and honorificence.\n\nGratus, bishop, said: A great happiness has been granted by God the Father through Christ the Lord to our time, that it may be permitted to instill ecclesiastical discipline into religious minds, so that hearers, receiving the right rule, may both please God and receive the rewards of good merits, so that in them God may be honored in all things and for all things. There has been discussed the necessary heading of rebaptism, in which [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":3,"ref":"p3","source":"2, in qua] plus schismaticis rabies delitescebat, et adhibita moderatione, legis vigor et auctoritas custodita est: illud sane sapientissimis vestris sensibus insinuare contendo, licet vestra prudentia sit instructa et a Deo docta, et mereatur in pace et unitate consequi desuper munera larga, tamen et ego unus ex vobis et qui parem vobiscum sollicitudinem geram propter ecclesiasticum ordinem illud insinuare curabo: martyrum dignitatem nemo profanus infamet, neque passiva corpora quae sepulturae tantum propter micoricordiam ecclesiasticam commendari mandatum est redigant, aut insania praecipitatos aut alia ratione peccati diseretos, non ratione vel tempore competenti quo martyria celebrantur, martyrum nomen appellent: aut si quis in injuriam martyrum claritati eorum adjungat insanos, placet eos si laici sunt, ad poenitentiam redigi: si autem sunt clerici post commonitionem a et post cognitionem honore privari. Universi dixerunt: Recte statuit sanctitas vestra; hoc et singulis conciliis statutum est.","english":"2. in which the madness of the schismatics was lying hidden, and with moderation applied, the vigor and authority of the law was preserved: this indeed I strive to impress upon your most wise minds, although your prudence is instructed and taught by God, and deserves in peace and unity to obtain generous gifts from above, nevertheless I also, one of you and one who bears equal concern with you for the ecclesiastical order, will take care to impress this: let no profane person defame the dignity of the martyrs, nor reduce to the status of the insane those bodies which have suffered, which by command are to be committed to burial only on account of ecclesiastical mercy, or those driven headlong by insanity or separated by some other reason of sin—let them not call them by the name of martyrs, except by reason or at a time befitting the celebration of martyrdoms; or if anyone, to the injury of the martyrs, joins the insane to their glory, it pleases us that they, if they are laymen, be brought to penance; but if they are clerics, after admonition and after recognition, be deprived of honor. All said: Your holiness has rightly decreed; this has also been decreed in individual councils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"III. Ut clerici vel sanctimoniales feminae cum extraneis viris vel feminis non habitent.\n\nGratus episcopus dixit: Et illud praecipue, si videtur vestrae dilectioni, cavendum est ut pastoris curam quantum debet et potest regalis providentia tota praemuniat, ut nullis liceat extraneis ab affectu carnali abstinentibus diverse pariter commorari; occasiones enim amputandae sunt peccatorum, et tollendae omnes suspiciones, quibus subtilitas diaboli sub praetextu charitatis et dilectionis incautas animas vel ignaras irretire consuevit. Nullus igitur et nulla sanctimoniae et virginitati deserviens propter blasphemiam Ecclesiae, si vobis placet, in una domo penitus commorari non debet. Universi dixerunt: Qui nolunt nubere et pudicitiae meliorem eligunt partem vitare debent non solum habitare simul, sed nec habere ad se aliquem accessum: hoc ergo et lex jubet et sanctitas vestra commendat, hoc et in singulis conciliis a nobis statutum est b. Gratus episcopus dixit: Ergo persuasio interdum prudentes solet arcere a peccatis, cum imprudentes debet metus hujusmodi constringere, si sanum consilium respuunt et salutare mandatum; si ergo laici sunt, post commonitionem si contempserint, a communione separentur; si clerici sunt, honore priventur. Universi dixerunt: Placet, placet.","english":"III. That clerics or consecrated women are not to dwell with men or women who are outsiders.\n\nBishop Gratus said: And this above all, if it seems good to your love, must be guarded against, that the royal providence, as much as it ought and can, wholly fortify the care of the pastor, so that it be permitted to no outsiders who abstain from carnal affection to dwell together indiscriminately; for the occasions of sins must be cut off, and all suspicions removed, by which the subtlety of the devil, under the pretext of charity and affection, is accustomed to ensnare incautious or ignorant souls. Therefore no man and no woman devoted to holiness and virginity ought, on account of the blasphemy of the Church, if it pleases you, to dwell together at all in one house. All said: Those who do not wish to marry and choose the better part of chastity ought to avoid not only dwelling together, but even having any access to one another; this, therefore, both the law commands and your holiness commends, and this has also been decreed by us in individual councils. Bishop Gratus said: Therefore persuasion is sometimes accustomed to restrain the prudent from sins, while fear of this kind ought to constrain the imprudent, if they reject sound counsel and the saving mandate; if, therefore, they are laypeople, after admonition, if they have shown contempt, let them be separated from communion; if they are clerics, let them be deprived of honor. All said: It pleases, it pleases.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"IV. Ut cum viduis vel viduabus extraneae personae non commorentur.\n\nGratus episcopus dixit: Etsi infinita sunt quae lege praescripta sunt proficientia disciplinae, et unusquisque nostrum tractatu assiduo et commonitione frequenti singulas quasque species proficientes ad disciplinam poterit populis intimare; tamen aliqua ex his propter blasphemiam suggerenda sunt a nobis et in concilio statuenda: si videtur vobis, pari sententia teneantur etiam hi, qui cum viduis commorantur et nulla cum se germanitate conjuncti sunt. Universi dixerunt: Et juxta viduos et viduas eadem lex maneat et sententia.\n\nV. Ut clerici et laici in alterius ecclesia non ordinentur.\n\nPrivatus episcopus Bejeiselitanus dixit: Suggere sanctitati vestrae, ut statuatis non debere clericum alienum ab aliquo suscipi sine litteris episcopi sui, neque apud se detinere, sed neque laicum usurpare sibi de plebe aliena, ut eum ordinet sine conscientia ejus episcopi de cujus plebe est. Gratus episcopus dixit: Haec observata res pacem custodit, nam et memini sanctissimi concilii Sardicensis similiter statutum, ut nemo alterius plebis hominem sibi usurpet, sed si forte erit necessarium ordinationi, ut de vicino homo sit necessarius, petat a collega suo et consensum habeat c.","english":"IV. That outsider persons are not to dwell with widowers or widows.\n\nBishop Gratus said: Although the things prescribed by law for the advancement of discipline are countless, and each of us by constant treatment and frequent admonition can make known to the people each particular kind that advances discipline, nevertheless some of these things must be suggested by us on account of blasphemy and established in council: if it seems good to you, let those also be held by an equal sentence who dwell with widows and are joined to them by no blood relationship. All said: And let the same law and sentence remain concerning widowers and widows.\n\nV. That clerics and laymen are not to be ordained in another's church.\n\nPrivatus, bishop of Bejeiselita, said: I suggest to your holiness that you decree that a cleric belonging to another must not be received by anyone without letters from his own bishop, nor detained among one's own, nor indeed that a layman from another's people be usurped for oneself, so as to ordain him without the knowledge of the bishop from whose people he is. Bishop Gratus said: This, when observed, preserves peace, for I also recall that the most holy council of Sardica similarly decreed that no one should usurp for himself a man of another's people, but if perhaps it should be necessary for ordination that a man from a neighboring place be needed, let him ask his colleague and have his consent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"VI. Ut clerici actus saecularium vel procurationes non suscipiant.\n\nNicasius episcopus Culusitanus dixit: Credo placere suggestionem meam sanctitati vestrae, et displicere vobis ut qui serviunt Deo et annixi sunt clero accedant ad actus et administrationem vel procurationem domorum. Gratus episcopus dixit: Et apostolorum statuta sunt quae dicunt: Nemo militans Deo ingerit se negotiis saecularibus: proinde aut clerici sint sine actionibus domorum, aut actores sine officio clericorum. Universi dixerunt: Hoc observemus.\n\nVII. Ut clerici vel laici in aliena ecclesia non communicent sine litteris episcopi sui.\n\nCassianus Usulensis episcopus dixit: Statuat gravitas vestra, ut unusquisque clericus vel laicus non communicent in alia plebe sine litteris episcopi sui. Gratus episcopus dixit: Nisi hoc observatum fuerit communio fiet passiva; nam si cum litteris receptus fuerit, et concordia inter episcopos servatur e ut nemo subtilis alterius fugiens communionem ad alium latenter accedat. Universi dixerunt: Omnibus provides et clero et laicis consulens f.","english":"VI. That clerics are not to undertake the business or procuratorships of secular persons.\n\nBishop Nicasius of Culusi said: I believe my suggestion pleases your holiness, and that it displeases you that those who serve God and are attached to the clergy should take up the business and administration or procuratorship of households. Bishop Gratus said: There are also the statutes of the apostles which say: No one serving as a soldier for God entangles himself in secular affairs; therefore either let them be clerics without the business of households, or agents without the office of clerics. All said: Let us observe this.\n\nVII. That clerics or laymen are not to communicate in another's church without letters from their own bishop.\n\nCassianus, bishop of Usula, said: Let your gravity decree that each cleric or layman is not to communicate in another congregation without letters from his own bishop. Bishop Gratus said: Unless this is observed, communion will become passive; for if one is received with letters, both concord among bishops is preserved and no one, craftily fleeing the communion of another, secretly approaches a different one. All said: You provide for all things and consult for both clergy and laymen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"VIII. Ut implicati negotiis alienis, nisi antea reddita ratione clerici non ordinentur.\n\nMagnus episcopus Astuagensis dixit: Quid dilectioni vestrae videtur, procuratores et actores, tutores etiam seu curatores pupillorum si debeant ordinari? Gratus episcopus dixit: Si post deposita universa et reddita ratiocinia actus vitae ipsorum fuerint comprobati in omnibus, debeant et cum laude cleri si postulatus fuerit honore munerari; si enim ante libertatem negotiorum vel officiorum ab aliquo sine consideratione fuerit ordinatus, Ecclesia infamatur. Universi dixerunt: Recte omnia statuit sanctitas tua; ideo quae tua est, nostra est quoque sententia.\n\nIX. Ut laici clericos actores vel ratiocinatores sibi non constituant.\n\nMettun Cannensis episcopus dixit: Recte statutum est ut obnoxii negotiis alienis non ordinentur; tamen si dimissi, et gratias referre debent et a clericorum injuria temperare: et ipsis non liceat vel dominis clericos nostros eligere apothecarios vel ratiocinatores. Gratus episcopus dixit: Nulli dubium est quod omnes vel domini vel procuratores vel quicunque praesunt, cum audierint saluberrima instituta concilii et sibi esse consultum nec impeditum, propriam inhibebunt injuriam in clericis nostris; quod si in injuriam constitutionis imperatoriae clericos inquietandos putaverint, et defensio ecclesiastica non deerit et pudor publicus vindicabitur.","english":"VIII. That those entangled in the business of others are not to be ordained as clerics unless they have first rendered an account.\n\nBishop Magnus of Astuaga said: What seems good to your charity—should procurators and agents, and even guardians or curators of wards, be ordained? Bishop Gratus said: If, after all their affairs have been deposited and their accounts rendered, their conduct of life has been approved in all respects, they may be honored with the dignity of the clergy, and with praise, if they are requested; for if anyone is ordained without consideration before he has freed himself from business or offices, the Church is brought into disrepute. All said: Your holiness has rightly decreed all things; therefore what is your judgment is ours also.\n\nIX. That laymen are not to appoint clerics as their agents or accountants.\n\nThe bishop of Metz, Cannensis, said: It has rightly been decreed that those bound to the business of others are not to be ordained; yet if they have been released, they ought both to give thanks and to refrain from injuring clerics; and it shall not be lawful for them, or for their masters, to choose our clerics as stewards or accountants. Bishop Gratus said: There is no doubt that all masters or procurators or whoever are in authority, when they have heard the most salutary ordinances of the council and that it is to their own advantage and not a hindrance, will restrain their own injury against our clerics; but if they think that clerics are to be disturbed in violation of the imperial constitution, both the defense of the Church shall not be lacking and public shame shall be avenged.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Universi dixerunt: Saluberrimae provisiones debuerunt tanto condi concilio.\n\nX. Ne episcopus alterius episcopi plebes aut fines usurpet.\n\nFelix episcopus Bajensis dixit: Nullus debet collegae facere injuriam, multi enim et transcendunt suas et usurpant alienas plebes, ipsis invitis. Gratus episcopus dixit: Avaritiae cupiditatem a radicem omnium malorum esse nemo est qui dubitet: proinde inhibendum est ne quis alienos fines usurpet aut transcendat episcopum collegam suum et usurpet alterius plebes sine ejus petitu, quia inde caetera mala omnia generantur. Universi dixerunt: Placet, placet.\n\nXI. De clericis contumacibus, et de numero judicantium episcopum, presbyterum et diaconum.\n\nElpidephorus [AE., Elipidephorus] Cuiculitanus episcopus dixit: Statuat sanctitas vestra, ut clerici qui superbi vel contumaces sunt coerceantur: qui minores sunt et majoribus irrogaverint injurias metum habeant disciplinae. Gratus episcopus dixit: Manifestum est illum non esse Dei qui humilitatem condemnat, sed diaboli qui superbiae inventor et princeps est: unde si quis tumidus vel contumeliosus exstiterit in majorem natu vel aliquam causam habuerit, a tribus vicinis episcopis, si diaconus est qui arguitur; si presbyter est, a sex; si episcopus, a duodecim consacerdotibus audiatur.","english":"All said: Most wholesome provisions ought to have been established by so great a council.\n\nX. That a bishop not usurp the peoples or territories of another bishop.\n\nBishop Felix of Baja said: No one ought to do injury to a colleague, for many both overstep their own bounds and usurp the peoples of others, against their will. Bishop Gratus said: There is no one who doubts that the desire of avarice is the root of all evils; therefore it must be forbidden that anyone usurp or overstep the territories of others, or that a bishop usurp the peoples of another without his request, since from this all other evils are generated. All said: It pleases, it pleases.\n\nXI. Concerning contumacious clerics, and concerning the number of those judging a bishop, presbyter, and deacon.\n\nElpidephorus, bishop of Cuicul, said: Let your holiness decree that clerics who are proud or contumacious be restrained: let those who are lesser and have inflicted injuries on their betters have fear of discipline. Bishop Gratus said: It is manifest that he who condemns humility is not of God, but of the devil, who is the inventor and prince of pride; wherefore if anyone has shown himself arrogant or abusive toward a superior, or has any case, let him be heard by three neighboring bishops if it is a deacon who is accused; if it is a presbyter, by six; if it is a bishop, by twelve 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":9,"ref":"p9","source":"Universi episcopi dixerunt: Contundi debet contumacia, et superbia in omnibus frangi: causae vero pro personis ab statuto numero audiantur.\n\nXII. Ut pac(??)a inter episcopos inita custodiantur.\n\nAntigonus [T. 2, U., Antigonius] episcopus Maginensis dixit: Gravem injuriam patior, et credo dolere sanctitatem vestram contumeliam meam, et computare communem injuriam d. Optantius cum se repraesentaret pactum mecum habuit et divisimus plebes; manus nostrae tenentur et pittacia: contra hoc pactum circuit plebes mihi attributas, et susurrat populis ut illum Patrem, me vitricum nominent. Gratus episcopus dixit: Factum hoc dolendum est, ut in se illiciant populorum imperitorum animos contra disciplinam, contra evangelicam traditionem, contra placita pacis; nam si sibi posse contingere arbitrarentur, nunquam profecto in fratrem aliquis deliquisset: unde aut inita pacta sui obtineant firmitatem, aut conventus, si se non cohibuerit, ecclesiasticam sentiet disciplinam. Universi dixerunt: Pax servetur, pacta custodiantur.","english":"All the bishops said: Contumacy must be crushed, and pride broken in all things; but cases concerning persons should be heard by the established number.\n\nXII. That the agreements entered into between bishops be kept.\n\nAntigonus, bishop of Maginensis, said: I suffer a grave injury, and I believe that your holiness grieves at my insult and counts the injury to my lord Optantius as a common one. When he presented himself, he made an agreement with me, and we divided the peoples; our hands and the written slips are held to it. Contrary to this agreement he goes around the peoples assigned to me, and whispers to the people that they should call him Father and me stepfather. Bishop Gratus said: This deed is to be grieved over, that they entice the minds of ignorant peoples against discipline, against the evangelical tradition, against the decrees of peace; for if anyone thought he could get away with it, he would surely never have wronged a brother. Therefore either the agreements entered into should obtain their firmness, or, if he does not restrain himself, the assembly shall feel ecclesiastical discipline. All said: Let peace be preserved, let agreements be kept.","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":10,"ref":"p10","source":"XIII. Ut non liceat clericis fenerari.\n\nAbundantius episcopus Adrumetinus dixit: In nostro concilio statutum est ut non liceat clericis fenerari: quid etiam sanctitati tuae et huic concilio videtur, praesenti placito designetur. Gratus episcopus dixit: Novella suggestio: quae vel obscura sunt vel sub genere latent, inspecta a nobis formam accipient: caeterum de quibus apertissime divina Scriptura sanxit non ferenda sententia est, sed potius exsequenda. Proinde quod in laicis deprehenditur, id multo magis debet in clericis praedamnari. Universi dixerunt: Nemo contra prophetas, nemo contra Evangelia facit sine periculo.\n\nXIV. Ut laici contemptores canonum excommunicentur, clerici honore priventur.\n\nGratus episcopus dixit: Juxta statuta concilii et meae mediocritatis sententiam placet facere rerum omnium conclusionem: universi tituli designati et digesti teneant sententias suas; sane credo vos tenere, multis conciliis a patribus nostris et traditione esse damnatam et rebaptizationis impietatem esse puniendam; quas res etiam nostro concilio credo jam terminum accepisse. Reliqua vero quae vel facta vel dicta superius comprehensa sunt, vel aliis conciliis conscripta secundum legem inveniuntur, custodire nos oportet. Si quis vero statuta supergressus corruperit vel pro nihilo habenda putaverit, si laicus est, communione; si clericus est, honore privetur.","english":"XIII. That it not be permitted for clerics to lend at interest.\n\nAbundantius, bishop of Hadrumetum, said: In our council it has been decreed that it not be permitted for clerics to lend at interest; what also seems right to your holiness and to this council, let it be set forth in the present decree. Bishop Gratus said: The new proposal: those matters which are either obscure or lie hidden under a general category, once examined by us, shall receive their form; but concerning those things which the divine Scripture has most openly established, a judgment is not to be brought forward, but rather carried out. Accordingly, what is condemned among the laity ought much more to be condemned beforehand among clerics. All said: No one acts against the prophets, no one against the Gospels, without peril.\n\nXIV. That laypeople who despise the canons be excommunicated, and clerics be deprived of their honor.\n\nBishop Gratus said: According to the statutes of the council and the judgment of my own lowliness, it pleases me to make a conclusion of all matters: let all the titles set forth and arranged keep their own judgments; indeed I believe you hold that by many councils of our fathers and by tradition the impiety of rebaptism has been condemned and is to be punished; and I believe these matters have already received their end in our council as well. But the remaining matters which, whether done or said, have been comprehended above, or are found written in other councils according to the law, we ought to guard. If anyone, however, having overstepped the statutes, corrupts them or thinks they are to be held as nothing: if he is a layperson, let him be deprived of communion; if he is a cleric, let him be deprived of his honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Universi dixerunt: Placet, placet. Gratus episcopus dixit: Superest jam ut placita omnium nostrum, quae ad consensum vestrum sunt scripta, vestra quoque subscriptione firmetis. Universi dixerunt: Et consensisse nos concilii hujus scripta testantur: et subscriptione nostra consensus declarabitur noster. Et subscripserunt.\n\nXIII CONCILIUM CARTHAGINENSE SECUNDUM\n\nSEXAGINTA UNIUS EPISCOPORUM AERA CCCCXXVIII XVI KALENDAS JULIAS.\n\nGloriosissimo imperatore Valentiniano Augusto quarto et Neoterio viris clarissimis consulibus, Carthagine in basilica perpetua restituta, cum Geneclius episcopus una cum Victore Abdiritano, et alio Victore Puppianensi, et caeteris coepiscopis suis provinciarum diversarum a consedissent.\n\nI. Ut Trinitas et credatur et praedicetur.","english":"All said: It pleases, it pleases. Bishop Gratus said: It remains now that you confirm by your subscription as well the decisions of all of us which have been written for your consent. All said: The records of this council testify that we also have consented, and our consent will be declared by our subscription. And they subscribed.\n\nXIII THE SECOND COUNCIL OF CARTHAGE\n\nOF SIXTY-ONE BISHOPS, IN THE YEAR 428, ON THE SIXTEENTH DAY BEFORE THE KALENDS OF JULY.\n\nIn the consulship of the most glorious emperor Valentinian Augustus, for the fourth time, and of Neoterius, most distinguished men, at Carthage in the restored Basilica Perpetua, when Bishop Geneclius, together with Victor of Abdira and another Victor of Puppiana and the rest of his fellow bishops from various provinces, had sat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Geneclius episcopus dixit: Omnipotenti Deo gratias refero, qui permisit ut secundum commune consilium a habitum in praeterito, et juxta tenorem petitionis litterarum mearum ad Carthaginem pro fide atque utilitate ecclesiastica veniretis, etsi non omnes, tamen quoniam totum charitas persuadet b, ut qui corpore sunt absentes, nobiscum spiritu videantur esse conjuncti; idcirco, Deo propitio quia praesentes estis, pari professione fides ecclesiastica quae per nos traditur in hoc coetu glorioso primitus confitenda est: tunc demum ordo ecclesiasticus singulorum et consensu omnium astruendus ad corroborandas fratrum et coepiscoporum nostrorum nuper promotorum mentes de his quae proponenda sunt, quae a patribus certa dispositione accepimus: ut Trinitatem quam nostris in sensibus consecratam retinemus, Patris et Filii et Spiritus sancti unitatem quae nullam noscitur habere differentiam, sicut didicimus [U., discimus], ita Dei populos instruamus. Ab universis episcopis dictum est: Plane sic accepimus, sic tenemus, sic docemus fidem apostolicam sequentes.","english":"Bishop Geneclius said: I give thanks to Almighty God, who has permitted that, in accordance with the common counsel held in the past, and according to the tenor of the petition in my letters, you should come to Carthage for the faith and the utility of the Church—even if not all of you; yet because charity persuades the whole, those who are absent in body may be seen to be joined with us in spirit. Therefore, with God's favor, since you are present, the ecclesiastical faith which is handed down through us must first be confessed with one profession in this glorious assembly; then at last the ecclesiastical order of each one, with the consent of all, must be established, to strengthen the minds of our brothers and fellow bishops recently promoted, concerning those matters which are to be proposed, which we have received from the fathers in sure disposition: that the Trinity which we hold consecrated in our minds, the unity of the Father and of the Son and of the Holy Spirit, which is known to have no difference, as we have learned, so we may instruct the peoples of God. All the bishops said: Clearly so we have received, so we hold, so we teach, following the apostolic 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":13,"ref":"p13","source":"II. Ut castitas a levitis et sacerdotibus custodiatur.\n\nEpigonius episcopus Bullensium [T. 2, Hullensium] regionum dixit: Cum praeterito concilio de continentia et castitate tractaretur, gradus isti tres qui constrictione quadam castitatis per consecrationes annexi sunt, episcopus inquam, presbyter et diaconus, tractatu pleniori, ut pudicitiam custodiant, doceantur. Geneclius episcopus dixit: Ut superius dictum est, decet sacrosanctos antistites ac Dei sacerdotes, necnon et levitas vel qui sacramentis divinis inserviunt, continentes esse in omnibus, quo possint simpliciter quod a Domino postulant impetrare, et quod apostoli docuerunt et ipsa servavit antiquitas nos quoque custodiamus. Ab universis episcopis dictum est: Omnibus placet ut episcopus, presbyter et diaconus, pudicitiae custodes, etiam ab uxoribus se abstineant, ut in omnibus et ab omnibus pudicitia custodiatur, qui altario inserviunt.","english":"II. That chastity be preserved by the Levites and priests.\n\nBishop Epigonius of the regions of Bulla said: When in a past council continence and chastity were discussed, those three grades which are bound by a certain constraint of chastity through consecration—I mean bishop, presbyter, and deacon—should be taught by a fuller treatment to preserve modesty. Bishop Geneclius said: As was said above, it is fitting that the sacrosanct prelates and priests of God, and also the Levites or those who minister the divine sacraments, be continent in all things, so that they may simply obtain what they ask of the Lord; and what the apostles taught and antiquity itself preserved, let us also observe. All the bishops said: It pleases all that the bishop, presbyter, and deacon, guardians of modesty, abstain even from their wives, so that in all things and by all modesty be preserved by those who serve at the altar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":"III. Ut chrisma et benedictio puellarum et reconciliatio poenitentium a presbyteris non fiat.\n\nNumidius episcopus Maxulitanus dixit: Si jubet sanctitas vestra, suggero, nam memini praeteritis conciliis fuisse statutum, ut chrisma vel reconciliatio poenitentum, necnon et puellarum consecratio, a presbyteris non fiat; si quis autem emerserit hoc facere, quid de eo statuendum sit? Geneclius episcopus dixit: Audivit dignatio vestra suggestionem fratris et coepiscopi nostri Numidii; quid ad haec dicitis? Ab universis episcopis dictum est: Chrismatis confectio et puellarum consecratio a presbyteris non fiat, vel reconciliare quemquam publica missa presbytero non licere hoc omnibus placet.\n\nIV. Ut presbyter poenitentem jussus ab episcopo suo reconciliet.\n\nGeneclius episcopus dixit: Si quisquam in periculo fuerit constitutus et se reconciliari divinis altaribus petierit, si episcopus absens fuerit, debet utique presbyter consulere episcopum, et sic periclitantem ejus praecepto reconciliare: quam rem debemus salubri consilio roborare. Ab universis episcopis dictum est: Placet omnibus quod sanctitas vestra necessario nos instruere dignata est.","english":"III. That chrism and the blessing of maidens and the reconciliation of penitents be not done by presbyters.\n\nNumidius, bishop of Maxula, said: If your holiness commands, I suggest, for I remember that in past councils it was established that chrism, or the reconciliation of penitents, and also the consecration of maidens, be not done by presbyters; but if anyone shall have emerged doing this, what should be decreed concerning him? Bishop Geneclius said: Your worthiness has heard the suggestion of our brother and fellow bishop Numidius; what do you say to these things? It was said by all the bishops: The confection of chrism and the consecration of maidens shall not be done by presbyters, and that it is not permitted a presbyter to reconcile anyone at a public mass—this pleases all.\n\nIV. That a presbyter, when ordered by his bishop, reconcile a penitent.\n\nBishop Geneclius said: If anyone shall have been placed in danger and has sought to be reconciled to the divine altars, if the bishop shall be absent, the presbyter ought certainly to consult the bishop, and so reconcile the one in danger by his command; and this matter we ought to strengthen by wholesome counsel. It was said by all the bishops: It pleases all that your holiness has deigned to instruct us in what was necessary.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"V. Ut dioecesis quae episcopum nunquam habuit non habeat.\n\nFelix episcopus Selemselitanus dixit: Etiam, si hoc placet sanctitati vestrae, insinuo, ut dioeceses quae nunquam episcopos habuerunt, non habeant, vel illa dioecesis quae aliquando habuit habeat proprium: et si accedente tempore, crescente fide, Dei populus multiplicatus desideraverit proprium habere rectorem, cum ejus videlicet voluntate in cujus potestate dioecesis constituta est habeat episcopum: secundum autem hanc prosecutionem [T. 2, propositionem] sanctitatis vestrae est aestimare quid fleri debeat. Geneclius episcopus dixit: Si placet insinuatio fratris et coepiscopi nostri Felicis, ab omnibus confirmetur. Ab universis episcopis dictum est: Placet, placet.\n\nVI. Ut qui criminibus implicati sunt clericos non accusent.\n\nNumidius episcopus Maxulitanus dixit: Praeterea sunt quampluri non bonae conversationis, qui existimant majores natu vel episcopos passim vageque in accusatione pulsandos: debent tam facile admitti contra apostolicam regulam, necne? Geneclius episcopus dixit: Placet igitur charitati vestrae, ut is qui aliquibus sceleribus irretitus est vocem adversus majorem natu non habeat accusandi? Ab universis episcopis dictum est: Si criminosus est, ut non admittatur omnibus placet.","english":"V. That a diocese which has never had a bishop should not have one.\n\nFelix, bishop of Selemsel, said: Even so, if it pleases your holiness, I suggest that dioceses which have never had bishops should not have them, or that a diocese which once had one should have its own; and if in the course of time, as the faith grows, the people of God multiplied should desire to have their own ruler, let it have a bishop with the consent, that is, of him in whose power the diocese is established; but according to this proposal, it is for your holiness to judge what ought to be done. Geneclius the bishop said: If the suggestion of our brother and fellow bishop Felix pleases you, let it be confirmed by all. All the bishops said: It pleases, it pleases.\n\nVI. That those entangled in crimes should not accuse clerics.\n\nNumidius, bishop of Maxula, said: Moreover, there are very many of not good conduct who think that elders or bishops are to be assailed indiscriminately and at random in accusation: ought they to be admitted so easily against the apostolic rule, or not? Geneclius the bishop said: Does it please your charity, then, that he who is ensnared in certain crimes should not have the right to accuse a elder? All the bishops said: If he is a criminal, it pleases all that he not be admitted.","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":16,"ref":"p16","source":"VII. Ut qui excommunicatum alterius susceperit excommunicetur.\n\nFelix episcopus Selemselitanus dixit: Illud autem suggero vestrae sanctitati, ut hi qui pro tacmoribus suis de Ecclesia pelluntur, et ausi fuerint aut ad comitatum pergere aut ad judicia publica prosilire, aut forsitan Ecclesiae catholicae limina attentare episcopus vel clericus cujuslibet plebis, de his quid censetis? Epigonius episcopus Bullensium regionum dixit: Si quis episcopus communionem tenens catholicam hujusmodi hominem vanis blandimentis incederit, sciat cum iisdem rejectis se esse depravatum, transiens in sortem eorum. Geneclius episcopus dixit: Ergo recte suggerunt fratres et coepiscopi nostri, ut qui facinorum merito suorum ab Ecclesia pulsi sunt, si ab aliquo episcopo vel clerico fuerint communione suscepti, etiam ipse pari cum eisdem crimine teneatur obnoxius. Ab universis episcopis dictum est: Omnibus placet.","english":"VII. That one who receives another's excommunicated person is himself excommunicated.\n\nFelix, bishop of Selemsel, said: I suggest this further to your holiness: what do you judge concerning those who for their own disgraceful deeds are cast out of the Church, and who have dared either to proceed to the imperial court or to rush into public courts of law, or perhaps to attempt the thresholds of the catholic Church—if a bishop or a cleric of any people receives them? Epigonius, bishop of the region of Bulla, said: If any bishop, holding catholic communion, advances such a man with vain flatteries, let him know that he is himself corrupted together with those same rejected men, passing over into their lot. Geneclius the bishop said: Therefore our brothers and fellow bishops rightly suggest that those who by the merit of their crimes have been driven from the Church, if they have been received into communion by any bishop or cleric, even that man himself shall be held liable to the same crime as they. It was said by all the bishops: It pleases all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"VIII. Ut excommunicatus presbyter si sacrificare praesumpserit anathematizetur.\n\nFelix episcopus Selemselitanus dixit: Nec illud praetermittendum est, ut si quis forsitan presbyter ab episcopo suo correptus aut excommunicatus, tumore vel superbia inflatus putaverit separatim Deo sacrificia offerenda, vel aliud [AE., aliquod] erigendum altare, contra ecclesiasticam fidem disciplinamque crediderit agendum, non exeat impunitus. Genectius episcopus dixit: Necessaria disciplinae ecclesiasticae et fidei congrua sunt quae frater noster Felix prosectus est: proinde quid exinde videtur vestrae dilectioni edicite. Ab universis episcopis dictum est: Si quis presbyter a praeposito suo excommunicatus vel correptus fuerit, debet utique apud vicinos [AE., binos] episcopos conqueri, ut ab ipsis ejus causa possit audiri ac per ipsos suo episcopo reconciliari; quod nisi fecerit, sed superbia, quod absit, inflatus secernendum se ab episcopi sui communione duxerit ac separatim cum aliquibus schisma faciens sacrificium Deo obtulerit, loco amisso anathema habeatur: nihilominus et de civitate in qua fuerit longius depellatur, ne vel ignorantes vel simpliciter viventes serpentina fraude decipiat. Secundum Apostolum: Ecclesia una est, una fides, unum baptisma: et si querimoniam justam adversus episcopum habuerit, inquirendum erit.","english":"VIII. That an excommunicated presbyter who presumes to sacrifice is to be anathematized.\n\nFelix, bishop of Selemsel, said: Nor is that to be passed over, that if perhaps any presbyter, corrected or excommunicated by his own bishop, swollen with pride or arrogance, should think that sacrifices are to be offered to God separately, or should believe that another altar is to be set up, or that anything is to be done contrary to the faith and discipline of the Church, he shall not go unpunished. Genectius, bishop, said: The things which our brother Felix has set forth are necessary and consonant with ecclesiastical discipline and faith; therefore declare what seems to your belovedness concerning this matter. It was said by all the bishops: If any presbyter has been excommunicated or corrected by his superior, he ought indeed to complain to the neighboring bishops, so that his case may be heard by them and through them he may be reconciled to his own bishop; but if he does not do this, but, puffed up with pride—which God forbid—has deemed that he should separate himself from the communion of his bishop and, making a schism with certain others, has offered sacrifice to God separately, let him be anathema, having lost his place; nonetheless let him also be driven far away from the city in which he was, lest by serpentine deceit he deceive either the ignorant or those living simply. According to the Apostle: The Church is one, the faith is one, the baptism is one; and if he has a just complaint against the bishop, it shall be inquired into.","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":18,"ref":"p18","source":"IX. Ut si presbyter inconsulto episcopo agendam celebraverit a honore privetur.\n\nNumidius episcopus Maxulitanus dixit: In quibusdam locis sunt presbyteri qui aut ignorantes simpliciter, aut dissimulantes audaciter, praesente et inconsulto episcopo, quamplurimis in domiciliis agant agendam, quod disciplinae et incongruum esse cognoscit sanctitas vestra b. Geneclius episcopus dixit: Fratres et coepiscopi nostri dignae suggestioni tuae respondere non morentur. Ab universis episcopis dictum est: Quisquis presbyter inconsulto episcopo agendam in quolibet loco voluerit celebrare, ipse honori suo contrarius existit.\n\nX. Quanti debeant sacerdotem judicare atque levitam.\n\nFelix episcopus Selemselitanus dixit: Etiam et hoc adjicio secundum statuta veterum conciliorum, ut si quis episcopus, quod non optamus c, reatum aliquem incurrerit, et fuerit ei nimia necessitas non posse plurimos congregari: ne in crimine remaneat, a duodecim episcopis audiatur et a sex presbyter et a tribus diaconus cum proprio suo episcopo. Geneclius episcopus dixit: Quid ad haec dicit sanctitas vestra? Ab universis episcopis dictum est: Dignum est a nobis veterum statuta debere servari.","english":"IX. That if a presbyter celebrates the agendam without consulting the bishop, he is to be deprived of his honor.\n\nNumidius, bishop of Maxula, said: In certain places there are presbyters who, either ignorantly and in simplicity, or dissembling and with boldness, in the presence of the bishop and without consulting him, celebrate the agendam in very many households, which your holiness knows to be contrary to discipline. Geneclius, bishop, said: Our brothers and fellow bishops should not delay to respond to your worthy suggestion. It was said by all the bishops: Whoever, a presbyter, wishes to celebrate the agendam in any place without consulting the bishop, he himself stands contrary to his own honor.\n\nX. How many ought to judge a priest and a levite.\n\nFelix, bishop of Selemsel, said: To this I also add, according to the statutes of the ancient councils, that if any bishop—which we do not wish—incurs some charge, and there is for him a very great necessity that many cannot be gathered: lest he remain under the accusation, let him be heard by twelve bishops, and by six presbyters, and by three deacons, together with his own bishop. Geneclius, bishop, said: What does your holiness say to these things? It was said by all the bishops: It is fitting that the statutes of the ancients be observed by us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"XI. Ut nullus parochiam alienam praesumat e.\n\nVictor episcopus Abdiritanus dixit: Roboranda est ecclesiastica disciplina, ne quisquam episcoporum alterius plebis vel dioecesim sua importunitate pulsare, terminosque sibi statutos conetur excedere: qui hoc facere tentaverit quemadmodum coercendus est? Geneclius episcopus dixit: Et lex sancta prohibet et ipsa veritas non sinit quemquam alienum concupiscere; proinde quid etiam vobis omnibus placet propria voce signate. Ab universis episcopis dictum est: Placet ut secundum divinae legis auctoritatem nemo nostrum alienos limites transgrediatur.\n\nXII. Ut sine consulto metropolitano nullus ordinetur episcopus.\n\nNumidius episcopus Maxulitanus dixit: Aliqui episcopi usurpatione quadam existimant, contempto primate cujuslibet provinciae suae, ad desiderium populi episcopum ordinare, neque litteris ad se primae cathedrae manentibus neque potestate accepta: de hoc quid statuit sanctitas vestra? Geneclius episcopus dixit: Quoniam communis est honorificentia quae debet unicuique servari, de hoc ipso, fratres, vestrum est pronuntiare.","english":"XI. That no one is to encroach upon another's parish.\n\nVictor, bishop of Abdiritus, said: Ecclesiastical discipline must be strengthened, lest any of the bishops should by his importunity assail the people or diocese of another, and attempt to exceed the boundaries established for him. What is to be done with one who attempts this? Geneclius the bishop said: Both the holy law forbids and truth itself does not permit anyone to covet what belongs to another; therefore, whatever also pleases you all, signify it with your own voice. It was said by all the bishops: It pleases us that, according to the authority of the divine law, none of us should transgress the boundaries of another.\n\nXII. That no bishop is to be ordained without consulting the metropolitan.\n\nNumidius, bishop of Maxula, said: Some bishops, by a certain usurpation, think that, having despised the primate of whatever province they belong to, they may ordain a bishop according to the desire of the people, neither waiting for letters from the first see nor having received authority. What does your holiness decree concerning this? Geneclius the bishop said: Since the honor that is due to each one is common, concerning this very matter, brothers, it is yours to pronounce.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Ab universis episcopis dictum est: Placet omnibus ut inconsulto primate cujuslibet provinciae tam facile nemo praesumat, licet cum multis in quocunque, loco sine ejus ut dictum est, praecepto, episcopum non debere ordinare: si autem necessitas fuerit, tres episcopi, in quocunque loco sint, cum primatis praecepto ordinare debeant i.\n\nXIII. Ut episcopus qui contra professionem suam in concilio habitam venerit, deponatur.\n\nGeneclius episcopus dixit: Omnia ergo quae a coetu gloriosissimo statuta sunt, placet ab omnibus custodiri? Ab universis episcopis dictum est: Placet, placet, custodiantur ab omnibus. Geneclius episcopus dixit: Si, quod non opinamur, ab aliquo fuerint violata, quid statuitis? Ab universis episcopis dictum est: Qui contra suam professionem vel subscriptionem venerit, ipse se ab hoc coetu separavit. Geneclius episcopus dixit: Gratulor, Deo nostro praestante, quad pro statu Ecclesiae catholicae cuncta nos salubri consitio servanda decrevimus; et ideo quae ab omnibus sunt dicta, propria debemus subscriptione roborare. Ab universis episcopis dictum est: Fiat, fiat. Et subscripserunt.","english":"It was said by all the bishops: It pleases all that no one should presume so easily, without the consent of the primate of whatever province, even with many [bishops], to ordain a bishop in any place without his command, as has been said. But if there be necessity, three bishops, wherever they may be, ought to ordain with the command of the primate.\n\nXIII. That a bishop who comes against his own profession made in council be deposed.\n\nGeneclius the bishop said: Therefore, does it please all that all things which have been established by this most glorious assembly be kept? It was said by all the bishops: It pleases, it pleases; let them be kept by all. Geneclius the bishop said: If, which we do not believe, they shall have been violated by anyone, what do you decree? It was said by all the bishops: Whoever comes against his own profession or subscription has himself separated himself from this assembly. Geneclius the bishop said: I rejoice, with our God granting it, that for the standing of the catholic Church we have decreed all things to be observed by wholesome counsel; and therefore the things which have been said by all we ought to strengthen with our own subscription. It was said by all the bishops: Let it be done, let it be done. And they subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"XIV CONCILIUM CARTHAGINENSE TERTIUM\n\nHABITUM AB EPISCOPIS NUMERO QUADRAGINTA SEPTEM a, AERA CCCCXXXVI b, CAESARIO ET ATTICO VIRIS CLARISSIMIS CONSULIBUS, V KALENDAS SEPTEMBRIS.\n\nCarthagine in secretario basilicae restitutae cum Aurelius episcopus una cum coepiscopis suis consedisset, astantibus etiam diaconibus, constituta sunt haec quae in praesenti concilio definita sunt.\n\nI. Ut provinciales episcopi de pascha suum primatem inquirant.\n\nPlacuit igitur in principio, propter errorem qui saepe solet oboriri, ut omnes Africanae provinciae episcopi observationem diei paschalis ab Ecclesia Carthaginensi curent accipere.\n\nII. Ut per singulos annos conciliuus fiat.\n\nSimiliter placuit ut propter causas ecclesiasticas, quae ad perniciem plebium saepe veterascunt, singulis quibusque annis concilium convocetur, ad quod omnes provinciae quae primas sedes habent, de conciliis suis binos aut quantos elegerint episcopos legatos mittant; ut et minus invidiosi minusque hospitibus sumptuosi existant, et in congregato conventu plena possit esse auctoritas; de Tripoli autem propter inopiam episcoporum unus episcopus veniat d.","english":"THE THIRD COUNCIL OF CARTHAGE\n\nHELD BY FORTY-SEVEN BISHOPS, IN THE YEAR 436, WITH CAESARIUS AND ATTICUS, MOST ILLUSTRIOUS MEN, AS CONSULS, ON THE FIFTH DAY BEFORE THE KALENDS OF SEPTEMBER.\n\nWhen Aurelius the bishop, together with his fellow bishops, had taken his seat at Carthage in the secretarium of the restored basilica, with the deacons also standing by, these things which are set down below were established in the present council.\n\nI. That the provincial bishops should seek their primate's ruling concerning Easter.\n\nIt pleased [the council], then, first of all, on account of the error which is wont often to arise, that all the bishops of the African provinces should take care to receive the observance of the day of Easter from the Church of Carthage.\n\nII. That a council be held every single year.\n\nLikewise it pleased [the council] that, on account of ecclesiastical causes, which often grow old to the ruin of the peoples, a council be convoked in each and every year, to which all the provinces that hold the primary sees should send from their own councils two bishops, or as many as they have chosen, as legates; so that they may be both less invidious and less costly to their hosts, and in the assembled gathering the authority may be complete; from Tripoli, however, on account of the scarcity of bishops, one bishop should come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"III. Ut episcopus priusquam e ordinetur canones agnoscat.\n\nItem placuit, ut ordinandis episcopis vel clericis prius ab ordinatoribus suis decreta conciliorum auribus eorum inculcentur, ne se aliquid contra statuta concilii fecisse poeniteant.\n\nIV. Ut levitae et virgines ante viginti quinque annos non consecrentur.\n\nItem placuit, ut ante viginti quinque annos aetatis nec diacones ordinentur, nec virgines consecrentur, et ut lectores populum non salutent.\n\nV. Ut sacramentum catechumenis non praebeatur.\n\nItem placuit, ut etiam per solemnissimos paschales dies sacramentum catechumenis non detur, nisi solitum salis; quia si fideles per illos dies sacramenta non mutant, nec catechumenos oportet mutare.\n\nVI. Ut mortuis baptismus vel eucharistia non detur.\n\nItem placuit, ut corporibus defunctorum eucharistia non detur; dictum est enim a Domino: Accipite et edite: cadavera autem nec accipere possunt nec edere. Deinde cavendum est ne mortuos etiam baptizari posse fratrum infirmitas credat, quibus nec eucharistiam dari animadverterit.","english":"III. That a bishop should know the canons before he is ordained.\n\nIt was likewise decided that, for bishops or clerics who are to be ordained, the decrees of the councils should first be impressed upon their ears by those who ordain them, so that they may not afterward repent of having done anything contrary to the statutes of the council.\n\nIV. That Levites and virgins should not be consecrated before the age of twenty-five.\n\nIt was likewise decided that before the age of twenty-five years neither deacons should be ordained nor virgins consecrated, and that readers should not greet the people.\n\nV. That the sacrament should not be given to catechumens.\n\nIt was likewise decided that even during the most solemn days of Easter the sacrament should not be given to catechumens, except the customary salt; because if the faithful do not change the sacraments during those days, neither ought catechumens to change them.\n\nVI. That baptism or the eucharist should not be given to the dead.\n\nIt was likewise decided that the eucharist should not be given to the bodies of the dead; for it was said by the Lord: Take and eat; but corpses can neither take nor eat. Then it must be guarded against that the weakness of the brethren should believe that the dead can even be baptized, since it has been observed that the eucharist is not to be given to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"VII. Ut si episcopus accusatur, ubi vel infra quod tempus examinetur.\n\nAurelius episcopus dixit: Quisquis episcoporum accusatur, ad primates provinciae ipsius causam deferat accusator, nec a communione suspendatur cui crimen intenditur [ B. R., impenditur ], nisi ad causam suam dicendam primae sedis litteris evocatus die statuta minime occurserit, hoc est intra spatium mensis ex ea die qua eum litteras accepisse constiterit: quod si aliquas veras necessitatis causas probaverit, quibus eum occurrere non potuisse manifestum sit, causae suae dicendae intra alterum mensem integram habeat facultatem; verumtamen diu post mensem secundum non communicet donec purgetur. Si autem nec ad concilium universale anniversarium occurrere voluerit ut vel ibi causa ejus terminetur, ipse in se damnationis sententiam dixisse judicetur; tempore sane quo non communicat, nec in sua ecclesia vel parochia communicet: accusator autem ejus si nunquam diebus causae dicendae defuerit a communione non removeatur; si vero aliquando defuerit subtrahens se, restituto in communionem episcopo, ipse removeatur a communione accusator, ita tamen ut nec ipsi adimatur facultas causae peragendae, si se ad diem occurrere non noluisse, sed non potuisse probaverit.","english":"VII. That if a bishop is accused, where and within what time he is to be examined.\n\nAurelius the bishop said: Whoever of the bishops is accused, let the accuser bring the case before the primates of his province, and let not him against whom the charge is brought be suspended from communion, unless, summoned by letters of the first see to plead his cause on the appointed day, he fails to appear—that is, within the space of a month from the day on which it is established that he received the letters. But if he proves any true causes of necessity, by which it is manifest that he could not appear, he shall have full opportunity to plead his cause within a second month; yet after the second month he shall not communicate for a long time until he is cleared. If, however, he is unwilling to appear even at the universal annual council, so that his cause may be terminated there, let him be judged to have pronounced upon himself a sentence of condemnation. Indeed, during the time in which he does not communicate, let him not communicate in his own church or parish. But his accuser, if he has never been absent on the days for pleading the cause, shall not be removed from communion; if however he has at any time been absent, withdrawing himself, then when the bishop has been restored to communion, the accuser himself shall be removed from communion, yet in such a way that the opportunity of prosecuting the case is not taken from him, if he proves that he was unwilling, but unable, to appear on the day.","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":"Illud vero placuit, ut cum agere coeperit in episcoporum judicio, si fuerit accusatoris persona culpabilis, ad arguendum non admittatur, nisi proprias causas non tamen si ecclesiasticas asserere voluerit.\n\nVIII. De presbyteris et diaconibus, quanti episcopi eos audiant.\n\nSi autem presbyteri vel diaconi fuerint accusati, adjuncto sibi ex vicinis locis proprius episcopus legitimo numero collegarum, una secum in presbyteri nomine episcopi sex, in diaconi tres, ipsorum causam discutiant, eadem dierum et dilatione et a communione remotionum et discussione personarum inter accusatores et eos qui accusantur forma servata. Reliquorum autem clericorum causas etiam solus episcopus loci agnoscat et finiat.\n\nIX. Ut clerici publica judicia non appellent.\n\nItem placuit, ut quisquis episcoporum, presbyterorum et diaconorum seu clericorum, cum in Ecclesia ei fuerit crimen institutum vel civilis causa fuerit commota, si relicto judico ecclesiastico publicis judiciis purgari voluerit, etiam si pro ipso fuerit prolata sententia, locum suum amittat; et hoc in criminali actione: in civili vero perdat quod evicit, si locum suum obtinere maluerit.","english":"That, however, pleased them: that when he begins to act in the judgment of bishops, if the person of the accuser is blameworthy, he is not to be admitted to bring the accusation, unless he wishes to assert his own private causes, but not ecclesiastical ones.\n\nVIII. Concerning presbyters and deacons, how many bishops are to hear them.\n\nBut if presbyters or deacons have been accused, let the local bishop be joined to himself from neighboring places a lawful number of colleagues, and let them, together with him, examine their case—six bishops in the name of a presbyter, three in that of a deacon—with the same form preserved as to the days and the delay and the removal from communion and the examination of persons between the accusers and those who are accused. But let even the bishop of the place alone take cognizance of and decide the cases of the remaining clergy.\n\nIX. That clerics are not to appeal to public courts.\n\nIt likewise pleased them: that whoever of the bishops, presbyters, and deacons or clerics, when a charge has been brought against him in the Church or a civil case has been raised, if, having abandoned the ecclesiastical court, he wishes to clear himself in public courts, even if the sentence has been pronounced in his favor, let him lose his place; and this in a criminal action. In a civil one, however, let him lose what he has won, if he prefers to retain his place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Cui enim ad eligendos judices undique Ecclesiae patet auctoritas, ipse se indignum Ecclesiae consortio judicat, qui de universa Ecclesia male sentiendo de judicio saeculari poscit auxilium, cum privatorum Christianorum causas Apostolus etiam ad Ecclesiam deferri atque ibi determinari praecipiat.\n\nX. Si quisque ab aliis judicibus ecclesiasticis ad alios fuerit, non obesse prioribus si diversa sententia proferatur.\n\nHoc etiam placuit, ut a quibuscunque judicibus ecclesiasticis ad alios judices ecclesiasticos ubi est major auctoritas fuerit provocatum, non cis obsit quorum fuerit soluta sententia, si convinci non potuerint vel inimico animo judicasse vel aliqua cupiditate aut gratia depravati: sane si ex consensu partium judices electi fuerint, etiam a pauciori numero quam constitutum est non liceat provocari.\n\nXI. Ut filii clericorum ad spectacula non accedant.","english":"For to whom is the authority of the Church open on every side for choosing judges, he judges himself unworthy of the fellowship of the Church, who, thinking ill of the whole Church, seeks the aid of a secular court, since the Apostle instructs that even the cases of private Christians be brought to the Church and determined there.\n\nX. If anyone has appealed from other ecclesiastical judges to others, it is not to the prejudice of the former if a different sentence is pronounced.\n\nIt also pleased them that, when appeal has been made from whatever ecclesiastical judges to other ecclesiastical judges where there is greater authority, it is not to the prejudice of those whose sentence has been annulled, if they cannot be convicted either of having judged with a hostile mind or of having been corrupted by some greed or favor. Of course, if the judges were chosen by the consent of the parties, it is not permitted to appeal even to a smaller number than has been established.\n\nXI. That the sons of clerics are not to attend spectacles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Ut filii sacerdotum vel clericorum spectacula saecularia non exhibeant, sed nec spectent, quandoquidem ab spectando etiam omnes laici prohibeantur; semper enim Christianis omnibus hoc interdictum est, ut ubi blasphemiae sunt non accedant.\n\nXII. Ut filii clericorum matrimoniis infidelium non socientur.\n\nItem placuit, ut filii vel filiae episcoporum vel quorumlibet clericorum Gentilibus vel haereticis aut schismaticis matrimonio non conjungantur.\n\nXIII. Ut clerici de rebus suis nihil infidelibus conferant.\n\nUt episcopi vel clerici in eos qui catholici Christiani non sunt, etiam si consanguinei fuerint, per donationes rerum suarum nihil conferant.\n\nXIV. Ut clerici filios suos a sua potestate exire non sinant, nisi aetate et moribus comprobatis.\n\nUt episcopi vel clerici filios suos a sua potestate per mancipationem exire non sinant, nisi de moriribus eorum fuerint et de aetate securi, ut possint ad eos jam propria pertinere peccata.","english":"That the sons of priests or clerics are not to exhibit secular spectacles, nor even to watch them, since all laypeople are also forbidden from watching; for this has always been forbidden to all Christians, that they not go where there are blasphemies.\n\nXII. That the sons of clerics are not to be joined in marriage with unbelievers.\n\nIt likewise pleased [the council] that the sons or daughters of bishops or of any clerics are not to be joined in marriage with Gentiles or heretics or schismatics.\n\nXIII. That clerics are to confer nothing of their property upon unbelievers.\n\nThat bishops or clerics are to confer nothing of their property upon those who are not catholic Christians, even if they be blood relatives, by way of donations.\n\nXIV. That clerics are not to allow their sons to leave their power, unless approved in age and morals.\n\nThat bishops or clerics are not to allow their sons to leave their power by emancipation, unless they have been assured concerning their morals and their age, so that their own sins can already pertain to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"XV. Ut clerici non sint conductores vel negotiatores.\n\nItem placuit, ut episcopi, presbyteri et diaconi vel clerici non sint conductores aut procuratores privatorum, neque ullo turpi vel inhonesto negotio victum quaerant, quia respicere debent scriptum esse: Nemo militans Deo implicat se negotiis saecularibus.\n\nXVI. Ut nullus clericus sit usurarius.\n\nUt nullus clericorum amplius recipiat, quam cuiquam quod accommodaverit: si pecuniam, pecuniam accipiat: si speciem, speciem: quantum dederit accipiat: et quidquid aliud, tantum quantum dederit.\n\nXVII. Ut cum clericis extraneae feminae non cohabitent.\n\nUt cum omnibus omnino clericis extraneae feminae non cohabitent, sed solae matres, aviae et materterae, amitae, sorores et filiae fratrum aut sororum, et quaecunque ex familia domestica necessitate, etiam antequam ordinarentur, jam cum eis habitabant, vel si filii eorum jam ordinatis parentibus uxores acceperunt, aut servis non habentibus in domo quas ducant, aliunde ducere necessitas fuerit.","english":"XV. That clerics are not to be contractors or traders.\n\nIt likewise pleased [the council] that bishops, presbyters, and deacons or clerics are not to be contractors or agents for private persons, nor seek their livelihood by any shameful or dishonorable business, because they ought to keep in mind that it is written: No one serving as a soldier of God entangles himself in secular affairs.\n\nXVI. That no cleric is to be a usurer.\n\nThat no cleric is to receive more than he has lent to anyone: if money, let him receive money; if goods, goods; let him receive as much as he gave; and whatever else, only as much as he gave.\n\nXVII. That foreign women are not to live together with clerics.\n\nThat foreign women are not to live together with any clerics at all, but only mothers, grandmothers, and maternal aunts, paternal aunts, sisters, and the daughters of brothers or sisters, and any women who, from the household's domestic necessity, were already living with them even before they were ordained, or if their sons, after their parents were already ordained, have taken wives, or if servants who have no women in the house to marry must take them from elsewhere.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"XVIII. Ut clerici non ordinentur nisi omnes qui cum eis sunt fideles existant.\n\nUt episcopi et presbyteri et diaconi non ordinentur priusquam omnes qui sunt in domo eorum Christianos catholicos fecerint.\n\nXIX. Ut clerici cum ad pubertatem venerint aut conjugium aut castitatem profiteantur.\n\nPlacuit ut lectores, cum ad annos pubertatis venerint, cogantur aut uxores ducere aut continentiam profiteri\n\nXX. Ut plebes alienas alius episcopus non usurpet.\n\nPlacuit ut a nullo episcopo usurpentur plebes alienae, nec aliquis episcoporum supergrediatur in dioecesim collegae sui a.\n\nXXI. Ut nullus episcopus alienum clericum audeat retinere vel ordinare.\n\nUt clericum alienum, nisi concedente ejus episcopo, nemo audeat retinere vel promovere in ecclesia sibi credita: clericorum autem nomen etiam lectores et psalmistae et ostiarii retinent.\n\nXXII. Ut nullus clericus ordinetur, nisi fuerit vitae probabilis.","english":"XVIII. That clerics are not to be ordained unless all who are with them are faithful.\n\nThat bishops, presbyters, and deacons are not to be ordained before they have made all who are in their household catholic Christians.\n\nXIX. That clerics, when they have come to puberty, are to profess either marriage or chastity.\n\nIt pleased [the council] that readers, when they have reached the years of puberty, are compelled either to take wives or to profess continence.\n\nXX. That one bishop is not to usurp another's peoples.\n\nIt pleased [the council] that no bishop is to usurp another's peoples, nor is any of the bishops to overstep into the diocese of his colleague.\n\nXXI. That no bishop is to dare to retain or ordain another's cleric.\n\nThat no one is to dare to retain or promote another's cleric in the church entrusted to him, unless his own bishop consents; moreover, the name of clerics is retained also by readers and psalmists and doorkeepers.\n\nXXII. That no cleric is to be ordained unless he has been of approved life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Ut nullus ordinetur clericus, nisi probatus vel episcoporum examine vel populi testimonio.\n\nXXIII. De precibus et orationibus.\n\nUt nemo in precibus vel Patrem pro Filio, vel Filium pro Patre nominet; et cum altari assistitur semper ad Patrem dirigatur oratio; et quicunque sibi preces aliunde describit, non eis utatur, nisi prius eas cum instructionibus fratribus contulerit.\n\nXXIV. Ut in sacrificio [U., sacramento] panis et calix offeratur.\n\nUt in sacramentis corporis et sanguinis Domini nihil amplius offeratur quam ipse Dominus tradidit, hoc est panis et vinum aquae mistum [B. R., permistum], nec amplius in primitiis offeratur, quam de uvis et frumentis.\n\nXXV. Ne clerici vel continentes ad virgines vel viduas soli habeant accessum.\n\nUt clerici vel continentes ad viduas vel virgines nisi ex jussu vel permissu episcoporum aut presbyterorum non accedant, et hoc non soli faciant, sed cum conclericis vel cum his cum quibus episcopus aut presbyter jusserit; nec ipsi episcopi aut presbyteri soli habeant accessum ad hujusmodi feminas, sed ubi aut clerici praesentes sunt aut graves aliqui Christiani.","english":"That no cleric is to be ordained unless he has been approved either by the examination of bishops or by the testimony of the people.\n\nXXIII. Concerning prayers and orations.\n\nThat no one in prayers is to name the Father in place of the Son, or the Son in place of the Father; and when one assists at the altar, the prayer is always to be directed to the Father; and whoever copies out prayers for himself from elsewhere is not to use them unless he has first conferred concerning them with the brethren who are instructors.\n\nXXIV. That in the sacrifice of the bread and the cup an offering is to be made.\n\nThat in the sacraments of the body and blood of the Lord nothing more is to be offered than what the Lord himself handed down, that is, bread and wine mixed with water; nor in the first-fruits is anything more to be offered than from grapes and grain.\n\nXXV. That clerics or the continent are not to have access to virgins or widows alone.\n\nThat clerics or the continent are not to approach widows or virgins except by the command or permission of bishops or presbyters, and they are not to do this alone, but with fellow clerics or with those whom the bishop or presbyter has ordered; nor are the bishops or presbyters themselves to have access to women of this kind alone, but where either clerics are present or some serious-minded Christians.","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":30,"ref":"p30","source":"XXVI. Ut primae sedis episcopus princeps sacerdotum non appelletur.\n\nUt primae sedis episcopus non appelletur princeps sacerdotum aut summus sacerdos aut aliquid hujusmodi, sed tantum [U., G., tantummodo] primae sedis episcopus.\n\nXXVII. Ut clerici tabernas non ingrediantur.\n\nUt clerici edendi vel bibendi causa tabernas non ingrediantur, nisi peregrinationis necessitate.\n\nXXVIII. Ut episcopus sine formata metropolitani longius non proficiscatur.\n\nUt episcopi trans mare non proficiscantur, nisi consulto primae sedis episcopo suae cujusque provinciae, ut ab eo praecipue possit sumere formatam vel commendationem.\n\nXXIX. Ut missa a jejunis celebretur.\n\nUt sacramenta altaris non nisi a jejunis hominibus celebrentur; nam si aliquorum pomeridiano [In Codd., promeridiano] tempore defunctorum, sive episcoporum sive caeterorum, commendatio facienda est, solis orationibus fiat, si illi qui faciunt jam pransi inveniuntur.","english":"XXVI. That the bishop of the first see is not to be called prince of priests.\n\nThat the bishop of the first see is not to be called prince of priests or high priest or anything of this kind, but only bishop of the first see.\n\nXXVII. That clerics are not to enter taverns.\n\nThat clerics are not to enter taverns for the sake of eating or drinking, except by the necessity of pilgrimage.\n\nXXVIII. That a bishop is not to travel farther without the letter of the metropolitan.\n\nThat bishops are not to travel across the sea unless the bishop of the first see of each of their provinces has been consulted, so that from him especially they may obtain a letter of authorization or commendation.\n\nXXIX. That the mass is to be celebrated by those who are fasting.\n\nThat the sacraments of the altar are not to be celebrated except by fasting men; for if at some afternoon time the commendation of the dead, whether bishops or others, is to be made, let it be done with prayers alone, if those who perform it are found to have already dined.","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":31,"ref":"p31","source":"XXX. Ut nullus in ecclesia convivetur.\n\nUt nulli episcopi vel clerici in ecclesia conviventur, nisi forte transeuntes hospitiorum necessitate illic reficiant: populi etiam ab hujusmodi conviviis quantum fieri potest prohibeantur.\n\nXXXI. Ut poenitentibus juxta peccatum modus poenitentiae detur.\n\nUt poenitentibus secundum differentiam peccatorum episcopi arbitrio poenitentiae tempora decernantur.\n\nXXXII. Ut presbyter praeter jussum vel absentiam episcopi non reconciliet poenitentem.\n\nUt presbyter inconsulto episcopo non reconciliet poenitentem, nisi absentia episcopi necessitate cogente: cujuscunque autem poenitentis publicum et vulgatissimum crimen est, quod universam Ecclesiam commoverit; ante absidam a manus ei imponatur.\n\nXXXIII. De custodia sacrarum virginum.\n\nUt virgines sacrae, si a parentibus a quibus custodiebantur privatae fuerint, episcopi providentia vel presbyteri ubi episcopus absens est, monasterio virginum vel gravioribus feminis commendentur, ut simul habitantes invicem se custodiant, ne passim vagando Ecclesiae laedant opinionem.","english":"XXX. That no one is to feast in the church.\n\nThat no bishops or clerics are to feast in the church, unless perhaps travelers, compelled by the need of lodging, refresh themselves there; and the people also are to be prohibited from banquets of this kind as far as possible.\n\nXXXI. That the measure of penance be given to the penitent according to their sin.\n\nThat the bishops, by their judgment, are to determine the times of penance for the penitent according to the difference of their sins.\n\nXXXII. That a presbyter, without the command or in the absence of the bishop, is not to reconcile a penitent.\n\nThat a presbyter is not to reconcile a penitent without consulting the bishop, unless compelled by the necessity of the bishop's absence; but whoever's penitent has a public and most widely known crime, one that has disturbed the whole Church, is to have hands laid upon him before the apse.\n\nXXXIII. Concerning the custody of sacred virgins.\n\nThat sacred virgins, if they have been deprived of the parents by whom they were being kept, are to be entrusted by the providence of the bishop, or of the presbyter where the bishop is absent, to a monastery of virgins or to more serious-minded women, so that dwelling together they may keep watch over one another, lest by wandering about everywhere they harm the Church's reputation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"XXXIV. De baptizandis aegrotis qui jam loqui non possunt.\n\nUt aegrotantes si pro se respondere non possunt, cum voluntatis eorum testimonium sui dixerint, baptizentur c.\n\nXXXV. Ut apostaticis et scenicis conversis reconciliatio non negetur.\n\nUt scenicis atque histrionibus caeterisque hujusmodi personis, vel apostaticis conversis vel reversis ad Deum gratia vel reconciliatio non negetur.\n\nXXXVI. Ut presbyter chrisma non conficiat.\n\nUt presbyter non consulto episcopo virgines non consecret; chrisma vero nunquam conficiat.\n\nXXXVII. Ut clerici sine necessitate in aliena civitate non immorentur.\n\nUt clerici in aliena civitate non immorentur, nisi causas eorum justas episcopus loci vel presbyteres locorum perviderint.\n\nXXXVIII. Ut non liceat fieri translationes episcoporum.\n\nIllud autem suggerimus mandatum nobis, quod etiam in Capuensi plenaria synodo videtur statutum, ut non liceat fieri rebaptizationes, reordinationes vel translationes episcoporum: nam Crisconius Villaregiensis episcopus, plebe sua derelicta, Tubuniensem [T., 2, Tuguniensem] invasit ecclesiam, (??) usque in hodie commonitus secundum quod statutum fuerat, relinquere eamdem quam invaserat plebem contempsit.","english":"XXXIV. Concerning the baptizing of the sick who can no longer speak.\n\nThat the sick, if they cannot answer for themselves, are to be baptized when their own people have given testimony of their will.\n\nXXXV. That reconciliation is not to be denied to converted apostates and stage-players.\n\nThat to stage-players and actors and other persons of this kind, or to converted apostates or those returning to God, grace or reconciliation is not to be denied.\n\nXXXVI. That a presbyter is not to confect chrism.\n\nThat a presbyter is not to consecrate virgins without consulting the bishop; and he is never to confect chrism.\n\nXXXVII. That clerics are not to linger in another's city without necessity.\n\nThat clerics are not to linger in another's city, unless the bishop of the place or the presbyters of the places have examined their just causes.\n\nXXXVIII. That translations of bishops are not to be permitted.\n\nBut we suggest to you that command which was given to us, and which is seen also to have been decreed in the full synod of Capua, that rebaptisms, reordinations, or translations of bishops are not to be permitted: for Crisconius, bishop of Villaregium, having abandoned his own people, invaded the church of Tubunium, and though admonished up to this day according to what had been decreed, he has scorned to relinquish the same people whom he had invaded.","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":33,"ref":"p33","source":"Adversus istum quae pronuntiata fuerant confirmata quidem audivimus; sed petimus, secundum quod nobis mandatum est, ut dignemini dare fiduciam: quoniam [U., quomodo] necessitate ipsa eogente, liberum nobis sit rectorem provinciae secundum statuta gloriosissimorum principum adversus illum adire, ut qui miti admonitioni sanctitatis vetrae acquiescere noluit et emendare illicitum, auctoritate judiciaria protinus excludatur. Aurelius episcopus dixit: Servata forma disciplinae non aestimabitur appetitus si a vestra charitate modeste conventus recedere detrectaverit, cum fuerit suo contemptu et contumacia, faciente etiam auctoritate judiciaria, conventus. Honoratus et Urbanus episcopi dixerunt: Hoc ergo omnibus placet? Ab universis episcopis dictum est: Justum est, placet.\n\nXXXIX. Ut non praesumant duo episcopi ordinare pontificem.\n\nHonoratus et Urbanus episcopi dixerunt: Et illud nobis mandatum est, ut quia proxime [T. 2, proximi] fratres nostri Numidiae duo episcopi ordinare praesumpserunt pontificem, non nisi a duodecim censeatis episcoporum celebrari ordinationes. Aurelius episcopus dixit: Forma antiqua servabitur, ut non minus quam tres sufficiant, qui fuerint a metropolitano ordinati, ad episcopum ordinandum; propterea quia in Tripoli forte et in Arzuge [T.","english":"Against him, we have indeed heard that what was pronounced has been confirmed; but we ask, in accordance with what has been commanded us, that you deign to give us assurance: since, when necessity itself compels, it should be free for us to approach the governor of the province, according to the statutes of the most glorious princes, against him, so that he who was unwilling to acquiesce in the gentle admonition of your holiness and to correct what is unlawful may forthwith be excluded by judicial authority. Bishop Aurelius said: If the form of discipline is preserved, his desire will not be esteemed if, when modestly admonished by your charity, he has refused to withdraw, since he will have been admonished by his own contempt and contumacy, with judicial authority also acting. Bishops Honoratus and Urbanus said: Does this therefore please all? All the bishops said: It is just; it pleases.\n\nXXXIX. That two bishops shall not presume to ordain a pontiff.\n\nBishops Honoratus and Urbanus said: This also has been commanded us, that since recently two bishops of our brothers in Numidia presumed to ordain a pontiff, you should decree that ordinations be performed by no fewer than twelve bishops. Bishop Aurelius said: The ancient form shall be preserved, so that no fewer than three who have been ordained by the metropolitan suffice for ordaining a bishop; because perhaps in Tripoli and in Arzuges [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":34,"ref":"p34","source":"2, Arzure] interjacere videantur barbarae gentes; nam et in Tripoli, ut asseritur [AE., fertur], episcopi sunt quinque tantum et possunt de ipso numero forte vel duo necessitate aliqua occupari, difficile est enim ut de quolibet numero omnes possint occurrere: nunquid debet hoc ipsum impedimento esse ecclesiasticae utilitati? Nam et in hac Ecclesia, ad quam dignata est sanctitas vestra convenire, crebro ac pene per diem dominicam ordinandos habemus: nunquidnam frequenter potero duodecim vel decem vel non multo minus advocare episcopos? sed facile est mihi duos adjungere meae parvitati vicinos: quapropter cernit mecum charitas vestra hoc ipsum observari non posse.\n\nXL. Ut dum episcopus eligitur si contradictores habeat, quinque sacerdotes conveniant.\n\nEt illud est statuendum, ut quando ad eligendum episcopum convenerimus, si qua contradictio fuerit oborta, quia talia facta sunt apud nos, non praesumant ad purgandum eum qui ordinandus est tres jam, sed postulentur ad numerum supradictorum duo vel tres, et in eadem plebe cui ordinandus est discutiantur primo personae contradicentium, postremo illa etiam quae objiciuntur pertractentur; et cum purgatus fuerit sub conspectu publico, ita demum ordinetur. Si hoc cum vestrae sanctitatis animo concordat, roboretur vestrae dignationis responsione. Ab universis episcopis dictum est: Satis placet.","english":"2. Azure] barbarian peoples seem to lie in between; for even in Tripoli, as is asserted [AE., it is reported], there are only five bishops, and perhaps two of that number can be occupied by some necessity; for it is difficult that all of any number can be present. Ought this very thing to be an impediment to ecclesiastical utility? For even in this Church, to which your holiness has deigned to come together, we frequently and almost every Lord's day have men to be ordained: shall I then be able frequently to summon twelve or ten or not much fewer bishops? But it is easy for me to join to my smallness two neighbors: wherefore your charity sees with me that this very thing cannot be observed.\n\nXL. That when a bishop is chosen, if he has contradictors, five priests shall assemble.\n\nAnd this too must be established, that when we have assembled to choose a bishop, if any contradiction has arisen, because such things have been done among us, let not three presume to clear him who is to be ordained, but let two or three be sought in addition to the number above stated, and in the same people to whom he is to be ordained let the persons of the contradictors first be examined, and finally let those things also which are objected be treated; and when he has been cleared in the public view, then at last let him be ordained. If this agrees with the mind of your holiness, let it be confirmed by the response of your worthiness. It was said by all the bishops: It pleases us well.","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":35,"ref":"p35","source":"XLI. Ut per singulos annos convenientes episcopi ad concilium etiam de paschali solemnitate a primate suo informentur.\n\nHonoratus et Urbanus episcopi dixerunt: Quoniam de concilio quaedam tractata noscuntur, addimus etiam de die paschae nobis esse mandatum, ut de Ecclesia semper Carthaginensi, sicut praedictum est, instruamur et non sub angusto temporis spatio. Aurelius episcopus dixit: Si sanctitati vestrae videtur, quoniam nos spopondisse jam superius meminimus ut singulis quibusque annis ad tractandum conveniamus, et cum convenerimus in unum, tunc divulgabitur sanctus paschae dies per legatos qui adfuerint concilio. Honoratus et Urbanus episcopi dixerunt: Nunc de praesenti coetu petimus ut litteris provinciam nostram de hac die informare dignemini. Aurelius episcopus dixit: Ita fiat necesse est.\n\nXLII. Ut non accipiat alium episcopum plebs quae in dioecesim semper-subjacuit.","english":"XLI. That the bishops coming together each year in council be informed by their primate also concerning the paschal solemnity.\n\nHonoratus and Urbanus, bishops, said: Since certain matters are known to have been treated by the council, we add also that we have been instructed concerning the day of Easter, that we be always informed by the Church of Carthage, as has been said, and not within a narrow span of time. Aurelius, bishop, said: If it seems good to your holiness, since we remember that we have already promised above that we should come together each and every year to treat of matters, and when we have come together in one place, then the holy day of Easter shall be made known through the legates who were present at the council. Honoratus and Urbanus, bishops, said: Now, from the present assembly, we ask that you deign to inform our province by letter concerning this day. Aurelius, bishop, said: It must be so done.\n\nXLII. That the people which has always been subject within a diocese shall not receive another bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Epigonius episcopus dixit: Multis conciliis hoc statutum est a coetu sacerdotali, ut plebes quae in dioecesibus ab episcopis retinentur, quae episcopos nunquam habuerunt, non nisi cum voluntate ejus episcopi a quo tenentur proprios accipiant rectores, id est episcopos: at vero quia nonnulli, dominatu quodam adepto, communionem fratrum abhorrent, vel certe cum depravati fuerint, quasi in quadam arce tyrannica sibi dominatum vindicant, quod plerique tumidi atque stolidi adversus episcopos suos cervices erigunt presbyteri, vel conviviis sibi conciliantes plebem vel certe persuasu maligno, ut illicito favore eosdem velint sibi collocare rectores, quod quidem insigne mentis tuae tenemus votum, frater religiose Aureti, quia haec saepe oppressisti non curando tales petitores, sed propter eorum malos cogitatus et prave concinnata concilia hoc dico: Non debere rectorem accipere eam plebem quae in dioecesim semper subjacuit, nec unquam proprium episcopum habuit; quapropter si universo sanctissimo coetui placet, hoc quod prosecutus sum confirmetur. Aurelius episcopus dixit. Fratres et consacerdotes nostri, prosecutioni non obsisto, sed hoc me et fecisse et tacturum esse profiteor.","english":"Bishop Epigonius said: It has been decreed by many councils, by the assembly of the priesthood, that the peoples who are retained in dioceses by bishops, who have never had bishops of their own, should not receive their own rulers—that is, bishops—except with the will of the bishop by whom they are held. But because certain men, having obtained a kind of dominion, shrink from communion with their brethren, or certainly when they have been corrupted, claim dominion for themselves as if in some tyrannical citadel; and because very many priests, puffed up and foolish, raise their necks against their own bishops, either winning the people over to themselves by banquets or certainly by malignant persuasion, so that by illicit favor they wish to set these same men over themselves as rulers—and indeed we hold this as the signal vow of your mind, religious brother Aurelius, because you have often suppressed these things by not attending to such petitioners—but on account of their evil designs and wickedly contrived councils, I say this: that people which has always been subject in a diocese and has never had a bishop of its own ought not to receive a ruler. Wherefore, if it pleases the whole most holy assembly, let what I have set forth be confirmed. Bishop Aurelius said: Our brothers and fellow priests, I do not oppose the proposal, but I profess that I have done this and will do it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"XLIII. Ut qui, plebe sua contempta, ad concilium venire detrectant et plebem et honorem amittant.\n\nCirca eos sane qui fuerint concordes non solum circa Ecclesiam Carthaginensem, sed circa omne sacerdotale consortium, sunt enim plerique conspirantes cum plebibus propriis quas decipiunt, ut dictum est, earum scalpentes aures, blandi ad seducendum, vitiosae vitae homines, vel certe inflati et ab hoc consortio separati, qui putant propriae plebi incubandum et nonnunquam conventi ad concilium venire detrectant, sua forte ne prodantur flagitia metuentes; dico si placet circa hoc [U., hos] non tantum dioeceses non esse servandas, verum etiam et de propria Ecclesia, quae illis male faverit [B. R., T. 1, fuerit], omnimodo adnitendum ut etiam auctoritate publica rejiciantur, atque ab ipsis principalibus cathedris removeantur: oportet enim ut qui universis fratribus ac toto concilio inhaeserit, non solum suam jure integro, sed et dioeceses possideat; at vero qui sibimet putant plebes suas sufficere, fraterna dilectione contempta, non tantum dioeceses amittatit, sed, ut dixi, etiam propriis publica eareant auctoritate ut rebelles. Honoratus et Urbanus episcopi dixerunt: Summa provisio [AE., praevisio] sanctitatis tuae cohaesit mentibus singulorum, et puto omnium responsione ea quae prosequi dignatus es roboranda. Universi episcopi dixerunt: Placet, placet.","english":"XLIII. That those who, despising their own people, refuse to come to the council shall lose both their people and their honor.\n\nBut concerning those who have been in concord not only with regard to the Church of Carthage but with regard to the whole priestly fellowship—for there are many who conspire with their own peoples, whom they deceive, as has been said, tickling their ears, flattering in order to seduce them, men of vicious life, or certainly puffed up and separated from this fellowship, who think they must brood over their own people and sometimes, when summoned, refuse to come to the council, perhaps fearing that their crimes may be exposed—I say, if it pleases you, that concerning this matter not only are their dioceses not to be preserved to them, but also, with regard to their own church, which has wrongly favored them, every effort must be made that they be rejected even by public authority and removed from their very principal seats. For it is fitting that he who has adhered to all his brothers and to the whole council should possess not only his own see with its right intact, but also his dioceses. But those who think their own peoples are sufficient for them, despising brotherly love, shall lose not only their dioceses but, as I have said, shall also be deprived of their own by public authority as rebels. Bishops Honoratus and Urbanus said: The supreme provision of your holiness has adhered to the minds of each one, and I think that by the response of all, those things which you have deigned to set forth must be confirmed. All the bishops said: It pleases, 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":38,"ref":"p38","source":"XLIV. Ut clericum alienum nullus sibi praesumat episcopus.\n\nEpigonius episcopus dixit: In multis a conciliis hoc statutum est, etiam nunc hoc confirmandum a vestra prudentia, fratres beatissimi, ut clericum alienum nullus sibi praeripiat episcopus praeter ejus arbitrium cujus fuerit clericus. Dico autem Julianum, qui ingratus est Dei beneficiis per meam parvitatem in se collatis, ita temerarium et audacem exstitisse, ut eum qui a me baptizatus est, cum esset puer mihi ab eodem commendatus, cumque multis annis a me aleretur atque incresceret, hunc ut dixi baptizatum in Ecclesia mea per manum paupertatis meae, idem in dioecesi Appaliensi lector esse coeperat, imo annis ferme duobus legerat, nescio quo contemptu humilitatis meae idem Julianus arripuit, quem dicat quasi proprium civem sui loci Babtizaritani me inconsulto usurpare; nam et diaconum illum ordinavit: hoc scilicet pateat, haec licentia nobis, beatissimi fratres, si minus tam imprudens cohibeatur, ne se misceat communioni cujusquam. Numidius episcopus dixit (??) Si non postulata neque consulta tua dignatione id videtur fecisse Julianus, judicamus omnes inique factum vel indigne: quapropter nisi idem Julianus correxerit errorem suum, et cum satisfactione eumdem clericum quem fuerat ausus ordinare revocaverit tuae plebi, contra statuta concilii faciens, contumaciae suae separatus a nobis excipiet judicium.","english":"XLIV. That no bishop may presume a foreign cleric for himself.\n\nBishop Epigonius said: In many councils this has been decreed, and now it must be confirmed by your prudence, most blessed brothers, that no bishop may snatch a foreign cleric for himself against the will of him whose cleric he was. I say, moreover, that Julian, who is ungrateful for the benefits of God conferred upon him through my lowliness, has shown himself so reckless and bold that the man who was baptized by me, when he was a boy commended to me by that same man, and when for many years he was nourished and grew up by me—this man, as I said, baptized in my church by the hand of my poverty, the same man had begun to be a lector in the diocese of Appaliensis, or rather had read for nearly two years—the same Julian, I know not with what contempt for my humility, seized him, whom he claims as though a proper citizen of his own place of Babtizaritani, and usurped him without consulting me; for he even ordained him a deacon. Let this be clear, most blessed brothers: this license is ours, if so imprudent a man is not restrained, lest he mingle himself in anyone's communion. Bishop Numidius said: If Julian appears to have done this without your dignity having been requested or consulted, we all judge that it was done unjustly and unworthily; wherefore, unless the same Julian corrects his error and with satisfaction restores to your people the same cleric whom he dared to ordain, acting against the statutes of the council, being separated from us on account of his contumacy, he shall receive judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Epigonius episcopus dixit: Aetate pater, ipsa promotione antiquissimus, vir laudabilis, frater et collega noster Victor, vult hanc petitionem generalem omnibus effici.\n\nXLV. Ut episcopus qui plures habet clericos ei qui eget ad ordinandum postulatus largiatur.\n\nAurelius episcopus dixit: Sermonem meum, admittite, fratres: contingit nonnunquam ut postulentur ab ecclesiis quae prepositis egent vel presbyteris vel episcopis, et tamen memor statutorum id sequor, ut conveniam episcopum ejus atque ei inculcem, quod ejus clericus a qualibet ecclesia postuletur: sed forte id hodierne non reluctati sunt, et ne quando contingat ut reluctentur, cum fuerint a me in hac causa postulati; quem scitis multarum ecclesiarum et ordinandorum curam sustinere, justum est ergo, ut quemlibet consacerdotum conveniam cum duobus e consortio nostro vel tribus testibus: si vero indevotus exstiterit; quid censet charitas vestra faciendum? ego enim cunctarum ecclesiarum dignatione Dei, ut scitis fratres, sollicitudinem sustineo. Numidius episcopus dixit: Fuit haec semper licentia huic sedi, ut unde vellet et de cujus nomine fuisset conventus, pro desiderio cujusquam Ecclesiae, ordinaret episcopum.","english":"Bishop Epigonius said: Father Aetate, most ancient in promotion itself, a praiseworthy man, our brother and colleague Victor, wishes this general petition to be made effective for all.\n\nXLV. That a bishop who has more clerics should grant one to him who needs one when asked for ordination.\n\nBishop Aurelius said: Receive my words, brothers: it sometimes happens that churches which lack overseers—whether presbyters or bishops—make requests, and yet, mindful of the statutes, I follow this course, that I approach their bishop and press upon him the fact that his cleric is being requested by some church. But perhaps today they have not refused, and lest it ever happen that they refuse when they have been asked by me in this matter—he whom you know to bear the care of many churches and of those to be ordained—it is just, therefore, that I approach any fellow bishop with two or three witnesses from our company. But if he proves unwilling, what does your charity think should be done? For I, by the favor of God, as you know, brothers, bear solicitude for all churches. Bishop Numidius said: This has always been the license of this see, that from wherever he wished, and from whatever church's name he had been approached, it should ordain a bishop according to the desire of any church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Epigonius episcopus dixit: Bonitas sequestrat possibilitatem, minus enim praesumis, frater, cum te bonum et clementem a reddis; habes enim hoc in arbitrio: satis est ut satisfaciat personae uniuscujusque episcopi in plima tantummodo conventione; si autem, quod licet huic sedi, vindicandum sibi fuerit arbitratus, necesse habes tu omnes ecclesias suffulcire: unde tibi non potestatem [U., facultatem] damus, sed tuae assignamus, ut liceat voluntati tuae et semper tenere quem voles, ut praepositos plebibus vel ecclesiis constituas qui fuerint postulati, et unde voles. Postumianus episcopus dixit: Deinde qui unum habuerit, nunquid debet illi unus ipse presbyter auferri? Aurelius episcopus dixit: Sed episcopus unus esse potest, per quem dignatione divina presbyteri multi constitui possint; unus autem episcopus difficile invenitur constituendus: quapropter si necessarium episcopus quis habuerit presbyterum, et unum, ut dixisti, frater, habuerit, etiam ipsum ad promotionem dare debebit. Postumianus episcopus dixit: Ergo si habet alius abundantes [AE., abundanter] clericos, debet mihi alia plebs subvenire? Aurelius episcopus dixit: Sane, quomodo tu Ecclesiae alteri subveneris, persuadebitur illi qui plures habet clericos, ut unum tibi ordinandum largiatur.","english":"Bishop Epigonius said: Goodness removes the possibility, for you presume less, brother, when you render yourself good and merciful; for you have this within your discretion: it is enough that he satisfy the person of each individual bishop at the first assembly only; but if, what is permitted to this see, he has judged it should be claimed for himself, you must needs support all the churches: therefore we do not give you the power, but assign it to you, that it may be permitted to your will both always to keep whomever you wish, and to appoint as overseers to the peoples or churches those who have been requested, and from wherever you wish. Bishop Postumianus said: Then he who has one, must that one presbyter himself be taken from him? Bishop Aurelius said: But there can be one bishop, through whom by divine condescension many presbyters can be appointed; but one bishop is with difficulty found to be appointed: wherefore if a bishop has need of a presbyter, and has only one, as you said, brother, he shall be obliged to give even him for promotion. Bishop Postumianus said: Therefore if another has clerics in abundance, ought another people to come to my aid? Bishop Aurelius said: Certainly, just as you have aided another church, he who has more clerics will be persuaded to bestow one on you to be ordained.","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":41,"ref":"p41","source":"XLVI. Ut episcopus in dioecesi factus solam eam teneat plebem in qua exstitit ordinatus.\n\nHonoratus et Urbanus episcopi dixerunt: Audivimus constitutum ut dioeceses non mereantur episcopos accipere, nisi consensu ejus sub quo fuerant constitutae; sed in provincia nostra, cum aliqui forte in dioecesi concedente eo episcopo in cujus potestale fuerant constitutae ordinati sunt episcopi, etiam dioeceses sibi vindicare: hoc et corrigi charitatis vestrae judicio et inhiberi debet de caetero. Epigonius episcopus dixit: Singulis episcopis servatum est quod decebat, ut ex massa dioecesium nulla carperetur ut proprium episcopum habuisset, nisi ipse consensum adhibuisset concedendi. Sufficiat enim si consenserit, ut eadem dioecesis permissa proprium tantum episcopum habeat, caeteras sibi non vindicet dioeceses, quae excepta de fasce multarum sola meruit honorem episcopatus suscipere. Aurelius episcopus dixit: Non dubito charitati vestrae omnium placere eum in dioecesi, concedente episcopo, qui matricem tenuit, solam eamdem retinere plebem in qua fuerit ordinatus.","english":"XLVI. That a bishop made in a diocese shall hold only that people in which he was ordained.\n\nBishops Honoratus and Urbanus said: We have heard it established that dioceses ought not to receive bishops without the consent of him under whom they were constituted; but in our province, when by chance some have been ordained bishops in a diocese with the consent of the bishop in whose power they had been constituted, they even claim the dioceses for themselves. This ought both to be corrected by the judgment of your charity and to be forbidden for the future. Bishop Epigonius said: It has been preserved for each bishop as was fitting, that from the mass of dioceses none should be seized so as to have its own bishop, unless he himself had given his consent to granting it. For it is enough that he has consented, so that that same diocese, having been permitted, may have only its own bishop, and he may not claim the other dioceses for himself, which, excepted from the bundle of many, alone deserved to receive the honor of the episcopate. Bishop Aurelius said: I do not doubt that it pleases your charity that he who, with the consent of the bishop who held the mother church, was made in a diocese, should retain only that same people in which he was ordained.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"XLVII. Ut praeter Scripturas canonicas nihil in ecclesia legatur sub nomine divinarum Scripturarum.\n\nSunt autem canonicae Scripturae, Id est: 1. Genesis. 2. Exodus. 3. Leviticus. 4. Numeri. 5. Deuteronomium. 6. Jesu Nave. 7. Judicum. 8. Ruth. 9. Regnorum libri IV. 10. Paralipomenon libri II. 11. Job. 12. Psalterium Davidicum. 13. Salomonis libri V. 14. Libri XII prophetarum. 15. Esaias. 16. Jeremias. 17. Ezechiel. 18. Daniel. 19. Tobias. 20. Judith. 21. Esther. 22. Esdrae libri II. 23. Machabaeorum libri II. Novi autem Testamenti. 24. Evangeliorum libri IV. 25. Actnum apostolorum liber I. 26. Pauli apostoli Epistolae XIII; ejusdem ad Hebraeos I. 27. Petri II; Joannis III; Judae I; Jacobi I; Apocalypsis Joannis liber I. Fiunt igitur libri viginti et septem, ita ut de confirmando isto canone transmarinae Ecclesiae consulantur. Liceat etiam legi passiones martyrum, cum anniversarii dies eorum celebrantur.","english":"XLVII. That nothing be read in the church under the name of the divine Scriptures except the canonical Scriptures.\n\nNow the canonical Scriptures are these, that is: 1. Genesis. 2. Exodus. 3. Leviticus. 4. Numbers. 5. Deuteronomy. 6. Joshua. 7. Judges. 8. Ruth. 9. The four books of Kings. 10. The two books of Chronicles. 11. Job. 12. The Psalter of David. 13. The five books of Solomon. 14. The twelve books of the prophets. 15. Isaiah. 16. Jeremiah. 17. Ezekiel. 18. Daniel. 19. Tobit. 20. Judith. 21. Esther. 22. The two books of Ezra. 23. The two books of Maccabees. Of the New Testament, however: 24. The four books of the Gospels. 25. The one book of the Acts of the Apostles. 26. The thirteen Epistles of the apostle Paul; and his one to the Hebrews. 27. Two of Peter; three of John; one of Jude; one of James; the one book of the Apocalypse of John. There are therefore twenty-seven books, so that for the confirming of this canon the churches beyond the sea may be consulted. Let the passions of the martyrs also be read, when their anniversary days are celebrated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"XLVIII. De baptizatis a Donatistis.\n\nDe Donatistis placuit, ut consulamus fratres et consacerdotes nostros Siricium et Simplicianum de solis infantibus qui baptizantur penes eosdem, ne quod suo non fecerunt judicio, cum ad Ecclesiam Dei salubri proposito fuerint conversi, parentum illis error impediat ne promoveantur sacri altaris ministri [U., ministerio]. Quibus insertis, Honoratus et Urbanus episcopi legati provinciae Mauritaniae Sitiphensis dixerunt: Jam dudum cum apud sanctitatem vestram allegaremus scripta, dilati sumus ea contemplatione quod fratres nostri advenire possent de Numidia legati; sed quia non parvi dies sunt quibus exspectati minime venerunt; ultra praetermittere, quae nobis mandata sunt a nostris eoepiscopis non oportet; atque ideo fratres suggestionem nostram libenter admittite. De fide enim Nicaeni tractatus audivimus, verum et de sacrificiis inhibendis post prandium, ut a jejunis sicut dictum est offerantur, et tunc et nunc firmatum est.","english":"XLVIII. Concerning those baptized by the Donatists.\n\nConcerning the Donatists it was resolved that we should consult our brothers and fellow priests Siricius and Simplicianus regarding only the infants who are baptized among them, lest what their parents did not do by their own judgment, when they have been converted to the Church of God with a wholesome purpose, should be hindered for them by their parents' error, so that they may not be advanced to the ministry of the sacred altar. When these things had been inserted, the bishops Honoratus and Urbanus, legates of the province of Mauretania Sitifensis, said: Some time ago, when we were laying before your holiness the written documents, we were delayed by the consideration that our brothers, legates from Numidia, might arrive; but since it is no small number of days during which those we expected have not come at all, it is not right for us to pass over any longer the things that were entrusted to us by our fellow bishops; and therefore, brothers, kindly receive our petition. For we have heard concerning the faith of the Nicene council, and also concerning sacrifices to be forbidden after a meal, that they be offered by those who are fasting, as has been said, and this was confirmed both then and now.","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":44,"ref":"p44","source":"XLIX. De his qui nihil habentes in ecclesiis ordinantur.\n\nPlacuit ut episcopi, presbyteri, diaconi vel quicunque clerici, qui nihil habentes ordinantur, et tempore episcopatus vel clericatus sul agros vel quaecunque praedia nomini suo comparant, tanquam rerum dominicarum invasionis crimine teneantur, nisi admoniti in Ecclesiam eadem ipsa contulerint. Si autem ipsis proprie aliquid liberalitate alicujus vel successione cognationis venerit, faciant inde quod eorum proposito congruit; quod si a suo proposito retrorsum exorbitaverint honore ecclesiastico indigni, tanquam reprobi judicentur.\n\nL. Ut gesta concilii episcoporum subscriptionibus confirmentur.\n\nAurelius episcopus dixit: Quoniam igitur universa arbitror fuisse tractata, si omnia cum animo vestro convenerint, sermone vestro cuncta roborate. Universi episcopi dixerunt: Omnibus nobis haec placuerunt, et haec nostra subscriptione firmabimus, Et subscripserunt.","english":"XLIX. Concerning those who are ordained while having nothing in the churches.\n\nIt was resolved that bishops, presbyters, deacons, or any clerics whatsoever who are ordained while having nothing, and who during the time of their episcopate or clerical office acquire fields or any estates in their own name, are to be held as if guilty of the crime of invading the Lord's property, unless, when admonished, they contribute those same things to the Church. If however something comes to them personally by someone's generosity or by succession of kinship, let them do with it what is fitting to their purpose; but if they deviate backward from their purpose, let them be judged unworthy of ecclesiastical honor, as reprobates.\n\nL. That the acts of the council be confirmed by the subscriptions of the bishops.\n\nAurelius the bishop said: Since therefore I believe that all matters have been treated, if all things have met with your mind, confirm all things by your speech. All the bishops said: These things have pleased us all, and we will confirm them by our subscription. And they subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Aurelius episcopus Ecclesiae Carthaginis huic decreto consensi, et relecto subscripsi.\n\nEpigonius episcopus plebis Bullensis regionis subscripsi.\n\nAugustinus episcopus plebis Hipponensium regionum subscripsi.\n\nSimiliter et omnes episcopi quadraginta quatuor subscripserunt.\n\nXV CONCILIUM CARTHAGINENSE QUARTUM\n\nHABITUM AB EPISCOPIS NUMERO DUCENTIS QUATUORDECIM, AERA CCCCXXXVI, HONORIO AUGUSTO QUARTO ET EUTYCHIANO CONSULIBUS, VI IDUS NOVEMBRIS.\n\nCum Aurelius episcopus in concilio universali Carthagine in secretario cum omnibus consacerdotibus suis consedisset, placuit cum eo cunctis qui fuerunt in eadem sancta synodo constituere haec quae ad ordines ecclesiasticos canonicis sunt necessaria disciplinis: ubi in principio constitutum est.\n\nI. Quales deleant ordinari episcopi.","english":"Aurelius, bishop of the Church of Carthage, consented to this decree, and having reread it, I signed.\n\nEpigonius, bishop of the people of the Bullensis region, signed.\n\nAugustine, bishop of the peoples of the Hipponensian regions, signed.\n\nLikewise all forty-four bishops signed.\n\nTHE FIFTEENTH COUNCIL OF CARTHAGE, THE FOURTH\n\nHeld by two hundred fourteen bishops, in the era 436, with Honorius Augustus for the fourth time and Eutychianus as consuls, on the sixth day before the Ides of November.\n\nWhen Aurelius the bishop had sat in the universal council at Carthage in the secretarium with all his fellow priests, it pleased him and all who were in that same holy synod to establish these things which are necessary for the ecclesiastical orders according to canonical discipline: where at the beginning it was established.\n\nI. What sort of men ought to be ordained as bishops.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Qui episcopus ordinandus est antea examinetur; igitur si natura prudens a est, si docibilis, si moribus temperatus, si vita castus, si sobrius, si semper suis negotiis, si hominibus affabilis, si misericors, si litteratus, si in lege Domini instructus, si in Scripturarum sensibus cautus, si in dogmatibus ecclesiasticis exercitatus, et ante omnia si fidei documenta verbis simplicibus asserat, id est Patrem, et Filium, et Spiritum sanctum, unum Deum esse confirmans, totamque in Trinitate deitatem coessentialem et consubstantialem et coaeternalem et coomnipotentem praedicans, si singulam quamque in Trinitate personam plenum Deum et totas tres personas unum Deum, si incarnationem divinam non in Patre neque in Spiritu sancto factam, sed in Filio tantum credat, ut qui erat in divinitate Dei Patris Filius ipse fieret in homine hominis matris filius, Deus verus ex Patre et homo verus ex matre, carnem ex matris visceribus habens et animam humanam rationalem simul in eo, ut utriusque naturae id est homo et Deus, una persona, unus Filius, unus Christus, unus Dominus, creaturarum omnium quae sunt et auctor et dominus, et creator cum Patre et Spiritu sancto omnium creaturarum, qui passus sit vera carnis passione c, mortuus vera corporis sui morte, resurrexit vera carnis suae resurrectione et vera animae resumptione, in qua veniet judicare vivos et mortuos.","english":"Whoever is to be ordained bishop must first be examined; therefore, if he is prudent by nature, if teachable, if temperate in his conduct, if chaste in life, if sober, if always attentive to his own affairs, if affable to people, if merciful, if literate, if instructed in the law of the Lord, if careful in the senses of the Scriptures, if exercised in the ecclesiastical doctrines, and before all things if he asserts the proofs of the faith in simple words—that is, confirming that the Father, and the Son, and the Holy Spirit are one God, and proclaiming that the whole deity in the Trinity is coessential and consubstantial and coeternal and coomnipotent; if he believes that each single person in the Trinity is fully God and all three persons are one God; if he believes that the divine incarnation was made not in the Father nor in the Holy Spirit, but in the Son alone, so that he who was the Son in the divinity of God the Father might himself become in man the son of a human mother, true God from the Father and true man from the mother, having flesh from the mother's womb and a human rational soul together in him, so that of both natures—that is, man and God—there is one person, one Son, one Christ, one Lord, both author and lord of all creatures that exist, and creator with the Father and the Holy Spirit of all creatures; who suffered by a true passion of the flesh, died by the true death of his body, rose again by the true resurrection of his flesh and the true resumption of his soul, in which he will come to judge the living and the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Quaerendum etiam ab eo, si Novi et Veteris Testamenti, id est, legis et prophetarum et apostolorum unum eumdemque credat auctorem et Deum, si diabolus non per conditionem sed per arbitrium factus sit malus. Quaerendum etiam ab eo, si credat hujus quam gestamus et non alterius carnis resurrectionem, si credat judicium futurum et recepturos singulos pro his quae in hac carne gesserunt vel poenas vel praemia, si nuptias non improbet, si secunda matrimonia non damnet, si carnium perceptionem non culpet, si poenitentibus reconciliatis communicet, si in baptismo omnia peccata, id est tam illud originale contractum quam illa quae voluntarie admissa sunt, dimittantur, si extra Ecclesiam catholicam nullus salvetur. Cum in his omnibus examinatus inventus fuerit plene instructus, tunc consensu clericorum et laicorum ex conventu totius provinciae episcoporum, maximeque metropolitani vel auctoritate vel praesentia ordinetur episcopus, suscepto in nomine Christi episcopatu, non suae dilectioni e nec suis moribus f, sed his Patrum definitionibus adquiescens; in cujus ordinatione etiam aetas requiratur quam sancti Patres exemplo Salvatoris in praelegendis episcopis constituerunt.","english":"He must also be asked whether he believes that the New and Old Testaments, that is, the Law and the Prophets and the Apostles, have one and the same author and God; whether the devil became evil not by nature but by choice. He must also be asked whether he believes in the resurrection of this flesh that we bear and not of another flesh; whether he believes that judgment is to come and that each person will receive either punishments or rewards for what he has done in this flesh; whether he does not disapprove of marriage; whether he does not condemn second marriages; whether he does not censure the eating of meat; whether he gives communion to penitents who have been reconciled; whether in baptism all sins are forgiven, that is, both that original sin contracted and those committed voluntarily; whether no one is saved outside the Catholic Church. When, after examination in all these matters, he has been found fully instructed, then by the consent of the clergy and laity, from an assembly of the bishops of the whole province, and especially by the authority or presence of the metropolitan, let him be ordained bishop, having received the episcopate in the name of Christ, acquiescing not in his own preference nor in his own customs, but in these definitions of the Fathers; in whose ordination let the age also be required which the holy Fathers, following the example of the Savior, established for the selection of bishops.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Dehinc disponitur qualiter ecciesiastica officia ordinentur.\n\nII. Qualiter consecrentur episcopi.\n\nEpiscopus cum ordinatur, duo episcopi ponant et teneant Evangeliorum Codicem super caput et cervicem ejus, et uno super eum fundente benedictionem, reliqui episcopi omnes qui adsunt manibus suis caput ejus tangant.\n\nIII. Qualiter presbyteri ordinentur.\n\nPresbyter cum ordinatur, episcopo eum benedicente et manum super ejus caput tenente, etiam omnes presbyteri qui praesentes sunt manus suas juxta manum episcopi super caput illius teneant.\n\nIV. Quemadmodum diaconi constituantur.\n\nDiaconus cum ordinatur, solus episcopus qui eum benedicit manum super caput illius ponat, quia non ad sacerdotium, sed ad ministerium consecratur.\n\nV. Quemadmodum subdiaconi constituantur.\n\nSubdiaconus cum ordinatur, quia manus impositionem non accipit, patenam de manu episcopi accipiat vacuam et calicem vacuum, de manu vero archidiaconi accipiat orciolum [U., urceolum] cum aqua et aquamanile et manutergium.","english":"Next it is set out how ecclesiastical offices are to be ordered.\n\nII. How bishops are consecrated.\n\nWhen a bishop is ordained, two bishops are to place and hold the Book of the Gospels over his head and neck, and while one pours the blessing over him, all the other bishops present are to touch his head with their hands.\n\nIII. How presbyters are ordained.\n\nWhen a presbyter is ordained, while the bishop blesses him and holds his hand over his head, all the presbyters who are present are also to hold their hands over his head next to the bishop's hand.\n\nIV. How deacons are constituted.\n\nWhen a deacon is ordained, the bishop alone who blesses him is to place his hand over his head, because he is consecrated not to the priesthood but to ministry.\n\nV. How subdeacons are constituted.\n\nWhen a subdeacon is ordained, because he does not receive the imposition of hands, he is to receive from the bishop's hand an empty paten and an empty chalice, and from the hand of the archdeacon he is to receive a small pitcher with water, and a basin and a towel.","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":"VI. Quemadmodum acolythi fiant.\n\nAcolythus cum ordinatur, ab episcopo quidem doceatur qualiter se in officio suo agere debeat, sed ab archidiacono accipiat cereoferarium cum cereis, ut sciat se ad accendenda Ecclesiae luminaria mancipari; accipiat et orciolum vacuum ad suggerendum vinum in eucharistiam sanguinis Christi.\n\nVII. Qualiter exorcistae fiant.\n\nExorcista cum ordinatur, accipiat de manu episcopi libellum in quo scripti sunt exorcismi, dicente sibi episcopo: Accipe et commenda, et habeto potestatem imponendi manus super energumenos, sive baptizatum, sive catechumenum.\n\nVIII. Qualiter lectoret fiant.\n\nLector cum ordinatur, faciat de illo verbum episcopus ad plebem indicans ejus fidem ac vitam atque ingenium; post haec spectante a plebe tradat ei Codicem de quo lecturus est dicens ad eum: Accipe et esto verbi Dei relator, habiturus, si fideliter et utiliter impleveris officium, partem cum eis qui verbum Dei ministraverunt.","english":"VI. How acolytes are made.\n\nWhen an acolyte is ordained, he is to be taught by the bishop how he ought to conduct himself in his office, but he is to receive from the archdeacon a candle-bearer with candles, so that he may know that he is appointed to light the lamps of the Church; let him also receive an empty cruet for supplying wine for the eucharist of the blood of Christ.\n\nVII. How exorcists are made.\n\nWhen an exorcist is ordained, let him receive from the hand of the bishop a booklet in which the exorcisms are written, with the bishop saying to him: Receive and commit it to memory, and have the power to lay hands on the possessed, whether baptized or catechumen.\n\nVIII. How readers are made.\n\nWhen a reader is ordained, the bishop shall make a statement about him to the people, indicating his faith and life and ability; after this, while the people look on, he shall hand over to him the Codex from which he is to read, saying to him: Receive and be a relater of the word of God, to have, if you fulfill the office faithfully and usefully, a part with those who have ministered the word of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"IX. Qualiter ostiarii.\n\nOstiarius cum ordinatur, postquam ab archidiacono instructus fuerit qualiter in domo Dei debeat conversari, ad suggestionem archidiaconi tradet ei episcopus claves ecclesiae de altario dicens: Sic age quasi redditurus Deo rationem pro his rebus quae istis clavibus recluduntur.\n\nX. Qualiter psalmistae.\n\nPsalmista, id est cantor, potest absque scientia episcopi sola jussione presbyteri officium suscipere cantandi, dicente sibi presbytero: Vide quod ore cantas corde credas, ut quod corde credis operibus probes.\n\nXI. Qualiter virgo sanctimonialis.\n\nSanctimonialis virgo cum ad consecrationem suo episcopo offertur, in talibus vestibus applicetur, qualibus semper usura est, professioni et sanctimoniae aptis.\n\nXII. Quales viduae vel sanctimoniales ad baptismi ministerium ordinentur.\n\nViduae vel sanctimoniales quae ad ministerium baptizandarum mulierum eliguntur, instructae sint ad officium, ut possint aperto et sano sermone docere imperitas et rusticas mulieres tempore quo baptizandae sunt, qualiter baptizatori ad interrogata respondeant, et qualiter accepto baptismate vivant.","english":"IX. How doorkeepers are ordained.\n\nWhen a doorkeeper is ordained, after he has been instructed by the archdeacon how he ought to conduct himself in the house of God, at the archdeacon's suggestion the bishop shall hand him the keys of the church from the altar, saying: \"Act in such a way as one who will render an account to God for the things that are opened and closed by these keys.\"\n\nX. How psalmists are ordained.\n\nA psalmist, that is, a cantor, can undertake the office of singing without the bishop's knowledge, by the presbyter's command alone, the presbyter saying to him: \"See that what you sing with your mouth you believe in your heart, so that what you believe in your heart you may prove by your works.\"\n\nXI. How a consecrated virgin is presented.\n\nWhen a consecrated virgin is presented to her bishop for consecration, she is to be dressed in such garments as she will always wear, suited to her profession and sanctity.\n\nXII. What kind of widows or consecrated women are appointed to the ministry of baptism.\n\nWidows or consecrated women who are chosen for the ministry of baptizing women are to be instructed for the office, so that they can teach unskilled and rustic women with clear and sound speech, at the time when they are to be baptized, how they should respond to the questions of the baptizer, and how they should live after receiving baptism.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"XIII. Qualiter sponsi benedicantur.\n\nSponsus et sponsa cum benedicendi sunt a sacerdote, a parentibus suis vel a paranymphis offerantur, qui cum benedictionem acceperint, eadem nocte pro reverentia ipsius benedictionis in virginitate permaneant.\n\nXIV. De cellula sacerdotis.\n\nUt episcopus non longe ab ecclesia hospitiolum habeat.\n\nXV. De victu et habitu sacerdotis.\n\nUt episcopus vilem supellectilem et mensam ac victum pauperem habeat, et dignitatis suae auctoritatem fide et vitae meritis quaerat.\n\nXVI. Ut episcopus libros Gentilium non legat.\n\nUt episcopi libros Gentilium non legant, haereticorum autem pro necessitate et tempore.\n\nXVII. Ut episcopus indigentium curam per se non habeat.\n\nUt episcopus gubernationem viduarum et pupillorum aut peregrinorum non per se ipsum, sed per archipresbyterum vel archidiaconum agat.\n\nXVIII. Ut episcopus per testamentum tuitionem non impendat.","english":"XIII. How spouses are blessed.\n\nWhen a bridegroom and bride are to be blessed by the priest, they shall be presented by their parents or by their paranymphs; and when they have received the blessing, on that same night, out of reverence for the blessing itself, they shall remain in virginity.\n\nXIV. Concerning the priest's cell.\n\nThat the bishop should have a small lodging not far from the church.\n\nXV. Concerning the priest's food and dress.\n\nThat the bishop should have modest furnishings and a poor table and fare, and should seek the authority of his rank through faith and the merits of his life.\n\nXVI. That the bishop should not read the books of the Gentiles.\n\nThat bishops should not read the books of the Gentiles, but those of heretics only as necessity and occasion require.\n\nXVII. That the bishop should not personally have the care of the needy.\n\nThat the bishop should conduct the governance of widows and orphans or of strangers not by himself, but through the archpresbyter or the archdeacon.\n\nXVIII. That the bishop should not bestow protection by testament.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Ut episcopus tuitionem testamentorum non suscipiat.\n\nXIX. Ut episcopus pro rebus saecularibus non litiget.\n\nUt episcopus nec provocatus pro rebus transitoriis litiget.\n\nXX. Ut episcopus tantum spiritualibus debeat esse intentus.\n\nUt episcopus nullam rei familiaris curam ad se revocet, sed ut lectioni et orationi et verbi Dei praedicationi tantummodo vacet.\n\nXXI. Ut episcopus aegrotans pro se legatum ad synodum mittat.\n\nUt episcopus ad synodum ire satis gravi necessitate inhibeatur, sic tamen ut in persona sua legatum mittat, suscepturus salva fidei veritate quidquid synodus statuerit.\n\nXXII. Ut episcopus sine testimonio clericorum et plebis clericos non instituat.\n\nUt episcopus absque consilio presbyterorum suorum clericos non ordinet, ita ut civium conniventiam et testimonium quaerat b.\n\nXXIII. Ut episcopus causas clericis praesentibus audiat.","english":"That a bishop not undertake the guardianship of wills.\n\nXIX. That a bishop not go to law over secular matters.\n\nThat a bishop, even when provoked, not litigate over transitory things.\n\nXX. That a bishop ought to be intent only on spiritual things.\n\nThat a bishop not draw to himself any care of household affairs, but devote himself solely to reading and prayer and the preaching of the word of God.\n\nXXI. That a bishop who is ill send a legate on his behalf to the synod.\n\nThat a bishop be prevented from going to the synod by sufficiently grave necessity, yet in such a way that he send a legate in his own person, to receive, saving the truth of the faith, whatever the synod shall decree.\n\nXXII. That a bishop not appoint clerics without the testimony of the clergy and the people.\n\nThat a bishop not ordain clerics without the counsel of his presbyters, such that he seek the consent and testimony of the citizens.\n\nXXIII. That a bishop hear cases with the clerics present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Ut episcopus nullius causam audiat absque praesentia clericorum suorum, alioquin irrita erit sententia episcopi nisi clericorum suorum praesentia confirmetur c.\n\nXXIV. Ut episcopus quando verbum facit, nullus discedat.\n\nSacerdote verbum in ecclesia faciente, qui egressus de auditorio fuerit excommunicetur.\n\nXXV. De discordantibus episcopis.\n\nDissidentes episcopos si non timor Dei, synodus reconciliet.\n\nXXVI. Ut episcopus dissidentes concordare compellat.\n\nStudendum episcopo, ut dissidentes fratres sive clericos sive laicos ad pacem magis quam ad judicium cohortetur.\n\nXXVII. De episcopo vel clerico in alium locum transferendo.\n\nUt episcopus de loco ignobili ad nobilem per ambitionem non transeat, nec quisquam inferioris ordinis clericus; sane si id utilitas Ecclesiae faciendum poposcerit, decreto pro eo clericorum et laicorum episcopis porrecto, per sententiam synodi transferatur, nihilominus alio in loco ejus episcopo subrogato; inferioris vero gradus sacerdotes vel alii clerici concessione suorum episcoporum possunt ad alias ecclesias transmigrare.","english":"That a bishop hear no one's case without the presence of his clerics; otherwise the bishop's sentence shall be void unless it is confirmed by the presence of his clerics.\n\nXXIV. That when a bishop preaches, no one depart.\n\nWhen a priest is preaching the word in church, whoever has gone out from the audience shall be excommunicated.\n\nXXV. Concerning discordant bishops.\n\nIf the fear of God does not reconcile dissenting bishops, let a synod reconcile them.\n\nXXVI. That a bishop compel the dissenting to agree.\n\nA bishop must strive that he exhort dissenting brothers, whether clerics or laymen, to peace rather than to judgment.\n\nXXVII. Concerning the transfer of a bishop or cleric to another place.\n\nThat a bishop not pass from an ignoble place to a noble one through ambition, nor any cleric of lower order; but if the utility of the Church demands that it be done, with a decree for him from the clerics and laymen presented to the bishops, let him be transferred by the sentence of a synod, with another bishop nonetheless substituted in his place in the other place; but priests of lower grade or other clerics may migrate to other churches by the concession of their bishops.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"XXVIII. De damnatione episcoporum a synodo retractanda.\n\nIrritam esse injustam episcoporum damnationem; idcirco a synodo retractandam.\n\nXXIX. De episcopo qui alicui crimen objecerit.\n\nEpiscopus si clerico vel laico crimen infigerit d, deducatur ad probationem in synodo.\n\nXXX. Quod irrita sit episcoporum sententia in absentem.\n\nCaveant judices Ecclesiae ne absente eo cujus causa ventilatur sententiam proferant, quia irrita erit, imo et causam in synodo pro facto dabunt.\n\nXXXI. Qualiter ab episcopo res Ecclesiae habeantur.\n\nUt episcopus rebus Ecclesiae tanquam commendatis non tanquam propriis utatur.\n\nXXXII. De irritis distractionibus episcoporum.\n\nIrrita erit episcoporum donatio vel venditio vel commutatio rei ecclesiasticae absque conniventia et subsciptione clericorum.\n\nXXXIII. De episcopis atque presbyteris, ut in ordine suo recipiantur.","english":"XXVIII. That the condemnation of bishops must be reviewed by a synod.\n\nThe unjust condemnation of bishops is void; therefore it must be reviewed by a synod.\n\nXXIX. Concerning a bishop who has brought a charge against someone.\n\nIf a bishop has brought a criminal charge against a cleric or a layman, he shall be brought to proof in a synod.\n\nXXX. That the sentence of bishops against an absent person is void.\n\nLet the judges of the Church take care not to pronounce sentence in the absence of the one whose case is being argued, because it will be void; indeed, they will also give cause for the case to be heard in a synod as a fact.\n\nXXXI. How the property of the Church is to be held by a bishop.\n\nThat a bishop use the property of the Church as things entrusted to him, not as his own.\n\nXXXII. Concerning the void alienations of bishops.\n\nThe donation, sale, or exchange of ecclesiastical property by bishops shall be void without the consent and subscription of the clerics.\n\nXXXIII. Concerning bishops and presbyters, that they be received in their own order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Episcopi vel presbyteri, si causa visitandae ecclesiae alterius episcopi ad ecclesiam veniant, in gradu suo suscipiantur, et tam ad verbum faciendum quam ad oblationem consecrandam invitentur.\n\nXXXIV. De privato consessu presbyteri cum episcopo.\n\nUt episcopus quolibet loco sedens stare presbyterum non patiatur.\n\nXXXV. De consessu presbyteri cum episcopo in ecclesia.\n\nUt episcopus in ecclesiae consessu presbyterorum sublimior sedeat; intra domum vero collegam se presbyterorum [U., G., presbyteri] esse cognoscat.\n\nXXXVI. Ut presbyteri parochitani aut per se aut per sacristas suos accipiant chrisma.\n\nPresbyteri qui per dioeceses ecclesias regunt, non a quibuslibet episcopis, sed a suis, nec per juniorem clericum, sed aut per se ipsos aut per illum qui sacrarium tenet, ante paschae solemnitatem chrisma petant.\n\nXXXVII. De obedientia diaconorum erga presbyteros.","english":"Bishops or presbyters, if they come to another bishop's church for the sake of visiting the church, are to be received in their own rank, and are to be invited both to preach the word and to consecrate the offering.\n\nXXXIV. Concerning a presbyter's private sitting with a bishop.\n\nThat a bishop, sitting wherever he may, is not to allow a presbyter to stand.\n\nXXXV. Concerning a presbyter's sitting with a bishop in church.\n\nThat a bishop in the assembly of the church is to sit in the higher place among the presbyters; but within the house he is to know himself to be a colleague of the presbyters.\n\nXXXVI. That parish presbyters are to receive the chrism either themselves or through their sacristans.\n\nPresbyters who govern churches throughout the dioceses are to seek the chrism not from any bishops whatsoever, but from their own, and not through a junior cleric, but either themselves or through him who keeps the sacrarium, before the solemnity of Easter.\n\nXXXVII. Concerning the obedience of deacons toward presbyters.","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":56,"ref":"p56","source":"Diaconus ita se presbyteri ut episcopi ministrum esse cognoscat.\n\nXXXVIII. Ut diaconus eucharistiam presbyteri jussu ministret.\n\nUt diaconus praesente presbytero eucharistiam corporis Christi populo, si necessitas cogit, jussus eroget.\n\nXXXIX. Ut diaconus jubente presbytero sedeat.\n\nUt diaconus quolibet loco jubente presbytero sedeat.\n\nXL. Ut diaconus coram presbytero interrogatus respondeat.\n\nUt diaconus in conventu presbyterorum interrogatus loquatur.\n\nXLI. Ut diaconus tempore tantum officii albam induat.\n\nUt diaconus tempore tantum oblationis et lectionis alba utatur.\n\nXLII. De clericis qui pro fide tentati sunt.\n\nClericum inter tentationes officio suo incubantem a gradibus sublimandum.\n\nXLIII. De his qui pro fide persecutiones ab infidelibus passi sunt.\n\nChristianum catholicum qui pro catholica fide tribulationes patitur omni honore a sacerdotibus honorandum: etiam et quotidianus victus ei ministretur.","english":"A deacon is to know that he is the servant of the presbyter as of the bishop.\n\nXXXVIII. That a deacon is to administer the eucharist at the presbyter's command.\n\nThat a deacon, when a presbyter is present, is to distribute the eucharist of the body of Christ to the people, if necessity compels, when ordered.\n\nXXXIX. That a deacon is to sit at the presbyter's command.\n\nThat a deacon is to sit in whatever place at the presbyter's command.\n\nXL. That a deacon, when questioned in the presence of a presbyter, is to answer.\n\nThat a deacon, when questioned in an assembly of presbyters, is to speak.\n\nXLI. That a deacon is to wear the white garment only during the time of the office.\n\nThat a deacon is to use the white garment only during the time of the offering and the reading.\n\nXLII. Concerning clerics who have been tempted for the faith.\n\nA cleric who, amid temptations, devotes himself to his office is to be advanced to higher grades.\n\nXLIII. Concerning those who have suffered persecutions from unbelievers for the faith.\n\nA Catholic Christian who endures tribulations for the Catholic faith is to be honored with every honor by the priests, and daily sustenance is also to be provided for him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"XLIV. De tonsura clericorum.\n\nClericus nec comam nutriat, nec barbam radat.\n\nXLV. De habitu clericorum.\n\nClericus professionem suam etiam habitu et incessu probet, et ideo nec vestibus nec calceamentis decorem quierat.\n\nXLVI. De continentia clericorum.\n\nClericus cum extraneis mulieribus non habitet.\n\nXLVII. De incessu clericorum.\n\nClericus per plateas et andronas nisi certa et maxima officii sui necessitate non ambulet.\n\nXLVIII. De clericis qui extra necessitatem ad nundinas vadunt.\n\nClericus, qui non pro emendo aliquid in nundinis vel in foro deambulat, ab officio suo degradetur.\n\nXLIX. De vigiliis clericorum.\n\nClericus, qui absque corpusculi sui inaequalitate vigiliis deest, stipendio privatus excommunicetur.\n\nL. De clericis ab officio declinantibus.\n\nClericum inter tentationes ab officio declinantem vel negligentius agentem ab ipso officio removendum.","english":"XLIV. On the tonsure of clerics.\n\nA cleric is neither to grow his hair long nor to shave his beard.\n\nXLV. On the dress of clerics.\n\nA cleric is to prove his profession also by his dress and bearing, and therefore he is to seek elegance neither in clothing nor in footwear.\n\nXLVI. On the continence of clerics.\n\nA cleric is not to dwell with strange women.\n\nXLVII. On the bearing of clerics.\n\nA cleric is not to walk through streets and alleys unless by a certain and very great necessity of his office.\n\nXLVIII. On clerics who go to markets without necessity.\n\nA cleric who strolls about in markets or in the forum not for the purpose of buying something is to be degraded from his office.\n\nXLIX. On the vigils of clerics.\n\nA cleric who is absent from the vigils, apart from an infirmity of his poor body, is to be deprived of his stipend and excommunicated.\n\nL. On clerics who decline from their office.\n\nA cleric who amid temptations declines from his office or acts rather negligently is to be removed from that office.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"LI. De clerici artificio.\n\nClericus, quamlibet verbo Dei eruditus, artificio victum quaerat.\n\nLII. De clerici vestimento et victu.\n\nClericus victum et vestimentum sibi ab artificio vel agricultura absque officii sui duntaxat detrimento praeparet.\n\nLIII. De clericis invalidis.\n\nOmnes clerici qui ad operandum invalidi sunt et artificiola et litteras discant.\n\nLIV. De clericis invidis.\n\nClericus invidens fratrum profectibus donec in vitio est non promoveatur.\n\nLV. De clericis accusatoribus.\n\nUt episcopi accusatores fratrum excommunicent; et si emendaverint vitium, recipiant eos ad communionem, non ad clerum.\n\nLVI. De clericis adulatoribus et proditoribus.\n\nClericus qui adulationibus et proditionibus vacare deprehenditur degradetur ab officio.\n\nLVII. De clericis maledicis.\n\nClericus maledicus maximeque in sacerdotibus, cogatur ad postulandam veniam; si noluerit, degradetur nec unquam ad officium absque satisfactione revocetur.","english":"LI. On the craft of a cleric.\n\nA cleric, however well instructed in the word of God, is to seek his living by a craft.\n\nLII. On the clothing and food of a cleric.\n\nA cleric is to provide food and clothing for himself by a craft or by farming, provided only that it be without detriment to his office.\n\nLIII. On infirm clerics.\n\nAll clerics who are unable to work are to learn small crafts and letters.\n\nLIV. On envious clerics.\n\nA cleric who envies the advancements of his brethren is not to be promoted so long as he remains in this vice.\n\nLV. On clerics who are accusers.\n\nThat bishops are to excommunicate accusers of their brethren; and if they have corrected their fault, they are to receive them to communion, but not to the clergy.\n\nLVI. On flattering and treacherous clerics.\n\nA cleric who is found to devote himself to flatteries and betrayals is to be degraded from his office.\n\nLVII. On cursing clerics.\n\nA cursing cleric, and especially among priests, is to be compelled to seek pardon; if he refuses, he is to be degraded, and never recalled to office without satisfaction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"LVIII. De clericis frequenter litigantibus.\n\nEjus qui frequenter litigat et ad accusandum facilis est testimonium nemo absque gravi examine recipiat.\n\nLIX. De discordantibus clericis.\n\nDiscordantes clericos episcopus vel ratione vel potestate ad concordiam trahat: inobedientes syn(??)- dus per audientiam damnet\n\nLX. De clericis turpiloquis vel vagis.\n\nClericum scurrilem et verbis turpibus jocularem ab officio retrahendum.\n\nLXI. De clericis per creaturas jurantibus.\n\nClericum per creaturas jurantem acerrime objurgandum; si perstiterit in vitio excommunicandum.\n\nLXII. De clericis sanis jejunia polluentibus.\n\nClericum qui tempore indicti jejunii absque inevitabili necessitate jejunium rumpit minorem habendum: districte coerceatur.\n\nLXIII. De clericis inter epulas cantantibus.\n\nClericum inter epulas cantantem acerrime objurgandum a; si perstiterit in vitio excommunicandum.","english":"LVIII. On clerics who frequently litigate.\n\nNo one is to receive the testimony of a man who frequently litigates and is quick to accuse, except after grave examination.\n\nLIX. On discordant clerics.\n\nThe bishop is to bring discordant clerics to concord, whether by reason or by authority; those who are disobedient the synod is to condemn through a hearing.\n\nLX. On foul-mouthed or vagrant clerics.\n\nA scurrilous cleric and one jesting with foul words is to be restrained from office.\n\nLXI. On clerics who swear by creatures.\n\nA cleric who swears by creatures is to be most sharply rebuked; if he persists in the vice, he is to be excommunicated.\n\nLXII. On healthy clerics who pollute fasts.\n\nA cleric who, in the time of an appointed fast, breaks the fast without unavoidable necessity is to be held of lesser rank: he is to be strictly coerced.\n\nLXIII. On clerics who sing during banquets.\n\nA cleric who sings during banquets is to be most sharply rebuked; if he persists in the vice, he is to be excommunicated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"LXIV. De his qui studiose dominico die jejunant.\n\nQui dominico die studiose jejunat non credatur catholicus.\n\nLXV. De pascha uno tempore celebranda.\n\nPaschae solemnitas uno die et tempore celebranda.\n\nLXVI. Ut clericus recurrat ad synodum.\n\nClericus, qui episcopi circa se districtionem injustam putat, recurrat ad synodum.\n\nLXVII. De seditionariis clericis.\n\nSeditionarios nunquam ordinandos clericos, sicut nec usurarios vel injuriarum suarum ultores.\n\nLXVIII. De poenitentibus ordinatis b.\n\nEx poenitentibus quamvis bonus clericus non ordinetur: si per ignorantiam episcopi factus fuerit, deponatur a clero, quia ordinationis tempore non prodidit se fuisse poenitentem: si autem sciens episcopus ordinaverit, etiam ipse ab episcopatus sui ordinandi duntaxat potestate privetur.\n\nLXIX. De episcopis damnatis c.\n\nSimili sententiae subjacebit episcopus si sciens ordinaverit clericum eum qui viduam aut repudiatam uxorem habuit vel secundam.","english":"LXIV. On those who deliberately fast on the Lord's day.\n\nWhoever deliberately fasts on the Lord's day is not to be considered catholic.\n\nLXV. On celebrating Easter at one time.\n\nThe solemnity of Easter is to be celebrated on one day and at one time.\n\nLXVI. That a cleric should have recourse to the synod.\n\nA cleric who thinks the bishop's strictness toward him is unjust should have recourse to the synod.\n\nLXVII. On seditious clerics.\n\nThe seditious are never to be ordained as clerics, just as neither are usurers nor those who avenge their own injuries.\n\nLXVIII. On ordained penitents.\n\nFrom among the penitents, no one, however good, is to be ordained a cleric. If he has been made one through the bishop's ignorance, he is to be deposed from the clergy, because at the time of his ordination he did not disclose that he had been a penitent. If, however, the bishop ordained him knowingly, the bishop himself is to be deprived even of the power of ordaining that belongs to his episcopate.\n\nLXIX. On condemned bishops.\n\nA bishop will be subject to a similar sentence if he knowingly ordains as a cleric one who has had a widow or a divorced woman or a second wife.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"LXX. De clericorum conviviis d.\n\nClericus haereticorum vel schismaticorum tam convivia quam sodalitates aequaliter vitet.\n\nLXXI. De conventiculis haereticorum.\n\nConventicula haereticorum non ecclesias, sed conciliabula appellanda.\n\nLXXII. Neque eum haereticis psallendum.\n\nCum haereticis neque orandum neque psallendum.\n\nLXXIII. De his qui communicaverint cum excommunicato.\n\nQui communicaverit vel oraverit cum excommunicato, sive clericus sive laicus, excommunicetur.\n\nLXXIV. De poenitentium lege.\n\nUt sacerdos poenitentiam imploranti absque personae acceptione poenitentiae leges injungat.\n\nLXXV. De negligentioribus poenitentibus.\n\nUt negligentiores poenitentes tardius recipiantur.\n\nLXXVI. De poscentibus poenitentiam si postea obmutescant.\n\nIs qui poenitentiam in infirmitate positus petit, si casu dum ad eum sacerdos invitatus venit, oppressus infirmitate obmutuerit vel in phrenesim versus fuerit, dent testimonium qui eum audierunt et accipiat poenitentiam; et si continuo creditur moriturus, reconcilietur per manos impositionem et infundatur ori ejus eucharistia: si supervixerit, admoneatur a supradictis testibus petitioni suae satisfactum, et subdatur statutis poenitentiae legibus, quandiu sacerdos qui poenitentiam dedit probaverit.","english":"LXX. On the banquets of clerics.\n\nA cleric is equally to avoid the banquets and the associations of heretics and schismatics.\n\nLXXI. On the conventicles of heretics.\n\nThe conventicles of heretics are to be called not churches but conciliabula.\n\nLXXII. That one must not sing psalms with heretics.\n\nWith heretics one must neither pray nor sing psalms.\n\nLXXIII. On those who have communicated with an excommunicated person.\n\nWhoever has communicated or prayed with an excommunicated person, whether cleric or layman, is to be excommunicated.\n\nLXXIV. On the law of penitents.\n\nThat the priest is to impose the laws of penance on one imploring penance without respect of persons.\n\nLXXV. On the more negligent penitents.\n\nThat the more negligent penitents are to be received later.\n\nLXXVI. On those who ask for penance if afterward they fall silent.\n\nHe who, placed in infirmity, asks for penance, if by chance while the priest, having been summoned, comes to him, he has been oppressed by infirmity and has fallen silent or has turned into frenzy, let those who heard him give testimony, and let him receive penance; and if he is believed to be about to die immediately, let him be reconciled through the imposition of hands and let the eucharist be poured into his mouth; if he survives, let him be admonished by the aforesaid witnesses that his petition has been satisfied, and let him be subjected to the established laws of penance, as long as the priest who gave the penance has approved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"LXXVII. De poenitentibus.\n\nPoenitentes qui in infirmitate sunt viaticum accipiant.\n\nLXXVIII. Item de poenitentibus.\n\nPoenitentes qui in infirmitate viaticum eucharistiae acceperint non se credant absolutos sine manus impositione, si supervixerint.\n\nLXXIX. De poenitentibus si casu aliquo moriantur.\n\nPoenitentes, qui attente leges poenitentiae exequuntur, si casu in itinere vel in mari mortui fuerint ubi eis subveniri non potuit, memoria eorum et orationibus et oblationibus commendetur\n\nLXXX. De manus impositione super poenitentes.\n\nOmni tempore jejunii manus poenitentibus a sacerdotibus imponatur.\n\nLXXXI. Ut poenitentes mortuos efferant et sepeliant.\n\nMortuos ecclesiae poenitentes efferant et sepeliant.\n\nLXXXII. Ut poenitentes semper genua flectant.\n\nPoenitentes etiam diebus remissionis genua flectant.\n\nLXXXIII. De senibus ecclesiae honorandis.","english":"LXXVII. On penitents.\n\nPenitents who are in infirmity may receive the viaticum.\n\nLXXVIII. Likewise on penitents.\n\nPenitents who in infirmity have received the viaticum of the eucharist should not believe themselves absolved without the imposition of hands, if they have survived.\n\nLXXIX. On penitents if they die by some chance.\n\nPenitents who attentively fulfill the laws of penitence, if by chance they have died on a journey or at sea where help could not be given them, let their memory be commended both by prayers and by offerings.\n\nLXXX. On the imposition of hands upon penitents.\n\nAt every time of fasting, let hands be imposed upon penitents by the priests.\n\nLXXXI. That penitents may carry out and bury the dead.\n\nLet penitents carry out and bury the dead of the church.\n\nLXXXII. That penitents always bend the knee.\n\nLet penitents bend the knee even on the days of remission.\n\nLXXXIII. On the elders of the church to be honored.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Pauperes et senes ecclesiae plus caeteris honorandos.\n\nLXXXIV. De infidelibus pro audienda lectione in ecclesia.\n\nUt episcopus nullum prohibeat ingredi ecclesiam et audire verbum Dei, sive Gentilem, sive haereticum, sive Judaeum, usque ad missam catechumenorum.\n\nLXXXV. Ut qui baptizandi sunt nomen dent.\n\nBaptizandi nomen suum dent, et dum sub abstinentia vini et carnium ac manus impositione crebro examinantur, baptismum percipiant.\n\nLXXXVI. Ut nuper baptizati caste vivant.\n\nNeophyti aliquandiu et lautioribus epulis et spectaculis vel conjugalibus e abstineant.\n\nLXXXVII. De catholicis qui causas apud infideles proponunt.\n\nCatholicus qui causam sive justam sive injustam ad judicium alterius fidei judicis provocat, excommunicetur.\n\nLXXXVIII. De his qui ecclesia praetermissa ad spectacula pergunt.\n\nQui die solemni praetermisso ecclesiae conventu ad spectacula vadit, excommunicetur.","english":"The poor and the aged of the church are to be honored more than others.\n\nLXXXIV. On unbelievers, that they be allowed to hear the reading in church.\n\nThat the bishop forbid no one to enter the church and hear the word of God, whether Gentile, or heretic, or Jew, up to the mass of the catechumens.\n\nLXXXV. That those who are to be baptized give their name.\n\nThose who are to be baptized shall give their name, and while they are frequently examined under abstinence from wine and meats and by the imposition of hands, they shall receive baptism.\n\nLXXXVI. That the newly baptized live chastely.\n\nThe newly baptized shall for a time abstain both from more sumptuous banquets and from spectacles or conjugal relations.\n\nLXXXVII. On Catholics who bring cases before unbelievers.\n\nA Catholic who brings a case, whether just or unjust, to the judgment of a judge of another faith shall be excommunicated.\n\nLXXXVIII. On those who, neglecting the church, go off to spectacles.\n\nWhoever on a solemn day, neglecting the assembly of the church, goes to spectacles shall be excommunicated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"LXXXIX. De auguriis et incantationibus.\n\nAuguriis vel incantationibus servientem a conventu ecclesiae separandum, similiter et Judaicis superstitionibus vel feriis inhaerentem.\n\nXC. De energumenis.\n\nOmni die exorcistae energumenis manus imponant.\n\nXCI. Item de energumenis.\n\nPavimenta domorum Dei energumeni verrant.\n\nXCII. De victu energumenorum.\n\nEnergumenis in domo Dei assidentibus victus quotidianus per exorcistas opportuno tempore ministretur.\n\nXCIII. De discordantium oblationibus.\n\nOblationes dissidentium fratrum neque in sacrario neque in gazophylacio recipiantur.\n\nXCIV. De pauperum oppressoribus.\n\nEorum qui pauperes opprimunt dona a sacerdotibus refutanda.\n\nXCV. De his qui oblationes defunctorum ecclesiis fraudant.\n\nQui oblationes defunctorum aut negant ecclesiis, aut cum difficultate reddunt, tanquam egentium necatores excommunicentur.","english":"LXXXIX. On auguries and incantations.\n\nOne who serves auguries or incantations is to be separated from the assembly of the church; likewise one who clings to Jewish superstitions or festivals.\n\nXC. On the possessed.\n\nEvery day the exorcists are to lay hands on the possessed.\n\nXCI. Likewise on the possessed.\n\nThe possessed are to sweep the floors of the houses of God.\n\nXCII. On the sustenance of the possessed.\n\nFor the possessed who sit in the house of God, daily sustenance is to be provided by the exorcists at the appropriate time.\n\nXCIII. On the offerings of the discordant.\n\nThe offerings of brothers at variance are to be received neither in the sanctuary nor in the treasury.\n\nXCIV. On the oppressors of the poor.\n\nThe gifts of those who oppress the poor are to be refused by the priests.\n\nXCV. On those who defraud the churches of the offerings of the dead.\n\nThose who either deny the churches the offerings of the dead, or render them with difficulty, are to be excommunicated as killers of the needy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"XCVI. De accusatore vel accusato.\n\nQuaerendum in judicio cujus sit conversationis et fidei is qui accusat et is qui accusatur.\n\nXCVII. De religiosis feminis.\n\nVir qui religiosis feminis praeponendus est ab episcopo loci probetur.\n\nXCVIII. De laicis doctoribus.\n\nLaicus praesentibus clericis, nisi ipsis probantibus, docere non audeat.\n\nXCIX. De mulieribus doctis.\n\nMulier quamvis docta et sancta viros in conventu docere non audeat.\n\nC. Ut mulieres baptizare non praesumant.\n\nMulier baptizare non praesumat.\n\nCI. De viduis adolescentulis.\n\nViduae adolescentes, quae corpore debiles sunt, sumptu Ecclesiae cujus viduae sunt sustententur.\n\nCII. De clericis et viduis.\n\nAd reatum episcopi pertinet vel presbyteri qui parochiae praeest, si sustentandae vitae praesentis causa adolescentiores viduae vel sanctimoniales clericorum familiaritatibus subjiciantur.","english":"XCVI. On the accuser or the accused.\n\nIn judgment it must be inquired of what manner of life and faith is he who accuses and he who is accused.\n\nXCVII. On religious women.\n\nThe man who is to be set over religious women is to be approved by the bishop of the place.\n\nXCVIII. On lay teachers.\n\nA layman, in the presence of clerics, shall not presume to teach unless they themselves approve it.\n\nXCIX. On learned women.\n\nA woman, however learned and holy, shall not presume to teach men in an assembly.\n\nC. That women are not to presume to baptize.\n\nA woman shall not presume to baptize.\n\nCI. On young widows.\n\nYoung widows who are weak in body are to be supported at the expense of the Church of which they are widows.\n\nCII. On clerics and widows.\n\nIt pertains to the guilt of the bishop or presbyter who presides over a parish if, for the sake of sustaining this present life, younger widows or consecrated women are subjected to familiarity with clerics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"CIII. De viduis.\n\nViduae quae stipendio Ecclesiae sustentantur tam assiduae in Dei opere esse debent, ut et meritis et orationibus suis Ecclesiam adjuvent.\n\nCIV. De viduis quae professam continentiam proevaricaverunt.\n\nSicut bonum est castitatis praemium, ita et majore observantia et praeceptione constituendum a est, ut si quae viduae, quamlibet adhuc in minoribus annis positae et immatura aetate a viro relictae, se devoverint Deo et veste laicali abjecta sub testimonio episcopi et Ecclesiae religioso habitu apparuerint, postea vero ad nuptias saeculares transierint, secundum apostolum Paulum damnationem habebunt, quoniam fidem castitatis quam Deo voverunt irritam facere ausae sunt. Tales ergo personae sint a Christianorum communione alienae, quae etiam nec in convivio cum Christianis communicent: nam si adulterae conjuges reatu sunt suis viris obnoxiae, quanto magis viduae quae Deo religiositatem voverant crimine adulterii notabuntur, si devotionem quam spontanee Deo obtulerunt libidinosa voluptate corruperint atque ad secundas nuptias transitum fecerint?","english":"CIII. On widows.\n\nWidows who are supported by the stipend of the Church ought to be so assiduous in the work of God that by their merits and prayers they aid the Church.\n\nCIV. On widows who have violated their professed continence.\n\nJust as the reward of chastity is good, so also it must be established by greater observance and precept that if any widows, even those still in their younger years and left by a husband at an immature age, have devoted themselves to God and, casting off lay dress, have appeared under the testimony of the bishop and the Church in religious habit, but afterwards have passed over to secular marriages, according to the apostle Paul they will have damnation, because they have dared to make void the faith of chastity which they vowed to God. Such persons therefore are to be alien from the communion of Christians, who are not even to share at a banquet with Christians; for if adulterous wives are liable to their husbands by the charge of guilt, how much more will widows who have vowed religious devotion to God be marked by the crime of adultery, if they corrupt by lustful pleasure the devotion which they spontaneously offered to God and make a transition to second marriages?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"quae etsi violentia irruente ab aliquo praereptae fuerint, ac postea delectatione libidinis permanere in conjugium raptori vel violento viro consenserint, damnationi superius comprehensae teneantur obnoxiae: de talibus enim sic ait Apostolus: Cum enim luxuriatae fuerint nubere volunt, habentes damnationem quia primam fidem irritam fecerunt.\n\nCV. De contemptoribus Ecclesia.\n\nRevera invenitur ex Christianis fieri schismaticos plerumque irrationabiles, quibus ex his dum ut catholici aedificant illi ut haeretici destruere insistunt, et alii ecclesias Domini fideli devotione ac compunctione promptissima subornare, alii de his seditionum institutione decresci. De his recte loquitur per Spiritum sanctum propheta: Benedicti qui aedificant te in aeternum, et maledicti sunt qui destruunt muros tuos vel certe qui subvertunt habitationes tuas vel nunc conati sunt minui sancta tua: tu autem domus Dei laetare cum filiis justorum.","english":"even if they were seized beforehand by someone through an outbreak of violence, and afterwards, out of delight in lust, consented to remain in marriage with the ravisher or violent man, they are held liable to the condemnation comprehended above; for of such the Apostle speaks thus: For when they have grown wanton, they wish to marry, having condemnation because they have made void their first faith.\n\nCV. On the despisers of the Church.\n\nIndeed, it is found that from among Christians there are very often made schismatics, unreasonable men, from whom, while as catholics they build up, those as heretics insist on destroying, and while some adorn the churches of the Lord with faithful devotion and most ready compunction, others diminish them by the institution of seditions. Of these the prophet speaks rightly through the Holy Spirit: Blessed are those who build you up forever, and cursed are those who destroy your walls, or certainly who overturn your dwellings, or who have now attempted to diminish your holy things: but you, house of God, rejoice with the children of the righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Et ab hac institutione Domini placuit omnibus Patribus per provinciam Carthaginis consistentibus, ut si quis clericus vel laicus se elevaverit contra Ecclesiam Dei seditionum seminans schismata et non ad culmen charitatis ejus conaverit attendi, sed fundamenta ejus volens subrui, quae est stabilitas omnium Christianorum, si clericus fuerit, cadat de proprio gradu; si laicus, segregatus ab Ecclesia Dei quam spernit et a conventu totius Christianae religionis, a sancta communione maneat exclusus.\n\nAurelius episcopus Ecclesiae Carthaginensis subscripsi.\n\nDonatianus Teleptensis primae sedis episcopus subscripsi.\n\nAugustinus Hipponae regionis episcopus subscripsi.\n\nSimiliter omnes episcopi subscripserant d.\n\nXVI CONCILIUM CARTHAGINENSE QUINTUM\n\nHABITUM AB EPISCOPIS NUMERO SEPTUAGINTA TRIBUS, AERA CCCCXXXVIII. POST CONSULATUM FLAVII STILICONIS VIRI CLARISSIMI, DIE XVII KALENDAS JULIAS.","english":"And by this ordinance of the Lord it pleased all the Fathers assembled throughout the province of Carthage that if any cleric or layman exalts himself against the Church of God, sowing the schisms of sedition, and does not strive to attend to the summit of her charity, but wishes to undermine her foundations, which are the stability of all Christians: if he is a cleric, let him fall from his own rank; if a layman, let him be separated from the Church of God which he despises and from the assembly of the whole Christian religion, and remain excluded from holy communion.\n\nAurelius, bishop of the Church of Carthage, I have subscribed.\n\nDonatianus, bishop of the first see of Telepte, I have subscribed.\n\nAugustine, bishop of the region of Hippo, I have subscribed.\n\nIn like manner all the bishops subscribed.\n\nTHE SIXTEENTH COUNCIL OF CARTHAGE, THE FIFTH\n\nHeld by seventy-three bishops, in the year 438, after the consulate of Flavius Stilicho, a most illustrious man, on the seventeenth day before the Kalends of July.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Carthagine in secretario basilicae restitutae cum Aurelius episcopus una curo coepiscopis suis consedisset, astantibus etiam diaconibus, constituta sunt haec quae in subsequenti concilio definita sunt a.\n\nI. De clericis ad testimonium non pulsandis.\n\nIn principio statuendum, ut si quis forte in ecclesia quamlibet causam jure apostolico ecclesiis imposito agere voluerit, et fortasse decisio clericorum uni parti displicuerit, non liceat clericum in judicium ad testimonium devocari eum, qui cognitor vel praesens fuit [U., fuerit], ut nulla ad testimonium dicendum ecclesiastici cujuslibet persona pulsetur.\n\nII. De clericis pro crimine suo damnatis.\n\nEt illud statuendum, ut si quis cujuslibet honoris clericus judicio episcoporum quocunque crimine fuerit damnatus, non liceat eum sive ab ecclesiis quibus praefuit, sive a quolibet homine defensari, interposita poena damni, pecuniae atque honoris, a quo nec aetatem nec sexum excusandum esse praecipiant.","english":"At Carthage, in the secretarium of the restored basilica, when Bishop Aurelius had sat together with his fellow bishops, with the deacons also standing by, there were established these things which were defined in the following council.\n\nI. That clerics are not to be summoned to give testimony.\n\nAt the outset it must be decreed that if anyone should wish to conduct any case whatsoever in the church by the apostolic law imposed on the churches, and perhaps the decision of the clerics should displease one party, it shall not be permitted to summon to judgment to give testimony the cleric who was the examiner or was present, so that no person of any ecclesiastic whatsoever may be summoned to give testimony.\n\nII. Concerning clerics condemned for their own crime.\n\nAnd this too must be decreed, that if any cleric of whatsoever honor has been condemned by the judgment of bishops for any crime whatsoever, it shall not be permitted for him to be defended either by the churches over which he presided or by any man whatsoever, with the penalty of loss of money and honor having been interposed, from which they order that neither age nor sex is to be excused.","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":70,"ref":"p70","source":"III. De sacerdotibus et levitis ut ab uxoribus se contineant.\n\nPraeterea cum de quorumdam clericorum quamvis erga uxores proprias incontinentia referretur, placuit episcopos, presbyteros et diaconos secundum priorum statuta etiam ab uxoribus continere; quod nisi fecerint, ab ecclesiastico removeantur officio: caeteros autem clericos ad hoc non cogi, sed secundum uniuscujusque consuetudinem observari debere.\n\nIV. De rebus Ecclesiae inconsulto metropolitano episcopo non alienandis.\n\nPlacuit etiam ut rem Ecclesiae nemo vendat: quod si aliqua necessitas cogit, hanc insinuandam esse primati provinciae, ut cum statuto numero episcoporum utrum faciendum sit arbitretur; quod si tanta urget necessitas Ecclesiae ut non possit ante consulere, saltem post factum curet hoc statim agere vel vicinis episcopis hoc antea indicare et ad concilium referre easdem Ecclesiae necessitates; quod si non fecerit, reus concilii venditor teneatur honore amisso b.","english":"III. Concerning priests and levites, that they abstain from their wives.\n\nMoreover, when report was made of the incontinence of certain clerics, even toward their own wives, it was decided that bishops, presbyters, and deacons, according to the statutes of earlier fathers, should also abstain from their wives; and if they do not do so, let them be removed from the ecclesiastical office. But the remaining clerics are not to be compelled to this, but it ought to be observed according to the custom of each one.\n\nIV. Concerning the property of the Church, that it is not to be alienated without the counsel of the metropolitan bishop.\n\nIt was also decided that no one sell the property of the Church; but if any necessity compels it, this must be made known to the primate of the province, so that with the established number of bishops he may judge whether it should be done. But if such great necessity presses upon the Church that it cannot be consulted beforehand, at least after the fact let the seller take care to act at once, or to inform the neighboring bishops beforehand and refer these same necessities of the Church to the council; but if he does not do so, the seller shall be held liable to the council, having lost his honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"V. Ut nullus episcopus relicta cathedra in dioecesi resideat.\n\nRursum placuit ut nemini sit facultas, relicta principali cathedra, ad aliquam ecclesiam in dioecesi constitutam se conferre, vel in re propria diutius quam oportet constitutum curam vel frequentationem propriae cathedrae negligere.\n\nVI. De his qui nullo testimonio se baptizatos noverunt ut baptizentur.\n\nItem placuit de infantibus, quoties non inveniuntur certissimi testes qui eos baptizatos esse sine dubitatione testentur, neque ipsi sunt per aetatem idonei de traditis sibi sacramentis respondere, absque ullo scripulo eos esse baptizandos, ne ista trepidatio eos faciat sacramentorum purgatione privari: hinc enim legati Maurorum fratres nostri consuluerunt, quia multos tales a barbaris redimunt.\n\nVII. De tempore paschali seu concilii.\n\nItem placuit ut dies venerabilis paschae formatarum subscriptione omnibus intimetur, dies vero concilii calendas Novembris servetur, et scribendum ad singularum quarumque provinciarum primates, ut quando apud se concilium congregat, istum diem non impediant.","english":"V. That no bishop, having left his cathedra, should reside in a diocese.\n\nIt was again decided that no one should have the opportunity, having left his principal cathedra, to betake himself to any church established in a diocese, or, having settled in his own property longer than is fitting, to neglect the care or the frequenting of his own cathedra.\n\nVI. Concerning those who are known to have been baptized on no testimony, that they be baptized.\n\nIt was likewise decided concerning infants: whenever there are not found most certain witnesses who may testify without doubt that they have been baptized, nor are they themselves by reason of age fit to answer concerning the sacraments delivered to them, they are to be baptized without any scruple, lest that hesitation cause them to be deprived of the cleansing of the sacraments; for on this account the envoys of the Moors, our brothers, consulted, because they redeem many such from the barbarians.\n\nVII. Concerning the time of Easter or of the council.\n\nIt was likewise decided that the day of the venerable Easter be made known to all by the subscription of letters, but that the day of the council be observed on the Kalends of November, and that it be written to the primates of each and every province, that when he gathers a council among his own people, they not hinder this day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"VIII. De intercessoribus ne cathedram morientis episcopi diu retineant.\n\nItem constitutum est ut nulli intercessori licitum sit cathedram, cui intercessor datus est, quibuslibet populorum studiis vel seditionibus retinere, sed dare operam ut intra annum eisdem episcopum provideat; quod si neglexerit, anno exempto interventor alius tribuatur.\n\nIX. De defensore ecclesiarum a principe postulando.\n\nAb imperatore autem universis visum est postulandum propter afflictionem pauperum quorum molestiis sine intermissione agitatur Ecclesia, ut defensores eis adversus potentias divitum cum episcoporum provisione deligantur.\n\nX. Ut episcopi ad diem concilii recurrant.\n\nItem placuit ut quotiescunque concilium congregandum est, episcopi qui neque aegritudine neque alia graviore necessitate impediuntur competenter occurrant d, primatibusque suarum provinciarum intimetur, ut de universis episcopis vel duae vel tres turmae fiant, ac de singulis turmis vicissim quotquot electi fuerint ad diem concilii instantissime occurrant; quod ei non potuerint occurrere, excusationes suas in tractatoria e conscribant, vel si post adventum tractatoriae aliquae necessitates repente forsitan ortae fuerint, nisi rationem impedimenti sui apud suum primatem reddiderint, ecclesiae suae communione debere esse contentos.","english":"VIII. Concerning intercessors, that they not retain the cathedra of a dying bishop for long.\n\nIt was likewise established that no intercessor be permitted to retain, by any popular factions or seditions, the cathedra to which he has been given as intercessor, but that he take care to provide a bishop for the same within a year; but if he neglect this, the year having passed, another intercessor is to be assigned.\n\nIX. Concerning a defender of the churches to be requested from the emperor.\n\nIt seemed good to all that it be requested from the emperor, on account of the affliction of the poor, by whose troubles the Church is agitated without ceasing, that defenders be chosen for them against the powers of the rich, with the provision of the bishops.\n\nX. That bishops hasten to the day of the council.\n\nIt likewise pleased that as often as a council is to be gathered, the bishops who are hindered neither by illness nor by any other more serious necessity shall duly assemble, and the primates of their provinces shall be notified, so that from all the bishops either two or three companies be made, and from each company in turn as many as have been chosen shall most urgently assemble on the day of the council; and those who could not assemble, let them write their excuses in the tractatory letter, or if perhaps some necessities have suddenly arisen after the arrival of the tractatory letter, unless they have rendered an account of their hindrance before their primate, they ought to be content with the communion of their own church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"XI. Ut lapsis sacerdotibus manus eis sicut laicis non ponantur.\n\nIta confirmatum est ut si quando presbyteri vel diaconi in aliqua graviori culpa convicti fuerint, qua eos a ministerio necesse sit removere, non eis manus vel tanquam poenitentibus vel tanquam fidelibus laicis imponatur; neque unquam permittendum, ut rebaptizati ad clericatus gradum promoveantur.\n\nXII. De clericis excommunicatis quandiu eis asserere liceat.\n\nRursum constitutum est, ut quoties clericis convictis et confessis in aliqua crimine vel propter eorum verecundiam parcitur vel propter Ecclesiae opprobrium aut insolentem insultationem haereticorum atque gentilium, si forte causae sue adesse voluerint et innocentiam suam asserere, intra annam excommunicationis hoc faciant: si vero intra annum causam suam purgare contempserint, nulla eorum vox postea penitus audiatur.","english":"XI. That hands are not to be laid on fallen priests as on laypeople.\n\nIt was thus confirmed that if at any time presbyters or deacons are convicted of some graver fault, for which it is necessary to remove them from the ministry, hands are not to be laid on them either as penitents or as faithful laypeople; nor is it ever to be permitted that the rebaptized be promoted to the grade of clergy.\n\nXII. Concerning excommunicated clerics, how long it is permitted them to assert their case.\n\nIt was again established that, as often as clerics are convicted and confess some crime, and either for the sake of their shame or for the sake of the Church's reproach or the insolent mockery of heretics and gentiles they are spared, if perchance they wish to be present at their case and assert their innocence, they are to do this within a year of excommunication; but if within a year they have scorned to clear their case, thereafter no voice of theirs is to be heard at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"XIII. De clericis vel monachis ab alio episcopo ordinatis.\n\nItem placuit, ut si quis de alterius monasterio repertum vel ad clericatum promovere voluerit vel in suo monasterio majorem monasterii constituere, episcopus qui hoc fecerit, a caeterorum communione sejunctus, suae tantum plebis communione contentus sit, et ille neque clericus neque praepositus perseveret.\n\nXIV. De episcopis qui infidelibus res suas relinquunt.\n\nItem constitutum est ut si quis episcopus haeredes extraneos a consanguinitate sua vel haereticos etiam consanguineos aut paganos Ecclesiae praetulerit, saltem post mortem anathema ei dicatur, atque nomen ejus inter Dei sacerdotes nullomodo recitetur, nec excusari possit si intestatus defecerit, quia utique debuit factus episcopus rei suae ordinationem congruam suae professioni nequaquam differre.\n\nXV. De basilicis quae sine martyrum reliquiis dedicatae sunt.","english":"XIII. Concerning clerics or monks ordained by another bishop.\n\nIt was likewise decided that if anyone, found in another's monastery, a bishop wishes either to promote to the clerical order or to appoint as superior of his own monastery, the bishop who does this shall be separated from the communion of the others and be content with the communion of his own people alone, and that man shall not continue either as a cleric or as a superior.\n\nXIV. Concerning bishops who leave their property to unbelievers.\n\nIt was likewise established that if any bishop prefers unrelated heirs, or even heretical relatives or pagans, to the Church, at least after his death anathema shall be pronounced upon him, and his name shall in no way be recited among the priests of God, nor can he be excused if he dies intestate, since surely, having been made a bishop, he ought by no means to have deferred the fitting disposition of his property in accordance with his profession.\n\nXV. Concerning basilicas that have been dedicated without the relics of martyrs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Item placuit, ut de altaribus quae passim per agros aut vias tanquam memoriae martyrum constituuntur, in quibus nullum corpus aut reliquiae martyrum conditae probantur, ab episcopis qui iisdem locis praesunt si fieri potest evertantur: si autem hoc per tumultus populares non sinitur, plebes tamen admoneantur ne illa loca frequentent, ut qui recte sapiunt nulla ibi superstitione devincti teneantur. Et omnino nulla memoria martyrum probabiliter acceptetur, nisi ubi corpus aut aliquae reliquiae sunt, aut origo alicujus habitationis vel passionis fidelissima origine traditur; nam quae per somnia et inanes quasi revelationes quorumlibet hominum ubicumque constituuntur altaria omnimodo improbentur.\n\nXVI. De idolatriis destruendis.\n\nItem placuit ab imperatoribus gloriosissimis peti, ut reliquiae idolatriae non solum in simulacris sed in quibuscumque locis vel lucis vel arboribus omnimodo deleantur.","english":"Likewise it was decided that altars which are set up here and there throughout fields or along roads as memorials of martyrs, in which no body or relics of martyrs are proven to be buried, are to be overturned by the bishops who preside over those places, if it can be done; but if this is not permitted because of popular disturbances, the people are nevertheless to be warned not to frequent those places, so that those who are right-minded may not be bound there by any superstition. And altogether no memorial of martyrs is to be accepted as credible unless either a body or some relics are there, or the origin of some dwelling or passion is handed down by a most faithful origin; for altars which are established anywhere through dreams and, as it were, empty revelations of any persons whatsoever are to be wholly disapproved.\n\nXVI. Concerning idols to be destroyed.\n\nLikewise it was decided to ask the most glorious emperors that the remnants of idolatry be utterly destroyed not only in images but in whatever places, whether groves or trees.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Aurelius episcopus ecclesiae Carthaginis his supra comprehensis in nostro concilio statutis subscripsi.\n\nSimiliter septuaginta tres episcopi subscripserunt.\n\nXVII CONCILIUM CARTHAGINENSE SEXTUM\n\nHARITUM AB EPISCOPIS DUCENTIS DECEM ET SEPTEM, AERA CCCCLVI, URA ACTUM EST UT NI- CAENUM CONCILIUM AB EPISCOPIS ORIENTALIBUS PETERETUR: CUI SYNODO INTERFUIT LEGATIO ECCLESIAE ROMANAE, FAUSTINUS SCILICET EPISCOPUS, PHILIPPUS ET ASELLUS PRESBYTERES, POST CONSULATUM GLORIOSISSIMORUM IMPERATORUM HONORII XII ET THEODOSII VIII AU- GUSTORUM, VIII KALENDAS JUNIAS.\n\n159-160 Carthagine in secretario basilicae Fausti cum Aurelius papa una cum Valentino primae sedis provinciae Numidiae Faustinoque ecclesiae Potentinae provinciae Italiae Piceni legato Ecclesiae Romanae, sed et legatis diversarum provinciarum Africanarum id est Numidiarum duarum, Byzacenae, Mauritaniae Sitiphensis et Mauritaniae Caesariensis, sed et Tripolis, et Vincentio Culusitano, Fortunatiano et caeteris episcopis provinciae proconsularis ducentis decem et septem, necnon Philippo et Asello presbyteris atque legatis Romanae Ecclesiae consedisset, astantibus diaconibus, Aurelius episcopus dixit.","english":"Aurelius, bishop of the church of Carthage, subscribed to the statutes set forth above in our council.\n\nLikewise seventy-three bishops subscribed.\n\nTHE SEVENTEENTH COUNCIL OF CARTHAGE, THE SIXTH\n\nHELD BY TWO HUNDRED AND SEVENTEEN BISHOPS, IN THE YEAR 456, IN THE CONSULATE OF THE MOST GLORIOUS EMPERORS HONORIUS XII AND THEODOSIUS VIII AUGUSTI, ON THE EIGHTH DAY BEFORE THE KALENDS OF JUNE.\n\nWhen at Carthage, in the secretarium of the basilica of Faustus, Aurelius the bishop, together with Valentinus of the first see of the province of Numidia, and Faustinus of the church of Potentia in the province of Italy, Picenum, legate of the Roman Church, and also with the legates of the various African provinces, that is, of the two Numidias, of Byzacena, of Mauritania Sitiphensis and of Mauritania Caesariensis, and also of Tripolis, and with Vincentius of Culusi, Fortunatianus, and the other bishops of the proconsular province, two hundred and seventeen in number, and also with Philip and Asellus, presbyters and legates of the Roman Church, had taken their seats, with the deacons standing by, Aurelius the bishop said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"I. Allocutio a Aurelii episcopi ad synodum.\n\nPost diem constitutum concilii, ut recordamini.\n\nfratres beatissimi, multa flagitata sunt, exspectantes fratres nostros qui nunc ad praesentem synodum legali advenerunt, quae gentis necesse est socientur, qua de re Domino nostro de tantae congregationis coetu gratias referimus. Superest ut tam exemplaria Nicaeni concilii quae nunc habemus et a patribus constituta sunt, quam etiam hic a decessoribus nostris eamdem synodum firmantes vel quae secundum eam formam per omnes clericorum gradus a summo usque in ultimum salubriter ordinata sunt, in medium proferantur. Ab universo concilio dictum est: Proferantur. Daniel notarius recitavit: Nicaeni concilii fidei professio vel statuta ita se habent.\n\nII. Responsio Faustini episcopi legati Romanae Ecclesiae de his quae in Ecclesia partim canone, pertim consuetudine sunt firmata.","english":"I. Address of Aurelius the bishop to the synod.\n\nAfter the appointed day of the council, as you remember, most blessed brothers, many things have been demanded, as we awaited our brothers who have now lawfully come to the present synod, matters which must necessarily be joined to the concerns of the people; for which reason we give thanks to our Lord for the gathering of so great an assembly. It remains that both the copies of the Council of Nicaea which we now have and which were established by the fathers, and also the things confirmed here by our predecessors in support of that same synod, or which according to its form have been wholesomely ordered through all the grades of the clergy from the highest even to the lowest, be brought forward into the midst. It was said by the whole council: Let them be brought forward. Daniel the notary read: The profession of faith and the statutes of the Council of Nicaea are as follows.\n\nII. Response of Faustinus the bishop, legate of the Roman Church, concerning those things which in the Church are confirmed partly by canon, partly by custom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Haec cum audisset Faustinus episcopus plebis Potentinae provinciae Italiae Piceni legatus Romanae Ecclesiae dixit: Injuncta nobis sunt a sede apostolica aliqua per scripturam, aliqua etiam in mandatis cum vestra beatitudine tractanda, siculi et gostis superioribus meminimus, hoc est de Nicaenis canonibus, ut conserventur et constitutio eorum et consuetudo, quia et aliqua ordine et canone tenentur, aliqua consuetudine firmata sunt. De his ergo si placet beatitudini vestrae tractemus, ut et ad sedem venerandam rescriptis vestris intimare possitis atque nos admonuisse apud venerabilem papam evidenter clareat, licet et capitula actionum jam inserta sint gestis: de ipsis ergo, ut superius dixi, quid vestrae beatitudini placeat agere debemus. Veniat ergo commonitorium in medium, ut scire possit vestra beatitudo quid in eo contineatur, ut ad singula respondeatur.","english":"When Faustinus, bishop of the people of Potentia in the province of Picenum in Italy, legate of the Roman Church, had heard these things, he said: Some matters have been enjoined on us by the apostolic see by letter, and some also in mandates, to be treated with your blessedness, as we remember was also done in the earlier proceedings; that is, concerning the canons of Nicaea, that both their constitution and their custom be preserved, because some things are held by order and canon, and some have been confirmed by custom. Concerning these things, therefore, if it pleases your blessedness, let us treat, so that you may be able to make them known to the venerable see by your rescripts, and it may be clearly evident that we have given admonition to the venerable pope, although the chapters of the proceedings have already been inserted into the records; concerning these very things, therefore, as I said above, we ought to do what pleases your blessedness. Let the memorandum therefore be brought into the midst, so that your blessedness may know what is contained in it, so that a response may be made to each point.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"III. De commonitorio Romani papae recitato.\n\nAurelius episcopus dixit: Proferatur commonitorium quod fratres et consacerdotes nostri actis nuper allegaverunt, et caetera quae acta sunt vel quae agenda sunt. Subsequenter Daniel a notarius recitavit commonitorium. Fratri Faustino et filiis Philippo et Asello presbyteris Zosimus episcopus. Vobis commissa negotia non latent, vos ita, ac si nostra ibi imo quia nostra ibi in vobis praesentia est, cuncta peragite, maxime cum et hoc nostrum possitis habere mandatum, et verba canonum quae in pleniorem firmitatem huic commonitorio inseruimus: ita enim dixerunt dilectissimi fratres in concilio Nicaeno, cum de episcoporum appellatione decernerent.","english":"III. Concerning the reading of the commonitorium of the Roman pope.\n\nAurelius the bishop said: Let the commonitorium be brought forward which our brothers and fellow-priests recently cited in the proceedings, and the rest of what has been done or is to be done. Daniel the notary then read the commonitorium. To brother Faustinus and to the sons Philippus and Asellus, presbyters, Zosimus the bishop. The matters entrusted to you are not hidden from you; do you carry out everything just as if our presence were there—indeed, because our presence there is in you—especially since you can also have this mandate of ours, and the words of the canons which we have inserted into this commonitorium for fuller confirmation: for thus said the most beloved brothers in the Council of Nicaea when they were deciding about the appeal of bishops.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Placuit autem ut si episcopus accusatus fuerit, et judicaverint congregati episcopi regionis ipsius et de gradu suo dejecerint eum, et appellasse videtur et confugerit ad beatissimum Ecclesiae Romanae episcopum, et voluerit audiri et justum putaverit ut renovetur examen, scribere his episcopis dignetur qui in finitima et propinqua provincia sunt, ut ipsi diligenter omnia requirant et juxta fidem veritatis definiant: quod si quis rogat causam suam iterum audiri, et deprecatione sua moverit episcopum Romanum ut e latere suo presbyterem mittat, erit in potestate episcopi quid velit et quid existimet; et si decreverit mittendos esse qui praesentes cum episcopis judicent habentes auctoritatem ejus a quo destinati sunt, erit in ejus arbitrio; si vero crediderit sufficere episcopos ut negotio terminum imponant, faciet quod sapientissimo consilio suo judicaverit.","english":"But it has been decided that if a bishop has been accused, and the assembled bishops of his own region have judged him and deposed him from his rank, and he appears to have appealed and has fled to the most blessed bishop of the Roman Church, and he wishes to be heard and the Roman bishop considers it just that the examination be renewed, he should deign to write to those bishops who are in the neighboring and nearby province, so that they themselves may diligently investigate everything and decide according to the truth of the matter. But if anyone asks that his case be heard again, and by his entreaty moves the Roman bishop to send a presbyter from his side, it shall be in the power of the bishop to decide what he wishes and what he thinks; and if he decrees that men are to be sent who shall judge in person together with the bishops, having the authority of him by whom they were appointed, it shall be at his discretion; but if he believes that the bishops suffice to put an end to the matter, he shall do what he judges best in his most wise counsel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"IV. Alipii episcopi responsio pro veris exemplariis Nicaeni concilii perquirendis.\n\nEt cum recitaret, Alpius episcopus ecclesiae Tagastensis legatus provinciae Numidiae dixit: De hoc jam superioribus etiam litteris concilii nostri rescripsimus, et id nos servaturos profitemur quod in Nicaeno concilio constitutum est: adhuc tamen movet quoniam cum inspiceremus Graeca exemplaria hujus synodi Nicaenae, ista ibi noscio qua ratione minime invenimus. Unde petimus venerationem tuam, sancte papa Aureli, ut quia hoc authenticum concilium Nicaenum in urbe dicitur esse Constantinopolitana, aliquos cum scriptis tuae sanctitatis mittere digneris, et non solum ad ipsum sanctum fratrem nostrum Constantinopolitanum episcopum, sed etiam ad Alexandrinum et Antiochenum venerabiles sacerdotes, qui hoc nobis concilium sub adstipulatione litterarum suarum dirigant, ut omnis postmodum ambiguitas auferatur, quia nos ita ut frater Faustinus attulit minime invenimus: ista nos tamen paulisper servaturos, ut antea dixi, donec integra exemplaria veniant profitemur. Petendus est autem litteris nostris etiam venerabilis Ecclesiae Romanae episcopus Bonifacius, ut ipse quoque dignetur ad memoratas ecclesias aliquos mittere, qui eadem exemplaria praedicti Nicaeni concilii secundum ejus possint scripta perferre [T. 2. praeferre].","english":"IV. The response of Bishop Alypius concerning the true copies of the Council of Nicaea to be sought out.\n\nAnd when it was being read out, Alypius, bishop of the church of Tagaste, legate of the province of Numidia, said: Concerning this we have already written back also in earlier letters of our council, and we profess that we will observe what was established in the Council of Nicaea; yet it still troubles us that when we inspected the Greek copies of this synod of Nicaea, we found these things there by some reason or other not at all. Wherefore we ask your reverence, holy pope Aurelius, that, since this authentic Council of Nicaea is said to be in the city of Constantinople, you deign to send some men with the writings of your holiness, and not only to our holy brother the bishop of Constantinople himself, but also to the venerable priests of Alexandria and Antioch, that they may direct this council to us with the attestation of their letters, so that all ambiguity may thereafter be removed, because we have by no means found it as brother Faustinus brought it; nevertheless we profess that we will observe these things for a little while, as I said before, until complete copies arrive. Moreover, the venerable bishop of the Roman Church, Bonifacius, must be asked by our letters that he too deign to send some men to the aforementioned churches, who can convey the same copies of the aforesaid Council of Nicaea according to his writings.","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":82,"ref":"p82","source":"Nunc autem memorati Nicaeni concilii qualia exemplaria habemus his gestis sociamus.\n\nV. Ubi Faustinus episcopus dicit, ut Romano papae synodus pro inquirenda Nicaenae synodi veritate notescat.\n\nFaustinus episcopus legatus Ecclesiae Romanae dixit: Nec vestra sanctitas praejudicat Ecclesiae Romanae sive de hoc capitulo sive de aliis, quia dicere dignatus est frater noster et coepiscopus Alipius dubios esse canones, sed haec ipsa ad sanctum ac beatissimum papam nostrum scribere dignemini, ut et ipse integros canones inquirens cum vestra sanctitate de omnibus constitutis tractare possit. Sufficiat autem ut et ipse beatissimus episcopus urbis Romae, sicut et vestra sanctitas apud se tractat, ita et ipse inquirat, ne contentio inter ecclesias nasci videatur, sed magis charitate fraterna deliberare possitis ipso rescribente quid melius observari debeat. Aurelius episcopus dixit: Praeter ista quae deprompsimus actis necesse est ut etiam nostrae parvitatis litteris sancto fratri et consacerdoti nostro Bonifacio singula quae tractamus plenissime intimemus: ergo si omnibus placet prosecutio nostra, ore omnium condiscamus. Universum concilium dixit: Placet.","english":"But now the copies of the aforementioned Council of Nicaea that we have, we join to these proceedings.\n\nV. Here Bishop Faustinus says that the synod should be made known to the Roman pope for the purpose of inquiring into the truth of the Council of Nicaea.\n\nFaustinus the bishop, legate of the Church of Rome, said: Nor does your holiness prejudice the Church of Rome, whether in this matter or in others, because our brother and fellow bishop Alypius has deigned to say that the canons are doubtful; but deign to write these very matters to our holy and most blessed pope, so that he too, inquiring into the complete canons, may be able to treat with your holiness concerning all the decrees. But let it suffice that the most blessed bishop of the city of Rome also, just as your holiness deliberates among yourselves, so may he himself inquire, lest contention seem to arise between the churches, but rather by brotherly charity you may be able to deliberate, with him writing back, what ought better to be observed. Bishop Aurelius said: Besides those things which we have brought forth into the proceedings, it is also necessary that by letters of our lowliness we fully intimate to our holy brother and fellow priest Boniface each of the matters we are treating; therefore, if our proposal pleases all, let us learn by the mouth of all. The whole council said: It pleases.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"VI. De sententia Sardicensis concilii recitata postulante Novato episcopo.\n\nNovatus episcopus legatus Mauritaniae Sitiphensis dixit: Nunc meminimus in hoc praesenti commonitorio lectum etiam de presbyteris vel diaconibus contineri, qualiter audiri ab episcopis suis vel a finitimis debeant, quod in Nicaeno concilio minime legimus: unde hoc ipsum jubeat sanctitas vestra nobis recitari. Aurelius episcopus dixit: Recitetur ad locum etiam hoc quod deposcitur. Daniel notarius recitavit: De appellationibus autem clericorum, id est minoris loci, et ipsius synodi certa responsio, de qua re quid acturi sitis credimus inserendum, quod taliter dictum est ex Sardicensi concilio (Titulo 17). Osius episcopus dixit: Quid me adhuc moveat reticere non debeo: Si episcopus quis forte iracundus, quod esse non debet, cito aut aspere commoveatur adversus presbyterum sive diaconem suum et exterminare cum de ecclesia voluerit, providendum est ne innocens damnetur aut perdat communionem, habeat potestatem ejectus ut finitimos interpellet episcopos, ut causa ejus audiatur et diligentius tractetur, quia non oportet ei negari audientiam roganti, et ille episcopus qui aut juste aut injuste rejecit patienter accipiat ut negotium discutiatur, ut aut probetur ejus aut emendetur sententia: et extera.","english":"VI. Concerning the sentence of the Council of Sardica, read out at the request of Bishop Novatus.\n\nNovatus, bishop, legate of Sitiphensis in Mauritania, said: We now recall that in this present memorandum it is also contained that there was read concerning presbyters or deacons, how they ought to be heard by their own bishops or by neighboring bishops, which we do not read at all in the Council of Nicaea; wherefore let your holiness order this very thing to be read out to us. Bishop Aurelius said: Let this also which is demanded be read out in its place. Daniel the notary read: Concerning the appeals of clerics, that is, of the lesser order, and the certain response of that same synod—as to what you ought to do in this matter, we believe it should be inserted, which was stated in this manner from the Council of Sardica (Title 17). Bishop Osius said: What still moves me I ought not to keep silent: If some bishop, being perhaps irascible—which he ought not to be—is quickly or harshly stirred up 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; let the one ejected have the power to appeal to neighboring bishops, so that his case may be heard and more diligently examined, because audience ought not to be denied to one who asks; and that bishop who has rejected him, whether justly or unjustly, should accept patiently that the matter be discussed, so that either his sentence may be approved or corrected; and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"VII. Ubi Augustinus episcopus cum synodo Nicaenum concilium conservare promittit.\n\nCumque recitaretur, Augustinus episcopus ecclesiae Hipponiregiensis legatus provinciae Numidiae dixit: Et hoc nos servaturos profitemur salva diligentiori inquisitione concilii Nicaeni. Aurelius episcopus dixit: Si hoc etiam omnium vestri charitati placet, responsione firmate. Universum concilium dixit: Omnia quae in Nicaeno concilio statuta sunt nobis omnibus placent. Jucundus episcopus ecclesiae Suphetulae legatus provinciae Byzacenae dixit: Quod statutum est in Nicaeno concilio violari a quoquam nullatenus potest.\n\nVIII. Ubi Faustinus episcopus pro dubietate recitati capituli Romano papae reperit scribendum.\n\nFaustinus episcopus legatus Ecclesiae Romanae dixit: Adhuc secundum professionem sanctitatis vestrae tam sancti Alipii quam etiam fratris nostri Jucundi aliqua firmari credo, aliqua infirmari, quod non debet, cum jam in dubium ipsi canones venerint: ergo ut placet et nobis et beatitudini vestrae, ad sanctum et venerabilem Ecclesiae Romanae episcopum vestra scribere dignetur sanctitas, ut et ipse quod et sanctus Augustinus statuere dignatus est deliberare possit utrumnam et hoc constituendum sit ac retinendum, hoc est de appellationibus inferioris gradus.","english":"VII. Where Augustine, bishop, together with the synod, promises to preserve the Council of Nicaea.\n\nAnd when it was being read out, Augustine, bishop of the church of Hippo Regius, legate of the province of Numidia, said: We profess that we too will observe this, saving a more diligent inquiry into the Council of Nicaea. Bishop Aurelius said: If this also pleases the charity of all of you, confirm it by your response. The whole council said: All things that were established in the Council of Nicaea please all of us. Jucundus, bishop of the church of Suphetula, legate of the province of Byzacena, said: What was established in the Council of Nicaea can in no way be violated by anyone.\n\nVIII. Where Faustinus, bishop, on account of the doubt concerning the chapter read out, finds that it must be written to the Roman pope.\n\nFaustinus, bishop, legate of the Church of Rome, said: Even now, according to the profession of your holiness, I believe that some things are confirmed and some things weakened—which ought not to be—by as holy a man as Alipius and also our brother Jucundus, since the canons themselves have now come into doubt. Therefore, as it pleases both us and your blessedness, let your holiness deign to write to the holy and venerable bishop of the Church of Rome, so that he too may deliberate what Saint Augustine has deigned to establish, namely whether this also is to be decreed and retained, that is, concerning appeals of the lower grade.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Si ergo adhuc in dubium venit de hoc capitulo, justum est ut beatissimae Romanae sedis episcopus informari debeat, si tamen approbatis canonibus hoc a invenire poteritis.\n\nIX. Ubi synodus exemplaria Nicaeni concilii magis ab orientalibus episcopis expetenda decrevit.\n\nAurelius episcopus dixit: Etiam quae dudum vestrae charitati intimavimus, nunc patimini exemplaria statutorum Nicaeni concilii, sed et quae hic salubriter a nostris decessoribus secundum ejusdem concilii formam vel quas nunc a nobis ordinata sunt recitari et gestis inseri. Omne concilium dixit: Exemplaria fidei et statuta Nicaenae synodi, quae ad nostrum concilium per beatae recordationis olim praedecessorem tuae sanctitatis qui interfuit Cecilianum episcopum allata sunt, sed et quae patres ea exemplaria [AE., B.","english":"If, therefore, it still comes into doubt concerning this chapter, it is just that the bishop of the most blessed Roman see should be informed, if indeed by the approved canons you are able to find this.\n\nIX. Where the synod decreed that copies of the Council of Nicaea should rather be sought from the eastern bishops.\n\nAurelius, bishop, said: Also those things which we have lately made known to your charity, now permit the copies of the statutes of the Council of Nicaea, and also those things which have been healthfully ordained here by our predecessors according to the form of the same council, or which have now been ordained by us, to be read out and inserted into the proceedings. The whole council said: The copies of the faith and the statutes of the Nicene synod, which were brought to our council through the blessed-memory predecessor of your holiness, Cecilian, bishop, who was present, and also those which the fathers [copies of 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":86,"ref":"p86","source":"R., U., exempla] sequentes hic constituerunt vel nunc communi tractatu statuimus, his gestis ecclesiasticis inserta manebunt, ita ut superius dictum est venerabilibus viris Antiochenae et Alexandrinae sed et Constantinopolitanae Ecclesiarum [U., G., Ecclesiae] episcopis scribere vestra beatitudo dignetur, ut exemplaria verissima concilii Nicaeni sub adstipulatione litterarum suarum dirigant, quo declarata veritas, ea capitula quae in commonitorio praesens frater et coepiscopus noster Faustinus sed et compresbyteri Philippus et Asellus secum attulerunt, aut ibidem reperta a nobis firmabuntur, aut si non inveniuntur, collecta synodo de hoc in sequenti tractabimus. Daniel notarius Nicaeni concilii professionem fidei vel ejus statuta recitavit in concilio Africano.\n\nX. Professio fidei Nicaeni concilii.","english":"R., U., copies] those present here established, or we now by common deliberation decree, shall remain inserted in these ecclesiastical acts, so that, as was said above, your blessedness may deign to write to the venerable men, the bishops of the Churches of Antioch and Alexandria and also of Constantinople, that they may send the most true copies of the Council of Nicaea under the attestation of their letters, whereby, the truth being made clear, those chapters which our present brother and fellow bishop Faustinus and also the fellow presbyters Philip and Asellus brought with them in the memorandum shall either be confirmed by us as found there, or, if they are not found, we shall treat of this in the following session with the synod gathered. Daniel, notary of the Council of Nicaea, recited the profession of faith and its statutes in the African council.\n\nX. The profession of faith of the Council of Nicaea.","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":"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 de substantia Patris, Deum de Deo, lumen de lumine, Deum verum de Deo vero, natum, non factum, unius substantiae cum Patre, quod Graeci dicunt homousion, per quem omnia facta sunt, sive quae in coelo, sive quae in terra, qui propter nos homines et propter nostram salutem descendit, et incarnatus est, homo factus passus est, et resurrexit tertia die, ascendit in coelos, sedet ad dexteram Patris, inde venturus judicare vivos et mortuos: et in Spiritum sanctum. Eos autem qui dicunt: Erat quando non erat, et priusquam nasceretur non erat, et quia ex nullis exstantibus factus est, aut ex aliqua substantia vel natura, dicentes mutabilem et convertibilem Filium Dei; hos 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, 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, of one substance with the Father, which the Greeks call homoousion, through whom all things were made, whether in heaven or on earth, who for us men and for our salvation descended, and was incarnate, was made man, suffered, and rose again on the third day, ascended into the heavens, sits at the right hand of the Father, from there he will come to judge the living and the dead; and in the Holy Spirit. But those who say: There was when he was not, and before he was born he was not, and that he was made out of nothing, or out of some other substance or nature, saying that the Son of God is mutable and changeable—these the catholic and apostolic Church anathematizes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"XI. Epistola ad Bonifacium urbis Romae episcopum ab Aurelio et reliquis Africanae provinciae episcopis per superius denominatos Romanae Ecclesiae legatos pro eo ipso concilio directa.\n\nDomino beatissimo et honorabili fratri Bonifacio Aurelius, Valentinos primae sedis provinciae Numidiae et caeteri qui praesentes adfuimus numero ducenti decem et septem ex omni concilio Africae.\n\nQuoniam Domino placuit, ut de his quae nobiscum egerunt sancti fratres nostri coepiscopus Faustinus et compresbyteri Philippus et Asellus, non beatae memoriae episcopo Zosimo a quo ad nos mandata et litteras attulerunt, sed tuae venerationi qui in ejus loco es divinitus constitutus, humilitas nostra rescriberet; ea breviter insinuare debemus quae utrorumque concordia terminata sunt, non ea quae prolixis gestorum voluminibus continentur, in quibus salva quidem charitate non tamen sine parvo altercationis labore demorati sumus, ea gestis deliberantes quae nunc ad causam pertinent; quanquam et ille, si adhuc esset in corpore, hoc acciperet gratius quod videret pacatius terminatum, domine frater.","english":"XI. Letter sent to Boniface, bishop of the city of Rome, by Aurelius and the remaining bishops of the province of Africa through the aforementioned legates of the Roman Church on account of that same council.\n\nTo the most blessed lord and honorable brother Boniface, Aurelius, bishop of the first see of the province of Numidia, and the rest of us who were present, numbering two hundred and seventeen from the whole council of Africa.\n\nSince it has pleased the Lord that our humility should write back concerning those matters which our holy brothers and fellow bishops Faustinus and the fellow presbyters Philippus and Asellus transacted with us—not to Zosimus, bishop of blessed memory, by whom they brought the mandates and letters to us, but to your venerable self, who by divine appointment stand in his place—we ought briefly to set forth those things which have been settled by the agreement of both parties, not those things which are contained in the lengthy volumes of the proceedings, in which we indeed lingered, charity being preserved, yet not without no small labor of disputation, deliberating in the records those matters which now pertain to the case; although he too, if he were still in the body, would receive this more gratefully, in that he would see it settled more peaceably, lord brother.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Apiarius presbyter, de cujus et ordinatione et excommunicatione et provocatione fuerat exortum non solum Siccensi verum etiam totius Africae Ecclesiae non leve scandalum, de omnibus erroribus suis veniam petens communioni est restitutus: prior autem coepiscopus noster Siccensis Urbanus quod in eo corrigendum visum est sine ulla dubitatione correxit: quia vero paci et quieti Ecclesiae non tantum ad praesens sed etiam in posterum prospiciendum fuit, quoniam talia multa praecesserunt ut vel similia vel etiam graviora deinceps praecaveri oporteret: placuit nobis ut de Siccensi Ecclesia, retento scilicet honore gradus sui, presbyter removeretur Apiarius, et accepto epistolio ubicunque alibi vellet et posset presbyterii munere fungeretur; quod eidem ipsi per litteras proprias postulanti sine difficultate concessimus.","english":"Apiarius the presbyter, from whose ordination and excommunication and appeal a scandal by no means light had arisen, not only for the Church of Sicca but also for the whole of Africa, seeking pardon for all his errors, was restored to communion. Moreover, our fellow bishop Urbanus of Sicca corrected without any doubt what seemed to need correction in him. But since provision had to be made for the peace and quiet of the Church not only for the present but also for the future, because many such things had preceded so that similar or even graver matters must thereafter be guarded against, it pleased us that Apiarius be removed from the Church of Sicca, with the honor of his rank of course retained, and that, having received a letter, he might perform the office of presbyter wherever else he wished and was able; which, when he himself requested it by his own letters, we granted him without difficulty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Sane priusquam haec causa isto termino clauderetur, inter alia quae diuturnis [U., diutinis] disceptationibus versabamur, quia ratio ipsa poscebat ut apud acta ecclesiastica a fratribus nostris Faustino coepiscopo et Philippo atque Asello compresbyteris quaereremus, ut promerent quidquid eis nobiscum agendum fuisset injunctum, nonnulla quidem sine ullo scripto prosecuti sunt verbis: sed cum id potius flagitaremus quid in litteris ferrent, commonitorium protulerunt, quod recitatum nobis etiam gestis quae secum ad vos deferunt est alligatum: in quo eis quatuor quaedam nobiscum gerenda mandata sunt: unum de appellationibus episcoporum ad Romanae Ecclesiae sacerdotem: alterum ne ad comitatum episcopi importune navigent: tertium de retractandis presbyterorum et diaconorum causis apud finitimos episcopos, si a suis excommunicati perperam [U., propere] fuerint: quartum de Urbano episcopo excommunicando vel etiam Romam evocando, nisi ea quae videbantur corrigenda corrigeret. Quorum omnium de primo et tertio id est ut Romam liceat episcopo provocare, et ut clericorum causae apud provinciarum suarum episcopos finiantur, jam priori anno etiam litteris nostris ad eumdem venerabilis memoriae Zosimum episcopum datis insinuare curavimus, ut ea servare sine ulla ejus injuria paulisper sineremus usque ad inquisitionem statutorum concilii Nicaeni.","english":"To be sure, before this case was closed by that termination, among the other matters with which we were engaged in long disputes, since reason itself demanded that we inquire from our brothers the co-bishop Faustinus and the fellow presbyters Philip and Asellus, in the ecclesiastical records, so that they might bring forward whatever had been enjoined on them to be done with us, they indeed set forth certain matters in words without any writing; but when we demanded rather what they were carrying in their letters, they produced a memorandum, which, having been read to us, is also attached to the proceedings which they are bringing with them to you; in which four certain matters were entrusted to them to be done with us: one concerning appeals of bishops to the priest of the Roman Church; the second, that bishops not sail to the court importunately; the third, concerning the reopening of the cases of presbyters and deacons before neighboring bishops, if they have been wrongly excommunicated by their own; the fourth, concerning the excommunication of Bishop Urban, or even summoning him to Rome, unless he corrected the things that seemed to need correction. Concerning all of these, regarding the first and the third—that is, that it be permitted for a bishop to appeal to Rome, and that the cases of clerics be finished before the bishops of their own provinces—we already took care in the previous year, even by our letters given to the same bishop Zosimus of venerable memory, to intimate that we should be permitted to observe these for a little while without any injury to him, until the inquiry into the statutes of the Council of Nicaea.","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":"Et nunc de tua poscimus sanctitate, ut quemadmodum ea apud Nicaeam a patribus acta vel constituta sunt sic ea nobis facias custodiri, et ibi apud vos ista quae in commonitorio attulerunt facias exerceri. Item istud a: Si episcopus accusatus fuerit, et judicaverint congregati episcopi regionis ipsius et de gradu suo dejecerint eum, et appellasse videtur et confugerit ad beatissimum Romanae Ecclesiae episcopum, et voluerit audiri et justum putaverit ut renovetur examen, scribere his episcopis dignetur qui in finitima et propinqua provincia sunt, ut ipsi diligenter requirant omnia et juxta fidem veritatis definiant: quod si is, qui rogat causam suam iterum audiri, deprecatione sua moverit episcopum Romanum ut e latere suo presbyteres mittat, erit in potestate episcopi quid velit et quid aestimet; et si decreverit mittendos esse qui praesentes cum episcopis judicent habentes auctoritatem ejus a quo destinati sunt, erit in suo arbitrio: si vero crediderit sufficere episcopos ut negotio terminum imponant, faciet quod sapientissimo suo consilio judicaverit.","english":"And now we ask of your holiness that, just as the things done or established by the fathers at Nicaea were, so you cause them to be observed by us, and that there at your place you cause those things which they brought in the memorandum to be carried out. Likewise this: If a bishop has been accused, and the assembled bishops of his own region have judged him and deposed him from his rank, and he appears to have appealed and has fled to the most blessed bishop of the Roman Church, and he has wished to be heard and has judged it just that the examination be renewed, let him deign to write to those bishops who are in the neighboring and nearby province, that they themselves may diligently inquire into all matters and decide according to the truth of the faith. But if he who asks that his case be heard again has, by his entreaty, moved the Roman bishop to send presbyters from his side, it will be in the power of the bishop what he wishes and what he judges; and if he has decreed that those who are to judge together with the bishops in person are to be sent, having the authority of him by whom they have been appointed, it will be in his discretion; but if he believes that the bishops suffice to put an end to the matter, he shall do what he has judged by his most wise counsel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Item de presbyteris et diaconibus: Si episcopus quis iracundus, quod esse non debet, cito aut aspere commoveatur adversus presbyterum sive diaconum suum et exterminare eum de Ecclesia voluerit, providendum est ne innocens damnetur aut perdat communionem, habeat potestatem ejectus ut finitimos interpellet episcopos et causa ejus audiatur et diligentius tractetur, quia non oportet ei negari audientiam roganti; et ille episcopus qui aut juste aut injuste rejecit patienter accipiat ut negotium discutiatur, ut aut probetur ejus aut emendetur sententia. Haec utique usque ad adventum verissimorum exemplariorum Nicaeni concilii inserta gestis sunt, quae si ibi quemadmodum constituta sunt et quemadmodum ipso, quod apud nos fratres ex apostolica sede directi allegaverunt, commonitorio continentur, eo ordine vel apud vos in Italia custodirentur, nullomodo nos talia qualia commemorare jam nolumus vel tolerare cogeremur vel intolerabilia pateremur. Sed credimus, adjuvante misericordia Dei nostri, quod tua sanctitate Romanae Ecclesiae praesidente non sumus jam istum typhum passuri, et servabuntur erga nos ea quae nobis etiam non dissidentibus custodiri debeant cum fraterna charitate secundum sapientiam atque justitiam, quam tibi donavit Altissimus, etiam ipse perspicis [U., G., prospicis] esse servanda, nisi forte aliter se habeant canones concilii Nicaeni.","english":"Likewise concerning presbyters and deacons: If any bishop, being irascible—which he ought not to be—is quickly or harshly moved against his presbyter or deacon and wishes to expel him from the Church, provision must be made that an innocent man not be condemned or lose communion. Let the one ejected have the power to appeal to neighboring bishops, and let his case be heard and treated more diligently, because audience ought not to be denied to one who asks for it. And that bishop who rejected him, whether justly or unjustly, should accept patiently that the matter be examined, so that his sentence may either be approved or corrected. These things, certainly, were inserted into the proceedings up to the arrival of the most authentic copies of the Council of Nicaea; and if those things, just as they were established there and just as they are contained in the memorandum which the brothers sent from the apostolic see and cited among us, were observed in that order also among you in Italy, we would in no way be compelled to tolerate such things as we now no longer wish even to mention, nor would we suffer intolerable things. But we believe, with the help of the mercy of our God, that since your holiness presides over the Roman Church, we shall no longer suffer this arrogance, and those things which ought to be observed toward us—even when we do not disagree—will be preserved with brotherly charity according to the wisdom and justice which the Most High has given you; you yourself also perceive that they must be observed, unless perhaps the canons of the Council of Nicaea stand otherwise.","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":93,"ref":"p93","source":"Quamvis enim plurimos Codices legerimus, sed nusquam in Nicaeno concilio in Latinis Codicibus legimus quemadmodum in supradicto commonitorio inde directa sunt: quia hic in nullo Codice ea potuimus invenire, ex Orientalibus Ecclesiis, ubi perhibentur eadem decreta posse etiam authentica reperiri, magis nobis desideramus afferri. Pro qua re tuam quoque venerationem obsecramus, ut scribere etiam ipse digneris ad illarum partium sacerdotes, hoc est Ecclesiae Antiochenae Alexandrinae et Constantinopolitanae, et si aliis etiam tuae placuerit sanctitudini [AE., BR., U., sanctitati], ut inde ad nos idem canones apud Nicaeam civitatem a patribus constituti veniant, te potissimum hoc beneficium cunctis occidentalibus ecclesiis in Domini adjutorio conferente. Quis enim dubitet exemplaria esse verissima concilii in Graecia Nicaeni congregati, quae tam diversis locis et de nobilibus Graecis ecclesiis allata sunt et comparata concordant? Quod, donec fiant haec quae in commonitorio supradicto a nobis allegata sunt de appellationibus episcoporum ad Romanae Ecclesiae sacerdotem et de clericorum causis apud provinciarum suarum episcopos terminandis, nos usque ad probationem servaturos esse profitemur, et beatitudinem tuam ad hoc nos adjuturam in Dei voluntate confidimus.","english":"For although we have read very many codices, we have nowhere read in the Latin codices of the Council of Nicaea the things that were sent from there as set out in the aforementioned memorandum; because we have been unable to find them in any codex here, we rather desire that they be brought to us from the Eastern Churches, where the same decrees are said to be able to be found even in authentic form. Wherefore we also beseech your Veneration, that you yourself deign to write to the priests of those regions—that is, of the Church of Antioch, Alexandria, and Constantinople—and, if it pleases your Holiness, to others as well, so that from there the same canons established by the fathers at the city of Nicaea may come to us, with you above all conferring this benefit upon all the Western churches with the Lord's help. For who would doubt that those copies are most true of the council gathered in Greece at Nicaea, which, brought from such diverse places and from the noble Greek churches, are found to agree? And until those things which were cited by us in the aforementioned memorandum are done—concerning the appeals of bishops to the priest of the Roman Church and concerning the causes of clerics to be terminated before the bishops of their own provinces—we profess that we will keep them until proof is given, and we trust in God's will that your Blessedness will help us to this end.","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":"Caetera vero quae in nostra synodo gesta vel firmata sunt, quoniam supradicti fratres nostri Faustinus episcopus, Philippus et Asellus presbyteri secum detulerunt, si dignatus fueris, tuae nota facient sanctitati. Et subscripta alia manu: Dominus noster te nobis annis plurimis custodiat, beatissime frater d. Aurelius Carthaginis episcopus, Alipius, Augustinus, Possidius, Marinus, et caeteri ducenti decem et septem subscripserunt.\n\nXII. Rescripta [T. 2, rescriptum] ad concilium Africanum Cyrilii Alexandrini episcopi et Attici Constantinopolitani episcopi: ubi authentica Nicaeni concilii translata de Graeco per Innocentium presbyterum transmissa sunt, quae etiam epistolae cum eodem concilio Nicaeno per memoratum presbyterum Innocentium et Marcellum subdiaconum Ecclesiae Carthaginis sancto Bonifacio episcopo Ecclesiae Romanae sub die vi Kalendas Decembris sunt directae.","english":"But the remaining matters that were carried out or confirmed in our synod, since our aforementioned brothers Bishop Faustinus and the presbyters Philippus and Asellus brought them with them, if you deign, they will make them known to your Holiness. And subscribed by another hand: May our Lord keep you for us for many years, most blessed brother lord Aurelius, bishop of Carthage; Alipius, Augustinus, Possidius, Marinus, and the remaining two hundred and seventeen subscribed.\n\nXII. The rescripts to the African council of Cyril, bishop of Alexandria, and of Atticus, bishop of Constantinople: where the authentic copies of the Council of Nicaea translated from Greek by the presbyter Innocentius were sent, which letters were also directed together with the same Council of Nicaea, through the aforementioned presbyter Innocentius and Marcellus the subdeacon of the Church of Carthage, to the holy Boniface, bishop of the Church of Rome, on the sixth day before the Kalends of December.","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":"Dominis honorabilibus sanctis fratribus et coepiscopis Aurelio, Valentino, sed et omni sanctae congregationi in Carthaginensi synodo congregatae, Cyrillus salutans in Deo charitatem vestram.\n\nScripta venerationis vestrae multam habentia querimoniam cum omni laetitia per filium nostrum Innocentium presbyterum suscepimus, quibus a nobis speratis, ut de scrinio nostrae Ecclesiae verissima exemplaria ex authentica synodo apud Nicaeam civitatem metropolim Bithyniae a sanctis Patribus constituta atque firmata sub nostrae fidel professione vestrae dilectioni porrigamus. Unde domini honorabiles [AE., venerabiles] fratres, salute praecunte, necesse habui per hunc a latorem filium nostrum Innocentium fidelissima exemplaria ex authentica synodo in Nicaea civitate Bithyniae habita vestrae charitati dirigere: quod et in ecclesiastica historia requirentes invenietis. De pascha vero ut scribitis nuntiamus vobis xviii Kalendas Maias nos futura indictione celebrare. Et alia manu: Deus et dominus noster vestram congregationem custodiat, quod optamus, charissimi fratres. Amen.","english":"To the honorable lords and holy brothers and fellow bishops Aurelius and Valentinus, and also to the whole holy congregation gathered in the synod at Carthage, Cyril, greeting your charity in God.\n\nWe have received with all joy, through our son the presbyter Innocentius, the writings of your reverence, containing much complaint, in which you express the hope that we would, from the archive of our Church, extend to your belovedness the most accurate copies from the authentic synod established and confirmed by the holy Fathers at the city of Nicaea, metropolis of Bithynia, under the declaration of our faith. Therefore, honorable lords and brothers, with greeting first, I have found it necessary to send to your charity through this bearer, our son Innocentius, the most faithful copies from the authentic synod held in the city of Nicaea in Bithynia; and seeking this in the ecclesiastical history you will find it. Concerning Easter, as you write, we announce to you that we will celebrate it on the eighteenth day before the Kalends of May in the coming indiction. And in another hand: May God and our Lord keep your congregation, as we desire, dearest brothers. 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":96,"ref":"p96","source":"Epistola Attici episcopi Constantinopolitani.\n\nBeatissimis fratribus et coepiscopis Aurelio, Valentino vel caeteris charissimis in synodo apud Carthaginem habita constitutis Atticus episcopus.\n\nPer filium nostrum Marcellum subdiaconum vestrum scripta vestrae dilectionis cum omni gratulatione suscepi, Domino gratias agens quod merui tantorum fratrum benedictione perfrui, domini beatissimi fratres. Scribitis sane, ut verissimos canones apud Nicaeam civitatem metropolim Bythiniae a Patribus constitutos sub fidei astipulatione dirigam: et quis est qui communem fidem vel statuta a patribus firmata suis fratribus deneget? qua de re per eumdem filium meum Marcellum subdiaconum vestrum nimium festinantem, sicut statuti sunt in Nicaea civitate a patribus, canones integros ut jussistis direxi, petens ut pro me plurimum vestra sancta congregatio orare jubeat. Et alia manu: Deus noster sanctitatem vestram custodiat, quod optamus, sanctissimi fratres c.","english":"Epistle of Atticus, bishop of Constantinople.\n\nTo the most blessed brothers and fellow bishops Aurelius and Valentinus and the other most dear men established in the synod held at Carthage, Atticus, bishop.\n\nThrough our son Marcellus, your subdeacon, I have received the writings of your love with all rejoicing, giving thanks to the Lord that I have been deemed worthy to enjoy the blessing of so many brothers, most blessed brothers of the lord. You write, indeed, that I should send the most true canons established by the Fathers at the city of Nicaea, metropolis of Bithynia, under the attestation of the faith: and who is there that would deny to his brothers the common faith or the statutes confirmed by the Fathers? Wherefore, through that same son of mine, Marcellus, your subdeacon, who is hastening greatly, just as they were established at the city of Nicaea by the Fathers, I have sent the canons entire, as you commanded, asking that your holy congregation be pleased to pray greatly for me. And in another hand: May our God keep your holiness, as we desire, most holy brothers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"XIII. Exemplaria Nicaeni concilii directa sub die viii Kalendas Decembris post consulatum gloriosissimorum imperatorum Honorii duodecies et Theodosii octies Augustorum, Bonifacio urbis Romae episcopo.\n\nCredimus in unum Deum Patrem omnipotentem, omnium visibilium necnon et invisibilium creatorem: et in unum Dominum nostrum Jesum Christum Filium Dei, natum ex Patre unigenitum, hoc est ex substantia Patris, Deum ex Deo, lumen ex lumine, Deum verum ex Deo vero, natum, non creatum, ejusdem e cum Patre substantiae, per quem omnia facta sunt coelestia et terrena [U., G., terrestria], qui propter nos homines et propter nostram salutem descendit et incarnatus est, et homo factus passus est, et resurrexit tertia die, ascendit in coelum, venturus inde judicare vivos et mortuos: et in Spiritum sanctum. Eos vero qui dicunt: erat tempus quando non erat, et quia ex nihilo factus, vel ex alia substantia vel essentia esse aut mutabilem aut convertibilem Filium Dei dicunt, anathematizat catholica et apostolica Ecclesia.","english":"XIII. Copies of the Council of Nicaea sent on the eighth day before the Kalends of December, in the consulship after that of the most glorious emperors Honorius (twelve times) and Theodosius (eight times) Augusti, to Boniface, bishop of the city of Rome.\n\nWe believe in one God, the Father almighty, creator of all things visible and also invisible: and in one Lord our Jesus Christ, the Son of God, born only-begotten from the Father, that is, from the substance of the Father, God from God, light from light, true God from true God, born, not created, of the same substance with the Father, through whom all things were made, heavenly and earthly, who for us men and for our salvation descended and was incarnate, and was made man, suffered, and rose again on the third day, ascended into heaven, and will come from there 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 that he was made from nothing, or that he is of another substance or essence, or that the Son of God is mutable or convertible, 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":98,"ref":"p98","source":"Cui symbolo fidei etiam exemplaria statutorum annexa sunt, quae in magna et sancta synodo apud Nicaenam civitatem metropolim provinciae Bithyniae constituta sunt, et de Graeco translata sunt a Philone et Evaristo Constantinopolitano.\n\nI. De his qui se absciderunt aut castraverunt.\n\nSi quis per languorem a medicis sectus est aut a barbaris abscissus, iste remaneat in clero. Si quis autem sanus se abscidit, istum in clero positum abstinere oportet, et de caetero nullam talium debere promoveri: sicut autem hoc manifestum quod de his qui hanc rem excogitant audentque se abscidere, dictum est, sic eos, qui a barbaris aut a dominis castrati sunt et inveniuntur digni, tales ad clerum applicat canon.\n\nII. De his qui ex ethnicis post baptisma statim ad clerum applicantur.","english":"To this creed of faith copies of the statutes were also annexed, which were established in the great and holy synod held at the city of Nicaea, metropolis of the province of Bithynia, and were translated from Greek by Philo and Evaristus of Constantinople.\n\nI. Concerning those who have cut themselves or castrated themselves.\n\nIf anyone has been cut by physicians on account of illness, or cut off by barbarians, let him remain in the clergy. But if anyone in good health has cut himself off, it is proper that he, being placed in the clergy, abstain, and that henceforth no such person be promoted; but just as this is manifestly said concerning those who devise this thing and dare to cut themselves off, so the canon admits to the clergy those who have been castrated by barbarians or by their masters and are found worthy.\n\nII. Concerning those who from the pagans are applied to the clergy immediately after baptism.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Quia multa aut ex necessitate aut aliter festinantibus hominibus facta sunt contra canonem ecclesiasticum, ut homines ex Gentili vita nuper accedentes ad fidem et in parvo tempore catechizati statim ad spirituale lavacrum ducantur, et simul cum baptizati fuerint promoveantur ad episcopatum aut ad presbyterium, bene habere placuit decaetero nihil tale fieri; nam et tempore opus est ei qui catechizatur et post baptisma approbatio amplior: manifesta etenim est apostolica Scriptura quae dicit: Non neophytum, ne forte in superbiam elatus in judicium incidat et laqueum diaboli; si autem procedente tempore aliquod animae peccatum inveniatur circa hujusmodi personam et convincatur a duobus vel tribus testibus, iste cesset a clero. Si quis autem praeter haec facit, quasi adversus magnum concilium superveniens, ipse periclitabitur de clero.","english":"Because many things are done against the ecclesiastical canon, either from necessity or otherwise, by men who are in a hurry—so that men newly coming to the faith from a Gentile life and catechized in a short time are straightway led to the spiritual bath, and as soon as they have been baptized are promoted to the episcopate or the presbyterate—it has pleased us that from henceforth nothing of the kind be done; for both time is needed by one who is being catechized and, after baptism, a fuller approval. For the apostolic Scripture is clear which says: Not a neophyte, lest perhaps being elated with pride he fall into judgment and the snare of the devil. But if as time goes on any sin of the soul be found concerning a person of this kind and he be convicted by two or three witnesses, let him cease from the clergy. But if anyone does otherwise besides these things, as one coming in against the great council, he himself shall be in peril concerning the clergy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"III. De a subintroductis mulieribus.\n\nInterdixit omnimodo sanctum concilium neque episcopum neque presbyterum neque diaconum, neque ex toto eum qui in clero est habere subintroductam secum, nisi forte matrem aut sororem aut etiam thiam aut materteram aut eas solas personas quae refugiunt omnem suspicionem.\n\nIV. De ordinatione episcoporum.\n\nEpiscopum oportet maxime quidem ab omnibus qui sunt intra provinciam episcopis ordinari: si autem difficile erit hoc aut propter urgentem necessitatem aut propter longitudinem itineris, omnismodis tres in unum convenientes, consentientibus et his qui absentes sunt episcopis et respondentibus per scriptum c, tunc manus impositionem fieri. Confirmatio autem eorum quae fiunt danda unicuique suae provinciae metropolitano episcopo.\n\nV. De excommunicatis.\n\nDe his qui excommunicantur, sive de clero sint sive de laico agmine, ab episcopis per singulas provincias obtineat sententia juxta canones, eos qui ab aliis abjiciuntur ab aliis non recipiendos; requiratur autem ne pusillanimitate aut pertinacia aut alia aliqua episcopi molestia excommunicati sint.","english":"III. Concerning women brought in secretly.\n\nThe holy council has altogether forbidden that neither a bishop nor a presbyter nor a deacon, nor anyone at all who is in the clergy, have a woman brought in secretly with him, unless perhaps a mother or a sister or even an aunt or a maternal aunt, or only those persons who avoid all suspicion.\n\nIV. Concerning the ordination of bishops.\n\nA bishop ought indeed to be ordained by all the bishops who are within the province; but if this is difficult, either because of urgent necessity or because of the length of the journey, three bishops should by all means come together in one place, with the absent bishops also consenting and responding in writing, and then the imposition of hands is to be performed. But the confirmation of what is done is to be given to each one's own metropolitan bishop of the province.\n\nV. Concerning the excommunicated.\n\nConcerning those who are excommunicated, whether they be from the clergy or from the lay multitude, the sentence of the bishops throughout each province shall hold according to the canons, that those who are cast out by some are not to be received by others; but inquiry is to be made lest they have been excommunicated through faint-heartedness or obstinacy or some other vexation of the bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Ut ergo hoc decentius inquiratur, bene haberi placuit singulis annis per singulas provincias bis in anno concilia fieri, ut omnibus simul episcopis in unum congregatis tales quaestiones inquirantur, et ita qui manifeste offenderunt episcopum rationabiliter excommunicati apud omnes esse putentur, quandiu aut in communi aut episcopo placeat humaniorem pro his ferre sententiam. Concilia autem fiant, unum quidem ante quadragesimam, ut omni pusillanimitate sublata munus mundum offeratur Deo, secundum autem circa tempus autumni.\n\nVI. De primatibus episcoporum metropolitanorum.\n\nAntiqui mores obtineant qui apud Aegyptum sunt, Libyam et Pentapolim, ut Alexandriae episcopus omnium habeat sollicitudinem, quia et urbis Romae episcopo similis mos est: similiter autem et circa Antiochiam et in caeteris provinciis privilegia propria reserventur metropolitanis ecclesiis. Omnino autem manifestum est illud, quia si quis praeter consilium metropolitani factus fuerit episcopus, talem concilium magnum definivit non debere esse episcopum: si vero communi omnium decreto rationabili et secundum canonem ecclesiasticum duo aut tres propter proprias inimicitias contradixerint, obtineat sententia plurimorum.","english":"IV. Therefore, so that this may be more fittingly investigated, it has been pleasingly decided that councils be held twice a year in each province, so that, with all the bishops gathered together into one place, such questions may be investigated, and thus those who have manifestly offended a bishop may reasonably be considered excommunicated by all, for as long as it pleases either the community or the bishop to bear a more humane sentence on their behalf. But let the councils be held, one indeed before Lent, so that with all faint-heartedness removed a clean offering may be made to God, and the second around the time of autumn.\n\nVI. Concerning the primates of the metropolitan bishops.\n\nLet the ancient customs prevail which exist in Egypt, Libya, and the Pentapolis, that the bishop of Alexandria have the care of all, because the custom of the bishop of the city of Rome is similar; likewise also concerning Antioch and in the other provinces, let their own privileges be reserved to the metropolitan churches. But it is altogether manifest that, if anyone has been made a bishop without the counsel of the metropolitan, the great council has defined that such a one ought not to be a bishop; but if, by the reasonable common decree of all and according to ecclesiastical canon, two or three have contradicted on account of their own enmities, let the sentence of the majority prevail.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"VII. De episcopo Aeliae id est Hierosolymitano.\n\nQuia consuetudo obtinuit et traditio antiqua, ut Aeliae episcopus honoretur, habeat ordinem honoris, salva [U., G., salvata] tamen dignitate metropolitani ejusdem provinciae.\n\nVIII. De his qui denominant se Catharos.\n\nAliquando vero accedentibus ad catholicam Ecclesiam, placuit sanctae et magnae synodo eos ordinatos sic manere in clero: ante omnia autem haec profiteri ipsos per Scripturam oportet, quod consentiant et sequantur catholica et apostolica dogmata: hoc est et bigamis communicare et his qui in persecutione delapsi sunt, circa quos et tempus constitutum est et dies definitus, ut sequantur in omnibus quae placuerint catholicae Ecclesiae episcopo aut presbytero. Ubicunque autem omnes sive in castellis sive in civitatibus ipsi soli inventi fuerint ordinati, qui inveniuntur in clero sint in eodem habitu; quotquot autem catholicae Ecclesiae episcopo aut presbytero exstante accedunt, manifestum quia episcopus quidem ecclesiae habebit dignitatem episcopi, qui autem nominatur apud eos episcopus presbyteri honorem habebit, nisi forte placuerit episcopo honoris eum nomine frui; sin vero non hoc ei placuerit, providebit locum aut chorepiscopatus aut presbyterii ut in clero omnino esse videatur, quatenus non in civitate duo episcopi sint.","english":"VII. Concerning the bishop of Aelia, that is, of Jerusalem.\n\nBecause custom has prevailed and ancient tradition, that the bishop of Aelia be honored, let him have the order of honor, yet with the dignity of the metropolitan of the same province preserved.\n\nVIII. Concerning those who call themselves Cathars.\n\nAt some time, when they come over to the catholic Church, the holy and great synod has decreed that those ordained among them remain thus in the clergy; but before all things they must profess these things themselves through a written statement, that they consent to and follow the catholic and apostolic doctrines: that is, both to communicate with bigamists and with those who fell away in persecution, concerning whom both a time has been appointed and a day fixed, that they follow in all things which have pleased the bishop or presbyter of the catholic Church. But wherever they have been found ordained, all of them, whether in towns or in cities, they alone, those who are found shall be in the clergy in the same rank; but as many as come over where a bishop or presbyter of the catholic Church exists, it is manifest that the bishop of the church shall indeed have the dignity of a bishop, but he who is called bishop among them shall have the honor of a presbyter, unless perhaps it has pleased the bishop that he enjoy the name of honor; but if this has not pleased him, he shall provide him a place either of chorepiscopate or of the presbyterate, so that he may altogether be seen to be in the clergy, in order that there not be two bishops in a city.","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":103,"ref":"p103","source":"IX. De his qui ad sacerdotium sine examinatione promoti sunt.\n\nSi qui sine examinatione promoti sunt presbyteri aut episcopi et cum discutiuntur confessi sunt quae peccaverunt, vel si ab aliis evincantur et praeterea confitentibus, contra canonem moti homines manus eis imposuerunt, tales canon non suscipit sed abjicit; hoc enim quod irreprehensibile est defendit catholica Ecclesia.\n\nX. De his qui negaverunt in persecutione et postea ad clericatum promoti sunt.\n\nQuicunque ordinati sunt per ignorantiam aut dis— simulationem ordinantium, hi qui lapsi sunt, hoc e non praejudicat canoni ecclesiastico; cogniti etenim deponuntur [T. 2, deponantur].\n\nXI. De his qui negaverunt et habentur in laicis.\n\nDe his qui praevaricati sunt praeter necessitatem aut praeter oblationem facultatum aut praeter periculum vel tale aliquod, quod factum est sub tyrannide Licinii, placuit sancto concilio, licet indigni sint humanitate, tamen subveniri eis. Quotquot igitur sincere poenitent, tres annos inter audientes sint, qui lapsi sunt fideles, et septem annos succumbant: duobus vero annis absque oblatione communicent orationibus populi.","english":"IX. Concerning those who were promoted to the priesthood without examination.\n\nIf any have been promoted as presbyters or bishops without examination and, when questioned, confess the sins they have committed, or if they are convicted by others, and furthermore, when they confessed, men acting against the canon laid hands on them, the canon does not receive such men but rejects them; for the catholic Church defends that which is irreprehensible.\n\nX. Concerning those who denied the faith in persecution and afterward were promoted to the clergy.\n\nWhoever have been ordained through the ignorance or dissimulation of those ordaining them—these who have fallen—this does not prejudice the ecclesiastical canon; for when they are recognized, they are deposed.\n\nXI. Concerning those who denied the faith and are held among the laity.\n\nConcerning those who transgressed beyond necessity, or beyond the offering of their possessions, or beyond danger, or some such thing, which was done under the tyranny of Licinius, the holy council has decreed that, although they are unworthy of humanity, they are nevertheless to be helped. Therefore, as many of the faithful who have fallen as sincerely repent shall be among the hearers for three years, and shall submit for seven years; but for two years they shall communicate in the prayers of the people without the offering.","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":104,"ref":"p104","source":"XII. De his qui abrenuntiaverunt et iterum ad saeculum sunt reversi.\n\nQuicunque vocati sunt ad gratiam et primordia demonstrantes bona deposuerunt cingulum militiae, postea vero ad proprium vomitum revoluti sunt, ita ut aliqui et pecuniam conferant et beneficiis militiam repetant, isti decem annos succumbant post triennii auditionis tempus. In omnibus autem his oportet discutere voluntatem et speciem poenitentiae; quotquot enim timore et lacrymis et perseverantia et bonis operibus conversionem opere non simulatione demonstrant, isti adimplentes tempus constitutum auditionis orationibus merito communicabunt, et postea licebit episcopo humanius de his aliquid cogitare: qui autem indiscrete tulerunt et ingressum ecclesiae sibi sufficere arbitrati sunt ad conversionem, omne compleant tempus.\n\nXIII. De his qui in exitu communionem requirunt.","english":"XII. Concerning those who have renounced and again returned to the world.\n\nWhoever have been called to grace and, showing good beginnings, have laid down the belt of military service, but afterwards, revolted back to their own vomit, so that some even contribute money and seek military service again through favors—these shall be subject for ten years after the time of a three-year hearing. But in all these matters it is necessary to examine the will and the character of the penitence; for as many as demonstrate their conversion by deed and not by simulation, through fear and tears and perseverance and good works, these, having fulfilled the appointed time of hearing, shall rightly communicate in the prayers, and afterwards it shall be permitted the bishop to think something more humanely concerning them; but those who have borne it indiscriminately and have judged that entry into the church is sufficient for their conversion, let them complete the entire time.\n\nXIII. Concerning those who at the point of death seek communion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"De exeuntibus de corpore vetus et canonica lex custodiatur et nunc, ut it ii qui mori parantur novissimo juvamine non priventur; sin vero desperati communione sumpta et oblatione percepta iterum convalescant, sint inter eos qui orationibus tantum communicant. Omnino autem omni morituro petenti sibi dari gratiam episcopus probabiliter ei oblationem contradat.\n\nXIV. De catechumenis lapsis.\n\nPlacuit sanctae et magnae synodo ut triennio audiant tantum, post haec orent cum catechumenis.\n\nXV. De clericis ne de civitate ad aliam transeant.\n\nPropter grandem tumultum et seditiones quae factae sunt placuit omnismodis auferri consuetudinem quae est contra canonem: si inventi fuerint in aliquibus partibus de civitate ad civitatem migrantes, nec episcopum nec presbyterum nec diaconum [U., G., add, esse] liceat; si quis autem post sancti et magni concilii definitionem tale aliquid attentaverit aut sese dederit negotio, cassabitur omnimodo hujusmodi machinatio, et restituetur ecclesiae in qua aut episcopus aut presbyter aut diaconus fuerat ordinatus.","english":"Concerning those who depart from the body, both the old and the canonical law is to be observed even now, so that those who are preparing to die are not deprived of the last aid; but if, having been despaired of, they recover again after receiving communion and partaking of the offering, they shall be among those who communicate only in prayers. But altogether, to every dying person who asks that grace be given to him, the bishop may with good reason deny the offering.\n\nXIV. Concerning catechumens who have lapsed.\n\nIt has pleased the holy and great synod that for three years they hear only, and after this pray with the catechumens.\n\nXV. Concerning clerics, that they not pass from one city to another.\n\nOn account of the great tumult and seditions that have occurred, it has pleased the synod that the custom which is contrary to the canon be removed in every way: if any have been found in any regions migrating from city to city, it shall not be permitted to a bishop nor a presbyter nor a deacon; but if anyone after the definition of the holy and great council shall have attempted any such thing or given himself to the business, the device of this kind shall be wholly annulled, and he shall be restored to the church in which he had been ordained as bishop or presbyter or deacon.","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":106,"ref":"p106","source":"XVI. De his qui in ecclesiis suis in quibus promoti sunt non morantur.\n\nSi qui facile se periculis ingerentes, neque timorem Dei ante oculos habentes, neque ecclesiasticum canonem scientes, discedunt ab ecclesia presbyteri aut diaconi aut quicunque sunt in canone constituti, isti nullo modo suscipi debeant ab alia ecclesia; sed omnem eis necessitatem imponi oportet ut ad proprias parochias revertantur: pertinaces autem excommunicatos esse oportet. Si autem aliquis ausu temerario subripuerit ad alterum pertinentem et ordinaverit In sua ecclesia, nou consentiente episcopo a quo discesserat clericus qui in canone continetur, infirma sit hujusmodi manus impositio.\n\nXVII. De clericis qui usuras accipiunt.\n\nQuoniam plures in canone constituti cupiditatem et lucra turpia sectantur, oblitique sanctae Scripturae dicentis: Qui pecuniam suam non dedit ad usuram, cum fenerantur aliis centesimas exigunt; juste statuit sanctum et magnum concilium, ut si quis inventus fuerit post hanc definitionem usuras accipiens et a aliud quid excogitans turpis lucri gratia, abjiciatur a clero et alienus a canone sit.","english":"XVI. Concerning those who do not remain in their own churches in which they were promoted.\n\nIf any who rashly expose themselves to dangers, having neither the fear of God before their eyes nor knowledge of the ecclesiastical canon, depart from the church—presbyters or deacons or whoever are established in the canon—these must in no way be received by another church; but every necessity must be imposed on them to return to their own parishes; but the obstinate ought to be excommunicated. If, however, anyone by rash daring has stealthily taken up one belonging to another and ordained him in his own church, without the consent of the bishop from whom the cleric who is contained in the canon had departed, such laying on of hands shall be invalid.\n\nXVII. Concerning clerics who receive usury.\n\nSince many who are established in the canon pursue greed and shameful gain, and having forgotten the holy Scripture which says: He who did not give his money to usury, when they lend to others they exact hundredfold interest; the holy and great council has justly decreed that if anyone after this definition is found receiving usury and devising anything else for the sake of shameful gain, he shall be cast out from the clergy and be alien to the canon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"XVIII. De privilegiis presbyterorum.\n\nPervenit ad sanctum et magnum concilium, quod in quibusdam locis nui civitatibus presbyteris gratiam [E., T. 2, eucharistiam] diaconi porrigant, quod neque canon neque consuetudo tradidit, ut hi qui potestatem offerendi non habent his qui offerunt porrigant corpus Christi: sed etiam hoc quoque innotuit, quod quidam diaconi et ante episcopos contingant eucharistiam. Omnia igitur haec amputentur, et maneant diaconi in proprio ordine, scientes quod episcoporum quidem ministri sunt, presbyteris autem inferiores existunt; accipiant autem ex ordine eucharistiam post presbyteros, episcopo eis dante aut presbytero: sed nec sedere eis in medio presbyterorum liceat, praeter canonem enim et praeter ordinem est hoc si fiat. Si quis autem obtemperare noluerit post hanc definitionem, cesset a diaconio.\n\nXIX. De his qui a Paulo Samosateno ad ecclesiam veniunt.","english":"XVIII. Concerning the privileges of presbyters.\n\nIt has come to the holy and great council that in certain places and cities presbyters give the grace [E., T. 2: the eucharist] of the diaconate, which neither canon nor custom has handed down, that those who have no power of offering should give the body of Christ to those who do offer; but this too has become known, that certain deacons even touch the eucharist before the bishops. All these things therefore are to be cut off, and the deacons are to remain in their own order, knowing that they are indeed ministers of the bishops, but exist as inferior to the presbyters; and they are to receive the eucharist in order after the presbyters, with the bishop or a presbyter giving it to them; but neither is it permitted them to sit in the midst of the presbyters, for it is contrary to canon and contrary to order if this is done. If anyone, however, refuses to obey after this definition, let him cease from the diaconate.\n\nXIX. Concerning those who come to the church from Paul of Samosata.","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":108,"ref":"p108","source":"De Paulianistis refugientibus ad Ecclesiam catholicam definitio prolata est, rebaptizari cos omnino; si qui vero ex eis praeterito tempore fuerunt in clero, siquidem sine querela et reprehensione fuerint, post baptismum ordinentur ab episcopo Ecclesiae: sin vero discussio eos minus idoneos invenerit, deponi eos convenit. Similiter autem et de diaconibus et omnino de his qui in eodem canone conversantur eadem forma servabitur. Meminimus autem de diaconissis, quae in eadem specie sunt quia manus impositionem aliquam non habent, ut omnino inter laicas computentur.\n\nXX. De flectendo genua.\n\nQuoniam sunt quidam qui die dominico flectunt genua et diebus Pentecostes, placuit de hoc sanctae et magnae synodo cunctos in omnibus locis consonanter et consentienter stantes Dominum orare debere.\n\nExpliciunt decreta concilii Nicaeni.\n\nPraeterea statuitur in hoc concilio, ut diaconissae quae manus impositionem non accipiunt inter laicas deputentur. Igitur episcopi cum de bis omnibus prout divinarum legum reverentia poposcerat decrevissent, sed et de observatione paschae antiquum canonem per quem nulla de reliquo varietas oriretur ecclesiis sanctum concilium tradidisset, omnibus rite dispositis Ecclesiarum pax et fides in Orientis atque Occidentis partibus una eademque servata est. Haec de ecclesiastica historia necessario credimus inserenda.","english":"A definition was brought forward concerning the Paulianists who take refuge in the catholic Church: that they are to be rebaptized without exception. But if any of them in time past were among the clergy, if indeed they have been without complaint and reprehension, let them be ordained by the bishop of the Church after baptism; but if a examination finds them less fit, it is fitting that they be deposed. In like manner also concerning deacons and generally concerning those who are engaged in the same canon, the same form shall be observed. But we have made mention of deaconesses, who are of the same kind, that since they have no imposition of hands, they are to be reckoned altogether among the laypeople.\n\nXX. Concerning the bending of the knees.\n\nSince there are some who bend the knees on the Lord's day and on the days of Pentecost, it has pleased the holy and great synod that all in all places, standing in harmony and agreement, should pray to the Lord.\n\nHere end the decrees of the Council of Nicaea.\n\nFurthermore it is established in this council that deaconesses who do not receive the imposition of hands are to be reckoned among the laypeople. Therefore, when the bishops had decreed concerning all these matters as the reverence of the divine laws demanded, and had also handed down to the churches the ancient canon concerning the observance of Pascha, by which no variation might thereafter arise, with all things duly disposed, the peace and faith of the churches was preserved one and the same in the parts of the East and the West. We believe these things must necessarily be inserted from the ecclesiastical history.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Scripta Africani concilii ad Coelestinum urbis Romae episcopum.\n\nDomino dilectissimo et honorabili fratri Coelestino Aurelius, Valentinos, Antonius, Tutus, Servus Dei, Terentius, Fortunatus, Martinus, Januarius, Optatus, Celticius [T. 1,2, Celesticius], Donatus, Theasius, Vincentius, Fortunatianus [Ae., Fortunatus] et caeteri qui in universali Africano concilio Carthagine adfuimus.\n\nOptaremus si quemadmodum sanctitas tua de adventu Apiarii laetatos vos fuisse missis per compresbyterum nostrum Leonem litteris intimavit, ita nos quoque de ejus purgatione haec scripta cum laetitia mitteremus: esset profecto et nostra et vestra modo alacritas certior, nec praepropera videretur quae adhuc de audiendo quam de auditu praecesserat. Adveniente sane ad nos sancio fratre et episcopo nostro Faustino, concilium congregavimus et credimus ideo cum illo missum, quoniam sicut per ejus operam presbyterio antea redditus fuerat, ita nunc possit de tantis criminibus a Tabracenis objectis eo laborante purgari; cujus tanta ac tam immania flagitia decursum nostri concilii examen invenit, ut memorati patrocinium potius quam judicium ac defensoris magis operam quam disceptatoris justitiam superarent.","english":"The letter of the African council to Coelestinus, bishop of the city of Rome.\n\nTo the most beloved lord and honorable brother Coelestinus, Aurelius, Valentinus, Antonius, Tutus, Servus Dei, Terentius, Fortunatus, Martinus, Januarius, Optatus, Celticius, Donatus, Theasius, Vincentius, Fortunatianus, and the rest who were present at the universal African council in Carthage.\n\nWe would have wished that, just as your Holiness indicated by the letter sent through our fellow presbyter Leo that you had rejoiced at the arrival of Apiarius, so we also might send this written account with joy concerning his clearing: then surely both our gladness and yours would be more assured, and what had come about thus far from hearing about the matter rather than from the hearing itself would not seem premature. When indeed our holy brother and bishop Faustinus arrived at us, we gathered a council, and we believe he was sent with him for this reason, that just as through his efforts he had previously been restored to the presbyterate, so now, with him laboring on his behalf, he might be cleared of such great crimes charged by the Tabracenians; whose so great and so monstrous offenses the examination of our council discovered, that they surpassed the patronage rather than the judgment of the aforementioned man, and the effort of a defender rather than the justice of an arbiter.","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":110,"ref":"p110","source":"Nam primum quantum obstiterit omni congregationi diversas injurias ingerendo, quasi Ecclesiae Romanae asserens privilegia et volens eum a nobis in communionem suscipi, quem tua sanctitas credens appellasse, quod probare non potuit, communioni reddiderit, quod minime tamen licuit, quod etiam gestorum melius lectione cognosces. Triduano tamen laboriosissimo agitato judicio, cum diversa eidem objecta afflictissimi quaereremus, vel moras coepiscopi nostri Faustini vel tergiversationes ipsius Apiarii, quibus nefandas turpitudines occulere conabatur, Deus judex justus, fortis et longanimis magno compendio resecavit.","english":"For in the first place, how greatly he obstructed the whole assembly by bringing in various injuries, as if asserting the privileges of the Roman Church and wishing him to be received by us into communion whom your Holiness, believing that he had appealed—which he was unable to prove—had restored to communion, which was by no means lawful, as you will better learn from the reading of the proceedings. Nevertheless, when a most laborious three-day trial had been conducted, while we were examining the various charges brought against that most afflicted man, and the delays of our fellow bishop Faustinus and the evasions of Apiarius himself, by which he was attempting to conceal his abominable shamefulness, God, the just, strong, and long-suffering judge, cut the matter short with great dispatch.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Tetriore quippe ac putidiore obstinatione compressa, quae tantum libidinum coenum impudentia negationis volebat obruere, Deo nostro ejus conscientiam coarctante [U., G., cohortante] et occulta, quae in illius corde tanquam in volutabro criminum jam damnabat, etiam hominibus publicante, repente in confessionem cunctorum objectorum flagitiosorum dolosus negator erupit, et tandem de omnibus incredibilibus opprobriis ultroneus se ipse convicit, atque ipsam quoque nostram spem, qua eum [Ae., quacum] et credebamus et optabamus de tam pudendis posse purgari maculis, convertit in gemitus, nisi quoniam istam nostram moestitiam uno tantum solatio mitigavit, quod et nos labore diuturnioris quaestionis absolvit, et suis vulneribus qualemcunque medelam, etsi invita hac suae conscientiae reluctante confessione, providit, domine frater. Praefato itaque debitae salutationis officio impendiosius deprecamur, ut deinceps ad vestras aures hinc venientes non facilius admittatis, nec a nobis excommunicatos in communionem ultra velitis excipere, quia hoc etiam Nicaeno concilio definitum facile advertat venerabilitas tua: nam etsi de inferioribus clericis vel de laicis videtur ibi praecaveri, quanto magis hoc de episcopis voluit observari, ne in sua provincia a communione suspensi a tua sanctitate praepropere vel indebite videantur communioni restitui?","english":"Since this was suppressed with a fouler and more putrid obstinacy—the filth of such great lusts, which by the shamelessness of denial he wished to bury—our God constraining his conscience and making public even to men the hidden things which he was already condemning in his heart as in a sink of crimes, the deceitful denier suddenly burst forth into a confession of all the shameful charges brought against him, and at last, of his own accord, he himself convicted himself concerning all the unbelievable reproaches, and even turned our very hope—by which we both believed and wished that he could be cleansed from such shameful stains—into groans, except that he mitigated this our sorrow by one consolation only: that he both absolved us from the labor of a longer inquiry and provided some kind of remedy for his own wounds, even though this confession of his conscience was unwilling and resisting, lord brother. Therefore, after the due office of salutation already mentioned, we earnestly beseech you that henceforth you not too readily admit those who come to your ears from here, nor wish to receive beyond this into communion those excommunicated by us, since your venerableness may easily observe that this was also defined by the Council of Nicaea; for even if there it seems to be guarded against regarding lower clerics or laymen, how much more did it wish this to be observed concerning bishops, lest those suspended from communion in their own province be seen to be restored to communion by your holiness too hastily or unduly?","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":112,"ref":"p112","source":"Presbyterorum quoque et consequentium clericorum improba refugia, sicut te dignum est, repellat sanctitas tua, quia et nulla patrum definitione hoc Ecclesiae derogatum est Africanae, et decreta Nicaena sive inferioris gradus clericos sive ipsos episcopos suis metropolitanis apertissime commiserunt. Prudentissime enim justissimeque viderunt quaecunque negotia in suis locis ubi orta sunt finiens da, nec unicuique providentiae gratiam sancti Spiritus defuturam, qua aequitas a Christi sacerdotibus et prudenter videatur et constantissime teneatur; maxime quia unicuique concessum est, si judicio offensus fuerit cognitorum, ad concilia suae provinciae vel etiam universale provocare; nisi forte quisquam est qui credat unicuilibet posse Deum nostrum examinis inspirare justitiam, et innumerabilibus congregatis in concilium sacerdotibus denegare. Aut quomodo ipsum transmarinum judicium ratum erit, ad quod testium necessariae personae vel propter sexus vel propter senectutis infirmitatem vel multis aliis intercurrentibus impedimentis adduci non poterunt a? Nam ut aliqui tanquam a tuae sanctitatis latere mittantur, nulla invenimus patrum synodo constitutum.","english":"Let your Holiness, as is worthy of you, repel also the shameless resorts of presbyters and the clerics who follow them, since by no definition of the fathers has this been derogated from the African Church, and the decrees of Nicaea have most openly entrusted both clerics of lower rank and the bishops themselves to their metropolitans. For most wisely and most justly they saw that whatever disputes arise should be ended in their own places where they originated, nor would the grace of the Holy Spirit be lacking to each one's providence, by which equity may be prudently seen and most constantly held by the priests of Christ; especially since it is granted to each one, if he is offended by the judgment of the examiners, to appeal to the councils of his own province or even to a universal council; unless perhaps there is someone who believes that our God can inspire the justice of examination into anyone at all, and deny it to innumerable priests gathered together in council. Or how will that transmarine judgment itself be valid, to which the necessary persons of witnesses cannot be brought either because of sex or because of the infirmity of old age or because of many other intervening impediments? For that certain persons should be sent as if from the side of your Holiness, we find established by no synod of the fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Quia illud quod pridem per eumdem coepiscopum nostrum Faustinum tanquam ex parte Nicaeni concilii exinde transmisistis, in conciliis verioribus quae accipiuntur Nicaeni a sancio Cyrillo coepiscopo nostro Alexandrinae ecclesiae et a venerabili Attico Constantinopolitano antistite ex authentico missis, quae etiam ante hoc per Innocentium presbyterum et Marcellum subdiaconum, per quos ad nos ab eis directa sunt, venerabilis memoriae Bonifacio episcopo decessori vestro a nobis per eosdem transmissa sunt, in quibus tale aliquid non potuimus reperire. Executores etiam clericos vestros, aliquibus petentibus, nolite mittere, nolite concedere, ne fumosum typhum saeculi in Ecclesiam Christi, quae lucem simplicitatis et humilitatis diem Domini videre cupientibus refert, videamus inducere. Nam de fratre nostro Faustino, amoto jam pro suis nefandis nequitiis de Christi Ecclesia dolendo Apiario, securi sumus quod cum in pravitate c, ac moderatione tuae sanctitatis, salva fraterna charitate, ulterius Africa minime patiatur. Et alia manu: Dominus Deus noster sanctitatem vestram aevo longiori orantem pro nobis custodiat, domine frater.","english":"For as to that which you recently sent through our said fellow bishop Faustinus, as if from the party of the Council of Nicaea, we could find no such thing in the truer councils which are accepted as Nicene, sent from the authentic copy by our fellow bishop Saint Cyril of the church of Alexandria and by the venerable Atticus, bishop of Constantinople—which were also, before this, sent by us to Boniface of venerable memory, your predecessor, through the presbyter Innocent and the subdeacon Marcellus, by whom they were directed to us from them. Do not send your clerics as executors, do not grant this when certain persons request it, lest we see the smoky pride of the world introduced into the Church of Christ, which brings the light of simplicity and the day of the Lord to those who desire to see it. For concerning our brother Faustinius, since Apiarius has already been removed from the Church of Christ, to our sorrow, for his unspeakable wickednesses, we are confident that, with the moderation of your Holiness and with brotherly charity preserved, Africa will tolerate him no further. And in another hand: May our Lord God keep your Holiness, who pray for us, for a longer span of life, lord brother.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"XVIII CONCILIUM CARTHAGINENSE SEPTIMUM\n\nDECEM ET OCTO EPISCOPORUM GESTUM AERA QUA SUPRA, CUI ETIAM INTERFUIT PRAEDICTA LE- GATIO ROMANAE ECCLESIAE POST CONSULATUM GLORIOSISSIMORUM IMPERATORUM HONORII duodecies et theodosii octies augustorum iv kalendas julias.","english":"The Seventh Council of Carthage\n\nThe record of the eighteen bishops, in the era above, at which the aforesaid legation of the Roman church was also present, after the consulate of the most glorious emperors Honorius (for the twelfth time) and Theodosius (for the eighth time), the fourth day before the Kalends of July.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Carthagine in secretario basilicae Restitutae, huic concilio interfuit legatio Ecclesiae Romanae, cum Aurelius episcopus una cum Faustino Ecclesiae Poten tinae provinciae Italiae Piceni legato Romanae Ecclesiae, Vincentio Culusitano, Fortunatiano Neapolitano, Mauriano Uziparensi, Adeodato Simidicensi, Pentadio Carpitano, Rufiniano Muzensi, Praetextato Sicilibensi, Quodvultdeo Ucrensi a, Candido Abbiritano, Galloniano Uticensi legatis provinciae proconsularis, Alipio Tagastensi, Augustino Hipponiregiensi et Possidio Calamensi legatis proviciae Numidiae, Maximiano Aquiregiensi, Jucundo Suphetulensi, Maximiano Suphetano et Hilario Orreocellensi legatis provinciae Byzacenae, Novato Sitiphensi et Leone Optensi legatis provinciae Mauritaniae Sitiphensis, Ninello Russurrensi, Laurentio Icositano et Numeriano Rusgunmensi legatis provinciae Mauritaniae Caesariensis, ab universali concilio judicibus delectis, adstantibus diaconibus, consedisset, et quibusdam peractis multi episcopi caeterorum peragendorum moras se conquererentur sustinere non posse, et ad proprias ecclesias festinarent; placuit universali concilio ut ab omnibus eligerentur de singulis quibusque provinciis, qui propter alia peragenda residerent: et factum est ut id adessent quorum subscriptiones eos adfuisse testantur.","english":"At Carthage, in the secretarium of the Basilica Restituta, this council was attended by the legation of the Roman Church, when Aurelius, bishop, together with Faustinus, legate of the Roman Church of the Church of Potentia in the province of Picenum in Italy, Vincentius of Culusi, Fortunatianus of Naples, Maurianus of Uzipara, Adeodatus of Simidica, Pentadius of Carpis, Rufinianus of Muzi, Praetextatus of Sicilibra, Quodvultdeus of Ucres, Candidus of Abbirita, Gallonius of Utica, legates of the proconsular province; Alipius of Tagaste, Augustine of Hippo Regius, and Possidius of Calama, legates of the province of Numidia; Maximianus of Aquae Regiae, Jucundus of Suphetula, Maximianus of Suphetus, and Hilarius of Horrea Caelia, legates of the province of Byzacena; Novatus of Sitipha and Leo of Opta, legates of the province of Mauretania Sitiphensis; Ninellus of Russurra, Laurentius of Icosium, and Numerianus of Rusguniae, legates of the province of Mauretania Caesariensis, chosen as judges by the universal council, with deacons standing by, had taken their seats; and after certain matters had been completed, many bishops complained that they could not endure the delays of the remaining matters to be transacted, and were hastening to their own churches. It pleased the universal council that from each and every province there be chosen from among all those who should remain for the other matters to be transacted; and it was done that those whose subscriptions testify that they were present were there for this purpose.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"I. De excommunicatis ut ad clericorum accusationem non admittantur.\n\nPlacuit itaque omnibus, quoniam superioribus conciliorum decretis de personis quae admittendae sunt ad accusationem clericorum jam constitutum est, et quae personae non admittantur non expressum est; idcirco definimus eum rite ad accusationem non admitti, qui posteaquam excommunicatus fuerit, in ipsa adhuc excommunicatione constitutus, sive sit clericus sive laicus, accusare voluerit.\n\nII. De personis quibus clericorum accusatio interdicitur, Item placuit, ut omnes servi vel proprii liberti ad accusationem non admittantur, vel omnes quos ad accusanda publica crimina leges publicae non admittunt, omnes etiam infamiae macula aspersi, id est histriones ac turpitudinibus subjectae personae, haeretici etiam sive Pagani sive Judaei; sed tamen omnibus, quibus accusatio denegatur, in causis propriis accusandi licentiam non negandam.","english":"I. Concerning the excommunicated, that they are not to be admitted to accuse clerics.\n\nIt was accordingly resolved by all, since in earlier decrees of councils it has already been established concerning the persons who are to be admitted to accuse clerics, and it has not been expressly stated which persons are not to be admitted; therefore we define that he is not duly admitted to accusation who, after he has been excommunicated, while still constituted in that same excommunication, whether he be a cleric or a layman, wishes to accuse.\n\nII. Concerning the persons to whom accusation of clerics is forbidden. It was likewise resolved that all slaves or their own freedmen are not to be admitted to accusation, nor all those whom the public laws do not admit to accusing public crimes, also all who are stained by the mark of infamy, that is, actors and persons subject to shameful practices, and also heretics, whether Pagans or Jews; but nevertheless to all those to whom accusation is denied, the license of accusing in their own cases is not to be denied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"III. De his qui primum crimen objectum non probaverint ut ad caetera non admittantur,\n\nItem placuit quotiescunque clericis ab accusatoribus multa crimina objiciuntur, et unum ex ipsis de quo prius egerint, probare non valuerint, ad caetera jam non admittantur.\n\nIV. De personis quae adversus clericos testimonium dicere prohibentur.\n\nTestes autem ad testimonium non admittendos, qui nec ad accusationem admitti praecepti sunt vel etiam quos ipse accusator de sua domo produxerit; ad testimonium autem intra annos quatuordecim aetatis suae non admittantur.\n\nV. De eo quem solo suo testimonio praesumpserit episcopus excommunicandum.\n\nItem placuit, ut si quando episcopus dicit aliquem sibi soli proprium crimen fuisse confessum atque ille neget, non putet ad injuriam suam episcopus pertinere quod illi soli non creditur; et si scripulo propriae conscientiae se dicit neganti nolle communicare, quamdiu excommunicato non communicaverit, ei episcopo ab aliis non communicetur episcopis, ut magis caveat episcopus ne dicat in quemquam quod aliis documentis convincere non potest, Et subscripserunt:","english":"III. Concerning those who have not proved the first charge brought, that they are not to be admitted to the rest.\n\nIt was likewise resolved that whenever many charges are brought against clerics by accusers, and they have been unable to prove one of them, the one about which they first proceeded, they are no longer to be admitted to the rest.\n\nIV. Concerning persons who are forbidden to give testimony against clerics.\n\nBut witnesses are not to be admitted to testimony who have been commanded not to be admitted even to accusation, or whom the accuser himself has produced from his own household; and they are not to be admitted to testimony within fourteen years of their age.\n\nV. Concerning one whom a bishop has presumed must be excommunicated on his own testimony alone.\n\nIt was likewise resolved that if at any time a bishop says that someone has confessed to him alone a crime of his own, and that person denies it, the bishop should not think it pertains to his own injury that he alone is not believed; and if he says that out of scruple of his own conscience he is unwilling to communicate with the one who denies it, as long as he does not communicate with the excommunicated person, that bishop is not to be communicated with by the other bishops, so that the bishop may take all the more care not to say against anyone what he cannot prove by other documents. And they subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Aurelius episcopus ecclesiae Carthaginis.\n\nFaustinus Potentinae provinciae Piceni.\n\nAlipius Tagastensis legatus provinciae Numidiae.\n\nAugustinus. Hipponiregiensis legatus provinciae Numidiae.\n\nPossidius Calamensis episcopus legatus provinciae Numidiae.\n\nNovatus Sitiphensis legatus.\n\nLeo Optensis legatus provinciae Mauritania Sitiphensis.\n\nMaurianus Uziparensis e.\n\nRufinianus Muzensis.\n\nQuodvultdeus Ucrensis.\n\nCandidus Abbiritanus Germanicianorum.\n\nGallonianus Uticensis.\n\nMaximianus Aquiregiensis legatus provinciae Byzacenae.\n\nJucundus Suphetulensis legatus provinciae Byzacenae.\n\nHilarius Orreocellensis legatus provinciae Byzacenae.\n\nMaximianus Suphetanus legatus provinciae Byzacenae.\n\nNinellus Russurrensis legatus provinciae Caesariensis.\n\nLaurentius Icositanus legatus pro vinciae Caesariensis.\n\nNumerianus Rusgunmensis a legatus provinciae Caesariensis.","english":"Aurelius, bishop of the church of Carthage.\n\nFaustinus of the province of Picenum Potentia.\n\nAlypius of Tagaste, legate of the province of Numidia.\n\nAugustine of Hippo Regius, legate of the province of Numidia.\n\nPossidius of Calama, bishop, legate of the province of Numidia.\n\nNovatus of Sitifis, legate.\n\nLeo of Opta, legate of the province of Mauritania Sitifensis.\n\nMaurianus of Uzipara.\n\nRufinianus of Muzia.\n\nQuodvultdeus of Ucres.\n\nCandidus of Abbirita Germanicianorum.\n\nGallonianus of Utica.\n\nMaximianus of Aquae Regiae, legate of the province of Byzacena.\n\nJucundus of Sufetula, legate of the province of Byzacena.\n\nHilarius of Orreocella, legate of the province of Byzacena.\n\nMaximianus of Sufetula, legate of the province of Byzacena.\n\nNinellus of Russurra, legate of the province of Caesariensis.\n\nLaurentius of Icosium, legate of the province of Caesariensis.\n\nNumerianus of Rusguniae, legate of the province of Caesariensis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Philippus presbyter legatus Ecclesiae Romanae.\n\nAsellus presbyter legatus Ecclesiae Romanae.\n\nXIX CONCILIUM MILEVITANUM\n\nducentorum quatuordecim episcoporum aera CCCCXL. GLORIOSISSIMIS IMPERATORIBUS AR- CADIO QUINQUIES ET HONORIO AUGUSTO QUINQUIES CONSULIBUS, VI KALENDAS SEPTEMBRIS.\n\n181-182 civitate Milevitana in secretario basilicae ipsius cum Aurelius episcopus Ecclesiae Carthaginis in concilio universali consedisset, astantibus diaconibus, Aurelius episcopus dixit: Quoniam Ecclesiae sanctae unum est corpus, omniumque membrorum caput est unum, facium est volente Domino ut ad hanc Ecclesiam veniremus dilectionis et fraternitatis gratia invitati: unde quaeso charitatem vestram, quia ita credendum est quod noster accessus ad vos nec superfluus nec insuavis est cunctis; ideoque pariter quaedam de causis fidei, unde nunc quaestio Pelagianorum imminet,. in hoc coetu sanctissimo primitus tractentur, deinde subsequantur et aliqua quit disciplinae ecclesiasticae necessaria existunt.","english":"Philip, presbyter, legate of the Church of Rome.\n\nAsellus, presbyter, legate of the Church of Rome.\n\nXIX COUNCIL OF MILEVIS\n\nOf two hundred and fourteen bishops, in the year 440. In the consulship of the most glorious emperors Arcadius, for the fifth time, and Honorius Augustus, for the fifth time, on the sixth day before the Kalends of September.\n\n181-182 In the city of Milevis, in the secretarium of its own basilica, when Aurelius, bishop of the Church of Carthage, had taken his seat in a universal council, with the deacons standing by, Bishop Aurelius said: Since the holy Church is one body, and the head of all its members is one, it has been brought about by the will of the Lord that we should come to this Church, invited for the sake of love and brotherhood. Therefore I ask your charity, since it must be believed that our coming to you is neither superfluous nor unpleasant to anyone; and so let certain matters concerning the causes of the faith, from which the question of the Pelagians now presses, be treated first in this most holy assembly, and then let whatever matters of ecclesiastical discipline are necessary follow after.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"I. Contra Pelagianos qui dicunt etiam sine peccato mori potuisse Adam.\n\nPlacuit igitur omnibus episcopis, qui fuerunt in hac sancta synodo, constituere haec quae in praesenti concilio definita sunt; ut quicunque dicit Adam primum hominem mortalem facium, ita ut sive peccaret sive non peccaret moreretur in corpore, hoc est de corpore exiret non peccati merito sed necessitate naturae, anathema sit.\n\nII. Quod juxta Apostoli testimonium etiam parvuli qui nihil peccati adhuc commiserunt omnes in peccatorum remissionem veraciter baptizentur.\n\nItem placuit, ut quicunque parvulos recentes ab uteris matrum baptizandos negat aui dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati quod lavacro regenerationis expietur, unde iit consequens ut in eis forma baptismatis in remissionem quidem peccatorum non vera sed falsa intelligatur, anathema sit. Quoniam non aliter intelligendum est quod ait Apostolus: Per unum hominem peccatum intravit in mundum et per peccatum mors, et ita in omnes homines mors pertransiit in que omnes peccaverunt; nisi quemadmodum Ecclesia catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei etiam parvuli, qui nihil peccatorum in semetipsis adhuc committere potuerunt, ideo in peccatorum remissionem baptizantur, ut in eis regeneratione mundetur quod generatione traxerunt.","english":"I. Against the Pelagians, who say that Adam could even have died without sin.\n\nIt therefore pleased all the bishops who were present in this holy synod to establish these things which have been defined in the present council: that whoever says that Adam, the first man, was made mortal in such a way that, whether he sinned or did not sin, he would die in the body—that is, depart from the body—not by the merit of sin but by the necessity of nature, let him be anathema.\n\nII. That, according to the testimony of the Apostle, even little children who have as yet committed no sin are truly baptized for the remission of sins.\n\nLikewise it pleased [the council] that whoever denies that infants newly born from their mothers' wombs are to be baptized, or says that they are indeed baptized for the remission of sins but that they draw nothing from Adam of original sin which is to be expiated by the washing of regeneration—whence it follows that in them the form of baptism is understood as being for the remission of sins, not truly but falsely—let him be anathema. For that which the Apostle says must not be understood otherwise: Through one man sin entered into the world, and through sin death, and so death passed through into all men, in whom all have sinned; except as the Catholic Church spread everywhere has always understood it. For on account of this rule of faith, even little children, who have as yet been able to commit no sins in themselves, are therefore baptized for the remission of sins, so that in them there may be cleansed by regeneration what they have drawn from generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"III. Quod gratia Dei non solum peccata dimittat, sed etiam adjuvet ne committantur.\n\nItem placuit, ut quicunque dixerit gratiam Dei qua justificamur per Jesum Christum Dominum nostrum ad solam remissionem peccatorum valere quae jam commissa sunt, non etiam ad adjutorium ut non committantur, anathema sit.\n\nIV. Quod per gratiam Dei sciamus quid facere debeamus et diligere ut faciamus.\n\nItem quisquis dixerit eamdem gratiam Dei per Jesum Christum Dominum nostrum propter hoc tantum nos adjuvare ad non peccandum, quia per ipsam nobis revelatur et aperitur intelligentia mandatorum, ut sciamus quid appetere, quid vitare debeamus, non per illam autem nobis praestari ut quod faciendum cognoverimus etiam facere debeamus atque valeamus, anathema sit. Cum enim dicat Apos, tolus: Scientia inflat, charitas vero aedificat, valde impium est ut credamus ad eam quae inflat nos habere gratiam Christi et ad eam quae aedificat non habere, cum sit utrumque donum Dei et scire quid facere debeamus et diligere ut faciamus, ut aedificante charitate scientia non possit inflare. Sicut autem de Deo scriptum est: Qui docet hominem scientiam, ita etiam scriptum est: Charitas ex Deo est.","english":"III. That the grace of God not only forgives sins but also helps us not to commit them.\n\nIt was likewise resolved that whoever says that the grace of God, by which we are justified through Jesus Christ our Lord, is of value only for the remission of sins already committed, and not also for help so that they are not committed, let him be anathema.\n\nIV. That through the grace of God we know what we ought to do and love to do it.\n\nLikewise, whoever says that the same grace of God through Jesus Christ our Lord helps us not to sin only for this reason, that through it the understanding of the commandments is revealed and opened to us, so that we know what we ought to seek and what to avoid, but that it is not granted to us through it that we should also be able and willing to do what we have learned ought to be done, let him be anathema. For since the Apostle says: Knowledge puffs up, but love builds up, it is very impious that we should believe that we have the grace of Christ for that which puffs up and do not have it for that which builds up, when both are gifts of God: both to know what we ought to do and to love in order to do it, so that, with love building up, knowledge cannot puff up. For just as it is written of God: He who teaches man knowledge, so also it is written: Love is from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"V. Quod gratia Dei praestet ut lex impleatur, non sicut ait Pelagius facile, quasi sine gratia Dei difficilius possit impleri.\n\nItem placuit, ul quicunque dixerit ideo nobis gratiam justificationis dari, ut quod facere per liberum jubemur arbitrium facilius possimus implere per gratiam, tanquam, etsi gratia non daretur, non quidem facile, sed tamen possemus etiam sine illa implere divina mandata, anathema sit. De fructibus enim mandatorum Dominus loquebatur ubi non ait: Sine me difficilius potestis facere, sed ait; Sine me nihil potestis facere.\n\nVI. Quod juxta sententiam Joannis evangelistae nemo sit qui esse possit sine peccato.\n\nItem placuit, ut quod ait sanctus Joannes apostolus: Si dixerimus quia peccatum non habemus, nos ipsos decipimus [U.,G., seducimus] et veritas in nobis non est, quisquis sic accipiendun putaverit, ut dicat propter humilitatem non oportere dici nos non habere peccatum, non quia veritas est, anathema sit. Sequitur enim Apostolus et adjungit: Si autem confessi fuerimus peccata nostra, fidelis est et justus qui remittat nobis peccata et mundet nos ab omni iniquitate: ubi satis apparet hoc non tantum humiliter sed etiam veraciter dici.","english":"V. That the grace of God brings it about that the law is fulfilled, not, as Pelagius says, “easily,” as though without the grace of God it could be fulfilled only with difficulty.\n\nIt was likewise resolved that whoever says that the grace of justification is given to us for this reason, that what we are commanded to do by free will we may more easily fulfill through grace—as if, even if grace were not given, we could still fulfill the divine commandments without it, not indeed easily, but nevertheless could—let him be anathema. For the Lord was speaking of the fruits of the commandments when he did not say, “Without me you can do it with difficulty,” but said, “Without me you can do nothing.”\n\nVI. That according to the sentence of John the Evangelist, there is no one who can be without sin.\n\nIt was likewise resolved that, as the holy apostle John says, “If we say that we have no sin, we deceive ourselves, and the truth is not in us,” whoever thinks this should be understood in such a way as to say that it is not because it is true that we ought not to say we have no sin, but because of humility—let him be anathema. For the Apostle continues and adds: “But if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all iniquity”—where it is sufficiently clear that this is said not only humbly but also truthfully.","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":123,"ref":"p123","source":"Poterat enim apostolus dicere: Si dixerimus quia non habeamus peccatum, nos ipsos extollimus et humilitas in nobis non eat; sed cum ait: Nos ipsos decipimus et veritas in nobis non est, satis ostendit eum qui dixerit se non habere peccatum non verum loqui sed falsum.\n\nVII. Quod unicuique etiam justo non solum pro aliis sed pro semetipso dicere oporteat; Dimitte nobis debita nostra.\n\nItem placuit, ut quicunque dixerit: in oratione dominica ideo dicere sanctos Dimitte nobis debita nostra, ut non pro se ipsis hoc dicant, quia non eis jam necessaria ista petitio, sed pro aliis qui sunt in suo populo peccatores, et ideo non dicere unumquemque sanctorum: dimitte mihi debita mea, sed dimitte nobis debita nostra, ut hoc pro aliis potius qnam pro Se justus petere intelligatur, anathema sit.","english":"For the apostle could have said: If we say that we have no sin, we exalt ourselves and humility is not in us; but when he says: We deceive ourselves and the truth is not in us, he shows clearly enough that the one who has said he has no sin speaks not the truth but a falsehood.\n\nVII. That it is fitting for each person, even the just, to say not only for others but for himself: Forgive us our debts.\n\nIt was likewise resolved that whoever says that the saints say “Forgive us our debts” in the Lord’s Prayer for this reason, that they do not say it for themselves, because this petition is no longer necessary for them, but for others who are sinners among their people, and that therefore each of the saints does not say “Forgive me my debts” but “Forgive us our debts,” so that the just man is understood to ask this for others rather than for himself—let him be anathema.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Sanctus enim et justus erat apostolus qui dicebat: In multis enim offendimus omnes: nam quare additum est omnes, nisi ut ista sententia conveniret et psalmo ubi legitur: Non inires in judicium cum servo tuo, quoniam non justificabitur in conspectu tuo omnis vivens: et in oratione sapientissimi Salomonis: Non est homo qui non peccet tibi: et in libro sancti Job: In manu omnis hominis signat, ut sciat omnis homo infirmitatem suam: unde etiam Daniel sanctus et justus cum in oratione a pluraliter diceret: Peccavimus, iniquitatem fecimus, et caetera quae ibi veraciter et humiliter confitetur, ne putaretur, quemadmodum quidam sentiunt, hoc non de suis sed de populi sui potius dixisse peccatis, posteaquam dixit: cum orarem et confiterer peccata mea et peccata populi mei domino Deo meo, noluit dicere peccata nostra, sed et populi sui dixit et sua, quoniam futuros istos qui tam male intelligerent tanquam propheta praevidit.","english":"For holy and righteous was the apostle who said: For in many things we all offend. For why was \"all\" added, unless that this sentence should also agree with the psalm where it is read: Enter not into judgment with your servant, for in your sight shall no man living be justified; and with the prayer of the most wise Solomon: There is no man who does not sin against you; and in the book of holy Job: He seals in the hand of every man, that every man may know his own infirmity. Hence also Daniel, holy and righteous, when in prayer he said in the plural: We have sinned, we have committed iniquity, and the other things which he there truly and humbly confesses, lest it be thought, as some hold, that he said this not of his own sins but rather of his people's, after he said: When I was praying and confessing my sins and the sins of my people to the Lord my God, he was unwilling to say \"our sins,\" but he named both his people's sins and his own, because as a prophet he foresaw these future men who would understand it so badly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"VIII. Quod a sanctis veraciter dicatur: Dimitte nobis debita nostra.\n\nItem placuit, ut quicunque verba ipsa dominicae orationis ubi dicimus: Dimitte nobis debita nostra, Ita volunt a sanctis dici ut humiliter non veraciter hoc dicatur, anathema sit. Quis enim ferat orantem, et non hominibus sed ipsi Domino mentientem, qui labiis sibi [T. 1,2, suis ] dicit dimitti velle, et corde dicit quae sibi dimittantur se debita non habere?\n\nHucusque de fide capitula contra Pelagianos. Nunc regulae tractantur ecclesiasticae.\n\nIX. Ut in communes causas Ecclesiae generale concilium congregari oporteat: in privatis vero causis speciale uniuscujusque provinciae.\n\nItem primitus placuit, ut non sit ultra fatigandis fratribus anniversaria necessitas, sed quoties exegerit causa communis, id est totius Africae, undecunque ad hanc sedem pro concilio datae litterae fuerint, congregandam esse synodum in ea provincia ubi opportunitas persuaserit: causae autem quae communes non sunt in suis provinciis judicentur.","english":"VIII. That the saints say truly: Forgive us our debts.\n\nIt was likewise resolved that whoever holds that the very words of the Lord's Prayer, where we say, \"Forgive us our debts,\" ought to be spoken by the saints in such a way that this is said humbly but not truly, let him be anathema. For who could endure one who prays, and lies not to men but to the Lord himself, who says with his lips that he wishes his debts to be forgiven him, and in his heart says that he has no debts to be forgiven?\n\nThus far the chapters concerning the faith against the Pelagians. Now the ecclesiastical rules are treated.\n\nIX. That a general council ought to be assembled for the common affairs of the Church, but for private affairs a special one of each province.\n\nIt was likewise resolved in the first place that there should no longer be an annual obligation to weary the brethren, but as often as a common cause demands it—that is, of all Africa—whenever letters have been sent from anywhere to this see for a council, a synod is to be assembled in that province where opportunity persuades; but causes that are not common are to be judged in their own provinces.","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":"X. Ut epistolas ad concilium devocandum metropolitanus subscribat et dirigat.\n\nPlacuit etiam petitu omnium episcoporum, ut epistolis omnibus de concilio dandis sanctitas tua sola subscribat.\n\nXI. Ut de haereticis vel infidelibus quidquid in concilio constituitur a principe impetretur.\n\nPlacuit, ut et illud adversus haereticos et Paganos vel eorum superstitiones legati missi de hoc a glorioso concilio, quidquid utile praeviderint, de gloriosissimis principibus impetrent.\n\nXII. Ut preces vel orationes compositae, nisi probatae fuerint in concilio, non dicantur.\n\nPlacuit etiam et illud, ut preces vel orationes, seu missae quae probatae fuerint in concilio, seu traditiones [Ae., B. R., U., G., praefationes] sive commendationes seu manus impositiones ab omnibus celebrentur: nec aliqua ex his omnino dicantur in Ecclesia, nisi quae a prudentioribus tractata [Ae., facta] et comprobata in synodo fuerint, ne forte aliquid contra fidem vel per ignorantiam vel per studium sit compositum.","english":"X. That the metropolitan alone should sign and send the letters summoning the council.\n\nIt was also resolved, at the request of all the bishops, that your Holiness alone should sign all the letters to be issued concerning the council.\n\nXI. That whatever is decreed in the council concerning heretics or unbelievers be obtained from the prince.\n\nIt was resolved that the legates sent by this glorious council should also obtain from the most glorious princes, against heretics and pagans and their superstitions, whatever they foresee to be useful.\n\nXII. That prayers or orations composed [for public use] should not be recited unless they have been approved in the council.\n\nIt was also resolved that prayers or orations, whether masses that have been approved in the council, or traditions [prefaces], or commendations, or impositions of hands, should be celebrated by all; and that none of these should be said at all in the Church unless they have been treated and approved in synod by the more prudent, lest perhaps something contrary to the faith be composed either through ignorance or through zeal.","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":"XIII. Ut posteriores anterioribus episcopis deferant, nec inconsultis primatibus suis aliquid agere praesumant.\n\nValentinus episcopus dixit: Si permittit bonum patientiae vestrae, prosequor ea quae necessaria sunt ecclesiasticae disciplinae. Scimus enim in hac Ecclesia Carthaginensi inviolate semper permansisse ecclesiasticam disciplinam, ita ut nullus fratrum prioribus suis se aliquando auderet anteponere, sed officiis legitimis id semper exhibitum est prioribus, quod ab insequentibus rationabiliter semper acciperetur: hunc ordinem jubeat sanctitas vestra melius vestris interlocutionibus roborari. Aurelius episcopus dixit: Non decuerat quidem ut haec repeteremus, nisi forte existerent inconsideratae mentes quorumdam quae ad haec statuenda nostros acuerent sensus; sed communis haec causa est quam insinuavit frater et coepiscopus [AE., B. R., U., consacerdos] noster, ut unusquisque nostrum sibi decretum adeo cognoscat, ut posteriores anterioribus deferant nec inconsultis primatibus aliquid agere praesumant. Qua de re oportet eos qui putaverint spretis majoribus aliquid praesumendum, competenter esse ab omni concilio coercendos. Universi episcopi dixerunt: Hic ordo et a patribus et a majoribus servatus est, et a nobis Deo propitio servabitur.","english":"XIII. That later bishops should defer to earlier ones, and should not presume to do anything without consulting their primates.\n\nValentinus the bishop said: If the goodness of your patience permits, I shall set forth what is necessary for ecclesiastical discipline. For we know that in this Church of Carthage ecclesiastical discipline has always remained inviolate, such that none of the brethren ever dared to set himself before his predecessors, but that which would reasonably always be received from those who followed was always rendered to predecessors in their lawful offices. Let your Holiness order this order to be strengthened the better by your interlocutions. Aurelius the bishop said: It was indeed not fitting that we should repeat these things, unless perhaps there existed the inconsiderate minds of certain persons which might sharpen our senses to establish them; but this is a common cause which our brother and fellow bishop has set forth, that each of us should so know the decree for himself that later bishops defer to earlier ones and do not presume to do anything without consulting their primates. Wherefore it is fitting that those who have thought that, spurning their betters, they should presume anything, be duly restrained by every council. All the bishops said: This order has been preserved by the fathers and by our predecessors, and, with God's favor, will be preserved by us.","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":"XIV. Ut episcopi pro tempore consecrationis suae litteras ab ordinatoribus habeant.\n\nDeinde placuit, ut quicunque deinceps ordinantur litteras accipiant ab ordinatoribus suis manu eorum subscriptas, continentes consulem et diem, ut nulla altercatio de posterioribus vel anterioribus oriatur.\n\nXV. Ut ubi quis primum legerit, ibi permanent clericus.\n\nItem placuit, ut quicunque in ecclesia primum vel semel legerit ab alia ecclesia ad clericatum non teneatur.\n\nXVI. Ut pro causis ecclesiarum exsecutores vel advocati a principe postulentur.\n\nPlacuit praeterea, ut exsecutores in omnibus desideriis quae habet ecclesia ab imperatore postulentur, qui singulis ecclesiis impertiantur. Placuit etiam, ut petatur a gloriosissimis imperatoribus ut jubeant judicibus dare petitos sibi defensores scholasticos, qui in actu sint vel in officio defensionum causarum ecclesiasticarum, ut more sacerdotum provinciae idem ipsi qui defensionem ecclesiarum susceperint habeant facultatem pro negotiis ecclesiarum, quoties necessitas flagitaverit vel ad obsistendum obrepentibus, vel ad necessaria suggerenda, ingredi judicum secretaria.","english":"XIV. That bishops should have letters from their ordainers dated to the time of their consecration.\n\nThen it was decided that whoever is hereafter ordained shall receive letters from his ordainers subscribed by their own hand, containing the consul and the day, so that no dispute may arise concerning later or earlier bishops.\n\nXV. That where a man has first read, there he should remain a cleric.\n\nLikewise it was decided that whoever has read in a church first or even once is not to be held to the clergy of another church.\n\nXVI. That for the causes of the churches, executors or advocates should be requested from the emperor.\n\nIt was further decided that executors should be requested from the emperor for all the needs that the church has, to be distributed to the individual churches. It was also decided that it should be asked of the most glorious emperors that they order the judges to give them the defenders they have requested, trained in law, who are engaged in the practice or office of defending the causes of the churches, so that, after the manner of the priests of the province, those same men who have undertaken the defense of the churches may have the faculty, in the affairs of the churches, whenever necessity demands it—whether to resist those who creep in or to suggest what is necessary—to enter the inner chambers of the judges.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"XVII. Ut neque dimissus neque dimissa alteri conjungantur.\n\nPlacuit quoque secundum evangelicam et apostolicam disciplinam, ut neque dimissus ab uxore, neque dimissa a marito, alteri conjungatur, sed ita maneant, aut sibimet reconcilientur. Quod si contempserint, ad poenitentiam redigantur, in qua causa legem imperialem petendam promulgari.\n\nXVIII. De his qui in sua provincia non communicant et alibi communicant.\n\nPlacuit, ut quicunque non communicans in propria provincia in aliis provinciis vel in transmarinis partibus ad communicandum obrepserit, jacturam communionis vel clericatus excipiat.\n\nXIX. De clericis qui apud principem saeculare judicium aut synodale imploraverint.\n\nPlacuit, ut quicunque ab imperatore cognitionem publicorum judiciorum petierit honore proprio privetur: si autem episcopale judicium ab imperatore postulaverit, nibil ei obsit [U., prosit].","english":"XVII. That neither a man who has been dismissed nor a woman who has been dismissed may be joined to another.\n\nIt was also decided, according to evangelical and apostolic discipline, that neither a man dismissed by his wife nor a woman dismissed by her husband may be joined to another, but that they should so remain, or be reconciled to one another. But if they despise this, let them be reduced to penance, and in this matter the imperial law is to be sought and promulgated.\n\nXVIII. Concerning those who do not communicate in their own province and communicate elsewhere.\n\nIt was decided that whoever, not communicating in his own province, has crept into other provinces or overseas regions to communicate, shall receive the loss of communion or of clerical office.\n\nXIX. Concerning clerics who have sought the judgment of a secular prince or a synodal judgment.\n\nIt was decided that whoever has sought from the emperor the cognizance of public judgments shall be deprived of his own rank; but if he has requested an episcopal judgment from the emperor, this shall in no way harm 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":130,"ref":"p130","source":"XX. Ut sine formatis nemo ad comitatum proficiscatur, et qualiter fiant formatae.\n\nPlacuit, ut quicunque clericus propter necessitatem suam alicubi ad comitatum ire voluerit, formatam ab episcopo suo accipiat: qui sine formata voluerit pergere, a communione removeatur. Quod si alicubi ei repentina necessitas orta fuerit ad comitatum pergendi, alleget apud episcopum loci ejus Ipsam necessitatem, et de hoc rescripta ejusdem episcopi perferat. Formatae autem quae a primatibus vel a quibusque episcopis propriis dantur habeant diem paschae; quod si adhuc ejusdem anni paschae dies incertus est, ille praecedens adjungatur, quomodo solet post consulatum in publicis gestis ascribi.\n\nXXI. De episcopii qui id quod repetere poterant praetermissa synodo invaserint.","english":"XX. That no one may travel to the court without letters of authorization, and how such letters are to be issued.\n\nIt was decided that any cleric who, on account of his own necessity, wishes to go anywhere to the court shall receive a letter of authorization from his own bishop; whoever wishes to set out without such a letter shall be removed from communion. But if a sudden necessity of going to the court arises for him somewhere, let him plead that same necessity before the bishop of that place, and carry back a written reply from that same bishop concerning it. Letters of authorization, however, which are given by primates or by any bishops to their own clerics, shall bear the date of Easter; but if the day of Easter of that same year is still uncertain, the preceding one shall be added, in the manner in which it is customary to write after the consulate in public records.\n\nXXI. Concerning bishops who have seized what they could have claimed, a synod having been bypassed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Item placuit, ut episcopi quascunque ecclesias vel plebes quas ad suam cathedram existimant pertinere non ita repetierint, ut causas suas episcopis judicantibus agant, sed alio retinente irruerint, sive nolentibus sive volentibus plebibus, causae suae detrimentum patiantur: et quicunque hoc jam fecerunt, si nondum est inter episcopos finita contentio, sed adhuc inde contendunt, ille inde discedat quem constiterit praetermissis judicibus ecclesiasticis irruisse: nec sibi quisque blandiatur, si a primatu ut retineat litteras impetrarit; sed sive habeat litteras, sive non habeat, conveniat eum qui tenet et ejus litteras accipiat, ut appareat pacifice tenuisse ecclesiam ad se pertinentem. Si autem ille aliquam quaestionem retulerit, per episcopos judices causa finiatur, sive quos eis primatus dederit, sive quos ipsi vicinos cum consultu primatis delegerint.","english":"Likewise it was decided that bishops who have claimed any churches or congregations that they think belong to their own see, but have not pursued them in such a way as to plead their cases before bishops acting as judges, but have instead burst in while another holds them, whether the congregations are unwilling or willing, shall suffer the loss of their case; and whoever has already done this, if the dispute has not yet been settled among the bishops but they are still contending over it, then he who is established to have burst in after bypassing the ecclesiastical judges shall withdraw from it; nor should anyone flatter himself if he has obtained letters from the primate in order to retain it; but whether he has letters or not, he shall meet with the one who holds it and receive his letters, so that it may appear that he has held the church belonging to him peaceably. If, however, that one has raised some question, the case shall be settled through bishops as judges, either those whom the primate has given them or those whom they themselves, with the consultation of the primate, have chosen from among their neighbors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"XXII. De clericis qui de judiciis episcoporum suorum conqueruntur.\n\nItem placuit, ut presbyteri, diaconi vel exteri inferiores clerici, in causis quas habuerint, si de judiciis episcoporum suorum questi fuerint, vicini episcopi eos audiant, et inter eos quidquid est finiant adhibiti ab eis ex consensu episcoporum suorum; quod si et ab eis provocandum putaverint, non provocent nisi ad Africana concilia vel ad primatus provinciarum suarum: ad transmarina autem qui putaverint appellandum, a nullo intra Africam ad communionem suscipiantur.\n\nXXIII. De his qui apud haereticos poenitentiam acceperunt quomodo ab Ecclesia recipiantur.\n\nPlacuit, ut quicunque conversus ab haereticis dixerit se apud eos poenitentiam accepisse, unusquisque catholicus episcopus requirat ubi et ob quam causam apud eosdem haereticos poenitentiam susceperit, ut cum certis documentis hoc ipsum sibi approbaverit, pro qualitate peccati, sicut eidem episcopo catholico visum fuerit, tempus poenitentiae vel reconciliationis decernat.","english":"XXII. Concerning clerics who complain about the judgments of their own bishops.\n\nIt was likewise decided that presbyters, deacons, or lower clerics, including foreigners, in the cases they have, if they have complained about the judgments of their own bishops, the neighboring bishops shall hear them, and shall settle whatever is at issue between them, having been appointed by them with the consent of their own bishops; but if they think they should also appeal from these, let them not appeal except to the African councils or to the primates of their provinces. But those who think they should appeal overseas shall not be received into communion by anyone within Africa.\n\nXXIII. Concerning those who have received penance among heretics, and how they are to be received by the Church.\n\nIt was decided that whoever, having converted from the heretics, has said that he received penance among them, each catholic bishop shall inquire where and for what cause he undertook penance among those same heretics, so that when he has proven this to him with certain documents, according to the nature of the sin, as it shall seem fit to that same catholic bishop, he shall determine a time of penance or reconciliation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"XXIV. De episcopis negligentibus adversus haereticos.\n\nItem placuit, ut quicunque negligunt loca ad suam cathedram pertinentia in catholicam unitatem lucrari, conveniantur a diligentibus vicinis episcopis ut id agere non morentur; quod si intra sex menses a die conventionis non effecerint, qui potuerit lucrari ea ad ipsum pertineant; ita sane, ut si ille, ad quem pertinuisse videbantur, probare potuerit magis illius electam negligentiam ab haereticis ut impune ibi sint, et suam diligentiam fuisse praeventam ut eo modo ejus cura sollicitior vitaretur, cum hoc judices episcopi cognoverint, suae cathedrae loca restituant. Sane si episcopi inter quos causa versatur diversarum sunt provinciarum, ille primatus det judices [U., B., dejudicet], in cujus provincia est locus de quo contenditur: si autem ex communi placito vicinos judices elegerint, aut unus eligatur aut tres, ut si tres elegerint aut onus sententiam a sequatur aut duorum; a judicibus autem quos communis consensus elegerit non liceat provocare: et quisquis probatus fuerit per contumaciam nolle obtemperare judicibus, cum hoc primae sedis episcopo fuerit prolatum, det litteras ut nullus ei communicet episcoporum donec obtemperet.","english":"XXIV. Concerning bishops who are negligent toward heretics.\n\nIt was likewise decided that whoever neglects to win to the catholic unity the places belonging to his own see are to be summoned by the diligent neighboring bishops, so that they do not delay to do this. But if within six months from the day of the summons they have not accomplished it, the places that could have been won shall belong to the one who was able to win them. This, however, on the clear condition that if the one to whom they appeared to belong can prove that it was rather his own neglect that was chosen by the heretics so that they might be there with impunity, and that his own diligence was forestalled, so that in that manner his more careful oversight might be avoided, then when the judging bishops have learned this, they shall restore the places to his see. Furthermore, if the bishops between whom the case is being tried belong to different provinces, the bishop of the first see in whose province the place in dispute is located shall appoint the judges. But if by common agreement they have chosen neighboring judges, either one shall be chosen or three, so that if they have chosen three, the sentence shall be followed either by all or by two. But it shall not be permitted to appeal from the judges whom a common consensus has chosen. And whoever is proven to refuse out of contumacy to obey the judges, when this has been reported to the bishop of the first see, he shall issue letters that no bishop communicate with him until he obeys.","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":"XXV. De quibus supra.\n\nSi in matricibus cathedris episcopus negligens fuerit adversus haereticos, conveniatur a vicinis episcopis diligentibus, et ei sua negligentia demonstretur ut se excusare non possit; quod si ex die quo convenitur intra sex menses in ejus provincia exsecutio fuerit, et non eos ad unitatem catholicam convertendos curaverit, non ei communicetur donec impleat: si autem probatum fuerit eum de communione illorum fuisse mentitum, dicendo eos communicasse quos eo sciente non communicasse constiterit, etiam episcopatum amittat.\n\nXXVI. De virginibus quae infra viginti quinque annot necessitate cogente velantur.\n\nItem placuit, ut quicunque episcoporum necessitate periclitantis pudicitiae virginalis cum vel petitor potens vel raptor aliquis formidatur, vel si etiam aliquo in mortis periculo scripulo compuncta fuerit, ne non velata moriatur, aut exigentibus parentibus, aut his ad quorum curam pertinet velaverit virginem intra vigenti quinque annos aetatis, non ei obsit concilium quod de isto numero annorum constitutum est.","english":"XXV. Concerning those of whom above.\n\nIf a bishop in his cathedral churches has been negligent against the heretics, let him be summoned by the diligent neighboring bishops, and let his negligence be shown to him so that he cannot excuse himself; but if from the day on which he is summoned, within six months, execution has been carried out in his province, and he has not taken care to convert them to the catholic unity, let there be no communion with him until he fulfills it; but if it has been proven that he lied concerning their communion, by saying that those had communicated who, as it is established, did not communicate with his knowledge, let him even lose the episcopate.\n\nXXVI. Concerning virgins who are veiled before the age of twenty-five years under compulsion of necessity.\n\nIt was likewise decided that whoever of the bishops, when the chastity of a virgin is in peril from necessity, whether because a powerful suitor or some ravisher is feared, or if even she has been pricked by some scruple in danger of death, lest she die unveiled, whether at the urging of her parents or of those to whose care it pertains, has veiled a virgin within twenty-five years of age, the council that was established concerning this number of years shall not be to his harm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"XXVII. De episcopis qui post acta Carthaginensi synode retenti sunt ad reliqua peragenda.\n\nItem placuit, ne diutius universi episcopi qui ad concilium congregati sunt tenerentur, ab universo concilio judices ternos de singulis provinciis eligi: et electi eunt de provincia Carthaginensi Vincentius, Fortunatianus el Clarus: de provincia Numidiae Alipius; Augustinus et Restitutus: de provincia Byzacena com sancto sene Donatiano primatu Cresconius, Jucundus et Aemilianus: de Mauritania Sitiphensi Severianus [T. 1, G.; Severinianus], Casiatticus et Donatus: de provincia Tripolitana Plautius, qui ex more legatus unus est missus: qui omnes cum sancto sene Aurelio universa cognoscant, a quo petiit universum concilium ut cunctis sive gestis quae confecta jam sunt seu epistolis ipso subscribat.\n\nAurelius episcopus ecclesiae Carthaginensis subscripsit.","english":"XXVII. Concerning the bishops who were retained after the acts of the Carthaginian synod to complete the remaining matters.\n\nIt was likewise resolved that the whole body of bishops gathered for the council should not be held any longer, and that three judges from each province be chosen by the whole council; and those chosen were: from the province of Carthage, Vincentius, Fortunatianus, and Clarus; from the province of Numidia, Alypius, Augustinus, and Restitutus; from the province of Byzacena, with the holy elder Donatianus the primate, Cresconius, Jucundus, and Aemilianus; from Sitifensian Mauretania, Severianus, Casiatticus, and Donatus; from the province of Tripolitana, Plautius, who according to custom was sent as the one legate; all of whom are to examine everything together with the holy elder Aurelius, of whom the whole council requested that he subscribe to all matters, whether the acts already completed or the letters.\n\nAurelius, bishop of the church of Carthage, subscribed.","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":"Donatianus Teleptensis primae sedis subscripsit. Similiter et omnes episcopi subscripserunt.\n\nXX CONCILIUM a TELEPTENSE\n\nPUST CONSULATUM GLORIOSISSIMI HONORII ET CONSTANTII SECUNDO VIII KALENDAS MARTIAS.\n\nCongregato concilio in ecclesia Apostolorum plebis Teleplensis beatus Pater primae sedis episcopus Donatianus civitatis Teleptensis cum resedisset, consedentibus secum Januario, Felice, Secundo, Cyrio, Victorio, Secundiano, Gela [D., Zeta], Eunomio, Maximiano Donato, Cresconio, Jucundo, Sopatro, Restituto, Juliano, Maximiano, Tertiolo, Milico, Maximo, Donatiano, Basilio, Papiniano, Januario, Porphyrio, Item Porphyrio, Donato, Juliano, Tuto, Fortunio, Quintiano, Capione et caeteris episcopis, nectum etiam Vincentio et Fortunatiano legatis provinciae proconsularis ad Byzacenum [D., Byzantium] concilium directis et reliques; Vincentius et Fortunatianus dixerunt: Etiam cum Thusdrum fuissemus, sicut mecum recolit memorialis auditio vestra, et epistolas sanctae memoriae Siricii sedis apostoliae episcopi dederemus recitandas, ex quibus cum unam legeret sanctimonium fratris nostri episcopi Latonii, utrasque nos nunc referre suggestio indicat: has recitari donate. Episcopi dixerunt: Recitentur epistolae venerabilis memoriae sancti Siricil, ut noverimus quid earum textus Contineat.","english":"Donatianus of Telepte, of the first see, subscribed. Likewise all the bishops subscribed.\n\nCOUNCIL XX OF TELEPTE\n\nAFTER THE CONSULATE OF THE MOST GLORIOUS HONORIUS AND CONSTANTIUS, THE SECOND, ON THE EIGHTH DAY BEFORE THE KALENDS OF MARCH.\n\nWhen the council had assembled in the church of the Apostles of the people of Telepte, the blessed Father Donatianus, bishop of the first see of the city of Telepte, having taken his seat, with Januarius, Felix, Secundus, Cyrius, Victorius, Secundianus, Gela [D., Zeta], Eunomius, Maximianus Donatus, Cresconius, Jucundus, Sopater, Restitutus, Julianus, Maximianus, Tertiolus, Milicus, Maximus, Donatianus, Basilius, Papinianus, Januarius, Porphyrius, likewise Porphyrius, Donatus, Julianus, Tutus, Fortunius, Quintianus, Capio, and the other bishops sitting with him, and also with Vincentius and Fortunatianus, legates of the province of Proconsularis sent to the council of Byzacena [D., Byzantium], and the rest; Vincentius and Fortunatianus said: Even when we were at Thusdrus, as your memorial hearing recalls with me, we also gave letters of Siricius, of holy memory, bishop of the apostolic see, to be read out; from which, when the holiness of our brother bishop Latonius read one, the suggestion now indicates that we should report both. Grant that these be read out. The bishops said: Let the letters of Saint Siricius, of venerable memory, be read out, that we may know what the text of them contains.","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":"Cum traderentur, Privatus notarius dixit: Exemplum tractatoriae episcopi urbis Romae: Dilectissimis fratribus et coepiscopis per Africam Siricius. Diversa quamvis, cum in unum fratres convenissemus ad sancti apostoli Petri reliquias, per quem et apostolatus et episcopatus in Christo coepit exordium, placueritque propter emergentes plurimas causas, quae in aliquantis non erant causae sed crimina, ut de caetero sollicitudo esset unicuique in Ecclesia curam hujusmodi, habere, sicut apostolus praedicat Paulus: Talem Deo Ecclesiam exhibendam, non habentem maculam aut rugam, ne per alicujus morbidae ovis afflatum conscientia nostra contaminata videretur, qua de re meliori consilio id sedit propter eos maxime, qui in praesenti valetudine corporis aut fessae aetatis causa adesse minime potuerunt, quo perpetua istiusmodi forma servetur litteras tales dari placuit, non quae nova praeferant [D., praeseferant], sed quia quae aliquorum ignavia neglecta sunt observari cupiamus, quae tamen apostolica et patrum constitutione sunt constituta, sicut scriptum est: State, et tenete traditiones nostras, sive per verbum, sive per epistolam.","english":"When they were being handed over, Privatus the notary said: A copy of the tractatory letter of the bishop of the city of Rome: Siricius to his most beloved brothers and fellow bishops throughout Africa. Although we brothers had come together for different reasons to the relics of the holy apostle Peter, through whom both the apostolate and the episcopate began their origin in Christ, and it pleased us, on account of very many emerging cases which in certain persons were not cases but crimes, that henceforth each one in the Church should have this kind of solicitude and care, as the apostle Paul proclaims: that such a Church must be presented to God, not having spot or wrinkle, lest through the breath of some diseased sheep our conscience be seen to be contaminated. Wherefore, by better counsel, it was resolved, especially on account of those who in their present bodily weakness or by reason of weary age were least able to be present, that a perpetual form of this kind be preserved, and it pleased us that such letters be given, not which put forward new things, but because we desire that those things which have been neglected through the sloth of some be observed, which nevertheless have been established by apostolic and patristic constitution, as it is written: Stand, and hold fast our traditions, whether by word or by letter.","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":"Illud certe vestram debet mentem, dilectissimi fratres, vehementius excitare, ut ab omni labe saeculi istius immunes ad Dei conspectum securique veniamus; non enim erimus immunes qui [D., quia] praesumus plebibus, cum scriptum sit: Cui multum creditum fuerit, plus ab eodem requiretur. Ergo quoniam non pro nobis tantum sed pro populo credito cogitamus praestare rationem, populum disciplina deifica humilem erudire debemus. Exstiterunt enim nonnulli, qui statuta majorum non tenentes castitatem Ecclesiae praesumptione violarunt, voluntatem populi sequentes, Dei judicium non timentes. Ergo ne pari more silentio connivere atque adhibere consensum talibus videamur, unde gehennae poenas possimus incurrere, dicente Domino: Furem videbas et currebus cum eo et cum adulteris portionem tuam ponebas: haec sunt, quae deinceps intuitu divini judicii omnes catholicos episcopos expedit custodire.","english":"That, most beloved brothers, ought all the more vehemently to stir your minds: that we may come into the sight of God free from every stain of this world and secure; for we shall not be free who preside over the peoples, since it is written: To whom much has been entrusted, more will be required of him. Therefore, since we think to render an account not for ourselves only but for the people entrusted to us, we ought to instruct the people in humble obedience to divine discipline. For there have arisen certain men who, not holding to the statutes of our forebears, have violated the chastity of the Church by their presumption, following the will of the people, not fearing the judgment of God. Therefore, lest we seem to connive in like manner by silence and to lend consent to such men, whereby we might incur the penalties of hell, since the Lord says: You saw a thief and you ran with him, and with adulterers you placed your portion: these are the things which all catholic bishops must henceforth guard with a view to the divine judgment.","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":"I. Ut extra conscientiam sedis apostolicae, hoc est primatis, nemo audeat ordinare: integrum enim judicium est quod plurimorum sententia consequitur.\n\nII. Ne unus episcopus episcopum ordinare praesumat propter arrogantiam, ne furtivum beneficium praestitum videatur: hoc enim in synodo Nicaena constat esse definitum.\n\nIII. Item si quis post remissionem peccatorum cingulum militiae saecularis habuerit, ad clerum admitti non debet.\n\nIV. Ut mulierem, id est viduam, clericus non ducat uxorem.\n\nV. Ut is qui laicus viduam duxerit non admittatur ad clerum.\n\nVI. Ut de aliena ecclesia ordinare clericum nullus usurpet.\n\nVII. Ut abjectum clericum alia ecclesia non admittat.\n\nVIII. Ut venientes a Novatianis vel Montensibus per manus impositionem suscipiantur ex eo quod rebaptizant.\n\nIX. Praeterea, quod dignum et pudicum et honestum est, suademus [D. studemus], ut sacerdotes et levitae cum uxoribus suis non coeant, quia in ministerio ministri quotidianis necessitatibus occupantur; ad Corinthios namque Paulus sic scribit, dicens: Abstinete, ut vacetis orationi. Si ergo laicis abstinentia imperatur ut possint deprecantes audiri, quanto magis sacerdos utique omni momento paratus esse debet, ut munditiae puritate securus sacrificium offerat aut baptizare cogatur? qui si contaminatus fuerit carnali concupiscentia, quid faciet? quid excusabit? quo pudore, qua mente usurpabit?","english":"I. That no one outside the conscience of the apostolic see, that is, of the primate, should dare to ordain: for that judgment is complete which the sentence of many follows.\n\nII. That no single bishop presume to ordain a bishop out of arrogance, lest the benefit conferred seem stolen: for this is established to have been defined in the Council of Nicaea.\n\nIII. Likewise, if anyone after the remission of sins has held the belt of secular military service, he ought not to be admitted to the clergy.\n\nIV. That a cleric should not take a woman, that is, a widow, as wife.\n\nV. That he who as a layman has married a widow should not be admitted to the clergy.\n\nVI. That no one should usurp to ordain a cleric from another's church.\n\nVII. That another church should not admit a cast-out cleric.\n\nVIII. That those coming from the Novatians or the Montenses should be received by the imposition of hands, on the ground that they rebaptize.\n\nIX. Moreover, what is worthy and modest and honorable, we urge, that priests and levites should not have intercourse with their wives, because in the ministry the ministers are occupied with daily necessities; for Paul writes thus to the Corinthians, saying: Abstain, that you may be free for prayer. If, therefore, abstinence is commanded to laymen that they may be able to be heard when praying, how much more ought a priest to be ready at every moment, that in the purity of cleanliness he may securely offer sacrifice or be compelled to baptize? For if he has been contaminated by carnal concupiscence, what will he do? What will he excuse? With what shame, with what mind will he usurp it?","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":140,"ref":"p140","source":"qua conscientia, quo merito hic exaudiri se credit, cum dictum sit: Omnia Munda mundis, coinquinatis autem et infidelibus nihil mundum? Qua de re hortor et moneo et rogo tollatur hoc opprobrium quod potest jure etiam gentilitas incusare. Forte creditur quia scriptum est: Unius uxoris virum: non permanentem in concupiscentia generandi dixit, sed propter continentiam futuram. Neque enim integros corpore hon admisit qui ait: Vellem autem omnes homines sic esser sicuti et ego; et apertius declarat, dicens: Qui autem in carne sunt Deo placere non possunt: vos autem jam non estis in carne, sed in spiritu.\n\nHaec itaque, fratres, si plena vigilantia fuerint ab omnibus observata, cessabit ambitio, dissensio conquiescet, haereses et schismata non emergent, locum non accipiet diabolus saeviendi, manebit unanimitas, iniquitas superata calcabitur, charitas spirituali fervore flagrabit, pax praedicata labiis cum voluntate [D., voluptate] animi concordabit, pax utique Dei nostri quam Salvator ipse jam proximus passionis servandam esse praecepit, et haereditario eam nobis jure dereliquit, dicens: Pacem meam relinquo vobis, et dictum Apostoli: Ut unanimes unum sentientes permaneamus in Christo, nihil per contentionem nobis, neque per inanem gloriam vindicantes, nec hominibus, sed Deo nostro salvatori placeamus.","english":"By what conscience, by what merit does this man believe he will be heard, when it has been said: All things are clean to the clean, but to the defiled and unbelieving nothing is clean? Wherefore I exhort and admonish and entreat that this reproach be removed, which even the gentiles can rightly censure. Perhaps it is believed because it is written: the husband of one wife: he did not speak of one who does not remain in the desire to beget, but on account of future continence. For he who says: I would that all men were even as I myself, did not admit those who are whole in body; and he declares it more openly, saying: But they who are in the flesh cannot please God: but you are now not in the flesh, but in the spirit.\n\nThese things therefore, brothers, if they are observed by all with full vigilance, ambition will cease, dissension will be laid to rest, heresies and schisms will not arise, the devil will find no place to rage, unanimity will remain, iniquity will be overcome and trampled underfoot, charity will burn with spiritual fervor, the peace preached by the lips will be in harmony with the will of the mind, that peace indeed of our God which the Savior himself, now near to his passion, commanded to be kept, and which he left to us by hereditary right, saying: My peace I leave with you, and the saying of the Apostle: that being of one mind and thinking one thing, we may remain in Christ, claiming nothing for ourselves through contention nor through vain glory, and pleasing not men but our God and Savior.","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":"His praeceptis omnibus si fideliter voluerimus obedire, custodiet Dominus corpora nostra et animas nostras in die qua redditurus est unicuique secundum opera sua. Si quis sane inflatus mente camis suae ab hac canonis ratione voluerit evagari., sciat se et a nostra communione seclusum et gehennae poenas habiturum. Praeterea misericordia cum judicio esse debet; talibus enim oportet manus porrigere, qui sic currentem non pertrahant in ruinam. Datum Romae in concilio episcoporum octoginta sub die ix Idus Januarii [D., Kalendas Januarias] post consulatum Honorii Augusti et Bautonis.","english":"If we wish faithfully to obey all these precepts, the Lord will guard our bodies and our souls on the day when he will render to each one according to his works. If anyone, puffed up in the mind of his flesh, wishes to wander from this rule of the canon, let him know that he is cut off from our communion and will suffer the punishments of Gehenna. Moreover, mercy ought to be joined with judgment; for we must extend a hand to such persons, so that they do not drag the one running well into ruin. Given at Rome in a council of eighty bishops on the ninth day before the Ides of January [that is, the Kalends of January], after the consulship of Honorius Augustus and Bauto.","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."}]}]}