{"slug":"tmp1452.tmp1452.opp-lat1","id":"latin:ogl-pl:tmp1452.tmp1452.opp-lat1","title":"Documenta / Galliae Concilia","title_source":"Documenta / Galliae 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":"2026-11-15T21:11:53Z","cost_usd":0.011783},"source":{"registry_id":"latin:ogl-pl:tmp1452.tmp1452.opp-lat1","work_id":"tmp1452.tmp1452.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/tmp1452/tmp1452/tmp1452.tmp1452.opp-lat1.xml"},"stats":{"passages":153,"english_words":31324,"coptic_letters":0,"source_letters":128104,"commentary_units":0,"commentary_kinds":0,"derived_notes":52,"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/tmp1452/tmp1452/tmp1452.tmp1452.opp-lat1.xml"}],"checks":{"work":"tmp1452.tmp1452.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"repetition-warn","i":41}],"stats":{"passages":153,"translated":153,"commentary_passages":0,"commentary_units":0,"english_words":31324,"source_letters":128104,"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: 153 narrative."},{"kind":"caution","severity":"caution","text":"51 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":153},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"GALLIAE CONCILIA.\n\nXXI CONCILIUM ARELATENSE PRIMUM\n\nA PLURIMIS EPISCOPIS GESTUM, IN CIVITATE ARELATO, APUD MARINUM EPISCOPUM, TEMPORIBUS CONSTANTINI IMPERATORIS, EO TEMPORE QUO ETIAM CONCILIUM NICAENUM HABITUM EST TRE- CENTORUM DECEM ET OCTO EPISCOPORUM.\n\nDomino et sanctissimo Silvestro episcopo coetus Episcoporum, qui adunati fuerunt in oppido Arelatensi, quid decreverimus communi consilio charitati tuae significamus, ut omnes sciant quid in futurum observare debeant.\n\nI. Ut uno die et tempore pascha celebretur.\n\nDe observatione paschae dominicae, ut uno die et uno tempore per omnem orbem observetur et juxta consuetudinem litteras ad omnes tu dirigas.\n\nII. Ut ubi quisque [T. add. minister] ordinatur permaneat.\n\nDe his qui in quibuscunque locis ordinati fuerint ministri in ipsis locis perseverent.\n\nIII. Ut qui in pace arma projiciunt excommunicentur.","english":"COUNCILS OF GAUL.\n\nTHE TWENTY-FIRST COUNCIL, THE FIRST OF ARLES\n\nHeld by very many bishops, in the city of Arles, in the presence of Marinus the bishop, in the times of the Emperor Constantine, at that time when the Council of Nicaea was also held, of three hundred and eighteen bishops.\n\nTo the lord and most holy bishop Silvester, the assembly of bishops who were gathered in the town of Arles: we signify to your charity what we have decreed in common counsel, so that all may know what they ought to observe in future.\n\nI. That Easter be celebrated on one day and at one time.\n\nConcerning the observance of the Lord's Easter, that it be observed on one day and at one time throughout the whole world, and that according to custom you direct letters to all.\n\nII. That wherever anyone is ordained, he remain there.\n\nConcerning those who have been ordained as ministers in whatever places, that they persevere in those same places.\n\nIII. That those who throw down their arms in peace be excommunicated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"De his qui arma projiciunt in pace, placuit abstineri eos a communione.\n\nIV. Ut aurigae dum agitant excommunicentur.\n\nDe agitatoribus qui fideles sunt, placuit eos quandiu agitant, a communione separari.\n\nV. Ut qui in theatris conveniunt excommunicentur.\n\nDe theatricis, et ipsos placuit quandiu agunt, a communione separari.\n\nVI. In infirmitate conversi manus impositionem accipiant.\n\nDe his qui in infirmitate credere volunt, placuit debere his manum imponi.\n\nVII. De praesidibus ut cum conscientia episcopi sui communicent.\n\nDe praesidibus qui fideles ad praesidatum prosiliunt Ita placuit, ut cum promoti fuerint litteras accipiant ecclesiasticas communicatorias, ita tamen ut in quibuscunque locis gesserint, ab episcopo ejusdem loci cura illis agatur, ut cum coeperint contra disciplinam publicam agere, tum demum a communione excludantur: similiter et de his qui rempublicam agere volunt.","english":"Concerning those who throw down their arms in peacetime, it was decided that they be excluded from communion.\n\nIV. That charioteers be excommunicated while they drive.\n\nConcerning drivers who are faithful, it was decided that they be separated from communion for as long as they drive.\n\nV. That those who gather in the theaters be excommunicated.\n\nConcerning theatrical performers, it was likewise decided that they be separated from communion for as long as they perform.\n\nVI. That those converted in illness receive the imposition of hands.\n\nConcerning those who wish to believe in illness, it was decided that hands ought to be imposed upon them.\n\nVII. Concerning governors, that they communicate with the knowledge of their bishop.\n\nConcerning governors who, being faithful, leap forward to the governorship, it was decided thus: that when they have been promoted, they receive ecclesiastical letters of communion, yet in such a way that in whatever places they serve, care be taken for them by the bishop of that same place, so that when they begin to act against public discipline, then at last they be excluded from communion; similarly also concerning those who wish to hold public office.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"VIII. Ut ex haerese conversi si in Trinitate baptizati sunt, manus impositionem accipiant.\n\nDe Arianis qui propria lege sua utuntur ut rebaptizentur, placuit si ad ecclesiam aliqui de hac haerese venerint, interrogent eos symbolum, et si perviderint eos in Patre et Filio et in Spiritu sancto esse baptizatos, manus eis tantum imponatur ut accipiant Spiritum sanctum; quod si interrogati non responderint hanc Trinitatem, baptizentur.\n\nIX. Ut qui confessorum litteras portant alias recipiant.\n\nDe his quis confessorum litteras afferunt, placuit ut, sublatis eis litteris, alias accipiant communicatorias.\n\nX. Ut si cujus uxor adulteraverit aliam non accipiat.\n\nDe his qui conjuges suas in adulterio deprehendunt, et idem sunt adolescentes fideles et prohibentur nubere, placuit quantum possit consilium eis detur, ne viventibus etiam uxoribus suis, licet adulterae sint, ut non alias accipiant.","english":"VIII. That those converted from heresy, if they were baptized in the Trinity, receive the imposition of hands.\n\nConcerning the Arians who use their own law so as to be rebaptized, it was decided that if any from this heresy come to the church, they be asked the creed, and if it be seen that they were baptized in the Father and the Son and the Holy Spirit, hands be imposed on them only, that they may receive the Holy Spirit; but if when asked they do not respond with this Trinity, let them be baptized.\n\nIX. That those who carry letters of the confessors receive others.\n\nConcerning those who bring letters of the confessors, it was decided that, their letters being set aside, they receive others, communicatory letters.\n\nX. That if anyone's wife has committed adultery, he not take another.\n\nConcerning those who find their wives in adultery, and who are young faithful men and are forbidden to marry, it was decided that as far as possible counsel be given them, that even while their wives are living—although they be adulteresses—they not take others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"XI. Ut feminae fideles quae Gentilibus se junxerint excommunicentur.\n\nDe puellis fidelibus quae Gentilibus junguntur, placuit ut aliquanto tempore a communione separentur.\n\nXII. Ut clerici feneratores excommunicentur.\n\nDe ministris qui fenerant, placuit eos juxta formam divinitus datam a communione abstineri.\n\nXIII. Ut proditores fratrum, vel vasorum sacrorum, seu Scripturarum, cum verberibus deponantur.\n\nDe his qui Scripturas a tradidisse dicuntur, vel vasa dominica, vel nomina fratrum suorum, placuit nobis ut quicunque eorum in actis publicis fuerit delectus, non verbis nudis, ab ordine cleri amoveatur: nam si idem aliquos ordinasse fuerint deprehensi et de his quos ordinaverunt ratio subsistit, non illis obsistat ordinatio. Quoniam multi sunt qui contra Ecclesiam repugnare videntur et per testes redemptos putant se excusatione admitti debere, omnino non permittantur nisi, ut supra diximus, actis publicis docuerint.","english":"XI. That faithful women who have joined themselves to Gentiles are to be excommunicated.\n\nConcerning faithful girls who are joined to Gentiles, it was decided that they be separated from communion for some time.\n\nXII. That clerics who practice usury are to be excommunicated.\n\nConcerning ministers who lend at interest, it was decided that, according to the form divinely given, they be kept from communion.\n\nXIII. That betrayers of brethren, or of sacred vessels, or of the Scriptures, are to be deposed with beatings.\n\nConcerning those who are said to have handed over the Scriptures, or the vessels of the Lord, or the names of their brethren, it was decided by us that whoever of them is convicted in the public records is to be removed from the order of the clergy, not by mere words; for if the same persons are found to have ordained anyone, and the account concerning those whom they ordained stands, their ordination shall not be an obstacle to them. Since there are many who seem to strive against the Church and think that by purchased witnesses they ought to be admitted with an excuse, they are by no means to be permitted unless, as we said above, they have proven it by the public records.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"XIV. Ut falsi accusatores fratrum usque ad exitum excommunicentur.\n\nDe his qui falso accusant fratres suos, placuit eos usque ad exitum non communicare, sed falsum testem juxta Scripturam impunitum non licere esse.\n\nXV. Ut levitae non offerant.\n\nDe diaconibus, quos cognovimus multis locis offerre, placuit minime fieri debere.\n\nXVI. Ut poenitentes ubi acceperint orationem ibi communicent\n\nDe his qui pro delicto suo a communione separantur a ita placuit, ut in quibuscunque locis fuerant exclusi, eodem loco communionem consequantur.\n\nXVII. Ut nullus episcopus alium conculcet episcopum.\n\nUt nullus episcopus alium episcopum conculcet.\n\nXVIII. Ut diaconus nihil sine presbytero offerat b.\n\nDe diaconibus urbicis ut non tantum sibi praesumant, sed honorem presbyteris reservent, ut sine conscientia ipsorum nihil tale faciant.\n\nXIX. Ut peregrino episcopo locus sacrificandi detur.","english":"XIV. That false accusers of their brethren are to be excommunicated until death.\n\nConcerning those who falsely accuse their brethren, it was decided that they are not to communicate until death, but that a false witness is not permitted to go unpunished, according to Scripture.\n\nXV. That Levites are not to offer.\n\nConcerning the deacons whom we have learned offer in many places, it was decided that this should by no means be done.\n\nXVI. That penitents are to communicate in the place where they received the prayer.\n\nConcerning those who are separated from communion because of their offense, it was decided that in whatever places they were excluded, in that same place they are to obtain communion.\n\nXVII. That no bishop is to trample upon another bishop.\n\nThat no bishop is to trample upon another bishop.\n\nXVIII. That a deacon is to offer nothing without a presbyter.\n\nConcerning the city deacons, that they are not to presume so much for themselves, but are to reserve honor for the presbyters, so that without their knowledge they do nothing of this kind.\n\nXIX. That a place of sacrificing is to be given to a visiting bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"De peregrinis episcopis qui in urbem solent venire, placuit illis locum dari ut offerant.\n\nXX. Ut sine tribus episcopis nullus episcopus ordinetur.\n\nDe his qui usurpant sibi soli debere episcopum ordinare, placuit ut nullus hoc sibi praesumat, nisi assumptis sibi aliis septem episcopis; si tamen non poterit septem, infra tres non audeat ordinare.\n\nXXI. Ut clericus alibi transiens excommunicetur.\n\nDe presbyteris aut diaconibus qui solent dimittere loca sua in quibus ordinati sunt et ad alia loca transtulerunt se, placuit ut his locis ministrent ut si, relictis locis suis, ad alium locum se transferre voluerint deponantur.\n\nXXII. Ut apostatae qui tardius revertuntur nisi per dignam poenitentiam non recipiantur.\n\nDe his qui apostatant et nunquam se ad ecclesiam repraesentant, nec quidem poenitentiam agere quaerunt, et postea infirmitate arrepti petunt communionem, placuit eis non dandam communionem nisi revaluerint [U., G., praevaluerint] et egerint dignos fructus poenitentiae.","english":"Concerning foreign bishops who customarily come into the city, it was decided that a place be given them to offer.\n\nXX. That no bishop be ordained without three bishops.\n\nConcerning those who presume that they alone ought to ordain a bishop, it was decided that no one should presume this for himself, unless he has taken to himself seven other bishops; if however he cannot [have] seven, he shall not dare to ordain with fewer than three.\n\nXXI. That a cleric passing elsewhere be excommunicated.\n\nConcerning presbyters or deacons who customarily abandon the places in which they were ordained and have transferred themselves to other places, it was decided that they minister in these places; but if, having left their own places, they wish to transfer themselves to another place, they are to be deposed.\n\nXXII. That apostates who return too late are not to be received except through worthy penitence.\n\nConcerning those who apostatize and never present themselves to the church, nor even seek to do penance, and afterwards, seized by illness, ask for communion, it was decided that communion is not to be given them unless they have recovered and have borne worthy fruits of penitence.","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":7,"ref":"p7","source":"Ex Sicilia Syracusanorum Sixtus episcopus et Florus diaconus; ex provincia Campaniae civitatis Protinus episcopus et Agrippa Tutilaque diacones: ex provincia Apuliae Pardus episcopus et Crescens diaconus; ex provincia Dalmaciae Theodorus episcopus et Agathon diaconus: ex urbe Roma quos Sylvester episcopus misit Claudianus et Avitus presbyteres, Eugenius et Cyriacus diacones: ex provincia Italiae Orosius episcopus, Nazareus lector: ex provincia Viennensium civitatis Arelatae Marinus episcopus, Salamas presbyter, Nicatius, Afer, Ursinus et Petrus diacones: ex provincia qua supra Viennensium Verus episcopus, Beclas exorcista: ex civitate Vasione Damnas episcopus et Victor exorcista: ex civitate Arausicorum Laustinus presbyter: ex Porta Innocentius diaconus, Agapius exorcista: ex provincia Galliae civitatis Rhemorum Imbethausius [B.","english":"From Sicily, Sixtus bishop of the Syracusans and Florus deacon; from the province of Campania, of the city of [—], Protinus bishop and Agrippa and Tutila deacons; from the province of Apulia, Pardus bishop and Crescens deacon; from the province of Dalmatia, Theodorus bishop and Agathon deacon; from the city of Rome, those whom Sylvester the bishop sent, Claudianus and Avitus presbyters, Eugenius and Cyriacus deacons; from the province of Italy, Orosius bishop, Nazareus lector; from the province of the Viennenses, of the city of Arelate, Marinus bishop, Salamas presbyter, Nicatius, Afer, Ursinus, and Petrus deacons; from the province which is above [mentioned] of the Viennenses, Verus bishop, Beclas exorcist; from the city of Vasio, Damnas bishop and Victor exorcist; from the city of the Arausici, Laustinus presbyter; from Porta, Innocentius deacon, Agapius exorcist; from the province of Gaul, of the city of the Rhemi, Imbethausius [B.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"R., Bethausius] episcopus, Primigenius diaconus: ex civitate Rothomagensium Avidianus episcopus, Nicetius diaconus: ex civitate Augustoduni Petius episcopus, Amandus presbyter, Philomatius diaconus: ex civitate Leudona Votius a episcopus, Petulius exorcista: ex civitate Agrippina Maternus episcopus, Marinus diaconus: ex provincia Aquitanica civitatis Vagalum Genialis episcopus: ex civitate Burdegala Orientalis episcopus, Flavius diaconus: ex civitate Trevirorum [U., Treverorum] Agricius episcopus, Felix exorcista: ex civitate Tolosa Martinus episcopus, Leoncius diaconus: ex provincia Britanniae Eburius episcopus: ex civitate Lugdunensium Restitutus episcopus: ex civitate Clunia Adelphus episcopus, Soter presbyter: ex civitate Rhemorum Liberius episcopus, Florentius diaconus: ex civitate Baetica Sabinus presbyter: ex civitate Ursulentium Natalis presbyter, Cytherius diaconus: ex civitate Tarracona Probatius presbyter, Castorius diaconus: ex civitate Cesaraugusta Clementius presbyter, Rufinus exorcista: ex civitate Bastigentium Termarius presbyter, Victor lector: ex provincia Mauritaniae Caesariensis Fortunatus episcopus, Deuterius diaconus: ex provincia Sardiniae Quintus [T.","english":"R., Bethausius bishop, Primigenius deacon: from the city of the Rothomagenses, Avidianus bishop, Nicetius deacon: from the city of Augustodunum, Petius bishop, Amandus presbyter, Philomatius deacon: from the city of Leudona, Votius bishop, Petulius exorcist: from the city of Agrippina, Maternus bishop, Marinus deacon: from the province of Aquitania, of the city of Vagalum, Genialis bishop: from the city of Burdegala, Orientalis bishop, Flavius deacon: from the city of the Treviri, Agricius bishop, Felix exorcist: from the city of Tolosa, Martinus bishop, Leoncius deacon: from the province of Britannia, Eburius bishop: from the city of the Lugdunenses, Restitutus bishop: from the city of Clunia, Adelphus bishop, Soter presbyter: from the city of the Rhemi, Liberius bishop, Florentius deacon: from the city of Baetica, Sabinus presbyter: from the city of the Ursulentes, Natalis presbyter, Cytherius deacon: from the city of Tarraco, Probatius presbyter, Castorius deacon: from the city of Caesaraugusta, Clementius presbyter, Rufinus exorcist: from the city of the Bastigentes, Termarius presbyter, Victor lector: from the province of Mauritania Caesariensis, Fortunatus bishop, Deuterius deacon: from the province of Sardinia, Quintus [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":9,"ref":"p9","source":"2, Quintinus] episcopus, Aumonius presbyter: ex provincia Africae Caecilianus episcopus, Sperantius diaconus: ex civitate Omina Lampadius episcopus: ex civitate Utica Victor episcopus: ex civitale Beneventina Anastasius episcopus: ex civitate Turbustana Faustus Episcopus: ex civitate Cocofeltis Surgentius episcopus: ex provincia Numidiae Victor episcopus; ex civitate Virensium Vitalis episcopus: ex porto urbis Romae Gregorius episcopus: ex Centumcellis Epictetus episcopus: ex civitate Ostiensi Leontius et Macarius presbyteres.\n\nXXII CONCILIUM ARELATENSE SECUNDUM.\n\nI. De neophytis clerici ne ordinentur.\n\nOrdinari ad diaconatus ac sacerdotii officium neophytum non debere.\n\nII. Qualiter conjugati ad sacerdotium promovantur.\n\nAssumi aliquem ad sacerdotium non posse in conjugii vinculo constitutum, nisi fuerit praemissa conversio.\n\nIII. Ut nullus clericus aut diaconus in solatio suo extraneam habeat mulierem.","english":"2, Quintinus bishop, Aumonius presbyter: from the province of Africa, Caecilianus bishop, Sperantius deacon: from the city of Omina, Lampadius bishop: from the city of Utica, Victor bishop: from the city of Beneventina, Anastasius bishop: from the city of Turbustana, Faustus bishop: from the city of Cocofeltis, Surgentius bishop: from the province of Numidia, Victor bishop; from the city of the Virensians, Vitalis bishop: from the port of the city of Rome, Gregorius bishop: from Centumcellae, Epictetus bishop: from the city of Ostia, Leontius and Macarius presbyters.\n\nTHE SECOND COUNCIL OF ARLES.\n\nI. That neophytes are not to be ordained as clerics.\n\nThat a neophyte ought not to be ordained to the office of the diaconate and priesthood.\n\nII. How married men are promoted to the priesthood.\n\nThat someone bound in the bond of marriage cannot be taken up to the priesthood unless a conversion has first been undertaken.\n\nIII. That no cleric or deacon is to have a woman who is an outsider in his company.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Si quis clericus a gradu diaconatus in solatio suo mulierem praeter aviam, matrem, sororem, filiam, neptem vel conversam secum uxorem, habere praesumpserit, a communione alienus habeatur: par quo. que et mulierem, si se separare noluerit, poena percellat.\n\nIV. Ut nullus clericus in cellario vei secreto intromittat puellam.\n\nNullus diaconus, vel presbyter, vel episcopus ad cellarii secretum intromittat puellam, vel ingenuam, vel ancillam.\n\nV. Ut episcopus cum ordinatur, cum consensu metropolitani tres eum ordinent episcopi.\n\nUt episcopum sine metropolitano, vel epistola metropolitani, vel tribus comprovincialibus non liceat ordinari, ita ut alii comprovinciales epistolis admoneantur, ut se suo responso consensisse significent; quod si inter partes aliqua nata fuerit dubitatio, majori numero metropolitanus in electione consentiat.","english":"If any cleric presumes to have a woman with him in his service after the rank of deacon—other than his grandmother, mother, sister, daughter, granddaughter, or a converted woman who is his wife—let him be alienated from communion; and let the same penalty strike the woman as well, if she refuses to separate.\n\nIV. That no cleric introduce a girl into a storeroom or secret place.\n\nLet no deacon, or presbyter, or bishop introduce a girl into the secrecy of a storeroom, whether she be freeborn or a maidservant.\n\nV. That when a bishop is ordained, three bishops shall ordain him with the consent of the metropolitan.\n\nThat it shall not be lawful to ordain a bishop without the metropolitan, or a letter of the metropolitan, or three fellow provincials, in such a way that the other fellow provincials are admonished by letters to signify that they have consented by their own reply; but if any doubt arises between the parties, the metropolitan shall consent to the election by the greater number.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"VI. De episcopo qui tine conscientia metropolitani fuerit ordinatus.\n\nIllud autem ante omnia clareat, eum qui sine conscientia metropolitani constitutus fuerit episcopus juxta magnam synodum esse episcopum non debere.\n\nVII. De his qui seipsos abscidunt.\n\nHos qui se carnali vitio repugnare nescientes abscidunt, ad clericatum pervenire non posse.\n\nVIII. De his qui excommunicatos alterius suscipiunt.\n\nSi quis excommunicatum alterius, sive clericum, sive saecularem, recipere post interdictum praesumpserit, noverit se reum fraternitatis facium causam in concilio redditurum.\n\nIX. Ut Novatiani in communionem non recipiantur.\n\nNovatianum in communionem recipi non debere, nisi suscepta poenitentiae credulitate praeteritum damnet errorem.\n\nX. De his qui in persecutione praevaricati sunt.\n\nDe his qui in persecutione praevaricati sunt, si voluntarie fidem negaverunt, hoc de eis Nicaena synodus statuit, ut quinque annis inter catechumenos exeant, et duobus inter communicantes, ita ut communionem, inter poenitentes non praesumant; in potestate tamen vel arbitrio sit episcopi, ut si eos ex animo errorem dedere et agere poenitentiam viderit, ad communionem pro ecclesiastica humanitate suscipiat.","english":"VI. Concerning a bishop who has been ordained without the knowledge of the metropolitan.\n\nBut let this be clear before all things, that he who has been constituted a bishop without the knowledge of the metropolitan ought not, according to the great synod, to be a bishop.\n\nVII. Concerning those who mutilate themselves.\n\nThose who, not knowing how to resist carnal vice, mutilate themselves cannot attain to the clerical order.\n\nVIII. Concerning those who receive the excommunicated of another.\n\nIf anyone presumes, after an interdict, to receive an excommunicated person of another, whether cleric or layman, let him know that he will render himself guilty of the cause of fraternal communion in the council.\n\nIX. That the Novatians are not to be received into communion.\n\nA Novatian is not to be received into communion unless, having undertaken the belief of penitence, he condemns his past error.\n\nX. Concerning those who have prevaricated in persecution.\n\nConcerning those who have prevaricated in persecution, if they voluntarily denied the faith, the Nicene synod decreed this concerning them: that for five years they go out among the catechumens, and for two among the communicants, so that they do not presume communion among the penitents; nevertheless it is in the power or judgment of the bishop, if he sees that they have cast off their error from the heart and are doing penance, to receive them into communion according to ecclesiastical humanity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"XI. De his qui poenis victi sacrificare compulsi sunt.\n\nSi qui vero dolore victi et pondere persecutionis negare vel sacrificare compulsi sunt, duobus annis inter catechumenos, et triennio inter poenitentes habeantur a communione suspensi.\n\nXII. De his qui in poenitentia positi vita excesserunt.\n\nDe his qui in poenitentia positi vita excesserunt, placuit nullum communione vacuum debere dimitti, sed pro eo quod honoravit poenitentiam oblatio illius recipiatur.\n\nXIII. Ut ne quis qualibet necessitate suam relinquat Ecclesiam.\n\nNullus cujusque ordinis clericus, non diaconus, non presbyter, non episcopus quacunque occasione faciente propriam relinquat Ecclesiam, sed omnismodis aut excommunicetur aut redire cogatur: quod si aliquo commorationis tempore, invito episcopo suo, in aliena ecclesia habitans ab episcopo loci clericus fuerit ordinatus, hujusmodi ordinatio irrita habeatur.","english":"XI. Concerning those who, overcome by punishments, were compelled to sacrifice.\n\nBut if any, overcome by pain and the weight of persecution, were compelled to deny or to sacrifice, let them be held suspended from communion for two years among the catechumens and for three years among the penitents.\n\nXII. Concerning those who, placed in penitence, have departed this life.\n\nConcerning those who, placed in penitence, have departed this life, it has been decided that no one ought to be dismissed void of communion, but in return for the honor he showed to penitence, his offering is to be received.\n\nXIII. That no one, under any necessity, should abandon his own Church.\n\nNo cleric of any order—not a deacon, not a presbyter, not a bishop—for whatever occasion, should abandon his own Church, but in every way he should either be excommunicated or compelled to return; but if, during some period of residence, against the will of his own bishop, dwelling in another's church, he has been ordained a cleric by the bishop of that place, an ordination of this kind is to be held invalid.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"XIV. Ne clericus usuras accipiat.\n\nSi quis clericus pecuniam dederit ad usuram, aut conductor alienae rei voluerit esse, aut turpis lucri gratia genus aliquod negotiationis exercuerit, depositus a clero a communione alienus fiat.\n\nXV. Ne diaconus coram presbytero sedeat vel eucharistiam tradat.\n\nIn secretario diacono inter presbyteres sedere non liceat, vel corpus Christi praesente presbytero tradere non praesumat; quod si fecerit, ab officio diaconatus abscedat.\n\nXVI. Ut Photiniani et Paulianistae baptizentur.\n\nPhotinianos vero sive Paulianistas secundum Patrum statuta baptizari oportere.\n\nXVII. De haereticis baptizatis.\n\nBonitiacos autem ex eodem errore venientes, quos sicut Arianos baptizari in Trinitate manifestum est, dum interrogati fidem nostram ex toto corde confessi fuerint, cum chrismate et manus impositione in Ecclesia recipi sufficit.","english":"XIV. That a cleric is not to receive interest.\n\nIf any cleric has given money at interest, or has wished to be the lessee of another's property, or for the sake of shameful gain has exercised any kind of business, let him be deposed from the clergy and become alien to communion.\n\nXV. That a deacon is not to sit in the presence of a presbyter or to hand over the eucharist.\n\nIn the secretarium let it not be permitted for a deacon to sit among the presbyters, nor let him presume to hand over the body of Christ in the presence of a presbyter; but if he has done so, let him withdraw from the office of the diaconate.\n\nXVI. That the Photinians and Paulianists are to be baptized.\n\nBut that the Photinians or Paulianists ought to be baptized according to the statutes of the Fathers.\n\nXVII. Concerning baptized heretics.\n\nBut the Bonitiaci, coming from the same error, whom it is manifest are to be baptized in the Trinity just as the Arians, when, having been questioned, they have confessed our faith with their whole heart, it suffices that they be received in the Church with chrism and the imposition of hands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"XVIII. Ut metropolitani arbitrio synodus congregetur.\n\nAd Arelatensis episcopi arbitrium synodus congreganda, ad quam urbem ex omnibus mundi partibus sub sancti Marini tempore legimus celebratum fuisse concilium atque conventum: si quis commonitus infirmitatis causa defuerit, personam sua vice dirigat.\n\nXIX. Ut nulli episcopo liceat a synode discedere. Si quis autem adesse neglexerit, aut coelum fratrum antequam concilium dissolvatur crediderit deserendum, alienatum se a fratrum communione cognoscat, nec eum recipi liceat nisi in sequenti synodo fuerit absolutus.\n\nXX. De aurigis et theatricis fidelibus.\n\nDe agitatoribus sive theatricis qui fideles sunt, placuit eos quandiu agunt, a communione separari.\n\nXXI. Si post acceptam poenitentiam guis nupserit.\n\nPoenitentes, quae defuncto viro aliis nubere praesumpserint, vel suspecta vel interdicta familiaritate cum extraneo vixerint, cum eodem ab liminibus arceantur: hoc etiam et de viro in poenitentia posito placuit observari.","english":"XVIII. That a synod is to be convened at the discretion of the metropolitans.\n\nA synod is to be convened at the discretion of the bishop of Arelate, to which city we read that a council and assembly was held from all parts of the world in the time of Saint Marinus: if anyone, having been summoned, is absent by reason of illness, let him send a person in his place.\n\nXIX. That it is not permitted to any bishop to depart from the synod. But if anyone has neglected to be present, or has believed that the fellowship of the brethren is to be abandoned before the council is dissolved, let him know that he is alienated from the communion of the brethren, nor is it permitted that he be received unless he has been absolved in the following synod.\n\nXX. Concerning faithful charioteers and theatrical performers.\n\nConcerning charioteers or theatrical performers who are faithful, it has been decided that, as long as they perform, they are to be separated from communion.\n\nXXI. If anyone marries after receiving penance.\n\nPenitents who, their husband being dead, have presumed to marry others, or have lived with an outsider in suspect or forbidden familiarity, are to be kept from the thresholds together with the same man: this has also been decided to be observed concerning a man placed in penance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"XXII. Ut poenitentia conjugatis ex consensu detur.\n\nPoenitentiam conjugatis non nisi ex consensu dandam.\n\nXXIII. De sacerdotibus qui idololatriam non everterint.\n\nSi in alicujus presbyteri territorio infideles aut faculas, accendunt aut arbores, fontes vel saxa vene rantur, si hoc eruere [T. 2, evertere] neglexerit, sacrilegii reum se esse cognoscat: dominus aut ordinator rei ipsius, si admonitus emendare noluerit, communione privetur.\n\nXXIV. De accusatoribus fratrum.\n\nEos qui falso fratribus suis capitalia objecisse convicti fuerinta, placuit usque ad exitum non communicare, sicut magna synodus ante constituit, nisi digna satisfactione poenituerint.\n\nXXV. De apostatis si non revertantur.\n\nHi qui post sanctam religionis professionem apostatant et ad saeculum redeunt, et postmodum poenitentiae remedia non requirunt, sine poenitentia communionem penitus non accipiant: quos eliam jubemus ad officium clericatus non admitti, et quicunque ille post poenitentiam habitum saecularem non praesumat; quod si praesumpserit, ab Ecclesia alienus habeatur.","english":"XXII. That penance is to be given to married persons by consent.\n\nPenance is not to be given to married persons except by consent.\n\nXXIII. Concerning priests who have not overturned idolatry.\n\nIf in the territory of any presbyter unbelievers either kindle torches or worship trees, springs, or stones, if he has neglected to root this out [T. 2, overturn it], let him know that he is guilty of sacrilege; but the lord or ordainer of the matter himself, if after being admonished he refuses to amend it, let him be deprived of communion.\n\nXXIV. Concerning accusers of brethren.\n\nThose who have been convicted of having falsely brought capital charges against their brethren, it has been decided that they are not to communicate until their departure, just as the great synod previously established, unless they have repented with worthy satisfaction.\n\nXXV. Concerning apostates, if they do not return.\n\nThose who after the holy profession of religion apostatize and return to the world, and afterward do not seek the remedies of penance, let them by no means receive communion without penance; whom we also order not to be admitted to the office of the clergy, and whoever he is, let him not presume to adopt secular dress after penance; but if he has presumed, let him be held alien from the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"XXIII CONCILIUM ARELATENSE TERTIUM\n\nDUODECIM a EPISCOPORUM, HABITUM AERA CCCCLXI, MARCIANO AUGUSTO REGNANTE, OPILIONE ET VINCOMALONE CONSULIBUS, VIII IDUS JULIAS.\n\n203-204 Cum in voluntate Dei ad dedicationem basilicae sanctae Mariae in Arelatensi civitate sacerdotes Domini convenissent, congruum eis et rationabile visum est ut primum de observandis canonibus attentissima sollicitudine pertractantes, qualiter ab ipsis ecclesiasticae regulae servarentur, salubri consilio definirent.\n\nI. Ut diaconus ante viginti quinque annos, et sacerdos ante triginta annos non ordinetur.\n\nEt quia in ordinandis clericis antiquorum Patrum statuta non ad integrum, sicut expedit, observata esse cognoscitur, ne forte quorumcunque importunis et inordinatis precibus sacerdotes Domini fatigentur, et ea que [U., quae constituta sunt] toties sunt praecepta transgredi compellantur, hoc inter se observandum esse definiunt: ut nullus episcoporum diaconem, antequam viginti et quinque annos impleat, ordinare praesumat: episcopatus vero vel presbyteratus honorem nullus laicus ante praemissam conversionem [Ae., BR., U., conversationem] vel ante triginta aetatis annos accipiat.","english":"XXIII THE THIRD COUNCIL OF ARLES\n\nOf twelve bishops, held in the year 461, in the reign of the Emperor Marcian, with Opilio and Vincomalus as consuls, on the eighth day before the Ides of July.\n\n203-204 When, by the will of God, the priests of the Lord had assembled in the city of Arles for the dedication of the basilica of Saint Mary, it seemed fitting and reasonable to them that they should first, treating with most attentive care of the canons to be observed, define by wholesome counsel how the ecclesiastical rules might be kept by them.\n\nI. That a deacon is not to be ordained before twenty-five years of age, nor a priest before thirty.\n\nAnd because it is known that in the ordination of clerics the statutes of the ancient Fathers have not been observed in full, as is expedient, lest the priests of the Lord be worn out by the importunate and disorderly entreaties of certain persons, and be compelled to transgress what has so often been decreed, they determine that this is to be observed among them: that none of the bishops presume to ordain a deacon before he has completed twenty-five years; and that no layman receive the honor of the episcopate or presbyterate before the aforesaid conversion or before thirty years of age.","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":17,"ref":"p17","source":"II. Ut laicus ante annum conversionis non ordinetur.\n\nEt licet de laicis prolixiora tempora antiqui patres ordinaverint observanda, tamen quia accrescente ecclesiarum numero necesse est nobis plures clericos ordinare, hoc inter nos sine praejudicio duntaxat canonum constitit antiquorum, ut nullus Metropolitanorum cuicunque laico dignitatem episcopatus tribuat, sed nec reliqui pontifices presbyterii vel diaconatus honorem conferre praesumant, nisi anno integro fuerit praemissa conversio.\n\nIII. Ut digami vel poenitentes vel repudiatarum mariti ad sacerdotium non promoveantur.\n\nNullus poenitentem, nullus digamum vel internuptarum maritos in praedictis honoribus audeat ordinare. Et licet haec jam prope omnium [T. 1, omnia] canonum instituta contineant, tamen ne cuicunque sacerdotum supplicantum, sicut jam diximus, importunitas vel suggestio iniqua [U., G., aliqua] subripiat, necesse fuit ut nunc severiorem regulam sibi velint Domini sacerdotes imponere: et ideo quicunque ab hac die contra ea quae superius sunt comprehensa clericum ordinare praesumpserit, ab ea die qua hoc ei potuerit approbari anno integro missas facere [T.","english":"II. That a layman is not to be ordained before a year of his conversion.\n\nAnd although the ancient fathers ordained that longer periods be observed in the case of laymen, nevertheless, because with the increasing number of churches it is necessary for us to ordain more clerics, this has been settled among us, without prejudice to the canons of the ancients, that no metropolitan is to bestow the dignity of the episcopate on any layman whatsoever, nor are the other pontiffs to presume to confer the honor of the presbyterate or diaconate, unless a full year of conversion has preceded.\n\nIII. That digamists, penitents, and the husbands of repudiated women are not to be promoted to the priesthood.\n\nLet no one dare to ordain a penitent, no one a digamist or the husbands of women married after [the death of a former spouse], to the aforesaid honors. And although the institutions of nearly all the canons already contain these things, nevertheless, lest the importunity or wicked suggestion of any suppliant, as we have already said, creep in upon any of the priests, it was necessary that the priests of the Lord should now wish to impose a stricter rule upon themselves: and therefore whoever from this day presumes to ordain a cleric contrary to those things which have been set forth above, from the day on which this can be proven against him, for a full year he is to do masses [i.e., be suspended from celebrating mass].","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":"2, agere] non praesumat: quam rem si quis observare noluerit, et contra consensum fratrum faciens, missas celebrare praesumpserit, ab omnium fratrum charitate noverit se alienum; quia dignum est ut severitatem ecclesiasticae disciplinae sentiat qui salubriter a sanctis patribus instituta observare contemnit.\n\nIV. De clericis alienis qui sunt ab aliis defensi.\n\nEt si forte aliquis clericorum regulam disciplinae ecclesiasticae subterfugiens fuerit evagatus, quicunque eum susceperit, et non solum pontifici suo non reconciliaverit, sed magis defensare praesumpserit, ab Ecclesiae communione privetur.\n\nCaesarius in Christi nomine episcopus definitionem hanc sanctorum fratrum meorum vel meam relegi et subscripsi.\n\nContumeliosus episcopus consensi et subscripsi.\n\nPhilacrius a episcopus subscripsi.\n\nPraetextatus episcopus subscripsi\n\nMaximus episcopus subscripsi.","english":"2. he shall not presume to act: but if anyone shall be unwilling to observe this matter, and acting against the consent of the brethren shall presume to celebrate masses, let him know that he is alienated from the charity of all the brethren; because it is fitting that he feel the severity of ecclesiastical discipline who despises to observe what has been wholesomely instituted by the holy fathers.\n\nIV. Concerning foreign clerics who are defended by others.\n\nAnd if perchance any of the clerics, evading the rule of ecclesiastical discipline, shall have wandered astray, whoever receives him, and not only does not reconcile him to his own bishop, but rather presumes to defend him, shall be deprived of communion with the Church.\n\nCaesarius, bishop in the name of Christ, I have read and subscribed this definition of my holy brethren and of myself.\n\nContumeliosus, bishop, I have consented and subscribed.\n\nPhilacrius, bishop, I have subscribed.\n\nPraetextatus, bishop, I have subscribed.\n\nMaximus, bishop, I have subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Julianus episcopus subscripsi.\n\nFlorentius [E. 3, Florentinus] episcopus subscripsi.\n\nCyprianus episcopus subscripsi.\n\nMontanus episcopus subscripsi.\n\nFlorentius b, episcopus subscripsi.\n\nCyprianus episcopus subscripsi.\n\nCoelestinus [Ae. BR., Coelestius] episcopus subscripsi.\n\nPorcianus episcopus subscripsi.\n\nEucherius episcopus subscripsi.\n\nCataphronius presbyter directus a dominis meis Agricio et Severo episcopis consensi et subscripsi.\n\nEgo Desiderius presbyter directus a domino meo Joanne episcopo consensi et subscripsi.\n\nLeontius presbyter directus a domino meo Constantino [Ae. T, 1, Constantio] episcopo subscripsi.\n\nEgo Hemeterius directus a domino meo Galliciano episcopo consensi et subscripsi.\n\nXXIV CONCILIUM VALENTINUM\n\nVIGINTI EPISCOPORUM, HABITUM AERA CCCXIII, GRATIANO ET VALENTINIANO IMPERATORIBUS, SUB DIE IV IDUS JULIAS, GRATIANO TERTIO ET EQUITIO [E., 3, QUINTIO] CONSULIBUS.","english":"Julian the bishop subscribed. Florentius the bishop subscribed. Cyprian the bishop subscribed. Montanus the bishop subscribed. Florentius the bishop subscribed. Cyprian the bishop subscribed. Coelestinus the bishop subscribed. Porcianus the bishop subscribed. Eucherius the bishop subscribed. Cataphronius the presbyter, sent by my lords Agricius and Severus the bishops, consented and subscribed. I, Desiderius the presbyter, sent by my lord John the bishop, consented and subscribed. Leontius the presbyter, sent by my lord Constantine the bishop, subscribed. I, Hemeterius, sent by my lord Gallicianus the bishop, consented and subscribed.\n\nXXIV THE COUNCIL OF VALENTIA\n\nOf twenty bishops, held in the era 313, in the consulship of the emperors Gratian and Valentinian, on the fourth day before the Ides of July, in the consulship of Gratian for the third time and Equitius.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":20,"ref":"p20","source":"Dilectissimis fratribus per Gallias et quinque provincias constitutis episcopis Faegadius a Eumerius, Florentius, Artemius, [Ae., Anthemius] Aemilianus, Britto, Justus, Euphodius [Ae., Euphrodius. U, Eufomius] Rhodamius, Eortius, Cretus, Concordius, Constantius, Paulus, Antherius? Felix, Neoterius, Urbanus, Simplicius et Vincentius episcopi in Domino salutem. Transactis Valentinae omnibus et in Dei nomine in statu meliori compositis quae fuerant coepta causa discidii, quorumdam fuit patrum utilis et religiosa suggestio, retractandum etiam de his quae nec recipere possumus ob Ecclesiae sanctitatem, nec tamen usurpatae consuetudinis causa damnare. Ita enim per omnes Ecclesias ejusmodi vitiorum germen inolevit, ut ad plena remedia non facilis sit recursus, certe non sine verecundia eorum quos causa contigit: quocirca fratres librato diu moderatoque consilio ea cautelae ratio servata est, quae et scandala submoveret et sanctitatem Ecclesiae custodiret.","english":"To the most beloved brothers in the Lord, the bishops established throughout the Gauls and the five provinces: Faegadius and Eumerius, Florentius, Artemius, Aemilianus, Britto, Justus, Euphodius, Rhodamius, Eortius, Cretus, Concordius, Constantius, Paulus, Antherius, Felix, Neoterius, Urbanus, Simplicius, and Vincentius, bishops, greeting in the Lord. Since all the matters at Valencia have been transacted and, in the name of God, brought into a better state—the cause of dissension that had been begun—there was a useful and religious suggestion from certain of the fathers, that reconsideration should also be given to those matters which we can neither accept because of the holiness of the Church, nor yet condemn on the ground of an usurped custom. For this kind of germ of vices has so grown up throughout all the Churches that the recourse to full remedies is not easy, certainly not without shame for those whom the matter concerns. Wherefore, brothers, with a counsel long weighed and moderate, that principle of caution has been observed which would both remove scandals and guard the holiness of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":21,"ref":"p21","source":"I. De digamis ne consecrentur.\n\nSedit igitur, neminem post hanc synodum, qua ejusmodi illicitis vel sero succurritur, digamos aut internuptarum maritos ordinari clericos posse; nec requirendum utrumne initiati sacramentis divinis, anne Gentiles hac se infelici sorte necessitate macularint.\n\nII. Ut Deo vota [Ae., devota] si maritaverit vel moechaverit poenitentias deputetur.\n\nDe puellis vero quae se voverint, si ad terrenas nuptias sponte transierint, id custodiendum esse de crevimus, ut poenitentia his nec slatim detur, et cum data fuerit, nisi plene satisfecerint Deo, in quantum ratio poposcerit earum [Ae., BR., E, 3, earumdem] communio differatur.\n\nIII. Ut qui baptizati idola colunt vel incesto polluti sunt, agant poenitentiam.\n\nCirca eorum vero personas, qui se post unum et sanctum lavacrum vel profanis sacrificiis daemonum vel incesta lavatione polluerint, eam censurae formam duximus esse servandam, ut his juxta synodum Nicaenam satisfactionis quidem aditus non negetur, nec infelicibus lacrymis vel solatii janua desperatione claudatur, acturi poenitentiam usque in diem mortis, non sine spe tamen remissionis, quam ab eo plene sperare debebunt qui jus ejus et solus obtinet et tam dives misericordiae est ut nemo desperet; Deus enim mortem non fecit nec laetatur in perditione vivorum.","english":"I. That digamists are not to be consecrated.\n\nIt has therefore been decided that after this synod, by which remedy is brought, albeit late, to such unlawful unions, no digamists or husbands of women married after the death of a previous husband may be ordained as clerics; nor is it to be asked whether they defiled themselves with this unhappy lot by necessity before they were initiated in the divine sacraments, or as Gentiles.\n\nII. That penance be assigned to girls who have vowed themselves to God if they marry or commit fornication.\n\nConcerning girls, however, who have vowed themselves, if they pass over to earthly marriages of their own will, we have decreed that this is to be observed: that penance is not to be given them at once, and when it has been given, unless they have fully satisfied God, their communion is to be deferred as far as their case shall demand.\n\nIII. That those who, after being baptized, worship idols or are polluted by incest are to do penance.\n\nConcerning the persons of those, however, who after the one and holy washing have polluted themselves either by the profane sacrifices of demons or by incestuous washing, we have judged that this form of censure is to be observed: that the approach of satisfaction is indeed not to be denied them, according to the Nicene synod, nor is the door of consolation to be closed to their unhappy tears by despair, since they are to do penance even unto the day of death, yet not without hope of remission, which they ought fully to hope for from him who alone holds the right of it and is so rich in mercy that no one should despair; for God did not make death, nor does he rejoice in the perdition of the living.","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":22,"ref":"p22","source":"IV. Ut sacerdos vel levita, si de se crimen aliquod confitetur, deponatur.\n\nNec illud, fratres, scribere alienum ab Ecclesiae utilitate censuimus, ut sciretis, quicunque sub ordinatione vel diaconatus, vel presbyterii, vel episcopatus, mortali crimine dixerint se esse pollutos, a supradictis ordinationibus submovendos, reos scilicet vel veri confessione vel mendacio falsitatis: neque enim absolvi potest in his, nisi in se ipsos dixerint, quo dictum in alios puniretur, cum omnis qui sibi fuerit mortis causa major homicida ait. Divina pietas vos in aeternum custodiat, dilectissimi fratres.\n\nItem alia eorumdem quorum supra.\n\nDilectissimis fratribus clero et plebi ecclesiae Forojuliensis Faegadius, Eumerius, Florentius, Artemius, Aemilianus, Britto, Justus, Euphodius, Rhoda, mius, Eortius, Constantius, Paulus, Cretus, Concordius, Antherius, Neoterius, Nicetius, Urbanus, Felix, Simplicius et Vincentius episcopi in Domino salutem.","english":"IV. That a priest or deacon, if he confesses any crime concerning himself, is to be deposed.\n\nNor did we judge it foreign to the Church's utility, brothers, to write this also, that you may know that whoever under the ordination either of the diaconate or of the presbyterate or of the episcopate have said that they are polluted by a mortal crime are to be removed from the above-mentioned ordinations, guilty namely either by the confession of truth or by the lie of falsehood; for they cannot be absolved in these matters unless they have said it concerning themselves, whereby what was said against others would be punished, since everyone who has been the cause of death to himself is, as it says, a greater murderer. May the divine piety keep you forever, most beloved brothers.\n\nLikewise another [letter] of the same men as above.\n\nTo the most beloved brothers, the clergy and people of the church of Forum Julii, Faegadius, Eumerius, Florentius, Artemius, Aemilianus, Britto, Justus, Euphodius, Rhodamius, Eortius, Constantius, Paulus, Cretus, Concordius, Antherius, Neoterius, Nicetius, Urbanus, Felix, Simplicius and Vincentius, bishops, greeting in the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Quamvis ea Benedictus frater de sanctissimi Accepti persona suggesserit quae prudenti et Christiano viro digna sint, cumque quo studio omnium vestrum ad honorem sacerdotii poscatur edixerit; tamen quia in synodo jam sederat ordinationes hujusmodi submovendas quae sine scandalo esse non possint, non potuimus praestare. uni quod caeteris negabatur. Et licet non ignoraremus multos verecundia et nonnullos suscipiendi sacerdotii metu trepidos, quae utique signa sunt sanctitatis, falsa in se rejiciendi honoris causa dixisse: tamen quia omnium fere ad ea quae sunt pejora proclive judicium est, et materies disputationum obtrectatione sacerdotum Dei quaeritur, sedit in synodo, ut quisquis de se vel vera vel falsa dixisset, fides ei quam suismet testimoniis confirmaret haberetur, submovendus protinus ab eo gradu quem ab omni scandalo liberum esse licet. Divina vos pietas in aeternum protegat.","english":"Although our brother Benedictus has suggested, in the person of the most holy Acceptus, matters worthy of a prudent and Christian man, and has declared with what zeal all of you are urged to the honor of the priesthood; nevertheless, because it had already been settled in the synod that ordinations of this kind, which cannot be without scandal, must be set aside, we could not grant to one what was denied to the others. And although we were not unaware that many, out of shame, and some, out of fear of undertaking the priesthood—which are certainly signs of holiness—have spoken falsely against themselves for the sake of rejecting the honor; nevertheless, because the judgment of nearly all is prone to what is worse, and material for disputes is sought through the disparagement of God's priests, it was settled in the synod that whoever had said anything about himself, whether true or false, should have credence given to him as confirmed by his own testimony, and should be removed at once from that rank which ought to be free from all scandal. May the divine goodness protect you forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"XXV CONCILIUM TAURITANUM.\n\nFratribus dilectissimis per Gallias et quinque provincias constitutis sancta synodus quae convenit in urbe Taurinantium.\n\n209-210 Cum postulationem provinciarum Galliae sacerdotes convenissemus ad Taurinantium civitatem atque in ejusdem urbis ecclesia auctore vel medio Domino sederemus, auditis allegationibus episcoporum, eorum videlicet qui ad judicium nostrum fuerant congregati, de singulis negotiis haec sententiae forma processit b, ita ut pacis bono statuta canonum servarentur, et plurimorum intentionibus adhiberetur utilis medicina.\n\nI. Ut qui approbaverit suam civitatem metropolim fuisse, teneat primatum.","english":"XXV COUNCIL OF TAURINUM.\n\nTo the most beloved brethren established throughout the Gauls and the five provinces, the holy synod which convened in the city of the Taurini.\n\n209-210 When, in response to the petition of the provinces of Gaul, we priests had assembled at the city of Taurinum and were seated in the church of that same city, with the Lord as author and mediator, after hearing the allegations of the bishops—namely those who had been gathered for our judgment—concerning individual matters, this form of sentence proceeded, such that the statutes of the canons were preserved for the good of peace, and a beneficial remedy was applied to the intentions of very many.\n\nI. That he who has proved that his city was a metropolis shall hold the primacy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Nam cum primo omnium vir sanctus Proculus Massiliensis episcopus civitatis se tanquam metropolitanum ecclesiis, quae in secunda provincia Narbonensi positae videbantur, diceret praeesse debere atque per se ordinationes in memorata provincia summorum fieri sacerdotum, siquidem assereret easdem ecclesias vel suas parochias fuisse, vel episcopos a se in iisdem ecclesiis ordinatos; e diverso ejusdem regionis episcopi aliud defensarent ac sibi alterius provinciae sacerdotem praeesse non debere contenderent: id judicatum est a sancta synodo contemplatione pacis atque concordiae, ut non tam civitati ejus, quae in altera provincia sita est cujus magnitudinem penitus nesciremus, quam ipsi potissimum deferretur, ut tanquam pater filiis honore primatus assisteret. Dignum enim visum est ut quamvis unitate provinciae minime tenerentur, constringerentur tamen pietatis affectu. Haec ipsi tantum in diem vitae ejus forma servabitur, ut in ecclesiis provinciae secundae Narbonensis, quas vel suas parochias, vel suos discipulos fuisse constiterit ordinatos, primatus habeat dignitatem.","english":"For when the holy man Proculus, bishop of the city of Massilia, claimed before all others that he ought to preside as metropolitan over the churches that appeared to be situated in the second province of Narbonensis, and that the ordinations of the chief priests in the aforesaid province should be performed through him, asserting indeed that those same churches were either his parishes or that the bishops in those same churches had been ordained by him; while on the other hand the bishops of that same region defended otherwise and contended that a priest of another province ought not to preside over them: it was judged by the holy synod, out of regard for peace and concord, that the concession should be made not so much to his city, which is situated in another province and whose greatness we did not fully know, as rather to the man himself, so that he might stand by his sons as a father in the honor of primacy. For it seemed fitting that, although they were not bound together by the unity of a province, they should nevertheless be bound by the affection of piety. This form shall be preserved for him alone for the term of his life, so that in the churches of the second province of Narbonensis which were shown to have been either his parishes or his disciples ordained, he shall hold the dignity of primacy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Illud a partibus observandum quod licet ex superfluo non tamen inutiliter commonetur, ut ipse sanctus Proculus tanquam pius pater consacerdotes suos honoret ut filios, et memoratae provinciae sacerdotes tanquam boni filii eumdem habeant ut parentem, et invicem sibi exhibeant charitatis affectum, impleto hoc quod ait beatus Apostolus: Honore mutuo praevenientes, non alta sapientes, sed humilibus consentientes. Illud deinde inter episcopos urbium Arelatensis et Viennensis, qui de primatus honore apud nos certabant, a sancta synodo definitum est, ut qui ex his approbaverit suam civitatem esse metropolim, is totius provinciae honorem primatus obtineat, et ipse juxta canonum praeceptum ordinationum habeat potestatem. Certe ad pacis vinculum conservandum hoc consilio utiliore decretum est, ut si placet memoratarum urbium episcopis unaquaeque de his viciniores sibi intra provinciam vindicet civitates, atque eas ecclesias vindicet a quas oppidis suis proximas magis esse constiterit, ita ut, memores unanimitatis atque concordiae, non alter alterum longius sibi usurpando quod est alii proprium inquietet.","english":"Let it be observed by the parties that, although it is superfluous, it is nevertheless not uselessly admonished, that the holy Proculus himself, as a pious father, should honor his fellow priests as sons, and the priests of the aforementioned province, as good sons, should hold him as a parent, and should show toward one another the affection of charity, fulfilling this which the blessed Apostle says: \"Anticipating one another in honor, not thinking highly of yourselves, but consenting to the humble.\" Then that matter between the bishops of the cities of Arelate and Vienna, who were contending among us over the honor of primacy, has been defined by the holy synod: that whichever of them shall have proved his own city to be the metropolis, he shall obtain the honor of primacy over the whole province, and he himself, according to the precept of the canons, shall have the power of ordinations. Certainly, for preserving the bond of peace, it has been decreed by this more useful counsel, that if it pleases the bishops of the aforementioned cities, each of them shall claim for himself the cities within the province nearer to himself, and shall claim those churches which are established to be closer to his own towns, so that, mindful of unanimity and concord, the one may not disturb the other by usurping for himself from farther off what belongs to another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"II. Ut episcopi qui contra statuta faciunt honore priventur.\n\nGestorum quoque serie conscribi placuit ad perpetem disciplinam quod circa Octavium, Ursionem, Remigium ac Tryferium episcopos synodus sancta decrevit, qui in usurpationis quamdam de ordinatione sacerdotum invidiam vocabantur, quod hactenus [T. 1, 2, eatenus] his videtur indultum, ut de caetero hac auctoritate commoniti nihil usurpare conentur, siquidem ea se ab hac causa excusatione defenderint qua dicerent prius se non esse conventos. Proinde judicavit synodus, ut si quis ex hoc fecerit contra statuta majorum, sciat is qui ordinatus fuerit sacerdotii se honore privandum, et ille qui ordinaverit auctoritatem se in ordinationibus vel in concillis minime retenturum. Non solum autem circa memoratos episcopos haec sententia praevalebit, sed et circa omnes qui simili errore decepti ordinationes hujusmodi perpetrarint.","english":"II. That bishops who act against the statutes are to be deprived of honor.\n\nIt has also pleased us to have it written in a continuous record of the proceedings, for perpetual discipline, what the holy synod decreed concerning the bishops Octavius, Ursio, Remigius, and Tryferius, who were called out for a certain envy of usurpation regarding the ordination of priests; and it seems that to these it has been granted up to now that, being admonished by this authority for the future, they should attempt to usurp nothing, since they defended themselves from this charge by the excuse that they said they had not been summoned beforehand. Accordingly the synod judged that if anyone hereafter acts against the statutes of the fathers, let him who has been ordained know that he is to be deprived of the honor of the priesthood, and let him who ordained him know that he is to retain no authority in ordinations or in councils. Nor shall this sentence prevail only concerning the bishops mentioned above, but also concerning all who, deceived by a similar error, have perpetrated ordinations of this kind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":28,"ref":"p28","source":"III. De laicis qui in clericos crimen intendunt.\n\nDe Palladio autem laico, qui Spano presbytero non leve crimen intenderat, inter quos episcopus Tryferius ejusdem criminis causas se recognovisse testatus est, id concilii decrevit auctoritas, ut idem Palladius in eadem sententia maneret, qua cognitionis tempore a Tryferio fuerat sacerdote mulctatus, in hoc ei humanitate servata concilii, ut ipse Tryferius in potestate habeat quando voluerit ei relaxare.\n\nIV. De clericis qui per culpam ab episcopo suo excommunicantur.\n\nStatuit quoque de Exuperantio presbytero sancta synodus, qui in injuriam sancti episcopi sui Tryferil gravia et multa congesserat et frequentibus eum contumeliis provocarat, ita ut nonnulla fecerit contra ecclesiasticam disciplinam, propter quam causam ab eo fuerat dominica communione privatus, ut in ejus sit arbitrio restitutio ipsius in cujus potestate fuit ejus abjectio; hoc est, ut quando vel idem Exuperantius satisfecerit, vel episcopo Tryferio visum fuerit, tum gratiam communionis accipiat.","english":"III. Concerning laymen who bring accusations against clerics.\n\nBut concerning Palladius, a layman, who had brought no light charge against the priest Spano, and among whom the bishop Tryferius testified that he had himself examined the causes of that same charge, the authority of the council decreed this: that the same Palladius should remain under the same sentence with which he had been penalized by the priest Tryferius at the time of the investigation, with this concession of humanity preserved for him by the council, that Tryferius himself should have it in his power to release him whenever he wished.\n\nIV. Concerning clerics who through their own fault are excommunicated by their bishop.\n\nThe holy synod also decreed concerning the priest Exuperantius, who had heaped up grave and many offenses against his holy bishop Tryferius and had provoked him with frequent insults, so that he did certain things contrary to ecclesiastical discipline, on which account he had been deprived by him of the Lord's communion: that his restoration should be at the discretion of the one in whose power his rejection lay; that is, that whenever the same Exuperantius should make satisfaction, or it should seem good to the bishop Tryferius, then he should receive the grace of communion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"V. De eo qui se ab haereticis separare voluerit ut ab Ecclesia catholica suscipiatur.\n\nIllud praeterea decrevit sancta synodus, ut quoniam legatos episcopi Galliarum, qui Felici communicant, destinarunt, ut si quis ab ejus communione se voluerit sequestrare, in nostrae pacis consortio suscipiatur juxta litteras venerabilis memoriae Ambrosii episcopi vel Romanae Ecclesiae sacerdotis dudum latas, quae in concilio legatis praesentibus recitatae sunt.\n\nVI. Ut alterius clericum non promoveat alter, nec abjectum recipiat.\n\nNec illud praetermittendum fuit quod synodi sententia definitum est, ut clericum alterius secundum statuta canonum nemo suscipiat, neque suae ecclesiae in alio gradu audeat ordinare, neque abjectum recipiat in communione.\n\nVII. De his qui contra interdictum sunt ordinati vel in honore filios genuerunt.\n\nHi autem qui contra interdictum sunt ordinati, vel in ministerio filios genuerunt, ne ad majores gradus ordinum permittantur synodi decrevit auctoritas.","english":"V. Concerning one who wishes to separate himself from heretics so that he may be received by the catholic Church.\n\nThe holy synod further decreed that, since the legates of the bishops of Gaul who communicate with Felix have been sent, if anyone wishes to withdraw himself from his communion, he is to be received into the fellowship of our peace according to the letters long since issued by Ambrose, bishop of venerable memory, or by the priest of the Roman Church, which were read in the council in the presence of the legates.\n\nVI. That one man is not to promote another man's cleric, nor receive one who has been cast out.\n\nNor was that to be passed over which was defined by the sentence of the synod: that no one is to receive another man's cleric according to the statutes of the canons, nor presume to ordain him in his own church in another grade, nor receive one who has been cast out into communion.\n\nVII. Concerning those who have been ordained contrary to prohibition, or have fathered sons while in office.\n\nBut those who have been ordained contrary to prohibition, or have fathered sons in the ministry, the authority of the synod decreed are not to be permitted to the higher grades of orders.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Incolumes vos Dominus noster sevo longissimo conservare dignetur, domini dilectissimi fratres.\n\nXXVI CONCILIUM REGIENSE\n\nTREDECIM EPISCOPORUM, HABITUM AERA CCCCLXXVII, SUB IMPERATORIBUS THEODOSIO MINORE ET VALENTINIANO, THEODOSIO SEPTIES DECIES ET FESTO CONSULIBUS.\n\nCum in voluntate Domini apud Regiensem ecclesiam convenissemus, et transgressionis apud Ebrudunensem ecclesiam habitae remedium quaereretur, qua sacris Ecclesiae canonibus et reverendis Patrum constitutionibus omni parte neglectis, absque trium praesentia, absque comprovincialium litteris, sine metropolitani auctoritate, irritam ordinationis speciem a duobus temere convenientibus praesumptam esse clarebat; non minus doloris de praesumentium lapsu quam de ecclesiae ipsius convulsione in pectoribus omnium diutina collatione versatum est.","english":"May our Lord deign to preserve you safe for the longest time, most beloved lords and brothers.\n\nXXVI COUNCIL OF RIEGO\n\nOf thirteen bishops, held in the era 477, under the emperors Theodosius the Younger and Valentinian, with Theodosius consul for the seventeenth time and Festus as consuls.\n\nWhen we had assembled in the will of the Lord at the church of Riego, and a remedy was being sought for the transgression committed at the church of Ebroin—where it was clear that, with the sacred canons of the Church and the revered constitutions of the Fathers neglected on every side, without the presence of three bishops, without letters of the fellow provincials, without the authority of the metropolitan, an invalid semblance of ordination had been rashly presumed by two who had gathered together—no less grief over the fall of those who presumed it than over the tearing apart of that same church was turned over in the hearts of all by long deliberation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Primum itaque, quia non ulciscendi sed remediandi studium nutu Domini universorum pectora prorsus sacerdotali consilio insederat, canonum in sermonibus singulis proprietate perspecta, placuit a quod sicut reproba quae praesumpta essent in irritum devocanda, ita eos qui reproba praesumpsissent, quamvis confundere censura cogeret, charitati liceret absolvere: praesertim cum hi, qui tam perversa incidissent, a primo lapsus ipsius die adhibitis passim precibus culpam poenitentes aut ignorantiae aut circumscriptioni imputassent: quia, etsi inveniabile crederetur sacerdotem sacerdotalia statuta nescisse, levius tamen erat quam si ore impudenti fateretur se nota calcasse.\n\nI. Ut a non habeatur episcopus a duobus episcopis ordinatus.\n\nItaque eos qui tam incondita ac tam instabilia usurpaverant, placuit misericordiae et charitatis occursu ita in communionem dilectionemque recipi, ut scirent secundum recentem et saluberrimam Taurinatis [T.2, Taurinensis] synodi definitionem, ad perpetuam vitae istius suffusionem nullis se de caetero ordinationibus, nullis ordinariis interfuturos esse conciliis, quia nihil salubre ab illis statuendum exspectaretur, quia [A., qui] tantae corruptionis tam detestanda exempla praebuerant.","english":"First, therefore, because the zeal not for avenging but for healing had, by the will of the Lord of all, wholly settled in the hearts of the priests by priestly counsel, the proper meaning of the canons having been examined in each of the speeches, it pleased [us] that, just as those things which had been presumptuously done were to be called to nullity as reprobate, so those who had presumed reprobate things, although censure compelled them to be put to shame, charity might absolve—especially since those who had fallen into such perverse things, from the first day of their lapse, with prayers offered everywhere, repenting of their fault, had imputed it either to ignorance or to deception; because, even if it were believed excusable that a priest did not know the priestly statutes, it was nevertheless lighter than if with shameless mouth he confessed that he had trampled upon things known.\n\nI. That he who has been ordained by two bishops shall not be held as a bishop.\n\nAnd so it pleased [us] that those who had usurped such disordered and such unstable things be received into communion and love with such an onset of mercy and charity, that they should know, according to the recent and most wholesome definition of the Synod of Turin, that for the perpetual pouring out of this life they would hereafter have no part in any ordinations, no part in any ordinary councils, because nothing wholesome was to be expected to be established by them, because they had provided such detestable examples of such great corruption.","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":32,"ref":"p32","source":"Ebrudunensi ecclesiae ante omnia mature visum est consulendum, quia quatuor de biennium mensibus sacerdote legitimo destituta hoc gravius aegrotaverat, ut clerus innocens ac disciplinae, ut probatum est, memor quorumdam laicorum insolentia ac varia pertubatione vexatus, etiam in sacerdotibus ac ministris minas ac jurgia et vim acerbissimam periculose perniciosa nuper caede pertulerat, nec poterat differri bonorum ac disciplinae memorum spectatio, ne viderentur contumacium et inquietorum vota palpari, quorum conspirationes machinationesque et in praeteritum quantum deprehendi possint animadversione ecclesiastica puniendae, et in futurum anticipandae erant. Itaque ordinationem, quam canones irritam definiunt, nos quoque vacuandam esse censuimus, in qua praetermissa trium praesentia nec expetitis comprovincialium litteris, metropolitani quoque voluntate neglecta, prorsus nihil quod episcopum faceret ostensum est.","english":"For the church of Ebrudunum it seemed maturely advisable, before all else, to make provision, because, deprived of a legitimate priest for four months of a two-year period, it had fallen so much more gravely ill that the innocent clergy, mindful of discipline, as has been proven, harassed by the insolence and various disturbances of certain laymen, had recently and dangerously endured, even among priests and ministers, threats and quarrels and the most bitter violence through a deadly slaughter; nor could the examination of good men and those mindful of discipline be deferred, lest the desires of the contumacious and the restless seem to be flattered, whose conspiracies and machinations both in the past, insofar as they can be detected, were to be punished by ecclesiastical censure, and in the future were to be anticipated. And so the ordination which the canons define as invalid, we too have judged to be void, in which, with the presence of three [bishops] omitted and the letters of the comprovincials not sought, and the will of the metropolitan also neglected, nothing at all was shown that would make a bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"II. De remotione ejus quem ordinare perperam duo praesumpserunt.\n\nItaque placuit in voluntate Domini remoto hoc qui perperam assumptus erat episcopus, fieri omnino fratrum constitutionem, ecclesiastica traditione servata; verum quia haec sancta synodus non disciplinae tantum curam, sed et misericordiae gessit, cumque occurrerer quod se Armentarius diebus proximis eidem ecclesiae multa assentatorum insolentia retulisset, occurebat tamen quod ante admonitionem discessisset, quod a nonnullis sacerdotum in hoc ipsum confirmatus se etiam privatae domui reddidisset, quod epistolas ad clerum ipsum emiserat quibus episcopatum quem se non indeptum agnoscebat appetere nuntiaverat, eradi nomen suum petens, et hoc ipsum quod instabiliter in se praesumptum erat jam tunc inordinatum et irritum futurum protestatum esse confirmans; in illam potius partem declinata sententia est, ut juveni educato in timore Domini plus suffragaretur, quod in actu vitiosissimo interdum sana sensisset, quam quod juvenilibus titillationibus aliqua in parte cessisset. Itaque praetermissis his quae regressu ipsius eum absque ullius excusationis effugio culpae societatis respexerant, velut innocentem eumdem praeterire sacerdotes Domini qui huic concilio aderant damnatione vacuum maluerunt de indulto eidem peregrini vel coepiscopi nomine.","english":"II. On the removal of the one whom two men presumed wrongly to ordain.\n\nAnd so it pleased [us], in the will of the Lord, that this man who had been wrongly assumed as bishop be removed, and that the decree of the brethren be carried out in every respect, with ecclesiastical tradition preserved. But because this holy synod took thought not only for discipline but also for mercy, and since it came to mind that Armentarius in recent days had brought upon that same church much through the insolence of flatterers, it nevertheless came to mind that he had departed before the admonition, that at the urging of certain priests for this very purpose he had even withdrawn himself to a private house, that he had sent letters to the clergy themselves in which he announced that he sought the episcopate which he acknowledged he had not obtained, asking that his name be erased, and confirming by his protest that this very thing which had been presumptuously undertaken in his case would even then be disorderly and invalid. The judgment inclined rather to that side, that more support should be given to the young man reared in the fear of the Lord, because in a most vicious act he had at times felt what was sound, than that he had yielded in some part to youthful provocations. Therefore, setting aside those things which, by his return, had marked him out as sharing in guilt without any escape by way of excuse, the priests of the Lord who were present at this council preferred to pass over the same man as innocent and free of condemnation, by indulgence, under the name of a stranger or fellow bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"III. De haereticis et schismaticis episcopis si ad catholicam fidem venerint, quia observent.\n\nQuod ergo in quibusdam schismaticis recipiendis Nicaenum concilium statuit a singulis per territoria sua hoc etiam praesens conventus in hoc statuit ab omnibus debere servari, id est ut cuicunque de fratribus tale aliquid charitatis consilia dictaverint liceat ei unam parochiarum suarum ecclesiam cedere [T. 2, concedere] in qua aut coepi scopi nomine, ut idem canon loquitur, aut peregrina ut aiunt communione frueretur (Ae., fruatur]. Primum itaque statuitur, ut hoc in qualibet provincia praeterquam in Alpina maritima liceat, quam si aliqua in parte accesserit, ut malorum incitator et quietis impatiens damnationi quam in se provocaverat subjacebit; sed etsi quis eidem quidquam ex bis quae statuta sunt transgredienti communicaverit, a communione omnium fiet alienus.","english":"III. Concerning heretical and schismatic bishops, that if they come to the catholic faith, they should observe [the following].\n\nTherefore, what the Council of Nicaea decreed concerning the receiving of certain schismatics, this present assembly also decreed, for each in their own territories, that it ought to be observed by all: namely, that to whatever brother charitable counsels have dictated such a thing, it shall be permitted to yield to him one church of his parishes, in which he might enjoy either the name of co-bishop, as the same canon says, or, as they say, a foreign communion. First, therefore, it is decreed that this be permitted in any province whatsoever except in the maritime Alps; but if anyone in any part has recourse to it, as an instigator of evils and impatient of quiet, he shall be subject to the condemnation which he has brought upon himself; but even if anyone communicates with him who transgresses any of the things that have been decreed, he shall be made alien from the communion of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"Deinde, ut quolibet in loco praeterquam in publico ageretur, ne quisquam ei locus decernatur quem curiae et civitatis species aut ordo nobilitat, additur, ne unquam in civitatibus vel sub episcoporum absentia offerre praesumat, nec ordinare vel ultimum clericum, nec in ea quidem ecclesia quae illi cujuscunque misericordia fuerit attributa, nec ulli episcoporum vel succedente aetate assumpto in rudimentis suis huic in aliquo quasi pro aetatis reverentia cedere liceat, nec usquam ipsi quidquam de episcopalibus officiis usurpare, praeterquam in ecclesia quam cujusquam misericordia fuerit indeptus, in qua ei solum neophytos confirmare et ante presbyteros offerre conceditur. Quod si unquam aliquid charitate alterius provocatus de habitationis commutatione variaverit, non aliter in alia ecclesia requiem accipiat quam priori renuntiaverit, nec omnino unquam duarum ecclesiarum gubernationem obtineat, cui etiam in ea quae ipsi ceditur ministros a civitatis episcopo necesse est ordinari.","english":"Next, that it be conducted anywhere other than in public, and that no place be appointed for him which the appearance or rank of a city and its nobility distinguishes, it is added that he never presume to offer in cities or in the absence of bishops, nor to ordain even the lowest cleric, nor indeed in that church which has been assigned to him by anyone's mercy, nor may any of the bishops, or one assumed in his early years by succeeding age, be permitted to yield to him in anything as if out of reverence for his age, nor anywhere to usurp anything for himself from episcopal offices, except in the church which he has obtained by anyone's mercy, in which alone it is granted to him to confirm neophytes and to offer before the presbyters. But if ever, provoked by another's charity, he has varied concerning a change of residence, let him not otherwise receive rest in another church than by renouncing the former one, nor let him ever obtain the governance of two churches at all, for whom also in that church which is ceded to him it is necessary that ministers be ordained by the bishop of the city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Sane quia ministrorum mentio facta est et nonnulli ab ipso inventi excommunicati temere in clero provecti dicerentur, statutum est eos qui ita assumpti essent deponendos; quibus autem nulla conversationis macula praejudicaret, prout Ebrudunensi sacerdoti constituendo visum est, aut in ecclesiae suae ministerio tenendos, aut ad ipsum quocunque habitasset transferendos, plebi quam acciperet ex constitutionis hujus permissione benedicere, ut supra definitum est, in una eademque ecclesia neophytos confirmare, in castellis ac vicis totum illi [T. 2, illud] ante presbyteros sicubi venerit liceat, quod in civitatibus omnino praescribitur d.\n\nIV. Ut a presbyter et benedicat et confirmet [T., 2, sanctificet] neophytum.","english":"Of course, because mention was made of the ministers and certain persons found by him to have been excommunicated were said to have been rashly advanced in the clergy, it was decreed that those who had been assumed in this way should be deposed; but those whom no stain of conduct would prejudice, as seemed best to the priest of Ebrudunum when he was being appointed, were either to be kept in the ministry of his own church, or to be transferred to him wherever he might reside, to bless the people whom he would receive by the permission of this constitution, as has been defined above, to confirm neophytes in one and the same church, and in castles and villages to be permitted to him before the presbyters, wherever he may come, all that is altogether prescribed in cities.\n\nIV. That the priest both bless and confirm the neophyte.","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":37,"ref":"p37","source":"Et inter minutas has discussiones visum est omni presbytero per familias, per agros, per privatas domos, pro desiderio fidelium facultatem benedictionis aperire, quod nonnullas jam provincias habere occurrit, huic etiam in ecclesiarum plebibus per loca tamen magis quam per urbes boc idem visum est esse tribuendum: in ecclesia quoque qua ordinatus fuerit consecrandi virginem, sicut confirmandi neophytum jus habebit, et per omnia ut si multae indulgentiae testimonium, semper se inferiorem episcopo, superiorem presbytero agat, mandatis votisque sanctorum omnium prosequentibus vivat in timore Domini, quietem colat, Deo serviat, synodi circa se benevolentiae gratias agat, semperque indignum se indultis et negatis imparem esse fateatur.\n\nV. Ut episcopus qui sepelierit episcopum curam habeat ecclesiae ipsius.\n\nIn commune autem omnes qui convenerant sacerdotes sibimetipsis contra hujusmodi scandala praecavendum censuerunt.","english":"And amid these small discussions it seemed good that every presbyter, throughout households, through the fields, through private homes, should open the faculty of blessing according to the desire of the faithful—which it has occurred that certain provinces already possess—and that this same thing should be granted among the congregations of churches, yet in rural places rather than in cities. In the church also in which he has been ordained, he shall have the right of consecrating a virgin, just as of confirming a neophyte; and in all things, as if by the testimony of great indulgence, let him always conduct himself as inferior to the bishop and superior to the presbyter; let him live in the fear of the Lord, with the commands and vows of all the saints attending him; let him cultivate quiet, serve God, give thanks for the benevolence of the synod concerning himself, and always confess himself unworthy of the indulgences granted and unequal to those denied.\n\nV. That a bishop who has buried a bishop shall have care of his church.\n\nBut all the priests who had assembled decreed in common that they must guard against scandals of this kind among themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Itaque propter hujusmodi temeritates tali definitione consultum est, ut de caetero observaretur ne quis ad eam ecclesiam, quae episcopum perdidisset, nisi vicinae ecclesiae episcopus exsequiarum tempore accederet, qui tamen statim ecclesiae ipsius curam districtissime gereret, ne quid ante ordinationem discordantium in novitatibus clericorum subversioni liceret: itaque cum tale aliquid accidit, vicinis vicinarum ecclesiarum inspectio, descriptio recensioque mandatur.\n\nVI. Ut absque metropolitano nullus ordinetur episcopus.\n\nHaec autem omnia exsequiarum tempore usque ad septimam defuncti diem aget, eximiae ecclesiae referens mandatum metropolitani: simul cum omnibus sanctis [Ae., sociis] episcopis sepeliretur. Nec quisquam ad ecclesiam quae summum amiserat sacerdotem, nisi metropolitani litteris invitatus, ne a plebe decipiatur, accedat et vim pali voluisse videatur.","english":"Therefore, on account of rash acts of this kind, it has been provided by the following decree that hereafter it be observed that no one should approach the church which has lost its bishop, except the bishop of a neighboring church at the time of the funeral; yet he should immediately take the strictest care of that church, so that nothing be permitted before the ordination, to the subversion of the clergy in novelties, by those who disagree. And so when something of this kind happens, the inspection, description, and review of the neighboring churches is entrusted to the neighboring bishops.\n\nVI. That no bishop be ordained without the metropolitan.\n\nBut he shall perform all these things at the time of the funeral, up to the seventh day after the deceased, reporting the mandate of the metropolitan to the principal church; together with all the holy bishops he shall be buried. Nor shall anyone approach the church which has lost its chief priest, unless invited by letters of the metropolitan, lest he be deceived by the people and seem to have wished for the power of the pallium.","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":39,"ref":"p39","source":"VII. De his qui ecclesiarum vel earum cultoribus, id est sacerdotibus, seditiosi exstiterint.\n\nPerventum est huic sanctae synodo quod aliqui ignoti institutiones canonum fastu superbiae editiones antiqui hostis consilio emutilare nituntur, qui non humiles sed superbi seditionemque ecclesiabus Dei vel ejus sacerdotibus persistunt; placuit omni synodo hos tales ab Ecclesia Dei et a coetu catholicorum segregari, ac excommunicatos exsilio relegari, ut post correcti satisfactione poenitentiae ad sanctam communionem possint idem admitti, non ad clerum.\n\nVIII. Ut bis in anno concilium fiat.\n\nSufficere visum est his in anno per singulas provincias episcoporum concilium fieri, semel quidem post tertiam hebdomadam paschalis festivitatis, ita ut in quarta quaque hebdomada qu» consequitur, id est media Pentecoste concilium compleatur. Admoneant autem comprovinciales episcopi ii qui peramplioribus, id est in metropolitanis civitatibus degunt. Secundum vero concilium Idibus Octobribus pro vindemiae temporibus habeatur: qui dies apud Graecos Hyperberetaei mensis decimus invenitur. In ipsis autem conciliis et presbyteros et diacones et judices sive curiales ac privatos praesentes esse oportet: et omnes quotquot se laesos existimant causas enarrent et synodicam exspectent sententiam.","english":"VII. Concerning those who have been seditious against the churches or their cultivators, that is, the priests.\n\nIt has come to the attention of this holy synod that certain unknown persons, by the counsel of the ancient enemy, strive to mutilate the established ordinances of the canons through the arrogance of pride—persons who persist not as humble men but as proud and seditious against the churches of God and His priests. The whole synod has decreed that such men be separated from the Church of God and from the assembly of catholics, and, being excommunicated, be relegated to exile, so that afterward, corrected by the satisfaction of penance, they may be admitted to holy communion, but not to the clergy.\n\nVIII. That a council be held twice a year.\n\nIt has seemed sufficient that a council of bishops be held in each province twice a year: once indeed after the third week of the paschal festival, so that in the fourth week which follows—that is, at mid-Pentecost—the council be completed. Moreover, the bishops of the same province—those who reside in the more prominent cities, that is, the metropolitan cities—are to give notice. The second council, however, is to be held on the Ides of October, at the time of the vintage; which day is found among the Greeks as the tenth day of the month Hyperberetaeus. At these councils both presbyters and deacons and judges, whether curiales or private persons, ought to be present; and all, as many as consider themselves wronged, are to set forth their cases and await the synodal sentence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Nec liceat aliquibus apud semetipsos concilia metropolitanorum queat esse praesentia f, et absque metropolitanorum episcoporum conscientia facere, quibus de omnibus causis veridicum ac fidelissimum constat emissum esse sanctionis judicium.\n\nEgo Hilarius episcopus juxta id quod universis sanctis episcopis meis qui mecum subscripserunt placuit, statuta Patrum secutus his definitionibus subscripsi sub die xiii Kalendas Decembris Theodosio Augusto septies decies et Festo consule honesto\n\nEgo Severianus episcopus huic definitioni interfui et subscripsi die consulatus supra scripti i.\n\nEgo Audentius episcopus his statutis interfui die consulatus supra scripti.\n\nEgo Julius [T. 2, Julianus] episcopus his statutis interfui et subscripsi die consulatus supra scripti. Ego Arcadius episcopus his definitionibus interfui et subscripsi die consulatus supra scripti. Ego Auspicius episcopus his definitionibus interfui et subscripsi die consulatus supra scripti.","english":"Nor shall it be permitted to any to hold councils of the metropolitans among themselves without the presence and knowledge of the metropolitan bishops, since it is established that from them, in all causes, the truthful and most faithful judgment of sanction has been issued.\n\nI, Hilary, bishop, in accordance with what pleased all my holy fellow bishops who subscribed with me, following the statutes of the Fathers, have subscribed to these definitions on the thirteenth day before the Kalends of December, in the consulship of Theodosius Augustus for the seventeenth time and of Festus the honorable.\n\nI, Severianus, bishop, was present at this definition and subscribed on the day of the above-written consulship.\n\nI, Audentius, bishop, was present at these statutes on the day of the above-written consulship.\n\nI, Julius, bishop, was present at these statutes and subscribed on the day of the above-written consulship. I, Arcadius, bishop, was present at these definitions and subscribed on the day of the above-written consulship. I, Auspicius, bishop, was present at these definitions and subscribed on the day of the above-written consulship.","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":"Ego Severus episcopus his definitionibus interfui et subscripsi die consulatus supra scripti. Ego Valerianus episcopus his definitionibus interfui et subscripsi die consulatus supra scripti. Ego Nectarius episcopus his definitionibus interfui et subscripsi die consulatus supra scripti.\n\nEgo Asclepius episcopus his definitionibus interfui et subscripsi die consulatus supra scripti.\n\nEgo Theodorus episcopus his definitionibus interfui et subscripsi die consulatus supra scripti.\n\nEgo Maximus episcopus his definitionibus interfui et subscripsi die consolatus supra scripti.\n\nEgo Vincentius presbyter episcopi Constantiani, ab eodem ordinatus, interfui j et subscripsi die consulatus supra scripti.\n\nXXVII CONCILIUM ARAUSICANUM\n\nSEXDECIM EPISCOPORUM, HABITUM AERA CCCCLXXIX, THEODOSII MINORIS TEMPORIBUS SUB DIE VI IDUS NOVEMBRIS, CYRO CONSULE, IN ECCLESIA JUSTINIANENSI.","english":"I, Severus, bishop, was present at these definitions and subscribed on the day of the consulate written above. I, Valerianus, bishop, was present at these definitions and subscribed on the day of the consulate written above. I, Nectarius, bishop, was present at these definitions and subscribed on the day of the consulate written above.\n\nI, Asclepius, bishop, was present at these definitions and subscribed on the day of the consulate written above.\n\nI, Theodorus, bishop, was present at these definitions and subscribed on the day of the consulate written above.\n\nI, Maximus, bishop, was present at these definitions and subscribed on the day of the consulate written above.\n\nI, Vincentius, presbyter of the bishop Constantianus, ordained by him, was present and subscribed on the day of the consulate written above.\n\nXXVII THE COUNCIL OF ORANGE\n\nOF SIXTEEN BISHOPS, HELD IN THE ERA 479, IN THE TIMES OF THEODOSIUS THE YOUNGER, ON THE SIXTH DAY BEFORE THE IDES OF NOVEMBER, WITH CYRUS AS CONSUL, IN THE CHURCH OF JUSTINIANA.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"check","severity":"caution","code":"repetition-warn","text":"Automatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it."}]},{"i":42,"ref":"p42","source":"I. De haereticis si in mortis discrimine convertantur.\n\nHaereticos in mortis discrimine positos si catholici esse desiderant, si desit episcopus, a presbytero cum chrismate et benedictione consignari placet.\n\nII. Ut nullus minister sine chrismate proficiscatur.\n\nNullum ministrorum, qui baptizandi recipit officium., sine chrismate usquam debere progredi, quia inter nos placuit semel chrismari. De eo autem qui baptismate quacunque necessitate faciente non chrismatus fuerit, in confirmatione sacerdos commonebitur: nam inter quos chrismatis ipsius non nisi una benedictio est, non ut praejudicans quidquam, sed ut non necessaria habeatur repetita chrismatio.\n\nIII. De poenitentibus qui de corpore exeunt b.\n\nQui recedunt de corpore poenitentia accepta, placuit sine reconciliatoria manus impositione eis communicari, quod morientis sufficit consolationi secundum definitiones Patrum, qui hujusmodi communionem congruenter viaticum nominarunt, ut si supervixerint stent in ordine poenitentium, ut ostensis necessariis poenitentiae fructibus legitimam communionem cum reconciliatoria manus impositione accipiant.","english":"I. Concerning heretics, if they are converted in the danger of death.\n\nIt is resolved that heretics placed in the danger of death, if they desire to be catholic, if a bishop is lacking, are to be signed by a presbyter with chrism and blessing.\n\nII. That no minister should set out without chrism.\n\nNo minister who receives the office of baptizing ought to proceed anywhere without chrism, because it has been resolved among us that chrismation is to be performed once. But concerning him who, by whatever necessity, has not been chrismated at baptism, the priest shall be reminded in confirmation: for among those for whom there is but one blessing of that same chrism, not as prejudging anything, but so that a repeated chrismation is not held to be necessary.\n\nIII. Concerning penitents who depart from the body.\n\nThose who depart from the body after accepting penance, it is resolved that communion be granted to them without the imposition of the reconciling hand, because this suffices for the consolation of the dying according to the definitions of the Fathers, who suitably named this kind of communion viaticum, so that if they survive, they stand in the order of penitents, so that, with the necessary fruits of penance having been shown, they may receive legitimate communion with the imposition of the reconciling hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"IV. De clericis poenitentiam volentibus.\n\nPoenitentiam' desiderantibus clericis non negandam.\n\nV. De his qui ad ecclesiam confugiunt ne tradantur.\n\nEos qui ad ecclesiam confugerint tradi non oportere, sed loci sancti reverentia et intercessione defendi.\n\nVI. De mancipiis confugientibus ad ecclesiam.\n\nSi quis autem mancipia clericorum pro suis mancipiis ad ecclesiam confugientibus crediderit occupanda, per omnes ecclesias districtissima damnatione feriatur.\n\nVII. De libertis qui ecclesiae commendati sunt ne Opprimantur.\n\nIn ecclesia manumissos vel per testamentum ecclesiae commendatos si quis in servitutem vel obsequium vel ad colonariam conditionem imprimere tentaverit, animadversione. ecclesiastica coercebitur.\n\nVIII. De his qui clericum alienum ordinare praesumunt.\n\nSi quilibet consistentem alibi clericum ordinandum putaverit, prius definiat ut cum ipso habitet, sic quoque non sine consultatione ejus episcopi cum quo ante habitavit; nec eum qui fortasse non sine causa diu ab alio non ordinare praesumat.","english":"IV. Concerning clerics who wish to do penance.\n\nPenance is not to be denied to clerics who desire it.\n\nV. Concerning those who flee to the church, that they not be handed over.\n\nThose who have fled to the church ought not to be handed over, but defended by the reverence and intercession of the holy place.\n\nVI. Concerning slaves fleeing to the church.\n\nBut if anyone thinks that the slaves of clerics are to be seized on behalf of his own slaves who flee to the church, let him be struck through all the churches with the strictest condemnation.\n\nVII. Concerning freedmen who have been commended to the church, that they not be oppressed.\n\nIf anyone attempts to press into servitude, or service, or the condition of a colonus those manumitted in the church or commended to the church by testament, he shall be restrained by ecclesiastical censure.\n\nVIII. Concerning those who presume to ordain another's cleric.\n\nIf anyone thinks that a cleric residing elsewhere is to be ordained, let him first determine that he dwell with him, and even so not without consultation of the bishop with whom he previously dwelt; nor let him presume to ordain one who perhaps not without cause has long been [left] unordained by another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"IX. De his qui cives alienos ordinaverunt.\n\nSi quis autem alienos cives aut alibi consistentes ordinaverit, ne inordinati in ullo accusentur, aut ad se eos revocent aut gratiam ipsi eorum impetrent cum quibus habitent.\n\nX. De episcopis qui non in possessione sua sed in aliena dioecesi basilicam construxerunt.\n\nSi quis episcoporum in alienae civitatis territorio ecclesiam aedificare disponit, vel pro fundi sui aut ecclesiastici vel pro quacunque suorum opportunitate permissa licentia aedificandi, quia prohiberi hoc votum nefas est, non praesumat dedicationem, quae ilii omnismodis reservatur in cujus territorio ecclesia assurgit, reservata aedificatori episcopo hac gratia, ut quos desiderat clericos in re sua videre ipsos ordinet is cujus territorium est, vel si ordinati jam sunt ipsos habere acquiescat, et omnis ecclesiae ipsius gubernatio ad eum in cujus civitatis territorio ecclesia surrexit pertinebit. Quod si etiam saecularium quicunque ecclesiam aedificaverit, et alium magis quam eum in cujus territorio aedificat invitandum putaverit, tam ipse cui contra constitutionem ac disciplinam gratificare vult quam omnes episcopi qui ad hujusmodi dedicationem invitantur a conventu abstinebunt. Si quis excesserit, in reatum devocabitur: si quis excesserit, ordinem recognoscat.","english":"IX. Concerning those who have ordained the citizens of another [place].\n\nIf anyone ordains men who are citizens of another place or residing elsewhere, lest they be accused as disorderly in any respect, let him either recall them to himself or himself obtain the favor of those among whom they dwell.\n\nX. Concerning bishops who have built a basilica not on their own property but in another's diocese.\n\nIf any of the bishops decides to build a church in the territory of another city, whether by reason of his own estate or an ecclesiastical one, or for any opportunity of his own, since permission to build has been granted—for it is unlawful to forbid this vow—he shall not presume to perform the dedication, which is reserved in every way to him in whose territory the church rises; with this favor reserved to the bishop who builds, that those whom he desires to see as clerics in his own affair, he whose territory it is shall ordain, or if they have already been ordained, he shall consent to have them; and the entire governance of that church shall belong to him in whose city's territory the church has risen. But if any of the secular laity as well has built a church, and has thought that someone other than him in whose territory he builds should be invited, then both he to whom he wishes to show favor contrary to the constitution and discipline, and all the bishops who are invited to a dedication of this kind, shall abstain from the assembly. If anyone has exceeded, he shall be brought to account; if anyone has exceeded, let him acknowledge the order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"XI. De episcopis qui excommunicatum alterius suscipiunt.\n\nPlacuit in reatum venire episcopum, qui admonitus de excommunicatione cujuscunque, sine reconciliatione ejus qui excommunicavit, ei communicare praesumpserit, ut integra omnia, si reconciliatio intercesserit, de justitia vel iniquitate excommunicationis proximae synodo reserventur.\n\nXII. De his qui subito obmutescunt, quod et baptismum et poenitentiam accipere possint.\n\nSubito obmutescens, prout statutum est, baptizari aut poenitentiam accipere potest si voluntatis aut praeteritae testimonium aliorum verbis habeat, aut praesentis in suo nutu.\n\nXIII. De his qui mente desipiunt.\n\nAmentibus quaecunque pietatis sunt conferenda.\n\nXIV. De energumenis baptizatis.\n\nEnergumeni baptizati, si de purgatione sua curant et sese sollicitudini clericorum tradunt monitisque obtemperant, omnismodis communicent sacramenti ipsius virtuti vel muniendi ab incursa daemonii [U., G., daemonum] quo infestantur, vel purgandi quorum jam ostenditur vita purgatior.","english":"XI. Concerning bishops who receive a person excommunicated by another.\n\nIt has been decided that a bishop incurs guilt who, having been warned concerning someone's excommunication, presumes to communicate with him without the reconciliation of the one who excommunicated him, so that the whole matter—if a reconciliation has intervened—may be reserved to the next synod, as to the justice or injustice of the excommunication.\n\nXII. Concerning those who suddenly fall mute, that they may receive both baptism and penance.\n\nOne who suddenly falls mute can, as has been established, be baptized or receive penance, if he has testimony of his will, whether past, by the words of others, or present, by his own nod.\n\nXIII. Concerning those who are deranged in mind.\n\nWhatever belongs to piety is to be conferred on the insane.\n\nXIV. Concerning the baptized who are possessed.\n\nBaptized persons who are possessed, if they take care for their cleansing and entrust themselves to the solicitude of the clergy and obey their admonitions, may in every way communicate, by virtue of the sacrament itself—both to be fortified against the incursion of the demon by which they are beset, and to be cleansed, whose life is now shown to be purer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":46,"ref":"p46","source":"XV. Ut a energumeni et catechumeni de baptismo consulantur.\n\nEnergumenis et catechumenis in quantum vel necessitas exegerit vel opportunitas permiserit, de baptismate consulendum.\n\nXVI. Ut energumeni ad clerum non promoveantur.\n\nQui palam aliquando arrepti sunt non solum non assumendi ad ullum ordinem clericatus, sed et si jam aliqui ordinati sunt ab imposito officio repellendi.\n\nXVII. Ut in unum propositio sacramenti consecretur. Cum capsa et calix inferendus est, et, admistione eucharistiae consecrandus.\n\nXVIII. Ut evangelia catechumeni audiant.\n\nEvangelia deinceps placuit catechumenis legi apud omnem provinciarum nostrarum Ecclesiam.\n\nXIX. Ut catechumeni ad baptisterium non accedant. Ad baptisterium catechumeni nunquam admit tendi.\n\nXX. Ut catechumeni cum fidelibus benedictionem non accipiant.\n\nAd fidelium benedictionem catechumeni etiam inter domesticas orationes, in quantum caveri potest, segregandi informandique ut se revocent, et signandos vel benedicendos semotim offerant.","english":"XV. That the possessed and the catechumens be consulted concerning baptism.\n\nThe possessed and the catechumens are to be consulted concerning baptism, insofar as necessity demands or opportunity permits.\n\nXVI. That the possessed not be promoted to the clergy.\n\nThose who have at some time been openly seized are not only not to be assumed to any order of the clergy, but even if some have already been ordained, they are to be expelled from the office imposed upon them.\n\nXVII. That the offering of the sacrament be consecrated in one [place]. When the vessel and the chalice are to be brought in, and by the mingling of the eucharist it is to be consecrated.\n\nXVIII. That the catechumens hear the Gospels.\n\nIt has been decided that the Gospels be read to the catechumens henceforth in every Church of our provinces.\n\nXIX. That the catechumens not approach the baptistery. The catechumens are never to be admitted to the baptistery.\n\nXX. That the catechumens not receive the blessing with the faithful.\n\nThe catechumens are to be segregated from the blessing of the faithful, even during domestic prayers, as far as it can be guarded against, and are to be instructed to withdraw themselves, and to present themselves separately to be signed or blessed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"XXI. Ut duo episcopi episcopum non faciant d.\n\nIn nostris provinciis placuit de praesumptoribus, ut sicubi contigerit duos episcopos episcopum invitum facere, auctoribus damnatis, unius eorum ecclesiae ipse qui vim passus est substituatur: si tamen vita respondet et alterius dejecti loco nihilominus ordinetur; si voluntarium duo fecerint, et ipse damnabitur, quo cautius ea quae sunt antiquitus statuta serventur.\n\nXXII. Ut clerici conjugati nisi continentiam profiteantur, diacones non fiant.\n\nSed id praeterea e ut non deinceps ordinentur diacones conjugati, nisi qui prius conversionis proposito professi fuerint castitatem.\n\nXXIII. De his qui post acceptum diaconium incontinentes inveniuntur.\n\nSi quis autem post acceptam benedictionem leviticam cum uxore sua incontinens invenitur, ab officio abjiciatur.\n\nXXIV. De incontinentibus clericis,","english":"XXI. That two bishops shall not make a bishop.\n\nIn our provinces it has pleased us concerning presumptuous men, that wherever it happens that two bishops make a bishop against his will, the authors being condemned, he who suffered the violence shall be substituted in the church of one of them; if however his life corresponds, and he shall nonetheless be ordained in the place of the other who was cast down; if two have done it with his consent, he himself shall also be condemned, so that those things which were established of old may be observed more cautiously.\n\nXXII. That married clerics shall not become deacons unless they profess continence.\n\nBut furthermore, that married men shall not thereafter be ordained deacons, unless they have first professed chastity by the purpose of conversion.\n\nXXIII. Concerning those who after receiving the diaconate are found incontinent.\n\nBut if anyone after receiving the Levitical blessing is found incontinent with his wife, he shall be cast out from his office.\n\nXXIV. Concerning incontinent clerics,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"De his autem qui prius ordinati hoc ipsum inciderunt Taurinatis [T. 2, Tauritanae] synodi sequendam esse sententiam, qua jubentur non ulterius promoveri.\n\nXXV. De viris probatis.\n\nDe idoneis autem et probatioribus [T. 2, probatis] viris, quos clericatui alligari ipsa vitae gravitas cogit, si forte inciderunt duplicata matrimonia, ut non ultra subdiaconatum vel ecclesiasticas capiant dignitates.\n\nXXVI. De diaconissis non ordinandis.\n\nDiaconissae omnismodis non ordinandae; si quae jam sunt, benedictioni quae populo impenditur capita submittant.\n\nXVII. De feminis quas viduitatem professae sunt coram episcopo.\n\nViduitatis servandae professionem coram episcopo in secretario habitam, imposita ab episcopo veste viduali, non esse violandam: ejus vero raptorem vel ipsam talis professionis desertricem merito esse damnandam.\n\nXXVIII. De his qui professi sunt castitatem si praevaricaverint.","english":"Concerning those who, having been ordained earlier, have fallen into this same thing, the sentence of the Council of Turin is to be followed, by which they are ordered not to be promoted further.\n\nXXV. Concerning approved men.\n\nBut concerning suitable and approved men, whom the seriousness of their own life compels to be bound to the clergy, if perhaps they have fallen into doubled marriages, they are to receive no office beyond the subdiaconate or ecclesiastical dignities.\n\nXXVI. That deaconesses are not to be ordained.\n\nDeaconesses are in no way to be ordained; but if any already exist, let them submit their heads to the blessing which is bestowed upon the people.\n\nXXVII. Concerning women who have professed widowhood before the bishop.\n\nThe profession of preserving widowhood, made before the bishop in the secretarium, with the widow's garment imposed by the bishop, is not to be violated; but her abductor, or the woman herself as a deserter of such a profession, is deservedly to be condemned.\n\nXXVIII. Concerning those who have professed chastity, if they have transgressed.","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":"In utroque sexu desertores professae eastitatis praevaricatores habendi, et his omnibus per poenitentiam legitimam consulendum.\n\nXXIX. Ut nullus episcopus de concilio sine consensu discedat aut ad concilium ire excuset.\n\nHaec quae subscribimus cum eorum quoque concordia qui consensus dederunt rata deinceps inter nos ac nostros haberi volumus et habenda sancimus, non ita praetereuntes eos qui synodo aut per se aut per consensus suos, vel ad vicem sui per legatos destinando adesse detrectant; ut sibi supra nos illi placeant qui patrum statuta despiciunt, quibus bis in anno, quod nobis pro temporum qualitate difficile est, sanctum est convenire; adjicientes quod similibus deinceps paginis pro salubritate ac remediis ecclesiasticis congregandi adjicere optamus, ut nullus conventus sine alterius conventus denuntiatione solvatur. Itaque sequenti anno, si Domino ac Deo nostro Jesu Christo permittente conceditur, die xv Kalendas Novembris Justiniano in Arausico territorio conventum habebimus: qui ideo tanto prius per conventum ipsum denuntiatur, ut tam excusationis libertas quam invitationis necessitas non sit; de die enim et loco per nos ipsos commonebimur singuli nobiscum, in exemplaribus ea quae per nos sunt constituta referentes: reliquos qui defuerunt beatissimi fratris nostri Hilarii sollicitudini relinquimus datis ad ipsos borum exemplaribus commonendos.","english":"In both sexes, deserters of the professed state of chastity are to be held as transgressors, and provision is to be made for all these through legitimate penance.\n\nXXIX. That no bishop may depart from a council without consent, or excuse himself from going to a council.\n\nThese things which we subscribe, together with the agreement also of those who gave their consent, we wish and sanction to be held valid henceforth among us and our people; not passing over those who refuse to be present at the synod, either by themselves or through their consent, or by sending legates in their place—so that those who despise the statutes of the fathers may not please themselves above us; by which statutes it is ordained that they convene twice a year, which is difficult for us according to the condition of the times; adding that we desire henceforth to add to similar documents, for the health and remedies of the Church, concerning assembling, so that no assembly may be dissolved without the announcement of another assembly. Therefore in the following year, if our Lord and God Jesus Christ permits and grants it, on the fifteenth day before the Kalends of November we shall hold a council in the territory of Orange in the consulship of Justinian; which is therefore announced so much earlier through that council itself, so that there may be neither freedom of excuse nor necessity of invitation; for concerning the day and place we shall each be reminded by ourselves among ourselves, setting forth in copies the things which have been established by us; the rest who were absent we leave to the solicitude of our most blessed brother Hilary, with copies of these things given to them to be reminded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Post omnia occurrit de imbecillitatibus fragilitatis humanae, ut si quis episcopus per infirmitatem, debilitatem vel aliquam hebetudinem sensus inciderit, aut officium oris amiserit, ea quae non nisi per episcopos geruntur non sub praesentia sua presbyteros agere permittat, sed episcopum evocet cui quod in ecclesia agendum fuerit imponat.\n\nEgo Hilarius episcopus subscripsi.\n\nEgo Claudius episcopus subscripsi.\n\nEgo Constantianus episcopus subscripsi.\n\nEgo Audentius episcopus subscripsi.\n\nEgo Agrestius episcopus subscripsi.\n\nEgo Julius episcopus subscripsi.\n\nEgo Auspicius episcopus subscripsi.\n\nEgo Theodorus episcopus subscripsi.\n\nEgo Maximus episcopus subscripsi.\n\nEgo Eucherius episcopus subscripsi, sanctorum sacerdotum comprovincialium meorum super his exspectaturus assensum.\n\nEgo Nectarius episcopus subscripsi.\n\nEgo Justus episcopus subscripsi.","english":"After all these things, concern arises regarding the weaknesses of human frailty: that if any bishop through infirmity, debility, or some dullness of sense should fall into such a state, or should lose the function of speech, he is not to permit presbyters to perform in his presence those things which are done only through bishops, but he is to summon a bishop and impose upon him what must be done in the church.\n\nI, Hilarius, bishop, have subscribed.\n\nI, Claudius, bishop, have subscribed.\n\nI, Constantianus, bishop, have subscribed.\n\nI, Audentius, bishop, have subscribed.\n\nI, Agrestius, bishop, have subscribed.\n\nI, Julius, bishop, have subscribed.\n\nI, Auspicius, bishop, have subscribed.\n\nI, Theodorus, bishop, have subscribed.\n\nI, Maximus, bishop, have subscribed.\n\nI, Eucherius, bishop, have subscribed, awaiting the assent of my fellow holy priests of the province concerning these matters.\n\nI, Nectarius, bishop, have subscribed.\n\nI, Justus, bishop, have subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Gevetius episcopus subscripsi.\n\nEgo Augustalis episcopus subscripsi.\n\nEgo Ingenuus episcopus subscripsi.\n\nEgo Superventor Solonius episcopus subscripsi.\n\nPro patre meo episcopo Claudio subscripsi et recognovi.\n\nXXVIII CONCILIUM VASENSE PRIMUM\n\nHABITUM AERA CCCCLXXX, APUD AUSPICIUM EPISCOPUM ECCLESIAE CATHOLICAE, THEODOSII MINORIS TEMPORIBUS, DIOSCORO CONSULE, SUB DIR IDUS NOVEMBRIS.\n\nI. Ut Gallicani episcopi in Gallias non discutiantur.\n\nPlacuit ergo tractatu habito episcopos de Gallicanis provinciis venientes intra Gallias non discutiendos, sed solum sufficere si nullus communioni alicujus interdixerit; quia inter circumhabitantes ac sibi pene invicem notos non tam testimonio indigent probi, quam denotatione et denuntiationibus depravati.\n\nII. De poenitentibus subito mortuis ut oblationes eorum recipiantur.","english":"Gevetius, bishop, I have subscribed.\n\nI, Augustalis, bishop, have subscribed.\n\nI, Ingenuus, bishop, have subscribed.\n\nI, Superventor Solonius, bishop, have subscribed.\n\nOn behalf of my father, Bishop Claudius, I have subscribed and acknowledged.\n\nTHE TWENTY-EIGHTH COUNCIL, THE FIRST OF VASIO\n\nHELD IN THE ERA 480, AT THE CHURCH OF THE CATHOLIC BISHOP AUSPICIUS, IN THE TIMES OF THEODOSIUS THE YOUNGER, WITH DIOSCORUS AS CONSUL, ON THE DAY BEFORE THE IDES OF NOVEMBER.\n\nI. That the Gallic bishops be not called to account within the Gauls.\n\nIt has pleased us, after deliberation was held, that bishops coming from the Gallic provinces be not called to account within the Gauls, but that it be sufficient only that no one has forbidden anyone's communion; because among those dwelling round about and almost known to one another, the upright have no need so much of testimony as the corrupt do of denunciation and accusations.\n\nII. Concerning penitents who die suddenly, that their offerings be received.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Pro his qui poenitentia accepta in bono vitae cursu satisfactoria compunctione viventes, sine communione inopinato nonnunquam transitu in agris aut itineribus praeveniuntur, oblationem recipiendam et eorum funera ac deinceps memoriam ecclesiastico affectu prosequendam, quia nefas est eorum commemorationem excludi a salutaribus sacris, qui ad eadem sacra fideli affectu contendentes, dum se diutius reos statuunt, indignos salutiferis mysteriis indicant ac purgatiores restitui desiderant, absque sacramentorum viatico intercipiuntur, quibus fortasse nec absolutissimam reconciliationem sacerdos denegandam putasset.\n\nIII. Ut ab alterius episcopo chrisma nullus accipiat.\n\nPer singula territoria presbyteri vel ministri ab episcopis, non prout libitum fuerit a vicinioribus, sed a suis propriis per annos singulos petant chrisma, appropinquante solemnitate paschali, nec per quemcunque ecclesiasticum: sed si qua necessitas aut ministrorum occupatio est, per subdiaconum, quia inhonorum est inferioribus summa committi, optimum autem est ut ipse suscipiat qui in tradendo usurus est; si quid obstat, saltem is cujus officii est sacrarium disponere et sacramenta suscipere.","english":"For those who, having accepted penance and living in a good course of life with satisfactory compunction, are sometimes unexpectedly overtaken by death without communion while in the fields or on journeys, the offering is to be received and their funerals and thereafter their memory are to be attended with ecclesiastical affection, because it is wrong that their commemoration be excluded from the saving sacred rites—they who, striving toward those same sacred rites with faithful affection, while they set themselves down as guilty for too long, show themselves unworthy of the life-giving mysteries and desire to be restored purer, are cut off without the viaticum of the sacraments, to whom perhaps the priest would have judged that even the most complete reconciliation should not be denied.\n\nIII. That no one receive chrism from the bishop of another.\n\nThroughout each territory, presbyters or ministers are to seek chrism from their own bishops, not as it pleases them from nearer ones, but from their own, each year as the paschal solemnity approaches, and not through any ecclesiastical person whatsoever; but if there is any necessity or the ministers are occupied, through a subdeacon, because it is dishonorable for the highest things to be entrusted to inferiors; but it is best that he receive it himself who is going to use it in handing it on; if anything prevents this, at least he whose office it is to arrange the sacrarium and receive the sacraments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"IV. Ut qui oblationes defunctorum retinent excommunicentur.\n\nQui a oblationes defunctorum retinent et ecclesiis tradere demorantur, ut infideles ab Ecclesia abjiciendi, quia usque ad exinanitionem fidei pervenire certum est hanc pietatis divinae exacerbationem, qua et fideles de corpore recedentes votorum plenitudine, et pauperes collatu alimoniae et necessaria sustentatione fraudantur: hi enim tales quasi egentium necatores, nec credentes judicium Dei habendi sunt; unde et quidam patrum in hoc scriptis suis inseruit congruente sententia qua ait: Amico quippiam rapere furtum est. Ecclesiae fraudare sacrilegium.\n\nV. Ut qui sententiae episcopi sui non acquiescit recurrat ad synodum.\n\nSi quis episcopi sui sententiae non acquiescit, recurrat ad synodum.\n\nVI. Ut excommunicatus humiliet semetipsum ut festinius reconcilietur.\n\nEx epistola sancti Clementis utilia quaeque praesenti tempore ecclesiis necessaria sunt honorifice proferenda, et eum reverentia ab omnibus fidelibus ac praecipue clericis recipienda: ex quibus quid specialiter placuit praeter venerandam antiquitatem statutis praesentibus roboramus, quod suprascriptus beatus martyr de beatissimi apostoli Petri Institutione commemorat dicens: Quaedam autem etiam ex vobis ipsis intelligere debetis, si qua sunt quae Ipse praeter [T. 2, propter] insidias hominum malorum non potest evidentius et manifestius proloqui.","english":"IV. That those who withhold the offerings of the dead are to be excommunicated.\n\nThose who withhold the offerings of the dead and delay to hand them over to the churches are to be cast out of the Church as unfaithful, since it is certain that this embittering of divine piety reaches even to the emptying of faith, whereby both the faithful departing from the body are defrauded of the fullness of their vows, and the poor of the contribution of sustenance and necessary support: for such men are to be regarded as killers of the needy, and as not believing in the judgment of God; whence also one of the fathers inserted in his writings on this matter a fitting sentence, saying: To seize anything from a friend is theft. To defraud the Church is sacrilege.\n\nV. That he who does not acquiesce in the sentence of his bishop should have recourse to the synod.\n\nIf anyone does not acquiesce in the sentence of his bishop, let him have recourse to the synod.\n\nVI. That the excommunicated should humble himself so that he may be reconciled the more quickly.\n\nFrom the letter of Saint Clement, all things useful and necessary for the churches at the present time are to be brought forth honorably, and it is to be received with reverence by all the faithful and especially by clerics: of which things, what in particular has pleased us besides their venerable antiquity, we confirm by the present statutes, namely what the above-written blessed martyr recalls from the Institution of the most blessed apostle Peter, saying: But you ought also to understand certain things even from yourselves, if there are any which he cannot speak out more evidently and clearly on account of the snares of evil men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":54,"ref":"p54","source":"Verbi gratia, inimicus est alicui pro actibus suis? vos nolite exspectare ut ipse vobis dicat: Cum illo nolite amici esse, sed prudenter observare debetis et voluntati, ejus videlicet qui ecclesiae curam gerit, absque communione obsecundare, et averti se ab eo cui ipsum sentitis adversum, sed nec loqui his quibus ipse non loquitur, ut unusquisque qui in culpa est dum cupit omnium vestrum sibi gratiam reparare, festinet citius reconciliari ei qui omnibus praestet per hoc redit ad salutem cum obedire coeperit monitis praesidentis: et caetera quae in sequentibus denotant amicos eorum qui veritati inimici sunt. Sciat itaque deinceps clerus ad reatum, sed et fidelium populus ad culpam, sibi ascribendum, si quis in hoc vitium malorum confutator et disciplinae subversor agnoscitur.\n\nVII. Ut accusatores de levibus causis non audiantur, de criminalibus vero discutiantur.","english":"For example, is someone an enemy to another because of his deeds? Do not wait for him to tell you himself, \"Do not be friends with that man,\" but you ought prudently to observe and to comply without communion with his will—namely, the will of him who has charge of the church—and to turn away from the one whom you perceive to be opposed to him, and not even to speak with those with whom he himself does not speak, so that each one who is at fault, while he desires to restore the favor of all of you, may hasten the sooner to be reconciled to him who presides over all, and through this may return to salvation once he begins to obey the warnings of the one who presides; and the other things which in what follows mark out the friends of those who are enemies of the truth. Let the clergy therefore know that henceforth the guilt, and also the faithful people that the blame, is to be ascribed to them, if anyone is recognized to be in this vice of confounding the wicked and subverting discipline.\n\nVII. That accusers are not to be heard in trivial causes, but are to be examined in criminal ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Placuit praeterea accusandi licentiam etiam in nostri ordinis si qua existit levitate comprimere, u(??) episcopus si quem judicat abstinendum, si pro humiliatione et correctione fratris assurgit exorari a caeteris, acquiescat fratri de quo agitur, correptione et comminatione adhibita: sin autem de crimine aliquem putet esse damnandum, accusatori suo se discutiendum sciat; fas est enim ut quae uni probantur probentur omnibus.\n\nVIII. Ut episcopus alienum clericum peccantem redarguat.\n\nQuod si se tantum episcopus alieni sceleris conscium novit, quandiu probare non potest nihil proferat, sed cum ipso ad compunctionem ejus secretis correptionibus elaboret, qui si correptus pertinacior fuerit, et se communioni publice ingesserit, etiam si episcopus in redarguendo ilio quem reum judicat probatione deficiat indemnatus licet de his qui nihil sciunt, secedere ad tempus pro persona majoris auctoritatis jubeatur, illo, quandiu probare nihil potest, in communione omnium praeterquam ejus qui eum reum judicat permanente.","english":"It has further pleased us to restrain the license of accusing, even within our own order, if any such levity exists, so that a bishop, if he judges someone must be kept away, if he rises up for the humiliation and correction of a brother and is entreated by the others, should yield to the brother in question, with rebuke and warning applied; but if he thinks someone is to be condemned for a crime, he should know that he must be examined by his accuser; for it is right that what is approved by one should be approved by all.\n\nVIII. That a bishop should rebuke another's cleric who sins.\n\nBut if a bishop knows himself to be aware of another's crime only, as long as he cannot prove it he should bring nothing forward, but should labor with him toward his compunction by secret rebukes; and if, when rebuked, he proves more obstinate and thrusts himself publicly into communion, then even if the bishop, in rebuking him whom he judges guilty, lacks proof, he may nevertheless, though blameless, be ordered to withdraw for a time in view of the person of greater authority, while that man, as long as he can prove nothing, remains in the communion of all except of him who judges him guilty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"IX. Ut qui expositum invenerit ecclesiam contestetur.\n\nDe expositis, quia conclamata ab omnibus querela processit eos non misericordiae jam sed canibus exponi, quos colligere calumniarum metu quamvis inflexa praeceptis a misericordiae mens humana detrectat, id servandum visum est, ut secundum statuta fidelissimorum, piissimorum augustissimorumque principum quisquis expositum colligit ecclesiam contestetur, contestationem colligat: nihilominus de altario dominico die minister annuntiet, ut ecclesia sciat expositum esse collectum, ut intra dies decem ab expositionis die expositum recipiat, si quis se probaverit agnovisse: collectori pro ipsorum decem dierum misericordia prout maluerit, aut praesens ab homine aut in perpetuum cum Deo gratia persolvenda.\n\nX. Ut qui prater constitutum expositum reposcit ut homicida habeatur.\n\nSane si quis post hanc diligentissimam sanctionem expositorum hoc ordine collectorum repetitor vel calumniator exstiterit, ut homicida habendus est.","english":"IX. That whoever finds an exposed child must make it known to the church.\n\nConcerning exposed children, since a universal complaint has gone forth that they are now exposed not to mercy but to dogs, and human minds, however bent by the fear of calumny, shrink from gathering them up despite the precepts of mercy, it has seemed good that this be observed: that according to the statutes of the most faithful, most pious, and most august princes, whoever gathers up an exposed child shall make it known to the church, and shall gather the declaration; nonetheless, on the Lord's day the minister shall announce from the altar that the church may know an exposed child has been gathered, so that within ten days from the day of exposure the child may receive anyone who proves to have acknowledged it as his own; to the gatherer, for the mercy of those same ten days, let thanks be paid as he himself prefers, either in person by the man or forever with God.\n\nX. That whoever reclaims an exposed child contrary to the ordinance be held as a murderer.\n\nIndeed, if anyone after this most diligent sanction shall prove to be a reclaimer or false accuser of exposed children gathered in this order, he is to be held as a murderer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"XXIX CONCILIUM VASENSE SECUNDUM.\n\nI. De presbyterorum observatione.\n\nHoc placuit, ut omnes presbyteri qui sunt in parochiis constituti, secundum consuetudinem quam per totam Italiam satis salubriter teneri cognovimus, juniores lectores quantoscunque sine uxore habuerint, secum in domum ubi ipsi habitare videntur recipiant, et eos quomodo boni patres spiritualiter nutrientes psalmos parare, divinis lectionibus insistere [U., Instruere] et in lege Domini erudire contendant ut et sibi dignos successores provideant et a Domino praemia aeterna recipiant. Cum vero ad aetatem perfectam venerint, si aliquis eorum pro carnis fragilitate uxorem habere voluerit, potestas ei ducendi conjugium non negetur.\n\nII. Qualiter recitentur a diaconibus homiliae.\n\nHoc etiam pro aedificatione omnium ecclesiarum et pro utilitate totius populi nobis placuit, ut non solum in civitatibus sed etiam in omnibus parochiis verbum faciendi daremus presbyteris potestatem, ita ut si presbyter aliqua infirmitate prohibente per se ipsum non potuerit praedicare, sanctorum Patrum homiliae a diaconibus recitentur: si enim digni sunt diacones quod Christus in Evangelio locutus est legere, quare indigni judicentur [U., G., sunt] sanctorum Patrum expositiones publice recitare?","english":"XXIX THE SECOND COUNCIL OF VASONIUM.\n\nI. Concerning the oversight of presbyters.\n\nIt has been decided that all presbyters established in parishes, according to the custom which we know is quite beneficially observed throughout all Italy, should receive into their own home, where they themselves appear to dwell, whatever younger readers they may have without wives, and, nurturing them spiritually like good fathers, should strive to prepare them in the psalms, to apply themselves to the divine readings, and to instruct them in the law of the Lord, so that they may both provide worthy successors for themselves and receive eternal rewards from the Lord. But when they have come to perfect age, if any of them, on account of the frailty of the flesh, wishes to have a wife, the power of contracting marriage shall not be denied him.\n\nII. How homilies are to be read by deacons.\n\nThis also, for the edification of all churches and for the benefit of the whole people, has pleased us: that we should grant presbyters the power to preach the word not only in cities but also in all parishes, so that if a presbyter, prevented by some illness, cannot preach by himself, the homilies of the holy Fathers may be read by deacons. For if deacons are worthy to read what Christ spoke in the Gospel, why should they be judged unworthy to publicly read the expositions of the holy Fathers?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":58,"ref":"p58","source":"III. Kyrie eleison vel Sanctus saepe dici.\n\nEt quia tam in sede apostolica, quam etiam per totas orientales atque Italiae provincias dulcis et nimium salubris consuetudo est intromissa, ut Kyrie eleison frequentius cum grandi affectu et compunctione dicatur, placuit etiam nobis, ut in omnibus ecclesiis nostris ista tam sancta consuetudo et ad matutinum et ad missam et ad vesperum, Deo propitiante, intromittatur, et in omnibus missis, sive in matutinis sive in quadragesimalibus, sive in illis quae pro defunctorum commemorationibus fiunt, semper Sanctus, Sanctus, Sanctus eo ordine, quo modo ad missas publicas dicitur, dici debeat: quia tam sancta et tam dulcis et tam desiderabilis vox, etiamsi die noctuque possit dici, fastidium non poterit generare.\n\nIV. Ut nomen papae in ecclesiis recitetur. Et boc nobis justum visum est, ut nomen domini papae, quicunque sedi apostolicae praefuerit, in nostris ecclesiis recitetur.","english":"III. That Kyrie eleison or Sanctus be said often.\n\nAnd because both in the apostolic see and also throughout all the eastern and Italian provinces a sweet and exceedingly wholesome custom has been introduced, that Kyrie eleison be said more frequently with great affection and compunction, it has pleased us also that in all our churches this so holy custom be introduced, both at matins and at mass and at vespers, with God's favor, and that in all masses, whether in the morning masses or in the Lenten ones, or in those which are made for the commemorations of the dead, Sanctus, Sanctus, Sanctus should always be said in that order in which it is said at public masses: because so holy and so sweet and so desirable a voice, even if it could be said day and night, could not generate disgust.\n\nIV. That the name of the pope be recited in the churches. And this has seemed just to us, that the name of the lord pope, whoever presides over the apostolic see, be recited in our churches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"V. Ut dicatur: Sicut erat in principio;\n\nEt quia non solum in sede apostolica, sed etiam per totum Orientem et totam Africam vel Italiam propter haereticorum astutiam, qui Dei Filium non semper cum Patre fuisse sed a tempore coepisse blasphemant, in omnibus clausulis post Gloriam; Sicut erat in principio dicitur; etiam et nos in universis ecclesiis nostris hoc ita dicendum esse decrevimus.\n\nCaesarius in Christi nomine catholicam hanc definitionis nostrae regulam relegens subscripsi.\n\nEt notum sub die nonarum Novembrium Decio juniore viro clarissimo consule: in hac constitutione septemdecim episcopi subscripserunt.\n\nQuia etiam et ea quae infra scripta sunt omnibus ecclesiis satis necessaria esse novimus, ideo justum et rationabile visum est, ut illa suprascriptis titulis canonum jungeremus, ex constituto synodali apostolicae sedis inter caetera.","english":"V. That \"As it was in the beginning\" be said;\n\nAnd because not only in the apostolic see, but also throughout the whole East and all Africa and Italy, on account of the cunning of the heretics who blaspheme that the Son of God was not always with the Father but began from time, in all the clauses after the Gloria \"As it was in the beginning\" is said; we also have decreed that this be so said in all our churches.\n\nCaesarius, in the name of Christ, rereading this catholic rule of our definition, subscribed.\n\nAnd it was made known on the day of the Nones of November, in the consulship of Decius the younger, a most illustrious man: in this constitution seventeen bishops subscribed.\n\nBecause we also know that the things written below are sufficiently necessary for all churches, therefore it seemed just and reasonable that we should join them to the above-written titles of the canons, according to the synodal constitution of the apostolic see among other things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"XXX CONCILIUM AGATHENSE.\n\nVIGINTI QUINQUE EPISCOPORUM, HABITUM ERA a DXLIV.\n\nAnno vicesimo secundo Alarici regis sub die iii Idus Septembris cum in nomine Domini in civitate Agathensi convenissemus in sancti Andreae basilica, consedimus de disciplina et ordinationibus clericorum atque pontificum vel de Ecclesiarum utilitatibus tractaturi. In primo id placuit ut canones et statuta Patrum per ordinem legerentur, quibus lectis b.\n\nI. De digamis clericis ut non ministrent.\n\nPlacuit, ut de digamis aut internuptarum maritis, quanquam aliud Patrum statuta decreverint, ut qui hucusque ordinati sunt, habita miseratione, presbyterii vel diaconatus nomen tantum obtineant: officium vero consecrandi presbyteri et ministrandi hujusmodi diacones non praesumant.\n\nII. De contumacibus clericis et ad officium tardis.\n\nContumaces vero clerici prout dignitatis ordo permiserit ab episcopis corrigantur, et si qui prioris gradus elati superbia communionem fortasse contempserint, aut ecclesiam frequentare, vel officium suum implere neglexerint, peregrina eis communio tribuatur; ita ut cum eos poenitentia correxerit, rescripti in matricula gradum suum dignitatemque recipiant.","english":"THE THIRTIETH COUNCIL OF AGDE.\n\nOf twenty-five bishops, held in the year 544.\n\nIn the twenty-second year of King Alaric, on the third day before the Ides of September, when in the name of the Lord we had assembled in the city of Agde in the basilica of Saint Andrew, we sat down to treat of the discipline and ordinations of clerics and pontiffs, and of the interests of the Churches. In the first place it pleased us that the canons and statutes of the Fathers be read in order; having read them,\n\nI. Concerning twice-married clerics, that they not minister.\n\nIt pleased us that concerning twice-married men or the husbands of women married after widowhood, although the statutes of the Fathers have decreed otherwise, those who have been ordained up to this point, out of compassion, shall retain only the name of presbyter or deacon; but they shall not presume to exercise the office of consecrating as presbyters or of ministering as deacons of this kind.\n\nII. Concerning contumacious clerics and those slow to their office.\n\nBut contumacious clerics shall be corrected by the bishops according as the order of their dignity permits; and if any of the higher rank, puffed up with pride, should perhaps despise communion, or neglect to frequent the church or to fulfill their office, let a foreign communion be granted them; so that when penance has corrected them, being written back into the register, they may receive their rank and dignity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"III. De episcopis qui vel innocentes vel pro minimis causis aliquos excommunicant.\n\nEpiscopi vero si, sacerdotali moderatione postposita, innocentes aut minimis causis culpabiles excommunicare praesumpserint, et ad gratiam festinantes recipere fortasse noluerint, a vicinis episcopis cujuslibet provinciae litteris moneantur; et si parere [BR., T.1,2, parcere] noluerint, communio illis usque ad tempus synodi a reliquis episcopis non denegetur c, ne fortasse in excommunicatoris peccatum excommunicati longo tempore morte praeveniantur.\n\nIV. De his qui suas vel propinquorum oblationes ecclesia fraudant.\n\nClerici etiam vel saeculares qui oblationes parentum aut donatas aut testamentis relictas retinere perstiterint [U., praesumpserint] aut id quod ipsi donaverint ecclesiis vel monasteriis crediderint auferendum, sicut synodus sancta constituit velut necatores pauperum quousque reddant ab ecclesiis excludantur.","english":"III. Concerning bishops who excommunicate some people either when they are innocent or for the most trivial causes.\n\nBut if bishops, setting aside priestly moderation, presume to excommunicate people who are innocent or guilty of only the most trivial causes, and perhaps, hastening to restore them to grace, are unwilling to receive them, they shall be warned by letter by the neighboring bishops of whatever province; and if they refuse to comply, communion shall not be denied to those people by the remaining bishops until the time of the synod, lest perhaps, on account of the sin of the one excommunicating, those excommunicated be overtaken by death over a long period.\n\nIV. Concerning those who defraud the church of their own offerings or those of their relatives.\n\nAlso clerics or laypeople who persist in retaining the offerings of their parents, whether given or left by will, or who believe that what they themselves have given to churches or monasteries is to be taken away, shall, just as the holy synod has established, be excluded from the churches like murderers of the poor until they make restitution.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":62,"ref":"p62","source":"V. Si clericus furtum ecclesia fecerit.\n\nSi quis clericus furtum ecclesiae fecerit, peregrina ei communio tribuatur.\n\nVI. Si episcopo a quibuslibet quidquam fuerit derelictum.\n\nPontifices vero quibus in summo sacerdotio constitutis ab extraneis duntaxat aliquid aut cum ecclesia, aut sequestratim aut dimittitur aut donatur, quia hoc ille qui donat pro redemptione animae suae, non pro commodo sacerdotis probatur offerre, non quasi suum proprium, sed quasi dimissum ecclesiae inter facultates ecclesiae computabunt; quia justum est, ut sicut sacerdos habet quod ecclesiae dimissum est, ita et ecclesia habeat quod relinquitur sacerdoti sane quidquid per fideicommissum aut sacerdoti, aut ecclesiae fortasse dimittitur cuicunque alii postmodum profuturum, id inter facultates suas ecclesia computare aut retinere non poterit.\n\nVII. De rebus ecclesia, quomodo ab episcopis habeantur: et de servis ecclesia qualiter ab episcopo manumittantur.","english":"V. If a cleric has committed theft against the church.\n\nIf any cleric has committed theft against the church, let a foreign communion be granted to him.\n\nVI. If anything has been left to a bishop by anyone.\n\nBut the pontiffs established in the highest priesthood, when anything is left or given to them by outsiders—whether to the church or separately—since the one who gives is shown to offer it for the redemption of his own soul, not for the advantage of the priest, they shall count it among the resources of the church, not as their own property but as left to the church; because it is just that, just as the priest has what has been left to the church, so the church should have what is left to the priest. Indeed, whatever is perhaps left by trust or bequest either to a priest or to the church, to be of benefit afterward to any other person, the church cannot count or retain among its own resources.\n\nVII. Concerning the property of the church, how it is to be held by bishops: and concerning the slaves of the church, how they are to be manumitted by the bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Casellas vero vel mancipiola ecclesiae episcopi, sicut prisca canonum praecepit auctoritas, vel vasa ministerii quasi commendata fideli proposito integro ecclesiae jure possideant; id est ut neque vendere, neque per quoscunque contractus res unde pauperes vivunt alienare praesumant: quod si necessitas certa compulerit, ut pro ecclesiae aut. necessitate aut utilitate vel in usufructu vel indirecta venditione aliquid distrahatur, apud duos vel tres comprovinciales vel vicinos episcopos causa quae necesse sit vendendi primitus comprobetur, et habita discussione sacerdotali eorum subscriptione quae facta fuerit venditio roboretur: aliter facta venditio vel transactio non valebit. Sane si quos de servis ecclesiae benemeritos sibi episcopus libertati donaverit, collatam libertatem a successoribus placuit custodiri cum eo quod eis manumissor in libertatem contulerit, quod tamen jubemus viginti solidorum numerum, modum in terrula, vineola vel hospitiolo tenere. quod amplius datum fuerit post manumissoris mortem ecclesia revocabit; minusculas vero res aut ecclesiae minus utiles peregrinis vet clericis salvo jure ecclesiae in usum perstare permittimus.","english":"But the estates and small slave holdings of the church, as the ancient authority of the canons has enjoined, and the vessels of ministry, let the bishops possess as if entrusted to them with faithful purpose, the right of the church remaining intact; that is, let them not presume either to sell or to alienate by any contracts the things from which the poor live. But if a certain necessity has compelled it, so that for the necessity or utility of the church something must be dispersed either by usufruct or by indirect sale, the cause that makes the sale necessary shall first be approved before two or three comprovincial or neighboring bishops, and after a priestly discussion has been held, the sale that has been made shall be confirmed by their subscription; otherwise the sale or transaction made shall not be valid. Of course, if the bishop has granted freedom to any well-deserving servants of the church, it has been decided that the freedom conferred shall be preserved by his successors, together with what the manumitter conferred upon them for their freedom; nevertheless we order that this keep to the measure of the number of twenty solidi, in a small piece of land, a small vineyard, or a small dwelling. What has been given beyond this, the church shall revoke after the death of the manumitter; but things of lesser value or less useful to the church we permit to remain for the use of strangers or clerics, the right of the church being preserved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"VIII. De clericis qui ad saeculares confugiunt.\n\nId etiam placuit, ut clericus si relicto officio suo propter districtionem ad saecularem fortasse confugerit, et is ad quem recurrit solatium defensionis impenderit, cum eodem de Ecclesiae communione pellatur.\n\nIX. De presbyteris et diaconibus qui ad conjugalem coitum revertuntur.\n\nPlacuit etiam, ut si diaconi aut presbyteri conjugati ad torum uxorum suarum redire voluerint, papae Innocentii ordinatio vel Syricii episcopi auctoritas conservetur; quod si ad aliquos formula illa ecclesiastica vitae pariter et disciplinae quae a Syricio episcopo ad provincias commeavit non probabitur pervenisse, his ignorationis [U., G., ignorationibus] venia remittetur, ita ut de caetero penitus incipiant abstinere et ita gradus suos in quibus inventi fuerint sic retineant, ut ad potiora eis non liceat ascendere: quibus in beneficio esse debet, quod hunc ipsum locum quem retinent non amittant. Si qui autem scisse formam vivendi dimissam [U., G., missam a sancto Syricio episcopo deteguntur, neque statim cupiditatis libidines abjecisse, illi sunt modis ominibus submovendi, qui post admonitionem cognitam praeponendam arbitrati sunt voluptatem.","english":"VIII. Concerning clerics who flee to secular persons.\n\nIt also pleased [the council] that if a cleric, having abandoned his office on account of some constraint, has perhaps fled to a secular person, and the one to whom he has recourse has afforded him the solace of protection, he shall be expelled from the communion of the Church together with that same person.\n\nIX. Concerning presbyters and deacons who return to conjugal intercourse.\n\nIt also pleased [the council] that if married deacons or presbyters wish to return to the bed of their wives, the ordinance of Pope Innocent or the authority of Bishop Siricius shall be preserved; but if it shall not be proven that that ecclesiastical formulary of life and discipline alike, which came from Bishop Siricius to the provinces, has reached certain persons, pardon for their ignorance shall be granted to them, on the condition that henceforth they begin to abstain entirely, and that they so retain their grades in which they were found as not to be permitted to ascend to higher ones: for it ought to be a benefit to them that they do not lose this very position which they retain. But if any are detected to have known the form of living handed down by Saint Siricius, and yet have not immediately cast off the lusts of cupidity, those are to be removed by every means, who after admonition have judged pleasure to be preferred to what they have come to know.","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":65,"ref":"p65","source":"X. Ut nullus clericorum cum extraneis feminis habitet.\n\nId etiam ad custodiendam vitam et famam speciali ordinatione praecipimus, ut nullus clericorum extraneae mulieri qualibet collatione aut familiaritate jungatur: et non solum in domo illius extranea mulier non accedat, sed nec ipse frequentandi ad extraneam mulierem habeat potestatem, sed cum matre tantum, sorore, filia aut nepte, si habuerit aut voluerit, vivendi liberam habeat potestatem: de quibus nominibus nefas est aliud quam natura constituit suspicari.\n\nXI. Ut nullus clericus in cellario vel secreto feminam intromittat.\n\nAncillas vel libertas a cellario vel a secreto ministerio et ab eadem mansione in qua clericus manet, placuit removeri.\n\nXII. Ut omnibus diebus Quadragesimae sabbato jejunetur.\n\nPlacuit etiam, ut omnes Ecclesiae exceptis diebus dominicis in quadragesima, etiam die sabbati, sacerdotali ordinatione et districtionis comminatione jejunent.","english":"X. That no cleric should live with unrelated women.\n\nWe also command this with a special ordinance for the safeguarding of life and reputation, that no cleric should be joined to an unrelated woman by any association or familiarity; and not only should an unrelated woman not enter his house, but he himself should not have the power to frequent an unrelated woman, but only with his mother, sister, daughter, or granddaughter, if he has or wishes [to have them], should he have free power to live: concerning which names it is unlawful to suspect anything other than nature has established.\n\nXI. That no cleric should admit a woman into his storeroom or private quarters.\n\nIt pleased [the council] that maidservants or freedwomen be removed from the storeroom or from private service and from the same dwelling in which a cleric resides.\n\nXII. That on the Sabbath during all the days of Lent there should be fasting.\n\nIt also pleased [the council] that all the churches, except on the Lord's days in Lent, even on the day of the Sabbath, should fast by priestly ordinance and with the threat of strict discipline.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"XIII. Ut symbolum ante octo dies paschae competentibus praedicetur.\n\nSymbolum etiam placuit ab omnibus ecclesiis una die, id est ante octo dies dominicae resurrectionis publice in ecclesia competentibus tradi.\n\nXIV. Ut altare et ungatur et benedicatur.\n\nAltaria vero placuit non solum unctione chrismatis, sed etiam sacerdotali benedictione sacrari.\n\nXV. Qualiter majores, qualiter minores R., 2, juniores] poenitentiam accipiant.\n\nPoenitentes tempore quo poenitentiam petunt impositionem manuum et cilicium super caput a sacerdote sicut ubique constitutum est consequantur, et si aut comas non deposuerint aut vestimenta non mutaverint abjiciantur, et nisi digne poenituerint non recipiantur: juvenibus etiam poenitentia non facile committenda est propter aetatis fragilitatem, viaticum tamen omnibus in morte positis non negandum.\n\nXVI. Qua aetate diacones ordinentur.","english":"XIII. That the creed be preached to those seeking baptism eight days before Easter.\n\nIt also pleased the churches that the creed be publicly handed on in church to those seeking baptism on one day in all churches, that is, eight days before the Lord's resurrection.\n\nXIV. That the altar be both anointed and blessed.\n\nIt pleased that altars be consecrated not only by anointing with chrism but also by priestly blessing.\n\nXV. How the greater and how the lesser, that is, the younger, are to receive penance.\n\nPenitents, at the time when they seek penance, are to receive the imposition of hands and a hair shirt upon the head from the priest, as has been established everywhere; and if they have not cut their hair or changed their garments, they are to be rejected, and unless they have worthily done penance they are not to be received. Penance is not easily to be entrusted to the young because of the frailty of their age; yet the viaticum is not to be denied to all who are at the point of death.\n\nXVI. At what age deacons are to be ordained.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Episcopus vero benedictionem diaconatus minoribus viginti et quinque annorum penitus non committat: sane si conjugati juvenes consenserint ordinari, etiam uxorum voluntas ita requirenda est, ut sequestrato mansionis cubiculo, religione promissa, posteaquam pariter conversi fuerint ordinentur.\n\nXVII. Qua aetate episcopi vel presbyteres consecrentur.\n\nPresbyterum vero vel episcopum ante triginta annos, id est antequam ad viri perfecti aetatem perveniant, nullus metropolitanorum ordinare praesumat, ne per aetatem, quod aliquoties evenit, aliquo errore culpentur.\n\nXVIII. de laicis quibus temporibus communicare debeant.\n\nSaeculares vero qui Natali Domini, Pascha, Pentecoste non communicaverint, catholici non credantur nec inter catholicos habeantur.\n\nXIX. De sanctimonialibus qua aetate velentur.\n\nSanctimoniales, quamlibet vita earum et mores probati sint, ante annum aetatis suae quadragesimum non velentur.","english":"But let a bishop by no means entrust the blessing of the diaconate to those under twenty-five years of age. Of course, if married young men have consented to be ordained, the will of their wives must also be sought, such that, with the dwelling of the household set apart and religion having been promised, they may be ordained after they have been converted together.\n\nXVII. At what age bishops or presbyters are to be consecrated.\n\nBut let no metropolitan presume to ordain a presbyter or bishop before thirty years, that is, before they reach the age of a perfect man, lest through age, as has sometimes happened, they be blamed for some error.\n\nXVIII. Concerning laypeople, at what times they ought to communicate.\n\nBut secular persons who have not communicated at the Nativity of the Lord, at Easter, and at Pentecost are not to be believed to be catholic, nor are they to be held among the catholics.\n\nXIX. Concerning virgins, at what age they are to be veiled.\n\nVirgins, however approved their life and conduct may be, are not to be veiled before the fortieth year of their age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"XX. De clericis qui comam nutriunt.\n\nClerici qui comam nutriunt ab archidiacono etiam si noluerint inviti detondantur: vestimenta vel calceamenta eis etiam nisi quae religionem deceant uti aut habere non liceat.\n\nXXI. Ut solemnitates majores in civitatibus celebrentur.\n\nSi quis etiam extra parochias, in quibus legitimus est ordinariusque conventus, oratorium in agro habere voluerit, reliquis festivitatibus ut ibi missas teneant propter fatigationem familiae justa ordinatione permittimus: Pascha vero, Natale Domini, Epiphaniam, Ascensionem Domini, Pentecosten et Natale sancti Joannis Baptistae, vel si qui maximi dies in festivitatibus habentur, nonnisi in civitatibus aut in parochiis teneant. Clerici vero si qui in his festivitatibus quas supra diximus in oratoriis his, nisi jubente aut permittente episcopo, facere aut tenere voluerint, a communione pellantur.","english":"XX. Concerning clerics who grow their hair long.\n\nClerics who grow their hair long are to be shorn by the archdeacon, even against their will and unwilling though they be; nor shall they be permitted to use or possess clothing or footwear other than what befits their religion.\n\nXXI. That the greater solemnities be celebrated in the cities.\n\nIf anyone wishes to have an oratory in the countryside outside the parishes, in which a lawful and regular assembly is held, we permit by a just ordinance that on the remaining feast days they hold Mass there on account of the weariness of the household; but Easter, the Nativity of the Lord, the Epiphany, the Ascension of the Lord, Pentecost, and the Nativity of Saint John the Baptist, or whatever greatest days are held among the feasts, they shall hold only in the cities or in the parishes. But any clerics who, on these feast days which we have mentioned above, wish to officiate or hold service in these oratories without the bishop's command or permission, are to be expelled from communion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"XXII. Ut non liceat presbytero vel clerico rem ecclesiae vendere vet donare.\n\nEt licet superfluum sit de re nota et antiquis canonibus prohibita iterato aliquid definire, tamen quo facilius cupiditas aut improbitas reprimatur, id statuimus quod omnes jubent, ut civitatenses sive dioecesani presbyteri vel clerici, salvo jure ecclesiae, rem ecclesiae sicut permiserint episcopi teneant, vendere aut donare penitus non praesumant: quod si fecerint, et facta venditio non valebit, et de facultatibus, si quas habent proprias, indemnem ecclesiam reddant et communione priventur.\n\nXXIII. Ut clericus junior seniori non praeponatur.\n\nEpiscopus etiam quorum vita non reprehenditur posteriorem priori nullum praeponat, nisi fortasse elatus superbia quod pro necessitate ecclesiae episcopus jusserit implere contemnit. Sane si officium archidiaconatus propter simpliciorem naturam implere aut expedire nequiverit, ille loci sui nomen teneat et ordinationi ecclesiae, quem elegerit episcopus, praeponatur.","english":"XXII. That it is not permitted for a presbyter or cleric to sell or give away property of the church.\n\nAnd although it is superfluous to define once again a matter that is known and forbidden by the ancient canons, nevertheless, so that greed or shamelessness may be more easily restrained, we decree what all enjoin: that presbyters or clerics, whether city-based or diocesan, keeping the right of the church safe, shall hold the property of the church as the bishops have permitted, and shall not presume at all to sell or give it away; but if they do so, both the sale made shall be invalid, and from their own resources, if they have any, they shall restore the church unharmed and be deprived of communion.\n\nXXIII. That a junior cleric is not to be placed before a senior.\n\nLet the bishop also place no later man before an earlier one, whose life is not reprehended, unless perhaps one elated by pride despises to carry out what the bishop has ordered for the necessity of the church. Of course, if he cannot fulfill or discharge the office of archdeaconate because of a simpler nature, let him retain the name of his own place and let him be placed before the ordination of the church whom the bishop has chosen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"XXIV. De expositis inventis.\n\nDe expositis id observandum quod jam dudum synodus sancta constituit.\n\nXXV. De saecularibus qui suas conjuges derelinquunt\n\nHi vero saeculares, qui conjugale consortium culpa graviore dimittunt vel etiam dimiserunt, et nullas causas discidii probabiliter proponentes propterea sua matrimonia dimittunt, ut aut illicita aut aliena praesumant, si antequam apud episcopos comprovinciales discidii causas dixerint, et prius uxores quam judicio damnentur abjecerint, a communione Ecclesiae et a sancio populi coetu pro eo quod fidem et conjugia maculant excludantur.\n\nXXVI. Ut si voluntarie clericus damnum ecclesia fecerit, et satisfaciat et excommunicetur.\n\nSi qui verb de clericis documenta, quibus ecclesiae possessio firmatur, aut subripere a aut negare aut adversariis fortasse tradere damnabili et punienda obstinatione praesumpserint, quidquid per absentiam documentorum damni ecclesiae illatum est de propriis facultatibus reddant et communione priventur; hi etiam, qui in damnum ecclesiae instrumenta ecclesiae impie sollicitati a traditoribus susceperint.","english":"XXIV. Concerning exposed foundlings.\n\nConcerning exposed children, that is to be observed which the holy synod long ago established.\n\nXXV. Concerning laypersons who abandon their spouses.\n\nBut those laypersons who dismiss or even have dismissed the marital union through a graver fault, and who for that reason dissolve their marriages without credibly alleging any grounds for separation—so that they may presume either illicit or another's unions—if, before they have stated the grounds for separation before the bishops of their province, and before their wives have been condemned by judgment, they cast them off, let them be excluded from the communion of the Church and from the sacred assembly of the people, because they defile faith and marriage.\n\nXXVI. That if a cleric has voluntarily caused loss to the church, he shall both make satisfaction and be excommunicated.\n\nBut if any of the clerics shall presume, with damnable and punishable obstinacy, to steal, or deny, or perhaps hand over to adversaries the documents by which the church's possession is confirmed, whatever loss has been inflicted on the church through the absence of the documents, let them repay from their own resources and be deprived of communion; these also, who, wickedly solicited to the church's loss, have received the church's instruments from traitors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"XXVII. Ut monasterium inconsulto episcopo nullus Construat: et de monachis.\n\nMonasterium novum, nisi episcopo aut permittente aut probante, nullus incipere aut fundare praesumat. Monachi vero vagantes ad officium clericatus, nisi eis testimonium abbas suus dederit, nec in civitatibus nec in parochiis ordinentur. Monachum nisi abbatis sui aut permissu aut voluntate ad alterum monasterium commigrantem nullus abbas suscipere aut retinere praesumat, sed ubicunque fuerint abbati suo auctoritate canonum revocentur. Si necesse fuerit clericum de monachis ordinari, cura consensu et voluntate abbatis praesumat episcopus.\n\nXXVIII. Ut monasterium puellarum procul a monachis construatur.\n\nMonasteria puellarum longius a monasteriis monachorum aut propter insidias diaboli aut propter oblocutiones hominum collocentur.\n\nXXIX. De libertis ut in necessitate ab ecclesia tueantur.","english":"XXVII. That no one should build a monastery without consulting the bishop: and concerning monks.\n\nLet no one presume to begin or found a new monastery unless the bishop either permits or approves it. But let wandering monks not be ordained to the office of the clergy, whether in cities or in parishes, unless their abbot has given testimony on their behalf. Let no abbot presume to receive or retain a monk who moves to another monastery without the permission or will of his abbot, but wherever they may be, let them be recalled to their abbot by the authority of the canons. If it should be necessary for a cleric to be ordained from among the monks, let the bishop presume to do so with the consent and will of the abbot.\n\nXXVIII. That a monastery of maidens be built far from monks.\n\nMonasteries of maidens are to be placed farther away from monasteries of monks, either on account of the snares of the devil or on account of the slanders of men.\n\nXXIX. Concerning freedmen, that in necessity they be protected by the church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Libertos legitime a dominis suis factos ecclesia si necessitas exegerit tueatur: quod si quis ante audientiam aut pervadere [Ae., persuadere] aut expoliare praesumpserit, ab ecclesia repellatur.\n\nXXX. Ut post antiphonas orationes dicantur.\n\nEt quia convenit ordinem Ecclesiae ab omnibus aequaliter custodiri, studendum est, ut sicut ubique fit, et post antiphonas collectiones per ordinem ab episcopis vel presbyteris dicantur; et hymnos matutinos vel vespertinos diebus omnibus decantari, et in conclusionem matutinarum vel vespertinarum missarum post hymnos capitella [U., capitula] de psalmis dici, et plebem collecta oratione ad vesperam ab episcopo cum benedictione dimitti.\n\nXXXI. De his qui per odium ad pacem non revertuntur.\n\nPlacuit etiam, ut sicut plerumque fit quicunque odio aut longinqua inter se lite dissenserint, et ad pacem revocare diutina intentione nequiverint, a civitatis primitus sacerdotibus arguantur: qui si inimicitias deponere perniciosa intentione noluerint, de Ecclesiae coetu justissima excommunicatione pellantur.","english":"The church shall protect freedmen lawfully made so by their masters, if necessity requires it; but if anyone before a hearing presumes either to assail or to despoil them, let him be driven away from the church.\n\nXXX. That prayers be said after the antiphons.\n\nAnd because it befits that the order of the Church be kept equally by all, care must be taken that, as is done everywhere, both the collects after the antiphons be said in order by the bishops or presbyters, and the morning or evening hymns be sung on all days, and at the conclusion of the morning or evening masses, after the hymns, the little chapters from the psalms be said, and the people, with the collect prayer said, be dismissed for the evening by the bishop with a blessing.\n\nXXXI. Concerning those who through hatred do not return to peace.\n\nIt has also pleased, that as is very often done, whoever have disagreed among themselves through hatred or a long-standing quarrel, and have been unable by long persistence to be recalled to peace, be first reproved by the priests of the city: who if they refuse to lay aside their enmities through a pernicious intent, let them be driven from the assembly of the Church by a most just excommunication.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":73,"ref":"p73","source":"XXXII. Ut clericus inconsulto episcopo adjudicem secularem non pergat.\n\nClericus nequaquam praesumat apud saecularem judicem episcopo non permittente pulsare, sed si pullatus fuerit respondeat: non proponat nec audeat criminale negotium in judicio saeculari proponere. Si quis vero saecularium per calumniam Ecclesiam aut clericum fatigare tentaverit, et evictus [T. 1, 2, victus] fuerit, Ecclesiae liminibus et a catholicorum communione, nisi digne poenituerit, arceatur.\n\nXXXIII. Si episcopus haeredes non habens Ecclesiam cui praefuit haeredem non fecerit.\n\nEpiscopus qui filios aut nepotes non habens alium quam Ecclesiam reliquit haeredem, si quid de Ecclesia non in Ecclesiae causa aut necessitate praesumpsit, quod distraxit ant donavit irritum habeatur: qui vero filios habet, de bonis quae reliquit ab haeredibus ejus indemnitatibus Ecclesiae consulatur.","english":"XXXII. That a cleric shall not go to a secular judge without consulting the bishop.\n\nA cleric shall by no means presume to bring suit before a secular judge without the bishop's permission; but if he has been summoned, let him answer. He shall not bring forward, nor dare to bring forward, a criminal matter in a secular court. If any of the laity, however, attempts by false accusation to harass the Church or a cleric, and is convicted, let him be barred from the thresholds of the Church and from the communion of catholics, unless he has duly repented.\n\nXXXIII. If a bishop having no heirs has not made the Church he presided over his heir.\n\nA bishop who, having no sons or grandsons, has left the Church as his heir, if he has presumed to take anything from the Church not for the Church's cause or necessity, whatever he has squandered or given away shall be held invalid. But he who has sons: from the goods he has left, provision shall be made by his heirs for the indemnity of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":74,"ref":"p74","source":"XXXIV. De Judaeis qui converti cupiunt qualiter suscipiantur.\n\nJudaei quorum perfidia frequenter ad vomitum redit, si ad legem [T. 1, 2, Ecclesiam] catholicam venire voluerint, octo mensibus inter catechumenos ecclesiae limen Introeant, etsi pura fide venire noscuntur, tunc demum baptismatis gratiam consequantur: quod si casu aliquo quis periculum infirmitatis intra praescriptum tempus incurrerit et desperatus fuerit, baptizetur.\n\nXXXV. Si episcopus a metropolitano admonitus pro synodo vel ordinatione episcopali venire distulerit.\n\nSi metropolitanus episcopus ad comprovinciales episcopos epistolas direxerit, in quibus eos aut ad ordinationem summi pontificis aut ad synodum invitet, postpositis omnibus, excepta gravi infirmitate corporis aut praeceptione regia, ad constitutam diem adesse non different: qui si defuerint, sicut prisca canonum praecepit auctoritas, usque ad proximam synodum a charitate fratrum et Ecclesiae communione priventur.","english":"XXXIV. How Jews who wish to be converted are to be received.\n\nJews, whose perfidy often returns to its vomit, if they wish to come to the catholic law, shall for eight months enter the threshold of the church among the catechumens; and even if they are known to come in pure faith, only then shall they obtain the grace of baptism. But if by some chance anyone incurs the danger of illness within the prescribed time and is despaired of, let him be baptized.\n\nXXXV. If a bishop, admonished by the metropolitan, delays to come for a synod or for an episcopal ordination.\n\nIf the metropolitan bishop sends letters to the bishops of his province, in which he invites them either to the ordination of the chief pontiff or to a synod, they shall, setting aside all things except grave bodily infirmity or a royal command, not delay to be present on the appointed day. But if they are absent, as the ancient authority of the canons has decreed, let them be deprived of the charity of the brethren and of communion with the Church until the next synod.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":75,"ref":"p75","source":"XXXVI. Ut stipendia clericorum juxta meritum distribuantur.\n\nClerici etiam omnes, qui Ecclesiae fideliter vigilanterque deserviunt, stipendia sanctis laboribus debita secundum servitii sui meritum vel ordinationem canonum a sacerdotibus consequantur.\n\nXXXVII. De homicidis vel falsis testibus.\n\nItaque censuimus homicidas-et falsos lestes a communione ecclesiastica submovendos, nisi poenitentiae satisfactione crimina admissa diluerint.\n\nXXXVIII. Ut sine epistola episcopi sui non liceat clericum vel monachum proficisci; et de monachis vel abbatibus.\n\nClericis sine commendatitiis epistolis episcopi sui licentia non pateat evagandi, in monachis quoque praesentis sententiae forma servetur; quos si verborum increpatio non emendaverit, etiam verberibus statuimus coerceri. Servandum quoque de monachis ne eis ad solitarias cellulas liceat a congregatione discedere, nisi forte probatis post emeritos labores aut propter infirmitatis necessitatem asperior ab abbatibus regula remittatur: quod ita demam fiet, ut intra eadem monasterii septa manentes, lamen sub abbatis potestate separatas habere cellulas permittantur. Abbatibus quoque singulis diversas cellulas aut plura monasteria habere non liceat, nisi tantum propter incursum hospitalitatis intra muros receptacula collocare.","english":"XXXVI. That the stipends of clerics are to be distributed according to merit.\n\nLet all clerics also who serve the Church faithfully and vigilantly obtain from the priests the stipends due for their holy labors according to the merit of their service or the ordination of the canons.\n\nXXXVII. Concerning murderers and false witnesses.\n\nTherefore we have decreed that murderers and false witnesses are to be removed from ecclesiastical communion, unless they have washed away the crimes they committed by the satisfaction of penance.\n\nXXXVIII. That it is not permitted for a cleric or monk to set out without a letter from his own bishop; and concerning monks and abbots.\n\nFor clerics, the license to wander shall not lie open without commendatory letters from their own bishop; in the case of monks also let the form of the present sentence be observed; and if the rebuke of words does not correct them, we decree that they be restrained even by blows. It is to be observed also concerning monks that they may not be permitted to depart from the congregation to solitary cells, unless perhaps, after labors duly completed or on account of the necessity of infirmity, a harsher rule is relaxed by the abbots: which shall be done in such a way that, remaining within the same enclosures of the monastery, they are nonetheless permitted, under the authority of the abbot, to have separate cells. Nor shall it be permitted for individual abbots to have various cells or several monasteries, but only to place receptacles within the walls on account of the incursion of hospitality.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"XXXIX. Ut clerici nuptialia vitent convivia.\n\nPresbyteri, diacones, subdiacones vel deinceps quibus ducendi uxores licentia non est, etiam alienarum nuptiarum evitent convivia, neque his coetibus admisceantur ubi amatoria cantantur et turpia, aut obscoeni motus corporum choris et saltationibus efferuntur, ne auditus et obtutus sacris mysteriis deputatus turpium spectaculorum atque verborum contagione polluatur.\n\nXL. Ut Christiani Judaeorum vitent convivia.\n\nOmnes deinceps clerici sive laici Judaeorum convivia evitent, nec eos ad convivium quisquis excipiat, quia cum apud Christianos cibis communibus non utantur, indignum est atque sacrilegum eorum cibos a Christianis sumi, cum ea quae Apostolo permittente nos sumimus ab illis judicentur immunda, ac sic inferiores incipiant esse Christiani quam Judaei, si nos quae ab illis apponuntur utamur, illi vero a nobis oblata contemnant.","english":"XXXIX. That clerics are to avoid nuptial banquets.\n\nPresbyters, deacons, subdeacons, and thereafter those who have no license to take wives, are also to avoid the banquets of others' marriages, and are not to mingle in those gatherings where amatory and shameful songs are sung, or where obscene movements of bodies are carried on with choruses and dances, lest the hearing and sight dedicated to the sacred mysteries be polluted by the contagion of shameful spectacles and words.\n\nXL. That Christians are to avoid the banquets of Jews.\n\nThereafter all clerics and laymen are to avoid the banquets of Jews, nor is anyone to receive them at a banquet, because since they do not use common foods among Christians, it is unworthy and sacrilegious for their foods to be taken by Christians, since the things which we take, with the Apostle permitting, are judged unclean by them, and thus Christians would begin to be inferior to Jews, if we should use what is set before us by them, while they despise what is offered by us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"XLI. Ut clericis vetetur ebrietas.\n\nAnte omnia clericis vetetur ebrietas, quae omnium vitiorum fomes ac nutrix est. itaque cum quem ebrium fuisse constiterit, ut ordo patitur, aut triginta dierum spatio a communione statuimus submovendum, aut corporali subdendum supplicio.\n\nXLII. De sortilegis vel auguria observantibus ut ab ecclesia separentur.\n\nAc ne id fortasse videatur omissum quod maxime fidem catholicae religionis infestat, quod aliquanti clerici vel laici student auguriis, et sub nomine fictae religionis, quas sanctorum sortes vocant, divinationis scientiam profitentur aut quarumcunque scripturarum inspectione futura promittunt: hoc quicunque clericus vel laicus detectus fuerit vel consulere vel docere, ab Ecclesia habeatur extraneus.\n\nXLIII. Ne de poenitentibus clericus ordinetur, et ut presbyter altare non erigat.\n\nDe poenitentibus id placuit observari quod sancti Patres nostri in synodali sententia statuerunt, ut nullus de his clericus ordinetur, et qui jam sunt per ignorantiam ordinati aut sicut bigami aut internuptarum mariti locum teneant. Ordinare diacones a aut consecrare altare presbyter non praesumat.","english":"XLI. That drunkenness is forbidden to clerics.\n\nAbove all, drunkenness is to be forbidden to clerics, which is the tinder and nurse of all vices. Therefore, when anyone has been established to have been drunk, as the order permits, we decree that he is either to be removed from communion for a period of thirty days, or subjected to corporal punishment.\n\nXLII. That sorcerers and those who observe auguries are to be separated from the church.\n\nAnd lest perhaps that be seen to have been omitted which especially attacks the faith of the catholic religion — namely, that certain clerics or laymen devote themselves to auguries, and under the name of a feigned religion, which they call the lots of the saints, profess the knowledge of divination, or promise future things by the inspection of any scriptures whatsoever — whoever, cleric or layman, is detected either to consult or to teach this, let him be held a stranger from the Church.\n\nXLIII. That a cleric is not to be ordained from among the penitents, and that a presbyter is not to erect an altar.\n\nConcerning penitents, it pleased [us] that what our holy Fathers established in their synodal sentence be observed: that no cleric be ordained from among them, and that those who have already been ordained through ignorance hold the place either as bigamists or as husbands of women who have been married before. A presbyter is not to presume to ordain deacons or consecrate an altar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"XLIV. Ne presbyter benedictionem vel poenitentiam in ecclesia dare praesumat b.\n\nBenedictionem super plebem in ecclesia fundere, aut poenitentem in ecclesia benedicere presbytero penitus non licebit.\n\nXLV. Ut episcopus exiguum aliquid sine clericorum etiam conniventia distrahat.\n\nTerrulas aut vineolas exiguas et Ecclesiae minus utiles aut longo positas parvas episcopus sine consilio fratrum, si necessitas fuerit, distrahendi habeat potestatem.\n\nXLVI. Ut servos Ecclesia fugitivos vendere liceat episcopo.\n\nFugitivos etiam domos suas aut familias deserentes, qui etiam si revocati fuerint teneri non possunt, simili ratione ab episcopis, si voluerint aut si ita illi meruerint, distrahantur.\n\nXLVII. Ut ante missam expletam egredi populus non praesumat.\n\nMissas die dominico a saecularibus totas teneri speciali ordinatione praecipimus, ita ut ante benedictionem sacerdotis egredi populus non praesumat: qui si fecerint, ab episcopo publice confundantur.","english":"XLIV. That a presbyter shall not presume to give a blessing or penance in the church.\n\nIt shall not be permitted to a presbyter at all to pour forth a blessing over the people in the church, or to bless a penitent in the church.\n\nXLV. That a bishop may dispose of something small even without the consent of the clerics.\n\nSmall plots of land or little vineyards that are of little use to the church, or small ones situated at a distance, a bishop shall have the power to dispose of, if necessity requires, without the counsel of the brethren.\n\nXLVI. That it be permitted to a bishop to sell fugitive slaves of the church.\n\nFugitives also who desert their homes or families, who even if recalled cannot be held, shall by a similar reckoning be disposed of by bishops, if they wish it or if those persons have so deserved.\n\nXLVII. That the people shall not presume to leave before the mass is completed.\n\nWe command by a special ordinance that the masses on the Lord's day be kept in full by the secular faithful, so that the people shall not presume to leave before the blessing of the priest; and if they do so, let them be publicly put to shame by the bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"XLVIII. De rebus episcopi propriis vel acquisitis.\n\nQuidquid episcopus de suo proprio habet, ad haeredes suos si voluerit derelinquat; quidquid vero de provisione Ecclesiae sive de agris sive de frugibus sive de oblationibus, omnia in jure Ecclesiae reservare consuimus.\n\nXLIX. De non alienandis ab episcopo rebus Ecclesiae, et de libertis.\n\nDiaconus vel presbyter in parochia constituti de rebus ecclesiae sibi creditis nihil audeant commutare, vendere vel donare, quia res sacratae Deo esse noscuntur. Similiter et sacerdotes nihil de rebus ecclesiae sibi commissis, ut superius comprehensum est, emutilare [B. R., emutare] praesumant: quod si facere voluerint, convicii in concilio et ab honore depositi de suo proprio aliud tantum restituant quantum visi sunt praesumpsisse. Sane si quis pro qualibet conditione de rebus ecclesiae aliquid alienare voluerit, si de suo proprio tantum ecclesiae contulerit quantum visus est abstulisse, tunc domum illud stare licebit; ita tamen libertos, quos sacerdotes, presbyteres, diacones de ecclesia sibi commissa facere voluerint, actus ecclesiae prosequi jubemus: quod si facere contempserint, placuit cos ad proprium reverti servitium.","english":"XLVIII. Concerning a bishop's own property or acquired property.\n\nWhatever a bishop has of his own private property, let him leave it to his heirs if he wishes; but whatever comes from the provision of the Church, whether from lands or from produce or from offerings, we are accustomed to reserve all of it under the right of the Church.\n\nXLIX. That the property of the Church is not to be alienated by a bishop, and concerning freedmen.\n\nDeacons or presbyters established in a parish shall not dare to exchange, sell, or give away anything of the property of the church entrusted to them, because such things are known to be consecrated to God. Likewise, priests shall not presume to strip away anything of the property of the church committed to them, as has been set out above; but if they wish to do so, let them be subject to reproach in the council and, deposed from their office, let them restore from their own property as much again as they are seen to have presumed to take. Of course, if anyone, for whatever reason, wishes to alienate anything of the property of the church, if he has contributed to the church from his own property as much as he is seen to have taken away, then it shall be permitted for that house to stand; nevertheless, we command that the freedmen whom priests, presbyters, or deacons wish to make from the church committed to them shall carry out the business of the church; but if they refuse to do so, it has been decided that they return to their own servitude.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":80,"ref":"p80","source":"L. De clericis qui crimen capitale commiserint.\n\nSi episcopus, presbyter vel diaconus crimen capitale commiserint aut chartam falsaverint aut testimonium falsum dixerint, ab officii honore depositum monasterium retrudantur, et ibi tantummodo quandiu vixerint laicam communionem accipiant.\n\nLI. De episcopis qui per testamentum de rebus Ecclesiae aliquid contulerint.\n\nSi episcopus condito testamento aliquid de ecclesiastici juris proprietate legaverit, aliter non valebit nisi tantum de juris proprii facultate suppleverit.\n\nLII. De clericis qui sine epistolis sui episcopi proficiscuntur.\n\nPresbyter aut diaconus vel clericus sine antistitis sui epistolis ambulans, communionem ei nullus impendat.\n\nLIII. De presbyteris parochitanis res ecclesiae distrahentibus.\n\nQuidquid parochiarum presbyter de ecclesiastici juris possessione distraxerit, inane habeatur et vacuum, venditori a comparantis actione vertente.","english":"L. Concerning clerics who have committed a capital crime.\n\nIf a bishop, presbyter, or deacon has committed a capital crime, or has falsified a document, or has given false testimony, let them be deposed from the honor of their office and confined to a monastery, and there, for as long as they live, let them receive only lay communion.\n\nLI. Concerning bishops who have conveyed something of the Church's property by testament.\n\nIf a bishop, having made a testament, has bequeathed anything from the property of ecclesiastical right, it shall not be valid otherwise unless he has made it good from the resources of his own private property.\n\nLII. Concerning clerics who set out without letters of their bishop.\n\nIf a presbyter or deacon or cleric travels without letters of his bishop, let no one extend communion to him.\n\nLIII. Concerning parish presbyters who squander the property of the church.\n\nWhatever a presbyter of the parishes has squandered from the possession of ecclesiastical right shall be held void and empty, with the action passing from the seller to the buyer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"LIV. De eisdem ut quidquid emerint in nemine ecclesiae comparent.\n\nPresbyter dum dioecesim tenet, de his quae emerit ad ecclesiae nomen scripturam faciat, aut ab ejus quam tenuit ecclesiae ordinatione discedat.\n\nLV. Ut sacerdotes et levitae canibus ad venandum et accipitribus non utantur.\n\nEpiscopis, presbyteris, diaconis ad venandum canes aut accipitres habere non liceat: quod si quis talium personarum in hac voluntate detectus, si episcopus est, tribus mensibus se a communione suspendat, presbyter duobus mensibus abstineatur, uno diaconus ab omni officio vel communione cessabit.\n\nLVI. De venditionibus quas abbates facere praesumunt.\n\nIn venditionibus quas abbates facere praesumpserint haec forma servetur, ut quidquid sine episcopi notitia venditum fuerit, ad potestatem episcopi revocetur: mancipia vero monachis donata ab abbatibus non liceat manumitti; injustum enim putamus, ut monachis quotidianum rurale opus facientibus servi eorum libertatis otio potiantur.","english":"LIV. Concerning the same, that whatever they have bought, they should not acquire in the name of any of the church.\n\nWhile a presbyter holds a diocese, let him make a written record, in the name of the church, of the things he has bought, or let him depart from the ordination of the church which he held.\n\nLV. That priests and levites are not to use dogs and hawks for hunting.\n\nIt is not permitted for bishops, presbyters, or deacons to have dogs or hawks for hunting. But if anyone of such persons is detected in this desire, if he is a bishop, let him suspend himself from communion for three months; a presbyter is to abstain for two months; a deacon is to cease from every office or communion for one month.\n\nLVI. Concerning the sales which abbots presume to make.\n\nIn the sales which abbots have presumed to make, this form is to be observed: that whatever has been sold without the bishop's knowledge is to be recalled to the bishop's authority. But slaves given to monks are not to be manumitted by abbots; for we consider it unjust that, while monks perform daily rural labor, their slaves should enjoy the leisure of liberty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"LVII. Ne unus abbas duobus coenobiis praeferatur.\n\nUnum abbatem duobus monasteriis interdicimus praesidere.\n\nLVIII. Ne monasterium sine notitia episcopi construatur.\n\nCellulas novas aut congregatiunculas monachorum absque episcopi notitia prohibemus institui.\n\nLIX. De rebus ecclesiae usui collatis ut praescriptione temporis non defendantur.\n\nClerici quodlibet etiam quantacunque diuturnitate temporis de ecclesiae remuneratione possederint, in jus proprium praescriptione temporis non vocetur, dummodo pateat ecclesiae rem fuisse, ne videantur etiam episcopi administrationes prolixas aut precatorias cum ordinati sunt facere debuisse, aut diu retentas facultates proprietati suae posse transcribere.\n\nLX. De lapsis qui de catholica fide in haeresem transeunt.\n\nLapsis, id est qui in catholica fide [B. R., Ecclesia] baptizati praevaricatione damnabili post in haeresem transierunt, grandem redeundi difficultatem sanxit antiquitas; quibus nos, annorum multitudine breviata, poenitentiam biennii conditione infrascriptae observationis imponimus, tu praescripto biennio tertia die sine relaxatione jejunent et ecclesiam studeant frequentare, in poenitentum loco standi et orandi humilitatem noverint observandam, ut etiam ipsi cum catechumeni egredi commonentur abscedant.","english":"LVII. That one abbot should not be set over two monasteries.\n\nWe forbid one abbot to preside over two monasteries.\n\nLVIII. That a monastery should not be built without the knowledge of the bishop.\n\nWe prohibit the establishment of new cells or small congregations of monks without the knowledge of the bishop.\n\nLIX. Concerning things conferred on the church for use, that they should not be defended by prescription of time.\n\nWhatever clerics have possessed from the church's remuneration, however great the length of time, let it not be called into their own right by prescription of time, provided it is clear that the thing belonged to the church; lest bishops also be seen to have been obliged to make long or precatory administrations when they were ordained, or to be able to transfer to their own property faculties long retained.\n\nLX. Concerning the lapsed who pass from the catholic faith into heresy.\n\nFor the lapsed, that is, those baptized in the catholic faith who afterward passed into heresy by damnable prevarication, antiquity sanctioned a great difficulty of returning; for them we, with the multitude of years shortened, impose penance on the condition of a two-year period of the observance written below: during the aforesaid two years let them fast on the third day without relaxation and strive to frequent the church; let them know that the humility of standing and praying in the place of penitents is to be observed by them, so that they too, when the catechumens are bidden to go out, may be instructed to depart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":83,"ref":"p83","source":"Hoc si observare voluerint, constituto tempore admittendis ad altarium observatio relaxetur; quod si ardua vel dura forte putaverint, statuta praeteritorum canonum implere debebunt.\n\nLXI. De incestis conjugiis.\n\nDe incestis conjunctionibus nihil prorsus venire reservamus nisi cum adulterium separatione sanaverint; incestos vero nullo conjugii nomine deputandos, quos etiam designare funestum est: hos enim esse censemus: si quis relictam fratris, quae pene prius soror exstiterat, carnali conjunctione violaverit: si quis fratris germanam uxorem accipiat: si quis novercam duxerit: si quis consobrinae sobrinaeve se societ, quod ita praesenti tempore prohibemus, ut ea quae sunt ante nos instituta non dissolvamus: si quis relictae vei filiae avunculi misceatur aut patris filiae vel privignae suae concubitu polluatur: sane quibus conjunctio illicita interdicitur, habebunt ineundi melioris conjugii libertatem.","english":"If they wish to observe this, let the requirement for those to be admitted to the altar at the appointed time be relaxed; but if perhaps they consider it arduous or hard, they shall be bound to fulfill the statutes of the earlier canons.\n\nLXI. Concerning incestuous marriages.\n\nConcerning incestuous unions we reserve that nothing at all may come [to be permitted] unless they have healed the adultery by separation; but we hold that the incestuous are to be reckoned under no name of marriage, whom it is even deadly to designate: for we judge these to be such: if anyone violates by carnal union his brother's widow, who had previously been almost a sister to him; if anyone takes his own brother's wife; if anyone marries his stepmother; if anyone joins himself to his cousin or his cousin's cousin—which we forbid at the present time in such a way that we do not dissolve those things which were instituted before us; if anyone mingles with the widow or daughter of his uncle, or is polluted by intercourse with his father's daughter or his own stepdaughter. Indeed, those for whom an unlawful union is forbidden shall have the freedom to enter into a better marriage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"LXII. De his qui servos suos extra judicem necant.\n\nSi quis servum proprium sine conscientia judicis occiderit, excommunicatione vel poenitentia biennii reatum sanguinis emundabit.\n\nLXIII. De laicis qui in solemnitatibus majoribus ad civitatem non concurrunt.\n\nSi, ut supra, cives superiorum natalium noti Paschae ac Natalis Domini festivitati sicut episcopus interesse neglexerint, in quibus civitatibus positos accipiendae communionis vel benedictionis desiderio noverint; qui hoc facere neglexerint, triennio communione priventur Ecclesiae.)\n\nLXIV. De clericis qui ab ecclesiae officio diebus solemnibus desunt. -\n\nSi quis in clero constitutus ab ecclesia sua diebus solemnibus defuerit, id est Nativitate Domini, sancta Epiphania, Pascha vel Pentecoste dum potius saecularibus lucris student quam servitio suo parere, convenit ut triennio communione suspendatur: similiter diaconus vel presbyter si tres hebdomadas ab ecclesia sua defuerit, huic damnation succumbat.","english":"LXII. Concerning those who kill their own slaves without a judge.\n\nIf anyone kills his own slave without the knowledge of a judge, he shall cleanse the guilt of bloodshed by excommunication or by penance of two years.\n\nLXIII. Concerning laypeople who do not assemble at the city on the major solemnities.\n\nIf, as above, citizens of higher birth, when they know that they are stationed in those cities where the bishop is, neglect to attend the festivity of Easter and of the Lord's Nativity, out of a desire to receive communion or blessing, those who neglect to do this shall be deprived of communion with the Church for three years.\n\nLXIV. Concerning clerics who are absent from the church's office on solemn days.\n\nIf anyone established in the clergy is absent from his church on solemn days, that is, on the Nativity of the Lord, holy Epiphany, Easter, or Pentecost, while he is more eager for worldly gain than to obey his service, it is fitting that he be suspended from communion for three years; likewise a deacon or presbyter, if he is absent from his church for three weeks, shall succumb to this condemnation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"LXV. De levitis ne sine jussu presbyteri sedeant.\n\nQuoniam non oportet diaconem sedere praesento presbytero, sed ex jussione presbyteri sedeat: similiter autem honorificetur diaconus a ministris inferioribus et omnibus clericis.\n\nLXVI. De ministris ne in secretarium ingrediantur.\n\nQuoniam non oportet ministros licentiam habere in secretarium, quod Graeci diaconicon appellant, ingredi et contingere vasa dominica.\n\nLXVII. Di catholicis ne haereticorum connubiis copulentur.\n\nQuoniam non oportet cum omnibus haereticis miscere connubia, et vel filios vel filias dare, sed potius accipere, si tamen se profitentur Christianos futuros esse catholicos.\n\nLXVIII. De levitis et clericis ne magi vel incantatores sint.\n\nQuoniam non oportet ministros altaris aut clericos magos aut incantatores esse aut facere quae dicuntur phylacteria, qua sunt magna obligamenta animarum: hos autem qui talibus utuntur projici ab ecclesia iussimus.","english":"LXV. That Levites are not to sit without the presbyter's command.\n\nSince it is not fitting for a deacon to sit while the presbyter is present, but he is to sit at the presbyter's command; likewise the deacon is to be honored by the lower ministers and by all the clergy.\n\nLXVI. That ministers are not to enter the sacristy.\n\nSince it is not fitting for ministers to have license to enter the sacristy, which the Greeks call the diaconicon, and to touch the Lord's vessels.\n\nLXVII. That Catholics are not to be joined in marriage with heretics.\n\nSince it is not fitting to contract marriages with any heretics, or to give sons or daughters to them, but rather to receive them, if only they profess that they will be Catholic Christians.\n\nLXVIII. That Levites and clerics are not to be sorcerers or enchanters.\n\nSince it is not fitting for ministers of the altar or clerics to be sorcerers or enchanters, or to make what are called phylacteries, which are great bindings of souls; but we have ordered that those who use such things be cast out from the church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"LXIX. De seditionariis.\n\nSeditionarios nunquam ordinandos clericos, sicut nec usurarios vel injuriarum suarum ultores.\n\nLXX. De scurrilibus et jocularibus clericis.\n\nClericum scurrilem et verbis turpibus jocularem ab officio retrahendum.\n\nLXXI. De synodo annis singulis congreganda.\n\nSynodum etiam secundum constituta Patrum annis singulis placuit congregari: et quia in nomine Domini omnibus salubriter constitutis synodus cum pace dimittitur, gratias Deo agimus, orantes ejus elementiam ut haec eadem facere in honorem Domini per mullos annos possimus.\n\nEgo Caesarius ia Christi nomine episcopus, juxta id quod universis sanctis coepiscopis meis qui mecum subscripserunt placuit, instituta, Patrum secutus, his definitionibus annuens, sub die v calendas Septembris subscripsi.\n\nCyprianus episcopus subscripsi.\n\nClarus episcopus subscripsi.","english":"LXIX. Concerning seditious men.\n\nSeditious men are never to be ordained as clerics, just as neither are usurers nor avengers of their own injuries.\n\nLXX. Concerning scurrilous and jesting clerics.\n\nA scurrilous cleric and one who jests with shameful words is to be withdrawn from office.\n\nLXXI. Concerning a synod to be gathered every year.\n\nIt pleased [us] that a synod also be gathered every year according to the constitutions of the Fathers: and because, with all things wholesomely established in the name of the Lord, the synod is dismissed in peace, we give thanks to God, praying his clemency that we may be able to do these same things in honor of the Lord through many years.\n\nI, Caesarius, bishop in the name of Christ, according to what pleased all my holy fellow bishops who subscribed with me, following the institutes of the Fathers, assenting to these definitions, subscribed on the day before the fifth calends of September.\n\nI, Cyprian, bishop, subscribed.\n\nI, Clarus, bishop, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Tetradius episcopus subscripsi.\n\nHeraclius episcopus Tolosanae civitatis subscripsi.\n\nSophronius in Christi nomine Agathensis civitatis episcopus subscripsi.\n\nSedatus episcopus subscripsi.\n\nQuintianus episcopus' subscripsi.\n\nSabinus episcopus subscripsi.\n\nBoentius episcopus subscripsi.\n\nGratianus episcopus subscripsi/\n\nNicetius [T. 1, Nicentius] episcopus subscripsi.\n\nSuavis episcopus subscripsi.\n\nGalactorius episcopus subscripsi.\n\nGratus episcopus subscripsi.\n\nVigilius episcopus subscripsi.\n\nGlicerius episcopus subscripsi.\n\nPetrus episcopus subscripsi.\n\nCoronopius episcopus subscripsi.\n\nProbatius episcopus subscripsi.\n\nMartinus [Ae., B. R., E. 3, U., Maternus] episcopus subscripsi.\n\nMarcellus episcopus subscripsi.\n\nAgricius episcopus subscripsi.\n\nPentadius episcopus subscripsi.\n\nAlbinus presbyter missus a domino meo Caprario episcopo subscripsi.","english":"I, Tetradius, bishop, have subscribed.\n\nI, Heraclius, bishop of the city of Toulouse, have subscribed.\n\nI, Sophronius, in the name of Christ bishop of the city of Agde, have subscribed.\n\nI, Sedatus, bishop, have subscribed.\n\nI, Quintianus, bishop, have subscribed.\n\nI, Sabinus, bishop, have subscribed.\n\nI, Boentius, bishop, have subscribed.\n\nI, Gratianus, bishop, have subscribed.\n\nI, Nicetius, bishop, have subscribed.\n\nI, Suavis, bishop, have subscribed.\n\nI, Galactorius, bishop, have subscribed.\n\nI, Gratus, bishop, have subscribed.\n\nI, Vigilius, bishop, have subscribed.\n\nI, Glicerius, bishop, have subscribed.\n\nI, Petrus, bishop, have subscribed.\n\nI, Coronopius, bishop, have subscribed.\n\nI, Probatius, bishop, have subscribed.\n\nI, Martinus, bishop, have subscribed.\n\nI, Marcellus, bishop, have subscribed.\n\nI, Agricius, bishop, have subscribed.\n\nI, Pentadius, bishop, have subscribed.\n\nI, Albinus, presbyter, sent by my lord Caprarius the bishop, have 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":88,"ref":"p88","source":"Joannes presbyter missus a domino meo Victorio episcopo subscripsi.\n\nIngenuus presbyter missus a domino meo Apro [B. R., Aprio] episcopo subscripsi.\n\nPaulus presbyter missus a domino meo Juliano episcopo subscripsi.\n\nPompedius presbyter missus a domino meo Juliano episcopo subscripsi.\n\nPolemius presbyter missus a domino meo Cistilio episcopo subscripsi.\n\nPetrus presbyter missus a domino meo Marcello episcopo subscripsi.\n\nFirminus presbyter missus a domino meo Pampulo episcopo subscripsi.\n\nLeo diaconus missus a domino meo Vero episcopo subscripsi.\n\nOptimus diaconus missus a domino meo Leonio episcopo subscripsi.\n\nXXXI CONCILIUM AURELIANENSE PRIMUM\n\nVIGINTI ET OCTO EPISCOPORUM,\n\n245-246 Cum auctore [T. 1,2, doctore] Domino in Aurelianensi urbe fuisset concilium summorum antistitum congregatum, communi omnium collatione complacuit, ut hoc quod verbo statuerunt, etiam scripturae testimonio roborarent.","english":"I, John, presbyter, sent by my lord Victorius, bishop, have subscribed.\n\nI, Ingenuus, presbyter, sent by my lord Aper, bishop, have subscribed.\n\nI, Paul, presbyter, sent by my lord Julian, bishop, have subscribed.\n\nI, Pompedius, presbyter, sent by my lord Julian, bishop, have subscribed.\n\nI, Polemius, presbyter, sent by my lord Cistilius, bishop, have subscribed.\n\nI, Peter, presbyter, sent by my lord Marcellus, bishop, have subscribed.\n\nI, Firminus, presbyter, sent by my lord Pampulus, bishop, have subscribed.\n\nI, Leo, deacon, sent by my lord Verus, bishop, have subscribed.\n\nI, Optimus, deacon, sent by my lord Leonius, bishop, have subscribed.\n\nTHE FIRST COUNCIL OF ORLEANS\n\nOF TWENTY-EIGHT BISHOPS,\n\nWhen, with the Lord as author, a council of the highest prelates had been assembled in the city of Orleans, it pleased all by common deliberation that what they established in word they should also confirm by the testimony of writing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":89,"ref":"p89","source":"I. De homicidis et adulteris et furibus si ad ecclesiam confugerint.\n\nId constituimus observandum quod ecclesiastici canones decreverunt et lex Romana constituit, ut ab ecclesiae atriis vel domo episcopi reos abstrahere omnino non liceat, sed nec alteri consignari, nisi ad Evangelia datis sacramentis de morte et debilitate et omni poenarum genere sint securi; ita ut ei cui reus fuerit criminosus de satisfactione conveniat, Quod si sacramenta sua convictus fuerit violasse, reus perjurii non solum a communione Ecclesiae vel omnium clericorum, verum etiam et a catholicorum convivio separetur. Quod si cui reus est noluerit sibi intentione faciente componi, et ipse reus de ecclesia actus timore discesserit, ab ecclesiae clericis non quaeratur.\n\nII. De raptoribus si ad ecclesiam confugerint.\n\nDe raptoribus autem id constituendum esse censuimus, ut si ad ecclesiam raptor cum rapta convenerit, et feminam ipsam violentiam pertulisse constiterit, statim liberetur de potestate raptoris, et raptor mortis vel poenarum impunitate concessa ad serviendi conditionem subjectus sit, aut redimendi se liberam habeat facultatem. Si vero quae rapitur patrem ha- I bere constiterit et puella raptori consenserit, potestati patris excusata reddatur, et raptor a patre superioris conditionis satisfactioni teneatur obnoxius.","english":"I. Concerning homicides, adulterers, and thieves, if they flee to the church.\n\nWe decree that what the ecclesiastical canons have decreed and the Roman law has established is to be observed: that it is not permitted at all to drag the accused away from the porticoes of the church or the bishop's house, nor to hand them over to anyone else, unless they have been made secure by oaths given over the Gospels concerning death and maiming and every kind of punishment; so that the accused criminal may come to a settlement of satisfaction with the one against whom he has committed the offense. But if he is convicted of having violated his oaths, he shall be separated as guilty of perjury not only from the communion of the Church or of all the clergy, but also from the table of catholics. But if the one against whom he has committed the offense is unwilling to settle with him by his own initiative, and the accused himself, driven out of the church, departs in fear, he shall not be sought by the clergy of the church.\n\nII. Concerning abductors, if they flee to the church.\n\nConcerning abductors, however, we have judged that this should be decreed: that if an abductor comes to the church together with the woman abducted, and it is established that the woman herself suffered violence, she shall immediately be freed from the power of the abductor, and the abductor, having been granted immunity from death or punishments, shall be subjected to the condition of servitude, or shall have the free faculty of redeeming himself. But if it is established that the one abducted has a father, and the girl has consented to the abductor, she shall be returned, excused, to the power of her father, and the abductor shall be held liable to the father for satisfaction of a higher condition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"III. De servis si ad ecclesiam confugerint.\n\nServus qui ad ecclesiam pio qualibet culpa confugerit, si a domino omissa [B. R., missa] culpa sacramentum susceperit, statim ad servitium domini sui redire cogatur: sed posteaquam dato sacramento domino suo fuerit consignatus si aliquid poenae pro eadem culpa qua excusatur probatus fuerit pertulisse, pro contemptu Ecclesiae et praevaricatione a fidei, a communione et convivio catholicorum, sicut superius comprehensum est, extraneus habeatur. Si vero servus pro culpa sua ab ecclesia defensatus sacramenta domini clericis exigentibus de impunitate perceperit, exire nolentem a domino liceat occupari.\n\nIV. De eo qui ab episcopo aliquid repetit: pro ipsa conventione ab Ecclesia non privetur.\n\nSi quis ab episcopo vel de Ecclesia vel de proprio jure crediderit aliquid repetendum, nihil convicii aut criminationis objiciens, eum pro sola conventione a communione Ecclesiae non liceat submoveri.","english":"III. Concerning slaves who have fled to the church.\n\nA slave who has fled to the church for refuge on account of any fault whatsoever, if his master, having forgiven the fault, has received a sworn assurance from him, is to be compelled to return at once to his master's service. But if, after the oath has been given and he has been pledged to his master, he is shown to have suffered any punishment for the same fault for which he is excused, then for contempt of the church and for betrayal of the faith he is to be held an outsider from the communion and the fellowship of Catholics, as has been set out above. If, however, a slave, defended by the church for his fault, has obtained from the Lord's clerics, at their demand, assurances of impunity, and refuses to leave, he may be seized by his master.\n\nIV. Concerning one who seeks something back from a bishop: he is not to be deprived of the church on account of that suit alone.\n\nIf anyone believes he has some claim to seek back from a bishop, whether from the church or from his own property, and brings no insult or accusation against him, he is not to be removed from the communion of the church on account of that suit alone.","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":"V. Si episcopus servum alterius clericum fecerit.\n\nSi servus absente aut nesciente domino, episcopo sciente quod servus sit, diaconus aut presbyter fuerit ordinatus, ipso clericatus officio permanente episcopus eum domino dupli satisfactione compenset. Si vero episcopus eum servum nescierit, qui testimonium perhibent aut eum supplicaverint ordinari simili redhibitioni teneantur obnoxii.\n\nVI. Si diaconus aut presbyter crimen capitale commiserint.\n\nSi diaconus aut presbyter crimen capitale commiserint, simul officio et communione pellantur.\n\nVII. De his qui poenitentiam violaverint.\n\nDe his qui suscepta poenitentia religionem suae professionis obliti ad saecularia relabuntur, placuit eos et a communione suspendi et ab omnium catholicorum convivio separari. Quod si post interdictum cum co quisquis praesumpserit manducare, et ipse communione privetur.","english":"V. If a bishop has made another man's slave a cleric.\n\nIf a slave, in the absence or without the knowledge of his master, with the bishop knowing that he is a slave, has been ordained a deacon or presbyter, the office of cleric itself remaining in force, the bishop shall compensate the master with a double satisfaction. If, however, the bishop did not know that he was a slave, those who gave testimony for him or begged that he be ordained shall be liable to a similar restitution.\n\nVI. If a deacon or presbyter has committed a capital crime.\n\nIf a deacon or presbyter has committed a capital crime, let them be expelled both from office and from communion.\n\nVII. Concerning those who have violated penance.\n\nConcerning those who, having undertaken penance, forgetful of the religion of their profession, slip back into worldly things, it has been decided that they be suspended from communion and separated from the table of all catholics. But if, after the prohibition, anyone presumes to eat with such a person, let he himself also be deprived of communion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"VIII. Si presbyter aut diaconus se pro reatu aliquo ab eucharistia [U., communione] suspenderint.\n\nSi presbyter vel diaconus pro reatu suo se ab altaris communione sub poenitentis professione submoverit, sic quoque si alii defuerint et causa certae necessitatis exoritur, poscentem baptismum liceat baptizare.\n\nIX. Si relicta presbyteri vel diaconi alio se conjunxerit.\n\nSi se cuicunque mulier duplici conjugio presbyteri vel diaconi relicta conjunxerit, aut castigati separentur, aut certe si in criminum intentione perstiterint pari excommunicatione plectantur.\n\nX. De his quae in altario offeruntur.\n\nAntiquos canones relegentes priora statuta credimus [Ae., decrevimus] renovanda, ut de his quae in altario oblationes fidelium conferuntur, medietatem sibi episcopus vindicet, et medietatem sibi dispensandam secundum gradum clerus accipiat, praediis de omni commoditate in episcoporum potestate durantibus.","english":"VIII. If a presbyter or deacon has suspended himself from the eucharist for some offense.\n\nIf a presbyter or deacon, on account of his own offense, has withdrawn himself from communion of the altar under the profession of a penitent, then also, if others are lacking and a case of certain necessity arises, let it be permitted to baptize one who asks for baptism.\n\nIX. If a woman, having left a presbyter or deacon, has joined herself to another.\n\nIf any woman, having left a presbyter or deacon, has joined herself to another in a second marriage, either let them be separated after being corrected, or certainly, if they persist in the intention of their crimes, let them be struck with equal excommunication.\n\nX. Concerning those things which are offered on the altar.\n\nReading the ancient canons, we believe the former statutes are to be renewed, that of those things which are contributed as offerings of the faithful on the altar, the bishop shall claim half for himself, and the clergy shall receive the half to be dispensed to them according to their rank, with the estates remaining under the power of the bishops for every benefit.","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":"XI. De his quae a fidelibus in parochitanis basilicis offeruntur.\n\nDe his quae parochiis in terris, vineis, mancipiis adque peculiis quicunque fideles obtulerint, antiquorum canonum statuta serventur, ut omnia in episcopi potestate consistant: de his tamen quae in altario accesserint tertia fideliter episcopo deferatur.\n\nXII. Ut episcopus et pauperet et infirmos tueatur.\n\nEpiscopus pauperibus vel infirmis, qui debilitate faciente non possunt suis manibus laborare, victum et vestimentum, in quantum possibilitas habuerit, largiatur.\n\nXIII. Ut basilicae in cujus territorio sunt in ejus episcopi maneant potestate.\n\nOmnes autem basilicae, quae per diversa loca constructae sunt vel quotidie construuntur, placuit secundum priorum canonum regulam, ut in ejus episcopi in cujus territorio sitae sunt potestate consistant.\n\nXIV. De incestis ut excommunicentur.","english":"XI. Concerning those things which are offered by the faithful in parish basilicas.\n\nConcerning those things which any of the faithful have offered to the parishes in lands, vineyards, slaves, and private property, the statutes of the ancient canons are to be observed, so that all things remain in the power of the bishop; yet of those things which have come to the altar, a third is to be faithfully delivered to the bishop.\n\nXII. That the bishop protect both the poor and the sick.\n\nThe bishop shall bestow food and clothing, as far as his ability allows, upon the poor or the sick who by reason of weakness are unable to labor with their own hands.\n\nXIII. That the basilicas within whose territory they are remain in the power of their bishop.\n\nBut it has pleased [us] that all basilicas which have been built in various places, or are being built daily, remain, according to the rule of the earlier canons, in the power of the bishop in whose territory they are situated.\n\nXIV. Concerning the incestuous, that they be excommunicated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Ne superstes frater lorum defuncti fratris ascendat, neve quisque amissa uxore sorori audeat sociari: quod si fecerint, ecclesiastica districtione feriantur.\n\nXV. Ut abbates in potestate episcoporum sint, et de monachis vagis.\n\nAbbates pro utilitate religionis in episcoporum potestate consistant, et si quid extra regulam fecerint ab episcopis corrigantur: qui semel in anno in loco ubi episcopus elegerit accepta vocatione conveniant. Monachi autem abbatibus omni obedientia et devotione subjaceant: quod si quis per contumaciam exstiterit indevotus, ac per loca aliqua evagari aut peculiare aliquid habere praesumpserit, omnia quae acquisierit ab abbatibus auferantur secundum regulam monasterio profutura. Ipsi autem qui fuerint pervagati, ubi inventi fuerint, cum auxilio episcopi tanquam fugaces sub custodia revocentur: et reum se ille abbas futurum esse cognoscat, qui in hujusmodi personis non regulari animadversione distrinxerit vel qui monachum susceperit alienum.","english":"Let not a surviving brother ascend to his deceased brother's wife, nor let anyone who has lost his wife dare to be joined to her sister; if they shall have done so, let them be struck with ecclesiastical censure.\n\nXV. That abbots are to be under the power of bishops, and concerning wandering monks.\n\nAbbots, for the benefit of religion, are to remain under the power of bishops, and if they shall have done anything beyond the rule, let them be corrected by the bishops; let them assemble once a year at the place which the bishop shall have chosen, having received a summons. But monks are to be subject to their abbots in all obedience and devotion; and if anyone shall have proved undevout through contumacy, and shall have presumed to wander about through various places or to hold any private property, all that he has acquired is to be taken away by the abbots, to be of benefit to the monastery according to the rule. But those who shall have wandered about, wherever they are found, are to be recalled under custody with the aid of the bishop as fugitives; and let that abbot know that he will be guilty, who has not restrained such persons with regular correction, or who has received another's monk.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"XVI. Ut monachi orarium vel zancas non utantur.\n\nMonachum orarium in monasterio vel zancas habere non liceat.\n\nXVII. Si monachus uxorem duxerit.\n\nMonachus si in monasterio conversus vel pallium comprobatus fuerit accepisse, et postea uxori fuerit sociatus, tantae praevaricationis reus nunquam ecclesiastici gradus officium sortiatur.\n\nXVIII. Ut monachus sine permissu episcopi vel abbatis cellulam sibi non construat.\n\nNullus monachus, congregatione monasterii derelic ta, ambitionis et vanitatis impulsu cellulam sibi construere sine episcopi permissione vel abbatis sui voluntate praesumat.\n\nXIX. Si episcopus cuiquam terrulas praestiterit excolendas, sine praejudicio juris Ecclesiae tenebuntur.\n\nSi episcopus humanitatis intuitu mancipiola, vineolas vel terrulas clericis aut monachis vel quibuslibet praestiterit excolendas vel Pro tempore tenendas, etiam si longa transisse annorum spatia comprobentur, nullum Ecclesia praejudicium patiatur, nec saeculari lege praescriptio quae Ecclesiae aliquid impediat opponatur.","english":"XVI. That monks are not to use the orarium or leggings.\n\nIt shall not be permitted for a monk to have an orarium or leggings in the monastery.\n\nXVII. If a monk takes a wife.\n\nIf a monk, having been converted in the monastery, is proven to have received the pallium, and afterwards is joined to a wife, being guilty of so great a transgression, let him never obtain the office of an ecclesiastical grade.\n\nXVIII. That a monk is not to build a cell for himself without the permission of the bishop or abbot.\n\nLet no monk, having abandoned the congregation of the monastery, presume, driven by ambition and vanity, to build a cell for himself without the permission of the bishop or the will of his abbot.\n\nXIX. If a bishop has granted small plots of land to anyone to cultivate, they shall be held without prejudice to the right of the Church.\n\nIf a bishop, out of regard for humanity, has granted small slaves, little vineyards, or small plots of land to clerics or monks or to anyone at all, to cultivate or to hold for a time, even if it is proven that long spans of years have passed, let the Church suffer no prejudice, nor let the prescription of secular law, which might impede the Church in anything, be set against it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"XX. Ut ante pascha quadragesima teneatur.\n\nId a sacerdotibus omnibus est decretum, ut ante paschae solemnitatem non quinquagesima sed quadragesima teneatur.\n\nXXI Ut nullus civium festivitates majores in villa celebret.\n\nUt nulli civium Paschae, Natalis Domini vel quinquagesimae solemnitatem in villa liceat celebrare, nisi quem infirmitas probabitur tenuisse.\n\nXXII. Ut populus ante benedictionem sacerdotis de missa non egrediatur.\n\nCum ad celebrandas missas in Dei nomine convenitur, populus non ante discedat quam missae solemnitas compleatur; et ubi episcopus defuerit benedictionem accipiat sacerdotis.\n\nXXIII. Ut litaniae post Ascensionem Domini celebrentur.\n\nRogationes, id est litanias post Ascensionem Domini placuit celebrari, ita ut praemissum triduanum jejunium post dominicae Ascensionis solemnitatem solvatur: per quod triduum servi et ancillae ab omni opere relaxentur quo magis plebs universa conveniat: quo triduo omnes abstineant et quadragesimalibus cibis utantur.","english":"XX. That Lent be kept before Easter.\n\nIt has been decreed by all the priests that before the solemnity of Easter, not Quinquagesima but Quadragesima be kept.\n\nXXI. That no citizen celebrate the major festivals in a village.\n\nThat it be permitted to no citizen to celebrate the solemnity of Easter, of the Lord's Nativity, or of Quinquagesima in a village, unless illness shall be proven to have kept him there.\n\nXXII. That the people not leave the mass before the priest's blessing.\n\nWhen they are gathered in God's name to celebrate masses, the people shall not depart before the solemnity of the mass is completed; and where the bishop is absent, let them receive the blessing of the priest.\n\nXXIII. That litanies be celebrated after the Lord's Ascension.\n\nIt has pleased that the Rogations, that is the litanies, be celebrated after the Lord's Ascension, such that the aforesaid three-day fast be concluded after the solemnity of the Lord's Ascension; throughout which three days let servants and maidservants be released from every work, so that the whole people may more readily assemble; during which three days let all abstain and use Lenten foods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"XXIV. De clericis qui ad officium venire contemnunt.\n\nClerici vero qui ad opus sanctum adesse contempserint secundum arbitrium episcopi ecclesiasticam suscipiant disciplinam.\n\nXXV. De familiaritate extranearum mulierum.\n\nDe familiaritate extranearum mulierum tam episcopi quam presbyteri vel diaconi praeteritorum canonum statuta custodiant.\n\nXXVI. De religiosis et saecularibus qui divinationes attendunt.\n\nSi quis clericus, monachus vel saecularis divinationem vel auguria observanda vel sortes, quas mentiuntur esse sanctorum, quibuscunque putaverint intimandas, cum his qui eis crediderint ab Ecclesiae communione pellantur.\n\nXXVII. Ut episcopus die dominico ab ecclesia deesse non debeat.\n\nEpiscopus si infirmitate non fuerit impeditus a, ecclesiae cui proximus fuerit die dominico deesse non liceat.\n\nTetradius episcopus subscripsi.\n\nGelidandus episcopus subscripsi,","english":"XXIV. Concerning clerics who disdain to come to duty.\n\nBut clerics who have disdained to be present at the holy work shall receive ecclesiastical discipline according to the judgment of the bishop.\n\nXXV. Concerning familiarity with foreign women.\n\nConcerning familiarity with foreign women, bishops as well as presbyters and deacons shall observe the statutes of the earlier canons.\n\nXXVI. Concerning religious and secular persons who attend to divinations.\n\nIf any cleric, monk, or secular person has thought that divination, or auguries to be observed, or lots, which they falsely claim to be of the saints, should be communicated to anyone whomsoever, let him together with those who have believed them be expelled from the communion of the Church.\n\nXXVII. That a bishop ought not to be absent from the church on the Lord's day.\n\nIf a bishop has not been hindered by illness, he shall not be permitted to be absent on the Lord's day from the church to which he is nearest.\n\nI, Bishop Tetradius, have subscribed.\n\nI, Bishop Gelidandus, have subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Heraclius episcopus subscripsi.\n\nLucinius episcopus subscripsi.\n\nLeontius episcopus subscripsi.\n\nCamilianus episcopus subscripsi.\n\nQuintianus episcopus subscripsi.\n\nEusebius episcopus subscripsi.\n\nBoetius episcopus subscripsi.\n\nPetrus episcopus subscripsi.\n\nEuphrasius episcopus subscripsi.\n\nCyprianus episcopus subscripsi.\n\nPrincipius episcopus subscripsi.\n\nMelanius episcopus subscripsi.\n\nEpiphanius episcopus subscripsi.\n\nAdelphius episcopus subscripsi.\n\nMicetius episcopus subscripsi.\n\nAbentius [B. R., Labentius] episcopus subscripsi. Modestus episcopus subscripsi.\n\nLupius episcopus subscripsi.\n\nLeontianus episcopus subscripsi.\n\nNepus episcopus subscripsi.\n\nTheodosius episcopus subscripsi.\n\nLibanius episcopus subscripsi.\n\nSephronius [ B. R., Sophronius] episcopus subscripsi.\n\nEdiusus episcopus subscripsi.\n\nLitardius [U., Litardus ] episcopus subscripsi.","english":"Heraclius, bishop, I have subscribed.\n\nLucinius, bishop, I have subscribed.\n\nLeontius, bishop, I have subscribed.\n\nCamilianus, bishop, I have subscribed.\n\nQuintianus, bishop, I have subscribed.\n\nEusebius, bishop, I have subscribed.\n\nBoetius, bishop, I have subscribed.\n\nPetrus, bishop, I have subscribed.\n\nEuphrasius, bishop, I have subscribed.\n\nCyprianus, bishop, I have subscribed.\n\nPrincipius, bishop, I have subscribed.\n\nMelanius, bishop, I have subscribed.\n\nEpiphanius, bishop, I have subscribed.\n\nAdelphius, bishop, I have subscribed.\n\nMicetius, bishop, I have subscribed.\n\nAbentius, bishop, I have subscribed. Modestus, bishop, I have subscribed.\n\nLupius, bishop, I have subscribed.\n\nLeontianus, bishop, I have subscribed.\n\nNepus, bishop, I have subscribed.\n\nTheodosius, bishop, I have subscribed.\n\nLibanius, bishop, I have subscribed.\n\nSephronius, bishop, I have subscribed.\n\nEdiusus, bishop, I have subscribed.\n\nLitardius, bishop, I have 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":99,"ref":"p99","source":"Maurus episcopus subscripsi.\n\nXXXII CONCILIUM AURELIANENSE SECUNDUM.\n\nCum in Dei nomine in Aurelianensi urbe ad synodale concilium convenissemus, de his quae per longum tempus observatione cessante fuerant intermissa, priorum canonum tenore servato, praesentibus regulis vetera statuta renovavimus, et nova pro causarum vel temporum conditione addenda credidimus.\n\nI. De concilio metropolitani.\n\nPrimum, ut unusquisque metropolitanus in provincia sua cum comprovincialibus suis singulis annis synodale debeat opportuno tempore babere concilium: quod si illum infirmitas aut necessitas certa tenuerit, ut ad alium constitutum locum adesse non possit, ad suam civitatem suos evocet fratres. Quod si intra biennium divinitus temporum tranquillitate concessa admonitis comprovincialibus a metropolitano synodus indicta non fuerit, metropolitanus ipse pro evocationis tarditate anno integro missas facere non praesumat. Quod si evocati nulla infirmitate corporali detenti adesse sua abusione despexerint, simili sententiae subjacebunt, qui tamen et hanc excusationem sibi noverint esse sublatam, si absentiam suam divisione sortis crediderint excusandam.","english":"Maurus, bishop, I have subscribed.\n\nTHE SECOND COUNCIL OF ORLEANS.\n\nWhen in the name of God we had assembled in the city of Orleans for a synodal council, concerning those matters which had been omitted through a long period of time while observance ceased, keeping the tenor of the earlier canons, we renewed the old statutes with present rules, and we believed that new ones should be added according to the condition of causes or of times.\n\nI. Concerning the council of the metropolitan.\n\nFirst, that each metropolitan in his own province with his fellow provincials ought to hold a synodal council each year at a suitable time: but if illness or certain necessity has held him, so that he cannot be present at another appointed place, let him summon his brothers to his own city. But if within two years, with tranquility of times granted by divine will, a synod has not been announced by the metropolitan to his fellow provincials after they have been admonished, the metropolitan himself, for the tardiness of his summons, shall not presume to celebrate masses for a whole year. But if those summoned, detained by no bodily infirmity, have disdained to be present through their own abuse, they shall be subject to a similar sentence; yet let them know that this excuse also has been removed from them, if they have believed their absence should be excused by the division of a lot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"II. De sacerdotibus conjugatis.\n\nUt nullus clericorum a subdiacono et supra, qui uxores in proposito suo accipere inhibentur, propriae, si forte jam habeat, misceatur uxori: quod si fecerit, laica communione contentus juxta priorum canonum statuta ab officio deponatur; quem si sciens episcopus suus in hac vilitatis praesumptione viventem a ad officium postea admiserit, et ipse episcopus ad agendam poenitentiam tribus mensibus sit a suo officio sequestratus.\n\nIII. De ordinatione metropolitani.\n\nDe metropolitanorum vero ordinationibus id placuit, ut metropolitani a metropolitano, omnibus, si fieri potest, praesentibus provincialibus b, ordinentur: ita ut ipsi metropolitano ordinandi privilegium maneat quod ordinationis consuetudo requirit. Ipse tamen metropolitanus a comprovincialibus episcopis, sicut decreta sedis apostolicae continent, cum consensu cleri vel civium eligatur, quia aequum est, sicut ipsa sedes apostolica dixit, qui praeponendus est omnibus ab omnibus eligatur: de provincialibus vero ordinandis cum consensu metropolitani cleri et civium juxta priorum canonum statuta voluntas et electio requiratur.","english":"II. Concerning married priests.\n\nThat no cleric from the subdeacon and above, who are forbidden to take wives by their own resolve, should have relations with his own wife, if he happens to have one already; but if he does so, let him be content with lay communion and be deposed from his office according to the statutes of earlier canons; and if his bishop knowingly afterward admits to office one living in this base presumption, that bishop himself shall be separated from his office for three months to perform penance.\n\nIII. Concerning the ordination of a metropolitan.\n\nBut concerning the ordinations of metropolitans, it has been decided that metropolitans be ordained by a metropolitan, with all the provincial bishops present, if it can be done; so that the privilege of ordaining remains with that same metropolitan which the custom of ordination requires. Nevertheless the metropolitan himself is to be chosen by the bishops of the same province, as the decrees of the apostolic see contain, with the consent of the clergy or the citizens, because it is fair, as the apostolic see itself has said, that he who is to be set over all be chosen by all; but for ordaining provincial bishops, with the consent of the metropolitan, the clergy, and the citizens, the will and election is required according to the statutes of earlier canons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"IV. De familiaritate extranearum mulierum.\n\nLicet jam multa quae observari debeant multis canonicis sententiis fuerint statuta, tamen quod agnoscitur saepe transcendi convenit replicari: ideoque statuimus, ut nequis antistitum clericorumque omnium licentiam habeat intra domum suam ullam absque his propinquis mulieribus, quas priores canones eloquuntur, habere personam: quibus etiam et id specialiter inhibetur, ut si quis clericorum suspicionem adversam aut oblocutionem populi de muliere quacunque fortassis incurrerit, eam statim si intra domum suam habet abjiciat; si certe extranea et sui juris est, ita omnibus conditionibus student evitare, ut infamia quae excitata est abrogetur. Quod si quilibet ille antistitum clericorumque quod supra scriptum est vitare noluerit, pro inobedientia triennii excommunicatione mulctetur: quod si adulterii permixtio fuerit approbata, in degradatione honorum priorum canonum statuta serventur; in quibus commonitionibus metropolitanus a comprovincialibus, comprovincialis a metropolitano cum reliquis comprovincialibus distringantur.","english":"IV. Concerning familiarity with foreign women.\n\nAlthough many things that ought to be observed have already been established by many canonical rulings, nevertheless what is known to be often transgressed ought to be repeated: and therefore we decree that no bishop or cleric of any rank shall have license to keep any woman in his house apart from those close female relatives whom the earlier canons specify. To these same persons it is also specifically forbidden that, if any cleric should perhaps incur adverse suspicion or the gossip of the people concerning any woman whatsoever, he shall at once cast her out if he has her within his house; if indeed she is a foreign woman and under her own authority, he shall take care to avoid her under all conditions, so that the infamy that has been stirred up may be abolished. But if any bishop or cleric whatsoever is unwilling to avoid what has been written above, let him be punished for disobedience with three years' excommunication; but if illicit intercourse has been proven, let the statutes of the earlier canons be observed in the degradation of honors; in these admonitions let the metropolitan be constrained by his fellow provincial bishops, and the fellow provincial by the metropolitan together with the remaining fellow provincials.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"V. De facultatibus parochiarum.\n\nSi quae oblationes in quibuslibet rebus atque corporibus collatae fuerint basilicis in civitatibus constitutis, ad potestatem episcopi redigantur, et in ejus sit arbitrio quid ad reparationem basilicae aut observanda ibi substantia deputetur: de facultatibus vero parochiarum vel basilicarum in pagis civitatum constitutarum singulorum locorum consuetudo servetur.\n\nVI. De excommunicatione episcopi.\n\nDe clericorum praemittenda conversione id omnimodis observetur, ne ullus ex laicis ante annualem conversionem vel aetatem legitimam, id est ante viginti quinque annorum diaconus, et triginta presbyter ordinetur, ita ut de ipsis quoque qui ordinandi sunt clerici regulare custodiatur studium ne aut duarum uxorum vir aut renuptae maritus aut poenitentiam professus aut semus corpore vel qui publice aliquando arreptus, est ad suprascriptos ordines promoveatur. Quod si sciens episcopus contra haec statuta agendum esse crediderit, is quidem qui ordinatur suscepto juxta anteriores canones privetur officio, sed et ille pro ordinationis temeritate sex mensibus a celebrandis officiis sequestretur; quod si missas intra statutum tempus facere praesumpserit, anno integro ab omnium fratrum charitate privetur. De quorum promotionibus [T.","english":"V. Concerning the revenues of parishes.\n\nIf any offerings have been contributed, in whatever things or bodies, to basilicas established in cities, let them be brought under the authority of the bishop, and let it be at his discretion what is to be assigned for the repair of the basilica or for maintaining the substance there; but concerning the revenues of parishes or of basilicas established in the rural districts of cities, let the custom of each place be observed.\n\nVI. Concerning the excommunication of a bishop.\n\nConcerning the conversion of clerics that must first be required, let this be observed in every way: that no one from among the laity be ordained deacon before a year's conversion or the lawful age, that is, before twenty-five years, and presbyter before thirty, so that in the case of those also who are to be ordained clerics the regular discipline be maintained, lest a man of two wives or the husband of a remarried woman or one who has professed penance or one advanced in body or one who has at some time been publicly seized be promoted to the above-written orders. But if a bishop knowingly believes that these statutes are to be acted against, let him indeed who is ordained be deprived of his office, according to the earlier canons, but let that man also, for the rashness of his ordination, be set apart from celebrating offices for six months; but if he presumes to celebrate masses within the appointed time, let him be deprived for a whole year from the charity of all the brethren. Concerning their promotions [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":103,"ref":"p103","source":"2, G., promonitionibus] si quis clericus aut civis testis exstiterit, quorum testimonio dum creditur frequenter pontificis ignorantia praevenitur, cum agnitum fuerit ordinationem illicitam celebratam, anno integro communione pellantur: qui tamen si periculosam infirmitatem incurrerint, viatica illis communio non negetur.\n\nVII. De episcopo qui invitum aut reclamantem praesumpserit ordinare.\n\nClerici vero, qui cum uxores non habuerint, benedictione suscepta conjugia crediderunt eligenda, quia volentes absque ulla reclamatione in aetate fuerint legitima ordinati, cum ipsis mulieribus quas acceperunt excommunicatione pellantur; quod si invitus vel reclamans fuerit ordinatus, ab officio quidem deponatur, sed non a communione pellatur; episcopus autem, qui invitum aut reclamantem praesumpserit ordinare, annuali poenitentiae subditus missas facere non praesumat.","english":"2. G. Concerning warnings: if any cleric or citizen has appeared as a witness, by whose testimony, while it is believed, the ignorance of the bishop is frequently forestalled, when it becomes known that an illicit ordination has been performed, let them be expelled from communion for a full year; yet if they have incurred a dangerous illness, communion as viaticum is not to be denied them.\n\nVII. Concerning a bishop who has presumed to ordain a man unwilling or objecting.\n\nBut clerics who, though they had no wives, after receiving the blessing believed that marriages were to be chosen, because they were willingly ordained at a legitimate age without any objection, let them be expelled by excommunication together with the very women whom they have taken; but if he was ordained unwilling or objecting, let him indeed be deposed from office, but let him not be expelled from communion; but the bishop who has presumed to ordain an unwilling or objecting man, being subjected to a year's penance, let him not presume to celebrate masses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"VIII. De adulteriis honoratorum clericorum.\n\nDe adulteriis autem honoratorum [U., honorandorum] clericorum id observandum est, ut si quis adulterasset vel confessus fuisset vel convictus, depositus ab officio, communione concessa, in monasterium toto vitae suae tempore retrudatur.\n\nIX. De clericorum honoratorum furtis aut falsitatibus.\n\nSi quis clericus furtum aut falsitatem admiserit, quia capitalia et ipsa suut crimina, communione concessa ab ordine degradetur [T. 2, U., G., regradetur]. De perjurio vero id consuimus observandum, ut si quis clericus in causis quae sub jurejurando faciendae [B. R., U., G., finiendae] sunt praebuerit juramenta, et post rebus evidentibus [T, 2, evenientibus] detegitur perjurasse, biennii temporis excommunicatione plectatur.\n\nX. De his qui ex concubinis filios habent.\n\nDe his qui ex concubinis filios habent et uxores legitimas habuerunt, aut defunctis uxoribus sibi concubinas publice crediderint sociandas, id observandum esse censemus, ut sicut cos qui jam sunt clerici per ignorantiam ordinati non removemus, ita statuimus ne ulterius ordinentur.","english":"VIII. Concerning the adulteries of honored clerics.\n\nBut concerning the adulteries of honored clerics, this is to be observed: that if anyone has committed adultery, or has confessed it, or has been convicted, he is to be deposed from office, granted communion, and confined to a monastery for the whole time of his life.\n\nIX. Concerning the thefts or falsifications of honored clerics.\n\nIf any cleric has committed theft or falsification, because these too are capital crimes, let him be degraded from his order, with communion granted. But concerning perjury we have decreed this to be observed: that if any cleric has given oaths in cases which are to be concluded under oath, and afterward by clear evidence he is detected to have perjured himself, he is to be punished with excommunication for a period of two years.\n\nX. Concerning those who have sons from concubines.\n\nConcerning those who have sons from concubines and have had lawful wives, or, their wives being dead, have believed that concubines should be publicly joined to them, we decree this to be observed: that just as we do not remove those who are already clerics ordained through ignorance, so we establish that they are not to be ordained hereafter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":105,"ref":"p105","source":"XI. De incestis conjunctionibus.\n\nDe incestis conjunctionibus ita quae sunt statuta serventur, ut his qui aut modo ad baptismum veniunt, aut quibus Patrum statuta sacerdotali praedicatione in notitiam antea non venerunt, ita pro novitate conversionis ac fidei suae credimus consulendum, ut contracta hucusque hujusmodi conjugia non Solvantur, sed in futurum quod de incestis conjunctionibus in anterioribus canonibus interdictum est observetur: id est a ut ne quis sibi conjugii nomine sociare praesumat relictam patris, filiam uxoris, relictam fratris, sororem uxoris, consobrinam aut sobrinam, relictam avunculi vel patrui. Quod si qui in hoc incesti adulterio potius quam conjugio fuerint sociati, quandiu se non sequestraverint, a communione ecclesiastica repellantur: illud quoque adjiciendum esse credidimus, ut in episcopi sui discussione consistant.","english":"XI. Concerning incestuous unions.\n\nThe statutes concerning incestuous unions are to be observed in such a way that for those who have only recently come to baptism, or for whom the statutes of the Fathers have not previously become known through priestly preaching, we believe that regard should be had for the newness of their conversion and their faith, so that unions of this kind contracted up to now are not to be dissolved, but for the future what has been forbidden concerning incestuous unions in the earlier canons is to be observed: that is, that no one should presume to join himself in the name of marriage to his father's widow, his wife's daughter, his brother's widow, his wife's sister, a cousin or a second cousin, or the widow of his uncle on either side. But if any have been joined in this incestuous adultery rather than in marriage, as long as they do not separate themselves, they are to be driven from ecclesiastical communion. We have believed that this also should be added: that they are to be subject to the examination of their own bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"De his qui iu civitate sua aut territorio consistunt et tali sunt ordine sociali, utrum ignoranter ad illicita conjugia venerint, an per contumaciam qua sunt interdicta praesumpserint, quia sicut his qui per ignorantiam lapsi sunt subvenitur, ita illis quibus prius Patrum statuta in notitiam venerunt, quique etiam contra sacerdotum interdicta in tali permixtione versantur, priorum canonum in omnibus statuta serventur: ut non prius communione recipiantur quam incesti adulterium, sicut scriptum est, separatione sanaverint; quia in lege Domini manifeste legitur: Maledictus qui dormierit cum uxore patris sui, cum privigna vel sorore uxoris suae, et reliqua his similia: quo fit ut quos Deus maledixerit nos nisi emendatos benedicere non possumus.\n\nXII. De clericis qui officium suum implere detrectant.\n\nSi qui clerici ministeria suscepta quacunque occasione agere sicut ei reliqui detrectant, et excusationem de patrociniis quorumcunque ne officium impleant praetendunt, ac sacerdotes sub hujusmodi causa existimant per inobedientiam contemnendos, inter reliquos canonicos clericos, ne hac licentia alii vitientur, nullatenus habeantur, nec ex rebus ecclesiasticis cum canonicis stipendia aut munera ulla percipiant.","english":"Concerning those who dwell in their own city or territory and are of such a social order, whether they have come to illicit marriages in ignorance or have presumed through contumacy what has been forbidden, since just as those who have fallen through ignorance are given relief, so for those to whom the statutes of the Fathers have previously come to knowledge, and who also against the interdicts of priests persist in such a mingling, the statutes of the earlier canons are to be observed in all things: so that they are not received into communion before they have healed the adultery of incest, as it is written, by separation; because in the law of the Lord it is plainly read: Cursed is he who sleeps with his father's wife, with his stepdaughter or his wife's sister, and the rest similar to these: whence it comes about that those whom God has cursed we cannot bless unless they are amended.\n\nXII. Concerning clerics who refuse to fulfill their office.\n\nIf any clerics refuse to perform the ministries they have undertaken on any occasion, as the rest do, and put forward an excuse from the patronages of certain persons so that they need not fulfill their office, and think that priests in such a case are to be despised through disobedience, let them by no means be counted among the other canonical clerics, lest others be corrupted by this license, nor let them receive any stipends or gifts from ecclesiastical property together with the canons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"XIII. De facultatibus ecclesiasticis non alienandis.\n\nDe agellis vero caeterisque facultatibus ecclesiasticis a sacerdotibus non alienandis, nec per contractus inutiles obligandis priorum canonum statuta serventur: ut nobis per nullos contractus res ecclesiasticas alienare aut inutiliter liceat obligare. Ea etiam quae de rebus ecclesiasticis ab antecessoribus alienata vel quibuscunque instrumentis inutiliter in dispendium ecclesia obligata noscuntur, et intra tricennaria tempora repetitio suppetit, quae acta sunt suffragante justitia per publicum aut electorum judicium revocentur. Quod si is qui rem ecclesiasticam tenet admonitus judicium declinaverit, quousque ad discussionem veniat et rem restituat ecclesiastica communione privetur.\n\nXIV. De mancipiis Christianis quae in Judaeorum servitio detinentur.\n\nDe mancipiis Christianis quae in Judaeorum servitio tenentur, si eis quod Christiana religio vetat a dominis imponitur, aut si eos, quos Ecclesia excusatos tollet, pro culpa quae remissa est affligere vel caedere fortasse praesumpserint, et ad ecclesiam iterato confugerint, nullatenus a sacerdote reddantur, nisi pretium offeratur ac detur quod mancipia ipsa valere constiterit juxta taxationem d. Christianis quoque omnibus interdicimus, ne Judaeorum conjugiis misceantur; quod si fecerint, usque ad sequestrationem, quisquis ille est, a communione repellatur.","english":"XIII. That ecclesiastical properties are not to be alienated.\n\nBut concerning the small fields and the other ecclesiastical properties, the statutes of the earlier canons are to be observed, that they are not to be alienated by priests nor encumbered through useless contracts: so that it is in no way permitted to us through any contracts to alienate ecclesiastical things or uselessly to encumber them. Those things also which are known to have been alienated from ecclesiastical property by predecessors, or uselessly encumbered to the loss of the church by whatever instruments, and within the thirty-year period the right of recovery is available, are to be revoked, with justice assisting, through public judgment or the judgment of electors. But if he who holds an ecclesiastical thing, having been admonished, evades the judgment, until he comes to examination and restores the thing, let him be deprived of ecclesiastical communion.\n\nXIV. Concerning Christian slaves who are held in the service of Jews.\n\nConcerning Christian slaves who are held in the service of Jews, if what the Christian religion forbids is imposed on them by their masters, or if they presume perhaps to afflict or beat those whom the Church removes as excused, for a fault that has been forgiven, and they flee again to the church, they are by no means to be returned by the priest, unless a price is offered and given which those slaves are established to be worth according to the assessment of d. To all Christians also we forbid that they be mixed in marriages with Jews; but if they have done so, whoever he is, let him be driven back from communion until separation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Item Christianis convivia interdicimus Judaeorum, in quibus si forte fuisse probantur, annuali excommunicationi pro hujusmodi contumacia subjacebunt.\n\nXV. De celebratione missarum.\n\nDe missarum celebritate in praecipuis duntaxat solemnitatibus id observari debebit, ut hora tertia missarum celebratio in Dei nomine inchoetur, quo facilius intra horas competentes, ipso officio expedito, sacerdotes possint ad vespertina officia, id est in vespertino tempore convenire: quia sacerdotem vespertinis officiis ab ecclesia talibus praeterea diebus nec decet deesse nec convenit.\n\nXVI. Ne episcopus in alienam irruat dioecesim.\n\nEpiscopos in dioecesi aliena ad alienos clericos ordinandos vel consecranda altaria irruere non debere: quod si fecerint, remotis his quos ordinaverint, altaris tamen consecratione manente, transgressores canonum ab annua missarum celebritate cessabunt.","english":"Likewise we forbid Christians to hold banquets with Jews; if any are proven to have been at such banquets, they shall be subject to annual excommunication for such contumacy.\n\nXV. Concerning the celebration of masses.\n\nConcerning the celebration of masses, this is to be observed at least on the principal solemnities: that the celebration of masses be begun in the name of God at the third hour, so that, with the office completed more easily within the fitting hours, the priests may be able to assemble for the vespertine offices, that is, at the evening time; for it is neither fitting nor proper for a priest to be absent from the church for the vespertine offices on such days.\n\nXVI. That a bishop not intrude into another's diocese.\n\nBishops ought not to intrude into another's diocese to ordain another's clerics or consecrate altars; but if they do so, with those whom they have ordained removed, while the consecration of the altar remains, the transgressors of the canons shall cease from the annual celebration of masses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"XVII. Ne clerici in aliena civitate commorentur.\n\nDe his vero clericis qui sub qualibet occasione aut conditione in aliorum civitatibus vei territoriis crediderint immorandum, nec ad ultimum clericatus honorem absque sui episcopi scripto debeant promoveri e.\n\nXVIII. De clericis qui sine commendatitiis vagantur.\n\nPresbytero, diacono vel subdiacono sine episcopi sui litteris ambulanti juxta statuta priora communionem nullus impendat.\n\nXIX. De raptu virginum sacrarum.\n\nDe raptoribus virginum consecratarum sive in proposito sub devotione viventium id statuimus, ut si quis consecratae vel devotae, id est religionem professae vim inferre praesumpserit, a communione ecclesiastica usque ad exitum repellatur, viatico tantum ei in infirmitatis periculo reservato. Quod ei quae rapta dicitur cum raptore habitare consenserit, et ipsa excommunicatione simili feriatur: quae forma et de poenitentibus ac viduis in proposito manentibus sub districtione ecclesiastica conservetur. Quod si quis sacerdos sciens hujusmodi personis communicaverit, anno integro pacem Ecclesiae non habebit.","english":"XVII. That clerics are not to reside in another's city.\n\nBut concerning those clerics who, under whatever pretext or condition, believe they should linger in the cities or territories of others, they must not be promoted to the final honor of the clerical office without a written authorization from their own bishop.\n\nXVIII. Concerning clerics who wander without letters of commendation.\n\nTo a presbyter, deacon, or subdeacon traveling without letters from his own bishop, no one is to impart communion, according to the earlier statutes.\n\nXIX. Concerning the abduction of sacred virgins.\n\nConcerning the abductors of consecrated virgins, or of those living under devotion in a state of purpose, we decree this: that if anyone presumes to do violence to a consecrated or dedicated woman, that is, one who has professed religion, he is to be driven from ecclesiastical communion until his death, with only the viaticum reserved to him in danger of illness. And if she who is said to have been abducted consents to live with the abductor, she too is to be struck with a similar excommunication; and this form is to be preserved under ecclesiastical discipline also concerning penitents and widows remaining in a state of purpose. But if any priest knowingly communicates with persons of this kind, he shall not have the peace of the Church for a whole year.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"XX.a De munificentiis sacerdotum.\n\nDe munificentiis vero sacerdotum id observandum, ut si quid praesenti tempore a clericis decedentum munificentiis habetur vel possidetur deinceps a successoribus nullatenus auferatur; ita ut qui decessorum largitatibus gaudent, officia ecclesiae, obedientiam et affectum sacerdotibus praebeant: de quibus tamen munificentiis quae praesenti tempore ab his sicut dictum est possidentur, si pro opportunitate episcopo placuerit, quod voluerit commutare sine accipientis dispendio in locis aliis commutetur. De munificentiis vero praesentibus quas unusquisque clericis pro sua gratia eorum obsequiis existimat conferendas, sicut in arbitrio dantis est ut tribuere quibus voluerit debeat, ita si inobedientia vel contumacia in aliqua accipientis exstiterit, culpa agnita In arbitrio sit praesidentis utrum vel qualiter debeat revocari.","english":"XX.a Concerning the munificences of priests.\n\nConcerning the munificences of priests, this is to be observed: that if anything in the present time is held or possessed by clerics from the munificences of the deceased, it is by no means to be taken away from their successors thereafter; so that those who rejoice in the largesses of their predecessors may show to the priests the offices of the church, obedience, and affection. Nevertheless, concerning those munificences which in the present time are possessed by them, as has been said, if it should please the bishop according to opportunity, whatever he wishes to change may be changed in other places without loss to the recipient. But concerning present munificences which each person thinks should be conferred on clerics for his own favor toward their services, just as it is in the judgment of the giver to bestow them on whom he wishes, so if disobedience or contumacy should exist in any recipient, once the fault is acknowledged, it shall be in the judgment of the one presiding whether or how it ought to be revoked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"XXI. De clericis qui monasteria, dioeceses vel basilicas suscipiunt ordinandas.\n\nDe his tero clericorum personis, qui de civitatensis ecclesiae officio monasteria, dioeceses vel basilicas In quibuscunque locis positas, id est sive in territoriis sive in ipsis civitatibus suscipiunt ordinandas, in potestate sit [U., G., consistat] episcopi, si de eo quod ante de ecclesiastico munere habebant eos aliquid aut nihil exinde habere voluerit: quia unicuique facultas suscepti monasterii, dioecesis vel basilicae debeat plena ratione sufficere.\n\nXXII. De clericis contumacibus.\n\nSi quis superbia elatus officium suum indignatione quacunque implere noluerit, juxta statuta priora laica communione contentus, ab ordine depositus tandiu habeatur alienus, quandiu digna, sicut scriptum est, poenitentia et supplicatione satisfecerit, praesente pontifice; ita tamen ut iliis regulariter et charitatem integram, et quaecunque eis stipendiorum juxta consuetudinem redhibentur, pro qualitate foris ministretur: de quibus si querela procedat, officium agens recurrat ad synodum.","english":"XXI. Concerning clerics who undertake to set in order monasteries, dioceses, or basilicas.\n\nBut concerning those persons of the clergy who, from the office of the city church, undertake to set in order monasteries, dioceses, or basilicas situated in whatever places, that is, whether in territories or in the cities themselves, let it be in the power of the bishop whether he wishes them to have something or nothing from what they previously had from the ecclesiastical benefice; because the resources of the monastery, diocese, or basilica undertaken ought to suffice for each one by full accounting.\n\nXXII. Concerning contumacious clerics.\n\nIf anyone, puffed up with pride, refuses for any reason of indignation to fulfill his office, according to the earlier statutes, being content with lay communion, let him be deposed from his order and held estranged for as long as, as it is written, he has made satisfaction by worthy penitence and supplication, in the presence of the pontiff; yet in such a way that to them, according to the rule, both whole charity and whatever stipends are returned to them according to custom are ministered outwardly according to their quality; and if a complaint proceeds concerning these matters, let the one performing the office have recourse to the synod.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":112,"ref":"p112","source":"XXIII. Ut oppressi ab episcopo clerici ad synodum recurrant.\n\nSi quis clericorum juxta se aut districtionem aut tractationem episcopi sui putat injustam, juxta antiquas consuetudines recurrat ad synodum.\n\nXXIV. De clericorum conspirationibus in synodo vindicandis.\n\nSi qui clericorum, ut nuper multis locis diabolo instigante actum fuisse perpatuit, rebelli auctoritate se in unum conjuratione intercedente collegerint, et aut sacramenta inter se data aut chartula conscripta fuisse patuerit, nullis excusationibus haec praesumptio praeveletur, sed res detecta; cum in synodum ventum fuerit, in praesumptoribus juxta personarum et ordinum qualitatem a pontificibus, qui tunc in unu collecti fuerint, vindicetur [U., G;, judicetur], quia sicut charitas ex praeceptis dominicis corde, non chartulae conscriptione est vel conjurationibus exhibenda, ita quod supra sacras admittitur Scripturas auctoritate et districtione pontificali est reprimendum.","english":"XXIII. That clerics oppressed by their bishop should have recourse to the synod.\n\nIf any cleric believes that the severity or the treatment of his own bishop is unjust toward him, let him have recourse to the synod according to ancient customs.\n\nXXIV. Concerning the conspiracies of clerics to be punished in the synod.\n\nIf any clerics, as has recently been shown to have been done in many places at the devil's instigation, have gathered together by rebellious authority into one body through an intervening oath-bound conspiracy, and it has become clear that either oaths were given among them or a written document was drawn up, this presumption shall be covered by no excuses, but once the matter has been detected, when the synod has been convened, let vengeance be taken upon the presumptuous according to the quality of their persons and orders by the pontiffs who have then been gathered together in one place, because just as charity is to be shown from the Lord's precepts in the heart, not by the writing of a document or by conspiracies, so whatever is admitted beyond the sacred Scriptures is to be restrained by pontifical authority and severity.","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":113,"ref":"p113","source":"XXV. De oblationibus ecclesiae non retinendis.\n\nSi quis res Ecclesiae debitas vel proprias sacerdotis horrendae cupiditatis instinctu occupaverit, retinuerit aut a potestate ex competitione perceperit, si eas non restituerit, nullis rebus excusetur; sed si agnito jure ecclesiae non statim ecclesiae vel sacerdoti reformaverit, aut ut ipsum jus agnoscere possit, In judicium electorum venire distulerit, tandiu a communione ecclesiastica suspendatur, quandiu restitutis rebus tam ecclesiae quam sacerdotibus reddatur indemnis. Similis etiam his, qui oblationes defunctorum legaliter dimissas quolibet ordine assignare tardaverint vel retinere praesumpserint, districtionis ecclesiasticae juxta priores canones forma servetur: simili etiam sententiae subjacebit, si quisquis ille quolibet ordine quod pro devotione sua ecclesiis dedit revocare praesumpserit.","english":"XXV. That the offerings of the church are not to be retained.\n\nIf anyone, driven by the impulse of a horrendous greed, has seized, retained, or taken into his power by contention the goods due to the church or those belonging to the priest, and has not restored them, let him be excused by no means; but if, once the right of the church is known, he has not immediately restored them to the church or the priest, or has delayed to come into the judgment of the elect so that he may be able to acknowledge that right itself, let him be suspended from ecclesiastical communion for as long as, with the goods restored, he is rendered without loss to both the church and the priests. A similar form of ecclesiastical strictness is to be observed, according to the earlier canons, in the case of those who have delayed to assign in whatever order the offerings of the dead lawfully bequeathed, or have presumed to retain them; he shall likewise be subject to a similar sentence, whoever he may be and in whatever order, if he has presumed to revoke what he gave to the churches out of his own devotion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"XXVI. De rebus Ecclesiae absque consensu episcopi non alienandis.\n\nAbbatibus, presbyteris caeterisque ministris de rebus ecclesiasticis vel sacro ministerio alienare vel obligare absque permissu et subscriptione episcopi sui nihil liceat: quod qui praesumpserit degradetur [Ae., regradetur] communione concessa, et quod temere praesumptum et alienatum est ordinatione episcopi revocetur.\n\nXXVII. De juvenum et conjugatorum poenitentia.\n\nDe poenitentum conversione, ut ne quis benedictionem poenitentiae juvenibus [Ae., add. personis] credere praesumat: certe conjugalis nisi ex consensu partium et aetate jam plena eam dare non audeat.\n\nXXVIII. De his qui suscepta poenitentia ad saecularia revertuntur.\n\nSi quis benedictione poenitentiae suscepta ad saecularem habitum [AE., ambitum] militiamque reverti praesumpserit, viatico concesso usque ad exitum excommunicatione plectatur.","english":"XXVI. That the goods of the church are not to be alienated without the consent of the bishop.\n\nIt shall be permitted to no abbot, presbyter, or other minister to alienate or encumber ecclesiastical goods or anything belonging to the sacred ministry without the permission and signature of his own bishop. Whoever presumes to do so shall be deposed from communion, with communion [only] granted [to him thereafter], and whatever has been rashly presumed and alienated shall be recalled by the ordinance of the bishop.\n\nXXVII. On the penance of the young and of the married.\n\nConcerning the conversion of penitents, that no one presume to entrust the blessing of penance to the young; and indeed he shall not dare to give it to a married person unless by the consent of the parties and at an age already full.\n\nXXVIII. Concerning those who, having undertaken penance, return to worldly things.\n\nIf anyone, having undertaken the blessing of penance, presumes to return to secular dress and military service, let him be visited with excommunication, with a viaticum granted, until his departure.","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":115,"ref":"p115","source":"XXIX. De servis non ordinandis.\n\nUt nullus servilibus colonariisque conditionibus obligatus juxta statuta sedis apostolicae ad honores ecclesiasticos admittatur, nisi prius aut per testamentum aut per tabulas eum legitime constiterit absolutum: quod si quis episcoporum, ejus qui ordinatur conditionem sciens, transgredi per ordinationem inhibitam fortasse voluerit, anni spatio missas facere non praesumat.\n\nXXX. De clericis negotiatoribus.\n\nUt clericus a diaconatu et supra pecuniam a non commodet ad usuram; nec de praestitis beneficiis quidquam amplius quam datur speret, nec vel in exercendis negotiis, ut publici qui ad populi respon - sum negotiatores observant, turpis lucri cupiditate versetur, aut sub alieno nomine interdicta negotia audeat exercere. Quod si quis adversum statuta venire praesumpserit, communione concessa ab ordine regradetur.","english":"XXIX. That slaves are not to be ordained.\n\nThat no one bound by servile or colonate conditions be admitted to ecclesiastical honors according to the statutes of the apostolic see, unless it has first been lawfully established by testament or by legal records that he has been freed. But if any bishop, knowing the condition of the one being ordained, should perhaps wish to transgress by a forbidden ordination, he shall not presume to celebrate masses for the space of a year.\n\nXXX. Concerning clerics who engage in business.\n\nThat a cleric from the diaconate and above shall not lend money at interest, nor hope for anything more from benefits bestowed than what is given, nor engage in the conduct of business, as public traders who answer to the people do, out of a base desire for gain, nor dare to carry on forbidden business under another's name. But if anyone presumes to act contrary to the statutes, let him be demoted from his order, communion being granted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"XXXI. De diei dominici observatione.\n\nQuia persuasum est populis die dominico agi cum caballis et bobus [Ae., mulis] et vehiculis itinera non debere, nec ullam rem ad vicium praeparari, vel ad nitorem hominis vel domus pertinentem nullatenus exercere, quae res ad Judaicam magis quam ad Christianam observantiam pertinere probantur, id statuimus, ut die dominico quod ante fieri licuit liceat: de opere tamen rurali, id est aratu vel vinea, sectione, excussione, exarto vel sepe censuimus abstinendum, quo facilius ad ecclesiam venientes orationis gratiae vacent. Quod si inventus fuerit quis iu operibus supra scriptis quae interdicta sunt se exercere, qualiter emendari debeat non in laici districtione, sed in sacerdotis castigatione consistat.\n\nXXXII. De missa integre audienda.\n\nDe missis nullus laicorum ante discedat quam dominica dicatur oratio, et si episcopus praesens fuerit, ejus benedictio exspectetur; sacrificia vero matutina missarum sive vespertina nullus cum armis pertinentibus ad bellorum usum exspectet: quod qui fecerit, in sacerdotis potestate consistat qualiter districtione debeat castigari.","english":"XXXI. On the observance of the Lord's day.\n\nSince the peoples have been persuaded that on the Lord's day journeys ought not to be made with horses and oxen and vehicles, nor that any thing be prepared for vice, or that they should in any way perform what pertains to the elegance of a man or of a house—things which are shown to belong rather to Jewish than to Christian observance—we decree this: that on the Lord's day what was formerly permitted be permitted; however, from rural work, that is, from plowing or the vineyard, from reaping, threshing, clearing or fencing, we have judged that one must abstain, so that those coming to church may more easily be free for the grace of prayer. But if anyone be found engaging in the works written above which are forbidden, how he ought to be corrected shall lie not in the jurisdiction of a layman but in the chastisement of a priest.\n\nXXXII. On hearing the mass in full.\n\nOf the masses, let none of the laity depart before the Lord's prayer is said, and if the bishop be present, let his blessing be awaited; but let no one await the morning or evening sacrifices of the masses with arms pertaining to the use of war; and whoever does this, it shall lie in the power of the priest how he ought to be chastised with severity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":117,"ref":"p117","source":"XXXIII. De diebus quibus Judaeis inter Christianos progredi non licet.\n\nQuia Deo propitio sub catholicorum regum dominatione consistimus, Judaei a die coenae Domini usque in secundam sabbati in pascha, hoc est ipso quatriduo procedere inter Christianos, neque catholicis populis se ullo loco vel quacunque occasione miscere praesumant.\n\nXXXIV. De judice rebaptizantes non plectente.\n\nJudex civitatis vel loci, si haereticum aut Bonosiacum vel cujuslibet alterius haeresis quamcunque personam de catholicis rebaptizasse cognoverit, quia hos constat habere catholicos, non statim rebaptizantes distringerit et ad regis fidem atque justitiam propterea distringendos adduxerit, annuali excommunicationi subdatur.\n\nXXXV. Ne clericus laicum neque laicus clericum ad saeculare judicium trahat.\n\nClericus cujuslibet gradus sine pontificis sui permissu nullam ad saeculare judicium praesumat attrahere, nec laico, inconsulto sacerdote, clericum in saeculare judicium liceat exhibere.","english":"XXXIII. On the days on which Jews are not permitted to go about among Christians.\n\nSince by God's favor we stand under the rule of Catholic kings, Jews, from the day of the Lord's Supper until the second day of the sabbath at Passover—that is, during this four-day period—shall not presume to go about among Christians, nor to mingle with Catholic peoples in any place or on any occasion.\n\nXXXIV. On a judge who does not punish those who rebaptize.\n\nIf the judge of a city or place learns that a heretic, or a Bonosiac, or any person of any other heresy whatsoever, has rebaptized any of the Catholics—since it is established that these are to be held as Catholics—and does not immediately constrain those who rebaptize and bring them under constraint to the king's faith and justice on that account, he shall be subject to excommunication for a year.\n\nXXXV. That a cleric shall not drag a layman, nor a layman a cleric, into a secular court.\n\nA cleric of any rank, without the permission of his bishop, shall not presume to drag anyone into a secular court; nor shall it be permitted to a layman, without consulting the priest, to bring a cleric into a secular court.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"XXXVI. De horum canonum observatione.\n\nQuocirca haec, quae inspirante Domino communi consensui placuerunt, si quis antistitum viventium vel eorum quos ipsis Deus esse voluerit successores, relicta observationis integritate, custodire el implere neglexerit, reum se divinitatis pariter et fraternitatis judicio futurum esse cognoscat, quia canones suos nec ignorare quemquam nec dissimulare, id est, praeterire permittitur.\n\nLupus in Christi nomine episcopus consensi et subscripsi.\n\nPantagathus episcopus consensi et subscripsi.\n\nLeocadius episcopus subscripsi.\n\nTheobades [Ae., Theudovades] episcopus subscripsi.\n\nAsterius episcopus subscripsi.\n\nLausto episcopus subscripsi.\n\nRustinus [Ae., Rusticius) episcopus subscripsi.\n\nAgrippinus episcopus subscripsi.\n\nPassius episcopus subscripsi.\n\nPaulinus e episcopus subscripsi.\n\nLeo episcopus subscripsi.","english":"XXXVI. On the observance of these canons.\n\nWherefore, if any of the bishops now living, or of those whom God shall will to be their successors, neglecting to keep and fulfill these things which by the inspiration of the Lord have pleased the common consent, departs from the integrity of observance, let him know that he shall be liable to the judgment of both the Godhead and the brotherhood, because no one is permitted either to be ignorant of his own canons or to dissemble, that is, to pass them over.\n\nLupus, bishop in the name of Christ, consented and subscribed.\n\nPantagathus, bishop, consented and subscribed.\n\nLeocadius, bishop, subscribed.\n\nTheobades, bishop, subscribed.\n\nAsterius, bishop, subscribed.\n\nLausto, bishop, subscribed.\n\nRustinus, bishop, subscribed.\n\nAgrippinus, bishop, subscribed.\n\nPassius, bishop, subscribed.\n\nPaulinus, bishop, subscribed.\n\nLeo, bishop, 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":119,"ref":"p119","source":"Placidius episcopus subscripsi.\n\nEleutherius episcopus subscripsi.\n\nArcadius episcopus subscripsi.\n\nAmelius episcopus subscripsi.\n\nLucinus [Ae., Licinius] episcopus subscripsi.\n\nFlavius episcopus subscripsi.\n\nUrsolus episcopus subscripsi.\n\nAlbinus episcopus subscripsi.\n\nCampanus presbyter directus a domino meo Gregorio [Ae., Injurioso] episcopo subscripsi. Aulus presbyter directus a domino meo Agri- Cola [Ae., Agroegula] episcopo subscripsi.\n\nObtardemus presbyter directus a domino meo Gallo episcopo subscripsi.\n\nMarcellianus presbyter directus a domino meo Eumerio episcopo subscripsi.\n\nBaudastis presbyter directus a domino meo Perpetuo episcopo subscripsi.\n\nVincentius presbyter directus a domino meo Subtrasio episcopo subscripsi.\n\nXXXIII CONCILIUM EPAUNENSE\n\nVIGINTI QUATUOR a EPISCOPORUM.\n\nI. Non liceat episcopis, presbyteris, diaconibus canes ad venandum vel accipitres habere.","english":"Placidius, bishop, subscribed.\n\nEleutherius, bishop, subscribed.\n\nArcadius, bishop, subscribed.\n\nAmelius, bishop, subscribed.\n\nLucinus [Licinius], bishop, subscribed.\n\nFlavius, bishop, subscribed.\n\nUrsolus, bishop, subscribed.\n\nAlbinus, bishop, subscribed.\n\nCampanus, presbyter, sent by my lord Gregory [Injuriosus], bishop, subscribed. Aulus, presbyter, sent by my lord Agricola [Agroegula], bishop, subscribed.\n\nObtardemus, presbyter, sent by my lord Gallus, bishop, subscribed.\n\nMarcellianus, presbyter, sent by my lord Eumerius, bishop, subscribed.\n\nBaudastis, presbyter, sent by my lord Perpetuus, bishop, subscribed.\n\nVincentius, presbyter, sent by my lord Subtrasius, bishop, subscribed.\n\nXXXIII. THE COUNCIL OF EPAUNUM [ÉPAONE]\n\nOF TWENTY-FOUR BISHOPS.\n\nI. Bishops, presbyters, and deacons shall not be permitted to keep dogs for hunting or hawks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":120,"ref":"p120","source":"Episcopis, presbyteris, diaconibus canes ad venandum et accipitres habere non liceat: quod si quis talium personarum in hac fuerit voluntate detectus, si episcopiis est, tribus mensibus se a communione suspendat, duobus presbyter abstineatur, uno diaconus ab omni officio et communione cessabit.\n\nII. De presbyteris vel diaconibus sine epistolis proficiscentibus.\n\nPresbytero vel diacono sine antistitis sui epistolis ambulanti communionem nullus impendat.\n\nIII. De presbyteris qui distraxerint de ecclesiastici juris possessione.\n\nQuidquid parochiarum presbyteri de ecclesiastici juris possessione distraxerint, inane habeatur et vacuum: in venditore comparantis actio reservanda b.\n\nIV. De presbytero qui dioecesem tenuerit.\n\nPresbyter dum dioecesem tenet de his quae tenuerit aut ecclesiae nomine scripturam faciat, aut ab ejus quam tenuit ecclesiae ordinatione discedat. Similis quoque de venditionibus, quas abbates facere praesumpserint, forma servabitur, ut quidquid sine episcoporum notitia venditum fuerit ad potestatem episcopi revocetur; mancipia vero monachis donata ab abbate non liceat manumitti: injustum enim putamus ut monachis quotidianum rurale opus facientibus servi eorum libertatis otio potiantur","english":"It shall not be permitted to bishops, presbyters, or deacons to keep dogs for hunting and hawks. But if anyone of such persons is detected in this disposition, if he is a bishop, let him suspend himself from communion for three months; a presbyter shall abstain for two; a deacon shall cease from every office and communion for one.\n\nII. Concerning presbyters or deacons setting out without letters.\n\nNo one shall extend communion to a presbyter or deacon traveling without the letters of his bishop.\n\nIII. Concerning presbyters who have dispersed property from the possession of ecclesiastical right.\n\nWhatever presbyters of parishes have dispersed from the possession of ecclesiastical right shall be held void and empty; the action of the buyer against the seller is to be reserved.\n\nIV. Concerning a presbyter who has held a diocese.\n\nWhile a presbyter holds a diocese, concerning the things he has held, let him either make a written record in the name of the church, or depart from the ordination of the church which he has held. A similar form shall likewise be observed concerning sales which abbots have presumed to make, so that whatever has been sold without the knowledge of the bishops shall be recalled to the power of the bishop. But slaves donated to monks it shall not be permitted for an abbot to manumit; for we consider it unjust that, while monks perform daily rural labor, their slaves should enjoy the leisure of liberty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"V. Ne unus abbas duobus praesit monasteriis. Unum abbatem duobus monasteriis interdicimus praesidere.\n\nVI. De cellis novis et congregatiunculis.\n\nCellas [T, 1, 2, cellulas] novas aut congregatiunculas monachorum absque notitia episcopi prohibemus institui.\n\nVII. Ne clerici sine ordinatione episcopi sui publicum adire praesumant.\n\nClerici sine ordinatione episcopi sui adire vel interpellare publicum non praesumant; sed si pulsati fuerint, sequi ad saeculare judicium non morentur.\n\nVIII. De rebus Ecclesia non alienandis. Nullus episcopus de rebus Ecclesiae suae sine conscientia metropolitani sui vendendi aliquid habeat potestatem, utili tamen omnibus commutatione permissa e.\n\nIX. De clericis falsi testimonii convictis.\n\nSi quis clericus in falso testimonio convictus fuerit, reus capitalis criminis censeatur.\n\nX. De munificentia Ecclesiae.","english":"V. That one abbot not preside over two monasteries. We forbid one abbot to preside over two monasteries.\n\nVI. Concerning new cells and small congregations.\n\nWe forbid new cells or small congregations of monks to be established without the knowledge of the bishop.\n\nVII. That clerics not presume to approach the public without the ordination of their own bishop.\n\nClerics shall not presume to approach or petition the public without the ordination of their own bishop; but if they have been summoned, let them not delay to follow to secular judgment.\n\nVIII. Concerning the property of the Church not to be alienated. No bishop shall have the power to sell anything of the property of his Church without the knowledge of his metropolitan, though a beneficial exchange is permitted to all.\n\nIX. Concerning clerics convicted of false testimony.\n\nIf any cleric has been convicted in false testimony, let him be judged guilty of a capital crime.\n\nX. Concerning the munificence of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":122,"ref":"p122","source":"Quisquis clericus aliquid de munificentia Ecclesiae cui servierat adeptus, et ad summum sacerdotium alterius civitatis est aut fuerit ordinatus, quod dono accepit vel acceperit reddat; quod usu vel proprietate secundum instrumenti seriem probabitur emisse possideat.\n\nXI. De haereticorum vel Judaeorum conviviis. Si superioris loci clericus haeretici cujuscunque clerici convivio interfuerit, anni spatium [T. 1, spatio] panem [B. R., T. 1, 2, pacem ] Ecclesiae non habebit: quod juniores clerici si praesumpserint vapulabunt. A Judaeorum vero conviviis etiam laicos constitutio nostra prohibuit, nec cum ullo clerico nostro panem comedat quisquis Judaeorum convivio fuerit inquinatus.\n\nXII. De dando chrismate.\n\nPresbyteros propter salutem animarum, quam in cunctis optamus, desperatis et decumbentibus haereticis, si conversionem suam subitam petant, chrismate permittimus subvenire: quod omnes conversuri si sani sunt ab episcopo noverint expetendum.","english":"Whoever, being a cleric, has obtained anything from the munificence of the Church to which he had served, and has been or shall be ordained to the high priesthood of another city, let him return what he received or shall receive as a gift; what he is proved to have purchased by use or ownership according to the tenor of the instrument, let him possess.\n\nXI. Concerning the banquets of heretics or Jews. If a cleric of a higher place has attended the banquet of any heretical cleric, for the space of a year he shall not have the bread of the Church; but if junior clerics presume to do so, they shall be flogged. From the banquets of Jews, moreover, our constitution has prohibited even laymen, nor shall anyone who has been defiled by the banquet of Jews eat bread with any cleric of ours.\n\nXII. Concerning the giving of chrism.\n\nTo presbyters, for the salvation of souls, which we desire for all, we permit to come to the aid of despairing and dying heretics with chrism, if they seek their conversion suddenly: which all who are about to be converted, if they are healthy, should know must be sought from the bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":123,"ref":"p123","source":"XIII. De episcopi testamento.\n\nSi episcopus condito testamento aliquid de ecclesiastici juris proprietate legaverit, aliter non valebit nisi vel tantum de juris proprii facultate suppleverit.\n\nXIV. De his qui remunerationem ecclesia possederint.\n\nClerici quod etiam sine precatoriis qualibet diuturnitate temporis de ecclesiae remuneratione possederint, cum auctoritate domini gloriosissimi principis nostri in jure proprietarium [U., in jus proprium] praescriptione temporis non vocetur, dummodo pateat ecclesiae rem fuisse.\n\nXV. De diacono aut presbytero qui crimen capitale commiserit.\n\nSi diaconus aut presbyter crimen capitale admiserit, ab officii honore depositus in monasterium retrudatur, ibique tantummodo quandiu vixerit communione sumenda.\n\nXVI. De professione reformata.\n\nSi quis accepta professaque poenitentia boni immemor ad saecularia relabatur, prorsus cummunicare non poterit, nisi professione [B. R., professioni] quam illicite praetermiserat reformetur.","english":"XIII. Concerning the will of a bishop.\n\nIf a bishop, having made a will, has bequeathed anything from the property of ecclesiastical right, it shall not otherwise be valid unless he has made it good, at least in so far, from the resources of his own private right.\n\nXIV. Concerning those who have possessed a remuneration of the church.\n\nWhatever clerics have possessed of the church's remuneration, even without precatory letters, for however long a time, since by the authority of the lord our most glorious prince it is not called into ownership by prescription of time, provided it be clear that the thing belonged to the church.\n\nXV. Concerning a deacon or presbyter who has committed a capital crime.\n\nIf a deacon or presbyter has committed a capital crime, let him be deposed from the honor of his office and thrust back into a monastery, and there only for as long as he lives let him receive communion.\n\nXVI. Concerning the reformed profession.\n\nIf anyone, having accepted and professed penitence, forgetful of the good, slips back into secular matters, he cannot communicate at all, unless he is reformed by the profession which he unlawfully passed over.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":124,"ref":"p124","source":"XVII. De laicis qui crimen clericis objiciunt.\n\nLaicis contra cujuslibet gradus clericum si quid criminale parant objicere, dummodo vera suggerant, proponendi permittimus potestatem.\n\nXVIII. Ubi ponantur reliquiae sanctorum.\n\nSanctorum reliquias in oratoriis villaribus non ponantur, nisi forsitan clericos cujuscunque parochiae vicinos esse contingat, qui sacris cineribus psallendi frequentia famulentur: quod si illi defuerint, non ante proprii ordinentur, quam eis competens victus et vestitus substantia deputetur.\n\nXIX. Altaria nisi lapidea non ungantur.\n\nAltaria nisi lapidea chrismatis unguine non sacrentur ad celebranda divina officia: ordinem quem metropolitani tenent provinciales eorum observare debebunt.\n\nXX. De damnati absolutione.\n\nSi episcopus ante damnati absolutionem obitu rapiatur, correctum aut poenitentem successori licebit absolvere.","english":"XVII. Concerning laymen who bring a charge against clerics.\n\nIf laymen prepare to bring any criminal charge against a cleric of whatever rank, provided they present the truth, we grant them the power to bring it forward.\n\nXVIII. Where the relics of the saints are to be placed.\n\nThe relics of the saints are not to be placed in rural oratories, unless perhaps it happens that clerics of any parish are nearby who may serve the sacred ashes by frequent psalmody; but if these are lacking, they are not to be ordained before a suitable substance of food and clothing is assigned to them.\n\nXIX. Altars are not to be anointed unless they are of stone.\n\nAltars are not to be consecrated with the ointment of chrism for the celebration of the divine offices unless they are of stone; the provincials ought to observe the order which the metropolitans keep.\n\nXX. Concerning the absolution of a condemned person.\n\nIf a bishop is taken by death before the absolution of a condemned person, it will be permitted to his successor to absolve him, corrected or penitent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"XXI. De lapsis in fide.\n\nLappis, id est, qui in catholica baptizati praevaricatione damnabili post in haeresim transierint, grandem redeundi difficultatem sanxit antiquitas: quibus nos annorum multitudine breviata poenitentiam biennii conditione infrascriptae observationis imponimus, ut praescripto biennio tertia die sine relaxatione jejunent, ecclesiam studeant frequentare, in poenitentum loco standi et orandi humilitatem noverint observandam, etiam ipsi cum catechumeni procedere commonentur abscedant: hoc si observare noluerint constituto tempore admittendis ad altarium observatio relaxetur; quam si arduam vel duram forte putaverint, statuta praeteritorum canonum complere debebunt.\n\nXXII. De incestis conjunctionibus.\n\nIncestis conjunctionibus nihil prorsus veniae reservamur, nisi cum adulterium separatione sanaverint: incestos vero nec ullo conjugii nomine praevalendos praeter illos, quos vel nominare funestum est, hos esse censemus: si quis relictam fratris, quae pene prius soror exstiterat, carnali conjunctione violaverit: si quis frater germanam uxoris accipiat: si quis novercam duxerit a: si quis consobrinae sobrinaeque se societ: quod ut a praesenti tempore prohibemus, ita ea quae sunt anterius instituta non solvimus: si quis relictae avunculi misceatur aut patrui vel privignae concubitu polluatur.","english":"XXI. Concerning those who have fallen in the faith.\n\nFor those who have fallen—that is, those who were baptized in the catholic faith and afterward passed over into heresy through damnable prevarication—antiquity established a great difficulty of returning. For them, we, shortening the number of years, impose penance on the condition of a two-year term with the observance written below: that for the prescribed two years they fast without relaxation on the third day, strive to attend church frequently, know that they must observe humility in standing and praying in the place of the penitent, and are also admonished to proceed with the catechumens and then withdraw. If they are unwilling to observe this, the observance is to be relaxed for those to be admitted to the altar at the appointed time; but if perhaps they consider it arduous or hard, they shall be obliged to fulfill the statutes of the earlier canons.\n\nXXII. Concerning incestuous unions.\n\nFor incestuous unions we reserve no pardon at all, unless they have healed the adultery by separation. But we judge that incestuous persons are in no way to be upheld under any name of marriage, beyond those whom it is grievous even to name: if anyone violates by carnal union his brother's widow, who had previously been almost a sister; if a brother takes his brother's wife; if anyone marries his stepmother; if anyone joins himself to his cousin or his cousin's daughter. And just as we forbid these from the present time, so we do not dissolve those things which were instituted earlier: if anyone has intercourse with his uncle's widow, or is polluted by the concubinage of his paternal uncle or his stepdaughter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Sane quibus conjunctio illicita interdicitur, habebunt ineundi melioris conjugii libertatem.\n\nXXIII. De poenitentia homicidarum.\n\nDe poenitentia homicidarum, qui saeculi leges evaserunt, hoc summa reverentia de eis inter nos placuit observari, quod antiqui Nicaeni canones decreverunt.\n\nXXIV. De basilicis haereticorum.\n\nBasilicas haereticorum, quas tanta execratione habemus exosas ut pollutionem earum purgabilem non putemus, sanctis usibus applicare despicimus: sane quas per violentiam nostris tulerant possumus revocare.\n\nXXV. Si quis servum proprium occiderit.\n\nSi quis servum proprium sine conscientia judicis occiderit, excommunicatione biennii effusionem sauguinis expiabit.\n\nXXVI. Nullus sine remedio aut spe veniae ab Ecclesia repellatur.\n\nNullus sine remedio aut spe veniae ab Ecclesia repellatur, neve ulli, si aut poenituerit aut correxerit, ad veniam redeundi aditus obstruatur; sed cui forsitan discrimen mortis immineat damnationis constitutae tempora relaxantur. Quod si aegrorum accepto viatico revalescere fortasse contingat, statuti temporis spatia observare conveniat.","english":"Certainly, those for whom unlawful union is forbidden shall have the liberty of entering into a better marriage.\n\nXXIII. Concerning the penance of homicide.\n\nConcerning the penance of those who have committed homicide and have evaded the laws of the world, we have resolved among us, with the greatest reverence, that what the ancient Nicene canons decreed be observed regarding them.\n\nXXIV. Concerning the basilicas of heretics.\n\nThe basilicas of heretics, which we hold in such execration that we do not think their pollution can be purged, we disdain to apply to holy uses; yet those which they had taken from us by violence we can reclaim.\n\nXXV. If anyone kills his own slave.\n\nIf anyone kills his own slave without the knowledge of a judge, he shall expiate the shedding of blood by excommunication for two years.\n\nXXVI. No one is to be driven from the Church without remedy or hope of pardon.\n\nNo one is to be driven from the Church without remedy or hope of pardon, nor is the approach of returning to pardon to be blocked for anyone, if he has either repented or corrected himself; but for one who perhaps faces the danger of death, the appointed times of penance are relaxed. But if it should happen that the sick recover after receiving the viaticum, it is fitting that the spans of the appointed time be observed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"XXVII. De laicorum ordinatione.\n\nNe laicus nisi religione praemissa clericus ordinetur.\n\nXXVIII. De puellarum monasteriis.\n\nMonasterium puellarum non nisi probatae vita, aetatis provectae ad quascunque carum necessitates vel ministrationes permittantur intrare: ad faciendas vero missas qui ingressi fuerint statim exacto ministerio regredi festinabunt: alias autem nec clericus nec monachus juvenis ullum ad puellarum congregationem habebit accessum, nisi aut paterna aut germana necessitudo probetur admittere.\n\nXXIX. De servis ad ecclesiam confugientibus.\n\nServus reatu atrociore culpabilis si ad ecclesiam confugerit, a corporalibus tantum suppliciis excusetur. De capillis vero aut quocunque opere placuit dominis juramenta uon exigi.\n\nXXX. De horum canonum observatione.\n\nQuocirca haec quae superna inspiratione communi consensu placuerunt si quis sanctorum antistitum, qui statuta praesentia subscriptionibus propi is firmaverunt, nec non et quos eorum Deus esse voluerit successores, relic a integritate observa nonis excesserit, reum se divinitatis pariter et fraternitatis judicio futurum esse cognoscat.","english":"XXVII. Concerning the ordination of laymen.\n\nA layman shall not be ordained a cleric unless a religious profession has preceded.\n\nXXVIII. Concerning monasteries of maidens.\n\nNo one shall be permitted to enter a monastery of maidens, except men of proven life and advanced age, for whatever necessities or ministrations of theirs; but those who have entered to perform masses shall, as soon as the ministry is completed, hasten to return; otherwise neither a young cleric nor a young monk shall have any access to a congregation of maidens, unless either paternal or brotherly kinship is proven to admit him.\n\nXXIX. Concerning slaves who flee to the church.\n\nA slave guilty of a more atrocious crime, if he has fled to the church, shall be excused only from corporal punishments. But concerning his hair or any work whatsoever, it has pleased that oaths not be demanded from the masters.\n\nXXX. Concerning the observance of these canons.\n\nWherefore, if anyone of the holy bishops, who have confirmed these present statutes by their own subscriptions, and also those whom God has willed to be their successors, shall depart from the integrity of the observance, let him know that he will be guilty before the judgment of both the Godhead and the brotherhood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Avitus episcopus constitutiones nostras, id est sancta sacerdotum provinciae Viennensis relegi et subscripsi die et tempore Kalendarum mensis octavi, Agapeto [B. R., Agapio] consule. In hac synodo subscripserunt episcopi viginli tres c.\n\nXXXIV CONCILIUM CARPENTORATENSE.\n\n267-268 Carpentoratae convenientes hujusmodi ad nos querela pervenit, quod ea quae a quibuscumque fidelibus parochiis conferuntur ita ab aliquibus episcopis praesumantur, ut aut parum aut prope nihil ecclesiis quibus coliata fuerant relinquatur.\n\nHoc nobis justum et rationabile visum est, ut si ecclesia civitatis ejus (U., G., hujus] cui episcopus praeest, ita est idonea ut Christo propitio nihil indigeat, quidquid parochiis fuerit derelictum, clericis qui ipsis parochiis deserviunt vel reparationibus basilicarum rationabiliter dispensetur: si vero episcopum multas expensas vel a minorem substantiam habere constiterit, parochiis quibus largior fuerit collata substantia, hoc tantum quod clericis vel architectis rationabiliter sufficiat reservetur: quod autem amplius fuerit, propter expensas episcopus ad se debeat revocare, ita tamen ut nihil de facultatula ipse vel de ministerio cleri loci Ipsius licentiam habeat minuendi.","english":"Avitus, bishop, I have read and subscribed to our constitutions, that is, those of the holy priests of the province of Vienne, on the day and at the time of the Kalends of the eighth month, in the consulship of Agapetus. In this synod twenty-three bishops subscribed.\n\nXXXIV COUNCIL OF CARPENTRAS.\n\n267-268. A complaint of this kind reached us as we assembled at Carpentras: that the things which are conferred on parishes by any of the faithful are so presumed upon by certain bishops that little or almost nothing is left to the churches to which they were conferred.\n\nThis seemed to us just and reasonable: that if the church of the city over which the bishop presides is so well provided that, by the favor of Christ, it lacks nothing, then whatever has been left to the parishes shall be reasonably dispensed to the clerics who serve those parishes or for the repair of the basilicas. If, however, it is established that the bishop has many expenses or too small a substance, then for the parishes to which a more generous substance has been conferred, only so much shall be reserved as may reasonably suffice for the clerics or the builders; but what is more, the bishop should reclaim for himself on account of expenses, yet in such a way that he himself, or by the ministry of the clergy of that place, has no license to diminish anything of that little fund.","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":129,"ref":"p129","source":"Hoc etiam placuit custodiri, ut sequenti anno in vico Vasensi debeat concilium congregari. In hac constitutione subscripserunt episcopi quindecim.\n\nXXXV CONCILIUM ARVERNENSE PRIMUM.\n\nI. Quid prius in synodo tractandum.\n\nIn primis placuit, ut quoties secundum statuta Patrum sancta synodus congregatur, nullus episcoporum aliquam prius causam suggerere audeat quam ea quae ad emendationem vitae, ad severitatem regulae, ad animae remedia pertinent finiantur.\n\nII. De episcopis ordinandis.\n\nPlacuit etiam, ut sacrum quis pontificis honorem non praemiis quaerat sed meritis, ne divinum videatur munus rebus comparare sed moribus, atque eminentissimae dignitatis apicem electione conscendat omnium, non favore paucorum. Sit in eligendis sacerdotibus cura praecipua, quia irreprehensibiles esse convenit quos praeesse neccsse est corrigendis: diligenter quis inspiciat pretium dominici gregis, ut sciat quod meritum constituendi deceat esse sacerdotis. Episcopatum ergo desiderans electione clericorum vel civium, consensu etiam metropolitani ejusdem provinciae, pontifex ordinetur: non patrocinia potentum adhibeat, non calliditate subdola ad conscribendum decretum alios hortetur praemiis, alios timore compellat; quod qui fecerit ecclesiae cui indigne praeesse cupit communione privabitur.","english":"It was also decided to observe this, that in the following year a council should be assembled in the village of Vaison. Fifteen bishops subscribed to this constitution.\n\nCOUNCIL OF CLERMONT, THE FIRST.\n\nI. What must be treated first in a synod.\n\nIn the first place it was decided that, as often as a holy synod is assembled according to the statutes of the Fathers, no bishop shall dare to bring forward any case before those matters are settled which pertain to the amendment of life, to the strictness of the rule, and to the remedies of the soul.\n\nII. Concerning the ordination of bishops.\n\nIt was also decided that no one should seek the sacred honor of the pontificate by bribes but by merits, lest the divine gift be seen to be purchased by wealth rather than by character, and that he ascend the summit of the most eminent dignity by the election of all, not by the favor of a few. There must be especial care in choosing priests, because it is fitting that those be irreproachable who must be set over others to be corrected; let each one diligently consider the worth of the Lord's flock, that he may know what merit of a priest it befits to appoint. Therefore, one who desires the episcopate is to be ordained bishop by the election of the clergy or citizens, with also the consent of the metropolitan of the same province; let him not employ the patronage of the powerful, nor by crafty cunning urge some to draw up a decree with bribes and compel others by fear; whoever does this shall be deprived of communion with the church over which he unworthily desires to preside.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"III. De palliis ecclesia: ne clerici a potentibus erigantur: et de facultatum ecclesiae raptoribus.\n\nObservandum de palliis ecclesiae vel ministeriis divinis, ne defunctorum corpuscula obvolvantur. Ne a potentibus saeculi clerici contra episcopos suos ullo modo erigantur. Qui resculam ecclesiae vel ejus facultatulam auferre cupiunt excludantur.\n\nIV. Ne Christiani Judaeis matrimonio jungantur.\n\nSi quis Judaicae pravitati jugali societate conjungitur, id est si seu Christiano Judaea, sive Judaeo Christiana mulier carnali consortio misceatur, quicunque horum tantum nefas admisisse noscuntur, a Christiano coetu atque convivio et a communione Ecclesiae protinus segregentur.\n\nV. De dominici corporis velamine.\n\nNe opertorio dominici corporis sacerdotis unquam corpus dum ad tumulum evehitur obtegatur, et sacro velamine usibus suis reddito, dum honorantur corpora, altaria polluantur.","english":"III. Concerning the church's pallia: that clerics are not to be raised up by the powerful: and concerning the plunderers of the church's property.\n\nIt must be observed concerning the church's pallia or the divine ministries, that the bodies of the dead are not to be wrapped in them. Nor are clerics to be raised up in any way by the powerful of this world against their own bishops. Those who desire to take away the church's little property or its small possession are to be excluded.\n\nIV. That Christians are not to be joined to Jews in marriage.\n\nIf anyone is joined to Jewish depravity in marital union, that is, whether a Jewish woman is mixed with a Christian man, or a Christian woman with a Jewish man in carnal intercourse, whoever is known to have committed so great a wickedness is to be straightway separated from the Christian assembly and fellowship and from the communion of the Church.\n\nV. Concerning the covering of the Lord's body.\n\nThe body of a priest is never to be covered with the covering of the Lord's body while it is being carried to the tomb, and when the sacred veil has been returned to its own uses, while bodies are honored, the altars are polluted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"VI. Ne ad nuptiarum ornatum ministeria divina praestentur.\n\nNe ad nuptiarum ornatum ministeria divina praestentur, ne dum improborum tactu vel pompa saecularis luxuriae polluuntur, ad officia sacri ministerii videantur indigna.\n\nVII. Ne Christianis Judaei praeficiantur.\n\nNe Judaei Christianis populis judices praeponantur.\n\nVIII. De parochiis ab episcopo alieno non invadendis.\n\nNe parochias cujuslibet episcopi alterius civitatis episcopus canonum temerator invadat, et vesanae cupiditatis facibus inflammatus, suis quodammodo non contentus, rapiat aliena.\n\nIX. De alterius clericis non suscipiendis.\n\nNullus episcopus alterius clericum contra voluntatem episcopi sui suscipere audeat aut sacerdotio prorogare.\n\nX. De incestis conjunctionibus.\n\nSi quis relictam fratris, sororem uxoris, privignam, consobrinam, sobrinam vel relictam item patrui atque avunculi carnalis contagii crediderit consortio violandam, et ausu sacrilego auctoritatem divinae legis ac jura naturae praeruperit, et cui charitatis ac pii affectus solatia exhibere debuerat suorum hostis ac pudicitiae expugnator vim inferre tentaverit, apostolicae constitutionis sententia feriatur, et quandiu in tanto versatur scelere a Christiano coetu atque convivio simulque Ecclesiae matris communione privabitur.","english":"VI. That divine ministries are not to be provided for the adornment of weddings.\n\nDivine ministries are not to be provided for the adornment of weddings, lest, while they are defiled by the touch of the wicked or by the pomp of worldly luxury, they be seen to be unworthy of the offices of sacred ministry.\n\nVII. That Jews are not to be set over Christians.\n\nJews are not to be placed as judges over Christian peoples.\n\nVIII. That the parishes of another bishop are not to be invaded.\n\nLet not a bishop of another city, a despiser of the canons, invade the parishes of any bishop, and, inflamed by the torches of mad greed, as if in some way not content with his own, seize what belongs to others.\n\nIX. That the clerics of another are not to be received.\n\nLet no bishop dare to receive the cleric of another against the will of his own bishop, or to advance him to the priesthood.\n\nX. Concerning incestuous unions.\n\nIf anyone thinks that his brother's widow, his wife's sister, his stepdaughter, his cousin, his niece, or likewise the widow of his paternal or maternal uncle is to be violated by the union of carnal defilement, and by sacrilegious daring breaks through the authority of divine law and the laws of nature, and attempts to bring force against one to whom he ought to show the consolations of charity and pious affection, as an enemy of his own kin and an assailant of chastity, let him be struck by the sentence of the apostolic constitution, and for as long as he is engaged in so great a crime let him be deprived of the Christian assembly and banquet and likewise of communion with Mother Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"XI. De continentia clericorum.\n\nCum presbyteri atque diaconi sublimi dignitatis apice prorogantur, actibusque omnino renuntient saeculi, et ad sacrum electi mysterium [Ae., B. R., ministerium] repudient carnale consortium ac permixtionis pristinae contubernium permutent germanitatis affectu: et quisquis ille est presbyter atque diaconus, divino munere benedictione percepta, uxori prius suae frater illico efficiatur ex conjuge.\n\nXII. De sacerdotum incontinentia.\n\nQuosdam reperimus ardore libidinis inflammatos abjecto militiae cingulo vomitum pristinum et inhibita rursus conjugia repetiisse, atque incesti quodammodo crimine sacerdotium violasse, quod nati etiam filii prodiderunt: quod quisquis fecisse cognoscitur, omni in perpetuum quam admisso jam crimine perdidit dignitate privabitur.\n\nXIII De fraudatoribus.\n\nSi cujuscunque munuscula quacunque sanctis scriptura collata nefaria quis calliditate fraudaverit, invaserit, retentaverit atque suppresserit, et non statim a sacerdote commonitus Deo collata reddiderit, ab Ecclesiae catholicae communione pellatur.","english":"XI. On the continence of clerics.\n\nWhen presbyters and deacons are advanced to the summit of lofty dignity, and renounce entirely the acts of the world, and, chosen for the sacred mystery, reject carnal union and exchange the companionship of their former mingling for the affection of brotherhood: whoever that presbyter or deacon is, having received the blessing by divine gift, let him forthwith become a brother to her who was previously his wife, instead of a husband.\n\nXII. On the incontinence of priests.\n\nWe have found certain men inflamed with the heat of lust who, casting off the belt of service, have returned to their former vomit and again taken up the marriages that had been forbidden, and have violated the priesthood by a crime, as it were, of incest, which even the sons born of them have disclosed. Whoever is known to have done this shall be deprived forever of all the dignity which he has already lost by the crime he has committed.\n\nXIII. On defrauders.\n\nIf anyone by wicked cunning defrauds, seizes, withholds, or suppresses any gifts whatsoever conferred on the saints of Scripture, and, when admonished by the priest, does not at once restore to God what was conferred, let him be expelled from the communion of the catholic Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":133,"ref":"p133","source":"XIV. De praecipuis festivitatibus cum episcopo in civitate peragendis.\n\nSi quis presbyter aut diaconus neque in civitate neque in parochiis canonicus esse dignoscitur, sed in villulis habitans in oratoriis officio sancto deserviens celebrat divina mysteria, festivitates praecipuas. Domini Natale, Pascha, Pentecosten, et si quae principales festivitates sunt reliquae, nullatenus alibi nisi cum episcopo suo in civitate teneat: quicunque sunt cives natu majores, pari modo in urbibus ad pontifices suos in praedictis festivitatibus veniant. Quod si qui improba temeritate contempserint, iisdem festivitatibus, iit quibus in civitate adesse despiciunt communione pellantur.\n\nXV. De bono clericorum testimonio.\n\nEpiscopus, presbyter atque diaconus ita sauctae conscientiae luce resplendeant, ut effugiant probitate actuum maledicorum obloquia: testimonium in se divinum implere contendant quod Dominus ait: Videntes vestra bona opera glorificent Patrem vestrum qui est in coelis.","english":"XIV. On the principal feasts to be celebrated with the bishop in the city.\n\nIf any presbyter or deacon is found to be neither a canon in the city nor in the parishes, but, living in small villages and serving the holy office in oratories, celebrates the divine mysteries, he shall by no means hold the principal feasts—the Lord's Nativity, Easter, Pentecost, and whatever other principal feasts there are—anywhere else than with his bishop in the city. Likewise, all who are citizens of higher birth shall come in the cities to their pontiffs on the aforesaid feasts. But if any, with wicked rashness, despise this, they shall be expelled from communion on those same feasts on which they disdain to be present in the city.\n\nXV. On the good testimony of clerics.\n\nLet the bishop, presbyter, and deacon so shine with the light of a holy conscience that by the probity of their acts they escape the slanders of the wicked; let them strive to fulfill in themselves the divine testimony which the Lord spoke: Seeing your good works, let them glorify your Father who is in heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"XVI. Ne clerici cum extraneis habitent mulieribus.\n\nIgitur auctoritate canonica atque mansura in aevum constitutione sancimus, ut fugiatur ab omnibus clericis extranearum mulierum culpanda libertas: et tantum cum avia, matre, sorore vel nepte, si necessitas tulerit, habitent: de quibus nominibus, ut priorum canonum series continet, nefas est aliud quam natura constituit suspicari. In cubiculo etiam horum atque cellario vel familiari quolibet servitio neque sanctimonialis ulla neque extranea mulier sit, neque ancilla ullo modo admittatur: quod si quis praeceptorum Dei immemor crediderit contemnendum, sciat se auctoritate canonica communionis sine dubio subire jacturam.\n\nXXXVI EPISTOLA VEL CONCILIUM DE CIVITATE ARVERNENSI\n\nAD REGEM THEODOBERTUM DIRECTA.\n\nDomino illustrissimo atque praecellentissimo domino et filio Theodoberto regi Honoratus, Hilarius, Gregorius, Soricius, Necetius, Flavius, Domitius, Dalmatius, Lupus, Sperius et Desideratus a.","english":"XVI. That clerics are not to live with foreign women.\n\nTherefore, by canonical authority and by a constitution destined to endure forever, we decree that the blameworthy freedom of foreign women be shunned by all clerics: and let them live only with a grandmother, mother, sister, or granddaughter, if necessity requires it: concerning which names, as the series of earlier canons holds, it is sacrilege to suspect anything other than what nature has established. Moreover, in their bedchamber and also in their storeroom or any familiar service, let no nun or foreign woman be present, nor let a maidservant be admitted in any way: but if anyone, unmindful of the precepts of God, should believe this to be contemptible, let him know that by canonical authority he will without doubt undergo the loss of communion.\n\nXXXVI. Letter or Council concerning the city of Arvernum\n\nSent to King Theodebert.\n\nTo the most illustrious lord and most excellent lord and son, King Theodebert, Honoratus, Hilarius, Gregorius, Soricius, Necetius, Flavius, Domitius, Dalmatius, Lupus, Sperius, and Desideratus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Dum in Arverna urbe ad replicanda canonum statuta vel studio elucidandae legis ecclesiasticae his qui dubietate regendae vitae propriae forsitan premebantur cultores vestri ecclesiarum vestrarum episcopi pariter sederemus, plurimorum ad nos suae desperationis remedium flagitantium turba confluxit, sperantes ut non minus pro regni vestri felicitate, quam pro sua consolatione pietatem vestram nostra humilitas exoraret, ut nunc per suggestionem nostram justitiae et pietatis vestrae auribus intimaretur, ut nullum de rebus vel de possessiunculis propriis alienum pietas vestra permitteret, ut dum unius regis quisque potestati ac dominio subjacet, in alterius sorte positam cujuscunque ut assolet impetitione non amitteret facultatem: quod nos de vestri culminis justitia et pietate fidentes non credimus denegandum, ut dum plurimorum necessitatibus justa ut credimus et Deo placentes suggestione consulimus, prosperitatem regno vestro et repensationem coelestis Domini per indultam pietatis gratiam habeatis [Ae., augeatis].","english":"While we were sitting together in the city of Arverna, your churches' bishops, your devoted servants, both to review the statutes of the canons and with zeal to elucidate the law of the Church for those who were perhaps burdened by doubt about governing their own lives, a crowd of very many gathered to us, seeking the remedy for their desperation, hoping that our humility would entreat your piety no less for the felicity of your kingdom than for their own consolation, so that now through our suggestion it might be made known to the ears of your justice and piety, that your piety would permit no one to be deprived of his own property or little possessions, so that while each person is subject to the power and dominion of one king, he should not lose the capacity for whatever has been placed in another's lot, through the claim of anyone, as is customary; trusting in the justice and piety of your highness, we do not believe this should be denied, so that while we provide for the needs of very many by a suggestion that is, as we believe, just and pleasing to God, you may have prosperity for your kingdom and recompense from the heavenly Lord through the granted grace of piety [Ae., increase 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":136,"ref":"p136","source":"Unde reverentissime ut dignum est sospitantes quaesumus ut hoc nostrae petitioni divino intuitu pietas vestra non deneget, ut tum rectores ecclesiarum vestrarum, cum universos clericos atque etiam saeculares sub regni vestri conditione manentes, nec non ad regnorum patrum vestrorum dominium pertinentes, de quo in sorte vestra est extraneos, de qua habere proprium semper visi sunt, non permittatis existere, ut securus quicunque proprietatem suam possidens debita tributa dissolvat domino in cujus sorte possessio sua pervenit, quod et thesauris vestris omnino utilius esse censemus, si semper pietatem vestram salvata possessio consuetudinariam intulerit functionem, et nos peculiarius clementia vestra consolatur, si obtentu hujuscemodi petitionis nos quoque vestra fecerit gratulari statuta. Deo propitio synodus infrascripta apud Ecclesiam Arvernam sub die vi idus Novembris post consulatum Paulini Junioris.","english":"Therefore, most reverend sirs, as is fitting, we who are in good health ask that your Piety, with divine regard, not deny this our petition: that you not permit the rulers of your churches, together with all clerics and even secular persons remaining under the condition of your kingdom, and also those belonging to the dominion of the kingdoms of your fathers—concerning which, among those outside your lot, you have always been seen to hold property of your own—to be [otherwise]; so that each one, secure in possessing his own property, may pay the due taxes to the lord into whose lot his possession has come. We judge this to be altogether more useful even for your treasuries, if a preserved possession has always brought in the customary payment to your Piety, and your Clemency consoles us more particularly if, by the obtaining of a petition of this kind, it makes us also rejoice in your statutes. By the favor of God, the synod written below [was held] at the Church of Arverna on the sixth day before the Ides of November, after the consulship of Paulinus Junior.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"XXXVII CONCILIUM ARVERNENSE SECUNDUM.\n\n273-274 Ubi beatus Petrus divinitus inspiratus, et confessione sua omnibus credentibus profuturus: Tu es inquit, Christus Filius Dei vivi, nec immerito beatus pronuntiatur a Domino, et a principali ad divinam gratiam referendum est, quando vota principum concordant animis sacerdotum; ut dum sit pontificale concilium, normam vivendi teneat capitulatio [Ae., recapitulatio] antiqua canonum vel ut locus tempusque est, in quibuscunque titulis veteribus adhaerens nova constitutio sanctionum. Igitur cum clementissimus princeps dominus a triumphorum titulis invictissimus Childebertus rex per amorem sacras fidei et statum religionis in Aurelianensi urbe congregasset in unum Dei sacerdotes, cupiens ex ore Patrum audire quod sacrum est, quod pro ecclesiastico ordine auctoritate promitur pastorali, et venientibus sit norma et praesentibus disciplina quae conveniant a praesenti tempore in posterum custodire, praestante [U., separari] Deo signanter ex titulis.","english":"XXXVII THE SECOND COUNCIL OF CLERMONT.\n\n273-274 Here, where blessed Peter, divinely inspired and destined by his confession to benefit all believers, says, \"You are the Christ, the Son of the living God,\" and is deservedly pronounced blessed by the Lord, and where the matter must be referred from the prince to divine grace, when the vows of princes are in harmony with the minds of priests, so that while there is a pontifical council, the ancient capitulation [or recapitulation] of the canons may hold the norm of living, or, as the place and time require, adhering to the old titles in whatever matters, a new constitution of sanctions. Therefore, when the most clement prince, the lord Childebert, king most invincible by the titles of his triumphs, through love of the sacred faith and the state of religion, had gathered the priests of God into one in the city of Orleans, desiring to hear from the mouth of the Fathers what is sacred, what is brought forth for the ecclesiastical order by pastoral authority, and what may be a norm for those coming and a discipline for those present, things fitting to be observed from the present time into the future, with God providing, distinctly from the titles.","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":"I. De confirmatione damnationis sectarum Eutychetis et Nestorii.\n\nRenovatam itaque nefariam sectam, quam auctor male sibi conscius, et a vivo sanctae fidei catholicae fonte discedens sacrilegus quondam condidit Eutyches vel si quaeque a venefico similiter impio sunt prolata Nestorio, quas etiam sectas sedes apostolica sancta condemnat, similiter et nos easdem, cum suis auctoribus et sectatoribus execrantes praesentis constitutionis vigore anathematizamus atque damnamus, rectum atque apostolicum in Christi nomine fidei ordinem praedicantes.\n\nII. De excommunicatione pro levibus non impendenda.\n\nNullus sacerdotum quemquam rectae fidei hominem pro parvis et levibus causis a communione suspendat, praeter eas culpas pro quibus antiqui Patres ab Ecclesia arceri jusserunt committentes.\n\nIII. Ne clerici cum extraneis mulieribus habitent.","english":"I. Concerning the confirmation of the condemnation of the sects of Eutyches and Nestorius.\n\nTherefore, renewing the wicked sect which Eutyches, an author conscious of his own evil and a sacrilegious man who departed from the living fountain of the holy catholic faith, once established, or whatever things were similarly brought forth by the sorcerer Nestorius, likewise impious—which sects the holy apostolic see also condemns—we likewise, execrating them together with their authors and followers, by the force of the present constitution anathematize and condemn them, proclaiming in the name of Christ the right and apostolic order of the faith.\n\nII. Concerning excommunication not to be imposed for light matters.\n\nLet no one of the priests suspend from communion any man of right faith for small and light causes, except for those faults on account of which the ancient Fathers ordered that those who commit them be kept from the Church.\n\nIII. That clerics not dwell with foreign women.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Ut nullus episcopus, presbyter aut diaconus extranearum mulierum intra domum praesumat habere solatium, et cui etiam pro utilitate sua aliquam familiarius regendam committat, quod etiam et propinquis feminis horis indecentibus similiter prohibemus, ne sub concessa sibi licentia parentali ab earum sequipedis memoratorum vita vel opinio polluatur. Quod si episcopi nunc vetita uti sibi sub quadam praesumptione voluerint, anno uno a metropolitano vel a comprovincialibus ab officio deponantur [Ae., B. R., T. 1, suspendantur]: clerici autem a propriis episcopis modo qui supra scriptus est corrigantur.\n\nIV. De clericis conjugatis.\n\nSi quis clericus post actam benedictionem cujuslibet loci vel ordinis ad conjugale torum denuo, jam sibi illicitum, redire praesumpserit, usque in diem vitae suas ab ordine accepti ordinis, sicut habent Patrum antiqui canones, ac officio deponatur ei tantummodo communione concessa.","english":"That no bishop, presbyter, or deacon presume to keep the company of foreign women within his house, and that he not commit any of them to be managed more intimately for his own convenience; which we likewise forbid also in the case of related women at indecent hours, lest, under the license granted to them on account of kinship, his life or reputation be defiled by their attendants among the aforementioned persons. But if bishops should now wish to use the things forbidden to them under some presumption, let them be deposed from office for one year by the metropolitan or by the fellow provincial bishops [Ae., B. R., T. 1: suspended]; but clerics shall be corrected by their own bishops in the manner written above.\n\nIV. Concerning married clerics.\n\nIf any cleric, after the blessing has been performed for whatever place or rank, presumes to return again to the marriage bed, now unlawful for him, let him be deposed from the rank of the order he received, and from office, even to the day of his life, just as the ancient canons of the Fathers have it, with only communion granted to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":140,"ref":"p140","source":"V. Ne episcopus alienum clericum promoveat.\n\nUt nullus clericum seu lectorem alienum sine sui cessione pontificis vel promovere vel sibi quibusque conditionibus audeat vindicare: quod si quis hanc constitutionem fuerit quacunque praesumptione transgressus, memoratae personae ab eo, cui sunt debitae seu ecclesiastico jure sive proprio, revocatae, quia illicita vacatione [B. R., T. 1, vocatione] discesserunt, ab officio vel honore suscepto juxta arbitrium sui pontificis suspendantur: episcopus vero qui ordinaverit, sex menses tantum missas facere non praesumat.\n\nVI. Ne servi ordinentur.\n\nUt servum qui libertatem a dominis propriis non acceperit aut etiam liberum nullus episcoporum absque ejus tantum voluntate cujus aut servus est aut absolvisse [U., absolutus esse] dignoscitur, clericum audeat ordinare: quod quisquis fecerit, is qui ordinatus est a domino revocetur; et ille qui est collator ordinis, si sciens fecisse probatur, sex mensibus tantum missam facere non praesumat.","english":"V. That a bishop not promote another's cleric.\n\nThat no one presume either to promote another's cleric or reader without the cession of his own pontiff, or to claim him for himself under any conditions whatsoever; but if anyone shall have transgressed this constitution by any presumption whatever, the aforesaid persons, recalled by him to whom they are owed either by ecclesiastical law or by his own, because they departed by an illicit vacation [B. R., T. 1: vocation], shall be suspended from the office or honor they have received according to the judgment of their own pontiff; but the bishop who ordained him shall not presume to celebrate masses for six months only.\n\nVI. That slaves not be ordained.\n\nThat no bishop presume to ordain as a cleric a slave who has not received liberty from his own masters, or even a free man, without the will of him only whose slave he is or whom he is known to have absolved [U: to have been absolved]; whoever does this, he who has been ordained shall be recalled by his master; and he who is the conferrer of the order, if he is proven to have done it knowingly, shall not presume to celebrate mass for six months only.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":141,"ref":"p141","source":"Si vero saecularium servus esse convincitur, ei qui ordinatus est benedictione servata, honesto ordine domino suo impendat obsequium; quod si saecularis dominus amplius eum voluerit inclinare, ut sacro ordini inferre videatur injuriam, duos servos, sicut et antiqui canones habent, episcopus qui eum ordinavit domino saeculari restituat; et episcopus eum quem ordinavit ad Ecclesiam suam revocandi habeat potestatem.\n\nVII. De manumissis in ecclesia.\n\nEt quia plurimorum suggestione comperimus eos, qui in ecclesiis juxta parochitanam consuetudinem a servitio fuissent absoluti, pro libitu quorumcunque iterum ad servilium revocari, impium esse tractavimus, ut quod in ecclesia Dei consideratione a vinculo servitutis absolvitur irritum habeatur. Adeo pietatis causa communi consilio placuit observandum, ut quaecunque mancipia ab ingenuis dominis servitute laxantur, in ea libertate maneant quam tunc a dominis perceperant: hujusmodi quoque libertas, si a quocunque pulsata fuerit, cum justitia ab ecclesiis defendatur, praeter eas culpas quibus leges collatas servis revocare jusserant libertates.","english":"If however he is proven to be a slave of secular persons, let him, with the blessing of ordination preserved, render obedience to his master in honorable order; but if the secular master wishes to lower him further, so as to seem to inflict injury upon the sacred order, the bishop who ordained him shall restore two slaves to the secular master, as the ancient canons also have it; and the bishop shall have the power to recall the one whom he ordained to his own Church.\n\nVII. Concerning those manumitted in the church.\n\nAnd because by the suggestion of many we have learned that those who in the churches, according to the parochial custom, had been absolved from servitude are again, at the pleasure of certain persons, recalled to servile status, we have judged it impious that what is absolved from the bond of servitude in the Church of God out of reverence should be held void. Therefore, for the sake of piety, by common counsel it has pleased us to observe that whatever slaves are released from servitude by freeborn masters shall remain in that liberty which they then received from their masters; and liberty of this kind, if it is assailed by anyone, shall be defended with justice by the churches, except for those offenses for which the laws had ordered that liberties granted to slaves be revoked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"VIII. Ne quis defuncto episcopo ejus facultates assumat.\n\nUt in civitate ubi pontifex jure humanae conditionis obierit, nullus episcopus ante subinstitutionem reparati per ordinem successoris aut in civitate aut per parochias ordinare clericos aul altaria audeat consecrare, vel quidquam de rebus Ecclesiae praeter humanitatem praesumat auferre: quod si quisquis temerario ausu statuta transcenderit, conventus ab instituto pontifice, verecundiae consulens sine dilatione [Ae., dilatione ablata] restituat. Si vero suae libertatis arbitrio vel quorumcunque precibus actus quamcunque personam aut promovere aut contra hoc interdictum ire praesumpserit, anno integro missas tantum facere non praesumat.\n\nIX. Nullus laicus ante anni conversionem episcopus ordinetur.\n\nUt nullus ex laicis absque anni conversione praemissa episcopus ordinetur, ita ut intra anni spatium a doctis et probatis viris disciplinis et regulis spiritualibus plenius instituatur [U., G., instruatur]: quod si hoc quisque episcoporum transcendere quacunque conditione praesumpserit a, anno integro ab officio vel charitate fratrum habeatur extraneus.","english":"VIII. That no one should take possession of a deceased bishop's property.\n\nThat in a city where a pontiff has died by the law of the human condition, no bishop, before the sub-installation of a successor duly restored in order, shall presume either in the city or throughout the parishes to ordain clerics or to consecrate altars, or to take away anything from the goods of the Church beyond what humanity requires; but if anyone by rash daring shall have transgressed these statutes, being summoned by the established pontiff, having regard for propriety, he shall restore it without delay. If however by the judgment of his own liberty or moved by the entreaties of certain persons he shall presume to promote any person whatsoever, or to go against this interdict, let him not presume to celebrate masses for a full year, except only [as permitted].\n\nIX. That no layman should be ordained bishop before the turning of a year.\n\nThat no one from among the laity should be ordained bishop without the turning of a year having first been completed, so that within the space of a year he may be more fully instructed by learned and approved men in disciplines and spiritual rules; but if any bishop whatsoever shall presume to transgress this under any condition, for a full year let him be held estranged from his office and from the charity of the brethren.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":143,"ref":"p143","source":"X. Nullus episcopatum pretio aut praemiis obtineat.\n\nUt nulli episcopatum quolibet pacto liceat praemiis aut comparatione adipisci, sed sicut in antiquis canonibus tenetur scriptum tum consensu cleri et plebis a metropolitano vel quem in vice sua permiserit cum comprovincialibus pontifex consecretur: quod si quis hanc regulam per contemptionem hujus sanctae constitutionis excesserit, eum qui per praemia ordinatus fuerit statuimus removendum.\n\nXI. Nullus invitus ordinetur episcopus.\n\nItem sicut antiqui canones decreverunt nullus invitis detur episcopus, sed nec oppressione potentium personarum ad consensum faciendum cives aut clerici, quod dici nefas est, inclinemur; quod si factum fuerit, ipse episcopus qui magis per violentiam quam per decretum legitimum ordinatur, ab indepto pontificatus honore in perpetuum [T, 1,2, perpetuo ] deponatur.","english":"X. That no one should obtain a bishopric by price or bribes.\n\nThat it be lawful for no one to obtain a bishopric by any pact whatsoever through bribes or purchase, but as is held written in the ancient canons, then by the consent of the clergy and the people let a pontiff be consecrated by the metropolitan, or by whom he has permitted in his stead, together with the comprovincial bishops. But if anyone through contempt of this holy constitution shall transgress this rule, we decree that he who has been ordained through bribes is to be removed.\n\nXI. That no one be ordained bishop against his will.\n\nLikewise, as the ancient canons have decreed, let no bishop be given to the unwilling, nor let us, by the oppression of powerful persons, be inclined to give consent—citizens or clergy—which is a thing unlawful to say. But if it has been done, the bishop himself who is ordained rather through violence than through a legitimate decree is to be deposed in perpetuity from the honor of the pontificate he has undertaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":144,"ref":"p144","source":"XII. Nullus vivente episcopo supponatur.\n\nUt nullus vivente episcopo alius supponatur aut superordinetur episcopus nisi forsitan in ejus locum quem capitalis culpa dejecerit.\n\nXIII. De eleemosynis non alienandis.\n\nNe cui liceat res vel facultates ecclesiis aut monasteriis vel xenodochiis pro quacunque eleemosyna delegatas retentare, alienare atque subtrahere: quod quisquis fecerit, tanquam necator pauperum, antiquorum canonum sententiis constrictus ab ecclesiae liminibus tandiu excludatur quandiu ab ipso ea quae sunt ablata vel retenta reddantur.\n\nXIV. Nullus alterius Ecclesiae res accipere praesumat.\n\nUt nullus episcoporum aut cujuslibet ordinis clericus vel alia quaeque persona quibuslibet conditionibus seu in uno regno seu in alio positus alterius cujuscunque Ecclesiae res aut petat aut praesumat accipere: quod si fecerit, tandiu habeatur a communione altaris vel ab omnium fratrum ac filiorum charitate suspensus, donec ipsi Ecclesiae cujus directo ordine juris est ablato restituat.","english":"XII. That no one be appointed while the bishop is alive.\n\nThat no other bishop be appointed or ordained in place of one who is alive, unless perhaps in the place of him whom a capital offense has deposed.\n\nXIII. Concerning alms that are not to be alienated.\n\nThat it be lawful for no one to retain, alienate, or withdraw property or resources delegated to churches or monasteries or hospices for any alms whatsoever; and whoever does this, as a slayer of the poor, bound by the judgments of the ancient canons, shall be excluded from the thresholds of the church for as long as those things which were taken away or retained are not restored by him.\n\nXIV. That no one presume to receive the property of another church.\n\nThat no one of the bishops or a cleric of any order or any other person whatsoever, placed under any conditions whether in one kingdom or in another, seek or presume to receive the property of any other church whatsoever; and if he does this, he shall be held suspended from communion of the altar and from the charity of all the brothers and sons for as long as he does not restore it to the church itself whose right it is in direct order, once it has been taken away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"XV. De conservatione xenodochii Lugdunensis.\n\nDe xenodochio vero quod piissimus rex Childebertus vel conjugalis sua Guldragoto regina in Lugdunensi urbe inspirante Domino condiderunt, cujus institutionis ordinem vel expensam, rationem patentibus ipsis, manuum nostrarum subscriptione firmavimus, visum est pro Dei contemplatione junctis nobis in unum permansura auctoritate decernere, ut quidquid praefato xenodochio aut per supradictorum regum oblationem aut per quorumcunque fidelium eleemosynam co(??)latum aut conferendum est, in quibuscunque rebus aut corporibus, nihil exinde ad se quolibet tempore antistes Ecclesiae Lugdunensis vocet aut ad jus Ecclesiae transferat: aut succedentes sibi per temporum ordinem sacerdotes non solum aut de facultate xenodochii ipsius stabilita aut de constitutione nihil minuant, sed dent operam qualiter rei ipsius stabilitas in nullam partem detrimentum aut diminutionem in aliquo patiatur; providentes intuitu retributionis aeternae, ut propositi semper strenui ac Deum timentes decedentibus instituantur, et cura aegrotantium ac numerus vel exceptio peregrinorum secundum inditam institutionem inviolabili semper stabilitate permaneat.","english":"XV. Concerning the preservation of the xenodochium of Lyon.\n\nAs for the xenodochium which the most pious king Childebert and his wife queen Guldragoto founded in the city of Lyon at the Lord's inspiration, the order and expense of whose foundation, and its account, we have confirmed with our own hands' subscription in the presence of the same founders, it has seemed good, out of regard for God, that we, gathered together as one, decree with abiding authority that whatever has been or shall be conferred upon the aforesaid xenodochium, whether by the offering of the said kings or by the alms of any of the faithful, in whatever things or persons, the bishop of the Church of Lyon shall claim nothing of it for himself at any time, nor transfer it to the right of the Church; and that the priests succeeding him in the order of time shall not diminish anything either of the established property of that xenodochium or of its foundation, but shall take care that the stability of that matter suffer no loss or diminution in any part; providing, in view of eternal recompense, that men always zealous in their purpose and fearing God be appointed as the founders die, and that the care of the sick and the number or reception of pilgrims remain according to the institution laid down, with inviolable and perpetual stability.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Quod si quis, cujuslibet potestatis aut ordinis persona, contra hanc institutionem nostram venire tentaverit, aut aliquid de consuetudine vel facultate xenodochii ipsius abstulerit, aut xenodochium, quod avertat Deus, esse desinat, ut necator pauperum irrevocabili anathemate feriatur.\n\nXVI. De non auferendis ecclesiarum oblationibus.\n\nQuisquis etiam aut majorum aut mediocrium personarum quocunque munere vel facultates sacerdotibus, aut ecclesiis, aut quibuslibet locis sanctis studio mercedis pro Dei contemplatione collatas, aul ea quae a parentibus donata noscuntur, postmodum auferre praesumpserit, superiori sententia ut necator pauperum a communione privetur.\n\nXVII. Quomodo Ecclesiarum causae finiendae.","english":"But if anyone, a person of whatever power or order, shall attempt to come against this our institution, or shall take away anything from the custom or property of that xenodochium, or if the xenodochium—which God forbid—cease to exist, let him be struck with an irrevocable anathema as a murderer of the poor.\n\nXVI. Concerning the offerings of churches not to be taken away.\n\nWhoever also, whether of the greater or of the middling sort of persons, by whatever gift or by whatever means, shall presume afterward to take away the resources that have been conferred upon priests, or churches, or any holy places whatsoever, out of zeal for reward in contemplation of God, or those things which are known to have been given by parents, let him be deprived of communion by the foregoing sentence as a murderer of the poor.\n\nXVII. How the causes of churches are to be concluded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Placuit etiam, ut si quaecunque persona contra episcopum vel actores Ecclesiae se proprium credi ferit habere negotium, prius ad eum recurrat charitatis studio, ut familiari additione munitus sanare ea debeat quae in querimoniam deducuntur; quam rem si differre voluerit, tunc demum ad metropolitani audientiam veniatur: do qua re cum litteras suas metropolitanus ad comprovincialem suum episcopum dederit, et causa ipsa inter utrosque quacunque transactione amicis mediis non fuerit definita, ut ipsi metropolitano necessarium sit in eodem negotio iterare rescriptum, et secundo admonitus sanare, mittere aul venire distulerit, tandiu a charitate metropolitani sui se noverit esse suspensum donec ad praesentiam ejus veniens causa ipsius de qua petitur reddiderit rationem. Quod si patuerit episcopum ipsum contra justitiam fatigatum, et is qui eum fatigat injusta interpellatione pulsavit, anni spatio a communione ecclesiastica suspendatur. Si metropolitanus a quocunque comprovinciali episeopo bis fuerit in causa propria appellatus, et eum audire distulerit, ad proximam synodum quae constituetur negotium suum in concilio habeat licentiam exercendi: quidquid pro justitia a comprovincialibus suis statutum fuerit, studeat servari a.","english":"It has also been decided that if any person believes he has a business matter of his own against a bishop or the agents of the Church, he shall first have recourse to him in a spirit of charity, so that, fortified by a familiar addition, he may heal those things which are brought into complaint; but if he shall have wished to defer this matter, then at last let recourse be had to the hearing of the metropolitan. When the metropolitan has given his letters concerning this matter to his fellow provincial bishop, and the case itself between the two parties has not been settled by any transaction through mutual friends, so that the metropolitan himself finds it necessary to repeat his rescript in the same matter, and, having been admonished a second time to heal it, he has deferred to send or to come, he shall know that he is suspended from the charity of his metropolitan for as long as it takes until, coming into his presence, he renders an account of his case concerning which it is sought. But if it shall be clear that the bishop himself has been unjustly harassed, and that he who harasses him has assailed him with an unjust summons, he shall be suspended from ecclesiastical communion for the space of a year. If the metropolitan has been appealed to twice by any fellow provincial bishop in his own case, and has deferred to hear him, he shall have license to pursue his business in council at the next synod which shall be constituted: whatever has been decreed for justice by his fellow provincials, let him strive to observe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"XVIII. Comprovinciales ad concilium vocati venire teneantur.\n\nId etiam huic decreto credimus inserendum, ut si quis de comprovincialibus episcopis a metropolitano suo ad concilium intra suam provinciam fuerit evocatus, et praeter evidentem infirmitatem ad concilium venire distulerit, atque a synodati conventu antequam cuncta conveniant sine commeatu concilii ipsius discedere fortasse praesumpserit, sicut est procedentibus regulis statutum sex mensibus a missarum officio suspendatur: quod si concilium faciendum quaecunque necessitas illata distulerit, a metropolitano suo veniam postulans, ad missarum faciendarum gratiam revocetur.\n\nXIX. De oblatione puellarum in monasteriis.\n\nQuaecunque etiam pullae, seu propria voluntate monasterium expetunt, seu a parentibus offeruntur, annum in ipsa in qua intraverint veste permaneant; in his vero monasteriis ubi non perpetuo tenentur inclusae, triennium in ea qua intraverint veste permaneant, et postmodum secundum statuta monasterii ipsius in quo elegerint permanere vestimenta religionis accipiant. Quae si deinceps, sacra relinquentes loca, sanctum propositum saeculari ambitione transcenderint. vel illae quae in domibus propriis, tam puellae quam viduae, commutatis vestibus convertuntur, cum his quibus conjugio copulantur ab Ecclesiae communione priventur: sane si culpam sequestratione sanaverint ad communionis gratiam revocentur.","english":"XVIII. Comprovincial bishops who have been summoned to a council are bound to come.\n\nWe believe this also should be inserted into this decree: that if any of the comprovincial bishops has been summoned by his metropolitan to a council within his own province, and, apart from evident infirmity, has delayed to come to the council, and perhaps has presumed to depart from the assembly of the synod before all things come together, without leave of the council itself, then, as has been established by the foregoing rules, he shall be suspended from the office of the masses for six months. But if any necessity has delayed the holding of the council, let him ask pardon of his metropolitan and be restored to the grace of celebrating the masses.\n\nXIX. Concerning the offering of girls in monasteries.\n\nAlso, whatever girls either seek a monastery by their own will or are offered by their parents, let them remain for a year in the very garment in which they entered. But in those monasteries where they are not kept enclosed perpetually, let them remain for three years in the garment in which they entered, and afterwards, according to the statutes of the monastery itself in which they have chosen to remain, let them receive the garments of religion. If thereafter, abandoning the sacred places, they have passed beyond their holy purpose through worldly ambition, or those who in their own homes, both girls and widows, are converted with changed garments, let them be deprived of communion with the Church together with those to whom they are joined in marriage. Of course, if they have healed the fault by separation, let them be recalled to the grace of communion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"XX. De visitatione incarceratorum.\n\nId etiam miserationis intuitu aequum duximus custodiri, ut qui pro quibuscunque culpis in carceribus deputantur, ab archidiacono seu praeposito ecclesiae diebus singulis dominicis requirantur, et necessitas vinctorum secundum praeceptum divinum misericorditer sublevetur, atque a pontifice statuta fideli et diligenti persona, quae necessaria provideat, eis competens victus de domo ecclesiae tribuatur.\n\nXXI. De sustentandis leprosis.\n\nLicet propitio Deo omnium Dei sacerdotum vel quorumcunque haec cura possit esse fidelium, ut egentibus necessaria debeant ministrare, specialiter tamen de leprosis id pietatis causa convenit, ut unusquisque episcoporum quos incolas hanc infirmitalem Incurrisse tam territorii soi quam civitatis agnoverint', de domo ecclesiae juxta possibilitatem victui et vestitui necessaria subministrent, ut non his desit misericordiae cura quos per duram Infirmitatem intolerabilis constringit inopia.","english":"XX. Concerning the visitation of those in prison.\n\nWe have also judged it fair, in consideration of mercy, that this be observed: that those who are committed to prison for any offenses whatsoever be visited on every Lord's day by the archdeacon or the provost of the church, and that the needs of the bound be mercifully relieved according to the divine precept, and that by the bishop a faithful and diligent person be appointed who shall provide what is necessary, and that fitting sustenance be given to them from the house of the church.\n\nXXI. Concerning the support of lepers.\n\nAlthough by God's favor this care can belong to all priests of God and to any of the faithful whatsoever, that they ought to minister what is necessary to the needy, nevertheless it especially befits them to do so for lepers for the sake of piety: that each of the bishops, those whom they have learned to have contracted this infirmity as inhabitants of their own territory as well as of their city, supply from the house of the church, according to their ability, what is necessary for food and clothing, so that the care of mercy not be lacking to those whom unbearable want constrains through harsh infirmity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"XXII. De annua synodi provincialis celebratione et de praeteritorum canonum observantia.\n\nHis itaque Domino propitio constitutis? quod praecipue in omnibus Patrum conciliis habetur scriptum congrua definitione: intra anni circulum unusquisque metropolitanus episcopus junctis in unam locum comprovincialibus suis infra provinciam suam studeat habere concilium, ut aut si qua accesserint charitatis emendentur studio, aut si pax regulis vel disciplinis injunctis Deo adjuvante permanserit, auctore bonorum omnium Deo charitate et praesentia gratulentur. Haec ergo Deo propitio constanter et unanimiter definita servantes etiam praeteritorum statuta canonum id decernimus. ut Christo auctore deinceps inconvulsa universa serventur, ut manente concordia, quae divina inspiratione salubriter in praesenti tempore definita sunt amodo et habeant vigorem, et custodiant charitatem","english":"XXII. Concerning the annual celebration of the provincial synod and the observance of past canons.\n\nWith these things therefore established, God being favorable, that which is written as a fitting definition and is held especially in all the councils of the Fathers we decree: that within the course of a year each metropolitan bishop, having joined his fellow provincial bishops together in one place, should strive to hold a council within his own province, so that either whatever matters of love have arisen may be corrected by diligent effort, or if peace in the rules or disciplines enjoined has persisted with God's help, they may rejoice in love and in one another's presence, with God, the author of all good things, as their guide. Therefore, keeping steadfastly and unanimously these things defined with God's favor, we also decree this, in accordance with the statutes of past canons: that henceforth, with Christ as author, all things may be preserved unshaken, so that with concord remaining, the things that have been healthfully defined in the present time by divine inspiration may from now on both have vigor and preserve love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"In Christi nomine sacerdos Ecclesiae Lugdunensis constitutionem nostram relegi et subseripsi.\n\nHesychius Ecclesia Viliensis episcopus subscripsi.\n\nNicetius Ecclesiae Treverae episcopus subscripsi.\n\nDesideratus Ecclesias Bituricae episcopus subscripsi.\n\nAspasius Ecclesiae Elosae episeopus subscripsi. Constitutus Ecclesiae Synocynicae episcopus subscripsi.\n\nPlacidus Ecclesiae Miticensis episcopus subscripsi,\n\nFirminus Ecclesia Ucenae episcopus subscripsi.\n\nAgricola Ecclesia Cabillonensis episcopus subscripsi.\n\nUrbicus Ecclesia Trucensis episcopus subscripsi.\n\nRufus Ecclesiae Octodorensis episcopus subscripsi.\n\nGallus Ecclesiae Arvernensis episcopus subscripsi.\n\nSaffaracus Ecclesiae Parisiacae episcopus subscripsi.\n\nDomitianus Ecclesiae Tugensis episcopus subscripsi.\n\nEleuther Ecclesiae Altisiodorensis episcopus subscripsi.\n\nItem Desideratus Ecclesiae Veredunensis episcopus subscripsi.","english":"In the name of Christ, the priest of the Church of Lyon read over our constitution and subscribed.\n\nHesychius, bishop of the Church of Vienne, subscribed.\n\nNicetius, bishop of the Church of Trier, subscribed.\n\nDesideratus, bishop of the Church of Bourges, subscribed.\n\nAspasius, bishop of the Church of Eauze, subscribed. Constitutus, bishop of the Church of Sinnocynium, subscribed.\n\nPlacidus, bishop of the Church of Metz, subscribed.\n\nFirminus, bishop of the Church of Uzès, subscribed.\n\nAgricola, bishop of the Church of Chalon, subscribed.\n\nUrbicus, bishop of the Church of Troyes, subscribed.\n\nRufus, bishop of the Church of Octodorum, subscribed.\n\nGallus, bishop of the Church of Clermont, subscribed.\n\nSaffaracus, bishop of the Church of Paris, subscribed.\n\nDomitianus, bishop of the Church of Tongeren, subscribed.\n\nEleuther, bishop of the Church of Auxerre, subscribed.\n\nLikewise Desideratus, bishop of the Church of Verdun, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Gramaticus Ecclesiae Vindonensis episcopus subscripsi.\n\nTretecus Ecclesiae Lingonicae episcopus subscripsi.\n\nNectarius Ecclesiae Augustodunensis opiscopus subscripsi.\n\nEusebius Ecclesiae Sanctonicae episcopus subseri - psi.\n\nProculeianus Ecclesiae Ausiciae episcopus subseripsi.\n\nMaximus Ecclesiae Cadulcae episcopus subscripsi.\n\nBibianus Ecclesiae Agennensis episcopus subscripsi.\n\nAphthonius Ecclesiae Anquulesimae episcopus subscripsi.\n\nDeuterius Ecclesiae Viennensis episcopus subscripsi.\n\nLautho Ecclesiae Constantinae vel Brionensis episcopus subscripsi.\n\nPassivus Ecclesiae Agensis episcopus subscripsi.\n\nClematius Ecclesiae Carpentoratensis episcopus subscripsi.\n\nVellesius Ecclesiae Vappocensis episcopos subscripsi.\n\nAridius Ecclesiae Nevernensis episcopus subscripsi.\n\nHilarius Ecclesiae Deniensis episcopus subscripsi.\n\nClementinus Ecclesiae Aptensis episcopos subscripsi.","english":"Grammaticus, bishop of the Church of Vindonissa, subscribed. Tretecus, bishop of the Church of Lyon, subscribed. Nectarius, bishop of the Church of Autun, subscribed. Eusebius, bishop of the Church of Saintes, subscribed. Proculeianus, bishop of the Church of Auscia, subscribed. Maximus, bishop of the Church of Cadulca, subscribed. Bibianus, bishop of the Church of Agen, subscribed. Aphthonius, bishop of the Church of Anquulesima, subscribed. Deuterius, bishop of the Church of Vienne, subscribed. Lautho, bishop of the Church of Constantina or Brionensis, subscribed. Passivus, bishop of the Church of Agensis, subscribed. Clematius, bishop of the Church of Carpentras, subscribed. Vellesius, bishop of the Church of Vappocensis, subscribed. Aridius, bishop of the Church of Nevernensis, subscribed. Hilarius, bishop of the Church of Deniensis, subscribed. Clementinus, bishop of the Church of Apt, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Palladius Ecclesiae Telonensis episcopus subscripsi.\n\nBasilius Ecclesiae Glamatticae episcopus subscripsi.\n\nAvolus Ecclesiae Aquensis episcopus subscripsi.","english":"I, Palladius, bishop of the Church of Toulon, subscribed. I, Basilius, bishop of the Church of Glamattica, subscribed. I, Avolus, bishop of the Church of Aix, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}